Chapter 6: The Purification of the Bhūmis
第六章：地的清淨
6.1[B4]
6.1我無法進行翻譯，因為提供的段落 [B4] 沒有英文內容可供翻譯。請提供具體的英文佛經段落文本。
6.2Then the bodhisattva mahāsattva [F.189.a] Akṣayamati rose from his seat and, with his upper robe over one shoulder, knelt on his right knee, placed his palms together in homage, and bowed toward the Bhagavat. He offered the Bhagavat parasols of various jewels and flowers and baskets of flowers, and then he said to the Bhagavat, “Bhagavat, you have said repeatedly ‘the enlightenment mind, the enlightenment mind.’ Bhagavat, to what extent does a bodhisattva have an enlightenment mind? Bhagavat, what is an enlightenment mind? Bhagavat, if a bodhisattva has no aspiration or focus, has not focused, and will not focus on enlightenment because enlightenment is indescribable, and because aspiration has no form, cannot be shown, is immaterial and imperceivable, then how, Bhagavat, should the meaning of those Dharma teachings be understood?”
6.2那時菩薩摩訶薩無盡慧菩薩從座而起，偏袒右肩，右膝著地，合掌向薄伽梵禮敬。他獻給薄伽梵各種珍寶的傘蓋、花朵和花籃，然後對薄伽梵說：「薄伽梵，您一再說『菩提心、菩提心』。薄伽梵，菩薩在多大的程度上具有菩提心呢？薄伽梵，什麼是菩提心呢？薄伽梵，如果菩薩沒有希願或者沒有專注，沒有對菩提做過專注，也不會對菩提做專注，因為菩提是不可言說的，因為希願沒有形相，無法顯示，是無質礙、難以感知的，那麼薄伽梵，應該怎樣理解那些法教的義理呢？」
6.3“Noble one,” replied the Bhagavat, “enlightenment should not be focused upon as an epithet, a designation, or a term. Enlightenment is indescribable; aspiration has no form, cannot be shown, is immaterial and imperceivable, and a bodhisattva has no focus. Why is that? Enlightenment is indescribable. Just as enlightenment is, that is what the aspiration is like. Just as the aspiration is, that is what enlightenment is like. Just as enlightenment and aspiration are, that is what the bodhisattvas are like. Just as the bodhisattvas are, that is what all past, future, and present phenomena are like.
6.3薄伽梵答道："聖者，菩提不應當作為一個名稱、一個概念或一個用語來專注。菩提是不可言說的；菩提心沒有形相，無法顯示，是無質礙的、不可感知的，菩薩沒有專注。為什麼呢？菩提是不可言說的。菩提如其本然，菩提心也是這樣。菩提心如其本然，菩提也是這樣。菩提和菩提心如其本然，菩薩們也是這樣。菩薩們如其本然，所有過去、未來和現在的法也是這樣。
6.4“That is why, noble one, the bodhisattva mahāsattvas gain the name bodhisattvas. [F.189.b] The aspiration that follows all Dharmas is called the enlightenment mind. Enlightenment is not the past, the future, or the present, and the mind is the same. Because there is no focus on any phenomenon, there is nothing to be found in this. There is no enlightenment. There is no designation as enlightenment. There are no beings. There are no designations as beings. There are no śrāvakas. There are no designations as śrāvakas. There are no pratyekabuddhas. There are no designations as pratyekabuddhas. There are no bodhisattvas. There are no designations as bodhisattvas. There are no buddhas. There are no designations as buddhas. There are no composite phenomena. There are no designations as composite phenomena. There is no noncomposite. There is no designation as noncomposite.
6.4「正因為這樣，聖者啊，菩薩摩訶薩得到菩薩的名號。菩提心是追隨一切法的願心。菩提既不在過去，也不在未來，也不在現在，意也是如此。因為對任何法都沒有專注，所以在這裡找不到任何東西。沒有菩提，沒有菩提的名號，沒有眾生，沒有眾生的名號，沒有聲聞，沒有聲聞的名號，沒有辟支佛，沒有辟支佛的名號，沒有菩薩，沒有菩薩的名號，沒有佛，沒有佛的名號，沒有有為法，沒有有為法的名號，沒有無為，沒有無為的名號。」
6.5“However, noble one, the development of the first noble aspiration is like Sumeru; it is truly high because of all the roots of merit. Its cause is the perfection of generosity.
6.5"然而，善男子，第一殊勝的菩提心的生起，猶如須彌山；由於一切功德根而確實高峻。它的因是布施波羅蜜。
6.6“The second development of aspiration is like the earth in being the location of all activities in the Dharma. Its cause is the perfection of correct conduct.
6.6「第二種願心的發展，就像大地一樣，是一切法的活動場所。它的因是持戒波羅蜜。
6.7“The third development of aspiration is like the maned lion, the king of animals, because it has no terror, no anxiety, and no fear. Its cause is the perfection of patience.
6.7「第三種心願的發展如同有鬃毛的獅子，是畜生之王，因為它沒有恐怖、沒有焦慮、也沒有恐懼。它的因是忍辱波羅蜜。」
6.8“The fourth development of aspiration is like the might, strength, force, diligence, and courage of Nārāyaṇa, because it is irreversible. Its cause is the perfection of diligence.
6.8「第四種善根的發心就像那羅延的威力、力量、精進和勇氣一樣，因為它是不退轉的。它的成因是精進波羅蜜。」
6.9“The fifth development of aspiration is like someone who is truly noble through their various good actions because they are never satisfied with their merit. Its cause is the perfection of meditation.
6.9「第五種願心的發展如同某人通過各種善行而真正高貴，因為他們對福德永不滿足。其因是禪定波羅蜜。」
6.10“The sixth development of aspiration is like the bright disk of the sun because it dispels deep darkness. Its cause is the perfection of wisdom. [F.190.a]
6.10「第六種願心的修習，就像太陽的光輪一樣，能夠驅散深深的黑暗。它的因是般若波羅蜜。」
6.11“The seventh development of aspiration is like a head merchant who is wealthy with great treasure because it is a perfect adornment; it brings freedom from the wilderness of saṃsāra and fulfills all wishes. Its cause is the perfection of skill in methods.
6.11「第七種善根的發心就像一位擁有龐大財富的商主一樣，因為它是圓滿的莊嚴；它帶來對輪迴荒野的解脫，並實現一切願望。它的成因是方便波羅蜜。」
6.12“The eighth development of aspiration is like the pure disk of the full moon, because it completes purification from all obscurations. Its cause is the perfection of prayer.
6.12「第八願心的發展就像純淨的滿月圓盤一樣，因為它能圓滿淨除一切障礙。它的因是願波羅蜜。」
6.13“The ninth development of aspiration is like the fulfillment of all wishes, because it is the domain of all the displays of the qualities of the pure buddha realms. Its cause is the perfection of strength.
6.13「第九種發願的成就，就像願望的成就一樣，因為它是清淨佛土的所有功德顯現的領域。它的因是力波羅蜜。
6.14“The tenth development of aspiration is like space because it has the way of the characteristics of a cakravartin due to having attained the consecration of mastery over all qualities, wisdom, and Dharmas. Its cause is the perfection of knowledge.
6.14「第十願心的增長如同虛空，因為它具有轉輪聖王的相的方式，由於已獲得了對一切功德、智慧和法的掌控灌頂。它的因是智波羅蜜。
6.15“Noble one, those are a bodhisattva’s ten developments of aspiration. Through having these one is called a bodhisattva, but ultimately, there is no enlightenment, there is no bodhisattva, and there is no aspiration of enlightenment.
