Chinese
大正藏第 10 册 No. 0283 菩萨十住行道品 No. 283 [Nos. 278(11), 229(15), 281(2), 284] 菩萨十住行道品一卷 西晋三藏竺法护译 昙昧摩提菩萨持佛威神，便于佛前入是阿难波渝迦三昧，悉见十方诸佛——十方诸佛者，其数如千佛刹尘等；一尘者为一佛刹，一佛刹如是十方四面——见十方诸佛皆悉言：“善哉，善哉！昙昧摩提菩萨！”十方诸佛皆赐与智慧，悉语昙昧摩提菩萨言：“是释迦文佛前世本愿所结成功德威神使若益。诸经益者，佛威神益。深入经处，悉示诸十方虚空法，心无所著；悉入无所挂碍中、悉入大道中，疾近逮佛；悉知诸经、诸十方人所思想；悉学知十方诸所说经，皆悉知用。是故，悉为诸菩萨等说菩萨十法住，悉及得持佛威神，悉能说。” 尔时，昙昧摩提菩萨所语说，无所挂碍、无所难也；无有尽儩时、无有能升量者、无有极止时；无有能逮者、无有能得长短者；未曾有忘时、无不得明者，悉等无异；无有懈慢时，众所不能及。持是三昧力，十方诸佛等皆各各伸右手着昙昧摩提菩萨头上，以昙昧摩提菩萨使于三昧中觉，便语菩萨言：“诸佛子皆听，菩萨舍甚大，悉如虚空。经处何因 现代汉语译本： 《菩萨十住行道品》一卷 西晋三藏竺法护译 昙昧摩提菩萨（Dharmamati Bodhisattva）凭借佛的威神力，在佛前进入阿难波渝迦三昧（Ananparyaya Samadhi），完全见到十方诸佛——十方诸佛的数量如同千佛刹土的微尘一样多；一粒微尘代表一个佛刹，一个佛刹在十方四面都是如此——见到十方诸佛都说：‘善哉，善哉！昙昧摩提菩萨！’十方诸佛都赐予他智慧，都对昙昧摩提菩萨说：‘这是释迦文佛（Sakyamuni Buddha）前世的本愿所结成的功德威神，使你更加精进。诸经的利益，是佛的威神力所加持。深入经藏，完全显示十方虚空的法，心中没有任何执着；完全进入无所挂碍的境界、完全进入大道之中，迅速接近成佛；完全知晓诸经、十方众生所思所想；完全学习知晓十方所说的经典，都能运用。因此，完全为诸菩萨等宣说菩萨十法住，完全能够得到佛的威神力加持，完全能够宣说。’ 当时，昙昧摩提菩萨所说的话，没有任何障碍、没有任何困难；没有穷尽的时候、没有能够衡量的人、没有停止的时候；没有能够追赶上的人、没有能够衡量长短的人；从来没有忘记的时候、没有不明白的时候，完全平等没有差异；没有懈怠的时候，是众人所不能企及的。凭借这种三昧的力量，十方诸佛都各自伸出右手放在昙昧摩提菩萨的头上，使昙昧摩提菩萨从三昧中醒来，便对菩萨说：‘诸佛子都听着，菩萨的舍心非常广大，如同虚空一样。经藏的道理是什么原因？’ 现代汉语译本： 《菩萨十住行道品》一卷 西晋三藏竺法护译 昙昧摩提菩萨（Dharmamati Bodhisattva）凭借佛的威神力，在佛前进入阿难波渝迦三昧（Ananparyaya Samadhi），完全见到十方诸佛——十方诸佛的数量如同千佛刹土的微尘一样多；一粒微尘代表一个佛刹，一个佛刹在十方四面都是如此——见到十方诸佛都说：‘善哉，善哉！昙昧摩提菩萨！’十方诸佛都赐予他智慧，都对昙昧摩提菩萨说：‘这是释迦文佛（Sakyamuni Buddha）前世的本愿所结成的功德威神，使你更加精进。诸经的利益，是佛的威神力所加持。深入经藏，完全显示十方虚空的法，心中没有任何执着；完全进入无所挂碍的境界、完全进入大道之中，迅速接近成佛；完全知晓诸经、十方众生所思所想；完全学习知晓十方所说的经典，都能运用。因此，完全为诸菩萨等宣说菩萨十法住，完全能够得到佛的威神力加持，完全能够宣说。’ 当时，昙昧摩提菩萨所说的话，没有任何障碍、没有任何困难；没有穷尽的时候、没有能够衡量的人、没有停止的时候；没有能够追赶上的人、没有能够衡量长短的人；从来没有忘记的时候、没有不明白的时候，完全平等没有差异；没有懈怠的时候，是众人所不能企及的。凭借这种三昧的力量，十方诸佛都各自伸出右手放在昙昧摩提菩萨的头上，使昙昧摩提菩萨从三昧中醒来，便对菩萨说：‘诸佛子都听着，菩萨的舍心非常广大，如同虚空一样。经藏的道理是什么原因？’
English
English version: Chapter on the Practice of the Ten Abodes of a Bodhisattva Translated by the Tripiṭaka Master Zhu Fahu of the Western Jin Dynasty Dharmamati Bodhisattva, relying on the majestic spiritual power of the Buddha, entered the Ananparyaya Samadhi before the Buddha, and completely saw the Buddhas of the ten directions—the number of Buddhas in the ten directions was like the dust of a thousand Buddha lands; one dust represented one Buddha land, and one Buddha land was like this in all ten directions—seeing the Buddhas of the ten directions all saying: 'Excellent, excellent! Dharmamati Bodhisattva!' The Buddhas of the ten directions all bestowed wisdom upon him, and all said to Dharmamati Bodhisattva: 'This is the meritorious majestic spiritual power formed by the original vows of Sakyamuni Buddha in his past lives, which makes you more diligent. The benefits of the scriptures are due to the majestic spiritual power of the Buddha. By deeply entering the scriptures, you fully reveal the Dharma of the ten directions of space, with no attachment in your heart; you fully enter the state of no hindrance, fully enter the Great Path, and quickly approach Buddhahood; you fully know the scriptures and what the beings of the ten directions think; you fully learn and know the scriptures spoken in the ten directions, and you can use them all. Therefore, you fully explain the ten abodes of a Bodhisattva to all Bodhisattvas, and you are fully able to receive the majestic spiritual power of the Buddha, and you are fully able to explain it.' At that time, the words spoken by Dharmamati Bodhisattva had no obstacles, no difficulties; there was no end, no one could measure it, no