菩薩瓔珞本業經賢聖學觀品第三
Chapter 3: The Sages' Study and Contemplation
爾時敬首菩薩白佛言：「云何菩薩學觀名字義相？及心所行法復當云何？」
Then, the Bodhisattva Revered Leader asked the Buddha, "How should a Bodhisattva study and contemplate the meanings and characteristics of names? And how should they practice the methods of mental activity?"
佛言：「佛子！汝之所問，同十方佛土中一切佛皆坐道場時能問者，皆名敬首所問無異。諦聽諦聽，思念正觀，如法修行。佛子！一切諸佛皆說六明焰三三昧門、我亦如是說。六種性者，是一切菩薩功德瓔珞，嚴持菩薩二種法身，菩薩所著百萬阿僧祇功德行為瓔珞。若一切菩薩不入瓔珞功德門得入正位者，無有是處。
The Buddha said: "Children of the Buddha, the questions you ask are the same as those asked by all Buddhas in the ten directions when they sit at the place of enlightenment — these are all known as the questions of Venerable Respectful Chief, with no difference. Listen carefully, listen carefully, contemplate with proper view, and practice in accordance with the Dharma. Children of the Buddha, all Buddhas proclaim the teaching of the Six Illuminations and the Three Samadhi Gates, and I too proclaim this. The six types of nature are the adornments of the meritorious virtues of all Bodhisattvas, adorning and upholding the two kinds of Dharma bodies of Bodhisattvas. The Bodhisattva's adornments are the millions of countless meritorious deeds. If any Bodhisattva does not enter through the gate of adorned merit but still attains the correct stage, it is impossible."
「佛子！性者，所謂習種性、性種性、道種性、聖種性、等覺性、妙覺性。復名六堅，亦名堅信、亦名堅法、亦名堅修、亦名堅德、亦名堅頂、亦名堅覺。復名六忍，信忍、法忍、修忍、正忍、無垢忍、一切智忍。復名六慧，聞慧、思慧、修慧、無相慧、照寂慧、寂照慧。復名六定，習相定、性定、道慧定、道種慧定、大慧定、正觀定。復名六觀，住觀、行觀、向觀、地觀、無相觀、一切種智觀。佛子！一切菩薩及佛，無不入此六種明觀決定了義實相法門。
“Children of the Buddha! The inherent nature includes: the nature of habitual cultivation, the nature of intrinsic potential, the nature of the path's seeds, the nature of the noble's seeds, the nature of near-enlightenment, and the nature of perfect enlightenment. These are also called the six forms of steadfastness: steadfast faith, steadfast understanding of the Dharma, steadfast practice, steadfast virtue, steadfast attainment of the peak, and steadfast awakening. They are also called the six kinds of patience: patience through faith, patience through understanding the Dharma, patience through practice, patience through rightness, patience through purity, and patience through omniscience. They are also called the six kinds of wisdom: wisdom from listening, wisdom from contemplation, wisdom from cultivation, wisdom of formlessness, wisdom that illuminates stillness, and wisdom that finds stillness in illumination. They are also called the six forms of meditative concentration: concentration on habitual forms, concentration on intrinsic nature, concentration with wisdom of the path, concentration with wisdom of the path's seeds, concentration with great wisdom, and concentration with right contemplation. They are also called the six kinds of insight: insight through abiding, insight through practice, insight through aspiration, insight through stages, insight through formlessness, and insight through all-encompassing wisdom. Children of the Buddha! All bodhisattvas and all Buddhas, without exception, enter through these six kinds of illuminating insight into the definitive truth of reality—the ultimate and complete Dharma gate.”