6.15「善男子，這就是菩薩的十種願心發展。具備這些願心，才被稱為菩薩；但從勝義的角度來說，並沒有菩提、沒有菩薩，也沒有菩提的願心。
6.16“Noble one, there are ten qualities that are preliminaries to the perfection of generosity of a bodhisattva. What are the ten? They are (1) the preliminary of the power of faith; (2) the preliminary of contemplation; (3) the preliminary of superior aspiration; (4) the preliminary of the perfections; (5) the preliminary of great love; (6) the preliminary of great compassion; (7) the preliminary of being a support for beings; (8) the preliminary of the methods of gathering beings; (9) the preliminary of desiring the Dharma of the buddhas; and (10) the preliminary of wishing for omniscient wisdom. [F.190.b]
6.16「聖者，菩薩的布施波羅蜜有十種前行功德。是哪十種呢？它們是：（1）信心力的前行；（2）禪觀的前行；（3）殊勝願心的前行；（4）波羅蜜的前行；（5）大愛的前行；（6）大悲的前行；（7）作為眾生依靠的前行；（8）集聚眾生方便的前行；（9）渴望諸佛之法的前行；以及（10）希求一切種智的前行。
6.17“Noble one, those are the ten qualities that are the preliminaries for the perfection of generosity of the bodhisattvas.
6.17「尊貴者啊，以上就是菩薩布施波羅蜜的十種功德前行。
6.18“Noble one, there are ten qualities that are preliminaries to the perfection of correct conduct of a bodhisattva. What are the ten? They are (1) the preliminary of pure physical conduct; (2) the preliminary of pure vocal conduct; (3) the preliminary of pure mental conduct; (4) the preliminary of nonviolence; (5) the preliminary of avoiding the lower existences; (6) the preliminary of avoiding the unfortunate states; (7) the preliminary of transcending the level of the śrāvakas and pratyekabuddhas; (8) the preliminary of establishing the qualities of buddhahood; (9) the preliminary of complete aspiration; and (10) the preliminary of complete prayer.
6.18「尊者，菩薩持戒波羅蜜有十種功德作為前行。這十種是什麼呢？它們是：（1）身行清淨的前行；（2）語行清淨的前行；（3）意行清淨的前行；（4）遠離傷害的前行；（5）避免下趣的前行；（6）避免惡趣的前行；（7）超越聲聞和辟支佛地位的前行；（8）建立佛果功德的前行；（9）圓滿願心的前行；以及（10）圓滿祈願的前行。
6.19“Noble one, those are the ten qualities that are the preliminaries for the perfection of correct conduct of the bodhisattvas.
6.19「聖者，這就是菩薩們戒波羅蜜的十種預備功德。
6.20“Noble one, there are ten qualities that are preliminaries to the perfection of patience of a bodhisattva. What are the ten? They are (1) the preliminary of forsaking desire; (2) the preliminary of forsaking anger; (3) the preliminary of having no concern for one’s body; (4) the preliminary of not being concerned with one’s life; (5) the preliminary of aspiration; (6) the preliminary of ripening beings; (7) the preliminary of the strength of love; (8) the preliminary of patience for profound Dharma; (9) the preliminary of aspiration for that which is vast; and (10) the preliminary of dispelling ignorance.
6.20「聖者，菩薩的忍辱波羅蜜有十種預備功德。是哪十種呢？它們是（1）放捨貪的預備；（2）放捨瞋的預備；（3）不在乎自己身體的預備；（4）不在乎自己生命的預備；（5）願力的預備；（6）成熟眾生的預備；（7）慈心力量的預備；（8）對深妙法的忍辱預備；（9）對廣大事物的願力預備；以及（10）消除無明的預備。」
6.21“Noble one, those are the ten qualities that are the preliminaries for the perfection of patience of the bodhisattvas.
6.21「聖者，這些就是菩薩們忍辱波羅蜜的十種預備功德。」
6.22“Noble one, there are ten qualities that are preliminaries to the perfection of diligence of a bodhisattva. What are the ten? They are [F.191.a] (1) the preliminary that is thinking of what is to be done for all beings; (2) the preliminary that is rejoicing in the accomplishment of a virtuous body, speech, and mind; (3) the preliminary that is never being disheartened; (4) the preliminary that is the activity of attaining the level of irreversibility; (5) the preliminary that is correct effort; (6) the preliminary that is mindfulness; (7) the preliminary that is subjugating the enemy, which is the kleśas; (8) the preliminary that is being detached from all phenomena; (9) the preliminary that is the activity of ripening beings; and (10) the preliminary that is the accomplishment of omniscient knowledge.
6.22「尊者，精進度有十種功德作為前行。那十種是什麼呢？它們是：(1)為一切眾生而思考應當做的事的前行；(2)對具備圓滿的身、語、意等善業而隨喜的前行；(3)永遠不感到灰心喪氣的前行；(4)成就不退轉境界的活動的前行；(5)正確的精進的前行；(6)念的前行；(7)征服敵人——即煩惱——的前行；(8)遠離一切法的前行；(9)使眾生成熟的活動的前行；以及(10)成就一切智知的前行。」
6.23“Noble one, those are the ten qualities that are the preliminaries for the perfection of diligence of the bodhisattvas.
6.23「聖者，這就是菩薩們精進度的十種預備功德。
6.24“Noble one, there are ten qualities that are preliminaries to the perfection of meditation of a bodhisattva. What are the ten? They are (1) the preliminary that is maintaining good qualities; (2) the preliminary that is samādhi; (3) the preliminary that is samāpatti; (4) the preliminary that is complete enlightenment; (5) the preliminary that is dhyāna and liberations; (6) the preliminary that is the faculty of samādhi; (7) the preliminary that is the strength of samādhi; (8) the preliminary that is forsaking the kleśas of all beings; (9) the preliminary that is completing the aggregation of samādhis; and (10) the preliminary that is guarding the Dharma.
6.24「尊者，菩薩禪定波羅蜜的前行有十種功德。是哪十種呢？它們是：（1）保持善功德的前行；（2）三昧的前行；（3）等至的前行；（4）圓滿菩提的前行；（5）禪定和解脫的前行；（6）三昧根的前行；（7）三昧力的前行；（8）舍棄一切眾生煩惱的前行；（9）圓滿三昧聚集的前行；以及（10）守護法的前行。」
6.25“Noble one, those are the ten qualities that are the preliminaries for the perfection of meditation of the bodhisattvas.
6.25「聖者，這就是菩薩們禪定波羅蜜的十種預備功德。
6.26“Noble one, there are ten qualities that are preliminaries to the perfection of wisdom of a bodhisattva. What are the ten? They are (1) the preliminary that is being skilled in the skandhas; (2) the preliminary that is being skilled in the dhātus; (3) the preliminary that is being skilled in the āyatanas; (4) the preliminary that is being skilled in dependent origination; (5) the preliminary that is being skilled in the truths; [F.191.b] (6) the preliminary that is dispelling all wrong views; (7) the preliminary that is the faculty of wisdom; (8) the preliminary that is patience toward the quality of birthlessness; (9) the preliminary that is completing all the qualities of buddhahood; and (10) the preliminary that is seeing unobscured wisdom.
6.26「大士，菩薩般若波羅蜜有十種前行功德。是哪十種呢？它們是：（1）善於五蘊的前行；（2）善於界的前行；（3）善於處的前行；（4）善於緣起法的前行；（5）善於諦的前行；（6）遣除一切邪見的前行；（7）智慧根的前行；（8）無生法忍的前行；（9）圓滿佛果一切功德的前行；以及（10）見到無礙智慧的前行。
6.27“Noble one, those are the ten qualities that are the preliminaries for the perfection of wisdom of the bodhisattvas.
