T09n0278_大方廣佛華嚴經
大正藏第 09 冊 No. 0278 大方廣佛華嚴經
No. 278 [No. 279]
大方廣佛華嚴經卷第一
東晉天竺三藏佛馱跋陀羅譯
世間凈眼品第一之一
如是我聞：
一時，佛在摩竭提國寂滅道場始成正覺。其地金剛具足嚴凈，眾寶雜華以為莊飾，上妙寶輪圓滿清凈，無量妙色種種莊嚴，猶如大海寶幢幡蓋光明照耀；妙香華鬘，周匝圍繞，七寶羅網彌覆其上，雨無盡寶顯現自在，諸雜寶樹華葉光茂，佛神力故；令此場地廣博嚴凈，光明普照，一切奇特妙寶積聚。無量善根莊嚴道場，其菩提樹高顯殊特，清凈琉璃以為其干，妙寶枝條莊嚴清凈，寶葉垂布猶如重云。雜色寶華間錯其間，如意摩尼以為其果，樹光普照十方世界，種種現化施作佛事，不可盡極，普現大乘菩薩道教，佛神力故；常出一切眾妙之音，讚揚如來無量功德，不可思議；師子之座，猶如大海，眾妙寶華而為嚴飾，流光如雲，周遍普照無數菩薩大海之藏，大音遠震，不可思議。
如來光明逾摩尼尊，彌覆其上，種種變化施作佛事，一切悉睹無所掛礙；於一念頃，一切現化充滿法界。如來妙藏無不遍至無量眾寶莊嚴寶臺，如來處此寶師子座，於一切法成最正覺。了三世法平等智身
【現代漢語翻譯】 現代漢語譯本： 如是我聞： 一時，佛陀在摩竭提國（Magadha）的寂滅道場，剛剛成就正等正覺。那裡的地面由金剛構成，具足莊嚴清凈，用各種珍寶和鮮花裝飾，上面有上等的寶輪，圓滿清凈，呈現出無量的美妙色彩，種種莊嚴，猶如大海中的寶幢和幡蓋，光明照耀；美妙的香花花環，周匝圍繞，七寶羅網覆蓋其上，降下無盡的珍寶，顯現自在，各種珍寶樹木，花葉光彩茂盛，這是佛陀神力的緣故；使得這塊場地廣闊莊嚴清凈，光明普照，一切奇特的珍寶都聚集在這裡。無量的善根莊嚴著道場，那菩提樹高大而特別，樹幹由清凈的琉璃構成，美妙的寶枝莊嚴清凈，寶葉垂布，猶如重重雲彩。各種顏色的寶花交錯其間，如意摩尼（Cintamani，一種能實現願望的寶珠）作為果實，樹的光芒普照十方世界，種種顯現變化，施作佛事，不可窮盡，普遍展現大乘菩薩的教義，這是佛陀神力的緣故；常常發出一切美妙的聲音，讚揚如來無量的功德，不可思議；師子座（Simhasana，佛陀的寶座），猶如大海，用各種美妙的寶花裝飾，流光如雲，周遍普照無數菩薩的聚集，大音遠震，不可思議。 如來的光明勝過摩尼寶珠，覆蓋其上，種種變化施作佛事，一切都看得清楚，沒有任何障礙；在一念之間，一切顯現變化充滿法界。如來的美妙寶藏無處不至，無量珍寶莊嚴的寶臺，如來就坐在這寶師子座上，對於一切法成就最正等正覺。了知三世法（過去、現在、未來）的平等智慧之身。
【English Translation】 English version: Thus have I heard: At one time, the Buddha was in the Bodhimanda (place of enlightenment) of Magadha, having just attained Anuttara-samyak-sambodhi (supreme perfect enlightenment). The ground there was made of Vajra (diamond), complete with solemn purity, adorned with various treasures and flowers. Above it was a supreme precious wheel, perfectly pure, displaying immeasurable beautiful colors, and various adornments, like a jeweled banner and canopy in the ocean, shining brightly. Wonderful fragrant flower garlands surrounded it, with a net of seven treasures covering it. Endless treasures rained down, manifesting freely. Various jeweled trees, with their flowers and leaves shining brightly, were due to the Buddha's divine power. This made the place vast, solemn, and pure, with light shining everywhere. All kinds of unique treasures were gathered there. Immeasurable roots of goodness adorned the Bodhimanda. The Bodhi tree was tall and extraordinary, its trunk made of pure lapis lazuli, its wonderful jeweled branches solemn and pure, its jeweled leaves hanging down like layers of clouds. Various colored jeweled flowers were interspersed among them, with Cintamani (wish-fulfilling jewel) as its fruit. The tree's light shone throughout the ten directions, manifesting various transformations, performing Buddha's work, inexhaustible, universally displaying the teachings of the Mahayana Bodhisattva path, due to the Buddha's divine power. It constantly emitted all kinds of wonderful sounds, praising the immeasurable merits of the Tathagata (Buddha), which are inconceivable. The Lion Throne (Simhasana), like an ocean, was adorned with various wonderful jeweled flowers, with flowing light like clouds, shining everywhere upon the gathering of countless Bodhisattvas. The great sound resonated far and wide, inconceivable. The Tathagata's light surpassed the Mani jewel, covering it, with various transformations performing Buddha's work, all of which could be seen clearly without any hindrance. In a single moment, all manifestations filled the Dharma realm. The Tathagata's wonderful treasury reached everywhere, with countless treasures adorning the jeweled platform. The Tathagata sat on this jeweled Lion Throne, attaining supreme perfect enlightenment regarding all dharmas. He understood the body of equal wisdom of the three periods of time (past, present, and future).
，普入一切世間之身，妙音遍至一切世界，不可窮盡，猶如虛空，平等法相智慧行處；猶如虛空，等心隨順一切眾生。其身遍坐一切道場，悉知一切眾生所行，智慧日光照除眾冥，悉能顯現諸佛國土。普放三世智海光明照凈境界，無量光明充滿十方，不壞法雲遍覆一切。以力無畏顯現無量自在力光，開方便門教化眾生，悉能普現一切眾會。猶如虛空，而無來去。了達一切無有自性，隨順諸法平等之相。一切光明普現三世諸佛所行諸佛世界，猶如大海，不可思議，音聲語言悉能隨順。
與十佛世界微塵數等大菩薩俱，其名曰：普賢菩薩、普德智光菩薩、普明師子菩薩、普勝寶光菩薩、普德海幢菩薩、普慧光照菩薩、普寶華幢菩薩、普勝軟音菩薩、普凈德焰菩薩、普相光明菩薩、大光海月菩薩、云音海藏菩薩、德寶勝月菩薩、凈慧光焰自在王菩薩、超趣華光菩薩、無量智云日光菩薩、大力精進金剛菩薩、香焰光幢菩薩、月德妙音菩薩、光明尊德菩薩，與如是等諸菩薩俱，皆是盧舍那佛宿世善友；一切成就功德大海，諸波羅蜜周滿普照，慧眼清凈，等觀三世，于諸三昧具足明凈；辯才大海深廣無盡，普現諸佛功德光耀；善知一切眾生心行，如應調伏，以金剛智普照境界；同一法性，覺慧廣大，甚深智境，靡不明達，住
【現代漢語翻譯】 現代漢語譯本 普遍進入一切世間的身軀，美妙的聲音遍及所有世界，不可窮盡，如同虛空一般，是平等法相智慧所執行之處；如同虛空，以平等的心順應一切眾生。他的身軀遍佈所有道場，完全知曉一切眾生的行為，智慧的光芒照亮並驅散所有黑暗，能夠完全顯現諸佛的國土。普遍釋放三世智慧之海的光明，照亮清凈的境界，無量的光明充滿十方，不壞的法雲覆蓋一切。以力量和無畏展現無量的自在力量之光，開啟方便之門教化眾生，能夠普遍顯現一切集會。如同虛空，而無來去。明瞭一切事物都沒有自性，順應諸法平等的相狀。一切光明普遍顯現三世諸佛所行之處和諸佛世界，如同大海，不可思議，聲音語言都能夠隨順。 與十個佛世界微塵數一樣多的大菩薩在一起，他們的名字是：普賢菩薩（Samantabhadra Bodhisattva）、普德智光菩薩（Samantabhadra-jnanaprabha Bodhisattva）、普明師子菩薩（Samantaprabha-simha Bodhisattva）、普勝寶光菩薩（Samantavijaya-ratnaprabha Bodhisattva）、普德海幢菩薩（Samantabhadra-samudradhvaja Bodhisattva）、普慧光照菩薩（Samantajnana-prabha Bodhisattva）、普寶華幢菩薩（Samantaratna-puspadhvaja Bodhisattva）、普勝軟音菩薩（Samantavijaya-mrdusvara Bodhisattva）、普凈德焰菩薩（Samantavisuddha-gunajvala Bodhisattva）、普相光明菩薩（Samantalaksana-prabha Bodhisattva）、大光海月菩薩（Mahaprabha-samudracandra Bodhisattva）、云音海藏菩薩（Meghasvara-samudragarbha Bodhisattva）、德寶勝月菩薩（Gunaratna-vijayacandra Bodhisattva）、凈慧光焰自在王菩薩（Visuddha-jnana-prabhajvalita-isvararaja Bodhisattva）、超趣華光菩薩（Atikramana-puspaprabha Bodhisattva）、無量智云日光菩薩（Anantajnana-meghaditya Bodhisattva）、大力精進金剛菩薩（Mahabala-virya-vajra Bodhisattva）、香焰光幢菩薩（Sugandha-jvaladhvaja Bodhisattva）、月德妙音菩薩（Candraguna-madhurasvara Bodhisattva）、光明尊德菩薩（Prabhakara-gunottara Bodhisattva），與這些菩薩在一起，他們都是盧舍那佛（Vairocana Buddha）前世的善友；一切都成就了功德的大海，諸波羅蜜（paramita）圓滿普照，慧眼清凈，平等觀察三世，在各種三昧（samadhi）中具足明凈；辯才如大海般深廣無盡，普遍顯現諸佛的功德光耀；善於瞭解一切眾生的心行，如其所應地調伏他們，以金剛智慧普遍照亮境界；同一法性，覺悟的智慧廣大，甚深的智慧境界，沒有不明白通達的，安住于
【English Translation】 English version His body universally enters all realms of the world, his wondrous voice pervades all worlds, inexhaustible, like space, the place where the wisdom of equal Dharma-nature operates; like space, with an equal mind he accords with all sentient beings. His body sits in all Bodhimandas, fully knowing the actions of all sentient beings, the light of wisdom illuminates and dispels all darkness, able to fully manifest the Buddha lands. He universally releases the light of the ocean of wisdom of the three times, illuminating pure realms, immeasurable light fills the ten directions, indestructible Dharma clouds cover all. With power and fearlessness, he manifests immeasurable light of self-mastery, opens the gate of expedient means to teach sentient beings, able to universally manifest all assemblies. Like space, he neither comes nor goes. He understands that all things have no self-nature, according with the equal nature of all Dharmas. All light universally manifests the practices and Buddha worlds of the Buddhas of the three times, like a vast ocean, inconceivable, his voice and language are able to accord with all. Together with great Bodhisattvas as numerous as the dust particles of ten Buddha worlds, their names are: Samantabhadra Bodhisattva, Samantabhadra-jnanaprabha Bodhisattva, Samantaprabha-simha Bodhisattva, Samantavijaya-ratnaprabha Bodhisattva, Samantabhadra-samudradhvaja Bodhisattva, Samantajnana-prabha Bodhisattva, Samantaratna-puspadhvaja Bodhisattva, Samantavijaya-mrdusvara Bodhisattva, Samantavisuddha-gunajvala Bodhisattva, Samantalaksana-prabha Bodhisattva, Mahaprabha-samudracandra Bodhisattva, Meghasvara-samudragarbha Bodhisattva, Gunaratna-vijayacandra Bodhisattva, Visuddha-jnana-prabhajvalita-isvararaja Bodhisattva, Atikramana-puspaprabha Bodhisattva, Anantajnana-meghaditya Bodhisattva, Mahabala-virya-vajra Bodhisattva, Sugandha-jvaladhvaja Bodhisattva, Candraguna-madhurasvara Bodhisattva, Prabhakara-gunottara Bodhisattva, together with these Bodhisattvas, all of whom are the good friends of Vairocana Buddha from past lives; all have accomplished the ocean of merit, the paramitas are fully illuminated, their wisdom eyes are pure, equally observing the three times, fully clear in all samadhis; their eloquence is as vast and deep as the ocean, universally manifesting the glorious merits of the Buddhas; they are skilled in understanding the minds and actions of all sentient beings, subduing them as appropriate, with diamond wisdom universally illuminating realms; of the same Dharma-nature, their awakened wisdom is vast, their profound wisdom realm is clear and understood, abiding in
於一地，普攝一切諸地功德，無上智愿皆已成滿，具足如來深廣密教，悉得一切佛所共法，皆同如來行地、德力，一切三昧海門皆得自在，于眾生海如應示現，隨其所行，善能建立。善入一切諸法之海，迴轉總持如來一切功德法海，充滿其身；遍游一切佛世界海，出生一切凈土愿海，悉得諸佛達未來際方便智慧；一切如來坐道場者，普能往詣禮事供養，悉得一切普賢愿海，于諸眾生智身滿足。
復有佛世界微塵數金剛力士，其名曰：堅固光耀力士、日光耀力士、須彌華力士、凈云音力士、阿修羅主力士、勝光明力士、樹音聲力士、師子王力士、淳厚光藏力士、珠髻華光力士，與如是等諸力士俱，已於阿僧祇劫發大誓願，侍衛諸佛。佛願行處皆已具足，無量功德皆已清凈，悉行深廣三昧境界，無量神力，佛所游處無不遍至，皆悉能行不可思議解脫境界，處一切眾，其身殊特無能映蔽，隨諸眾生所應度者，能現其身如應化之。
復有佛世界微塵數諸道場神，其名曰：凈莊嚴神、寶積光明神、吼音聲神、雨眾華神、莊嚴寶光神、善超香神、金色云神、樂華樹神、莊嚴光神，與如是等道場神俱，皆于先佛造立願行。
復與佛世界微塵數諸龍神俱，其名曰：摩尼光龍、雜莊嚴龍、喜寶光龍、凈身光龍、香莊嚴
【現代漢語翻譯】 現代漢語譯本：在同一個地方，普遍攝取一切諸地的功德，無上的智慧和願望都已圓滿成就，具足如來深廣秘密的教法，完全獲得一切佛所共有的法，都和如來所行的境界、德行、力量相同，一切三昧的法門都能自在運用，在眾生的大海中，根據他們的情況示現，隨著他們所修行的，善於建立。善於進入一切諸法的海洋，迴轉總持如來一切功德法海，充滿自身；普遍遊歷一切佛的世界海，出生一切凈土的愿海，完全獲得諸佛通達未來際的方便智慧；一切如來在道場成道時，都能普遍前往禮拜供養，完全獲得一切普賢菩薩的愿海，在一切眾生的智慧之身中得到滿足。 又有佛世界微塵數那麼多的金剛力士，他們的名字是：堅固光耀力士、日光耀力士、須彌華力士、凈云音力士、阿修羅主力士、勝光明力士、樹音聲力士、獅子王力士、淳厚光藏力士、珠髻華光力士，和這些力士們在一起，他們已經在無數劫前發下大誓願，侍奉護衛諸佛。佛的願行之處他們都已具備，無量的功德都已清凈，都修行深廣的三昧境界，擁有無量的神通力量，佛所遊歷之處沒有不到的，都能修行不可思議的解脫境界，處在一切大眾之中，他們的身形殊勝特別，沒有誰能遮蔽他們的光芒，隨著眾生所應被度化的，能現出相應的身形來教化他們。 又有佛世界微塵數那麼多的道場神，他們的名字是：凈莊嚴神、寶積光明神、吼音聲神、雨眾華神、莊嚴寶光神、善超香神、金色云神、樂華樹神、莊嚴光神，和這些道場神在一起，他們都在先前的佛那裡建立願行。 又和佛世界微塵數那麼多的龍神在一起，他們的名字是：摩尼光龍、雜莊嚴龍、喜寶光龍、凈身光龍、香莊嚴龍
【English Translation】 English version: In one place, universally encompassing the merits of all lands, the supreme wisdom and vows are all fulfilled, possessing the profound and secret teachings of the Tathagata, completely attaining all the shared dharmas of all Buddhas, all being the same as the Tathagata's practice, virtues, and powers, all the samadhi gates are freely used, in the ocean of sentient beings, manifesting according to their circumstances, following their practices, skillfully establishing. Skillfully entering the ocean of all dharmas, turning and upholding the Tathagata's ocean of all meritorious dharmas, filling their bodies; universally traveling through all Buddha world oceans, giving rise to the ocean of pure land vows, completely attaining the Buddhas' expedient wisdom that reaches the future; when all Tathagatas attain enlightenment in the Bodhimanda, they can universally go to pay homage and make offerings, completely attaining all the Samantabhadra's vow ocean, being fulfilled in the wisdom bodies of all sentient beings. There are also as many Vajra warriors as there are dust particles in a Buddha world, their names are: Firm Radiance Warrior, Sun Radiance Warrior, Sumeru Flower Warrior, Pure Cloud Sound Warrior, Asura Chief Warrior, Victorious Light Warrior, Tree Sound Warrior, Lion King Warrior, Pure Light Treasury Warrior, Jeweled Crown Flower Light Warrior, together with these warriors, they have already made great vows in countless kalpas, serving and protecting all Buddhas. They have all fulfilled the places of the Buddha's vows and practices, their immeasurable merits are all purified, they all practice the profound and vast samadhi realms, possessing immeasurable divine powers, there is no place the Buddha travels that they do not reach, they can all practice the inconceivable realm of liberation, being among all the masses, their forms are outstanding and special, no one can obscure their light, according to the sentient beings who should be liberated, they can manifest corresponding forms to teach them. There are also as many Bodhimanda gods as there are dust particles in a Buddha world, their names are: Pure Adornment God, Treasure Accumulation Light God, Roaring Sound God, Raining Flowers God, Adornment Treasure Light God, Good Transcendence Fragrance God, Golden Cloud God, Joyful Flower Tree God, Adornment Light God, together with these Bodhimanda gods, they have all established vows and practices with the previous Buddhas. Also together with as many dragon gods as there are dust particles in a Buddha world, their names are: Mani Light Dragon, Mixed Adornment Dragon, Joyful Treasure Light Dragon, Pure Body Light Dragon, Fragrant Adornment Dragon
龍、寶目光龍，如是一切，皆於過去不可思議阿僧祇劫，常為如來莊嚴法堂。
復與佛世界微塵數諸地神俱，其名曰：凈華光神、善思光明神、雜華莊嚴神、散寶焰神、隨時樂觀神、金眼勝神、毛孔散香神、應時和音神，如是一切，皆同德本，於過去佛所普修願行。
復與不可思議諸樹神俱，其名曰：雜華云神、雜種光神、凈勝光神、垂莊嚴神、莊嚴光神、樂和音神、普勝等神、華果味神，如是一切，皆悉成就大喜普照。
復與無邊藥草神俱，其名曰：光焰神、栴檀香神、凈光神，普稱神、普力神、普凈神、普光神、愛香神、勝現神，如是一切，皆悉成就大悲普照。
復與無量諸穀神俱，其名曰：勝味神、華凈神、善力神、勢味神、根果神、凈華神、樂凈神、凈光神，如是一切，大喜成就。
復與無量諸河神俱，其名曰：普流神、勝洄澓神、洪流聲神、養水性神、凈海光神、普愛神、妙幢神、勝水神、海具光神，如是一切，常能精勤利益眾生。
復與不可思議諸海神俱，其名曰：寶勝光明神、金剛慧神、普涌浪神、雜華龍勝神、寶華光明神、須彌莊嚴神、海音聲神，如是一切，以佛無量功德之海而自充滿。
復與無量阿僧祇諸火神俱，其名曰：熾然光藏神、熾然光輪神、
【現代漢語翻譯】 現代漢語譯本 龍、寶目光龍（指具有寶貴目光的龍），像這樣的一切，都在過去不可思議的阿僧祇劫（極長的時間單位）中，常常為如來（佛的稱號）莊嚴法堂（佛說法的地方）。 又與佛世界微塵數（形容極多）的諸地神（掌管土地的神）在一起，他們的名字是：凈華光神（擁有清凈光芒的神）、善思光明神（擁有善思光明的神）、雜華莊嚴神（用各種花裝飾的神）、散寶焰神（散發寶焰的神）、隨時樂觀神（隨時保持樂觀的神）、金眼勝神（擁有金色眼睛且殊勝的神）、毛孔散香神（從毛孔散發香氣的神）、應時和音神（能發出應時和諧聲音的神），像這樣的一切，都具有相同的德行根本，在過去的佛那裡普遍修習願行。 又與不可思議的諸樹神（掌管樹木的神）在一起，他們的名字是：雜華云神（擁有各種花朵雲彩的神）、雜種光神（擁有各種光芒的神）、凈勝光神（擁有清凈殊勝光芒的神）、垂莊嚴神（垂掛裝飾的神）、莊嚴光神（擁有莊嚴光芒的神）、樂和音神（發出快樂和諧聲音的神）、普勝等神（普遍殊勝的神）、華果味神（掌管花果味道的神），像這樣的一切，都成就了大喜普照（普遍照耀的喜悅）。 又與無邊的藥草神（掌管藥草的神）在一起，他們的名字是：光焰神（擁有光焰的神）、栴檀香神（擁有栴檀香氣的神）、凈光神（擁有清凈光芒的神）、普稱神（普遍稱讚的神）、普力神（擁有普遍力量的神）、普凈神（普遍清凈的神）、普光神（普遍光芒的神）、愛香神（喜愛香氣的神）、勝現神（殊勝顯現的神），像這樣的一切，都成就了大悲普照（普遍照耀的慈悲）。 又與無量的諸穀神（掌管穀物的神）在一起，他們的名字是：勝味神（擁有殊勝味道的神）、華凈神（擁有清凈花朵的神）、善力神（擁有善良力量的神）、勢味神（擁有勢力味道的神）、根果神（掌管根和果實的神）、凈華神（擁有清凈花朵的神）、樂凈神（擁有快樂清凈的神）、凈光神（擁有清凈光芒的神），像這樣的一切，都成就了大喜。 又與無量的諸河神（掌管河流的神）在一起，他們的名字是：普流神（普遍流動的神）、勝洄澓神（擁有殊勝迴旋水流的神）、洪流聲神（發出洪流聲音的神）、養水性神（滋養水性的神）、凈海光神（擁有清凈海光的神）、普愛神（普遍慈愛的神）、妙幢神（擁有美妙旗幟的神）、勝水神（擁有殊勝水的神）、海具光神（擁有海洋光芒的神），像這樣的一切，常常能夠精勤地利益眾生。 又與不可思議的諸海神（掌管海洋的神）在一起，他們的名字是：寶勝光明神（擁有寶勝光明的神）、金剛慧神（擁有金剛智慧的神）、普涌浪神（普遍涌起波浪的神）、雜華龍勝神（擁有各種花朵和龍的殊勝的神）、寶華光明神（擁有寶花光明的神）、須彌莊嚴神（用須彌山裝飾的神）、海音聲神（發出海洋聲音的神），像這樣的一切，都以佛無量的功德之海而自我充滿。 又與無量阿僧祇（極多）的諸火神（掌管火焰的神）在一起，他們的名字是：熾然光藏神（擁有熾熱光芒寶藏的神）、熾然光輪神（擁有熾熱光芒輪的神）
【English Translation】 English version Dragons, Treasure-Eye Dragons (referring to dragons with precious eyes), all such beings, in the past inconceivable asamkhya kalpas (extremely long periods of time), have always adorned the Dharma halls (places where the Buddha teaches) for the Tathagata (an epithet of the Buddha). Also, together with earth deities (gods who govern the land) as numerous as the dust particles in a Buddha-world, their names are: Pure Flower Light Deity, Good Thought Bright Deity, Various Adornment Deity, Scattered Treasure Flame Deity, Always Joyful Deity, Golden Eye Victorious Deity, Pore-Scattering Fragrance Deity, Timely Harmonious Sound Deity, all such beings, possessing the same virtuous roots, have universally cultivated vows and practices under past Buddhas. Also, together with inconceivable tree deities (gods who govern trees), their names are: Various Flower Cloud Deity, Various Seed Light Deity, Pure Victorious Light Deity, Hanging Adornment Deity, Adornment Light Deity, Joyful Harmonious Sound Deity, Universal Victory Deity, Flower Fruit Taste Deity, all such beings, have all accomplished great joy and universal illumination. Also, together with boundless medicinal herb deities (gods who govern medicinal herbs), their names are: Flame Light Deity, Sandalwood Fragrance Deity, Pure Light Deity, Universal Praise Deity, Universal Power Deity, Universal Purity Deity, Universal Light Deity, Loving Fragrance Deity, Victorious Manifestation Deity, all such beings, have all accomplished great compassion and universal illumination. Also, together with immeasurable grain deities (gods who govern grains), their names are: Victorious Taste Deity, Flower Purity Deity, Good Power Deity, Potent Taste Deity, Root Fruit Deity, Pure Flower Deity, Joyful Purity Deity, Pure Light Deity, all such beings, have accomplished great joy. Also, together with immeasurable river deities (gods who govern rivers), their names are: Universal Flow Deity, Victorious Eddy Deity, Torrent Sound Deity, Water Nurturing Deity, Pure Sea Light Deity, Universal Love Deity, Wondrous Banner Deity, Victorious Water Deity, Sea-Possessing Light Deity, all such beings, are always able to diligently benefit sentient beings. Also, together with inconceivable sea deities (gods who govern seas), their names are: Treasure Victorious Light Deity, Vajra Wisdom Deity, Universal Surging Wave Deity, Various Flower Dragon Victorious Deity, Treasure Flower Light Deity, Sumeru Adornment Deity, Sea Sound Deity, all such beings, are filled with the immeasurable ocean of the Buddha's merits. Also, together with immeasurable asamkhya (extremely numerous) fire deities (gods who govern fire), their names are: Blazing Light Treasury Deity, Blazing Light Wheel Deity,
廣明耀神、無盡神、雜寶勝神、照除諸冥神、焰云光明神，如是一切，悉為眾生照除闇冥。
復與無量諸風神俱，其名曰：無礙照明虛空神、遍超勝神、散須彌神、焰凈味神、凈除味神、發行大音神、樹峰華林神、持世界神，如是一切，皆能和合眾生，令不分散。
復與無邊虛空神俱，其名曰：普光凈勝神、無邊深廣神、起風神、離一切障神、廣超神、無對光焰神、無礙力勝神、最上妙音神、示現十方神，如是一切，心皆無垢，堅固凈妙。
復與無量主方神俱，其名曰：善住神、充滿神、無量現光神、光莊嚴神、普轉漸行神、不惑轉神、凈游虛空神、普行世間神、行甚深神，如是一切，皆能善照一切眾生。
復與無量主夜神俱，其名曰：妙光神、凈光神、善觀眾生神、靜時堅固神、方便勝具神、生一切樹果神、無盡眷屬神、主知樂凈遊戲神、和諍神、凈福具神，如是一切，于助道法深重愛樂。
復與無量主晝神俱，其名曰：現宮殿神、善解安立戰場神、樂莊嚴普勝神、喜華香神、普集勝藥神、樂見王神、凈目高顯普勝神、大悲艷光神、光明善照神、普勝垂華神，如是一切，皆悉信樂正法莊嚴。
復與無量阿修羅神俱，其名曰：羅睺羅王、毗摩質多羅王、睒婆利王、明月王、金剛
【現代漢語翻譯】 現代漢語譯本：
與廣明耀神（擁有廣大光明，照耀的神）、無盡神（擁有無盡力量的神）、雜寶勝神（擁有各種珍寶，殊勝的神）、照除諸冥神（照亮並消除所有黑暗的神）、焰云光明神（擁有火焰般雲彩光明的神）等一切神祇在一起，他們都為眾生照亮並消除黑暗。
又與無量諸風神在一起，他們的名字是：無礙照明虛空神（無障礙地照亮虛空的神）、遍超勝神（普遍超越一切的神）、散須彌神（能夠散佈須彌山的神）、焰凈味神（擁有火焰般清凈味道的神）、凈除味神（能夠凈化味道的神）、發行大音神（發出巨大聲音的神）、樹峰華林神（掌管樹木山峰花林的神）、持世界神（能夠支撐世界的神）等一切神祇，他們都能使眾生和諧相處，不至於分散。
又與無邊虛空神在一起，他們的名字是：普光凈勝神（擁有普遍光明，清凈殊勝的神）、無邊深廣神（擁有無邊深廣的神）、起風神（能夠興起風的神）、離一切障神（能夠遠離一切障礙的神）、廣超神（能夠廣泛超越的神）、無對光焰神（擁有無與倫比的光焰的神）、無礙力勝神（擁有無障礙力量，殊勝的神）、最上妙音神（擁有最上美妙聲音的神）、示現十方神（能夠向十方世界顯現的神）等一切神祇，他們的心都無垢，堅固清凈美妙。
又與無量主方神在一起，他們的名字是：善住神（安住于善的神）、充滿神（充滿一切的神）、無量現光神（顯現無量光明的神）、光莊嚴神（以光明莊嚴的神）、普轉漸行神（普遍運轉，逐漸前進的神）、不惑轉神（不迷惑地運轉的神）、凈游虛空神（清凈地遊歷虛空的神）、普行世間神（普遍行走於世間的神）、行甚深神（行走于甚深境界的神）等一切神祇，他們都能很好地照耀一切眾生。
又與無量主夜神在一起，他們的名字是：妙光神（擁有美妙光明的神）、凈光神（擁有清凈光明的神）、善觀眾生神（善於觀察眾生的神）、靜時堅固神（在靜止時堅固的神）、方便勝具神（擁有方便殊勝工具的神）、生一切樹果神（能夠生長一切樹木果實的神）、無盡眷屬神（擁有無盡眷屬的神）、主知樂凈遊戲神（掌管快樂清凈遊戲的神）、和諍神（能夠調和爭端的神）、凈福具神（擁有清凈福德的神）等一切神祇，他們對於幫助修道的法門，都深深地愛樂。
又與無量主晝神在一起，他們的名字是：現宮殿神（顯現宮殿的神）、善解安立戰場神（善於理解並安立戰場的神）、樂莊嚴普勝神（喜歡莊嚴，普遍殊勝的神）、喜華香神（喜歡花香的神）、普集勝藥神（普遍聚集殊勝藥物的神）、樂見王神（喜歡見到國王的神）、凈目高顯普勝神（擁有清凈眼睛，高顯普遍殊勝的神）、大悲艷光神（擁有大悲心，艷麗光明的神）、光明善照神（擁有光明，善於照耀的神）、普勝垂華神（普遍殊勝，垂下花朵的神）等一切神祇，他們都信樂正法莊嚴。
又與無量阿修羅神在一起，他們的名字是：羅睺羅王（Rāhula，阿修羅王名）、毗摩質多羅王（Vemacitrin，阿修羅王名）、睒婆利王（Śambara，阿修羅王名）、明月王（Candra，阿修羅王名）、金剛 English version:
Together with the gods of vast and bright illumination, the gods of endless power, the gods of various treasures and victory, the gods who illuminate and dispel all darkness, and the gods of flaming cloud light, all these gods illuminate and dispel the darkness for all sentient beings.