「佛子！汝先言名字者，所謂銅寶瓔珞菩薩字者，所謂習種性中有十人，其名發心住菩薩、治地菩薩、修行菩薩、生貴菩薩、方便具足菩薩、正心菩薩、不退菩薩、童真菩薩、法王子菩薩、灌頂菩薩。
Children of the Buddha! You asked earlier about the names—the so-called "Copper Jewel Garland Bodhisattva" refers to the ten individuals in the Stage of Acquired Nature. Their names are: the Bodhisattva of Resolute Aspiration, the Bodhisattva of Cultivating the Ground, the Bodhisattva of Continuous Practice, the Bodhisattva of Noble Birth, the Bodhisattva of Complete Skillful Means, the Bodhisattva of Upright Mind, the Bodhisattva of Non-Retrogression, the Bodhisattva of Youthful Purity, the Bodhisattva of the Dharma Prince, and the Bodhisattva of Consecration.
「佛子！銀寶瓔珞菩薩字者，性種性中有十人，其名歡喜菩薩、饒益菩薩、無瞋恨菩薩、無盡菩薩、離癡亂菩薩、善現菩薩、無著菩薩、尊重菩薩、善法菩薩、真實菩薩。
Children of the Buddha! Among those adorned with the precious adornments of silver, there are ten individuals within the nature-based lineage. Their names are: the Joyful Bodhisattva, the Beneficial Bodhisattva, the Non-Angry Bodhisattva, the Inexhaustible Bodhisattva, the Free-from-Delusion Bodhisattva, the Skillful-Appearance Bodhisattva, the Non-Attached Bodhisattva, the Reverent Bodhisattva, the Wholesome-Dharma Bodhisattva, and the True-Reality Bodhisattva.
「佛子！金寶瓔珞菩薩字者，道種性中有十人，其名救護一切眾生離眾生相菩薩、不壞菩薩、等一切佛菩薩、至一切處菩薩、無盡功德藏菩薩、平等善根菩薩、順觀眾生菩薩、如相菩薩、無縛解脫菩薩、法界無量菩薩。
Children of the Buddha! In the bodhisattva stage of the "Path-Nature" (the stage of cultivating the path), there are ten bodhisattvas known as "Golden Jeweled Garlands." Their names are:
1. The Bodhisattva Who Rescues All Beings and Transcends Their Appearances 2. The Unbreakable Bodhisattva 3. The Bodhisattva Equal to All Buddhas 4. The Bodhisattva Who Reaches Everywhere 5. The Bodhisattva of Inexhaustible Virtue and Merit 6. The Bodhisattva of Equally Nurturing Good Roots 7. The Bodhisattva Who Observes All Beings with Compassion 8. The Bodhisattva of True Reality 9. The Bodhisattva of Unbound Liberation 10. The Bodhisattva of Immeasurable Dharma Realm
「佛子！琉璃寶瓔珞菩薩字者，聖種性中有十人，其名歡喜菩薩、離垢菩薩、明慧菩薩、焰光菩薩、難勝菩薩、現前菩薩、遠行菩薩、不動菩薩、慧光菩薩、法雲菩薩。
Noble one! The Bodhisattva known as "Lapis Lazuli Jeweled Garland" resides in the sacred lineage, where there are ten beings. Their names are: the Joyous Bodhisattva, the Stainless Bodhisattva, the Radiant Wisdom Bodhisattva, the Blazing Light Bodhisattva, the Difficult to Surpass Bodhisattva, the Present Before All Bodhisattva, the Far-Traveling Bodhisattva, the Unmoving Bodhisattva, the Wisdom Light Bodhisattva, and the Dharma Cloud Bodhisattva.
「佛子！如是百萬阿僧祇功德瓔珞，嚴持菩薩二種法身，是四十人名為學行，入法流水中以自灌注。
"Children of the Buddha! These millions of countless merit ornaments adorn the bodhisattva's two kinds of Dharma body. These forty individuals are called those who study and practice, immersing themselves in the flowing waters of the Dharma to nourish themselves."