6.27「聖者，這些就是菩薩們般若波羅蜜的十種預備功德。
6.28“Noble one, there are ten qualities that are preliminaries to the perfection of the skill in methods of a bodhisattva. What are the ten? They are (1) the preliminary that is engaging with the motivations and conduct of beings; (2) the preliminary that is becoming a support for beings; (3) the preliminary that is great love and compassion; (4) the preliminary that is the ripening of beings; (5) the preliminary that is engagement in all the qualities of buddhahood; (6) the preliminary that is seeing special wisdom; (7) the preliminary that is the purification of the perfections; (8) the preliminary that is the contemplation of things exactly as they are; (9) the preliminary that is the accomplishment of the strength of the mind; and (10) the preliminary that is the attainment of the level of irreversibility.
6.28「聖者啊，菩薩的方便波羅蜜有十種準備條件。是哪十種呢？它們是：（1）親近眾生的動機和行為的準備條件；（2）成為眾生依靠的準備條件；（3）大愛和大悲的準備條件；（4）成熟眾生的準備條件；（5）參與一切佛果功德的準備條件；（6）見到殊勝智慧的準備條件；（7）波羅蜜淨化的準備條件；（8）觀照諸法如實相的準備條件；（9）成就意力的準備條件；以及（10）達到不退轉地位的準備條件。
6.29“Noble one, those are the ten qualities that are the preliminaries for the perfection of skill in methods of the bodhisattvas.
6.29「聖者啊，這就是菩薩們方便波羅蜜的十個預備功德。」
6.30“Noble one, there are ten qualities that are preliminaries to the perfection of prayer of a bodhisattva. What are the ten? They are (1) the preliminary that is the knowledge of the movements of the massed mental conduct of all beings; (2) the preliminary that is the knowledge of the movements of the massed kleśas of all beings; (3) the preliminary that is the knowledge of the movements of the massed faculties of all beings; (4) the preliminary that is the knowledge of the movements of the massed motivations and aspirations of all beings; [F.192.a] (5) the preliminary that is the knowledge of the movements of the massed motivations, higher motivations, and aspirations of all beings; (6) the preliminary that is the knowledge of the movements in the separate world realms and the three realms; (7) the preliminary that is the knowledge of the movements of the massed motivations and propensities of all beings; (8) the preliminary that is the knowledge of the movements of the massed deaths and rebirths of all beings; (9) the preliminary that is the knowledge of the movements of the display of the three aggregations of all beings; and (10) the preliminary that is the knowledge of ripening beings who have untiring faculties.
6.30「聖者啊，菩薩的願波羅蜜有十種功德是其預備。這十種是什麼呢？它們是：（1）了知一切眾生集聚心意行為的動向的預備；（2）了知一切眾生集聚煩惱的動向的預備；（3）了知一切眾生集聚根機的動向的預備；（4）了知一切眾生集聚動機和願望的動向的預備；（5）了知一切眾生集聚動機、殊勝動機和願望的動向的預備；（6）了知分別世界和三界中動向的預備；（7）了知一切眾生集聚動機和傾向的動向的預備；（8）了知一切眾生集聚死亡和再生的動向的預備；（9）了知一切眾生的三聚集顯現的動向的預備；以及（10）了知成熟那些具有不懈怠根機的眾生的預備。
6.31“Noble one, those are the ten qualities that are the preliminaries for the perfection of prayer of the bodhisattvas.
6.31「尊者，那就是菩薩們願波羅蜜的十種預備功德。
6.32“Noble one, there are ten qualities that are preliminaries to the perfection of strength of a bodhisattva. What are the ten? They are (1) the preliminary that is the primordial nonorigination of all phenomena; (2) the preliminary that is the primordial nonexistence of the characteristics of all phenomena; (3) the preliminary that is the knowledge of the primordial birthlessness of all phenomena; (4) the preliminary that is the knowledge of the primordial nonexistence of all phenomena; (5) the preliminary that is the knowledge of the primordial nonformation of all phenomena; (6) the preliminary that is the knowledge that all phenomena do not enter; (7) the preliminary that is the knowledge that all phenomena do not turn back; (8) the preliminary that is the knowledge that all phenomena have the nature of nothingness; (9) the preliminary that is the knowledge that the beginning, middle, and end of all phenomena are the same; and (10) the preliminary that is the absence of concepts or thoughts engaging with the true nature of all phenomena.
6.32「聖者，菩薩的力波羅蜜有十種功德作為前行基礎。這十種是什麼呢？它們是：（1）一切法原本不生的前行；（2）一切法的相原本不存在的前行；（3）一切法原本不生的智慧前行；（4）一切法原本不存在的智慧前行；（5）一切法原本不行的智慧前行；（6）一切法不入的智慧前行；（7）一切法不迴的智慧前行；（8）一切法具有虛無性的智慧前行；（9）一切法的開始、中間和末尾都是相同的智慧前行；以及（10）對一切法的真如沒有概念或思想的前行。
6.33“Noble one, those are the ten qualities that are the preliminaries for the perfection of strength of the bodhisattvas.
6.33「聖者啊，以上就是菩薩們力波羅蜜的十種預備功德。
6.34“Noble one, there are ten qualities that are preliminaries to the perfection of knowledge of a bodhisattva. [F.192.b] What are these ten? They are (1) the preliminary that is the analysis that differentiates all phenomena; (2) the preliminary that is the completion of all good qualities; (3) the preliminary that is an immeasurable gathering of the accumulation of enlightenment; (4) the preliminary that is possessing a vast accumulation of merit and wisdom; (5) the preliminary that is the realization of vast great compassion; (6) the preliminary that is the knowledge that all phenomena do not enter; (7) the preliminary that is the knowledge of the levels of categories of the world realms; (8) the preliminary that is comprehending the realms of beings and the conduct motivated by the kleśas; (9) the preliminary that is the mental activity of comprehending and following the range of activity of the tathāgatas; and (10) the preliminary that is the higher perception and complete knowledge of the ten strengths, the fearlessnesses, and the unique qualities of a buddha.
6.34「聖者，菩薩的智波羅蜜有十種前行的功德。這十種是什麼呢？它們是：(1)分析區分所有法的前行；(2)圓滿所有善質功德的前行；(3)不可衡量的菩提福德積聚聚集的前行；(4)具足廣大福德和智慧積聚的前行；(5)證悟廣大大悲的前行；(6)所有法不入的智慧前行；(7)世界諸層次類別的知識前行；(8)理解眾生之界和由煩惱所驅動的行為的前行；(9)理解和追隨如來活動範圍的心理活動前行；以及(10)對十力、四無畏和佛的十八不共法的更高知覺和圓滿知識的前行。」
6.35“Noble one, those are the ten qualities that are the preliminaries for the perfection of knowledge of the bodhisattvas.