time of stopping; no one could catch up, no one could measure its length; there was never a time of forgetting, no time of not understanding, completely equal without difference; there was no time of laziness, which is beyond the reach of the masses. Relying on the power of this Samadhi, the Buddhas of the ten directions each extended their right hand and placed it on the head of Dharmamati Bodhisattva, causing Dharmamati Bodhisattva to awaken from Samadhi, and then said to the Bodhisattva: 'All Buddha-sons, listen, the Bodhisattva's giving heart is very vast, like space. What is the reason for the teachings in the scriptures?' English version: Chapter on the Practice of the Ten Abodes of a Bodhisattva Translated by the Tripiṭaka Master Zhu Fahu of the Western Jin Dynasty Dharmamati Bodhisattva, relying on the majestic spiritual power of the Buddha, entered the Ananparyaya Samadhi before the Buddha, and completely saw the Buddhas of the ten directions—the number of Buddhas in the ten directions was like the dust of a thousand Buddha lands; one dust represented one Buddha land, and one Buddha land was like this in all ten directions—seeing the Buddhas of the ten directions all saying: 'Excellent, excellent! Dharmamati Bodhisattva!' The Buddhas of the ten directions all bestowed wisdom upon him, and all said to Dharmamati Bodhisattva: 'This is the meritorious majestic spiritual power formed by the original vows of Sakyamuni Buddha in his past lives, which makes you more diligent. The benefits of the scriptures are due to the majestic spiritual power of the Buddha. By deeply entering the scriptures, you fully reveal the Dharma of the ten directions of space, with no attachment in your heart; you fully enter the state of no hindrance, fully enter the Great Path, and quickly approach Buddhahood; you fully know the scriptures and what the beings of the ten directions think; you fully learn and know the scriptures spoken in the ten directions, and you can use them all. Therefore, you fully explain the ten abodes of a Bodhisattva to all Bodhisattvas, and you are fully able to receive the majestic spiritual power of the Buddha, and you are fully able to explain it.' At that time, the words spoken by Dharmamati Bodhisattva had no obstacles, no difficulties; there was no end, no one could measure it, no time of stopping; no one could catch up, no one could measure its length; there was never a time of forgetting, no time of not understanding, completely equal without difference; there was no time of laziness, which is beyond the reach of the masses. Relying on the power of this Samadhi, the Buddhas of the ten directions each extended their right hand and placed it on the head of Dharmamati Bodhisattva, causing Dharmamati Bodhisattva to awaken from Samadhi, and then said to the Bodhisattva: 'All Buddha-sons, listen, the Bodhisattva's giving heart is very vast, like space. What is the reason for the teachings in the scriptures?' --------------------------------------------------------------------------------
Chinese
