菩薩瓔珞本業經卷下
Chapter 3 of the Sutra on the Original Acts of the Bodhisattva's Adornments
姚秦涼州沙門竺佛念譯
Translated by the Monk Zhu Fonian of Liangzhou during the Later Qin Dynasty
釋義品第四
Chapter 4: Explanation of Meaning
佛告敬首菩薩：「汝先言義相云何者，所謂十住、十行、十向、十地、無垢地、妙覺地義相，今當說。佛子！是金剛海藏瓔珞經中釋賢聖相義，義出體。體者，菩薩體。義名功德。如是二法，一切菩薩為體、為義，故名體義。
The Buddha addressed the Venerable Bodhisattva: “You previously asked about the meaning of the stages. I will now explain the stages of the Ten Abodes, Ten Practices, Ten Dedications, Ten Grounds, the Ground of Purity, and the Ground of Wonderful Enlightenment.
Listen, sons of the Buddha. In this Sutra of the Vajra Ocean Treasury Garland, the characteristics of noble beings are explained as both essence and meaning. Essence refers to the nature of a bodhisattva. Meaning refers to virtue and merit. These two aspects—essence and meaning—form the foundation of all bodhisattvas, which is why they are called the essence and meaning of the path.”
「佛子！發心住者，是人從始具縛凡夫，未識三寶聖人、未識好惡因之以果，一切不識不解不知。佛子！從不識始凡夫地，值佛菩薩教法中起一念信，便發菩提心。是人爾時住前，名信想菩薩，亦名假名菩薩，亦名名字菩薩。其人略行十心，所謂：信心、進心、念心、慧心、定心、戒心、迴向心、護法心、捨心、願心。復行十心，所謂十善法、五戒、八戒、十戒、六波羅蜜戒。是人復行十善，若一劫二劫三劫修十信，受六天果報。十善有三品：上品鐵輪王化一天下，中品粟散王，下品人中王。具足一切煩惱，集無量善業，亦退亦出。若值善知識學佛法，若一劫二劫方入住位。若不爾者，常沒不出。住退分善根如上說。佛子！發心住者，是上進分善根人。若一劫二劫一恒二恒三恒佛所，行十信心信三寶，常住八萬四千般若波羅蜜，一切行一切法門皆習受行。常起信心，不作邪見、十重、五逆、八倒，不生難處；常值佛法，廣多聞慧多求方便，始入空界住空性位，故名為住。空理智心習古佛法一切功德，不自造心生一切功德故，不名為地但得名住。
"Spiritual child! The stage known as 'the Dwelling of Resolve' begins with a person who is still an ordinary being, bound by attachments. Such a person has not yet recognized the Three Jewels or the saints; they do not yet understand good from evil, or causes and their results. They comprehend nothing, discern nothing, and know nothing.
Spiritual child! From this state of total ignorance, if such a person encounters the Buddha's or Bodhisattva's teachings and a single thought of faith arises within them, they will bring forth the resolve for enlightenment (bodhicitta). At this moment, before they have truly entered the Dwelling, they are called a 'Faith-Minded Bodhisattva,' also called a 'Bodhisattva in Name Only,' or a 'Nominal Bodhisattva.'
Such a person begins to practice the Ten Minds: the mind of faith, the mind of effort, the mind of mindfulness, the mind of wisdom, the mind of concentration, the mind of moral discipline, the mind of dedication, the mind of protecting the Dharma, the mind of letting go, and the mind of aspiration. They also practice the Ten Minds as expressed in the form of precepts: the ten wholesome actions, the five precepts, the eight precepts, the ten precepts, and the six perfections precepts.
Furthermore, this person practices the ten wholesome actions. If they cultivate these Ten Faiths for one, two, or three kalpas, they will experience the karmic rewards of the six heavens. The ten wholesome actions have three grades: the highest grade results in becoming a Wheel-Turning Sage King ruling over one continent; the middle grade results in becoming a minor king; the lowest grade results in becoming a human king. Such a person is still filled with all afflictions, yet they accumulate countless good deeds. They may either fall back or progress. If they encounter a good spiritual teacher and learn the Buddha's Dharma, they may enter the Dwelling stage in one or two kalpas. If not, they will perpetually sink and never escape. The roots of goodness that cause one to fall back are as described above.