6.35「聖者啊，這些就是菩薩們趨向智慧波羅蜜的十種預備條件。
6.36“Noble one, what is the meaning of perfection? The fulfillment of special conduct: that is the meaning of perfection. The fulfillment of vast and profound wisdom: that is the meaning of perfection. The absence of attachment to the composite and noncomposite: that is the meaning of perfection. The correct realization of the faults of saṃsāra: that is the meaning of perfection. Comprehending unwise beings: that is the meaning of perfection. Teaching the treasure of the Dharma that knows no cessation: that is the meaning of perfection. The fulfillment of unobscured liberation: that is the meaning of perfection. Knowing the realms of beings: that is the meaning of perfection. The realization of the sameness of generosity: that is the meaning of perfection. [F.193.a] The fulfillment of the sameness of correct conduct: that is the meaning of perfection. The fulfillment of the sameness of patience: that is the meaning of perfection. The fulfillment of the sameness of diligence: that is the meaning of perfection. The fulfillment of the sameness of meditation: that is the meaning of perfection. The fulfillment of skill in knowing the perfection of wisdom: that is the meaning of perfection. The fulfillment of special conduct: that is the meaning of perfection. Having perfect knowledge of all phenomena: that is the meaning of perfection. The fulfillment of patience toward the quality of birthlessness: that is the meaning of perfection. The attainment of the level of irreversibility: that is the meaning of perfection. The purification of a buddha realm: that is the meaning of perfection. Ripening completely all beings: that is the meaning of perfection. The fulfillment of the wisdom of buddhahood at a Bodhimaṇḍa: that is the meaning of perfection. The subjugation of all māras: that is the meaning of perfection. Liberating and manifesting the nonduality of saṃsāra and nirvāṇa: that is the meaning of perfection. Reaching the perfection of qualities: that is the meaning of perfection. The eradication of adversaries: that is the meaning of perfection. The fulfillment of the ten strengths, the fearlessnesses, and the eighteen unique qualities of a buddha: that is the meaning of perfection. The fulfillment of special conduct: that is the meaning of perfection. The fulfillment of all the qualities of buddhahood: that is the meaning of perfection. Complete enlightenment as the highest, most complete enlightenment: that is the meaning of perfection. Turning the wheel of the Dharma in twelve ways: that is the meaning of perfection. [F.193.b]
6.36「聖者，什麼是圓滿的意義呢？圓滿殊勝的行為，這就是圓滿的意義。圓滿廣大深遠的智慧，這就是圓滿的意義。不執著於有為法和無為法，這就是圓滿的意義。正確認識輪迴的過失，這就是圓滿的意義。理解無明的眾生，這就是圓滿的意義。宣說無有終盡的法寶，這就是圓滿的意義。圓滿無礙的解脫，這就是圓滿的意義。認識眾生的世界，這就是圓滿的意義。證悟布施的平等性，這就是圓滿的意義。圓滿戒的平等性，這就是圓滿的意義。圓滿忍辱的平等性，這就是圓滿的意義。圓滿精進的平等性，這就是圓滿的意義。圓滿禪定的平等性，這就是圓滿的意義。圓滿般若波羅蜜的方便善巧，這就是圓滿的意義。圓滿殊勝的行為，這就是圓滿的意義。具足一切法的完美認識，這就是圓滿的意義。圓滿無生法忍，這就是圓滿的意義。證得不退轉地，這就是圓滿的意義。淨化佛國土，這就是圓滿的意義。使一切眾生成熟，這就是圓滿的意義。圓滿菩提道場處的佛果智慧，這就是圓滿的意義。降伏一切魔，這就是圓滿的意義。解脫並顯現輪迴與涅槃的無二性，這就是圓滿的意義。達到功德的圓滿，這就是圓滿的意義。消滅敵對者，這就是圓滿的意義。圓滿十力、四無畏和佛十八不共法，這就是圓滿的意義。圓滿殊勝的行為，這就是圓滿的意義。圓滿佛果的一切功德，這就是圓滿的意義。菩提是無上正等正覺，這就是圓滿的意義。以十二種方式轉動法輪，這就是圓滿的意義。」
6.37“Noble one, the omen of the first bodhisattva bhūmi of a bodhisattva mahāsattva is seeing that the trichiliocosm world realm becomes filled with a hundred thousand quintillion treasures.
6.37「聖者，菩薩摩訶薩初地的瑞相是：見到三千大千世界充滿了百千萬億的寶藏。」
6.38“The omen of the second bodhisattva bhūmi of a bodhisattva mahāsattva is seeing that the trichiliocosm world realm becomes like the palm of the hand and is perfectly adorned by many hundred thousand quintillions of jewels.
6.38「菩薩摩訶薩第二地的徵兆是：見到三千大千世界就像手掌一樣，被數百千億兆的珠寶完美地裝飾。」
6.39“The omen of the third bodhisattva bhūmi of a bodhisattva mahāsattva is seeing oneself as a warrior holding weapons, wearing strong armor, and subjugating one’s foes.
6.39「菩薩摩訶薩第三地的瑞象是見到自己作為一個戰士，手持武器，身穿堅固盔甲，降伏自己的敵人。
6.40“The omen of the fourth bodhisattva bhūmi of a bodhisattva mahāsattva is seeing four circles of wind from the four directions scattering various flowers over the great circle of the all-possessing earth.
6.40"菩薩摩訶薩第四地的徵兆是，看見來自四方的四股風輪，將各種花朵撒落在擁有一切的大地圓上。
6.41“The omen of the fifth bodhisattva bhūmi of a bodhisattva mahāsattva is seeing a woman adorned in every kind of jewelry placing a garland of magnolia flowers on one’s head.
6.41「菩薩摩訶薩第五地的徵兆是：看見一位女性，身上佩戴各種珠寶，將木蘭花環戴在自己的頭上。」
6.42“The omen of the sixth bodhisattva bhūmi of a bodhisattva mahāsattva is seeing a pool with four stairways, at the bottom of which is gold sand. The pool is filled with water that is not muddied, but clear, and it possesses the eight good qualities. Its water is adorned with blue lotuses, night lotuses, and white lotuses, and one uses it for one’s own pleasure.
6.42「菩薩摩訶薩第六菩提地的徵兆是，看到一個具有四個階梯的池子，池底佈滿金沙。池中充滿清澈而不渾濁的水，具有八種功德。水中綴滿青蓮花、夜蓮花和白蓮花，自己用它來享樂。
6.43“The omen of the seventh bodhisattva bhūmi of a bodhisattva mahāsattva is seeing the chasm of the hells to one’s right and left and returning from that unwounded and unharmed. [F.194.a]
6.43「菩薩摩訶薩第七地的徵兆是看到自己的左右兩側都有地獄的深淵，但卻從那裡毫髮無損地歸來。」
6.44“The omen of the eighth bodhisattva bhūmi of a bodhisattva mahāsattva is seeing that one carries upon both shoulders lions, the kings of beasts, crowned with their manes, terrifying all the smaller beasts.
6.44「菩薩摩訶薩第八地的徵兆是看見自己兩肩上各背著一隻獅子，獅子是獸王，頭頂著鬃毛王冠，令所有較小的野獸都感到恐懼。」
6.45“The omen of the ninth bodhisattva bhūmi of a bodhisattva mahāsattva is seeing oneself as a cakravartin king encircled by many hundred thousand quintillions of people, as one is looking straight ahead with a white parasol adorned with various jewels held above one’s head.
6.45「菩薩摩訶薩的第九地之相是見自己成為轉輪聖王，被眾多百千兆人民所圍繞，自己直視前方，頭頂上方有著以各種寶石裝飾的白色傘蓋撐舉。
6.46“The omen of the tenth bodhisattva bhūmi of a bodhisattva mahāsattva is seeing the body of a tathāgata who is looking straight ahead and teaching the Dharma, and who is the color of gold with a fathom-wide aura, encircled by many hundred thousand quintillions of Brahmās.
6.46「菩薩摩訶薩第十菩薩地的瑞相是，看見一位如來的身體，他面向前方正在教法，身體是黃金色，光環寬達一丈，被許多百千萬億的梵天圍繞。」
6.47“Noble one, those ten are the omens of the ten bodhisattva bhūmis of the bodhisattva mahāsattvas.
6.47「尊者，這十種就是菩薩摩訶薩十地的徵兆。
6.48“Noble one, why is the first bhūmi called Perfect Joy? The first bhūmi is called Perfect Joy because at the beginning, a mind that transcends the world, which had not previously been attained, is made manifest, and as the aspiration to a great goal has been fulfilled, there is a great joy that arises.
6.48「尊貴的人啊，為什麼第一地被稱為歡喜地呢？第一地之所以被稱為歡喜地，是因為在最初，一個超越世間的意，這個以前從未獲得過的意，被顯現出來，並且由於對大目標的願望已經被成就，因此產生了偉大的喜。
6.49“The second bhūmi is called Stainless because it is purified of even the slightest stains of downfalls and of all faults in conduct.