菩萨舍甚大——过去诸佛悉那中生、当来诸佛悉那中生、今现在诸佛悉那中生？何因菩萨入大道中？从何因缘入是大道中？何因正尔？ “菩萨有十法住，用分别如过去当来今现在佛等所说。何等为诸菩萨十法住？ “第一者、波蓝耆兜波菩萨法住。 “第二者、名阿阇浮菩萨法住。 “第三者、名渝阿阇菩萨法住。 “第四者、名阇摩期菩萨法住。 “第五者、名波渝三般菩萨法住。 “第六者、名阿耆三般菩萨法住。 “第七者、名阿惟越致菩萨法住。 “第八者、名鸠摩罗浮童男菩萨法住。 “第九者、名渝罗阇菩萨法住。 “第十者、名阿惟颜菩萨法住。 “一、何等为波蓝耆兜波菩萨法住者？上头见佛端政无比，视面色无有厌时，无有及逮者、尊贵无有能过者、飞无有能过者、所教授无有能过者。是菩萨见佛威神仪法如是，使稍入佛道中转开导之，皆随其意教度。既见勤苦者皆愍伤，稍稍近晓佛语信向之。新发起意学佛道，悉欲得了佛智十难处，悉欲逮得知之何等为十难处十种力。 “波蓝耆兜波菩萨教有十事。何等为十事？一者、当供养佛诸菩萨，二者、随其所乐当教语，三者、所生处皆尊贵，四者、天上天下一无有 现代汉语译本 菩萨舍弃什么最为重大？——过去诸佛都在其中诞生，未来诸佛也将在其中诞生，现在诸佛也都在其中诞生？是什么原因让菩萨进入大道？从什么因缘进入这条大道？为何会如此？ ‘菩萨有十种法住，用来分辨过去、未来和现在诸佛所说的法。什么是菩萨的十种法住呢？’ ‘第一种，名为波蓝耆兜波（Parankitopa）菩萨法住。’ ‘第二种，名为阿阇浮（Ajabhu）菩萨法住。’ ‘第三种，名为渝阿阇（Yuaja）菩萨法住。’ ‘第四种，名为阇摩期（Jamaki）菩萨法住。’ ‘第五种，名为波渝三般（Payusambana）菩萨法住。’ ‘第六种，名为阿耆三般（Ajisambana）菩萨法住。’ ‘第七种，名为阿惟越致（Avivartika）菩萨法住。’ ‘第八种，名为鸠摩罗浮童男（Kumarabhuta）菩萨法住。’ ‘第九种，名为渝罗阇（Yuraja）菩萨法住。’ ‘第十种，名为阿惟颜（Avayana）菩萨法住。’ ‘一、什么是波蓝耆兜波（Parankitopa）菩萨法住呢？（此菩萨）见到佛陀端正无比，观看佛的面容不会感到厌倦，没有谁能比得上佛陀，尊贵无比，没有谁能超越佛陀，所教导的也没有谁能超越。这位菩萨见到佛陀的威神仪法如此，便逐渐进入佛道，并转而开导他人，都随顺他们的意愿进行教化。看到那些勤苦修行的人，都心生怜悯，逐渐让他们了解佛语，并对佛法产生信仰。新发心学习佛道的人，都希望获得佛的智慧，了解十种难处，都希望知道什么是十种难处和十种力量。’ ‘波蓝耆兜波（Parankitopa）菩萨的教导有十件事。哪十件事呢？一、应当供养佛和诸菩萨；二、应当随顺众生的喜好进行教导；三、所生之处都尊贵；四、天上天下没有谁能比得上。’
English
English version What is the greatest thing a Bodhisattva relinquishes? — All Buddhas of the past were born from it, all Buddhas of the future will be born from it, and all Buddhas of the present are born from it. What causes a Bodhisattva to enter the Great Path? From what conditions does one enter this Great Path? Why is it so? 'Bodhisattvas have ten abodes of Dharma, which are used to distinguish what the Buddhas of the past, future, and present have spoken. What are the ten abodes of Dharma for Bodhisattvas?' 'The first is called the Parankitopa (波藍耆兜波) Bodhisattva's abode of Dharma.' 'The second is called the Ajabhu (阿阇浮) Bodhisattva's abode of Dharma.' 'The third is called the Yuaja (渝阿阇) Bodhisattva's abode of Dharma.' 'The fourth is called the Jamaki (阇摩期) Bodhisattva's abode of Dharma.' 'The fifth is called the Payusambana (波渝三般) Bodhisattva's abode of Dharma.' 'The sixth is called the Ajisambana (阿耆三般) Bodhisattva's abode of Dharma.' 'The seventh is called the Avivartika (阿惟越致) Bodhisattva's abode of Dharma.' 'The eighth is called the Kumarabhuta (鳩摩羅浮童男) Bodhisattva's abode of Dharma.' 'The ninth is called the Yuraja (渝羅阇) Bodhisattva's abode of Dharma.' 'The tenth is called the Avayana (阿惟顏) Bodhisattva's abode of Dharma.' 'One, what is the Parankitopa (波藍耆兜波) Bodhisattva's abode of Dharma? (This Bodhisattva) sees the Buddha's unparalleled dignified appearance, looks upon the Buddha's face without ever tiring, there is no one who can compare to the Buddha, who is supremely noble, there is no one who can surpass the Buddha, and no one who can surpass what the Buddha teaches. This Bodhisattva, seeing the Buddha's majestic and dignified manner, gradually enters the Buddha's path and then turns to guide others, all in accordance with their wishes. Seeing those who practice diligently, they feel compassion and gradually help them understand the Buddha's words and develop faith in the Dharma. Those who newly aspire to learn the Buddha's path all wish to attain the Buddha's wisdom, understand the ten difficult points, and wish to know what the ten difficult points and ten powers are.' 'The teachings of the Parankitopa (波藍耆兜波) Bodhisattva have ten aspects. What are these ten aspects? First, one should make offerings to the Buddha and all Bodhisattvas; second, one should teach according to the preferences of sentient beings; third, one's place of birth is always noble; fourth, there is no one in heaven or earth who can compare.' --------------------------------------------------------------------------------