「佛子！摩尼寶瓔珞菩薩字者，等覺性中一人，其名金剛慧幢菩薩。住頂寂定，以大願力住壽百劫，修千三昧已入金剛三昧，同一切法性，二諦一諦一合相。復住壽千劫學佛威儀，象王視觀，師子遊步，復修佛無量不可思議神通化導之法。是故一切佛法皆現在前，入佛行處、坐佛道場、超度三魔。復住壽萬劫化現成佛，入大寂定等覺諸佛，二諦界外非有非無、無心無色，因果二習無有遺餘。現同古佛但有應名，現諸色心教化眾生。現同古昔諸佛常行中道，大樂無為而生滅為異，而實非佛，現佛神通常住本境。
O Children of the Buddha! The Bodhisattva known as "Jeweled Necklace of Mani Pearl" is one who embodies the nature of Equal Enlightenment. His name is Vajra Wisdom Banner Bodhisattva. Dwelling in the supreme stillness of Samadhi, through the power of his great vows, he remains in life for a hundred kalpas. After cultivating a thousand states of meditative absorption, he enters the Vajra Samadhi, becoming one with the true nature of all phenomena—where the two truths and the single truth merge into a unified reality.
He then dwells in life for a thousand kalpas, learning the majestic conduct of a Buddha—gazing with the noble poise of an elephant king, walking with the graceful stride of a lion. He further cultivates the Buddha's immeasurable, inconceivable powers of transformation and guidance. Thus, all the teachings of the Buddhas manifest before him. He enters the domain of Buddhahood, takes his seat upon the Bodhi throne, and transcends the three kinds of demonic obstacles.
Next, he dwells in life for ten thousand kalpas, manifesting the attainment of Buddhahood. He enters the great stillness, equal to all Buddhas in enlightenment. Beyond the realm of conventional and ultimate truths, he exists neither as being nor non-being, devoid of mind and form. The habitual traces of both cause and effect are completely exhausted, leaving nothing remaining. He appears in harmony with the ancient Buddhas, bearing only a corresponding name, and manifests forms and minds to teach and transform living beings.
He walks the Middle Way, just as all Buddhas of the past have done—abiding in great joy, effortless and unconditioned—yet appearing with the distinctions of arising and ceasing. In truth, he is not yet a Buddha, but he displays the spiritual powers of a Buddha while ever remaining in his original state.
「佛子！水精瓔珞內外明徹，妙覺常性湛然明淨，名一切智地。常處中道一切法上，超過四魔，非有非無一切相盡，頓解大覺窮化體神，二身常住為化有緣。是故佛子！吾今略說賢聖名字，汝等受持現行化人。
"Children of the Buddha! The crystal rosary shines clearly both inside and out, its wondrous awakened nature remains forever serene and bright—this is called the ground of all-knowing wisdom. It abides constantly in the Middle Way, above all phenomena, transcending the four demons. Neither existing nor non-existing, all appearances vanish, and one instantly attains great awakening, fully realizing the essence of transformation. The two bodies remain eternal for the sake of guiding those with karmic connections. Therefore, children of the Buddha! I now briefly explain the names of the noble sages. Receive and uphold them, and teach them to others in the present age."
「佛子！汝先言云何心所行法者？所謂十心：一、發心住；二、治地心住；三、修行心住；四、生貴心住；五、方便心住；六、正心住；七、不退心住；八、童真心住；九、法王子心住；十、灌頂心住。
Oh children of the Buddha! You asked earlier about what the mind's practice entails. There are ten stages of the mind's dwelling: first, the mind that aspires; second, the mind that cultivates the ground; third, the mind that practices diligently; fourth, the mind born into noble lineage; fifth, the mind of skillful means; sixth, the mind of right intention; seventh, the mind that never regresses; eighth, the mind of pure innocence; ninth, the mind of a prince of truth; tenth, the mind that receives the crown of enlightenment.
「復次，即十觀心所觀法者：一、厚集一切善根，所謂四弘誓，未度苦諦令度苦諦、未解集諦令解集諦、未安道諦令安道諦、未得涅槃令得涅槃。
Next, regarding the ten contemplations of the mind, the objects contemplated are these: First, to deeply accumulate all roots of goodness, which means the Four Great Vows—to help those not yet free from suffering attain freedom from suffering, to help those not yet understanding the truth of origination attain understanding, to help those not yet established in the path attain establishment, and to help those not yet reaching nirvana attain nirvana.