Also together with countless wind gods, whose names are: the gods of unobstructed illumination of space, the gods of universal transcendence, the gods who scatter Mount Sumeru, the gods of pure flame flavor, the gods who purify flavor, the gods who emit great sounds, the gods of tree peaks and flower forests, and the gods who uphold the world. All these gods can harmonize sentient beings, preventing them from being scattered.
Also together with boundless space gods, whose names are: the gods of universal light and pure victory, the gods of boundless depth and breadth, the gods who raise the wind, the gods who are free from all obstacles, the gods of vast transcendence, the gods of unparalleled light and flame, the gods of unobstructed power and victory, the gods of supreme and wonderful sound, and the gods who manifest in the ten directions. All these gods have hearts that are immaculate, firm, pure, and wonderful.
Also together with countless directional gods, whose names are: the gods of good dwelling, the gods of fullness, the gods of immeasurable light manifestation, the gods of light adornment, the gods of universal turning and gradual progress, the gods of non-deluded turning, the gods who purely travel in space, the gods who universally travel in the world, and the gods who travel in the profound. All these gods can well illuminate all sentient beings.
Also together with countless night gods, whose names are: the gods of wonderful light, the gods of pure light, the gods who observe sentient beings well, the gods who are firm in stillness, the gods of expedient and victorious tools, the gods who produce all tree fruits, the gods of endless retinue, the gods who govern joyful and pure games, the gods who reconcile disputes, and the gods of pure blessings. All these gods deeply love and delight in the Dharma that aids the path.
Also together with countless day gods, whose names are: the gods who manifest palaces, the gods who understand and establish battlefields well, the gods who delight in adornment and universal victory, the gods who delight in flowers and fragrances, the gods who universally gather victorious medicines, the gods who delight in seeing kings, the gods of pure eyes, high manifestation, and universal victory, the gods of great compassion and radiant light, the gods of bright and good illumination, and the gods of universal victory and hanging flowers. All these gods believe in and delight in the adornment of the true Dharma.
Also together with countless Asura gods, whose names are: King Rāhula (阿修羅王名), King Vemacitrin (阿修羅王名), King Śambara (阿修羅王名), King Candra (阿修羅王名), and Vajra
【English Translation】 Together with the gods of vast and bright illumination, the gods of endless power, the gods of various treasures and victory, the gods who illuminate and dispel all darkness, and the gods of flaming cloud light, all these gods illuminate and dispel the darkness for all sentient beings. Also together with countless wind gods, whose names are: the gods of unobstructed illumination of space, the gods of universal transcendence, the gods who scatter Mount Sumeru, the gods of pure flame flavor, the gods who purify flavor, the gods who emit great sounds, the gods of tree peaks and flower forests, and the gods who uphold the world. All these gods can harmonize sentient beings, preventing them from being scattered. Also together with boundless space gods, whose names are: the gods of universal light and pure victory, the gods of boundless depth and breadth, the gods who raise the wind, the gods who are free from all obstacles, the gods of vast transcendence, the gods of unparalleled light and flame, the gods of unobstructed power and victory, the gods of supreme and wonderful sound, and the gods who manifest in the ten directions. All these gods have hearts that are immaculate, firm, pure, and wonderful. Also together with countless directional gods, whose names are: the gods of good dwelling, the gods of fullness, the gods of immeasurable light manifestation, the gods of light adornment, the gods of universal turning and gradual progress, the gods of non-deluded turning, the gods who purely travel in space, the gods who universally travel in the world, and the gods who travel in the profound. All these gods can well illuminate all sentient beings. Also together with countless night gods, whose names are: the gods of wonderful light, the gods of pure light, the gods who observe sentient beings well, the gods who are firm in stillness, the gods of expedient and victorious tools, the gods who produce all tree fruits, the gods of endless retinue, the gods who govern joyful and pure games, the gods who reconcile disputes, and the gods of pure blessings. All these gods deeply love and delight in the Dharma that aids the path. Also together with countless day gods, whose names are: the gods who manifest palaces, the gods who understand and establish battlefields well, the gods who delight in adornment and universal victory, the gods who delight in flowers and fragrances, the gods who universally gather victorious medicines, the gods who delight in seeing kings, the gods of pure eyes, high manifestation, and universal victory, the gods of great compassion and radiant light, the gods of bright and good illumination, and the gods of universal victory and hanging flowers. All these gods believe in and delight in the adornment of the true Dharma. Also together with countless Asura gods, whose names are: King Rāhula (Rāhula, an Asura king), King Vemacitrin (Vemacitrin, an Asura king), King Śambara (Śambara, an Asura king), King Candra (Candra, an Asura king), and Vajra
堅錦王、大智慧力王、勝集天女王，如是一切，悉能降伏憍慢放逸。
復與無量伽留羅王俱，其名曰：大勇猛力王、無畏寶髻王、勇猛凈眼王、不退莊嚴王、持大海光王、持法堅固王、勝根光明王、充滿普現王、普游諸方王、普眼等觀王，如是一切，成就方便，廣潤眾生。
復與無量緊那羅王俱，其名曰：善慧王、善幢王、雜華行王、離愛慢音王、寶樹光明王、善愛現王、莊嚴光王、善華幢王、勝地王、勝慧王，如是一切，普于眾生精勤勸發，能使樂法。
復與無量摩睺羅伽王俱，其名曰：善慧王、凈端嚴音王、眾妙慧聚王、燈幢王、猛光王、師子香薰王、雜瓔珞音王、堅固樂明王，如是一切，普為眾生除諸疑網。
復與無量鳩槃荼王俱，其名曰：毗樓勒王、善修幢王、足平鮮白王、能除恐怖王、凈須彌林王、無量凈眼王、無量目門王，如是一切，皆悉修習無礙法門。
復與無量鬼神王俱，其名曰：毗沙門王、大音聲王、凈地王、大主王、焰眼王、堅固眼王、莊嚴勝軍王、大富凈身王、須彌力王，如是一切，普能勤護一切眾生。
復與無量月身天子俱，其名曰：月天子、曜華天子、勝流莊嚴天子、樂諸世樂天子、眼光天子、凈光天子、普游凈光天子、星宿王天子、凈覺天子、端
【現代漢語翻譯】 現代漢語譯本：還有堅錦王（Vajraketu-raja）、大智慧力王（Mahamati-bala-raja）、勝集天女王（Uttamasamgraha-devi-raja），像這樣的一切，都能降伏驕慢和放逸。 又與無量伽留羅王（Garuda-raja）在一起，他們的名字是：大勇猛力王（Mahavira-bala-raja）、無畏寶髻王（Abhaya-ratnakuta-raja）、勇猛凈眼王（Vira-visuddha-netra-raja）、不退莊嚴王（Aparavarti-vyuha-raja）、持大海光王（Mahasamudra-prabha-raja）、持法堅固王（Dharma-dhrdha-raja）、勝根光明王（Uttama-mula-prabha-raja）、充滿普現王（Purna-sarvatra-darsana-raja）、普游諸方王（Sarvatra-gati-raja）、普眼等觀王（Samanta-netra-samaloka-raja），像這樣的一切，成就方便，廣泛利益眾生。 又與無量緊那羅王（Kinnara-raja）在一起，他們的名字是：善慧王（Subuddhi-raja）、善幢王（Suchattra-raja）、雜華行王（Misra-puspa-gati-raja）、離愛慢音王（Vigata-raga-mana-svara-raja）、寶樹光明王（Ratna-vrksa-prabha-raja）、善愛現王（Supriti-darsana-raja）、莊嚴光王（Vyuha-prabha-raja）、善華幢王（Su-puspa-dhvaja-raja）、勝地王（Uttama-bhumi-raja）、勝慧王（Uttama-buddhi-raja），像這樣的一切，普遍對眾生精勤勸導，能使他們樂於佛法。 又與無量摩睺羅伽王（Mahoraga-raja）在一起，他們的名字是：善慧王（Subuddhi-raja）、凈端嚴音王（Visuddha-subha-svara-raja）、眾妙慧聚王（Nana-buddhi-samgraha-raja）、燈幢王（Dipa-dhvaja-raja）、猛光王（Tivra-prabha-raja）、師子香薰王（Simha-gandha-vasita-raja）、雜瓔珞音王（Misra-keyura-svara-raja）、堅固樂明王（Dhrdha-rati-prabha-raja），像這樣的一切，普遍為眾生消除各種疑惑。 又與無量鳩槃荼王（Kumbhanda-raja）在一起，他們的名字是：毗樓勒王（Virudhaka-raja）、善修幢王（Susama-dhvaja-raja）、足平鮮白王（Sama-pada-sita-raja）、能除恐怖王（Bhaya-vinasaka-raja）、凈須彌林王（Visuddha-sumeru-vana-raja）、無量凈眼王（Apramana-visuddha-netra-raja）、無量目門王（Apramana-netra-dvara-raja），像這樣的一切，都修習無礙的法門。 又與無量鬼神王在一起，他們的名字是：毗沙門王（Vaisravana-raja）、大音聲王（Mahasvara-raja）、凈地王（Visuddha-bhumi-raja）、大主王（Mahadhipati-raja）、焰眼王（Jvalita-netra-raja）、堅固眼王（Dhrdha-netra-raja）、莊嚴勝軍王（Vyuha-vijaya-sena-raja）、大富凈身王（Mahadhana-visuddha-kaya-raja）、須彌力王（Sumeru-bala-raja），像這樣的一切，普遍能勤奮守護一切眾生。 又與無量月身天子在一起，他們的名字是：月天子（Candra-devaputra）、曜華天子（Tara-puspa-devaputra）、勝流莊嚴天子（Uttama-srota-vyuha-devaputra）、樂諸世樂天子（Loka-rati-devaputra）、眼光天子（Netra-prabha-devaputra）、凈光天子（Visuddha-prabha-devaputra）、普游凈光天子（Sarvatra-gati-visuddha-prabha-devaputra）、星宿王天子（Naksatra-raja-devaputra）、凈覺天子（Visuddha-bodhi-devaputra）、端嚴天子（Subha-devaputra）
【English Translation】 English version: Also with Vajraketu-raja (King of Diamond Banner), Mahamati-bala-raja (King of Great Wisdom Power), Uttamasamgraha-devi-raja (Queen of Supreme Collection), all such as these, are able to subdue arrogance and negligence. Again, together with immeasurable Garuda-rajas (Garuda Kings), their names are: Mahavira-bala-raja (King of Great Courageous Power), Abhaya-ratnakuta-raja (King of Fearless Jewel Crest), Vira-visuddha-netra-raja (King of Courageous Pure Eyes), Aparavarti-vyuha-raja (King of Non-retrogressing Adornment), Mahasamudra-prabha-raja (King of Great Ocean Light), Dharma-dhrdha-raja (King of Firm Dharma Holding), Uttama-mula-prabha-raja (King of Supreme Root Light), Purna-sarvatra-darsana-raja (King of Full Universal Manifestation), Sarvatra-gati-raja (King of Universal Movement), Samanta-netra-samaloka-raja (King of Universal Eye Equal Observation), all such as these, accomplish skillful means, and widely benefit sentient beings. Again, together with immeasurable Kinnara-rajas (Kinnara Kings), their names are: Subuddhi-raja (King of Good Wisdom), Suchattra-raja (King of Good Banner), Misra-puspa-gati-raja (King of Mixed Flower Movement), Vigata-raga-mana-svara-raja (King of Sound Free from Attachment and Pride), Ratna-vrksa-prabha-raja (King of Jewel Tree Light), Supriti-darsana-raja (King of Good Joyful Appearance), Vyuha-prabha-raja (King of Adornment Light), Su-puspa-dhvaja-raja (King of Good Flower Banner), Uttama-bhumi-raja (King of Supreme Ground), Uttama-buddhi-raja (King of Supreme Wisdom), all such as these, universally and diligently encourage sentient beings, and are able to make them delight in the Dharma. Again, together with immeasurable Mahoraga-rajas (Mahoraga Kings), their names are: Subuddhi-raja (King of Good Wisdom), Visuddha-subha-svara-raja (King of Pure and Auspicious Sound), Nana-buddhi-samgraha-raja (King of Collection of Various Wisdoms), Dipa-dhvaja-raja (King of Lamp Banner), Tivra-prabha-raja (King of Intense Light), Simha-gandha-vasita-raja (King of Lion Fragrance Perfumed), Misra-keyura-svara-raja (King of Mixed Armlet Sound), Dhrdha-rati-prabha-raja (King of Firm Joyful Light), all such as these, universally remove all doubts for sentient beings. Again, together with immeasurable Kumbhanda-rajas (Kumbhanda Kings), their names are: Virudhaka-raja (King Virudhaka), Susama-dhvaja-raja (King of Well-arranged Banner), Sama-pada-sita-raja (King of Even Feet and White), Bhaya-vinasaka-raja (King of Fear Destroyer), Visuddha-sumeru-vana-raja (King of Pure Sumeru Forest), Apramana-visuddha-netra-raja (King of Immeasurable Pure Eyes), Apramana-netra-dvara-raja (King of Immeasurable Eye Gates), all such as these, all cultivate unobstructed Dharma doors. Again, together with immeasurable Yaksha-rajas (Yaksha Kings), their names are: Vaisravana-raja (King Vaisravana), Mahasvara-raja (King of Great Sound), Visuddha-bhumi-raja (King of Pure Ground), Mahadhipati-raja (King of Great Lord), Jvalita-netra-raja (King of Flaming Eyes), Dhrdha-netra-raja (King of Firm Eyes), Vyuha-vijaya-sena-raja (King of Adorned Victorious Army), Mahadhana-visuddha-kaya-raja (King of Great Wealth and Pure Body), Sumeru-bala-raja (King of Sumeru Power), all such as these, are universally able to diligently protect all sentient beings. Again, together with immeasurable Chandra-devaputras (Moon Deva Sons), their names are: Candra-devaputra (Moon Deva Son), Tara-puspa-devaputra (Star Flower Deva Son), Uttama-srota-vyuha-devaputra (Supreme Stream Adornment Deva Son), Loka-rati-devaputra (Worldly Joy Deva Son), Netra-prabha-devaputra (Eye Light Deva Son), Visuddha-prabha-devaputra (Pure Light Deva Son), Sarvatra-gati-visuddha-prabha-devaputra (Universal Movement Pure Light Deva Son), Naksatra-raja-devaputra (Star King Deva Son), Visuddha-bodhi-devaputra (Pure Enlightenment Deva Son), Subha-devaputra (Auspicious Deva Son)
嚴善光天子，如是一切，勤以智慧普發眾生無上寶心。
復與無量日天子俱，其名曰：日天子、眼焰光天子、須彌光勝天子、凈寶眼天子、勇猛不退天子、妙華鬘光天子、寶覺天子、明眼天子、勝地童天子、普勝光天子，如是一切，皆悉成就清凈善根，常欲饒益一切眾生。
復與無量三十三天王俱，其名曰：釋提桓因天王、普稱滿天王、髻目天王、寶光稱天王、樂喜天王、樂念天王、勝音天王、凈華天王，如是一切，皆悉具足清凈善業，能令眾生生凈妙處。
復與無量夜摩天王俱，其名曰：善時天王、無盡智天王、妙善化天王、樂樂焰天王、須彌光天王、不思議慧天王、臍輪天王、不思議天王、月姿顏天王、普莊嚴天王，如是一切，皆悉勤修出生歡喜，信樂知足。
復與無量兜率天王俱，其名曰：善喜天王、海樂天王、勝德天王、百光明天王、善眼天王、寶山月天王、超勇月天王、金剛善曜天王、樂超天王，如是一切，皆悉成就念佛三昧。
復與不可思議化樂天王俱，其名曰：善化天王、凈光天王、最上云音天王、妙色莊嚴天王、樂智慧天王、華光月天王、照方天王，如是一切，皆悉成就寂靜法門，調伏眾生。
復與無量他化自在天王俱，其名曰：自在轉天王、善眼天王、雜寶
【現代漢語翻譯】 現代漢語譯本：嚴善光天子（Yanshangguang Tianzi），像他們這樣的一切天子，都勤奮地運用智慧，普遍地啓發眾生無上的珍寶之心。 又與無量日天子一起，他們的名字是：日天子（Ri Tianzi）、眼焰光天子（Yanyanguang Tianzi）、須彌光勝天子（Xumiguangsheng Tianzi）、凈寶眼天子（Jingbaoyan Tianzi）、勇猛不退天子（Yongmengbutui Tianzi）、妙華鬘光天子（Miaohuaman'guang Tianzi）、寶覺天子（Baojue Tianzi）、明眼天子（Mingyan Tianzi）、勝地童天子（Shengditong Tianzi）、普勝光天子（Pusheng'guang Tianzi），像他們這樣的一切天子，都成就了清凈的善根，常常想要饒益一切眾生。 又與無量三十三天王一起，他們的名字是：釋提桓因天王（Shiti Huan'yin Tianwang，即帝釋天）、普稱滿天王（Puchengman Tianwang）、髻目天王（Jimu Tianwang）、寶光稱天王（Baoguangcheng Tianwang）、樂喜天王（Lexi Tianwang）、樂念天王（Lenian Tianwang）、勝音天王（Shengyin Tianwang）、凈華天王（Jinghua Tianwang），像他們這樣的一切天王，都具足清凈的善業，能夠使眾生生於清凈美好的地方。 又與無量夜摩天王一起，他們的名字是：善時天王（Shanshi Tianwang）、無盡智天王（Wujinzhi Tianwang）、妙善化天王（Miaoshanhua Tianwang）、樂樂焰天王（Leleyan Tianwang）、須彌光天王（Xumiguang Tianwang）、不思議慧天王（Busiyi Hui Tianwang）、臍輪天王（Qilun Tianwang）、不思議天王（Busiyi Tianwang）、月姿顏天王（Yueziyan Tianwang）、普莊嚴天王（Puzhuangyan Tianwang），像他們這樣的一切天王，都勤奮地修行，生出歡喜，信樂知足。 又與無量兜率天王一起，他們的名字是：善喜天王（Shanxi Tianwang）、海樂天王（Haile Tianwang）、勝德天王（Shengde Tianwang）、百光明天王（Baiguangming Tianwang）、善眼天王（Shanyan Tianwang）、寶山月天王（Baoshanyue Tianwang）、超勇月天王（Chaoyongyue Tianwang）、金剛善曜天王（Jingangshanyao Tianwang）、樂超天王（Lechao Tianwang），像他們這樣的一切天王，都成就了唸佛三昧。 又與不可思議化樂天王一起，他們的名字是：善化天王（Shanhua Tianwang）、凈光天王（Jingguang Tianwang）、最上云音天王（Zuishangyunyin Tianwang）、妙色莊嚴天王（Miaosezhuangyan Tianwang）、樂智慧天王（Lezhihui Tianwang）、華光月天王（Huaguangyue Tianwang）、照方天王（Zhaofang Tianwang），像他們這樣的一切天王，都成就了寂靜的法門，調伏眾生。 又與無量他化自在天王一起，他們的名字是：自在轉天王（Zizaizhuan Tianwang）、善眼天王（Shanyan Tianwang）、雜寶
【English Translation】 English version: The Tianzi (Heavenly Being) Yanshangguang, like all of them, diligently use wisdom to universally awaken the supreme precious mind in all sentient beings. Also with immeasurable Sun Tianzi, whose names are: Sun Tianzi (Ri Tianzi), Eye Flame Light Tianzi (Yanyanguang Tianzi), Sumeru Light Victory Tianzi (Xumiguangsheng Tianzi), Pure Treasure Eye Tianzi (Jingbaoyan Tianzi), Courageous Non-retreating Tianzi (Yongmengbutui Tianzi), Wonderful Garland Light Tianzi (Miaohuaman'guang Tianzi), Treasure Awareness Tianzi (Baojue Tianzi), Bright Eye Tianzi (Mingyan Tianzi), Victorious Land Child Tianzi (Shengditong Tianzi), Universal Victory Light Tianzi (Pusheng'guang Tianzi), all of them have achieved pure good roots, and constantly desire to benefit all sentient beings. Also with immeasurable Thirty-Three Heaven Kings, whose names are: Shakra Devanam Indra (Shiti Huan'yin Tianwang, the king of the gods), Universal Praise Full Heaven King (Puchengman Tianwang), Topknot Eye Heaven King (Jimu Tianwang), Treasure Light Praise Heaven King (Baoguangcheng Tianwang), Joyful Heaven King (Lexi Tianwang), Joyful Thought Heaven King (Lenian Tianwang), Victorious Sound Heaven King (Shengyin Tianwang), Pure Flower Heaven King (Jinghua Tianwang), all of them are fully endowed with pure good karma, and can cause sentient beings to be born in pure and wonderful places. Also with immeasurable Yama Heaven Kings, whose names are: Good Time Heaven King (Shanshi Tianwang), Endless Wisdom Heaven King (Wujinzhi Tianwang), Wonderful Good Transformation Heaven King (Miaoshanhua Tianwang), Joyful Flame Heaven King (Leleyan Tianwang), Sumeru Light Heaven King (Xumiguang Tianwang), Inconceivable Wisdom Heaven King (Busiyi Hui Tianwang), Navel Wheel Heaven King (Qilun Tianwang), Inconceivable Heaven King (Busiyi Tianwang), Moon Appearance Heaven King (Yueziyan Tianwang), Universal Adornment Heaven King (Puzhuangyan Tianwang), all of them diligently cultivate, giving rise to joy, faith, and contentment. Also with immeasurable Tushita Heaven Kings, whose names are: Good Joy Heaven King (Shanxi Tianwang), Ocean Joy Heaven King (Haile Tianwang), Victorious Virtue Heaven King (Shengde Tianwang), Hundred Light Bright Heaven King (Baiguangming Tianwang), Good Eye Heaven King (Shanyan Tianwang), Treasure Mountain Moon Heaven King (Baoshanyue Tianwang), Surpassing Courage Moon Heaven King (Chaoyongyue Tianwang), Vajra Good Radiance Heaven King (Jingangshanyao Tianwang), Joy Surpassing Heaven King (Lechao Tianwang), all of them have achieved the Samadhi of Buddha Recitation. Also with inconceivable Paranirmitavasavartin Heaven Kings, whose names are: Self-Mastery Transforming Heaven King (Zizaizhuan Tianwang), Good Eye Heaven King (Shanyan Tianwang), Mixed Treasure
冠天王、精進慧天王、眾華音天王、樂光明天王、寂靜處天王、雜色輪天王、智慧妙光天王、大力光天王，如是一切，普皆勤修自在正法。
復與不可思議大梵天俱，其名曰：尸棄大梵、智光大梵、善光大梵、普音大梵、隨世音大梵、寂靜方便妙光大梵、凈眼光大梵、柔軟音大梵，如是一切，悉具大慈，度脫眾生，照除熱惱清涼柔軟。
復與無量光音天子俱，其名曰：樂光天子、凈光天子、大音天子、樂凈音天子、善思音天子、解脫音天子、深妙音天子、無垢光天子、最高凈光天子，如是一切，安住喜光寂靜法門。
復與阿僧祇遍凈天俱，其名曰：凈智王天、現勝天、寂勝天、須彌時天、念凈眼天、無上愛光天、世慧音天、智慧熾然天、樂法化心天、化高天，如是一切，常令眾生安住廣樂。
復與無量果實天子俱，其名曰：法華光天、凈堅固天、慧光天、智慧王天、普門慧眼天、不轉愛天、無垢靜光天、凈曜天，如是一切，皆悉善住寂靜意門。
復與摩醯首羅天等無量凈居天俱，其名曰：善光天、大主天、大稱光天、功德凈眼天、大智慧光天、不動光音天、善施眼天、樂大乘天、普音聲天、樂稱光天，如是一切，已修無相平等法界，悉在如來大眾海數。
於一切眾生悉行平等，
【現代漢語翻譯】 現代漢語譯本：與冠天王（頭戴寶冠的天神）、精進慧天王（精進修習智慧的天神）、眾華音天王（發出各種美妙聲音的天神）、樂光明天王（散發快樂光芒的天神）、寂靜處天王（居住在寂靜處的天神）、雜色輪天王（擁有各種顏色光輪的天神）、智慧妙光天王（擁有智慧和美妙光芒的天神）、大力光天王（擁有強大力量和光芒的天神）等一切天神一起，他們都勤奮修習自在正法。 又與不可思議的大梵天（色界天的最高天）一起，他們的名字是：尸棄大梵（擁有火焰的大梵天）、智光大梵（擁有智慧光芒的大梵天）、善光大梵（擁有善良光芒的大梵天）、普音大梵（發出普遍聲音的大梵天）、隨世音大梵（聲音隨順世間的大梵天）、寂靜方便妙光大梵（擁有寂靜方便和美妙光芒的大梵天）、凈眼光大梵（擁有清凈眼光的大梵天）、柔軟音大梵（發出柔軟聲音的大梵天）等一切大梵天，他們都具有大慈悲心，救度眾生，消除眾生的熱惱，帶來清涼和柔軟。 又與無量光音天子（色界天的一種天神）一起，他們的名字是：樂光天子（擁有快樂光芒的天子）、凈光天子（擁有清凈光芒的天子）、大音天子（發出巨大聲音的天子）、樂凈音天子（發出快樂清凈聲音的天子）、善思音天子（善於思考的天子）、解脫音天子（發出解脫聲音的天子）、深妙音天子（發出深奧美妙聲音的天子）、無垢光天子（擁有無垢光芒的天子）、最高凈光天子（擁有最高清凈光芒的天子）等一切天子，他們都安住在喜悅光明寂靜的法門中。 又與阿僧祇（無數）遍凈天（色界天的一種天神）一起，他們的名字是：凈智王天（擁有清凈智慧的王者天神）、現勝天（顯現殊勝的天神）、寂勝天（寂靜殊勝的天神）、須彌時天（如同須彌山般的天神）、念凈眼天（擁有清凈意念和眼睛的天神）、無上愛光天（擁有無上愛光的天神）、世慧音天（擁有世間智慧聲音的天神）、智慧熾然天（智慧熾盛的天神）、樂法化心天（喜歡佛法並能化導人心的天神）、化高天（能化現高大形象的天神）等一切天神，他們常常使眾生安住在廣大的快樂之中。 又與無量果實天子（色界天的一種天神）一起，他們的名字是：法華光天（擁有法華光芒的天神）、凈堅固天（擁有清凈堅固的天神）、慧光天（擁有智慧光芒的天神）、智慧王天（擁有智慧的王者天神）、普門慧眼天（擁有普遍智慧之眼的天神）、不轉愛天（不轉移愛心的天神）、無垢靜光天（擁有無垢寂靜光芒的天神）、凈曜天（擁有清凈光耀的天神）等一切天子，他們都善於安住在寂靜的意念之門。 又與摩醯首羅天（色界天的最高天）等無量凈居天（色界天的一種天神）一起，他們的名字是：善光天（擁有善良光芒的天神）、大主天（偉大的主宰天神）、大稱光天（擁有偉大稱讚光芒的天神）、功德凈眼天（擁有功德清凈眼睛的天神）、大智慧光天（擁有大智慧光芒的天神）、不動光音天（擁有不動光芒和聲音的天神）、善施眼天（善於佈施眼睛的天神）、樂大乘天（喜歡大乘佛法的天神）、普音聲天（發出普遍聲音的天神）、樂稱光天（喜歡稱讚光芒的天神）等一切天神，他們都已修習無相平等的法界，都在如來大眾海中。 對一切眾生都平等對待。
【English Translation】 English version: Together with Crown King (a deity wearing a crown), Diligent Wisdom King (a deity diligently practicing wisdom), Various Sound King (a deity emitting various beautiful sounds), Joyful Light King (a deity radiating joyful light), Tranquil Abode King (a deity residing in a tranquil place), Variegated Wheel King (a deity possessing various colored light wheels), Wonderful Wisdom Light King (a deity possessing wisdom and wonderful light), Mighty Light King (a deity possessing great power and light), and all such deities, they all diligently cultivate the unhindered righteous Dharma. Also together with the inconceivable Great Brahma (the highest heaven in the realm of form), whose names are: Shikhi Great Brahma (Great Brahma possessing flames), Wisdom Light Great Brahma (Great Brahma possessing wisdom light), Good Light Great Brahma (Great Brahma possessing good light), Universal Sound Great Brahma (Great Brahma emitting universal sounds), Following World Sound Great Brahma (Great Brahma whose sound follows the world), Tranquil Expedient Wonderful Light Great Brahma (Great Brahma possessing tranquil expedients and wonderful light), Pure Eye Light Great Brahma (Great Brahma possessing pure eye light), Gentle Sound Great Brahma (Great Brahma emitting gentle sounds), and all such Great Brahmas, they all possess great compassion, liberating sentient beings, removing their heat and afflictions, bringing coolness and gentleness. Also together with immeasurable Light Sound Devas (a type of deity in the realm of form), whose names are: Joyful Light Deva (Deva possessing joyful light), Pure Light Deva (Deva possessing pure light), Great Sound Deva (Deva emitting great sounds), Joyful Pure Sound Deva (Deva emitting joyful pure sounds), Good Thought Sound Deva (Deva good at thinking), Liberation Sound Deva (Deva emitting liberation sounds), Profound Wonderful Sound Deva (Deva emitting profound wonderful sounds), Immaculate Light Deva (Deva possessing immaculate light), Supreme Pure Light Deva (Deva possessing supreme pure light), and all such Devas, they all abide in the joyful light and tranquil Dharma gate. Also together with asankhya (countless) Universal Purity Devas (a type of deity in the realm of form), whose names are: Pure Wisdom King Deva (Deva who is a king of pure wisdom), Manifest Victory Deva (Deva manifesting victory), Tranquil Victory Deva (Deva who is tranquil and victorious), Sumeru Time Deva (Deva like Mount Sumeru), Thought Pure Eye Deva (Deva possessing pure thoughts and eyes), Supreme Love Light Deva (Deva possessing supreme love light), World Wisdom Sound Deva (Deva possessing worldly wisdom sounds), Wisdom Blazing Deva (Deva whose wisdom is blazing), Joyful Dharma Transforming Mind Deva (Deva who likes the Dharma and can transform people's minds), Transforming High Deva (Deva who can manifest tall forms), and all such Devas, they constantly cause sentient beings to abide in great joy. Also together with immeasurable Fruit Devas (a type of deity in the realm of form), whose names are: Lotus Flower Light Deva (Deva possessing Lotus Flower light), Pure Firm Deva (Deva possessing pure firmness), Wisdom Light Deva (Deva possessing wisdom light), Wisdom King Deva (Deva who is a king of wisdom), Universal Gate Wisdom Eye Deva (Deva possessing universal wisdom eyes), Unchanging Love Deva (Deva who does not change love), Immaculate Tranquil Light Deva (Deva possessing immaculate tranquil light), Pure Radiance Deva (Deva possessing pure radiance), and all such Devas, they all skillfully abide in the tranquil gate of mind. Also together with Mahesvara Deva (the highest heaven in the realm of form) and other immeasurable Pure Abode Devas (a type of deity in the realm of form), whose names are: Good Light Deva (Deva possessing good light), Great Lord Deva (Deva who is a great lord), Great Praise Light Deva (Deva possessing great praise light), Merit Pure Eye Deva (Deva possessing meritorious pure eyes), Great Wisdom Light Deva (Deva possessing great wisdom light), Immovable Light Sound Deva (Deva possessing immovable light and sound), Good Giving Eye Deva (Deva who is good at giving eyes), Joyful Mahayana Deva (Deva who likes Mahayana Buddhism), Universal Sound Deva (Deva emitting universal sounds), Joyful Praise Light Deva (Deva who likes praise light), and all such Devas, they have all cultivated the formless and equal Dharma realm, and are all in the sea of the Tathagata's assembly. They treat all sentient beings equally.
