尔时，功德林菩萨复告诸菩萨言：佛子！菩萨摩诃萨有十种藏，过去、现在、未来诸佛已说、今说、当说。何等为十？一者、信藏；二者、戒藏；三者、惭藏；四者、愧藏；五者、闻藏；六者、施藏；七者、慧藏；八者、念藏；九者、持藏；十者、辩藏。佛子！何等为菩萨摩诃萨信藏？此菩萨信一切法空，信一切法无相，信一切法无愿，信一切法无作，信一切法无分别，信一切法无所依，信佛、法、僧有真实德。
逐句解释
菩萨摩诃萨有十种藏
「藏」（梵文 garbha 或 nidhi）的意思是宝藏、储库——一个能容纳无量、永不枯竭的宝库。「十无尽藏」是在十行（第二十一品）之后，描述修行十行所开显的内在宝藏：每一种「行」的深化，在菩萨心中积累出一种无尽的品质。「藏」与「无尽」合在一起，强调这些品质不是修行途中短暂生起的状态，而是已被储存、随时可取用、取之不竭的资源。三世诸佛皆说此十藏，显示这是普遍的菩提道结构，不局限于任何一个时代或文化。
The great bodhisattva has ten treasuries.
The word "treasury" (藏, garbha/nidhi) signals inexhaustible abundance. These ten are not merely virtues to cultivate but repositories — stores of accumulated capacity that the bodhisattva can draw on endlessly for the benefit of beings. They arise from the practice of the Ten Actions (Chapter 21): each practice, deepened over countless lives, becomes a reservoir. The statement that all Buddhas of past, present, and future have taught these same ten treasuries is the Avatamsaka's way of saying that this is the universal structure of the bodhisattva path — not a local teaching but a description of how awakening actually works, in any age, in any world.
一者、信藏；二者、戒藏；三者、惭藏；四者、愧藏
「信藏」——菩萨的信不是盲目的信仰，而是对空性、无相、无愿、无分别等实相的直接信解，以及对三宝真实功德的确信。「戒藏」——戒律成为藏：持戒已内化为心的自然流露，而非外部约束。值得注意的是「惭藏」与「愧藏」这一对。「惭」（hri）是自我尊重，因为做错事而感到不安，源自内心的标准；「愧」（apatrapya）是顾及他人的目光，因害怕令他人失望而不做恶。这两者合力构成道德意识的完整结构：向内的自省与向外的责任感。《华严经》将这两者列为独立的「藏」，可见华严道德论的精细程度。
First: the treasury of faith. Second: the treasury of precepts. Third: the treasury of moral self-respect. Fourth: the treasury of moral consideration for others.
The pairing of 惭 (hri) and 愧 (apatrapya) — translated here as "moral self-respect" and "moral consideration for others" — is a classical Buddhist distinction that rarely receives the attention it deserves. Hri is the inner moral sensor: the discomfort one feels when one's actions fall below one's own understood standards, independent of whether anyone else sees. Apatrapya is the relational moral sensor: the reluctance to act badly because of what it would mean for others — teachers, community, the beings one hopes to help. Together they constitute what we might call a complete moral consciousness: self-regarding and other-regarding, internal and social. Listing these as separate inexhaustible treasuries honours their distinct roles in sustaining ethical life over a long path.
五者、闻藏；六者、施藏；七者、慧藏；八者、念藏
「闻藏」——广闻正法，积累深厚的闻思慧，成为永不枯竭的法宝库。在佛教传统中，「闻」是修行的第一步（闻思修三慧），此处将它列为「藏」，说明博闻是菩萨资粮的核心组成，不可轻视。「施藏」——布施的能力成为宝藏：因为广施而培育出慷慨的心，施舍本身已成为内在资源。「慧藏」——智慧的宝藏，包括对空性、缘起的透彻了知。「念藏」——正念的宝藏：心的清明记忆，能忆持一切善法、一切所闻，永不遗失。「念藏」特别重要，因为它是其他一切修行的守护者。
Fifth: the treasury of learning. Sixth: the treasury of giving. Seventh: the treasury of wisdom. Eighth: the treasury of mindfulness.
The treasury of learning (闻藏) honours the Dharma as an external source of wisdom that must be received before it can be realised — the tradition has something real to transmit, and the willingness to listen deeply is itself a bodhisattva virtue. The treasury of giving (施藏) shows that generosity, practised long enough, becomes a natural orientation rather than an effort. The treasury of wisdom (慧藏) is the deep reservoir of insight into reality — not merely intellectual understanding but the kind of wisdom that changes how one moves through the world. The treasury of mindfulness (念藏) is perhaps the most practically important: it is the capacity to retain, to remember, to hold — to not lose what has been understood, so that each stage of practice actually accumulates rather than being forgotten between sessions.
九者、持藏；十者、辩藏
「持藏」——受持（memorise and hold）一切佛法，成为法宝的守护者和传承者。「持」在汉传佛教传统中包含记忆、守护、传授三层含义：持咒、持戒、持经——都是对珍贵之物的庄重守护。「辩藏」——辩才无碍：能以清晰、善巧、无滞碍的语言宣说佛法，适应不同根器、不同文化、不同时代的众生。「辩」不是世俗的辩论或论战，而是将内证的智慧化为可传达的语言的能力。十无尽藏以「辩藏」结束，提示菩萨道的最终指向是回到众生中：有了信、戒、惭愧、闻、施、慧、念、持，最后要能「说出来」，令法流传。
Ninth: the treasury of upholding. Tenth: the treasury of eloquence.
The treasury of upholding (持藏) is the bodhisattva as living archive: the one who carries the Dharma through time, who memorises, protects, and transmits what has been received. In a tradition before printing, this was literally how the teaching survived — through human memory and faithful transmission. But it also points to something psychological: the ability to actually retain and integrate what one has learned, so that it shapes behaviour rather than evaporating after the session or the retreat. The treasury of eloquence (辩藏) is the culminating gift: having realised, now to speak it clearly. The Avatamsaka ends its list of inexhaustible treasuries with communication — because the bodhisattva path is ultimately for the sake of beings, and beings need to hear. Wisdom sealed inside is not yet the full flowering of the bodhisattva vow.
总结 · Summary
第二十二品宣说菩萨的十种无尽藏：信、戒、惭、愧、闻、施、慧、念、持、辩。这十藏是十行深化后在菩萨心中积累的无尽资源——不是短暂的修行状态，而是已储存、可随时取用的宝藏。十藏从内在信仰开始，经过道德（戒、惭、愧）、学习（闻）、慷慨（施）、智慧（慧）、正念（念）、守护（持），以表达（辩）结束——完整地覆盖了从心到口、从内证到外传的菩萨资粮全貌。
Chapter 22 presents the Ten Inexhaustible Treasuries — the deep reservoirs of bodhisattva capacity that accumulate through the practice of the Ten Actions. Beginning with faith (not blind belief but clear insight into the nature of reality) and ending with eloquence (the ability to transmit that insight to others), the ten treasuries trace a complete arc: inward realisation → ethical integrity → learning → generosity → wisdom → mindfulness → transmission. The pairing of moral self-respect (惭) and moral consideration for others (愧) is a subtle reminder that the ethical life has two faces — one looking inward, one looking outward. The chapter closes the Yama Heaven assembly's doctrinal content, and the scene will soon shift upward to the Tusita Heaven and the next great teaching.