「佛子！二、修習無量善行，所謂四念處，觀身、受、心、法。若四皆空，四倒則無。不壞假名，一切法故。皆如幻化者，五陰色識受想行、六大識空、四大一切法，無自相、無他相，如虛空故。
Children of the Buddha! Second, cultivate countless wholesome practices, namely the Four Establishments of Mindfulness—contemplating the body, feelings, mind, and phenomena. If all four are seen as empty, then the four inverted views cease to exist. Do not destroy conventional names, because all things exist as such. All are like illusions and transformations—the five aggregates of form, consciousness, feeling, perception, and mental formations; the six elements including consciousness and emptiness; the four great elements and all phenomena—they have no intrinsic nature, no other-nature, just like space itself.
「佛子！三、善習佛道法，所謂觀十一切入：四大、四色、空處、識處，皆如實相故。
"Good children! Third, skillfully practicing the Buddha's path and teachings, which is to observe the ten universal bases: the four elements, four form realms, the sphere of emptiness, and the sphere of consciousness, all as they truly are.
「佛子！四、一切佛前受法而行，所謂八勝處：內實五陰中廣相略相二勝處、外假眾生法中廣相略相二勝處、四大法廣略四勝處。如是觀一切法空，無相故。
"Children of the Buddha! Fourth, receiving the Dharma before all Buddhas and practicing accordingly — these are the eight spheres of mastery: two spheres regarding the inner reality of the five aggregates, observing both their vast and subtle aspects; two spheres regarding external, seemingly existing beings, observing both their vast and subtle aspects; and four spheres regarding the four great elements, observing their vast and subtle aspects. In this way, one contemplates that all phenomena are empty, devoid of marks."
「佛子！五修諸清白法，所謂八大人覺：少欲、知足、寂靜、精進、正念、正定、正慧、不諍論，順一切法故。
"Children of the Buddha! Cultivate the five pure dharmas, which are the eight great awakenings: few desires, contentment, stillness, diligence, right mindfulness, right concentration, right wisdom, and non-contention, all in accordance with all dharmas."
「佛子！六為諸佛所護，所謂八解脫觀：聞慧得內假外假二相不可得故，一解脫思慧。內五法外一切法不可得故，二解脫修慧。六觀具足色界五陰空，三解脫、四空、五陰及滅定觀皆不可得故。五解脫如相故。
"Children of the Buddha! The six are the protective practices of all Buddhas, known as the eight liberations in contemplation: through hearing wisdom, one realizes that both the inner and outer illusions have no obtainable nature—this is the first liberation, the wisdom of reflection. Through contemplating wisdom, one perceives that the inner five aggregates and all outer phenomena are unobtainable—this is the second liberation, the wisdom of cultivation. With the six contemplations fully developed, one sees the emptiness of the five aggregates in the realm of form—the third liberation. The four formless spheres, the five aggregates, and the contemplation of cessation all reveal their unobtainable nature—the fourth, fifth, and sixth liberations. The seventh and eighth liberations are based on the nature of thusness."