無量妙色皆已成就；於十力中能善安住，處一切眾而不傾動，隨所至方無能壞者，如來所乘常現在前。離煩惱障，其心清凈，諸結使山皆已摧滅，睹佛姿顏，無量妙色光明普照。所以者何？如來往昔于無量劫行菩薩道時，以四攝法善攝眾生。于諸如來集諸善根，種種因緣，方便教化立如來道，深植無量如來善根，皆令安立一切智道；逮得無量功德勢力，皆悉成就如來愿海。菩薩所行具足清凈，各隨本行，皆得出要，悉由如來光明照故；乘解脫力入如來海，于佛法門悉得自在。
善海摩醯首羅天，於法界虛空寂靜方便光明法門，而得自在；大自在稱光明天，於一切法普游法門，而得自在；功德凈眼天，於一切法不生不滅方便法門，而得自在；大慧光天，於一切法方便智海游光法門，而得自在；靜光音天，於一切禪無量喜樂普起法門，而得自在；施善眼天，于轉癡畏游靜法門，而得自在；不思議天，于無量境界入不起法門，而得自在；樂大乘天，於一切法不來不去無所依住法門，而得自在；普雜音天，于佛境界寂靜法門，而得自在；樂稱光天，于無量境界法門，而得自在。
爾時善光海大自在天，以如來神力故，觀察一切自在天眾，以偈頌曰：
「無盡平等妙法界， 悉皆充滿如來身， 無取無起永寂
【現代漢語翻譯】 現代漢語譯本 無量的美妙色相都已經成就；在十力（如來的十種力量）中能夠安穩地住持，處於一切大眾之中而不動搖，無論到達何處都沒有能夠破壞他的，如來所乘坐的（法）常在眼前顯現。遠離了煩惱的障礙，他的心清凈無染，各種煩惱的結縛都已摧毀，看到佛的容顏，無量的美妙色相和光明普照。這是為什麼呢？因為如來在過去無量劫修行菩薩道時，用四攝法（佈施、愛語、利行、同事）善巧地攝受眾生。在諸佛如來那裡積累各種善根，用種種因緣和方便教化，建立如來之道，深深地植下無量如來的善根，都使他們安立於一切智道；獲得無量的功德和力量，都成就瞭如來的愿海。菩薩所修行的都具足清凈，各自隨順本來的修行，都能夠得到解脫的關鍵，這都是由於如來的光明照耀的緣故；憑藉解脫的力量進入如來的法海，對於佛法都能夠自在運用。 善海摩醯首羅天（自在天的一種），在法界虛空寂靜方便光明法門中，得到了自在；大自在稱光明天，在一切法中普遍遊歷的法門中，得到了自在；功德凈眼天，在一切法不生不滅的方便法門中，得到了自在；大慧光天，在一切法方便智慧之海中游歷光明的法門中，得到了自在；靜光音天，在一切禪定中無量喜樂普遍生起的法門中，得到了自在；施善眼天，在轉離愚癡和恐懼，遊歷寂靜的法門中，得到了自在；不思議天，在無量境界中進入不生不滅的法門中，得到了自在；樂大乘天，在一切法不來不去，無所依住的法門中，得到了自在；普雜音天，在佛的境界寂靜的法門中，得到了自在；樂稱光天，在無量境界的法門中，得到了自在。 這時，善光海大自在天，憑藉如來的神力，觀察一切自在天眾，用偈頌說道： 『無盡平等的美妙法界，都充滿著如來的身形，無所取著，無所生起，永遠寂靜。』
【English Translation】 English version Immeasurable and wonderful forms have all been accomplished; within the ten powers (the ten powers of a Tathagata), one can dwell securely, remaining unmoved amidst all assemblies, and wherever one goes, there is no one who can destroy them. The vehicle of the Tathagata is always present before them. Having departed from the hindrances of afflictions, their minds are pure, and all the mountains of defilements have been destroyed. Seeing the countenance of the Buddha, immeasurable wonderful forms and light shine everywhere. Why is this so? Because in the past, when the Tathagata was practicing the Bodhisattva path for immeasurable kalpas, he skillfully gathered sentient beings with the four means of gathering (giving, kind speech, beneficial action, and cooperation). In the presence of all the Tathagatas, he accumulated various roots of goodness, and through various causes and conditions and skillful means of teaching, he established the path of the Tathagata, deeply planting immeasurable roots of goodness of the Tathagata, enabling them all to be established on the path of all-knowing wisdom; having attained immeasurable meritorious power, they have all accomplished the ocean of vows of the Tathagata. The practices of the Bodhisattvas are complete and pure, each following their original practice, all able to attain the key to liberation, all due to the light of the Tathagata shining upon them; relying on the power of liberation, they enter the ocean of the Tathagata, and are able to freely use all the teachings of the Buddha. The Good Ocean Mahesvara Deva (a kind of Isvara Deva), has attained freedom in the Dharma gate of the peaceful and convenient light of the Dharma realm and emptiness; the Great Free Glorious Light Deva, has attained freedom in the Dharma gate of universally traveling through all dharmas; the Meritorious Pure Eye Deva, has attained freedom in the convenient Dharma gate of all dharmas not arising and not ceasing; the Great Wisdom Light Deva, has attained freedom in the Dharma gate of traveling in the ocean of convenient wisdom of all dharmas; the Peaceful Light Sound Deva, has attained freedom in the Dharma gate of universally arising immeasurable joy and happiness in all meditations; the Giving Good Eye Deva, has attained freedom in the Dharma gate of transforming ignorance and fear and traveling in peace; the Inconceivable Deva, has attained freedom in the Dharma gate of entering the non-arising dharma in immeasurable realms; the Joyful Great Vehicle Deva, has attained freedom in the Dharma gate of all dharmas not coming and not going, and not dwelling anywhere; the Universal Mixed Sound Deva, has attained freedom in the peaceful Dharma gate of the Buddha's realm; the Joyful Glorious Light Deva, has attained freedom in the Dharma gate of immeasurable realms. At that time, the Great Free Deva of the Good Light Ocean, by the power of the Tathagata, observed all the free Devas, and spoke in verse: 'The boundless and equal wonderful Dharma realm, is all filled with the body of the Tathagata, without grasping, without arising, eternally peaceful.'
滅， 為一切歸故出世。 諸佛法王出世間， 能立無上正教法， 如來境界無邊際， 世間自在稱無上。 佛難思議無倫匹， 相好光明照十方， 大聖世尊正教道， 猶如凈眼觀明珠。 一切世間眾生類， 不能思議佛功德， 消滅一切愚癡闇， 超升無上智慧臺。 如來功德難思議， 眾生見者煩惱滅， 得見不動自在尊， 能生無量悅樂心。 眾生大海癡蔽心， 為現寂靜微妙法， 能然無上智慧燈， 是則方便真凈眼。 如來清凈妙色身， 悉能顯現遍十方， 此身非有無所依， 如是見佛真實觀。 如來音聲無掛礙， 應受化者無不聞， 湛然不動無往返， 是名善慧樂法門。 一切十方無邊佛， 寂靜法門天人主， 如來光明靡不照， 是莊嚴幢妙法門。 佛于無邊諸劫海， 常求正覺悟眾生， 無量方便化一切， 清凈廣稱如是見。」
復有樂業光明天王，于觀一切眾生諸根法雲法門，而得自在；凈堅固天，於一切佛妙色方便念觀法門，而得自在；樂樂天王，於一毛孔見不思議諸佛國土境界法門，而得自在；普門慧眼天，于入普門觀察法界法門，而得自在；不轉愛天，于轉一切眾生處處受生法門，而得自在；善
【現代漢語翻譯】 現代漢語譯本 （佛陀的）寂滅，是爲了讓一切眾生迴歸本源而出世。 諸佛法王（指佛陀）出現於世間，能夠建立無上正法， 如來（指佛陀）的境界無邊無際，在世間自在無礙，被稱為無上。 佛陀的智慧不可思議，無與倫比，相好光明照耀十方， 大聖世尊（指佛陀）的正教之道，猶如清凈的眼睛觀察明珠。 一切世間的眾生，都無法思議佛陀的功德， 能夠消滅一切愚癡的黑暗，超升到無上的智慧之臺。 如來的功德難以思議，眾生見到就能消除煩惱， 得見不動自在的佛陀，能夠生起無量的喜悅之心。 眾生如處在被愚癡遮蔽的大海中，佛陀為他們展現寂靜微妙的佛法， 能夠點燃無上的智慧之燈，這就是方便的真凈之眼。 如來清凈微妙的色身，能夠顯現在十方世界， 此身非有非無，無所依傍，如此見到佛陀才是真實的觀想。 如來的音聲沒有障礙，應受教化的人沒有聽不到的， 湛然不動，沒有來去，這叫做善慧樂法門。 一切十方無邊無際的佛陀，是寂靜法門的天人主宰， 如來的光明無處不照耀，這是莊嚴的幢幡妙法門。 佛陀在無邊無際的劫海中，常常尋求正覺來覺悟眾生， 用無量的方便來教化一切，清凈廣大的稱讚，就是這樣看到的。 又有樂業光明天王，在觀察一切眾生諸根的法雲法門中，得到自在；凈堅固天，在一切佛陀微妙色身方便念觀的法門中，得到自在；樂樂天王，在一毛孔中見到不可思議的諸佛國土境界的法門中，得到自在；普門慧眼天，在進入普門觀察法界的法門中，得到自在；不轉愛天，在轉變一切眾生處處受生的法門中，得到自在；善
【English Translation】 English version The extinction (Nirvana) is for the sake of all beings returning to their origin and thus appearing in the world. The Buddhas, the Dharma Kings (referring to the Buddhas), appear in the world, able to establish the supreme and righteous Dharma. The realm of the Tathagata (referring to the Buddha) is boundless and limitless, being free and unhindered in the world, and is called supreme. The wisdom of the Buddha is inconceivable and unparalleled, with auspicious marks and radiant light illuminating the ten directions. The righteous path of the Great Sage, the World Honored One (referring to the Buddha), is like a clear eye observing a bright pearl. All sentient beings in the world cannot conceive of the merits of the Buddha. Able to extinguish all the darkness of ignorance, ascending to the supreme platform of wisdom. The merits of the Tathagata are inconceivable, and sentient beings who see them can eliminate afflictions. Gaining sight of the unmoving and self-mastering Buddha, one can generate immeasurable joy. Sentient beings are like being in a sea obscured by ignorance, and the Buddha reveals to them the tranquil and subtle Dharma. Able to ignite the lamp of supreme wisdom, this is the true and pure eye of skillful means. The pure and subtle form body of the Tathagata is able to manifest throughout the ten directions. This body is neither existent nor non-existent, without any reliance, and seeing the Buddha in this way is the true contemplation. The voice of the Tathagata is without obstruction, and there is no one who should be taught who does not hear it. Serene and unmoving, without coming or going, this is called the Dharma gate of Good Wisdom and Joy. All the boundless Buddhas of the ten directions are the masters of the tranquil Dharma gate for gods and humans. The light of the Tathagata shines everywhere, this is the wondrous Dharma gate of the adorned banner. The Buddha, in the boundless oceans of kalpas, constantly seeks enlightenment to awaken sentient beings. Using immeasurable skillful means to teach all, the pure and vast praise is seen in this way. Furthermore, there is the Deva King of Joyful Karma Light, who has attained freedom in the Dharma gate of the Dharma Cloud of observing all sentient beings' faculties; the Deva of Pure Steadfastness, who has attained freedom in the Dharma gate of contemplating the wondrous form body of all Buddhas through skillful means; the Deva King of Joyful Joy, who has attained freedom in the Dharma gate of seeing the inconceivable realms of the Buddha lands in one pore; the Deva of Universal Wisdom Eye, who has attained freedom in the Dharma gate of entering the universal gate and observing the Dharma realm; the Deva of Unwavering Love, who has attained freedom in the Dharma gate of transforming all sentient beings' births in various places; the Good
慧光天，于入一切世間境界不可思議法門，而得自在；無垢凈光天，於一切眾生一切法中出要法門，而得自在；無垢光天，于受化者能使入佛境界法門，而得自在。
爾時，樂業光明天王承佛神力，觀察一切果實天眾，以偈頌曰：
「一切佛境界， 甚深難思議， 諸餘眾生類， 莫能測量者。 如來善開導， 無量諸群生， 能令悉愿樂， 志求無上道。 佛以神通力， 住世普開化， 一切眾生類， 各隨其所聞， 癡惑障永除， 慧命凈無穢， 能睹諸如來， 眾妙凈法海。 諸法真實相， 寂滅無所依， 如來方便力， 能為眾生現。 如來於諸法， 無性無所依， 而能現眾像， 顯相猶明燈。 以諸緣譬諭， 方便隨所樂， 為現諸如來， 智慧神通力。 因悟各異門， 無量難思議， 為建正法幢， 令入功德海。 如來神通力， 能於一毛孔， 各為眾演說， 無上寂滅法。 一一諸如來， 各為其眷屬， 顯法無量門， 功德之大海， 皆悉師子吼， 演說諸佛法， 是則大智尊， 無上方便力。 十方諸佛土， 一切群生類， 悉能為彼現， 如來之正法。 如來未曾有， 去
【現代漢語翻譯】 現代漢語譯本 慧光天（Hui Guang Tian），在進入一切世間境界不可思議的法門中，獲得自在；無垢凈光天（Wu Gou Jing Guang Tian），在一切眾生一切法中，于出離要道的法門中，獲得自在；無垢光天（Wu Gou Guang Tian），在被教化者中，能使他們進入佛的境界的法門中，獲得自在。
那時，樂業光明天王（Le Ye Guang Ming Tian Wang）承佛的神力，觀察一切果實天眾，用偈頌說道：
『一切佛的境界，甚深難以思議，其餘的眾生種類，沒有能夠測量的。 如來善於開導，無量的眾生，能夠使他們都歡喜，立志追求無上的道。 佛以神通的力量，住世普遍開化，一切眾生種類，各自隨著他們所聽到的， 癡迷迷惑的障礙永遠消除，智慧的生命清凈沒有污穢，能夠見到諸如來，眾妙清凈的法海。 諸法的真實相，寂滅沒有所依，如來用方便的力量，能夠為眾生顯現。 如來對於諸法，無自性沒有所依，而能夠顯現眾多的形象，顯現的相就像明燈一樣。 用各種因緣譬喻，方便地隨著眾生所喜好的，為他們顯現諸如來，智慧神通的力量。 因為領悟了各自不同的法門，無量難以思議，爲了建立正法的旗幟，使他們進入功德的海洋。 如來的神通力量，能夠在一個毛孔中，各自為眾生演說，無上的寂滅之法。 一一諸如來，各自為他們的眷屬，顯現無量的法門，功德的海洋， 都像獅子吼一樣，演說諸佛的法，這就是大智尊，無上的方便力量。 十方諸佛的國土，一切的眾生種類，都能夠為他們顯現，如來的正法。 如來未曾有，去'
【English Translation】 English version Hui Guang Tian (Heaven of Wisdom Light), attains freedom in the inconceivable Dharma gate of entering all realms of the world; Wu Gou Jing Guang Tian (Heaven of Immaculate Pure Light), attains freedom in the Dharma gate of liberation from all beings and all dharmas; Wu Gou Guang Tian (Heaven of Immaculate Light), attains freedom in the Dharma gate that enables those who are to be transformed to enter the realm of the Buddha.
At that time, Le Ye Guang Ming Tian Wang (King of the Heaven of Joyful Karma Light), empowered by the Buddha's spiritual power, observed all the heavenly beings of fruition and spoke in verse:
'The realm of all Buddhas is profound and inconceivable, other kinds of beings are unable to measure it. The Tathagata skillfully guides countless beings, enabling them all to rejoice and aspire to the unsurpassed path. The Buddha, with spiritual power, dwells in the world and universally transforms, all kinds of beings, each according to what they have heard, The obstacles of delusion and confusion are forever removed, the life of wisdom is pure and without defilement, able to see all the Tathagatas, the ocean of wondrous and pure Dharma. The true nature of all dharmas is stillness and without reliance, the Tathagata, with the power of skillful means, is able to manifest for beings. The Tathagata, regarding all dharmas, is without self-nature and without reliance, yet is able to manifest numerous forms, the manifested forms are like a bright lamp. Using various causes and conditions as metaphors, skillfully according to what beings like, manifesting for them the Tathagatas, the power of wisdom and spiritual abilities. Because of realizing different Dharma gates, immeasurable and inconceivable, in order to establish the banner of the true Dharma, enabling them to enter the ocean of merit. The Tathagata's spiritual power is able to, in one pore, each for the beings, expound the unsurpassed Dharma of stillness. Each and every Tathagata, each for their retinue, manifests immeasurable Dharma gates, the ocean of merit, All roar like lions, expounding the Dharma of all Buddhas, this is the Great Wise One, the unsurpassed power of skillful means. The lands of the Buddhas in the ten directions, all kinds of beings, are all able to have manifested for them, the true Dharma of the Tathagata. The Tathagata is unprecedented, gone.'
來之異相， 皆令彼歡喜， 不退慧境界。 如來為眾生， 普現業報相， 猶若日光照， 眾像靡不現。 又為彼眾生， 演說寂滅法， 令彼見真實， 甚深智慧處。 如來自觀察， 甚深微妙義， 隨彼眾生根， 普雨甘露法。 為開諸法門， 無量難思議， 悉歸入寂滅， 平等真實觀。 無數無量劫， 廣修習大悲， 逮成等正覺， 度脫群生類。 普雨甘露法， 隨器皆充滿， 如龍興慶雲， 等雨於一切。」
復有凈智天王，于觀察眾生善根法門，而得自在；顯妙天王，於一切有覺照法門，而得自在；勝妙天王，于總持辯才法門，而得自在；普燈天王，於樂佛出世解脫法門，而得自在；智焰天王，於一切眾生甚深法中能生歡喜法門，而得自在；樂化天王，于化菩薩功德周備入無盡法門，而得自在；踴化天王，于普觀無量苦惱眾生慈悲智滿法門，而得自在。
爾時，凈智天王承佛神力，普觀遍凈天眾，以偈頌曰：
「諸佛正法無障礙， 周滿十方無量界， 現佛境界難思議， 離垢法門無量海。 如來處世無所依， 法身清凈無起滅， 而能照現無量土， 一切悉見天中天。 無量劫海修方便， 光明普照十方
【現代漢語翻譯】 現代漢語譯本 以各種不同的形象出現，都令他們歡喜，不退失智慧的境界。 如來爲了眾生，普遍示現業報的各種形態，就像陽光照耀一樣，所有的景象沒有不顯現的。 又爲了那些眾生，演說寂滅的佛法，使他們見到真實，達到甚深智慧的境界。 如來自己觀察，甚深微妙的意義，隨著眾生的根器，普遍降下甘露般的佛法。 爲了開啟各種法門，無量難以思議，都歸入寂滅，達到平等真實的觀察。 在無數無量的劫數中，廣泛修習大悲心，最終成就等正覺（無上正等正覺，即佛的果位），度脫一切眾生。 普遍降下甘露般的佛法，隨著眾生的根器都能充滿，就像龍興起慶雲，平等地降雨於一切。
又有凈智天王（具有清凈智慧的天神），在觀察眾生善根的法門上，得到自在；顯妙天王（顯現微妙的天神），在一切有覺照的法門上，得到自在；勝妙天王（殊勝微妙的天神），在總持辯才的法門上，得到自在；普燈天王（普遍照亮的天神），在樂於佛出世解脫的法門上，得到自在；智焰天王（智慧如火焰般的天神），在一切眾生甚深佛法中能生歡喜的法門上，得到自在；樂化天王（樂於教化的天神），在教化菩薩功德圓滿進入無盡的法門上，得到自在；踴化天王（踴躍教化的天神），在普遍觀察無量苦惱眾生慈悲智慧圓滿的法門上，得到自在。
這時，凈智天王承蒙佛的神力，普遍觀察遍凈天（色界天之一）的眾天神，用偈頌說道：
諸佛的正法沒有障礙，周遍充滿十方無量的世界， 顯現佛的境界難以思議，遠離垢染的法門如無量的大海。 如來在世間沒有所依賴，法身清凈沒有生起和滅亡， 卻能照耀顯現無量的國土，一切眾生都能見到天中之天（佛）。 在無量劫海中修習方便法門，光明普遍照耀十方。
【English Translation】 English version Appearing in various different forms, they all make them rejoice, and they do not retreat from the realm of wisdom. The Tathagata, for the sake of sentient beings, universally manifests the various forms of karmic retribution, just like the sun shining, all phenomena are revealed without exception. And for those sentient beings, he expounds the Dharma of Nirvana, enabling them to see the truth and reach the realm of profound wisdom. The Tathagata observes himself, the profound and subtle meaning, and according to the capacities of sentient beings, universally rains down the Dharma like sweet dew. In order to open all kinds of Dharma doors, immeasurable and inconceivable, all return to Nirvana, reaching the equal and true observation. In countless immeasurable kalpas, he extensively cultivates great compassion, and finally attains Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment, the state of Buddhahood), liberating all sentient beings. Universally raining down the Dharma like sweet dew, it fills according to the capacities of sentient beings, just like a dragon raising auspicious clouds, raining equally upon all.