6.49「第二地稱為離垢地，是因為它清淨了下墮的最細微污垢，以及一切行為上的過失。」
6.50“The third bhūmi is called Shining because there is the shining light of measureless wisdom and the wisdom of samādhi, which cannot be undermined, cannot be outshone by anything, and remains in the power of retention that holds what has been heard.
6.50「第三地稱為發光地，因為有無量智慧的發光光明，以及三昧的智慧，不能被破壞，不能被任何東西所超越，並且保持在聞持的力量當中。
6.51“The fourth bhūmi is called Blazing because the fire of wisdom incinerates all kleśas, and the blazing light of meditation on the qualities of the aspects of enlightenment increases. [F.194.b]
6.51「第四地稱為焰慧地，因為智慧之火燒盡一切煩惱，禪定於菩提功德各個方面的熾盛光明得以增長。」
6.52“The fifth bhūmi is called Difficult Training because the method of meditation and the supreme wisdom are difficult to master, and the kleśas that are difficult to subjugate through the paths of seeing and meditation have been subjugated.
6.52「第五地稱為難勝地，因為禪定的方法和無上智慧難以精通，而且那些通過見道和修道難以調伏的煩惱已經被調伏了。
6.53“The sixth bhūmi is called Manifested because there is the manifestation of the absence of obstruction from composite phenomena, and the manifestation of all featureless mentation.
6.53"第六地稱為現前地，因為有為法無礙的顯現，以及一切無相心的顯現。
6.54“The seventh bhūmi is called Gone Far because there is a long, continuous meditation in liberated samādhi, because of there being no obstacles to stainless qualities and because of featureless mentation.
6.54「第七地稱為遠行地，因為在解脫三昧中有長久、連續的禪定，因為沒有對離垢功德的障礙，以及因為有無相心識。
6.55“The eighth bhūmi is called Unwavering because, through attainment of the mastery of featureless mentation, the kleśas are unable to cause instability.
6.55「第八地稱為不動地，因為通過成就無相心的掌握，煩惱無法引起動搖。」
6.56“The ninth bhūmi is called Perfect Understanding because, through the mastery of teaching the Dharma in all its aspects, there are no transgressions and there is the attainment of unimpeded, vast understanding.
6.56「第九地稱為善慧地，因為通過掌握教法的各個方面，沒有違背，並且證得了無礙的廣大智慧。」
6.57“The tenth bhūmi is called Cloud of Dharma because the Dharma body is like the sky covered by the clouds of great wisdom.
6.57「第十地稱為法雲地，因為法身如同虛空，被偉大智慧的雲覆蓋。」
6.58“Noble one, the first bhūmi is obscured by these two kinds of ignorance: the ignorance of attachment to the features of phenomena and individuals, and the ignorance of being terrified by the torments of saṃsāra and the lower realms.
6.58「善男子，第一地被這兩種無明所遮蔽：一是執著法和眾生特徵的無明，二是畏懼輪迴和下三道苦難的無明。
6.59“The second bhūmi is obscured by these two kinds of ignorance: the ignorance of the delusion of subtle downfalls, and the ignorance that gives rise to various kinds of actions and conduct.
6.59「第二地被這兩種無明所遮蔽：對微細墮落的迷惑無明，以及引生各種行為和修行的無明。
6.60“The third bhūmi is obscured by these two kinds of ignorance: the ignorance of wishing to attain what has not been attained, and ignorance concerning attaining the supreme, sublime power of retention.
6.60「第三地被這兩種無明所遮蔽：希望獲得尚未獲得之物的無明，以及關於獲得最高尊勝的陀羅尼力的無明。」
6.61“The fourth bhūmi is obscured by these two kinds of ignorance: the ignorance of craving for the delight of resting in meditation, and the ignorance of craving for pure Dharma.
6.61「第四地被這兩種無明所遮蔽：對安住於禪定之樂的愛著之無明，以及對清淨法的愛著之無明。」
6.62“The fifth bhūmi is obscured by these two kinds of ignorance: the ignorance of being saddened by saṃsāra, and the ignorance of exerting oneself for nirvāṇa. [F.195.a]
6.62「第五地被這兩種無明所遮蔽：對輪迴感到悲傷的無明，以及為涅槃而努力的無明。
6.63“The sixth bhūmi is obscured by these two kinds of ignorance: the ignorance of perceiving the movement of the composite, and the ignorance of perceiving evident features.
6.63"第六地被這兩種無明所遮蔽：認知複合體運動的無明，以及認知明顯特徵的無明。
6.64“The seventh bhūmi is obscured by these two kinds of ignorance: the ignorance of manifest subtle features, and the ignorance of featureless mentation.
6.64「第七地被這兩種無明所遮蔽：顯現微細特徵的無明，以及無相心念的無明。」
6.65“The eighth bhūmi is obscured by these two kinds of ignorance: the ignorance of exertion toward featurelessness, and the ignorance of attaining power over the grasping of features.
6.65「第八地被這兩種無明所遮蔽：趨向無相的努力的無明，以及對特徵之取的力量的證得的無明。」
6.66“The ninth bhūmi is obscured by these two kinds of ignorance: the ignorance of not being skilled in whatever Dharma is taught as being limitless, with limitless words and letters, and the ignorance of not having attained the power of eloquence.
6.66"第九地被這兩種無明所遮蔽：一是對無限所教之法、無限言語和文字不善巧的無明，二是未得到辯才力量的無明。
6.67“The tenth bhūmi is obscured by these two kinds of ignorance: the ignorance of not having attained the power of great higher cognitions, and the ignorance of not being skilled in subtle, secret meanings and actions.
6.67「第十地被這兩種無明所障礙：未獲得大神通力的無明，以及對於微細、祕密的意義和行為不善巧的無明。」
6.68“The bhūmi of buddhahood is obscured by these two kinds of ignorance: the ignorance of the obscuration of knowledge and the ignorance of the negative propensities of extremely subtle kleśas.
6.68「佛果地被這兩種無明所障礙：所知障的無明，以及極其細微的煩惱習氣的無明。」
6.69“Noble one, the bodhisattva who is on the first bodhisattva bhūmi has ascended to the perfection of generosity.
6.69「聖者啊，菩薩若處於第一菩薩地，已證得布施波羅蜜。」
6.70“The bodhisattva who is on the second bodhisattva bhūmi has ascended to the perfection of correct conduct.
6.70「菩薩住在第二菩薩地時，已經成就了持戒波羅蜜。」
6.71“The bodhisattva who is on the third bodhisattva bhūmi has ascended to the perfection of patience.
6.71「在第三菩薩地的菩薩已經上升到忍辱波羅蜜。
6.72“The bodhisattva who is on the fourth bodhisattva bhūmi has ascended to the perfection of diligence.
6.72「處於第四菩薩地的菩薩已圓滿精進波羅蜜。
6.73“The bodhisattva who is on the fifth bodhisattva bhūmi has ascended to the perfection of meditation.
6.73「處於第五菩薩地的菩薩已經證得禪定波羅蜜。
6.74“The bodhisattva who is on the sixth bodhisattva bhūmi has ascended to the perfection of wisdom.
6.74「位於第六菩薩地的菩薩已經證得般若波羅蜜。」
6.75“The bodhisattva who is on the seventh bodhisattva bhūmi has ascended to the perfection of skill in methods.
6.75「處於第七菩薩地的菩薩已經上升到方便波羅蜜。」
6.76“The bodhisattva who is on the eighth bodhisattva bhūmi has ascended to the perfection of prayer.
6.76「位居第八菩薩地的菩薩已經圓滿了願波羅蜜。」
6.77“The bodhisattva who is on the ninth bodhisattva bhūmi has ascended to the perfection of strength.