「佛子！七、廣正法，所謂六和敬：三業、同戒、同見、同行，同入此法和，畢竟空故、住不退位故。
「佛子！八、信喜大法，所謂三空：一切因空故無作，一切果空故無相，因空果空復空故空空。如是法，如虛空故。
「佛子！九、心住四等法，所謂化眾生教四諦法，三界非樂為苦，無明習因受生無窮，三空道品無為寂滅。四諦無二，一合相故。
「佛子！十、好求佛功德，所謂六念：佛、法、僧、戒、捨、天，得一切佛功德。念念入不幻三昧，常所習現前修故。佛子！吾先忉利天說十觀名，初十住凡夫行。若一切菩薩，無不入此門向薩婆若海。
「佛子！十行心者，一、歡喜心行；二、饒益心行；三、無瞋恨心行；四、無盡心行；五、離癡亂心行；六、善現心行；七、無著心行；八、尊重心行；九、善法心行；十、真實心行。
「復次即十觀心所觀法者，一、為自得一切種智故。所謂四正法：善法未生方便令生、善法已生方便令增廣、惡法未生方便令不生、惡法已生方便令斷。菩薩爾時為求佛果故。
「佛子！二、為得自身有大力故。所謂四如意足：念守境、精進馳求、定撿攝、慧照境。得法無生，自在法故。
「佛子！三、願無畏具足故。所謂五根：信、念、精進、定、慧，皆無相故。
「佛子！四、求具足三寶故。所謂五分法身：戒除形非，定無心亂，慧悟想虛，解脫無累，無累知見一切眾生無縛。為知見解脫故，諸法虛空無二故。
「佛子！五、為化一切眾生故。所謂八正道：從師生慧名正知見；得法生思名正思惟；策勵不倦名正精進；出家受道得三道分，名正語、正業、正命；入法性空名正定、正慧。於無生無二觀，一合相故。
「佛子！六、得大慈悲故。所謂七觀：擇法、念法、精進法、護法、喜法、定法、慧法，是名觀門，入一相故。
「佛子！七、為得四無礙故。所謂五善根：正觀、煗觀、頂觀、忍觀、三界空第一觀，能生十地無相大明慧故、聖人胎未變故、第一空平等故。
「佛子！八、入一切佛國中行故。所謂四化法：法辯、議辯、語辯、樂說辯。是四名慧性，照一切法無生，入第一義諦中行故。
「佛子！九為於一念中照一切法故。所謂三世十二因緣：過去二，無明、諸行。現在，識、名色、六處、觸、受、愛、取、有。未來，生滅。皆假合會成，性實不可得故。
「佛子！十、為自在轉大法輪故。所謂菩薩三寶：菩薩爾時於第一義中道，智為覺寶。一切法無生動與，則用為法寶。常行六道與六道眾生和合，故名僧寶。轉一切眾生，流入佛海故。
「佛子！吾於焰天，為諸天說凡夫十行。今於此眾略說法要，汝等受持，一切佛亦同是說。
「佛子！十迴向心者，一、救護一切眾生離相迴向心；二、不壞迴向心；三、等一切佛迴向心；四、至一切處迴向心；五、無盡功德藏迴向心；六、隨順平等善根迴向心；七、隨順等觀一切眾生迴向心；八、如相迴向心；九、無縛解脫迴向心；十、法界無量迴向心。
「復次十觀心所觀法者，一、二諦正直。所謂學習第一義諦，觀一切法相如，不可得故。以慈悲喜捨教授六天人，剃頭被三寶衣，出家菩薩共一切僧，佛法無二故、第一清淨故。
「佛子！二、深第一義智。所謂五神通：是慧性差別用，故天名神心，是以天身通。天眼見三世中一切法，見微細色等。天耳得聞十方聲等。天他心智知一切人心故。天宿命智知三世六道命分故。以無生智見一切法故。
「佛子！三、淳至。所謂於無生慧中四不壞淨：於佛、法、僧、戒中信不壞故。
「佛子！四、量同佛力。所謂三相：諸法本無假名生，已有還無假名滅，不空有法假名住。是故一切通達空而不二名世諦相空，空一諦相故。