Moreover, there is the Pure Wisdom Heavenly King (a deity with pure wisdom), who has attained mastery in the Dharma of observing the good roots of sentient beings; the Manifestation of Wonder Heavenly King (a deity manifesting wonders), who has attained mastery in the Dharma of all awareness; the Supreme Wonder Heavenly King (a deity of supreme wonder), who has attained mastery in the Dharma of total retention and eloquence; the Universal Lamp Heavenly King (a deity of universal illumination), who has attained mastery in the Dharma of delighting in the Buddha's appearance in the world and liberation; the Wisdom Flame Heavenly King (a deity whose wisdom is like a flame), who has attained mastery in the Dharma of generating joy in the profound Dharma of all sentient beings; the Joyful Transformation Heavenly King (a deity who delights in transformation), who has attained mastery in the Dharma of transforming Bodhisattvas with complete merit and entering the endless Dharma; the Leaping Transformation Heavenly King (a deity who leaps in transformation), who has attained mastery in the Dharma of universally observing the immeasurable suffering sentient beings with complete compassion and wisdom.
At that time, the Pure Wisdom Heavenly King, empowered by the Buddha's spiritual power, universally observed the assembly of the Pure Abode Heaven (one of the heavens in the Form Realm), and spoke in verse:
The Buddhas' true Dharma is without obstruction, pervading and filling the immeasurable realms of the ten directions, The realm of the Buddha is manifested inconceivably, the Dharma doors free from defilement are like immeasurable oceans. The Tathagata in the world has no reliance, the Dharmakaya is pure without arising or ceasing, Yet he can illuminate and manifest immeasurable lands, all sentient beings can see the 'Heaven of Heavens' (the Buddha). In immeasurable kalpas, he cultivates skillful means, his light universally illuminates the ten directions.
界， 清凈法界如如住， 寂滅微妙最無上。 眾生愚癡瞽心目， 無眼輪迴生死中， 如來導以清凈道， 開示無上最勝門。 如來所乘無上道， 一切眾生莫能思， 佛現一切妙色門， 善念樂觀凈眼見。 佛說微妙總持門， 如一切剎微塵等， 調伏一切眾生故， 清凈慧眼能照見。 如來出世甚難值， 無量億劫時一遇， 離諸難處適眾會， 唯佛世尊能應時。 一切眾生難思議， 佛能悉現凈妙法， 睹見如來無量德， 猶如明照見眾像。 三世諸佛所得法， 教化眾生難思議， 悉觀念此功德已， 樂法踴躍大歡喜。 眾生沒在煩惱海， 愚癡邪濁大恐怖， 佛以慈悲究竟度， 見凈境界如天幢。 佛放無量大光明， 一一光明無量佛， 無數方便皆悉現， 化度一切眾生類。」
復有愛樂天子，于寂靜愛樂滅眾生苦法門，而得自在；妙雜光天，于諸眾生心凈離垢廣修德海法門，而得自在；自在音天，於一切眾生一劫所修功德於一念中出生法門，而得自在；勝念智天，於世間生、住、滅種種清凈功德法門，而得自在；凈樂音天，於一切菩薩在兜率宮廣說供養法門，而得自在；善思音天，於一劫中說諸地義以一念頃悉能受說
【現代漢語翻譯】 現代漢語譯本 界（指宇宙的構成和範圍）， 清凈的法界（dharma-dhātu，指一切法的本性）如如（tathatā，指真如實相）安住，寂靜滅絕，微妙至極，無與倫比。 眾生愚癡，心眼被矇蔽，沒有智慧的眼睛，在生死輪迴中打轉。 如來（tathāgata，佛的稱號）引導他們走上清凈之道，開示無上最殊勝的法門。 如來所乘的無上之道，一切眾生都無法思量。 佛展現一切奇妙的色相，善念樂觀的人用清凈的眼睛才能看見。 佛說微妙的總持（dhāraṇī，指能總攝憶持一切法義的禪定）法門，如同一切剎土（kṣetra，指佛的國土）的微塵一樣眾多。 爲了調伏一切眾生，清凈的智慧之眼才能照見。 如來出世非常難得，在無量億劫中才出現一次。 脫離各種苦難，適宜于大眾集會，只有佛世尊才能應時出現。 一切眾生難以思議，佛能完全展現清凈微妙的法。 看到如來無量的功德，就像明鏡照見各種影像一樣。 三世諸佛所證得的法，教化眾生，難以思議。 完全觀想這些功德之後，樂於佛法，踴躍歡喜。 眾生沉沒在煩惱的海洋中，愚癡邪惡，充滿恐懼。 佛以慈悲之心徹底救度他們，讓他們看到清凈的境界，如同天上的寶幢。 佛放出無量的大光明，每一道光明中都有無量的佛。 無數的方便法門都展現出來，化度一切眾生。
又有愛樂天子，在寂靜中愛樂滅除眾生痛苦的法門，而得自在；妙雜光天，在諸眾生心中清凈無垢，廣修功德如海的法門，而得自在；自在音天，在一切眾生一劫所修的功德，於一念中出生的法門，而得自在；勝念智天，在世間生、住、滅種種清凈功德的法門，而得自在；凈樂音天，在一切菩薩于兜率宮（Tuṣita，欲界天之一）廣說供養的法門，而得自在；善思音天，在一劫中宣說諸地（bhūmi，菩薩修行所經歷的階段）的意義，在一念頃都能接受並宣說的法門，而得自在。
【English Translation】 English version The realm, The pure dharma-dhātu (the nature of all phenomena) abides in suchness (tathatā), tranquil, subtle, and supreme. Sentient beings are foolish, their minds and eyes are blinded, without the eye of wisdom, they revolve in the cycle of birth and death. The Tathagata (the thus-gone one, an epithet of the Buddha) guides them onto the path of purity, revealing the unsurpassed and most excellent gate. The unsurpassed path that the Tathagata rides, all sentient beings cannot fathom. The Buddha manifests all wondrous forms, those with good thoughts and optimism can see with pure eyes. The Buddha speaks of the subtle dhāraṇī (a mnemonic device, a type of meditative chant) gate, as numerous as the dust particles in all buddha-fields (kṣetra). To tame all sentient beings, the pure eye of wisdom can see. The appearance of a Tathagata in the world is extremely rare, occurring once in countless eons. Escaping all difficulties, suitable for mass gatherings, only the World-Honored Buddha can appear at the right time. All sentient beings are inconceivable, the Buddha can fully manifest the pure and subtle dharma. Seeing the immeasurable virtues of the Tathagata, it is like a clear mirror reflecting all images. The dharma attained by the Buddhas of the three times, teaching sentient beings, is inconceivable. Having fully contemplated these merits, they rejoice in the dharma, leaping with great joy. Sentient beings are submerged in the ocean of afflictions, foolish, evil, and full of terror. The Buddha, with compassion, completely liberates them, allowing them to see the pure realm, like a heavenly banner. The Buddha emits immeasurable great light, in each light there are immeasurable Buddhas. Countless expedient means are all manifested, transforming and liberating all kinds of sentient beings.
Furthermore, there is the Deva (a celestial being) who loves delight, who is at ease with the dharma gate of loving tranquility and extinguishing the suffering of sentient beings; the Deva of Wondrous Mixed Light, who is at ease with the dharma gate of purifying the minds of all sentient beings, removing defilements, and extensively cultivating a sea of virtues; the Deva of Unimpeded Sound, who is at ease with the dharma gate of producing in a single thought the merits cultivated by all sentient beings in one kalpa (an eon); the Deva of Superior Mindfulness and Wisdom, who is at ease with the dharma gate of all kinds of pure merits of the arising, abiding, and ceasing of the world; the Deva of Pure Joyful Sound, who is at ease with the dharma gate of all Bodhisattvas extensively making offerings in the Tuṣita (a heaven in the desire realm) palace; the Deva of Good Thoughtful Sound, who is at ease with the dharma gate of explaining the meaning of the bhūmis (stages of a Bodhisattva's path) in one kalpa, and being able to receive and explain them in a single thought.
法門，而得自在；解脫光音天，于莊嚴道場法門，而得自在；甚深音天，于無盡神足諸功德海法門，而得自在；離垢稱天，於一切佛諸功德海境界法門，而得自在；出凈光天，於過去諸佛願力所持歡喜功德力藏法門，而得自在。爾時，光音天子承佛神力，遍觀光音天眾，以偈頌曰：
「我憶如來過去行， 我行供養亦憶念， 如本所修清凈喜， 佛光明故今悉見。 如來無垢莊嚴身， 增長眾生清凈心， 安住慈悲喜捨中， 是名莊嚴凈法門。 如來廣大方便法， 無量劫海所修集， 彼生滅法如如相， 法主音聲方便門。 如來神力遍十方， 普照無量諸佛剎， 十方諸佛皆悉現， 勝念方便滅愚癡。 無量剎海塵數佛， 供養恭敬生歡喜， 故能斷除群生闇， 是名妙音勝境界。 無量劫海甚彌曠， 說方便地無倫匹， 所演妙法無窮盡， 心方便門得自在。 如來無量自在力， 于唸唸中普示現， 降神成道權無量， 是則名為妙法門。 佛持深廣無與等， 神足示現不可量， 能令諸根悉清凈， 得住甚深微妙地。 如來智慧無邊際， 行凈無比無掛礙， 普見一切兩足尊， 無上離垢稱方便。 於過去世菩薩時， 供養無
【現代漢語翻譯】 現代漢語譯本 解音天（一種天界）在莊嚴道場法門中獲得自在；甚深音天（一種天界）在無盡神足諸功德海法門中獲得自在；離垢稱天（一種天界）在一切佛諸功德海境界法門中獲得自在；出凈光天（一種天界）在過去諸佛願力所持歡喜功德力藏法門中獲得自在。當時，光音天子（一種天界的神）承佛的神力，遍觀光音天眾，以偈頌說道： 『我憶念如來過去的修行，我所行的供養也憶念，如同原本所修的清凈歡喜，因為佛的光明現在都看見了。 如來無垢莊嚴的身軀，增長眾生清凈的心，安住在慈悲喜捨之中，這被稱為莊嚴清凈的法門。 如來廣大的方便法，是無量劫海所修集而成的，那些生滅法如如不動，法主的音聲是方便之門。 如來的神力遍佈十方，普遍照耀無量諸佛剎土，十方諸佛都顯現出來，殊勝的念力方便能滅除愚癡。 無量剎土如塵沙般多的佛，供養恭敬使我生起歡喜，因此能夠斷除眾生的黑暗，這被稱為妙音殊勝的境界。 無量劫海如此深遠廣闊，所說的方便地無與倫比，所演說的妙法無窮無盡，心方便之門獲得自在。 如來無量的自在力量，在念念之中普遍示現，降生、成道的方式無量無邊，這被稱為微妙的法門。 佛所持有的深廣無與倫比，神足所展現的不可衡量，能夠使諸根都清凈，得以安住在甚深微妙的境界。 如來的智慧沒有邊際，所行的清凈無比沒有障礙，普遍見到一切兩足尊（佛），是無上離垢稱的方便。 在過去世菩薩的時候，供養無
【English Translation】 English version The Deva 'Sound of Understanding' attained freedom in the Dharma of the adorned Bodhimanda; the Deva 'Profound Sound' attained freedom in the Dharma of the boundless ocean of miraculous powers and merits; the Deva 'Immaculate Praise' attained freedom in the Dharma of the realm of all Buddhas' ocean of merits; the Deva 'Emerging Pure Light' attained freedom in the Dharma of the treasury of joyful merits and powers sustained by the vows of past Buddhas. At that time, the Deva 'Light and Sound', empowered by the Buddha's spiritual might, surveyed the assembly of Devas of Light and Sound and spoke in verse: 'I recall the past practices of the Tathagata, I also recall the offerings I made, like the pure joy I originally cultivated, now I see it all because of the Buddha's light. The Tathagata's immaculate and adorned body increases the pure minds of sentient beings, abiding in loving-kindness, compassion, joy, and equanimity, this is called the Dharma of adorned purity. The Tathagata's vast expedient methods are accumulated over countless kalpas, the phenomena of arising and ceasing are like the unchanging suchness, the Dharma Lord's voice is the gate of skillful means. The Tathagata's spiritual power pervades the ten directions, universally illuminating countless Buddha lands, all the Buddhas of the ten directions appear, the superior power of mindfulness extinguishes ignorance. The Buddhas as numerous as the dust of countless lands, offering and revering them brings joy, therefore, it can cut off the darkness of beings, this is called the sublime realm of wonderful sound. The kalpas are immeasurably vast and expansive, the expedient grounds spoken of are unparalleled, the wonderful Dharma expounded is endless, the gate of skillful means of the mind attains freedom. The Tathagata's immeasurable power of freedom is universally manifested in every thought, the descent, the attainment of enlightenment, the skillful means are boundless, this is called the wonderful Dharma gate. The depth and breadth held by the Buddha are unparalleled, the manifestation of miraculous powers is immeasurable, it can purify all the senses, enabling one to abide in the profound and subtle realm. The Tathagata's wisdom is boundless, the practice is pure, incomparable, and without hindrance, universally seeing all the two-legged honored ones (Buddhas), it is the unsurpassed expedient means of immaculate praise. In the past when he was a Bodhisattva, offering without
量諸佛海， 立大誓願難思議， 是故逮得無上智。」
復有尸棄大梵天，于照現諸法入不思議法門，而得自在；智光明梵，於一切禪等觀寂靜善住法門，而得自在；智光心梵，于照諸法不可思議入方便法門，而得自在；普音云梵，於一切佛妙音聲海平等度入法門，而得自在；應時音梵，于攝伏眾生最勝法門，而得自在；寂靜光梵，於一切剎能起安住分別諸法法門，而得自在；喜光梵，于無量方便化眾生法門，而得自在；堅固梵，于諸法凈相住寂行法門，而得自在；樂目光梵，於一切有無來無去無所依止勇猛法門，而得自在；柔軟音梵，于無盡法隨行普照法門，而得自在。
爾時，尸棄大梵承佛神力，遍觀一切諸大梵眾，以偈頌曰：
「佛身清凈常寂然， 普照十方諸世界， 寂滅無相無照現， 見佛身相如浮雲。 一切眾生莫能測， 如來法身禪境界， 無量方便難思議， 是智慧光照法門。 一佛剎塵諸法海， 一音演說悉無餘， 此辯塵劫演不盡， 是名光照心法門。 如來妙音深滿足， 眾生隨類悉得解， 一切皆謂同其語， 梵音普至最無上。 十方三世佛所得， 一切菩薩方便行， 悉于如來身中現， 而於佛身無分別。 佛身如空不可盡
【現代漢語翻譯】 現代漢語譯本 衡量諸佛的境界， 立下不可思議的宏大誓願，因此證得了無上智慧。
又有尸棄大梵天（Śikhin, 梵天名），在照見諸法而入于不可思議法門中，獲得了自在；智光明梵（Jñānaprabhā, 梵天名），在一切禪定等觀的寂靜安住法門中，獲得了自在；智光心梵（Jñānacitta, 梵天名），在照見諸法不可思議的方便入法門中，獲得了自在；普音云梵（Meghaghoṣa, 梵天名），在一切佛的微妙音聲海平等度入法門中，獲得了自在；應時音梵（Kālasvara, 梵天名），在攝伏眾生最殊勝的法門中，獲得了自在；寂靜光梵（Śāntaprabha, 梵天名），在一切剎土能生起安住分別諸法的法門中，獲得了自在；喜光梵（Pritiprabha, 梵天名），在無量方便化度眾生的法門中，獲得了自在；堅固梵（Dṛḍha, 梵天名），在諸法清凈相安住寂靜修行的法門中，獲得了自在；樂目光梵（Ruciradṛṣṭi, 梵天名），在一切有無來無去無所依止的勇猛法門中，獲得了自在；柔軟音梵（Mṛdusvara, 梵天名），在無盡法隨行普照的法門中，獲得了自在。
這時，尸棄大梵天承佛的神力，遍觀一切諸大梵天眾，以偈頌說道：
『佛身清凈常寂然，普照十方諸世界， 寂滅無相無照現，見佛身相如浮雲。 一切眾生莫能測，如來法身禪境界， 無量方便難思議，是智慧光照法門。 一佛剎塵諸法海，一音演說悉無餘， 此辯塵劫演不盡，是名光照心法門。 如來妙音深滿足，眾生隨類悉得解， 一切皆謂同其語，梵音普至最無上。 十方三世佛所得，一切菩薩方便行， 悉于如來身中現，而於佛身無分別。 佛身如空不可盡』
【English Translation】 English version Measuring the oceans of all Buddhas, Establishing great vows that are inconceivable, therefore attaining unsurpassed wisdom.
Again, there was Śikhin (Śikhin, a Brahma name), the Great Brahma, who, through illuminating all dharmas, entered the inconceivable dharma gate and attained self-mastery; Jñānaprabhā (Jñānaprabhā, a Brahma name), the Brahma of Wisdom Light, attained self-mastery in the dharma gate of peaceful abiding in all meditations and contemplations; Jñānacitta (Jñānacitta, a Brahma name), the Brahma of Wisdom Mind, attained self-mastery in the expedient dharma gate of illuminating all dharmas inconceivably; Meghaghoṣa (Meghaghoṣa, a Brahma name), the Brahma of Universal Sound Cloud, attained self-mastery in the dharma gate of equally entering the ocean of all Buddhas' wonderful sounds; Kālasvara (Kālasvara, a Brahma name), the Brahma of Timely Sound, attained self-mastery in the most excellent dharma gate of subduing sentient beings; Śāntaprabha (Śāntaprabha, a Brahma name), the Brahma of Peaceful Light, attained self-mastery in the dharma gate of being able to arise, abide, and distinguish all dharmas in all lands; Pritiprabha (Pritiprabha, a Brahma name), the Brahma of Joyful Light, attained self-mastery in the dharma gate of transforming sentient beings through immeasurable expedients; Dṛḍha (Dṛḍha, a Brahma name), the Brahma of Firmness, attained self-mastery in the dharma gate of abiding in the pure aspect of all dharmas and practicing in tranquility; Ruciradṛṣṭi (Ruciradṛṣṭi, a Brahma name), the Brahma of Delightful Vision, attained self-mastery in the courageous dharma gate of all existence, non-existence, non-coming, non-going, and non-reliance; Mṛdusvara (Mṛdusvara, a Brahma name), the Brahma of Gentle Sound, attained self-mastery in the dharma gate of universally illuminating by following endless dharmas.
At that time, Śikhin, the Great Brahma, by the Buddha's spiritual power, observed all the great Brahma assemblies and spoke in verse:
'The Buddha's body is pure and always tranquil, universally illuminating all worlds in the ten directions, It is extinguished, without form, and without manifestation, seeing the Buddha's form as a floating cloud. All sentient beings cannot fathom it, the Tathagata's Dharma body is the realm of meditation, Immeasurable expedients are inconceivable, this is the dharma gate of wisdom light illumination. The ocean of all dharmas, like the dust of a Buddha-land, is completely spoken with one sound, This eloquence cannot be exhausted even in kalpas of dust, this is called the dharma gate of mind illumination. The Tathagata's wonderful sound is profound and complete, sentient beings understand according to their kind, All think it is their own language, the Brahma sound universally reaches the unsurpassed. What the Buddhas of the ten directions and three times have attained, and all the expedient practices of Bodhisattvas, All appear in the Tathagata's body, yet there is no distinction in the Buddha's body. The Buddha's body is like space, inexhaustible.'
， 無相無礙普示現， 所可應現如幻化， 神變凈音靡不周。 佛身無邊如虛空， 智光凈音亦如是， 佛于諸法無障礙， 猶如月光照一切。 法王安住妙法堂， 法身光明無不照， 法性如實無異相， 是名樂音海法門。」
◎復有自在天王，于教化無量眾生藏法門，而得自在；善眼光天，令諸眾生得最上樂法門，而得自在；雜寶冠天，于解眾生無量性慾方便法門，而得自在；精進善慧天，于眾生分別義法門，而得自在；勇妙雜音天，于諸眾生慈念觀察法門，而得自在；光明樂幢天，于諸眾生超出魔事法門，而得自在；凈境界天，于諸眾生念化法門，而得自在；雜色輪天，于念充滿十方諸佛法門，而得自在；智華妙光天，于佛功德自在覺悟充滿念隨順法門，而得自在；大力光天，于離世間境界法門，而得自在。
爾時，自在天王承佛神力，遍觀一切自在天眾，以偈頌曰：
「如來法身等法界， 普應眾生悉對現， 如來法王化眾生， 隨順諸法悉調伏。 世間一切上妙樂， 聖寂滅樂為最勝， 無垢妙法如來室， 清凈勝眼如實見。 如來普照諸世間， 疑地枯林降法雨， 眾生蒙潤疑網除， 是寶冠幢妙法門。 如來所演一妙音， 廣大法
【現代漢語翻譯】 現代漢語譯本 沒有固定形態，也沒有任何阻礙，普遍地示現各種形象， 所能示現的都如幻化一般，神通變化和清凈的聲音無處不在。 佛的身軀無邊無際如同虛空，智慧的光芒和清凈的聲音也同樣如此， 佛對於一切法都沒有障礙，就像月光照耀一切。 法王安住在微妙的法堂中，法身的光明無不照耀， 法的本性真實不虛，沒有差異的相狀，這被稱為『樂音海』法門。
還有自在天王（Deva Raja，天神之王），在教化無量眾生的『藏』法門中，獲得自在；善眼光天（Subhadarsana Deva，擁有善妙目光的天神），令一切眾生獲得最上快樂的法門，而得自在；雜寶冠天（Vicitra-ratna-mukuta Deva，頭戴雜寶冠的天神），在理解眾生無量方便法門中，獲得自在；精進善慧天（Virya-subuddhi Deva，精進且有善慧的天神），在分辨眾生義理的法門中，獲得自在；勇妙雜音天（Sura-madhura-ghosa Deva，聲音勇猛美妙的天神），在對一切眾生慈悲觀照的法門中，獲得自在；光明樂幢天（Prabha-sukha-dhvaja Deva，擁有光明快樂旗幟的天神），在使一切眾生超出魔事的法門中，獲得自在；凈境界天（Visuddha-gocara Deva，擁有清凈境界的天神），在使一切眾生憶念教化的法門中，獲得自在；雜色輪天（Vicitra-varna-cakra Deva，擁有雜色輪的天神），在憶念充滿十方諸佛的法門中，獲得自在；智華妙光天（Jnana-puspa-prabha Deva，擁有智慧之花和美妙光芒的天神），在佛陀功德自在覺悟充滿憶念隨順的法門中，獲得自在；大力光天（Mahabala-prabha Deva，擁有強大力量和光芒的天神），在脫離世間境界的法門中，獲得自在。
這時，自在天王（Deva Raja）憑藉佛的神力，遍觀一切自在天眾，用偈頌說道：
『如來的法身等同於法界，普遍應現於一切眾生面前， 如來法王教化眾生，隨順一切法調伏他們。 世間一切最上妙的快樂，以聖者的寂滅之樂最為殊勝， 無垢的微妙佛法如同如來的居室，清凈的勝眼如實地看見。 如來普遍照耀一切世間，在充滿疑惑的枯林中降下法雨， 眾生蒙受滋潤，疑惑的羅網被解除，這是寶冠幢的微妙法門。 如來所演說的一個微妙音聲，廣大無邊，
【English Translation】 English version Without form or obstruction, universally manifesting in various forms, What can be manifested is like an illusion, with miraculous transformations and pure sounds pervading everywhere. The Buddha's body is boundless like the void, and the light of wisdom and pure sounds are also the same, The Buddha has no obstacles to all dharmas, just like the moonlight illuminates everything. The Dharma King dwells in the wonderful Dharma hall, the light of the Dharma body shines everywhere, The nature of Dharma is true and without difference, this is called the 'Ocean of Joyful Sounds' Dharma gate.
Furthermore, there is the Deva Raja (King of Gods), who attains freedom in the 'treasury' Dharma gate of teaching countless beings; Subhadarsana Deva (God with Auspicious Eyes), who enables all beings to attain the Dharma gate of supreme joy, and attains freedom; Vicitra-ratna-mukuta Deva (God with a Crown of Various Jewels), who attains freedom in understanding the countless expedient Dharma gates of beings; Virya-subuddhi Deva (God of Diligence and Good Wisdom), who attains freedom in the Dharma gate of distinguishing the meanings for beings; Sura-madhura-ghosa Deva (God of Courageous and Sweet Sounds), who attains freedom in the Dharma gate of compassionate observation of all beings; Prabha-sukha-dhvaja Deva (God of Light and Joyful Banner), who attains freedom in the Dharma gate of enabling all beings to transcend demonic affairs; Visuddha-gocara Deva (God of Pure Realm), who attains freedom in the Dharma gate of enabling all beings to remember teachings; Vicitra-varna-cakra Deva (God of Various Colored Wheels), who attains freedom in the Dharma gate of remembering and filling the ten directions with all Buddhas; Jnana-puspa-prabha Deva (God of Wisdom Flowers and Wonderful Light), who attains freedom in the Dharma gate of the Buddha's merits, freely awakening, filling the mind with compliance; Mahabala-prabha Deva (God of Great Power and Light), who attains freedom in the Dharma gate of transcending worldly realms.