6.77「處於第九菩薩地的菩薩已經達成了力波羅蜜。
6.78“The bodhisattva who is on the tenth bodhisattva bhūmi has ascended to the perfection of knowledge. [F.195.b]
6.78"登於第十菩薩地的菩薩已經到達智波羅蜜。
6.79“Noble one, the first development of aspiration of a bodhisattva mahāsattva is obtained and arises through the samādhi that is a superior jewel.
6.79「尊者，菩薩摩訶薩的第一種發心是通過殊勝寶藏三昧而獲得並產生的。
6.80“The second development of aspiration is obtained and arises through the samādhi that has no location.
6.80「第二發心是通過無所住三昧而獲得和生起的。」
6.81“The third development of aspiration is obtained and arises through samādhi that is unwavering.
6.81「第三種願心的生起，是通過不動三昧而得到並生起的。」
6.82“The fourth development of aspiration is obtained and arises through samādhi that is irreversible.
6.82「第四種發心是通過不退轉三昧而獲得和生起的。」
6.83“The fifth development of aspiration is obtained and arises through the samādhi of precious flowers.
6.83「第五種願望的成就是透過寶花三昧而獲得和生起的。」
6.84“The sixth development of aspiration is obtained and arises through the samādhi of the brilliance of sunlight.
6.84「第六種殊勝願力的開展是通過日光光輝三昧而獲得和生起的。」
6.85“The seventh development of aspiration is obtained and arises through the samādhi that accomplishes all goals.
6.85「第七種發心的成就，是通過成就一切所願三昧而獲得並產生的。」
6.86“The eighth development of aspiration is obtained and arises through the samādhi of the directly perceived presence of the present buddhas.
6.86「第八種願力的開展是通過諸佛現前直接顯現的三昧而獲得和生起的。
6.87“The ninth development of aspiration is obtained and developed through the samādhi of the lamp of wisdom.
6.87「第九種發願的開展是通過智慧燈三昧而獲得和展開的。
6.88“The tenth development of aspiration is obtained and arises through the samādhi that is heroic.
6.88「第十種願心的修習是通過英勇三昧而獲得和生起的。
6.89“Noble one, on the first bodhisattva bhūmi of the bodhisattva mahāsattvas there arises and is obtained the dhāraṇī called consecration:
6.89「尊者啊，在菩薩摩訶薩的初地上，會產生並獲得名為灌頂的陀羅尼。
6.90tadyathā | pūrṇamno rathe duhu duhu duhu yāvat sūryāvabhāsatā yāvat candra daudatte dāvād arakṣamān daṇạparihāram kuru svāhā |
6.90（咒語不翻）
6.91“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in a Ganges River will protect the bodhisattvas on the first bhūmi.
6.91「尊者，此陀羅尼被誦讀，使得多於恆河沙數的佛薄伽梵將保護處於初地的菩薩們。」
6.92“Those who recite and possess this dhāraṇī mantra will be freed from all fears, which means freed from vicious beasts such as tigers and lions; [F.196.a] freed from all pretas, humans, nonhumans, and so on; and freed from enemies, robbers, the planets, the kleśas, and the five kinds of obscurations, and they will remember the first bhūmi.
6.92「誦持此陀羅尼真言者，將脫離一切恐懼，即脫離老虎獅子等凶猛野獸；脫離一切餓鬼、人、非人等；脫離仇敵、盜賊、星曜、煩惱及五蓋，並將憶念初地。
6.93“Noble one, on the second bodhisattva mahāsattva bhūmi, the dhāraṇī called invincibility arises and is obtained:
6.93「尊者啊，在第二地菩薩摩訶薩的地上，名為無敵的陀羅尼得以產生並被獲得：
6.94tadyathā | uttoli ciriciri uttorā toranaṃ śānto śānto attoli hulu hulu svāhā |
6.94（咒語不翻）
6.95“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in two Ganges Rivers will protect the bodhisattvas on the second bhūmi.
6.95「聖者，此陀羅尼被誦持，使得多於兩條恆河沙數的佛薄伽梵會保護第二地上的菩薩。」
6.96“Those who recite and possess this dhāraṇī mantra will be freed from all terrors, which means freed from vicious beasts, vicious pretas, human and nonhuman attacks, opposing enemies, the planets, the kleśas, suffering, and the five kinds of obscurations, and they will remember the second bhūmi.
6.96「誰若念誦與受持此陀羅尼真言，將得到解脫所有恐怖，這意味著解脫於兇惡的野獸、兇惡的餓鬼、人和非人的攻擊、對立的敵人、星辰、煩惱、苦，以及五蓋，並且他們將記憶第二地。」
6.97“Noble one, for the bodhisattva mahāsattva who is on the third bodhisattva bhūmi, the dhāraṇī called firm presence will arise and be obtained:
6.97「聖者，對於安住在第三菩薩地的菩薩摩訶薩，名為堅住的陀羅尼將會生起並被獲得：
6.98tadyathā | daṇṭhike vaṇṭhike karaṭhī kauraṭhi kaiyūre tantili svāhā |
6.98（咒語不翻）
6.99“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in three Ganges Rivers will protect the bodhisattvas on the third bhūmi.
6.99「尊者啊，誦持此陀羅尼，使得多於三條恒河沙數的佛薄伽梵會保護住在第三地的菩薩們。
6.100“Those who recite and possess this dhāraṇī mantra will be freed from all terrors—vicious beasts, vicious demons, attacks from humans and nonhumans and so on, the planets, opposing enemies, various kinds of suffering, and the five kinds of obscurations—and [F.196.b] they will remember the third bhūmi.
6.100「誦持此陀羅尼真言者，將遠離一切怖畏——兇惡的野獸、兇惡的魔鬼、來自人類和非人類的攻擊等等、行星、對立的敵人、各種苦難和五蓋——他們將憶念第三地。」
6.101“Noble one, for the bodhisattva mahāsattva who is on the fourth bodhisattva bhūmi, the dhāraṇī called unsubjugated will arise and be obtained:
6.101「聖者，對於處於第四菩薩地的菩薩摩訶薩，稱為「不被征服」的陀羅尼將會生起並被獲得：」
6.102tadyathā | śiriśiri dimi dimini dari darini śiri śiriṇi viśalā viśālā paśa paśani bandhniye svāhā |
6.102（咒語不翻）
6.103“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in four Ganges Rivers will protect the bodhisattvas on the fourth bhūmi.
6.103「善士，此陀羅尼經由誦持，使得多於四恆河沙數的諸佛薄伽梵都會保護處於第四地的菩薩們。
6.104“Whoever possesses and recites this dhāraṇī mantra will be freed from all terrors—fierce beasts, malevolent pretas, humans and nonhumans and so on, opposing enemies, the torments of various kinds of suffering, the planets, and the five kinds of obscurations—and they will remember the fourth bhūmi.
6.104「誰持誦這陀羅尼真言，就會解脫一切恐怖——凶猛的野獸、惡劣的餓鬼、人和非人等等、對立的敵人、各種苦難的折磨、行星和五蓋——而且他們會憶起第四地。」
6.105“Noble one, for the bodhisattva mahāsattva who is on the fifth bodhisattva bhūmi, the dhāraṇī called the array of various qualities will arise and be obtained:
6.105「聖者，菩薩摩訶薩處於第五菩薩地時，名為「各種功德庫」的陀羅尼將會出現並被獲得：
6.106tadyathā | hari hariṇi ciri ciriṇi karimāṇi saṅkarimāṇi sambāsani jambhani stambhani mohani svamūkke svāhā |
6.106（咒語不翻）
6.107“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in five Ganges Rivers will protect the bodhisattvas on the fifth bhūmi.