「佛子！五、善計量眾生力。所謂五陰：色者，異空色集，成大色分故，色相空。剎那剎那成心故，心相空；受想行識無集無散，一相無相故。
「佛子！六、佛教化力。所謂十二入：外六境到內六根，為識所入處，故名為入。其慧觀者，不在內、不在外、不在中間，一切法無自無他故。
「佛子！七、趣向無礙智。所謂十八界——六境、六根、六識——一合相，一切法亦一合相故。
「佛子！八、隨順自然智。所謂因果，善惡名因、苦樂名果。所由為因、所起為果。由起相待，通為因果故。因果二空無生無滅，皆一合相故。
「佛子！九、能受佛法僧故。所謂二諦空：因緣集故謂之有，非曰有是有。因緣散故謂之無，非曰有是無。故有無無無，般若解脫無二相故。
「佛子！十、以自在慧化一切眾生。所謂中道第一義諦，般若處中而觀達一切法而無二，其觀慧轉轉入聖地，故名相似第一義諦觀，而非真中道第一義諦觀。其正觀者，初地已上有三觀心入一切地。三觀者，從假名入空二諦觀，從空入假名平等觀。是二觀方便道。因是二空觀，得入中道第一義諦觀，雙照二諦心心寂滅，進入初地法流水中，名摩訶薩聖種性。無相法中行於中道而無二故。
「佛子！是三十心入一乘信，一乘因法非近行可得，廣行大心三阿僧祇劫行伏道忍方始滿足。
「佛子！若退若進者，十住以前一切凡夫法中發三菩提心，有恒河沙眾生學行佛法信想心中行者，是退分善根。諸善男子！若一劫二劫乃至十劫修行十信得入十住，是人爾時從初一住至第六住中，若修第六般若波羅蜜正觀現在前，復值諸佛菩薩知識所護故，出到第七住常住不退。自此七住以前名為退分。
「佛子！若不退者，入第六般若修行，於空無我人主者，畢竟無生，必入定位。佛子！若不值善知識者，若一劫二劫乃至十劫退菩提心。如我初會眾中有八萬人退，如淨目天子、法才王子、舍利弗等欲入第七住，其中值惡因緣故，退入凡夫不善惡中，不名習種性人，退入外道。若一劫若十劫乃至千劫，作大邪見及五逆無惡不造，是為退相。佛子！吾先第四天中廣開此凡夫十向法，今在此樹下略說法要，汝諸人等善自受行。
「佛子！十地心者，一、四無量心；二、十善心；三、明光心；四、焰慧心；五、大勝心；六、現前心；七、無生心；八、不思議心；九、慧光心；十、受位心。
「復次，十觀心所觀法者，一、歡喜地住中道第一義諦慧。所謂二十歡喜心、十無盡願，現法身入十方佛土，作五神通入如幻三昧，現作佛化無量功德，不受三界凡夫時果，常入一乘位一心四諦集苦道滅。二種法身變易受生，三觀現前常修其心入百法明門，所謂十信，一信十故百法明門，十三故煩惱畢竟不受，心心寂滅法流水中，自然流入薩婆若海。
「佛子！二、金剛海藏法寶。所謂自行十善、教人行十善，讚歎行十善者、讚歎十善法，現千佛土教化一切眾生，無相達觀皆成就故。
「佛子！三、入如幻三昧。所謂十二門禪，初覺、觀、喜、樂、一心五支為因，第六默然心為定體。喜、樂、倚、一心四支為因，第五默然心為定體。樂、護、念、智、一心五支為因，第六默然心為定體。不苦不樂、護、念、一心四支為因，因名方便，第五默然心為定體。禪名支林，定名撿攝。經劫不散，故名為定。四空定同有五支，體用相似故方便道同。支者，想、護、正、觀、一心五支為因，第六默然心為定體。從定生四無量心，名四無量定，聖人現同凡夫法故。以自在力，復過是法入無量定，百千佛土教化一切眾生故。
「佛子！四、遍行法寶藏。所謂身受心法、正進、如意足、根、力、八正、七覺，是菩薩大行，現億法身化一切眾生故。