At that time, the Deva Raja, relying on the Buddha's divine power, observed all the Devas and spoke in verses:
'The Tathagata's Dharma body is equal to the Dharma realm, universally appearing before all beings, The Tathagata, the Dharma King, teaches beings, conforming to all dharmas and subduing them. All the supreme joys of the world, the joy of the sage's extinction is the most excellent, The immaculate and wonderful Dharma is like the Tathagata's dwelling, the pure and excellent eyes see the truth. The Tathagata universally illuminates all worlds, raining down the Dharma in the barren forests of doubt, Beings are nourished, and the nets of doubt are removed, this is the wonderful Dharma gate of the jeweled crown banner. The one wonderful sound spoken by the Tathagata is vast and boundless,
海說無餘， 佛以一音遍十方， 是名勝勇善法門。 一切十方諸佛土， 入佛一毛猶不滿， 佛以大慈如虛空， 是名清凈慧法門。 一切眾生慢高山， 佛以十力碎無餘， 佛慈光明照十方， 是名光幢妙法門。 得睹如來滅癡惑， 凈見智慧悉充滿， 永離惡趣諸恐怖， 是名寂境妙法門。 如來毛孔悉放光， 隨其所應得聞法， 普導眾生至善趣， 是名善幢妙法門。 一切十方諸佛事， 此眾一切悉得見， 如來法界滿虛空， 是名凈華勝法門。 無量劫海諸佛國， 皆是最勝慧境界， 如來於此無高心， 是大力幢妙法門。」
復有善化天王，於一切法分別化法門，而得自在；靜光時天，于觀一切有及我真實法門，而得自在；化力光天，于諸眾生離癡智慧滿足法門，而得自在；難勝天，于諸佛音聲發起一切歡喜勇猛法門，而得自在；念光天，於一切佛相好功德具足無盡法門，而得自在；踴云音天，于凈智慧次第憶念過去無量劫法門，而得自在；凈光勝天，於一切眾生長養種種功德智慧法門，而得自在；樂光髻天，於一切空界結跏趺坐無礙法門，而得自在；樂智慧天，於一切方便境界無盡力法門，而得自在；華光髻天，于諸眾生業行苦樂等觀
【現代漢語翻譯】 現代漢語譯本 大海也無法窮盡， 佛陀用一個聲音傳遍十方世界，這被稱為勝勇善法門。 所有十方諸佛的國土，進入佛陀的一根毫毛都無法充滿， 佛陀以如同虛空般的大慈悲，這被稱為清凈慧法門。 一切眾生的傲慢如高山，佛陀用十力將其粉碎無餘， 佛陀的慈悲光明照耀十方，這被稱為光幢妙法門。 得以見到如來滅除愚癡迷惑，清凈的智慧充滿一切， 永遠脫離惡趣的各種恐怖，這被稱為寂境妙法門。 如來的每個毛孔都放出光明，隨著眾生所應得的而聽到佛法， 普遍引導眾生到達善處，這被稱為善幢妙法門。 所有十方諸佛的事業，此處的眾生都能全部見到， 如來的法界充滿虛空，這被稱為凈華勝法門。 無量劫海中諸佛的國土，都是最殊勝的智慧境界， 如來對此沒有絲毫的驕傲之心，這是大力幢妙法門。 又有善化天王，在一切法中分別化現的法門中，得到自在；靜光時天，在觀察一切有和我的真實法門中，得到自在；化力光天，在使眾生遠離愚癡、智慧圓滿的法門中，得到自在；難勝天，在諸佛音聲中發起一切歡喜勇猛的法門中，得到自在；念光天，在一切佛的相好功德具足無盡的法門中，得到自在；踴云音天，在以清凈智慧次第憶念過去無量劫的法門中，得到自在；凈光勝天，在使一切眾生增長各種功德智慧的法門中，得到自在；樂光髻天，在一切空界結跏趺坐無礙的法門中，得到自在；樂智慧天，在一切方便境界無盡力的法門中，得到自在；華光髻天，在觀察眾生的業行苦樂等同的法門中，得到自在。
【English Translation】 English version The sea cannot exhaust it, The Buddha pervades the ten directions with one sound, this is called the Dharma Gate of Superior Courage and Goodness. All the Buddha lands in the ten directions, entering one hair of the Buddha is still not full, The Buddha's great compassion is like the void, this is called the Dharma Gate of Pure Wisdom. The arrogance of all sentient beings is like a high mountain, the Buddha shatters it completely with the ten powers, The Buddha's compassionate light illuminates the ten directions, this is called the Wonderful Dharma Gate of Light Banner. Being able to see the Tathagata extinguish ignorance and delusion, pure wisdom fills everything, Forever escaping the various terrors of the evil realms, this is called the Wonderful Dharma Gate of Tranquil Realm. Every pore of the Tathagata emits light, and according to what sentient beings should receive, they hear the Dharma, Universally guiding sentient beings to good destinations, this is called the Wonderful Dharma Gate of Good Banner. All the deeds of the Buddhas in the ten directions, all beings here can see them, The Tathagata's Dharma realm fills the void, this is called the Superior Dharma Gate of Pure Flower. The Buddha lands in the immeasurable kalpas of seas, are all the most supreme realms of wisdom, The Tathagata has no pride in this, this is the Wonderful Dharma Gate of Great Power Banner. Furthermore, there is the Deva King Good Transformation, who attains freedom in the Dharma Gate of transforming all dharmas; the Deva Tranquil Light Time, who attains freedom in the Dharma Gate of observing all existence and the true nature of self; the Deva Transformation Power Light, who attains freedom in the Dharma Gate of fulfilling the wisdom of sentient beings by freeing them from ignorance; the Deva Difficult to Conquer, who attains freedom in the Dharma Gate of arousing all joy and courage from the Buddha's voice; the Deva Thought Light, who attains freedom in the Dharma Gate of the endless perfection of all the Buddha's marks and merits; the Deva Leaping Cloud Sound, who attains freedom in the Dharma Gate of recalling the past immeasurable kalpas in order with pure wisdom; the Deva Pure Light Victory, who attains freedom in the Dharma Gate of nurturing various merits and wisdom in all sentient beings; the Deva Joyful Light Crest, who attains freedom in the Dharma Gate of sitting in full lotus posture without obstruction in all empty realms; the Deva Joyful Wisdom, who attains freedom in the Dharma Gate of the endless power of all expedient realms; the Deva Flower Light Crest, who attains freedom in the Dharma Gate of observing the karma, suffering, and joy of sentient beings equally.
法門，而得自在。
爾時，善化天王承佛神力，遍觀化樂天眾，以偈頌曰：
「法身於世難思議， 如來普現應眾生， 緣性無造非真實， 行業莊嚴現世間。 方便求佛無所有， 攬之十方不可得， 法身示現無真實， 出生自在如是見。 無量劫海修諸行， 斷除眾生愚癡冥， 如來智慧甚清凈， 是名佛慧除癡力。 一切世界妙音聲， 悉無能及如來音， 一音遠震遍十方， 是名勝音妙法門。 一切眾生諸功德， 不及如來一相福， 佛德如空無邊際， 是名生光妙法門。 三世無量劫中事， 世界成敗種種相， 於一毛孔悉能現， 是名清凈無上智。 求空邊際猶可得， 佛一毛孔無涯限， 佛德如是不思議， 是名如來凈知見。 佛于先世無量劫， 具滿一切波羅蜜， 勤修精進無厭怠， 是名樂見凈法門。 行業因緣難思議， 佛為眾生說無餘， 普現諸法凈無穢， 是名無上深法門。 觀見如來一毛孔， 一切眾生悉入中， 眾生亦無往來想， 是名諸方照法門。」◎
◎復有兜率天王，于成就諸佛轉法輪法門，而得自在；樂寶髻天，于虛空界凈光法門，而得自在；勝幢天，于廣愿海入諸眾生寂靜
【現代漢語翻譯】 現代漢語譯本 通過這些法門，便能獲得自在。
這時，善化天王憑藉佛的神力，遍觀化樂天的天眾，用偈頌說道：
『法身在世間難以思議，如來普遍顯現以應眾生， 緣起性空無造作並非真實，行業莊嚴顯現在世間。 以方便法求佛，實則無所得，遍尋十方也無法得到， 法身所示現並非真實，出生自在應如是見。 無量劫海中修持各種修行，斷除眾生的愚癡和黑暗， 如來的智慧非常清凈，這被稱為佛的智慧，能去除愚癡的力量。 一切世界美妙的聲音，都無法比得上如來的聲音， 一聲遠震遍及十方，這被稱為殊勝的聲音，是微妙的法門。 一切眾生的功德，都比不上如來一相的福德， 佛的功德如虛空般無邊無際，這被稱為生光微妙的法門。 三世無量劫中所發生的事，世界成敗的種種景象， 都能在一個毛孔中全部顯現，這被稱為清凈無上的智慧。 尋求虛空的邊際尚可得到，而佛的一個毛孔卻無邊無際， 佛的功德如此不可思議，這被稱為如來的清凈知見。 佛在過去世無量劫中，圓滿了一切波羅蜜（到達彼岸的方法）， 勤奮修行精進而不懈怠，這被稱為樂見清凈的法門。 行業因緣難以思議，佛為眾生說盡一切， 普遍顯現諸法清凈無染，這被稱為無上甚深的法門。 觀見如來一個毛孔，一切眾生都能進入其中， 眾生也沒有往來之想，這被稱為照耀諸方的法門。』
又有兜率天王，在成就諸佛轉法輪的法門中，獲得自在；樂寶髻天，在虛空界凈光法門中，獲得自在；勝幢天，在廣愿海進入諸眾生寂靜
【English Translation】 English version Through these Dharma (teachings) methods, one attains freedom.
At that time, King Shanhua, relying on the Buddha's spiritual power, observed all the beings in the Heaven of Transformation and Joy, and spoke in verses:
'The Dharma body (Dharmakaya) is inconceivable in the world, the Tathagata (Buddha) appears universally to respond to sentient beings, The nature of dependent origination is uncreated and not real, the adornment of actions manifests in the world. Seeking the Buddha through expedient means, there is actually nothing to be gained, searching in all ten directions, it cannot be found, The Dharma body's manifestation is not real, the freedom of birth should be seen in this way. In immeasurable kalpas (eons), one cultivates various practices, cutting off the ignorance and darkness of sentient beings, The Tathagata's wisdom is extremely pure, this is called the Buddha's wisdom, the power to remove ignorance. All the wonderful sounds of all the worlds cannot compare to the Tathagata's sound, One sound resonates far and wide in all ten directions, this is called the supreme sound, a wonderful Dharma method. All the merits of all sentient beings cannot compare to the merit of one aspect of the Tathagata, The Buddha's merit is boundless like space, this is called the wonderful Dharma method of generating light. The events of immeasurable kalpas in the three times, the various appearances of the world's formation and destruction, Can all be manifested in one pore, this is called pure and unsurpassed wisdom. Seeking the edge of space can still be found, but one pore of the Buddha is boundless, The Buddha's merit is so inconceivable, this is called the Tathagata's pure knowledge and vision. In past lives, in immeasurable kalpas, the Buddha perfected all Paramitas (perfections), Diligently cultivating with vigor and without weariness, this is called the pure Dharma method of joyful seeing. The causes and conditions of actions are inconceivable, the Buddha explains everything to sentient beings without reservation, Universally manifesting all Dharmas (teachings) as pure and undefiled, this is called the unsurpassed profound Dharma method. Observing one pore of the Tathagata, all sentient beings can enter into it, Sentient beings also have no thought of coming or going, this is called the Dharma method of illuminating all directions.'
Furthermore, the King of Tushita Heaven attained freedom in the Dharma method of accomplishing the turning of the Dharma wheel by all Buddhas; the Heaven of Joyful Jewel Crown attained freedom in the Dharma method of pure light in the realm of space; the Heaven of Victorious Banner attained freedom in the vast ocean of vows entering the tranquility of all sentient beings.
法門，而得自在；百光明天，於一切法無量無相觀行法門，而得自在；超踴月天，于佛境界超踴覺力法門，而得自在；勝眼光天，于喜修集不可沮壞菩提心法門，而得自在；宿莊嚴天，于諸十方佛調伏眾生方便法門，而得自在；樂靜妙天，于無邊心海唸唸迴向隨器普現法門，而得自在。
爾時，兜率天王承佛神力，遍觀兜率天眾，以偈頌曰：
「如來普周等法界， 為垢眾生出現世， 隨諸所欲為說法， 是名無上勝法王。 如來宿世無量行， 清凈愿海具足滿， 一切諸法悉周備， 是名方便勝功德。 如來法身不思議， 法界法性辯亦然， 光明普照一切法， 寂靜諸法皆悉現。 眾生癡闇結業障， 高心放逸馳境界， 如來為說寂滅法， 歡喜善樂悉能見。 一切世間最上歸， 救護群生除眾苦， 眾生樂觀無上尊， 猶如滿月顯高山。 諸佛境界不思議， 一切法界亦如是， 于諸法力悉究竟， 定慧方便皆成就。 清凈境界功德海， 一切眾生有緣者， 聞佛功德發菩提， 消除塵垢成最勝。 如世界海微塵數， 諸佛子等悉來集， 供養如來聽受法， 悉睹法幢方便王。」
復有夜摩天王，于諸眾生離憂迴向善根法門，
【現代漢語翻譯】 現代漢語譯本 百光明天（Bail Guangming Tian），在一切法無量無相觀行法門中獲得自在；超踴月天（Chao Yue Yue Tian），在佛境界超踴覺力法門中獲得自在；勝眼光天（Sheng Yangguang Tian），在喜悅地修習不可摧毀的菩提心法門中獲得自在；宿莊嚴天（Su Zhuangyan Tian），在十方諸佛調伏眾生的方便法門中獲得自在；樂靜妙天（Le Jingmiao Tian），在無邊心海唸唸迴向、隨眾生根器普現的法門中獲得自在。
這時，兜率天王（Doushuai Tianwang）承蒙佛的神力，遍觀兜率天眾，以偈頌說道：
『如來普遍周遍於法界，爲了有垢染的眾生而出現於世，隨順眾生的各種願望而說法，這就是無上殊勝的法王。 如來在過去世所修的無量行，清凈的愿海已經具足圓滿，一切諸法都已完備，這就是方便的殊勝功德。 如來的法身不可思議，法界和法性也是如此，光明普照一切法，寂靜的諸法都顯現出來。 眾生因愚癡和黑暗而結下業障，心高氣傲、放縱馳騁于外境，如來為他們宣說寂滅之法，使他們歡喜、善良、快樂，都能見到真理。 如來是一切世間最高的歸宿，救護眾生，解除他們的痛苦，眾生都樂觀地仰望無上尊者，就像滿月顯現在高山之上。 諸佛的境界不可思議，一切法界也是如此，對於諸法的力量都已究竟，定慧和方便都已成就。 清凈的境界是功德的海洋，一切與佛有緣的眾生，聽聞佛的功德而發起菩提心，就能消除塵垢，成就最殊勝的果位。 如同世界海的微塵數一樣多的諸佛之子都聚集而來，供養如來，聽受佛法，都瞻仰到法幢和方便之王。』
又有夜摩天王（Yemo Tianwang），在使眾生遠離憂愁、迴向善根的法門中獲得自在；
【English Translation】 English version Bail Guangming Tian (Hundred Light Heaven), attained freedom in the Dharma gate of observing all dharmas as immeasurable and without form; Chao Yue Yue Tian (Transcending Moon Heaven), attained freedom in the Dharma gate of the Buddha's realm of transcending and awakening power; Sheng Yangguang Tian (Victorious Eye Light Heaven), attained freedom in the Dharma gate of joyfully cultivating the indestructible Bodhi mind; Su Zhuangyan Tian (Past Adornment Heaven), attained freedom in the Dharma gate of the Buddhas of the ten directions taming sentient beings with skillful means; Le Jingmiao Tian (Joyful Serene Wonder Heaven), attained freedom in the Dharma gate of dedicating thoughts in the boundless ocean of mind, manifesting universally according to the capacity of beings.
At that time, the Doushuai Tianwang (Tushita Heaven King), by the power of the Buddha, observed all the beings in the Tushita Heaven and spoke in verse:
'The Tathagata pervades the entire Dharma realm, appearing in the world for the sake of defiled beings, teaching the Dharma according to their various desires, this is called the unsurpassed King of Dharma. The Tathagata's immeasurable practices in past lives, the pure ocean of vows is fully complete, all dharmas are fully prepared, this is called the skillful means of supreme merit. The Tathagata's Dharma body is inconceivable, the Dharma realm and Dharma nature are also like this, the light illuminates all dharmas, and all the tranquil dharmas manifest. Sentient beings, due to ignorance and darkness, create karmic obstacles, with arrogance and indulgence, they rush towards external realms, the Tathagata teaches them the Dharma of cessation, so that they are joyful, kind, and happy, and can see the truth. The Tathagata is the highest refuge of all the world, protecting beings and removing their suffering, beings all look up to the unsurpassed honored one with optimism, like the full moon appearing on a high mountain. The realm of the Buddhas is inconceivable, the entire Dharma realm is also like this, the power of all dharmas has been fully realized, and both samadhi and wisdom, and skillful means have been accomplished. The pure realm is an ocean of merit, all sentient beings who have a connection with the Buddha, upon hearing the Buddha's merit, generate the Bodhi mind, and can eliminate defilements and achieve the most supreme fruit. Like the number of dust particles in the ocean of worlds, all the Buddha's children have gathered, making offerings to the Tathagata, listening to the Dharma, and all behold the Dharma banner and the King of skillful means.'
Furthermore, there was the Yemo Tianwang (Yama Heaven King), who attained freedom in the Dharma gate of enabling sentient beings to be free from sorrow and dedicate their roots of goodness;
而得自在；悅樂光天，于諸境界法門，而得自在；無盡慧天，于離諸患具大慈悲法門，而得自在；凈莊嚴天，于分別諸根法門，而得自在；持須彌天，于無量總持照明法門，而得自在；不思議慧天，于諸境界業行真實不思議法門，而得自在；臍輪天，于轉法輪調伏眾生法門，而得自在；不思議光天，于眾生界勝眼普觀法門，而得自在；月姿顏天，于諸法實普現法門，而得自在；普音遍觀天，于諸天眾所應施作心凈法門，而得自在。
爾時，夜摩天王承佛神力，遍觀夜摩天眾，以偈頌曰：
「佛于無量大劫海， 生死煩惱永已盡， 能教眾生清凈道， 佛為一切智慧燈。 如來法身甚彌曠， 周遍十方無涯際， 智慧光明方便力， 寂滅禪樂亦無邊。 生老病死憂悲苦， 毒害逼切惱眾生， 為斯等類起慈悲， 以無盡智示菩提。 如來智慧隨順覺， 了達三世無障礙， 一切善行悉了知， 是名樂化明法門。 無量總持無邊際， 如來辯海無窮盡， 能轉清凈妙法輪， 是名須彌總持門。 無上大聖一妙身， 應化周滿一切世， 悉現一切眾生前， 是名善光勝境界。 眾生一見如來身， 悉能斷除眾煩惱， 遠離一切諸魔事， 是名清凈妙境界。
【現代漢語翻譯】 現代漢語譯本 而得自在；悅樂光天（指天神名），于諸境界法門，而得自在；無盡慧天（指天神名），于離諸患具大慈悲法門，而得自在；凈莊嚴天（指天神名），于分別諸根法門，而得自在；持須彌天（指天神名），于無量總持照明法門，而得自在；不思議慧天（指天神名），于諸境界業行真實不思議法門，而得自在；臍輪天（指天神名），于轉法輪調伏眾生法門，而得自在；不思議光天（指天神名），于眾生界勝眼普觀法門，而得自在；月姿顏天（指天神名），于諸法實普現法門，而得自在；普音遍觀天（指天神名），于諸天眾所應施作心凈法門，而得自在。 爾時，夜摩天王（指天神名）承佛神力，遍觀夜摩天眾，以偈頌曰： 『佛于無量大劫海，生死煩惱永已盡，能教眾生清凈道，佛為一切智慧燈。 如來法身甚彌曠，周遍十方無涯際，智慧光明方便力，寂滅禪樂亦無邊。 生老病死憂悲苦，毒害逼切惱眾生，為斯等類起慈悲，以無盡智示菩提。 如來智慧隨順覺，了達三世無障礙，一切善行悉了知，是名樂化明法門。 無量總持無邊際，如來辯海無窮盡，能轉清凈妙法輪，是名須彌總持門。 無上大聖一妙身，應化周滿一切世，悉現一切眾生前，是名善光勝境界。 眾生一見如來身，悉能斷除眾煩惱，遠離一切諸魔事，是名清凈妙境界。』
【English Translation】 English version and attained freedom; the Joyful Light Heaven (a celestial being), attained freedom in the Dharma gate of all realms; the Inexhaustible Wisdom Heaven (a celestial being), attained freedom in the Dharma gate of great compassion, free from all afflictions; the Pure Adornment Heaven (a celestial being), attained freedom in the Dharma gate of distinguishing all roots; the Sumeru-Holding Heaven (a celestial being), attained freedom in the Dharma gate of illuminating immeasurable Dharanis; the Inconceivable Wisdom Heaven (a celestial being), attained freedom in the Dharma gate of the true and inconceivable actions of all realms; the Navel Wheel Heaven (a celestial being), attained freedom in the Dharma gate of turning the Dharma wheel to subdue sentient beings; the Inconceivable Light Heaven (a celestial being), attained freedom in the Dharma gate of universally observing the sentient realms with superior eyes; the Moon-Faced Heaven (a celestial being), attained freedom in the Dharma gate of universally manifesting the reality of all Dharmas; the Universal Sound Observing Heaven (a celestial being), attained freedom in the Dharma gate of purifying the minds of all celestial beings. At that time, the Yama Heaven King (a celestial being), empowered by the Buddha's spiritual power, surveyed the Yama Heaven assembly and spoke in verse: 'The Buddha, through immeasurable great kalpas, has forever exhausted the cycle of birth and death and afflictions, able to teach sentient beings the pure path, the Buddha is the lamp of all wisdom. The Tathagata's Dharma body is vast and boundless, pervading the ten directions without limit, with the power of wisdom, light, and skillful means, the joy of tranquil meditation is also boundless. Birth, old age, sickness, death, sorrow, and suffering, the poison of harm oppresses and troubles sentient beings, for these beings, compassion arises, with inexhaustible wisdom, showing the path to Bodhi. The Tathagata's wisdom follows enlightenment, understanding the three times without obstruction, knowing all good deeds, this is called the Dharma gate of joyful transformation. Immeasurable Dharanis are boundless, the Tathagata's ocean of eloquence is inexhaustible, able to turn the pure and wonderful Dharma wheel, this is called the Sumeru-Holding Dharani gate. The supreme great sage, with one wondrous body, manifests transformations throughout all worlds, appearing before all sentient beings, this is called the realm of auspicious light. When sentient beings see the Tathagata's body, they can cut off all afflictions, and stay away from all demonic activities, this is called the pure and wonderful realm.'
佛於一切大眾海， 處此眾會悉遍照， 普為眾生雨法雨， 是名普音稱法門。」◎
大方廣佛華嚴經卷第一 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二
東晉天竺三藏佛馱跋陀羅譯
世間凈眼品第一之二
◎復有釋提桓因，於三世佛出興住滅決定大智念喜法門，而得自在；普稱滿天，于眾生色、如來色身諸功德力清凈法門，而得自在；慈眼天，于平等慈雲蔭覆法門，而得自在；寶光稱天，于眾光色具足唸佛普勢法門，而得自在；樂喜髻天，于觀眾生業報法門，而得自在；樂念凈天，于諸佛國具凈法門，而得自在；須彌勝音天，于觀世間生滅法門，而得自在；念智慧天，于起當來菩薩諸行化眾生因超念法門，而得自在；凈華光天，於一切天娛樂法門，而得自在；慧日眼天，于諸天處教化流通善根法門，而得自在。
爾時，釋提桓因承佛神力，遍觀三十三天眾，以偈頌曰：
「若念一切三世佛， 廣能觀察佛境界， 諸佛國土成敗事， 以佛神力皆悉見， 佛身清凈滿十方， 妙色無比應一切， 光明照耀最殊特， 具足廣稱如是見， 本修方便大慈海， 充滿一切諸眾生， 悉能調伏一切眾，
【現代漢語翻譯】 現代漢語譯本 佛陀在一切大眾聚集的海洋中，處於這眾會之中，光芒普照一切，普遍為眾生降下佛法的甘露，這被稱為『普音稱法門』。
《大方廣佛華嚴經》卷第一 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二
東晉天竺三藏佛馱跋陀羅譯
世間凈眼品第一之二
又有釋提桓因（帝釋天），在『於三世佛出興住滅決定大智念喜法門』中，獲得自在；『普稱滿天』（指帝釋天所居之天界），在『于眾生色、如來色身諸功德力清凈法門』中，獲得自在；慈眼天，在『于平等慈雲蔭覆法門』中，獲得自在；寶光稱天，在『于眾光色具足唸佛普勢法門』中，獲得自在；樂喜髻天，在『于觀眾生業報法門』中，獲得自在；樂念凈天，在『于諸佛國具凈法門』中，獲得自在；須彌勝音天，在『于觀世間生滅法門』中，獲得自在；念智慧天，在『于起當來菩薩諸行化眾生因超念法門』中，獲得自在；凈華光天，在『於一切天娛樂法門』中，獲得自在；慧日眼天，在『于諸天處教化流通善根法門』中，獲得自在。
這時，釋提桓因承蒙佛陀的神力，遍觀三十三天眾，以偈頌說道：
『如果憶念一切三世諸佛，就能廣泛觀察佛的境界，諸佛國土的成敗之事，憑藉佛的神力都能看見，佛身清凈充滿十方，美妙的色彩無與倫比，應現一切，光明照耀最為殊勝，具足廣大的稱讚，像這樣看見，本修方便的大慈悲海，充滿一切眾生，都能調伏一切眾生，』
【English Translation】 English version The Buddha, in the ocean of all great assemblies, dwells in this gathering, illuminating all, universally showering the Dharma rain upon all beings; this is called the 'Universal Sound Dharma Gate'.
The Great Extensive Buddha Flower Adornment Sutra, Volume 1 Taisho Tripitaka Volume 09, No. 0278, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 2
Translated by Tripitaka Master Buddhabhadra of Eastern Jin Dynasty from India
Chapter One, Part Two: Pure Eyes of the World
Furthermore, there is Shakra Devanam Indra (Indra, the king of gods), who has attained mastery in the 'Dharma Gate of Joyful Mindfulness of the Great Wisdom that Determines the Appearance, Abiding, and Passing Away of the Buddhas of the Three Times'; 'Universal Praise Fills the Heavens' (referring to the heavenly realm where Indra resides), has attained mastery in the 'Dharma Gate of the Pure Power of Merits of the Colors of Beings and the Colors of the Buddha's Body'; the Compassionate Eye Heaven, has attained mastery in the 'Dharma Gate of the Equal Compassionate Cloud Covering'; the Treasure Light Praise Heaven, has attained mastery in the 'Dharma Gate of the Universal Power of Mindfulness of the Buddha with Complete Light and Colors'; the Joyful Crest Heaven, has attained mastery in the 'Dharma Gate of Observing the Karmic Retribution of Beings'; the Joyful Mindfulness Pure Heaven, has attained mastery in the 'Dharma Gate of the Pure Lands of All Buddhas'; the Sumeru Superior Sound Heaven, has attained mastery in the 'Dharma Gate of Observing the Birth and Death of the World'; the Mindfulness Wisdom Heaven, has attained mastery in the 'Dharma Gate of the Cause of the Future Bodhisattvas' Practices to Transform Beings, Transcending Mindfulness'; the Pure Flower Light Heaven, has attained mastery in the 'Dharma Gate of the Enjoyment of All Heavens'; the Wisdom Sun Eye Heaven, has attained mastery in the 'Dharma Gate of Teaching and Circulating Good Roots in All Heavens'.
At that time, Shakra Devanam Indra, empowered by the Buddha's spiritual power, surveyed the assembly of the Thirty-Three Heavens and spoke in verse:
'If one contemplates all the Buddhas of the three times, one can broadly observe the realm of the Buddhas, the matters of success and failure of the Buddha lands, all can be seen by the Buddha's spiritual power, the Buddha's body is pure and fills the ten directions, its wondrous colors are incomparable, responding to all, its light shines most extraordinarily, possessing vast praise, seeing in this way, the great ocean of compassion cultivated from the beginning, fills all beings, and is able to subdue all beings,'
開清凈眼見無極， 唸佛功德無量故， 得生廣大歡喜心， 世間無與如來等， 離垢稱王住法門， 清凈業海滿眾生， 一切悉見無有餘， 種種因起深廣福， 如是善見猶滿月， 諸佛充滿遍十方， 一切眾生無不見， 既得見已悉調伏， 皆得無上方便念， 如來智身明凈眼， 周遍一切十方剎， 悉令眾生皆睹見， 妙音宣化無不解， 佛一毛孔現眾行， 佛子見已具修習， 具足成就無量德， 如是善慧猶滿月， 一切眾生得悅樂， 皆因如來神力生， 如來無量功德故， 是名無垢雜華門， 若能須臾念如來， 乃至一念功德力， 永得遠離眾惡趣， 智慧日光滅癡闇。」
復有日光天子，于照十方諸眾生身盡未來際正住莊嚴法門，而得自在；眼焰光天，于照諸色無上智海法門，而得自在；須彌光天，于起眾生轉勝清凈功德法門，而得自在；凈寶月天，於樂度一切苦行法門，而得自在；勇猛不退天，于無障礙普照法門，而得自在；妙華光天，于凈日光照眾生身法門，而得自在；勝光天，于光照世間積集功德法門，而得自在；寶髻天，于眾寶海現種種色境界法門，而得自在；明眼天，於一切趣開清凈眼觀法界藏法門，而得自在；勝地天，
【現代漢語翻譯】 現代漢語譯本 開啟清凈的眼睛，能見到無邊無際的境界， 因爲念佛的功德無量，所以能生起廣大歡喜的心。 世間沒有任何事物能與如來（Tathagata，佛的稱號）相比， 如來遠離一切垢染，被稱為法王，安住于佛法之門。 清凈的業力如大海般充滿眾生，一切眾生都能看見，沒有遺漏。 種種因緣生起深廣的福德，這樣的善見就像滿月一樣圓滿。 諸佛（Buddhas）充滿遍佈十方世界，一切眾生沒有不能看見的。 既然已經見到諸佛，就能被調伏，都能得到無上的方便法門。 如來的智慧之身，明凈的眼睛，周遍一切十方世界， 使一切眾生都能看見，美妙的聲音宣講佛法，沒有不理解的。 佛的一個毛孔就能顯現種種修行，佛子們見到后都能修習。 具足成就無量的功德，這樣的善慧就像滿月一樣圓滿。 一切眾生都能得到喜悅和快樂，都是因為如來的神力所生。 因為如來有無量的功德，所以這被稱為無垢雜華門。 如果能夠片刻唸誦如來，乃至一念的功德力， 就能永遠遠離各種惡道，智慧的光芒能滅除愚癡的黑暗。
又有日光天子（Suryaprabha Deva），以照耀十方一切眾生的身體，直至未來際，安住于莊嚴的法門，而得自在；眼焰光天（Netrajyoti Deva），以照耀一切色相的無上智慧之海的法門，而得自在；須彌光天（Sumeruprabha Deva），以發起眾生轉為殊勝清凈功德的法門，而得自在；凈寶月天（Shuddharatnachandra Deva），以樂於度脫一切苦行的法門，而得自在；勇猛不退天（Vikrantavikramin Deva），以無障礙普照的法門，而得自在；妙華光天（Suchitrapushpaprabha Deva），以清凈日光照耀眾生身體的法門，而得自在；勝光天（Shriprabha Deva），以光明照耀世間積聚功德的法門，而得自在；寶髻天（Ratnaketu Deva），以在眾寶海中顯現種種色相境界的法門，而得自在；明眼天（Suchakshu Deva），以在一切趣向中開啟清凈的眼睛，觀察法界藏的法門，而得自在；勝地天（Shridhar Deva），
【English Translation】 English version Opening pure eyes, one sees the boundless realms, Because the merit of reciting the Buddha's name is immeasurable, one gains a vast and joyful heart. There is nothing in the world comparable to the Tathagata (Buddha's title), The Tathagata is free from all defilements, called the King of Dharma, abiding in the gate of Dharma. Pure karma, like an ocean, fills all beings, and all beings can see it without omission. Various causes give rise to profound and vast blessings, and such good vision is like a full moon. All Buddhas fill and pervade the ten directions, and all beings can see them. Having seen the Buddhas, they can be tamed and obtain the supreme expedient Dharma. The Tathagata's wisdom body, with clear and bright eyes, pervades all the ten directions, Enabling all beings to see, and the wonderful sound proclaims the Dharma, which is understood by all. From one pore of the Buddha, various practices are manifested, and the Buddha's disciples, having seen them, cultivate them. They fully accomplish immeasurable merits, and such good wisdom is like a full moon. All beings obtain joy and happiness, all arising from the Tathagata's divine power. Because the Tathagata has immeasurable merits, this is called the Immaculate Variegated Flower Gate. If one can recite the Tathagata for a moment, even with the merit of one thought, One will forever be far from all evil paths, and the light of wisdom will extinguish the darkness of ignorance.