Spiritual child! The stage called 'the Dwelling of Resolve' is for a person whose roots of goodness are of the progressive type. If, at the feet of one, two, three, or countless Buddhas over one, two, or three kalpas, they practice the Ten Faiths and have faith in the Three Jewels, they will abide by the eighty-four thousand paramitas of prajna wisdom. They will learn and practice all practices and all Dharma methods. They constantly arouse the mind of faith, committing no wrong views, no ten grave offenses, no five rebellious acts, and no eight inverted views. They are not born in difficult circumstances. They always encounter the Buddha's Dharma, gain much learning and wisdom, and seek many skillful means. At last, they enter the realm of emptiness and abide in the state of emptiness. Therefore, this is called 'Dwelling.' Because their mind of emptiness and wisdom practices the ancient Buddhas' Dharma and all virtues, yet they do not create these virtues by generating their own mind, this stage is not called a 'Ground' but only a 'Dwelling.'"
「佛子！治地住者，常隨空心淨八萬四千法門，清淨白故，名治地住。佛子！長養一切行故，名修行住。佛子！生在佛家，種性清淨故，名生貴住。佛子！多習無量善根故，名方便具足住。佛子！成就第六般若故，名正心住。佛子！入無生畢竟空界，心心常行空無相願故，名不退住。佛子！從發心不生倒，不起邪魔破菩提心故，名童真住。佛子！從佛王教中生解，當紹佛位故，名法王子住。佛子！從上九觀空，得無生心最上故，名灌頂住。
"Buddha's children! The Dwelling of Governing the Ground: one constantly follows the emptiness of mind, purifying the eighty-four thousand Dharma gates. Because of this pure whiteness, it is called the Dwelling of Governing the Ground. Buddha's children! Because one nurtures all practices, it is called the Dwelling of Cultivation. Buddha's children! Because one is born into the Buddha's family, with a pure lineage, it is called the Dwelling of Noble Birth. Buddha's children! Because one accumulates countless roots of goodness, it is called the Dwelling of Complete Skillful Means. Buddha's children! Because one accomplishes the sixth perfection, wisdom, it is called the Dwelling of Right Mind. Buddha's children! Because one enters the realm of no-birth and ultimate emptiness, and the mind always practices emptiness, signlessness, and wishlessness, it is called the Dwelling of Non-Regression. Buddha's children! Because from the first aspiration one gives rise to