「佛子！五、入法界智觀。所謂十六諦，有諦、無諦、中道第一義諦、苦諦、集諦、滅諦、道諦、相諦、差別諦、視成諦、說諦、事諦、生起諦、盡無生諦、入道諦、如來智諦。五明論、一切法，盡在一念心中一時行。現無量身一切佛土，受佛法化故。
「佛子！六達有法緣故起智。所謂十十二因緣、十種照：一、我見十二緣；二、心為十二緣；三、無明十二緣；四、相緣由十二緣；五、助成十二緣；六、三業十二緣；七、三世十二緣；八、三苦十二緣；九、性空十二緣；十、縛生十二緣。逆順觀故現無量身，入一切佛土化一切眾生故。
「佛子！七盡果報無障無礙智。所謂以三空智觀三界二習，色心果報滅無遺餘，一切行功德功用造作以竟，一切變通所為所作不一不二，無不滿足修行開發。一切功德行功用開發，乃至上地一切功德行已修竟，開發功用亦悉具足。一切行根本已十度為本：施、戒、忍、進、定、慧、願、方便、通力、無相慧。十度行法功用已竟，無為無作法流水中心心寂滅，自然流入薩婆若海故。
「佛子！八、不思議無功用觀。所謂無相大慧方便大用，無有色習無明亦盡，百萬劫事無量佛土事已一念心一時行，現如佛形、一切眾生形，一念心中一時行已，無功用故。
「佛子！九、入法際智。所謂四十辯才一切功德行皆成就，心習已滅無明亦除，一切佛藏一切變通藏已一心中一時行，無量大千世界中作佛形、作眾生形，教化無量眾生法故。
「佛子！十、無礙智觀。所謂無量法雲雨澍及一切眾生，二習無明今已盡滅受大職位，神變無量不可具說，現同如佛無相用故。
「佛子！如是一切賢人，同入此門修行成覺。
「佛子！吾先第六天說十地導化天人，今故略開，汝等受行。
「佛子！第四十一地心者，名入法界心。復次心所行法者，所謂勇伏定入法光三昧。入此定中修行十法：一、學佛不思議變通；二、集菩薩眷屬；三、重修先所行法門；四、順一切佛國問訊一切佛；五、與無明父母別；六、入重玄門；七、現同如佛現一切形相；八、二種法身具足；九、無有二習；十、登中道第一義諦山頂。是故無垢菩薩從發心住來，至此一地，經無量劫修四十心無量功德法門，復從喜地修行二種法身無量功德，經百千劫法藏始滿，入相盡三昧成就一切智位，常行佛行故。佛子！吾先於第三禪中集八禪眾，說一生補處菩薩入佛華三昧定百萬億偈，今以略說一偈之義開眾生心，汝等受持。
「佛子！第四十二地名寂滅心妙覺地常住一相，第一無極湛若虛空，一切種智照達無生有諦始終。唯佛窮盡眾生根本有始有終，佛亦照盡乃至一切煩惱、一切眾生果報。佛一心念稱量盡原，一切佛國一切佛因果、一切佛菩薩神變，亦一念一時知住不可思議二諦之外獨在無二。
「佛子！吾先在此樹下說法界海時，有八萬無垢菩薩現身得佛故。今為此大眾略開佛果行處，汝應頂受。」
敬首菩薩白佛言：「世尊！從初地至後一地，有果報神變二種法身：一、法性身；二、應化法身。為何色相？為何心相？」
佛言：「佛子！出世間果者，從初地至佛地，各有二種法身。於第一義諦法流水中，從實性生智故，實智為法身。法名自體，集藏為身。一切眾生善根，感此實智法身故。法身能現應無量法身，所謂一切界國土身、一切眾生身、一切佛身、一切菩薩身，皆悉能現不可思議身；國土亦然。
「佛子！土名一切賢聖所居之處。是故一切眾生賢聖，各自居果報之土。若凡夫眾生住五陰中為正報之土，山林大地共有名依報之土。初地聖人亦有二土，一、實智土，前智住後智為土；二、變化淨穢經劫數量應現之土，乃至無垢地土亦如是。一切眾生乃至無垢地，盡非淨土住果報故。唯佛居中道第一法性之土。是故我昔於普光堂上，廣為一切眾生說淨土之門。