Moreover, there is Suryaprabha Deva (Sunlight Deva), who, by illuminating the bodies of all beings in the ten directions, abides in the majestic Dharma gate until the end of time, and attains freedom; Netrajyoti Deva (Eye Flame Light Deva), who, by the Dharma gate of the unsurpassed wisdom ocean that illuminates all forms, attains freedom; Sumeruprabha Deva (Mount Sumeru Light Deva), who, by the Dharma gate of causing beings to transform into superior pure merits, attains freedom; Shuddharatnachandra Deva (Pure Jewel Moon Deva), who, by the Dharma gate of delighting in liberating all ascetic practices, attains freedom; Vikrantavikramin Deva (Courageous and Unretreating Deva), who, by the unobstructed and universally illuminating Dharma gate, attains freedom; Suchitrapushpaprabha Deva (Beautiful Flower Light Deva), who, by the Dharma gate of pure sunlight illuminating the bodies of beings, attains freedom; Shriprabha Deva (Glorious Light Deva), who, by the Dharma gate of light illuminating the world and accumulating merits, attains freedom; Ratnaketu Deva (Jewel Crest Deva), who, by the Dharma gate of manifesting various forms and realms in the ocean of jewels, attains freedom; Suchakshu Deva (Clear Eye Deva), who, by opening pure eyes in all realms and observing the Dharma realm treasury, attains freedom; Shridhar Deva (Glorious Land Deva),
于諸眾生凈乘法門，而得自在。
爾時，日光天子承佛神力，遍觀日天子眾，以偈頌曰：
「佛慧光明無邊際， 普照十方無量土， 令一切眾面睹佛， 種種方便化眾生。 眾生大海廣無量， 悉能具足知其心， 開發眾生智慧海， 善勝光明如是見。 如來普為出興世， 遍照十方悉無餘， 如來法身無等等， 以無上智演說法。 無數劫海諸有中， 難行苦行為眾生， 是故凈光如虛空， 妙身顯現猶滿月。 佛演妙音無障礙， 周遍十方悉無餘， 分別廣演一切法， 因緣方便具足說。 放大光明不思議， 十方世界悉明凈， 令人歡喜發道意， 是名莊嚴勝法門。 一切世間諸光明， 不及佛身一毛光， 佛光微妙難思議， 最勝能現此神變。 一切諸佛法如是， 各坐十方道樹下， 為眾分別道非道， 清凈妙眼如是見。 癡冥眾生盲無目， 為斯苦類開凈眼， 為彼示現智慧燈， 得見如來清凈身。 方便自在無倒惑， 悉應堪受一切供， 漸教開示解脫道， 是名凈眼方便地。 於一法門說無邊， 無數劫中廣敷演， 分別深遠清凈義， 是名周遍妙法門。」◎
◎復有月天子，于調伏眾
【現代漢語翻譯】 現代漢語譯本 在所有眾生中，對於清凈的乘法（Yana，佛教的修行方法）之門，能夠獲得自在。
這時，日光天子（Sūryadeva，太陽神）憑藉佛的神力，遍觀所有日光天子眾，以偈頌說道：
『佛的智慧光明沒有邊際，普遍照耀十方無量的國土， 使一切眾生都能親眼見到佛，用種種方便來教化眾生。 眾生如大海般廣闊無量，佛完全能夠了解他們的心， 開發眾生的智慧之海，善勝光明（Subhavyūha，佛的別名）就是這樣看到的。 如來普遍爲了救度眾生而出現於世，光明遍照十方沒有遺漏， 如來的法身（Dharmakāya，佛的真身）無與倫比，用無上的智慧演說佛法。 在無數劫海的輪迴中，爲了眾生而行持難行的苦行， 因此，佛的清凈光明如虛空一般，美妙的身體顯現如同滿月。 佛演說美妙的音聲沒有障礙，周遍十方沒有遺漏， 分別廣泛地演說一切佛法，因緣和方便都具足地宣說。 佛放出不可思議的大光明，使十方世界都明亮清凈， 令人歡喜而發起求道之心，這被稱為莊嚴殊勝的法門。 世間一切的光明，都比不上佛身的一根毫毛的光芒， 佛的光明微妙難以思議，最殊勝能夠顯現這種神通變化。 一切諸佛的法都是如此，各自坐在十方世界的菩提樹下， 為眾生分別什麼是道，什麼不是道，清凈的妙眼就是這樣看到的。 愚癡黑暗的眾生如同盲人沒有眼睛，爲了這些受苦的眾生開啟清凈的眼睛， 為他們示現智慧的明燈，使他們能夠見到如來清凈的身體。 佛的方便自在沒有顛倒迷惑，完全堪受一切供養， 逐漸教導開示解脫之道，這被稱為清凈眼方便的境界。 對於一個法門，能說出無邊的道理，在無數劫中廣泛地敷演， 分別闡述深遠清凈的意義，這被稱為周遍的妙法門。』
接著，又有月天子（Candradeva，月神），對於調伏眾生
【English Translation】 English version Being free in the pure vehicle (Yana, Buddhist practice) teachings for all beings.
At that time, the Sun God (Sūryadeva) by the power of the Buddha, observed all the Sun Gods and spoke in verses:
'The Buddha's wisdom light is boundless, shining universally on countless lands in the ten directions, Enabling all beings to see the Buddha, using various skillful means to transform beings. Beings are as vast and immeasurable as the ocean, the Buddha is fully capable of knowing their minds, Developing the wisdom sea of beings, Subhavyūha (a name of the Buddha) sees the good and victorious light in this way. The Tathagata (Buddha) appears in the world universally to save beings, his light shines everywhere in the ten directions without omission, The Tathagata's Dharmakāya (Buddha's true body) is incomparable, using supreme wisdom to expound the Dharma. In the countless kalpas (eons) of existence, he practices difficult austerities for the sake of beings, Therefore, the Buddha's pure light is like the void, his wondrous body appears like the full moon. The Buddha's wonderful voice is without obstruction, pervading the ten directions without omission, Expounding all the Dharma widely and distinctly, explaining the causes, conditions, and skillful means completely. The Buddha emits inconceivable great light, making the ten directions of the world bright and pure, Causing people to rejoice and generate the aspiration for enlightenment, this is called the adorned and supreme Dharma gate. All the lights in the world cannot compare to a single hair of the Buddha's body, The Buddha's light is subtle and inconceivable, most supreme and able to manifest such miraculous transformations. The Dharma of all Buddhas is like this, each sitting under the Bodhi tree in the ten directions, Distinguishing for beings what is the path and what is not the path, the pure and wondrous eye sees it in this way. Ignorant and darkened beings are like the blind without eyes, for these suffering beings, he opens pure eyes, Showing them the lamp of wisdom, enabling them to see the pure body of the Tathagata. The Buddha's skillful means are free and without delusion, fully worthy of receiving all offerings, Gradually teaching and revealing the path of liberation, this is called the realm of pure-eyed skillful means. For one Dharma gate, he can speak of boundless principles, expounding widely for countless kalpas, Distinguishing and elucidating the profound and pure meaning, this is called the all-pervading wondrous Dharma gate.』
Then, there was also the Moon God (Candradeva), regarding the taming of beings
生普照法界法門，而得自在；耀華天，于普觀攝一切諸法境界法門，而得自在；勝光莊嚴天，于諸眾生心海境界皆悉令轉法門，而得自在；雜樂世間天，于能生一切不可思議愛樂法門，而得自在；眼光天，于令眾生實見法門，而得自在；現凈光天，于大慈悲救護一切苦惱眾生法門，而得自在；普游靜光天，于無癡凈月法門，而得自在；妙莊嚴天，于觀諸法如幻如化空無法門，而得自在；凈菩提天，于善解一切業行所起法門，而得自在；大光焰天，于滅諸天疑照度法門，而得自在。
爾時，月天子承佛神力，遍觀月天子眾，以偈頌曰：
「普于眾生放大光， 十方國土見如來， 照除一切愚癡闇， 明瞭不可思議法。 佛界無邊不可盡， 無量劫中集功德， 種種方便妙法門， 調伏一切眾生類。 如來智慧甚深遠， 知他無量諸心海， 隨順為轉凈法輪， 令生無量歡喜心。 眾生遠離賢聖樂， 沒在世間無量苦， 佛與斯等清凈法， 心得悅樂安隱住。 如來普放大光明， 分別世間諸法相， 罪福報應不敗亡， 清凈光天如是見。 佛是一切眾生地， 能持無量善果報， 悉令眾生離邪道， 善能安立方便地。 大慈悲云靡不覆， 佛身難思等眾生
【現代漢語翻譯】 現代漢語譯本 生普照法界（宇宙萬法界）法門，而得自在；耀華天（光輝燦爛的天界），于普觀攝一切諸法境界法門，而得自在；勝光莊嚴天（殊勝光芒莊嚴的天界），于諸眾生心海境界皆悉令轉法門，而得自在；雜樂世間天（充滿各種快樂的世間天界），于能生一切不可思議愛樂法門，而得自在；眼光天（目光敏銳的天界），于令眾生實見法門，而得自在；現凈光天（顯現清凈光芒的天界），于大慈悲救護一切苦惱眾生法門，而得自在；普游靜光天（普遍遊歷于寂靜光芒的天界），于無癡凈月法門，而得自在；妙莊嚴天（美妙莊嚴的天界），于觀諸法如幻如化空無法門，而得自在；凈菩提天（清凈覺悟的天界），于善解一切業行所起法門，而得自在；大光焰天（巨大光焰的天界），于滅諸天疑照度法門，而得自在。
爾時，月天子（月亮之神）承佛神力，遍觀月天子眾，以偈頌曰：
『普于眾生放大光，十方國土見如來， 照除一切愚癡闇，明瞭不可思議法。 佛界無邊不可盡，無量劫中集功德， 種種方便妙法門，調伏一切眾生類。 如來智慧甚深遠，知他無量諸心海， 隨順為轉凈法輪，令生無量歡喜心。 眾生遠離賢聖樂，沒在世間無量苦， 佛與斯等清凈法，心得悅樂安隱住。 如來普放大光明，分別世間諸法相， 罪福報應不敗亡，清凈光天如是見。 佛是一切眾生地，能持無量善果報， 悉令眾生離邪道，善能安立方便地。 大慈悲云靡不覆，佛身難思等眾生』
【English Translation】 English version The 'Birth of Universal Illumination of the Dharma Realm' Dharma gate, and attained self-mastery; the 'Glorious Flower Heaven' (a heaven of radiant splendor), in the Dharma gate of universally observing and encompassing all realms of phenomena, and attained self-mastery; the 'Heaven of Supreme Light Adornment' (a heaven adorned with supreme light), in the Dharma gate of causing all sentient beings' mind-sea realms to transform, and attained self-mastery; the 'Heaven of Mixed Joys of the World' (a heaven filled with various worldly joys), in the Dharma gate of generating all inconceivable love and joy, and attained self-mastery; the 'Heaven of Eye Light' (a heaven of keen vision), in the Dharma gate of enabling sentient beings to truly see, and attained self-mastery; the 'Heaven of Manifest Pure Light' (a heaven manifesting pure light), in the Dharma gate of great compassion saving all suffering sentient beings, and attained self-mastery; the 'Heaven of Universal Wandering in Tranquil Light' (a heaven universally wandering in tranquil light), in the Dharma gate of the pure moon without delusion, and attained self-mastery; the 'Heaven of Wonderful Adornment' (a heaven of wonderful adornment), in the Dharma gate of observing all phenomena as illusory, like a transformation, empty and without substance, and attained self-mastery; the 'Heaven of Pure Bodhi' (a heaven of pure enlightenment), in the Dharma gate of skillfully understanding all actions arising from karma, and attained self-mastery; the 'Heaven of Great Blazing Flame' (a heaven of great blazing flames), in the Dharma gate of extinguishing the doubts of all heavens and illuminating them, and attained self-mastery.
At that time, the Moon Deva (the god of the moon), empowered by the Buddha's spiritual power, observed all the Moon Devas and spoke in verse:
'Universally emitting great light upon all beings, in the ten directions, the lands see the Tathagata, Illuminating and dispelling all ignorance and darkness, understanding the inconceivable Dharma. The Buddha's realm is boundless and inexhaustible, accumulating merit throughout countless kalpas, With various skillful means and wonderful Dharma gates, subduing all kinds of sentient beings. The Tathagata's wisdom is profound and far-reaching, knowing the immeasurable mind-seas of others, In accordance with them, turning the pure Dharma wheel, causing immeasurable joy to arise in their hearts. Sentient beings are far from the joy of the wise and noble, submerged in the immeasurable suffering of the world, The Buddha gives such beings the pure Dharma, so their hearts find joy, peace, and secure dwelling. The Tathagata universally emits great light, distinguishing the characteristics of all phenomena in the world, The retribution of sin and merit is not lost, the Heaven of Pure Light sees it thus. The Buddha is the ground for all sentient beings, able to uphold immeasurable good karmic rewards, Enabling all sentient beings to leave the wrong paths, skillfully establishing the ground of skillful means. The great compassionate cloud covers all without exception, the Buddha's body is inconceivable, equal to all sentient beings.'
， 普雨法雨潤一切， 是佛第一上方便。 一切有無性如空， 佛是眾生大光明， 常勤方便利一切， 最勝清凈如是見。」
復有持國乾闥婆王，于攝一切眾生娛樂方便法門，而得自在；樂樹光乾闥婆，于佛功德莊嚴法門，而得自在；起凈眼乾闥婆，于眾生離憂喜法門，而得自在；華樹乾闥婆，于滅結使法門，而得自在；樂遊行乾闥婆，于調伏希望法門，而得自在；妙眼乾闥婆，於一切樂喜光藏正住法門，而得自在；師子幢乾闥婆，於一切方雨寶法門，而得自在；寶光解脫乾闥婆，于現一切妙身廣智法門，而得自在；金剛樹乾闥婆，于長養諸樹喜光法門，而得自在；現諸莊嚴乾闥婆，於一切佛諸境界行悉令眾生受樂法門，而得自在。
爾時，持國乾闥婆王承佛神力，遍觀乾闥婆眾，以偈頌曰：
「如來境界無量門， 一切眾生莫能思， 世尊清凈如虛空， 開示眾生見正道。 如來無量功德海， 一一毛孔悉得見， 能令一切隨意樂， 清凈悅樂如是見。 眾生無量憂苦海， 佛能除滅悉無餘， 佛以大慈多方便， 能開眾生清凈眼。 諸佛剎海滿十方， 如來光明悉遍照， 能除眾生煩惱垢， 演說甚深清凈法。 佛于無量諸劫海， 方便廣修
【現代漢語翻譯】 現代漢語譯本 普遍降下佛法之雨滋潤一切，這是佛陀最殊勝的方便法門。 一切有和無的自性都如同虛空，佛陀是眾生的大光明， 常常勤勉地運用方便法門利益一切眾生，這是最殊勝清凈的見解。
又有持國乾闥婆王（持國：守護國土；乾闥婆：天神，以香為食，善歌舞），在攝受一切眾生娛樂的方便法門上，得到自在；樂樹光乾闥婆（樂樹光：喜好樹木光輝的乾闥婆），在佛陀功德莊嚴的法門上，得到自在；起凈眼乾闥婆（起凈眼：擁有清凈眼目的乾闥婆），在使眾生遠離憂愁和喜悅的法門上，得到自在；華樹乾闥婆（華樹：喜好花樹的乾闥婆），在滅除煩惱結使的法門上，得到自在；樂**乾闥婆（原文缺失，此處保留原文），在調伏希望的法門上，得到自在；妙眼乾闥婆（妙眼：擁有微妙眼目的乾闥婆），在一切喜樂光明藏的正住法門上，得到自在；師子幢乾闥婆（師子幢：以獅子為旗幟的乾闥婆），在一切地方降下寶物的法門上，得到自在；寶光解脫乾闥婆（寶光解脫：擁有寶光並解脫的乾闥婆），在顯現一切微妙身形和廣闊智慧的法門上，得到自在；金剛樹乾闥婆（金剛樹：如同金剛般堅固的樹木的乾闥婆），在增長各種樹木的喜悅光明的法門上，得到自在；現諸莊嚴乾闥婆（現諸莊嚴：顯現各種莊嚴的乾闥婆），在使一切佛陀的境界和行為都讓眾生獲得快樂的法門上，得到自在。
這時，持國乾闥婆王承蒙佛陀的神力，遍觀乾闥婆大眾，用偈頌說道： 『如來的境界有無量的法門，一切眾生都無法思量， 世尊清凈如同虛空，開示眾生見到正道。 如來有無量功德如大海，每一個毛孔都能見到， 能使一切眾生隨心所欲地快樂，這是清凈喜悅的見解。 眾生有無量的憂愁痛苦如大海，佛陀能夠消除滅盡， 佛陀以大慈悲和多種方便法門，能夠開啟眾生清凈的眼睛。 諸佛的剎土如大海般充滿十方，如來的光明都普遍照耀， 能夠去除眾生的煩惱污垢，演說甚深清凈的佛法。 佛陀在無量劫海中，運用方便法門廣泛修行
【English Translation】 English version The Dharma rain universally moistens everything, this is the Buddha's foremost skillful means. The nature of all existence and non-existence is like emptiness, the Buddha is the great light for all beings, Constantly diligently using skillful means to benefit all beings, this is the most supreme and pure view.
Furthermore, there was Dhritarashtra Gandharva King (Dhritarashtra: upholder of the nation; Gandharva: celestial musician, feeds on fragrance), who attained mastery in the Dharma gate of gathering all beings for entertainment; Joyful Tree Light Gandharva (Joyful Tree Light: Gandharva who delights in the light of trees), who attained mastery in the Dharma gate of the Buddha's meritorious adornments; Pure Eye Gandharva (Pure Eye: Gandharva with pure eyes), who attained mastery in the Dharma gate of liberating beings from sorrow and joy; Flower Tree Gandharva (Flower Tree: Gandharva who delights in flower trees), who attained mastery in the Dharma gate of extinguishing afflictions; Joyful ** Gandharva (original text missing, kept as is), who attained mastery in the Dharma gate of subduing desires; Wonderful Eye Gandharva (Wonderful Eye: Gandharva with wonderful eyes), who attained mastery in the Dharma gate of dwelling rightly in the treasury of all joy and light; Lion Banner Gandharva (Lion Banner: Gandharva with a lion banner), who attained mastery in the Dharma gate of raining down treasures in all directions; Treasure Light Liberation Gandharva (Treasure Light Liberation: Gandharva with treasure light and liberation), who attained mastery in the Dharma gate of manifesting all wondrous forms and vast wisdom; Vajra Tree Gandharva (Vajra Tree: Gandharva of trees as strong as vajra), who attained mastery in the Dharma gate of nurturing the joyful light of all trees; Manifesting Adornments Gandharva (Manifesting Adornments: Gandharva who manifests various adornments), who attained mastery in the Dharma gate of making all the Buddha's realms and actions bring joy to all beings.
At that time, Dhritarashtra Gandharva King, by the Buddha's spiritual power, surveyed the Gandharva assembly and spoke in verse: 'The Tathagata's realm has limitless gates, all beings cannot fathom it, The World Honored One is pure like the void, revealing the right path for beings to see. The Tathagata has immeasurable merit like an ocean, every pore can be seen, Able to make all beings joyful at will, this is the pure and delightful view. Beings have immeasurable sorrows and sufferings like an ocean, the Buddha can eliminate them all without remainder, The Buddha, with great compassion and many skillful means, can open the pure eyes of beings. The Buddha's lands are like oceans filling the ten directions, the Tathagata's light shines everywhere, Able to remove the defilements of beings' afflictions, expounding the profound and pure Dharma. The Buddha, in immeasurable kalpas, widely cultivates using skillful means
凈國土， 以一切智無上音， 安慰無邊眾生類。 樂見如來普清凈， 眾生悉得無盡樂， 隨順能起解脫因， 得解脫冠心歡喜。 愚癡障蓋甚堅固， 眾生輪轉生死海， 如來示現廣大法， 演說清凈建法幢。 一切眾生無量門， 如來為現種種形， 多方便門照眾生， 愛音如來如是現。 如來方便無邊際， 善逝具足廣開現， 入最勝道方便行， 金剛樹下成正覺。 以無量劫為一念， 佛力能現亦不積， 能與眾生一切樂， 是名樂見方便門。」
復有毗樓勒鳩槃荼王，于能滅一切斗諍法門，而得自在；長燈照光鳩槃荼，於一切行現前法門，而得自在；善修幢鳩槃荼，于專正諸趣法門，而得自在；饒益諸行鳩槃荼，于善惡平等清凈法門，而得自在；除恐怖鳩槃荼，於一切眾生無畏安隱莊嚴法門，而得自在；凈娑羅林鳩槃荼，于除滅無量眾生愛海熾然法門，而得自在；起須彌鳩槃荼，於一切趣照明云法門，而得自在；常勤鳩槃荼，于普照法門，而得自在；無量凈眼鳩槃荼，于起不退轉大慈藏法門，而得自在；無量門鳩槃荼，于起一切趣所作法門，而得自在。
爾時，毗樓勒鳩槃荼王承佛神力，遍觀鳩槃荼眾，以偈頌曰：
「如來忍力成滿足，
【現代漢語翻譯】 現代漢語譯本 在清凈的佛土中，以一切智慧無上的聲音，安慰著無邊無際的眾生。 樂於見到如來普遍清凈的境界，眾生都能獲得無盡的快樂， 隨順著能生起解脫的因緣，得到解脫的冠冕，心中歡喜。 愚癡的障礙如同堅固的覆蓋，眾生在生死輪迴的苦海中輾轉。 如來示現廣大的佛法，演說清凈的教義，建立起佛法的旗幟。 爲了度化一切無量的眾生，如來顯現種種不同的形象， 用多種方便法門來照耀眾生，愛音如來就是這樣顯現的。 如來的方便法門沒有邊際，善逝（如來的稱號）具足廣大的開示和顯現， 進入最殊勝的道，以方便法門修行，在金剛樹下成就正覺。 以無量劫的時間視為一念，佛的力量能夠顯現，也不會累積， 能夠給予眾生一切的快樂，這就是名為樂見方便的法門。
又有毗樓勒鳩槃荼王（增長守護神），在能滅除一切鬥爭的法門中，得到自在；長燈照光鳩槃荼（守護神），在一切行為顯現的法門中，得到自在；善修幢鳩槃荼（守護神），在專一正向諸趣的法門中，得到自在；饒益諸行鳩槃荼（守護神），在善惡平等清凈的法門中，得到自在；除恐怖鳩槃荼（守護神），在使一切眾生無畏安穩莊嚴的法門中，得到自在；凈娑羅林鳩槃荼（守護神），在除滅無量眾生愛慾如火燃燒的法門中，得到自在；起須彌鳩槃荼（守護神），在照亮一切趣向的云法門中，得到自在；常勤鳩槃荼（守護神），在普遍照耀的法門中，得到自在；無量凈眼鳩槃荼（守護神），在生起不退轉大慈悲藏的法門中，得到自在；無量門鳩槃荼（守護神），在生起一切趣向所作的法門中，得到自在。
這時，毗樓勒鳩槃荼王承蒙佛的神力，遍觀鳩槃荼眾，用偈頌說道：
『如來的忍辱力量成就圓滿，』
【English Translation】 English version In the pure Buddha-land, with the supreme sound of all-encompassing wisdom, comforting the boundless multitudes of beings. Joyfully beholding the universally pure state of the Tathagata, all beings attain endless joy, Following the causes that give rise to liberation, receiving the crown of liberation, their hearts filled with joy. The obstacles of ignorance are like a firm covering, beings revolve in the sea of birth and death. The Tathagata manifests the vast Dharma, expounding the pure teachings, establishing the banner of the Dharma. To liberate all immeasurable beings, the Tathagata manifests various forms, Using many expedient means to illuminate beings, the Loving-Sound Tathagata appears in this way. The Tathagata's expedient means are boundless, the Sugata (another name for Tathagata) is fully endowed with vast teachings and manifestations, Entering the most supreme path, practicing with expedient means, attaining perfect enlightenment under the Vajra tree. Viewing countless eons as a single thought, the Buddha's power can manifest without accumulation, Able to give all joy to beings, this is called the expedient means of joyful seeing.
Furthermore, there was Virudhaka Kumbhanda King, who attained mastery in the Dharma of extinguishing all conflicts; Long-Lamp-Illuminating Kumbhanda, who attained mastery in the Dharma of manifesting all actions; Well-Cultivated-Banner Kumbhanda, who attained mastery in the Dharma of focusing on all proper paths; Benefiting-All-Actions Kumbhanda, who attained mastery in the Dharma of equality and purity of good and evil; Dispelling-Fear Kumbhanda, who attained mastery in the Dharma of fearless, peaceful, and adorned state for all beings; Pure-Sala-Grove Kumbhanda, who attained mastery in the Dharma of extinguishing the burning sea of desire of countless beings; Rising-Sumeru Kumbhanda, who attained mastery in the Dharma of illuminating clouds of all paths; Constantly-Diligent Kumbhanda, who attained mastery in the Dharma of universal illumination; Immeasurable-Pure-Eye Kumbhanda, who attained mastery in the Dharma of arising the great compassionate treasury of non-retrogression; Immeasurable-Gate Kumbhanda, who attained mastery in the Dharma of arising all actions of all paths.