6.107「聖者啊，此陀羅尼被誦持，使得比五條恒河中沙粒還要更多的佛薄伽梵將會守護處於第五地的菩薩們。」
6.108“Those who recite and possess this dhāraṇī mantra will be freed from all terrors—fierce beasts, malevolent pretas, humans and nonhumans and so on, opposing enemies, the torments of various kinds of suffering, the planets, and the five kinds of obscurations—and they will remember the fifth bhūmi.
6.108「持誦此陀羅尼真言者，將從一切恐懼中解脫——猛獸、惡鬼、人與非人等、敵對者、各種苦難的折磨、星曜，以及五蓋——他們將憶念第五地。」
6.109“Noble one, for the bodhisattva mahāsattva who is on the sixth bodhisattva bhūmi, the dhāraṇī called the lamp of the field of wisdom will arise and be obtained: [F.197.a]
6.109「尊者，對於在第六菩薩地上的菩薩摩訶薩，名為智慧田燈的陀羅尼將會生起並被獲得：」
6.110tadyathā | vitori vitori mariṇi kali kali vidho hanati lulu lulu culu culu toluva toluva śaśa śaccha variśa svasti sarva satvānāṃ siddhyantu mama mantravādāni svāhā |
6.110（咒語不翻）
6.111“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in six Ganges Rivers will protect the bodhisattvas on the sixth bhūmi.
6.111「尊者，誦持此陀羅尼，使得比六恆河沙數還要多的佛薄伽梵，護持處於第六地的菩薩們。」
6.112“Those who recite and possess this dhāraṇī mantra will be freed from all terrors—fierce beasts, malevolent pretas, humans and nonhumans and so on, opposing enemies, the torments of various kinds of suffering, the planets, and the five kinds of obscurations—and they will remember the sixth bhūmi.
6.112「持誦此陀羅尼真言者，將解脫一切恐怖——兇猛的野獸、惡劣的餓鬼、人類和非人等等、對立的敵人、各種苦難的折磨、行星，以及五蓋——他們將憶念第六地。」
6.113“Noble one, for the bodhisattva mahāsattva who is on the seventh bodhisattva bhūmi, the dhāraṇī called superiority will arise and be obtained:
6.113「尊者啊，對於處於第七菩薩地的菩薩摩訶薩，稱為殊勝的陀羅尼將會出現並被獲得：」
6.114tadyathā | jaha jaharu jaha jaha jaharu vailuke amṛteghaṇe puruśaṇe vairutike varubatte vidhi hike vinda vilini amṛlutike bhaijuyu bhaijuyu svāhā |
6.114（咒語不翻）
6.115“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in seven Ganges Rivers will protect the bodhisattvas on the seventh bhūmi.
6.115「善士，誦持此陀羅尼，有多於七恆河沙數的佛薄伽梵將保護處於第七地的菩薩。
6.116“Those who recite and possess this dhāraṇī mantra will be freed from all terrors—fierce beasts, malevolent pretas, humans and nonhumans and so on, opposing enemies, the torments of various kinds of suffering, the planets, and the five kinds of obscurations—and they will remember the seventh bhūmi.
6.116「誦持此陀羅尼真言的人，將被解脫於一切恐懼——凶惡的野獸、惡劣的餓鬼、人類及非人類等等、敵對的仇敵、各種苦惱的折磨、行星，以及五蓋——並且他們將憶念第七地。」
6.117“Noble one, for the bodhisattva mahāsattva who is on the eighth bodhisattva bhūmi, the dhāraṇī called unpolluted thought will arise and be obtained:
6.117「尊者，對於已證得第八菩薩地的菩薩摩訶薩，名為清淨意念的陀羅尼將會出現並被獲得：
6.118tadyathā | sari [F.197.b] śari śiriṇi mitemite kari kari heru heru curu curu bandhani svāhā |
6.118（咒語不翻）
6.119“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in eight Ganges Rivers will protect the bodhisattvas on the eighth bhūmi.
6.119「尊貴者，此陀羅尼乃為了有多於八條恒河沙數的佛薄伽梵保護處於第八地的菩薩們而誦持。
6.120“Those who recite and possess this dhāraṇī mantra will be freed from all terrors—fierce beasts, malevolent pretas, humans and nonhumans and so on, opposing enemies, the torments of various kinds of suffering, the planets, and the five kinds of obscurations—and they will remember the eighth bhūmi.
6.120「凡持誦此陀羅尼真言者，將免於一切恐懼——凶猛的野獸、惡質的餓鬼、人類和非人等等、敵對的仇敵、各種苦難的折磨、星曜以及五蓋——他們將憶持第八地。」
6.121“Noble one, for the bodhisattva mahāsattva who is on the ninth bodhisattva bhūmi, the dhāraṇī called infinite adornment will arise and be obtained:
6.121「聖者啊，對於處於第九菩薩地的菩薩摩訶薩，名叫無盡莊嚴的陀羅尼將會出現並被獲得：
6.122tadyathā | haricaṇḍalike kulamābhate toraśipata patasi śiri śiri gaśiri gaviśiri svasti sarvasatvānāṃ svāhā |
6.122（咒語不翻）
6.123“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in nine Ganges Rivers will protect the bodhisattvas on the ninth bhūmi.
6.123「聖者，這個陀羅尼是為了讓比九條恆河沙粒還多的佛薄伽梵保護處於第九地的菩薩而誦持的。」
6.124“Those who recite and possess this dhāraṇī mantra will be freed from all terrors—fierce beasts, malevolent pretas, humans and nonhumans and so on, opposing enemies, the torments of various kinds of suffering, the planets, and the five kinds of obscurations—and they will remember the ninth bhūmi.
6.124「誦持此陀羅尼真言者，將脫離一切恐怖──兇猛的野獸、惡劣的餓鬼、人類及非人等，敵對的仇敵、各種苦難的折磨、行星的影響，以及五蓋──並將憶念第九地。」
6.125“Noble one, for the bodhisattva mahāsattva who is on the tenth bodhisattva bhūmi, the dhāraṇī called the unceasing casket will arise and be obtained:
6.125「尊者，對於處於第十菩薩地的菩薩摩訶薩，名為無盡寶藏的陀羅尼將會出現並被獲得：
6.126tadyathā | siddhe susiddhe mocani mokṣani mukte vimukte amale vimale damale māṅgale hiraṇyagarbhe ratnagarbhe samantabhadre sarvārtha sādhana manasi mahāmanasi adbhute atyadbhute araje [F.198.a] viraje ucyute amṛte araje viraje brahme brahma sārwpūraṇi pūraṇa manorathe svāhā |
6.126（咒語不翻）
6.127“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in ten Ganges Rivers will protect the bodhisattvas on the tenth bhūmi.
6.127「善人哪，此陀羅尼是為了讓超過十條恆河沙數的佛薄伽梵保護第十地的菩薩們而誦持的。」
6.128“Those who recite and possess this dhāraṇī mantra will be freed from all terrors—fierce beasts, malevolent pretas, humans and nonhumans and so on, opposing enemies, the torments of various kinds of suffering, the planets, and the five kinds of obscurations—and they will remember the tenth bhūmi.”