「佛子！初地一念無相法身智身，成就百萬阿僧祇功德法，雙照二諦心心寂滅法流水中。不可以凡夫心識思量二種法身，何況二地三地乃至妙覺地。但就應化道中，可以初地有百身千身萬身乃至無量身。有縛有解，其法身處心心寂滅法流水中，上不見一切佛法，一切果報可求；下不見無明諸見可斷、眾生可化。但以世諦應化法中，見佛可求、諸見可斷、眾生可化。佛子！亦可得言修三堅法入聖人位，但法流水中心心寂滅，自然流入妙覺大海。佛子！乃至三賢十地之名，亦無名無相，但以應化故，古佛道法有十地之名。佛子！汝應受持一切佛法等無有異。
「佛子！世間果報者，所謂十住。銅寶瓔珞銅輪王，百福子為眷屬，生一佛土受佛學行，教二天下。銀寶瓔珞銀輪王，五百福子為眷屬，生二佛國中受佛教行，化三天下。金剛寶瓔珞金輪王，千福子為眷屬，入十方佛國中化一切眾生，處四天下。
「歡喜地。百寶瓔珞七寶相輪四天王，萬子為眷屬，百法身為百佛國中化十方天下。千寶瓔珞八寶相輪忉利王，二萬子為眷屬。萬寶瓔珞九寶相輪焰天王，眷屬亦然不可稱數。億寶瓔珞十寶相輪兜率陀天王，眷屬亦然不可稱數。天光寶瓔珞十一寶相輪化樂天王，眷屬亦然。摩尼寶光瓔珞十二寶相輪他化天王，眷屬亦然。千色龍寶光慧瓔珞十三寶相輪梵天王，眷屬亦然。梵師子寶光瓔珞大應寶相輪光音天王，眷屬亦然。不可思議寶光瓔珞白雲光寶相輪淨天王，眷屬亦然。百萬神通寶光瓔珞無畏珠寶相輪靜居天王，眷屬亦然。千萬天色寶光瓔珞覺德寶光相輪三界王，一切菩薩為眷屬。無量功德藏寶光瓔珞千福相輪法界王，一生補處菩薩為眷屬。佛子！是上瓔珞相輪，一切佛及菩薩動止俱遊常隨其身，亦化一切眾生，故有如是果報之名數法。佛子！三賢菩薩，伏三界煩惱麁業道、麁相續果，亦不起麁，是見道。喜忍伏三道業道，離忍伏人中業道，明忍伏六天業道，焰忍伏諸見業道，勝忍伏疑見業道，現忍伏因業道，無生忍伏果業道，不動忍伏色因業道，光忍伏心因業道，寂滅忍伏心色二習業道，無垢忍伏習果道。習前已除而果不敗亡。是故佛子！三賢名為伏斷，喜忍，以上亦伏亦斷一切煩惱。覺忍現時，法界中一切無明頓斷無餘。
「佛子！無明者，名不了一切法，迷法界而起三界業果。是故我言從無明藏起十三煩惱，所謂：邪見、我見、常見、斷見、戒盜見、果盜見、疑見七見，見一切處求故說見。從見復起六著心：貪、愛、瞋、癡、欲、慢，於法界中一切時起。
「佛子！一切煩惱以十三為本，無明與十三作本，是以就法界中別為三界報。佛子！見、著二業迷法界中一切色欲心，所起報故分，為欲界報。
「佛子！見、著二業迷法界中一切色心故，色心所起報分，為色界報。
「佛子！見、著二業迷法界中一切定心故，定心所起報分，為無色界報。
「是故於一法界中，有三界報。一切有為法，若凡若聖、若見著、若因果法，不出法界。唯佛一人在法界外，然後為復來入法界藏中，為無明眾生示一切善惡道果報差別無量。
「佛子！前三賢伏三界無明，而用麁業。何以故？當受生時，善為緣子、愛為潤業，故受未來果，故名息用而不斷愛用。又十一人亦伏法界中三界業果故。初地乃至七地，三界業果俱伏盡無餘，八地乃盡故。從此以上示現作佛，王宮受生、出家得道、轉法輪、滅度，亦現一切佛界，故無子愛三界之報。唯有無明習在，以大願力故變化生。是以我昔天中說生不生義，業生變生。佛子！聖位中二種業：一慧業。無相無生智，心心緣法性而生無照，是名慧業。二功德業。實智出有諦中，有為無漏集百萬阿僧祇功德，故名為功德業。從初聖以上而現受生，以變易故畢故不造新，以願力故住壽百劫千劫變化生一切。」
菩薩瓔珞本業經卷上