At that time, Virudhaka Kumbhanda King, empowered by the Buddha's spiritual power, surveyed the Kumbhanda assembly and spoke in verse:
'The Tathagata's power of patience is fully accomplished,'
無量劫行為眾生， 離放逸慢諸煩惱， 故佛身凈照十方。 昔行菩薩諸行海， 調伏十方無量眾， 種種方便起慈門， 令眾生得一切智。 如來智慧濟群生， 悉分別知眾生心， 無量自在調眾生， 一切見者皆歡喜。 佛神力境難思議， 于當來世一切劫， 轉實法輪猶虛空， 無量眾生得凈眼。 眾生癡垢翳心目， 如來照除見正道， 救濟永離無量苦， 令無恐怖得凈智。 眾生沒在愛苦海， 如來智照滅無餘， 離欲無垢見佛身， 猶如寶樹悉清凈。 佛身普應無不見， 種種方便化眾生， 音如雷震雨法雨， 是名山王慧法門。 佛光無垢最清凈， 照除眾生癡冥山， 顯現如來無量德， 無癡方便見佛身。 無量劫修大悲門， 悉與眾生自在樂， 種種方便滅眾苦， 離垢清凈如華敷。 最勝現身悉周遍， 於十方界無去來， 自覺大聖一切現， 是無量門佛能見。」
復有毗樓波叉龍王，於一切龍趣中除滅熾然恐怖救濟法門，而得自在；海龍王，於一念中能轉一切不可思議龍身法門，而得自在；云樂妙幢龍，於一切有趣轉清凈輪聞聲法門，而得自在；須彌普幢龍，於一切眾生示大功德海法門，而得自在；
【現代漢語翻譯】 現代漢語譯本 無量劫以來，佛陀爲了眾生修行，遠離了放逸、傲慢等各種煩惱，因此佛身清凈，光照十方。 過去，佛陀在菩薩道上廣行無量，調伏了十方無量的眾生，用種種方便開啟慈悲之門，使眾生獲得一切智慧。 如來的智慧救濟眾生，能夠完全分別瞭解眾生的心念，以無量的自在調伏眾生，一切見到佛陀的人都心生歡喜。 佛的神力境界難以思議，在未來的一切劫中，轉動真實的法輪如同虛空一般，使無量眾生獲得清凈的智慧之眼。 眾生的愚癡和污垢遮蔽了心眼，如來以光明照耀，使他們見到正道，救濟他們永遠脫離無量的痛苦，使他們沒有恐懼，獲得清凈的智慧。 眾生沉溺在愛慾的苦海中，如來的智慧之光照耀，將其徹底滅除，使他們脫離慾望和污垢，見到佛身，如同寶樹一般清凈。 佛身普遍顯現，無處不見，用種種方便教化眾生，佛的聲音如同雷鳴，降下法雨，這就是名為山王慧的法門。 佛的光明沒有污垢，最為清凈，照耀並消除眾生的愚癡黑暗，顯現如來無量的功德，以無癡的方便見到佛身。 佛陀在無量劫中修習大悲之門，將自在的快樂給予眾生，用種種方便滅除眾生的痛苦，清凈無垢如同鮮花盛開。 最殊勝的佛身普遍顯現，在十方世界沒有來去，自覺的大聖在一切處顯現，這是無量的法門，佛陀能夠見到。 又有毗樓波叉龍王（Virupaksa，守護龍族的龍王），在一切龍族中，以除滅熾熱恐怖的救濟法門而得自在；海龍王，在一念之間能夠轉變一切不可思議的龍身法門，而得自在；云樂妙幢龍，在一切有趣中，以轉動清凈法輪、聽聞佛法的法門而得自在；須彌普幢龍，在一切眾生面前，示現大功德海的法門，而得自在。
【English Translation】 English version For countless kalpas, the Buddha practiced for the sake of sentient beings, abandoning all defilements such as negligence and arrogance. Therefore, the Buddha's body is pure, illuminating the ten directions. In the past, the Buddha practiced extensively on the Bodhisattva path, subduing countless beings in the ten directions. He opened the gates of compassion through various skillful means, enabling beings to attain all wisdom. The Tathagata's wisdom saves all beings, fully discerning their minds. With boundless freedom, he tames them, and all who see the Buddha rejoice. The Buddha's divine power is inconceivable. In all future kalpas, he turns the true Dharma wheel like the void, enabling countless beings to gain pure eyes of wisdom. The ignorance and defilements of beings obscure their minds. The Tathagata illuminates them, allowing them to see the right path, saving them from endless suffering, freeing them from fear, and granting them pure wisdom. Beings are immersed in the sea of suffering caused by desire. The Tathagata's wisdom light shines upon them, completely extinguishing it. They are freed from desire and defilement, seeing the Buddha's body as pure as a jeweled tree. The Buddha's body appears everywhere, seen by all. He teaches beings through various skillful means. His voice is like thunder, raining down the Dharma. This is known as the Dharma gate of Mount King Wisdom. The Buddha's light is without defilement, supremely pure, illuminating and dispelling the darkness of ignorance in beings. It reveals the Tathagata's boundless virtues, allowing them to see the Buddha's body through skillful means free from ignorance. The Buddha cultivated the gate of great compassion for countless kalpas, bestowing the joy of freedom upon all beings. He eliminates their suffering through various skillful means, pure and undefiled like blooming flowers. The most supreme body appears everywhere, without coming or going in the ten directions. The self-awakened great sage appears in all places. These are the boundless Dharma gates that the Buddha can see. Furthermore, there is the dragon king Virupaksa (guardian of the dragon clan), who is free through the Dharma gate of extinguishing the burning terror among all dragon clans; the sea dragon king, who is free through the Dharma gate of transforming all inconceivable dragon bodies in a single thought; the cloud-joyous banner dragon, who is free through the Dharma gate of turning the pure Dharma wheel and hearing the Dharma in all realms of existence; and the Sumeru universal banner dragon, who is free through the Dharma gate of demonstrating the great ocean of merit to all beings.
德叉伽龍，于離恐怖清凈法門，而得自在；無量步龍，于示現一切眾生無量云、超度無量劫、住壽法門，而得自在；焰眼善住龍，于安立一切世界分別無量佛法示現方便法門，而得自在；離垢勢色龍，於一切眾生離垢、歡喜、知足入方便法門，而得自在；普行廣聖龍，於一切善惡音聲具滿平等觀法門，而得自在；阿那婆達多龍王，于大悲云蔭覆一切眾生離苦法門，而得自在。
爾時，毗樓波叉龍王承佛神力，遍觀龍眾，以偈頌曰：
「觀見一切最勝法， 救濟十方群生類， 惡趣眾生常輪轉， 以大悲力能濟拔。 隨諸眾生所樂色， 佛一毛孔皆悉現， 神足境界無有量， 佛功德海清凈現。 最勝妙法無限量， 譬如大海深無底， 隨其所樂令得聞， 妙聲柔軟發雷音。 一切眾生瞋恚心， 蔭蓋障覆愚癡海， 如來無上大慈悲， 以神足力度脫之。 于如來身一毛孔， 眾生功德皆悉現， 入深無量功德海， 須彌山幢功德現。 眾生種種恐怖苦， 法王智光悉救濟， 最勝毛孔演妙音， 無量眾生開凈眼。 十方三世諸如來， 于佛身中現色像， 無量劫中凈佛土， 是名無上大龍地。 佛一毛中皆悉現， 無量神變莊嚴土， 佛與眷
【現代漢語翻譯】 現代漢語譯本 德叉伽龍（Daksha-ga，一種龍的名字），在遠離恐懼的清凈法門中，獲得了自在；無量步龍（Ananta-pada，一種龍的名字），在示現一切眾生無量云、超度無量劫、住壽的法門中，獲得了自在；焰眼善住龍（Jvalanetra-supratisthita，一種龍的名字），在安立一切世界、分別無量佛法、示現方便的法門中，獲得了自在；離垢勢色龍（Vimala-tejas-varna，一種龍的名字），在使一切眾生離垢、歡喜、知足的方便法門中，獲得了自在；普行廣聖龍（Samanta-gati-mahasattva，一種龍的名字），在對一切善惡音聲具足平等觀的法門中，獲得了自在；阿那婆達多龍王（Anavatapta-nagaraja，一種龍的名字），在以大悲云蔭覆一切眾生、使之離苦的法門中，獲得了自在。 當時，毗樓波叉龍王（Virupaksha-nagaraja）承佛的神力，遍觀龍眾，以偈頌說道： 『觀見一切最殊勝的法，救濟十方一切眾生，惡趣眾生常在輪迴中轉動，以大悲的力量能夠救拔他們。隨著眾生所喜愛的顏色，佛的一個毛孔都能顯現出來，神足的境界沒有限量，佛的功德如大海般清凈顯現。最殊勝的妙法沒有**，譬如大海深不可測，隨著眾生所喜愛的讓他們聽到，美妙的聲音柔和如雷鳴。一切眾生的嗔恚心，像陰影一樣覆蓋著愚癡的海洋，如來無上大慈悲，用神足的力量解脫他們。在如來身體的一個毛孔中，眾生的功德都顯現出來，進入深不可測的功德海，須彌山般的功德也顯現出來。眾生種種的恐怖痛苦，法王的智慧之光都能救濟，最殊勝的毛孔演說美妙的聲音，使無量眾生開啟清凈的眼睛。十方三世一切如來，在佛身中顯現出形象，在無量劫中凈化佛土，這就是無上大龍的境界。佛的一個毛孔中都顯現出，無量神變莊嚴的國土，佛與眷屬都顯現出來。』
【English Translation】 English version Daksha-ga dragon, obtained self-mastery in the pure Dharma gate of being free from fear; Ananta-pada dragon, obtained self-mastery in the Dharma gate of manifesting immeasurable clouds for all beings, transcending immeasurable kalpas, and abiding in life; Jvalanetra-supratisthita dragon, obtained self-mastery in the Dharma gate of establishing all worlds, distinguishing immeasurable Buddhadharmas, and manifesting expedient means; Vimala-tejas-varna dragon, obtained self-mastery in the expedient Dharma gate of enabling all beings to be free from defilement, joyful, and content; Samanta-gati-mahasattva dragon, obtained self-mastery in the Dharma gate of having a complete and equal view of all good and evil sounds; Anavatapta-nagaraja, obtained self-mastery in the Dharma gate of covering all beings with the cloud of great compassion and freeing them from suffering. At that time, Virupaksha-nagaraja, relying on the Buddha's spiritual power, surveyed the dragon assembly and spoke in verse: 'Observing all the most supreme Dharmas, saving all sentient beings in the ten directions, beings in evil realms constantly revolve in samsara, with the power of great compassion, they can be rescued. According to the colors that beings like, all can be manifested from one pore of the Buddha, the realm of spiritual powers is immeasurable, the Buddha's ocean of merit appears pure. The most supreme and wonderful Dharma is without **, like the ocean, deep and bottomless, according to what they like, let them hear, the wonderful sound is soft like thunder. The anger in the minds of all beings, like a shadow, covers the ocean of ignorance, the unsurpassed great compassion of the Tathagata, with the power of spiritual feet, liberates them. In one pore of the Tathagata's body, the merits of all beings are manifested, entering the immeasurable ocean of merit, the merit of Mount Sumeru also appears. All kinds of fears and sufferings of beings, the wisdom light of the Dharma King can save them, the most supreme pore speaks wonderful sounds, opening the pure eyes of immeasurable beings. All the Tathagatas of the ten directions and three times, manifest their forms in the Buddha's body, purifying the Buddha lands in immeasurable kalpas, this is called the realm of the unsurpassed great dragon. In one pore of the Buddha, all are manifested, immeasurable spiritual transformations adorn the lands, the Buddha and his retinue all appear.'
屬圍繞坐， 為眾生說微妙法。 佛為菩薩求道時， 恭敬供養諸佛海， 種種無量方便門， 度脫一切眾生海。 如來演說正法時， 充滿一切眾生樂， 佛音能起歡悅心， 普令眾生得法喜。」
復有毗沙門夜叉王，于平等觀方便離一切惡饒益眾生法門，而得自在；音主夜叉，於一切普勝法門，而得自在；持地夜叉，于能除奪眾生精氣、長養一切生氣法門，而得自在；一切主夜叉，于觀一切聖功德法門，而得自在；勝眼神足夜叉，于觀一切眾生智慧法門，而得自在；堅固金剛眼夜叉，于與一切眾生安樂法門，而得自在；護命夜叉，于持力救濟法門，而得自在；能破須彌山夜叉，于起隨順佛力法門，而得自在。
爾時，毗沙門夜叉王承佛神力，遍觀夜叉眾，以偈頌曰：
「眾生罪垢甚深重， 于百千劫不見佛， 輪轉生死受眾苦， 為度是等佛興世。 佛為救濟一切故， 悉現十方眾生前， 拔濟諸趣眾苦輪， 因緣音主最方便。 眾生重罪惡業障， 佛以方便悉除滅， 安立眾生正法中， 是名離癡方便見。 佛昔無量劫行時， 讚歎十方一切佛， 故有高遠大名稱， 皆悉普聞十方國。 佛慧無邊等虛空， 如來法身不思議， 故能顯
【現代漢語翻譯】 現代漢語譯本 他們圍繞著佛陀坐下，為眾生宣說微妙的佛法。 佛陀在作為菩薩求道時，恭敬地供養諸佛如海，運用種種無量的方便法門，度脫一切眾生於苦海。 如來演說正法的時候，充滿了所有眾生的喜樂，佛陀的聲音能夠引發歡悅的心情，普遍令眾生得到佛法的喜悅。
又有毗沙門（Vaiśravaṇa）夜叉王，在平等觀照、方便遠離一切惡行、饒益眾生的法門中，得到了自在；音主夜叉，在一切普遍殊勝的法門中，得到了自在；持地夜叉，在能夠奪取眾生精氣、增長一切生氣的法門中，得到了自在；一切主夜叉，在觀察一切聖者功德的法門中，得到了自在；勝眼神足夜叉，在觀察一切眾生智慧的法門中，得到了自在；堅固金剛眼夜叉，在給予一切眾生安樂的法門中，得到了自在；護命夜叉，在持力救濟的法門中，得到了自在；能破須彌山夜叉，在發起隨順佛力的法門中，得到了自在。
這時，毗沙門（Vaiśravaṇa）夜叉王承蒙佛陀的神力，遍觀夜叉大眾，以偈頌說道： 『眾生的罪業污垢非常深重，在百千劫中都見不到佛陀，在生死輪迴中遭受種種痛苦，爲了度脫這些眾生，佛陀才降生於世。 佛陀爲了救濟一切眾生，都顯現在十方眾生的面前，拔除諸趣眾生的痛苦之輪，因緣音主是最方便的。 眾生深重的罪業和惡業障礙，佛陀用方便法門全部消除滅盡，使眾生安立於正法之中，這叫做遠離愚癡的方便見解。 佛陀在過去無量劫修行的時候，讚歎十方一切諸佛，所以擁有高遠偉大的名聲，都普遍傳聞於十方國土。 佛陀的智慧無邊無際如同虛空，如來的法身不可思議，所以能夠顯現』
【English Translation】 English version They sat around the Buddha, expounding the subtle Dharma to all beings. When the Buddha was seeking the Way as a Bodhisattva, he respectfully made offerings to the Buddhas as vast as the sea, using various immeasurable skillful means to liberate all beings from the sea of suffering. When the Tathagata expounds the true Dharma, it fills all beings with joy. The Buddha's voice can arouse joyful hearts, universally enabling beings to attain the joy of the Dharma.
Furthermore, there was the Yaksha King Vaiśravaṇa, who attained mastery in the Dharma of equanimous observation, skillfully abandoning all evil, and benefiting all beings; the Yaksha Sound Master, who attained mastery in the Dharma of universal victory; the Yaksha Earth Holder, who attained mastery in the Dharma of being able to seize the vital essence of beings and nourish all life force; the Yaksha Master of All, who attained mastery in the Dharma of observing all the merits of the sages; the Yaksha Superior Divine Foot, who attained mastery in the Dharma of observing the wisdom of all beings; the Yaksha Firm Vajra Eye, who attained mastery in the Dharma of giving peace and happiness to all beings; the Yaksha Protector of Life, who attained mastery in the Dharma of upholding strength and providing salvation; and the Yaksha Able to Shatter Mount Sumeru, who attained mastery in the Dharma of arising in accordance with the Buddha's power.
At that time, the Yaksha King Vaiśravaṇa, empowered by the Buddha's spiritual might, surveyed the Yaksha assembly and spoke in verse: 'The defilements of beings' sins are very deep and heavy, and they do not see the Buddha for hundreds of thousands of kalpas. They revolve in the cycle of birth and death, enduring all kinds of suffering. It is to liberate these beings that the Buddha appears in the world. For the sake of saving all beings, the Buddha appears before all beings in the ten directions, uprooting the wheel of suffering in all realms. The Sound Master of Conditions is the most skillful means. The heavy sins and karmic obstacles of beings are all eliminated by the Buddha through skillful means, establishing beings in the true Dharma. This is called the skillful view of being free from delusion. When the Buddha practiced in the past for immeasurable kalpas, he praised all the Buddhas in the ten directions. Therefore, he has a lofty and great reputation, which is universally heard in the lands of the ten directions. The Buddha's wisdom is boundless like space, and the Tathagata's Dharma body is inconceivable. Therefore, he is able to manifest』
現照十方， 明凈眼王妙法門。 一切眾生入邪徑， 佛示正道難思議， 見諸眾生堪受化， 種種方便令調伏。 一切眾生諸功德， 不及如來一光福， 佛智慧海不可議， 是名寶王如是見。 無量劫數難思議， 佛於是中修十力， 是故世尊力具足， 一切世間無能壞。」
復有金剛眼照力士，于示現如來無量色像法門，而得自在；離垢日踴力士，于諸佛無量色法門，而得自在；須彌華光力士，于離垢自在種種現法門，而得自在；凈云音力士，于如來無邊凈音不可量法門，而得自在；阿修羅主力士，於一切示現種種法門，而得自在；金剛光樂力士，于入一切佛法無餘法門，而得自在；雷音力士，于能舉一切諸天法門，而得自在；師子端嚴王力士，于如來功德廣照法門，而得自在；勝光明力士，于除滅眾生噁心安立佛境法門，而得自在；珠髻華光力士，于菩薩示現一切世間雨寶法門，而得自在。
爾時，金剛眼照力士承佛神力，遍觀力士眾，以偈頌曰：
「普為三界一切眾， 于諸法中為法王， 具足無量眾妙色， 悉照十方無不明。 佛身一切諸毛孔， 普放光明不可議， 映蔽一切日光明， 遍照十方靡不周。 如來大聖自在力， 充滿一切諸
【現代漢語翻譯】 現代漢語譯本 光明照耀十方世界，這是明凈眼王（指佛的智慧之眼）的微妙法門。 一切眾生都走入邪路，佛陀為他們指明正道，這種智慧難以思議。 看到眾生可以被教化，佛陀就用種種方便法門來調伏他們。 一切眾生的所有功德，都比不上如來一束光芒的福德。 佛陀的智慧如大海般不可思議，這就是寶王（指佛）所見的境界。 在無量劫的時間裡，佛陀修習了十力（佛的十種力量），難以思議。 因此，世尊的力量圓滿具足，世間沒有任何力量可以摧毀。
又有金剛眼照力士（菩薩名），在示現如來無量色像的法門中，得到自在；離垢日踴力士（菩薩名），在諸佛無量色法的法門中，得到自在；須彌華光力士（菩薩名），在離垢自在種種示現的法門中，得到自在；凈云音力士（菩薩名），在如來無邊清凈音聲不可測量的法門中，得到自在；阿修羅主力士（菩薩名），在一切示現種種法門中，得到自在；金剛光樂力士（菩薩名），在進入一切佛法無餘的法門中，得到自在；雷音力士（菩薩名），在能夠舉起一切諸天的法門中，得到自在；師子端嚴王力士（菩薩名），在如來功德廣照的法門中，得到自在；勝光明力士（菩薩名），在消除眾生噁心、安立佛境的法門中，得到自在；珠髻華光力士（菩薩名），在菩薩示現一切世間雨寶的法門中，得到自在。
這時，金剛眼照力士承蒙佛陀的神力，遍觀在場的力士們，用偈頌說道：
『普遍爲了三界一切眾生，在一切法中成為法王（指佛）。』 『具足無量種種微妙的色相，全部照耀十方世界，沒有不明白的。』 『佛身的一切毛孔，都普遍放出不可思議的光明。』 『遮蔽一切太陽的光明，普遍照耀十方世界，沒有不周遍的。』 『如來大聖的自在力量，充滿一切諸
【English Translation】 English version Shining light in all ten directions, this is the wondrous Dharma gate of the King of Clear and Pure Eyes (referring to the Buddha's eye of wisdom). All sentient beings have entered wrong paths, and the Buddha shows them the right path, a wisdom that is inconceivable. Seeing that sentient beings can be taught, the Buddha uses various skillful means to tame them. All the merits of all sentient beings cannot compare to the merit of a single ray of light from the Tathagata. The Buddha's wisdom is like an immeasurable ocean, this is the realm seen by the King of Treasures (referring to the Buddha). In immeasurable kalpas, the Buddha cultivated the ten powers (ten powers of the Buddha), which is inconceivable. Therefore, the World Honored One's power is complete and perfect, and there is no power in the world that can destroy it.
Furthermore, there is the Vajra Eye Illumination Power Warrior (Bodhisattva name), who has attained freedom in the Dharma gate of manifesting the immeasurable forms of the Tathagata; the Stainless Sun Rising Power Warrior (Bodhisattva name), who has attained freedom in the Dharma gate of the immeasurable forms of all Buddhas; the Sumeru Flower Light Power Warrior (Bodhisattva name), who has attained freedom in the Dharma gate of manifesting various forms of stainless freedom; the Pure Cloud Sound Power Warrior (Bodhisattva name), who has attained freedom in the Dharma gate of the immeasurable pure sound of the Tathagata; the Asura Chief Power Warrior (Bodhisattva name), who has attained freedom in the Dharma gate of manifesting all kinds of forms; the Vajra Light Music Power Warrior (Bodhisattva name), who has attained freedom in the Dharma gate of entering all Buddha Dharmas without remainder; the Thunder Sound Power Warrior (Bodhisattva name), who has attained freedom in the Dharma gate of being able to lift all the heavens; the Lion Majestic King Power Warrior (Bodhisattva name), who has attained freedom in the Dharma gate of the Tathagata's merits shining widely; the Victorious Bright Light Power Warrior (Bodhisattva name), who has attained freedom in the Dharma gate of eliminating the evil minds of sentient beings and establishing the Buddha realm; the Jeweled Crown Flower Light Power Warrior (Bodhisattva name), who has attained freedom in the Dharma gate of Bodhisattvas manifesting the rain of treasures in all worlds.
At that time, the Vajra Eye Illumination Power Warrior, empowered by the Buddha's divine power, surveyed all the power warriors present and spoke in verse:
'Universally for all beings in the three realms, becoming the King of Dharma (referring to the Buddha) in all Dharmas.' 'Possessing immeasurable and various subtle forms, all illuminating the ten directions without any obscurity.' 'All the pores of the Buddha's body universally emit inconceivable light.' 'Obscuring the light of all suns, universally illuminating the ten directions without any incompleteness.' 'The great sage Tathagata's power of freedom fills all'
法界， 法身示現無涯際， 悉現一切眾生前。 佛音清凈甚深妙， 普震十方諸世界， 柔軟微妙和雅音， 滅眾生垢愿滿足。 十方三界諸宮殿， 最勝悉現於彼坐， 一一佛所無量眾， 導師處中為說法。 法海無量無有邊， 眾方便門悉入中， 分別一切諸法界， 最勝示現無窮盡。 眾生大海無邊際， 最勝凈眼能度脫， 如來光明照眾生， 一切普見大導師。 悉皆恭敬興供養， 無量塵海國土佛， 功德無量如虛空， 一切悉見大導師。 如來神力不可壞， 一切佛土皆悉現， 如來安坐凈道場， 一切眾生現前見。 光明普照如雲興， 眾妙莊嚴光圓滿， 普照一切諸法界， 示現諸佛深妙法。」
是時，普賢菩薩成就不可思議方便法門海、能入如來無量功德海。所謂：出生究竟凈諸佛土調伏眾生法門；詣諸佛所能起一切具足功德法門；菩薩諸地願行法門；普門示現法界塵數身云法門；持諸佛土不可思議方便輪法門；一切眾中自在顯現無量無邊菩薩境界法門；於一念中知三世劫生滅法門；分別顯現一切菩薩諸根境界海法門；其身自在充滿無量無邊法界法門；一切菩薩種種方便廣分別法入一切智方便法門。
爾時，普賢菩
【現代漢語翻譯】 現代漢語譯本 法界（Dharmadhatu，宇宙萬法所依之處）， 法身（Dharmakaya，佛的真理之身）的示現無邊無際，完全顯現在一切眾生面前。 佛陀的聲音清凈、深奧而微妙，普遍震動十方世界， 那柔軟、微妙、和諧的聲音，能消除眾生的污垢，滿足他們的願望。 十方三界（欲界、色界、無色界）的宮殿中，最殊勝的佛陀都顯現在那裡安坐， 每一位佛陀的所在都有無量的眾生，導師（佛陀）在其中為他們說法。 佛法的海洋無量無邊，一切方便之門都包含在其中， 分別闡釋一切諸法界，最殊勝的佛陀的示現無窮無盡。 眾生如大海般無邊無際，最殊勝的佛陀以清凈的眼睛能度脫他們， 如來的光明照耀眾生，一切眾生都能見到偉大的導師（佛陀）。 他們都恭敬地進行供養，在無量如塵埃般多的國土中都有佛陀， 他們的功德無量如虛空，一切眾生都能見到偉大的導師（佛陀）。 如來的神力不可摧毀，一切佛土都顯現出來， 如來安坐在清凈的道場，一切眾生都能親眼見到。 光明普照如雲彩般興起，各種美妙的莊嚴光芒圓滿， 普遍照耀一切諸法界，示現諸佛深奧微妙的佛法。
這時，普賢菩薩（Samantabhadra Bodhisattva）成就了不可思議的方便法門海，能夠進入如來無量的功德海。這包括：出生究竟清凈的諸佛國土，調伏眾生的法門；到達諸佛所在之處，能夠發起一切具足功德的法門；菩薩各個階段的願行法門；普遍示現法界如塵埃般多的身云法門；持有諸佛國土不可思議的方便輪法門；在一切眾生中自在顯現無量無邊的菩薩境界法門；在一念之間知曉三世（過去、現在、未來）劫的生滅法門；分別顯現一切菩薩諸根境界海的法門；其身自在充滿無量無邊的法界法門；一切菩薩以種種方便廣泛分別法，進入一切智的方便法門。
這時，普賢菩薩
【English Translation】 English version The Dharmadhatu (the realm of all phenomena), The manifestation of the Dharmakaya (the truth body of the Buddha) is boundless, appearing completely before all sentient beings. The Buddha's voice is pure, profound, and subtle, universally resounding throughout the ten directions of the world, That soft, subtle, and harmonious sound can eliminate the defilements of sentient beings and fulfill their wishes. In the palaces of the ten directions and the three realms (desire realm, form realm, formless realm), the most supreme Buddhas appear and sit there, In each place where a Buddha is, there are immeasurable beings, and the guide (Buddha) is among them, teaching the Dharma. The ocean of Dharma is immeasurable and boundless, and all expedient means are contained within it, Distinguishing and explaining all the Dharmadhatus, the most supreme Buddha's manifestations are endless. Sentient beings are as boundless as the ocean, and the most supreme Buddha, with pure eyes, can liberate them, The light of the Tathagata illuminates sentient beings, and all beings can see the great guide (Buddha). They all respectfully make offerings, and in immeasurable lands as numerous as dust particles, there are Buddhas, Their merits are immeasurable like the void, and all beings can see the great guide (Buddha). The Tathagata's divine power is indestructible, and all Buddha lands are manifested, The Tathagata sits peacefully in the pure Bodhimanda (place of enlightenment), and all beings can see it with their own eyes. The light shines universally like rising clouds, and all kinds of wonderful and adorned lights are complete, Universally illuminating all the Dharmadhatus, manifesting the profound and subtle Dharma of the Buddhas.