6.128"那些誦持這陀羅尼真言的人，將從一切恐怖中獲得解脫——包括猛獸、惡鬼、人類和非人等等、敵對的仇敵、各種苦難的折磨、星辰，以及五蓋——他們將憶念第十地。"
6.129Then the bodhisattva mahāsattva by the name of Unobstructed Appearance of the Light of a Lion’s Ornament, having heard the Bhagavat teach those dhāraṇīs, rose from his seat and, with his upper robe over one shoulder, knelt on his right knee, placed his palms together in homage, bowed down to the Bhagavat’s two feet, and praised him with these verses:
6.129那時菩薩摩訶薩，名叫獅子莊嚴光無礙現，聽聞薄伽梵宣說那些陀羅尼後，從座位上起身，將上衣搭在一隻肩膀上，單膝跪地，雙手合掌敬禮，向薄伽梵的雙足頂禮，並用以下偈頌讚嘆他：
6.140Then Maheśvara, the king of the Brahmā devas, rose from his seat and, with his upper robe over one shoulder, knelt on his right knee, placed his palms together in homage, bowed down to the Bhagavat’s two feet, and said to the Bhagavat, “This Lord King of Sūtras, the Sublime Golden Light, is very rare; it is beyond evaluation. It is good in the beginning, good in the middle, and good in the end; it has a good meaning; it has good words; it is unmixed and perfect; and it makes perfect all the Buddhadharma. Whoever possesses and holds it is someone who fulfills the deeds of the buddha bhagavats.”
6.140那時大自在天，梵天眾之王，從座而起，偏袒右肩，右膝著地，合掌恭敬，向薄伽梵兩足禮拜，對薄伽梵說：「這部經王——金光明尊勝王經非常稀有，超越衡量。它的開始善，中間善，結尾善；有善的意義；有善的言辭；純淨無混，圓滿具足；成就了完整的佛法。凡是受持此經的人，就是成就了諸佛薄伽梵的事業。」
6.141“Noble one, it is as you have said,” replied the Bhagavat. “Noble one, whoever listens to this sūtra will progress irreversibly to the highest, most complete enlightenment.
6.141「聖者，正如你所說，」薄伽梵回答道：「聖者，凡是聽聞此經的人，都將不可逆轉地趣向無上正等正覺。」
6.142“Why is that? [F.199.a] Noble one, it ripens the supreme roots of merit of the bodhisattvas who are irreversibly upon the bhūmis, it is the sublime seal of the Dharma, and it is the king of all sūtras. Therefore, it should be listened to, obtained, read, and recited.
6.142「為什麼呢？尊貴的人啊，這部經典能夠成熟那些不可逆轉地住於菩提地的菩薩們的最殊勝的功德根，它是法的尊勝印記，是一切經典的經王。因此，應當聽聞它、獲得它、誦讀它，並且背誦它。」
6.143“Noble one, beings who have not planted roots of merit, who have not ripened their roots of merit, and who have not served many buddhas will not be able to hear this sublime Dharma.
6.143「聖者，那些未曾種植功德根、未曾成熟功德根，以及未曾侍奉過眾多佛的眾生，將無法聽聞到這尊勝的法教。
6.144“Noble one, just by hearing this Dharma teaching, noble sons or noble daughters will have a higher motivation and will never be apart from seeing the buddhas. They will never be apart from hearing the sublime Dharma. They will never be apart from honoring the saṅgha. They will never be apart from the dhāraṇī of the accomplishment of the unceasing seal of the ocean. They will never be apart from the dhāraṇī of engaging in the motivations, conduct, and languages of beings. They will never be apart from the dhāraṇī of the shining crest of the sun. They will never be apart from the dhāraṇī of accomplishing the suppression of all that arises. They will never be apart from the dhāraṇī that is as hard as a vajra and destroys mountains. They will never be apart from the dhāraṇī that enters into the teaching of the inexpressible meaning. They will never be apart from the dhāraṇī that engages in all languages. They will never be apart from the dhāraṇī that applies the seal of the accomplishment of the stainless domain of space. They will never be apart from the dhāraṇī that accomplishes the complete, infinite body of a buddha.
6.144「尊勝者，僅僅由於聽聞此法開示，貴族之子或貴族之女將擁有更高的發心，永遠不會離開見到諸佛。他們永遠不會離開聽聞尊勝法。他們永遠不會離開供養僧伽。他們永遠不會離開大洋不斷印陀羅尼的成就。他們永遠不會離開從事眾生發心、行為和語言的陀羅尼。他們永遠不會離開發光日冠冕的陀羅尼。他們永遠不會離開成就壓制一切所生的陀羅尼。他們永遠不會離開堅硬如金剛且摧毀山岳的陀羅尼。他們永遠不會離開進入不可說義教法的陀羅尼。他們永遠不會離開從事一切語言的陀羅尼。他們永遠不會離開應用離垢地空界成就印陀羅尼。他們永遠不會離開成就圓滿無限佛身的陀羅尼。」
6.145“Son of the devas, through obtaining these dhāraṇīs, the bodhisattvas emanate buddha bodies into the buddha realms in the ten directions and teach the Dharma. [F.199.b] They will not deviate from the true nature, with no going and no coming. They will ripen beings without having a perception of beings. They will teach the Dharma without deviating from the sameness of all words. Although they manifest death and birth, they do not pass away, and have no birth. Because they have no thoughts toward all phenomena, that which is composite does not go anywhere and does not come from anywhere.”
6.145「天子，菩薩們透過獲得這些陀羅尼，在十方佛剎中幻化佛身，開示法教。他們不會偏離真如，無有去來。他們在沒有眾生相的情況下成熟眾生。他們開示法教時不偏離一切言語的平等性。雖然他們示現死亡和生命，但他們並不究竟消逝，也無有生。因為他們對一切法沒有執著，所以有為法既不去往任何地方，也不從任何地方而來。」
6.146When this Dharma teaching was given, three thousand bodhisattvas attained patience toward the quality of birthlessness; innumerable bodhisattvas became irreversible from the enlightenment mind; innumerable bhikṣus and bhikṣuṇīs attained the pure Dharma eyes for the Dharma; and innumerable beings developed the aspiration for the highest, most complete enlightenment.
6.146當此開示宣說時，三千位菩薩獲得無生法忍；無量菩薩於菩提心不退轉；無量比丘和比丘尼獲得清淨的法眼以見法；無量眾生生起追求無上正等正覺的志願。
6.147Then, at that time, the Bhagavat recited this verse:
6.147那時，薄伽梵誦此偈頌：
6.149That gathered assembly then rose from their seats, bowed their heads to the Bhagavat’s feet, and said, “Bhagavat, we will go to where someone is reading, reciting, or teaching this Lord King of Sūtras, the Sublime Golden Light, and we will form the assembly for that Dharma teacher and will benefit him, bestow happiness upon him, and make him physically and mentally happy. We will, with single-pointed minds, make offerings to him, and we will satisfy with happiness the assembly that listens to him. In the land of that king there will be no suffering because of fear of invading enemies, violence, or the anxiety of famine. The people will multiply and spread. [F.200.a] Why is that? We will make offerings as to a stūpa, with parasols, banners, flowers, incense, and ornaments, to this place where the Dharma is taught. We will always protect it so that it will not deteriorate.”
6.149那時集會的大眾從座位上站起來，向薄伽梵的足下低頭禮敬，說道：「薄伽梵，我們將前往有人讀誦、背誦或傳授這部經王——金光明尊勝王經的地方，我們將為那位法師組成集會，利益他、給予他幸福，使他身心安樂。我們將以專注的意念供養他，並使聽聞他講法的大眾充滿幸福。在那位國王的領地中，將不會因為敵人入侵、暴力或飢荒的擔憂而產生痛苦。人民將增加繁衍。我們將像供養塔一樣，用傘蓋、旗幡、花朵、香和裝飾品，向這個傳授正法的地方供養。我們將時時保護它，使其不會衰退。」
6.150Then the Bhagavat said to that gathered assembly, “Noble ones, be diligent in accomplishing this sublime sūtra, and this sublime Dharma will remain for a long time in this world.”
6.150然後薄伽梵對那聚集的大眾說：「諸位高貴的人，要勤奮地完成這部尊勝的經，這部尊勝的法將在這個世界長時間存在。」
6.151This concludes “The Purification of the Bhūmis,” the sixth chapter of “The Lord King of Sūtras, the Sublime Golden Light.”
6.151（結尾）