no confusion, and no evil demons can destroy the mind of enlightenment, it is called the Dwelling of Pure Youth. Buddha's children! Because one understands the Buddha King's teaching and will inherit the Buddha's position, it is called the Dwelling of Dharma Prince. Buddha's children! Because one contemplates emptiness through the previous nine dwellings and attains the supreme mind of no-birth, it is called the Dwelling of Anointment."
「是故佛子！從灌頂心進入五陰法性空位，亦行八萬四千般若波羅蜜，故名中十行佛子。就中始入法空，不為外道邪論所倒，入正位故，名歡喜行。
「佛子！得常化一切眾生，皆法利眾生故，名饒益行。
「佛子！法實得法忍，心無我無我所故，名無瞋恨行。
「佛子！常住功德，現化眾生故，名無盡行。
「佛子！命終之時，無明鬼不亂不濁，不失正念故，名離癡亂行。
「佛子！生生常在佛國中生故，名善現行。
「佛子！於我無我乃至一切法空故，名無著行。
「佛子！三世佛法中常敬順故，名尊重行。
「佛子！說法授人動成物則故，名善法行。
「佛子！二諦非如非相非非相故，名真實行。
「是故佛子！從真實心入眾生空、無我空，二空平等無別，一觀相、一合相。學習百萬億般若波羅蜜空觀故，迴易前後心心，觀唯明明寂滅，長養上地明觀法故迴因向果，復以無量心不捨不受故，十向法如是。佛子！常以無相心中常行六道而入果報，不受而受諸受，迴易轉化故，名救護一切眾生離眾生相迴向。
「佛子！觀一切法但有受、但有用、但有名，念念不住故，名不壞迴向。
「佛子！三世諸佛法一切時行故，名等一切佛迴向。
「佛子！以大願力入一切佛國中，供養一切佛故，名至一切處迴向。
「佛子！以常住三寶授與前人故，名無盡功德藏迴向。
「佛子！習行相善、無漏善而不二故，名隨順平等善根迴向。
「佛子！以觀善惡父母無二，一相一合相故，名隨順等觀一切眾生迴向。
「佛子！常照有無二諦，一切法一合相故，名如相迴向。
「佛子！以諸法無二、般若無生、二諦平等，過去一合相、現在一合相、未來一合相故，名無縛解脫迴向。
「佛子！覺一切法第一義諦中道無相，一切法皆一照相故，名法界無量迴向。
「佛子！是三十心，義釋無量無邊，非一切凡智所能思量，十方諸佛一切菩薩之所遊路。
「佛子！汝先言云何名地？佛子！地名持，持一切百萬阿僧祇功德；亦名生，成一切因果，故名地。佛子！捨凡夫行生在佛家，紹菩薩位入聖眾中，四魔不到，有無二邊平等雙照，大信始滿。習學無生中道第一義諦觀，上至二地三地乃至十一地，明觀法門心心寂滅法流水中，一相無相、二身無方，通同佛土故，名歡喜地。
「佛子！以正無相善入眾生空，現萬佛世界，六通變化空同無為故，名離垢地。
「佛子！光慧信忍修習古佛道，所謂十二部經：修多羅、祇夜、毘伽羅那、伽陀、憂陀那、尼陀那、阿波陀那、伊帝目多伽、闍陀伽、毘佛略、阿浮陀達摩、憂波提舍。以此法度眾生，光光變通，故名明地。
「佛子！大順無生起忍，觀一切法二諦相，上觀佛功德、下觀六道眾生。大慈觀故說法授樂，大悲觀救三苦眾生，大喜觀喜前人受樂，大捨觀一切眾生，皆入平等、入七觀法，故名焰地。
「佛子！順忍修道，三界無明疑見，一切無不皆空。八辯功德入五明論，所謂四辯：因、果、內道、外道辯；五論者，內外方道、因果、鬼師無不通達，故名難勝地。
「佛子！上順諸法，觀過去一切法一合相、現在一切法一合相、未來一切法一合相，法界因緣寂滅無二，故名現前地。
「佛子！無生忍諸法，觀非有煩惱非無煩惱，一生一滅一果，三界最後一身一入一出，集無量功德，常向上地念念寂滅，故名遠行地。
「佛子！是故菩薩無生觀，捨三界報變易果，用入中忍無相慧。出有入無化現無常，自見己身當果、諸佛摩頂說法，身心別行不可思議，故名不動地。
「佛子！復入上觀光光佛化無生忍道，現一切佛身，故名妙慧地。
「佛子！菩薩爾時入中道第一義諦，大寂忍下品中行，行佛行處、坐千寶相蓮華、受佛記位、學佛化功，二習伏斷大信成就，同真際、等法界，二諦一相，具一切功德入眾生根，無量瓔珞功德一時等現一切形相，故名法雲地。
「佛子！菩薩爾時住大寂門中品忍觀，功行滿足登大山臺，入百千三昧，集佛儀用唯有累果，無常生滅心心無為，行過十地解與佛同，坐佛坐處。其智見二常無常一切法境，當知如佛，名為學佛。下地一切菩薩，於此菩薩不能別知。於佛名菩薩，於下菩薩名佛。所以者何？是菩薩以大變力，住壽百劫萬劫現作佛化，初生、得道、轉法輪、入無餘滅度。說八法輪，似佛非佛，一切佛等故。威儀進止一切法同，住是百千三昧中，如是佛行，故入金剛三昧，一相無相寂滅無為，故名無垢地。
「佛子！妙觀上忍大寂無相，唯以一切眾生緣生善法，亦自持一切功德，故名佛藏，而寂照一切法，自佛以下一切菩薩照寂。是故佛子！吾昔第四禪中為八億梵天王，說寂照如來無心無色而寂照一切法。佛子！吾今略說義句，為此大眾開善法行。」