At this time, Samantabhadra Bodhisattva achieved the inconceivable ocean of expedient means, capable of entering the Tathagata's immeasurable ocean of merits. This includes: the Dharma of giving birth to ultimately pure Buddha lands and subduing sentient beings; the Dharma of reaching the places of the Buddhas and being able to initiate all Dharmas of complete merit; the Dharma of the vows and practices of the Bodhisattva stages; the Dharma of universally manifesting body clouds as numerous as dust particles in the Dharmadhatu; the Dharma of holding the inconceivable wheel of expedient means of the Buddha lands; the Dharma of freely manifesting the immeasurable and boundless realms of the Bodhisattvas among all beings; the Dharma of knowing the arising and ceasing of the three periods (past, present, future) of kalpas in a single thought; the Dharma of distinguishing and manifesting the ocean of realms of all the Bodhisattvas' roots; the Dharma of his body freely filling the immeasurable and boundless Dharmadhatu; the Dharma of all Bodhisattvas widely distinguishing the Dharma with various expedient means, entering the expedient means of all-knowing wisdom.
At this time, Samantabhadra Bodhisattva
薩遍觀一切大眾，以偈頌曰：
「最勝嚴凈， 無數佛土， 無量凈色， 甚深功德。 真凈離垢， 佛子充滿， 常聞妙法， 不思議音。 見佛處此， 師子座上， 一切塵中， 亦復如是。 而如來身， 亦不往彼， 普現佛土， 功德境界， 悉入無量， 諸地方便， 佛示一切， 諸菩薩行， 說諸方便， 不可思議。 令諸佛子， 入凈法界， 離垢凈眼， 住深法性。 十方無量， 無有邊際， 微塵數等， 諸化佛身， 教導無量， 眾生等類。 一切十方， 如來剎土， 世尊皆悉， 為平等護。 佛于方便， 悉已清凈， 調伏眾生， 令除垢穢。 一切塵數， 諸佛國土， 如來示現， 無量自在。 梵音和雅， 遍諸道場， 演暢最勝， 菩薩本行。 一切三世， 所有劫數， 于唸唸中， 悉見無餘。 觀彼生滅， 如實法相， 不可思議， 世護能見， 無量大眾， 數不可盡。 如來真子， 欲觀佛地， 一切法門， 無量無邊， 非諸佛子， 所有境界。 離垢如來， 猶如虛空， 清凈無著， 等真法性。 現化無量， 不
【現代漢語翻譯】 現代漢語譯本 薩遍（薩遍：菩薩名）觀察所有大眾，用偈頌說道： 『最殊勝莊嚴清凈，無數的佛土，無量的清凈色彩， 極其深厚的功德。真正清凈沒有污垢，佛的弟子充滿其中， 常常聽聞微妙的佛法，不可思議的音聲。看見佛在此處， 在獅子座上，一切微塵之中，也都是這樣。 而如來的身體，並不前往那些地方，普遍顯現在佛土中， 功德的境界，全部進入無量，在各個地方方便示現， 佛向一切眾生展示，諸位菩薩的修行，宣說各種方便法門， 不可思議。令諸位佛的弟子，進入清凈的法界， 擁有沒有污垢的清凈之眼，安住于甚深的法性之中。十方無量， 沒有邊際，像微塵數量一樣多的，諸位化身佛， 教導無量的，眾生等各種類別。一切十方， 如來的剎土，世尊都全部，平等地守護。 佛在方便法門上，都已經清凈，調伏眾生， 使他們去除污垢。一切微塵數量的，諸佛國土， 如來示現，無量的自在。梵音和諧優雅， 遍佈各個道場，宣揚最殊勝的，菩薩的根本修行。 一切過去、現在、未來三世，所有的劫數，在每一個念頭中， 都全部看見沒有遺漏。觀察那些生滅，如實的法相， 不可思議，世間的守護者能夠看見，無量的大眾， 數量不可窮盡。如來真正的弟子，想要觀察佛的境界， 一切法門，無量無邊，不是諸位佛的弟子， 所能達到的境界。沒有污垢的如來，猶如虛空， 清凈沒有執著，等同於真實的法性。顯現化身無量，不
【English Translation】 English version Samantabhadra (Samantabhadra: a Bodhisattva's name), observing all the assembly, spoke in verses: 'Most supreme and adorned, countless Buddha lands, immeasurable pure colors, Profound merits and virtues. Truly pure and free from defilement, filled with Buddha's disciples, Constantly hearing the wonderful Dharma, inconceivable sounds. Seeing the Buddha here, On the lion throne, in every mote of dust, it is also like this. And the body of the Tathagata, does not go to those places, universally appearing in the Buddha lands, The realm of merits and virtues, all enter into the immeasurable, in various places conveniently manifesting, The Buddha shows to all beings, the practices of the Bodhisattvas, expounding various expedient methods, Inconceivable. Causing all the Buddha's disciples, to enter the pure Dharma realm, Possessing pure eyes free from defilement, abiding in the profound Dharma nature. The ten directions are immeasurable, Without boundaries, like the number of dust motes, all the manifested Buddhas, Teaching immeasurable, beings of all kinds. All the ten directions, The Tathagata's lands, the World Honored Ones all, equally protect. The Buddha in expedient methods, has already become pure, subduing beings, Causing them to remove defilements. All the dust mote numbers, of the Buddha lands, The Tathagata manifests, immeasurable freedom. The Brahma sounds are harmonious and elegant, Pervading all the Bodhimandas, proclaiming the most supreme, the fundamental practices of the Bodhisattvas. All the past, present, and future three periods, all the kalpas, in every thought, All are seen without omission. Observing those arising and ceasing, the true Dharma characteristics, Inconceivable, the protectors of the world can see, immeasurable multitudes, Their numbers are inexhaustible. The true disciples of the Tathagata, wishing to observe the Buddha's realm, All the Dharma gates, immeasurable and boundless, are not the realm that all the Buddha's disciples, Can reach. The Tathagata free from defilement, is like the void, Pure and without attachment, equal to the true Dharma nature. Manifesting immeasurable transformations, not
可窮盡， 悉坐道樹， 成等正覺。 佛以一言， 說一切地， 一切法相， 皆悉窮盡。 無量方便， 一一門中， 演暢諸法， 亦悉無餘。」
爾時，于佛師子之座，一切妙華摩尼寶輪高臺樓觀莊嚴具中，一一各出一佛世界微塵數等大菩薩眾，其名曰：海慧超越菩薩、無量師子吼菩薩、眾寶光幢菩薩、智日超慧菩薩、不思議功德智稱菩薩、方便寂靜妙華髻菩薩、金光焰菩薩、法界普音菩薩、凈云月幢菩薩、善超凈光菩薩，如是等一一佛世界微塵數等大菩薩眾，設諸供養，散眾妙華，充滿虛空，燒諸雜香，氣過騰雲，普現一切眾寶圓光；又放無量凈日光明，作眾妓樂諸微妙音，雜種寶樹枝葉華實，一切光明猶若云起，雨無量寶，如是一一菩薩所供養具，各與一佛世界微塵數等；一一供具，復與一佛世界微塵數等，皆大歡喜，供養世尊，繞百千匝已，隨其所應供養大眾，猶如雲雨而無斷絕，隨所出方，化作寶蓮華藏師子之座，恭敬向佛結跏趺坐。彼菩薩等，悉得無量清凈法海普明法門，于佛境界無所障礙，悉入一切辯才法海；又得不可思議照明法門，正住如來普門境界，三世智地皆已得入，具足成就大力法愛，無量功德清凈圓滿，常行法界畢竟空性，悉已具足供養諸佛。
爾時，
【現代漢語翻譯】 現代漢語譯本：
『可以窮盡一切，都坐在菩提樹下，成就無上正等正覺（anuttara-samyak-sambodhi）。 佛陀用一句話，說盡一切土地，一切法相（dharma-laksana），都完全窮盡。 用無量的方法，在每一個法門中，演說闡明諸法，也完全沒有遺漏。』 當時，在佛陀的獅子座上，一切美妙的華麗摩尼寶輪高臺樓閣裝飾中，每一個都出現一個佛世界微塵數（buddha-ksetra-paramanu-rajas）的大菩薩眾，他們的名字是：海慧超越菩薩（Samudra-mati-atikranta Bodhisattva）、無量師子吼菩薩（Ananta-simha-nada Bodhisattva）、眾寶光幢菩薩（Nana-ratna-prabha-dhvaja Bodhisattva）、智日超慧菩薩（Jnana-surya-atikranta-mati Bodhisattva）、不思議功德智稱菩薩（Acintya-guna-jnana-kirti Bodhisattva）、方便寂靜妙華髻菩薩（Upaya-santa-adbhuta-puspa-mukuta Bodhisattva）、金光焰菩薩（Suvarna-prabha-jvāla Bodhisattva）、法界普音菩薩（Dharma-dhatu-sarva-ghosa Bodhisattva）、凈云月幢菩薩（Visuddha-megha-candra-dhvaja Bodhisattva）、善超凈光菩薩（Su-atikranta-visuddha-prabha Bodhisattva），像這樣每一個佛世界微塵數的大菩薩眾，設定各種供養，散佈各種美妙的花朵，充滿虛空，焚燒各種香，香氣騰雲駕霧，普遍顯現一切眾寶圓光；又放出無量清凈的日光，演奏各種音樂和美妙的聲音，各種寶樹的枝葉花果，一切光明猶如雲起，降下無量寶物，像這樣每一個菩薩所供養的物品，各自都有一佛世界微塵數；每一個供養物品，又都有一佛世界微塵數，他們都非常歡喜，供養世尊，繞行百千圈后，隨著他們所應供養的大眾，猶如雲雨般沒有間斷，隨著他們所出的方向，化作寶蓮花藏獅子座，恭敬地向佛陀結跏趺坐（vajra-paryanka）。這些菩薩們，都得到了無量清凈法海普明法門（ananta-visuddha-dharma-samudra-prabha-mukha-dharma-paryaya），在佛的境界中沒有任何障礙，都進入了一切辯才法海（sarva-pratibhana-dharma-samudra）；又得到了不可思議的照明法門（acintya-aloka-dharma-paryaya），安住于如來普門境界（tathagata-sarva-mukha-visaya），三世的智慧之地都已進入，具足成就大力法愛，無量功德清凈圓滿，常行於法界畢竟空性（dharma-dhatu-paramartha-sunyata），都已具足供養諸佛。 當時，
【English Translation】 English version:
'Can be exhausted, all sit under the Bodhi tree, achieving Anuttara-samyak-sambodhi (supreme perfect enlightenment). The Buddha, with one word, speaks of all lands, all dharma-laksana (characteristics of phenomena), all completely exhausted. With immeasurable methods, in each and every dharma gate, expounding and clarifying all dharmas, also without any omissions.' At that time, from the lion's seat of the Buddha, in all the wonderful and adorned jeweled wheel high platforms and pavilions, each one emerged a great assembly of Bodhisattvas equal to the number of dust particles in a Buddha-world (buddha-ksetra-paramanu-rajas), their names being: Samudra-mati-atikranta Bodhisattva (Ocean Wisdom Transcending Bodhisattva), Ananta-simha-nada Bodhisattva (Infinite Lion's Roar Bodhisattva), Nana-ratna-prabha-dhvaja Bodhisattva (Various Jewel Light Banner Bodhisattva), Jnana-surya-atikranta-mati Bodhisattva (Wisdom Sun Transcending Wisdom Bodhisattva), Acintya-guna-jnana-kirti Bodhisattva (Inconceivable Merit Wisdom Fame Bodhisattva), Upaya-santa-adbhuta-puspa-mukuta Bodhisattva (Skillful Means Tranquil Wonderful Flower Crown Bodhisattva), Suvarna-prabha-jvāla Bodhisattva (Golden Light Flame Bodhisattva), Dharma-dhatu-sarva-ghosa Bodhisattva (Dharma Realm Universal Sound Bodhisattva), Visuddha-megha-candra-dhvaja Bodhisattva (Pure Cloud Moon Banner Bodhisattva), Su-atikranta-visuddha-prabha Bodhisattva (Well Transcended Pure Light Bodhisattva), and so on, each assembly of great Bodhisattvas equal to the number of dust particles in a Buddha-world, set up various offerings, scattered various wonderful flowers, filling the void, burned various incenses, the fragrance rising like clouds, universally manifesting all jeweled round lights; also emitting immeasurable pure sunlight, playing various music and wonderful sounds, various jeweled trees with branches, leaves, flowers, and fruits, all the light like rising clouds, raining down immeasurable treasures, like this each Bodhisattva's offerings, each equal to the number of dust particles in a Buddha-world; each offering, again equal to the number of dust particles in a Buddha-world, all greatly rejoiced, making offerings to the World Honored One, circumambulating hundreds of thousands of times, then according to what they should offer to the assembly, like clouds and rain without ceasing, according to the direction they came from, transforming into jeweled lotus flower treasury lion seats, respectfully facing the Buddha, sitting in the vajra-paryanka (lotus posture). These Bodhisattvas, all obtained the immeasurable pure dharma ocean universal light dharma gate (ananta-visuddha-dharma-samudra-prabha-mukha-dharma-paryaya), in the Buddha's realm without any obstacles, all entered the ocean of all eloquence (sarva-pratibhana-dharma-samudra); also obtained the inconceivable illumination dharma gate (acintya-aloka-dharma-paryaya), abiding in the Tathagata's universal realm (tathagata-sarva-mukha-visaya), the wisdom grounds of the three times all entered, fully accomplished great power dharma love, immeasurable merits pure and complete, constantly practicing the ultimate emptiness of the dharma realm (dharma-dhatu-paramartha-sunyata), all have fully made offerings to all Buddhas. At that time,
一切海慧自在智明王菩薩，以偈頌曰：
「佛覺諸法， 平等真實， 無有障礙， 凈如虛空。 普悉照明， 十方世界， 處一切眾， 最勝殊特。 自然正覺， 無量無邊， 充滿十方， 眾生境界。 一切悉坐， 菩提樹王， 諸眾生主， 皆悉圍繞。 佛有如是， 自在神力， 於一念頃， 現無量身， 普令眾生， 滅除垢穢。 如來境界， 無有邊際， 無量劫海， 具足修行。 如來處在， 一切有海， 種種方便， 調伏眾生。 皆悉受行， 最勝正法， 眾會離垢， 普得清凈。 一切觀佛， 深樂無厭， 最勝妙相， 莊嚴具足， 處蓮華藏， 寶師子座， 一切眾寶， 諸莊嚴具。 皆出無量， 微妙香薰， 雜色華鬘， 懸布虛空。 佛處如是， 寶師子座， 無量眾寶， 流出妙光， 暉焰清凈， 十方明耀。 如來安住， 莊嚴樓觀， 演出清凈， 微密梵音， 宣暢最勝， 無上正法。 聞者歡喜， 得凈妙道， 金剛承座， 安峙堅固， 如意藏寶， 以為莊嚴。 寶髻菩薩， 常守護之。 世尊於此， 普現照明。 天尊處在
【現代漢語翻譯】 現代漢語譯本 一切海慧自在智明王菩薩（Hai Hui Zi Zai Zhi Ming Wang Pusa，意為具有海洋般智慧、自在、明智的菩薩），以偈頌說道： 『佛陀覺悟諸法（dharma，指宇宙萬物及其規律），平等而真實，沒有任何障礙，清凈如同虛空。 普遍照亮十方世界，處於一切眾生之中，最為殊勝特別。 自然而然地證得正覺（samyak-sambodhi，指完全的覺悟），無量無邊，充滿十方，遍及眾生的境界。 一切眾生都坐在菩提樹王（Bodhi tree，佛陀悟道之樹）下，作為眾生的主宰，都被佛陀圍繞。 佛陀具有如此自在的神力，在一念之間，顯現無量化身，普遍令眾生滅除污垢。 如來的境界，沒有邊際，經過無量劫海的修行才得以圓滿。 如來處於一切有海（指輪迴的苦海）之中，以種種方便，調伏眾生。 眾生都接受並修行最殊勝的正法，眾會遠離污垢，普遍得到清凈。 一切眾生都觀看著佛陀，深深地喜愛而沒有厭倦，佛陀最殊勝的妙相，莊嚴具足。 佛陀處於蓮華藏（Padmagarbha，指蓮花所包含的清凈世界）中，坐在寶師子座上，一切眾寶和莊嚴之物。 都散發出無量微妙的香氣，各種顏色的花鬘，懸掛在虛空中。 佛陀處於這樣的寶師子座上，無量眾寶流出美妙的光芒，光輝清凈，照耀十方。 如來安住在莊嚴的樓觀中，發出清凈而微密的梵音，宣揚最殊勝的無上正法。 聽聞者歡喜，得到清凈的妙道，金剛承座（Vajrasana，指金剛座）安穩堅固，以如意藏寶作為莊嚴。 寶髻菩薩（Ratnaketu Bodhisattva，意為寶冠菩薩）常常守護著它。 世尊在此普遍顯現光明照耀。天尊處於』
【English Translation】 English version The Bodhisattva Samantabhadra (Hai Hui Zi Zai Zhi Ming Wang Pusa, meaning the Bodhisattva with ocean-like wisdom, freedom, and intelligence), spoke in verse: 'The Buddha is enlightened to all dharmas (dharma, referring to all things and their laws in the universe), which are equal and true, without any obstacles, pure like the void. Universally illuminating the ten directions of the world, being among all beings, most supreme and special. Naturally attaining perfect enlightenment (samyak-sambodhi, referring to complete enlightenment), immeasurable and boundless, filling the ten directions, pervading the realms of sentient beings. All beings are sitting under the Bodhi tree (Bodhi tree, the tree under which the Buddha attained enlightenment), as the masters of beings, all are surrounded by the Buddha. The Buddha possesses such free and divine power, in a single thought, manifesting countless bodies, universally enabling beings to eliminate defilements. The realm of the Tathagata (Tathagata, an epithet of the Buddha), has no boundaries, perfected through countless kalpas (kalpa, an aeon) of practice. The Tathagata is in the ocean of all existence (referring to the sea of suffering in samsara), using various skillful means to tame sentient beings. All beings receive and practice the most supreme Dharma, the assembly is free from defilements, universally attaining purity. All beings gaze upon the Buddha, deeply delighted without weariness, the Buddha's most supreme and wondrous form, adorned and complete. The Buddha is in the Padmagarbha (Padmagarbha, referring to the pure world contained within a lotus), sitting on a jeweled lion throne, with all kinds of jewels and adornments. All emit immeasurable subtle fragrances, various colored flower garlands, hanging in the void. The Buddha is on such a jeweled lion throne, immeasurable jewels flowing out with wonderful light, the radiance is pure, illuminating the ten directions. The Tathagata dwells in a magnificent pavilion, emitting pure and subtle Brahma sounds, proclaiming the most supreme and unsurpassed Dharma. Those who hear it rejoice, attaining the pure and wondrous path, the Vajrasana (Vajrasana, referring to the diamond seat) is stable and firm, adorned with the wish-fulfilling treasure. The Bodhisattva Ratnaketu (Ratnaketu Bodhisattva, meaning the Bodhisattva with a jeweled crown) always protects it. The World Honored One universally manifests light and illumination here. The Deva is in'
， 寶師子座， 遍照三世， 一切導師。 無量化佛， 遍滿十方， 闡揚如來， 無盡法藏。」
爾時，佛神力故，蓮華藏莊嚴世界海，六種十八相震動。所謂：動、遍動、等遍動；起、遍起、等遍起；覺、遍覺、等遍覺；震、遍震、等遍震；吼、遍吼、等遍吼；涌、遍涌、等遍涌。又令一切世界諸王，各雨不可思議諸供養具，供養如來大眾海會；所謂：雨一切香華云、眾妙寶云、雜寶蓮華云、無量色寶曼陀羅云、解脫寶云、碎末栴檀香云、清凈柔軟聲云、寶網日云，各隨其力雨眾供養，如是等一一世界諸王，設不可思議諸供養云，普供一切如來大眾；如此世界設眾供養，一切十方諸佛國土亦復如是。此世界中佛坐道場，世界諸王各隨所樂境界三昧諸方便門，歡喜厭離、通達諸方勇猛之法，如來境界神力所入，諸佛無量法海之門，皆已得度；如此世界，十方一切世界，亦復如是。◎◎
大方廣佛華嚴經盧舍那佛品第二之一
爾時，諸菩薩眾，及一切世界諸王，咸作是念：「何等是一切諸佛地？佛境界？佛持？佛行？佛力？佛無畏？佛三昧？佛自在？佛勝法示現菩提？佛眼、耳、鼻、舌、身、意諸根？佛光明音聲？佛智海？世界海？眾生海？法界方便海？佛海？波羅蜜海？法門海
【現代漢語翻譯】 現代漢語譯本：
寶師子座（以珍寶裝飾的獅子寶座），遍照三世（過去、現在、未來），是一切導師。 無量化佛（無數化身佛），遍滿十方（各個方向），闡揚如來（佛陀）無盡法藏（佛法的寶藏）。 這時，由於佛的神力，蓮華藏莊嚴世界海（以蓮花為裝飾的莊嚴世界海）發生了六種十八相震動。即：動、遍動、等遍動；起、遍起、等遍起；覺、遍覺、等遍覺；震、遍震、等遍震；吼、遍吼、等遍吼；涌、遍涌、等遍涌。又令一切世界諸王，各自降下不可思議的各種供養品，供養如來大眾海會（如來及其追隨者的集會）；即：降下一切香華云、眾妙寶云、雜寶蓮華云、無量色寶曼陀羅云、解脫寶云、碎末栴檀香云、清凈柔軟聲云、寶網日云，各自根據自己的能力降下各種供養。像這樣，每一個世界的諸王，都設定不可思議的各種供養云，普遍供養一切如來大眾；像這個世界設定各種供養一樣，一切十方諸佛國土也是如此。這個世界中，佛坐在道場（菩提樹下），世界諸王各自根據自己所喜愛的境界三昧（禪定）的各種方便法門，歡喜厭離、通達各方勇猛之法，進入如來境界的神力，諸佛無量法海之門，都已得度；像這個世界一樣，十方一切世界，也是如此。 《大方廣佛華嚴經·盧舍那佛品》第二之一 這時，諸菩薩眾，以及一切世界諸王，都產生了這樣的想法：『什麼是諸佛的境界？佛的境界？佛的持守？佛的修行？佛的力量？佛的無畏？佛的三昧？佛的自在？佛的殊勝法示現菩提（覺悟）？佛的眼、耳、鼻、舌、身、意諸根？佛的光明音聲？佛的智慧海？世界海？眾生海？法界方便海？佛海？波羅蜜海（到達彼岸的方法）？法門海？』
【English Translation】 English version:
The jeweled lion throne, illuminates the three worlds (past, present, and future), is the guide of all. Limitless manifested Buddhas, pervade the ten directions, expounding the Tathagata's (Buddha's) inexhaustible Dharma treasury. At that time, due to the Buddha's spiritual power, the Lotus Treasury Adorned World Sea (a majestic world sea adorned with lotuses) shook in six ways with eighteen aspects. Namely: moving, universally moving, equally universally moving; rising, universally rising, equally universally rising; awakening, universally awakening, equally universally awakening; quaking, universally quaking, equally universally quaking; roaring, universally roaring, equally universally roaring; surging, universally surging, equally universally surging. Furthermore, all the kings of all worlds each rained down inconceivable offerings to the assembly of the Tathagata (Buddha and his followers); namely: raining down clouds of all fragrances and flowers, clouds of wondrous jewels, clouds of various jeweled lotuses, clouds of immeasurable colored jeweled mandalas, clouds of liberation jewels, clouds of powdered sandalwood incense, clouds of pure and gentle sounds, clouds of jeweled net suns, each according to their ability raining down various offerings. Like this, each king of each world, set up inconceivable clouds of offerings, universally offering to all the Tathagata's assembly; just as this world set up various offerings, all the Buddha lands of the ten directions are also like this. In this world, the Buddha sits in the Bodhimanda (place of enlightenment), the kings of the worlds each according to their preferred realm of Samadhi (meditative absorption) and various expedient methods, joyfully renouncing, comprehending the courageous Dharma of all directions, entering the spiritual power of the Tathagata's realm, the gates of the immeasurable Dharma ocean of all Buddhas, all have been crossed over; just like this world, all the worlds of the ten directions are also like this. The Avatamsaka Sutra, Chapter Two, Part One: The Vairocana Buddha At that time, all the Bodhisattva assemblies, and all the kings of all worlds, all had this thought: 'What is the realm of all Buddhas? The Buddha's realm? The Buddha's upholding? The Buddha's practice? The Buddha's power? The Buddha's fearlessness? The Buddha's Samadhi? The Buddha's freedom? The Buddha's supreme Dharma manifestation of Bodhi (enlightenment)? The Buddha's eyes, ears, nose, tongue, body, and mind faculties? The Buddha's light and sound? The Buddha's ocean of wisdom? The world sea? The sentient being sea? The Dharma realm expedient sea? The Buddha sea? The Paramita sea (methods of reaching the other shore)? The Dharma gate sea?'
？化身海？佛名號海？佛壽量海？一切菩薩所修行海？發大乘心，出生諸波羅蜜愿智慧藏？唯愿如來慈悲方便，發起我心，令得開解。」
時，諸菩薩神力故，一切供養具中出自然音，而說偈言：
「如來無量曠劫行， 自然正覺出世間， 于當來世無量劫， 身應一切如大云。 斷眾生疑永無餘， 出生勝力得解脫， 滅除世間無量苦， 令一切得正覺樂。 無量剎塵諸菩薩， 一心合掌觀最勝， 隨彼所愿諸境界， 斷除疑惑開法門。 何等一切諸佛地， 大聖境界佛諸持， 佛無上智力無畏， 愿為佛子平等現。 無量如實諸三昧， 諸清凈行深妙法， 大聖神力無有邊， 興大雷雲雨眾生。 悉入法王如實趣， 于最勝境不退轉， 及無量佛諸功德， 愿起慈悲悉令見。 如來眼根無限量， 耳鼻舌身亦如是， 佛意如實難思議， 愿令眾生悉知見。 佛國土海眾生海， 諸法界海調伏海， 佛海無量無邊際， 愿令佛子平等見。 波羅蜜海不思議， 無上方便法門海， 無量無邊法門海， 愿在道場具足說。」
爾時，世尊知諸菩薩心之所念，即于面門及一一齒間，各放佛世界塵數光明。所謂：寶幢照光明、法界
【現代漢語翻譯】 現代漢語譯本：『化身如海？佛的名號如海？佛的壽命如海？一切菩薩所修行的法門如海？發大乘心，生出諸波羅蜜（到達彼岸的方法）的願力智慧寶藏？唯愿如來以慈悲方便，啓發我的心，使我得以開悟。』 當時，由於諸菩薩的神力，一切供養的器具中發出自然的聲音，並以偈頌說道： 『如來在無量曠劫中修行，自然證得正覺而出世間，在未來的無量劫中，身形應化一切如大云一般。 斷除眾生的疑惑永無遺余，生出殊勝的力量得到解脫，滅除世間無量的痛苦，使一切眾生得到正覺的快樂。 無量如微塵般的諸菩薩，一心合掌觀看著最殊勝的佛，隨著他們所愿的各種境界，斷除疑惑，開啟法門。 何等是一切諸佛的境界，大聖的境界，佛所持有的功德，佛的無上智慧、力量和無畏，愿為佛子平等地顯現。 無量真實的三昧（禪定），諸清凈的修行和深奧微妙的法，大聖的神力無邊無際，興起大雷雲普降甘霖于眾生。 都進入法王的真實境界，在最殊勝的境界中不退轉，以及無量佛的諸功德，愿佛以慈悲使我們都能見到。 如來的眼根沒有障礙，耳、鼻、舌、身也是如此，佛意真實難以思議，愿使眾生都能知曉見到。 佛的國土如海，眾生如海，諸法界如海，調伏眾生如海，佛的境界如海，無量無邊際，愿使佛子平等見到。 波羅蜜如海不可思議，無上方便法門如海，無量無邊的法門如海，愿在道場中具足宣說。』 當時，世尊知道諸菩薩心中所想，即從面門以及每一顆牙齒間，各放出如佛世界微塵數般的光明。這些光明是：寶幢照光明、法界
【English Translation】 English version: 『Are the embodiments like an ocean? Are the Buddha's names like an ocean? Is the Buddha's lifespan like an ocean? Are all the practices of Bodhisattvas like an ocean? Having generated the Mahayana mind, giving rise to the treasury of wisdom of the vows of the Paramitas (perfections)? I only wish that the Tathagata, with compassion and skillful means, would awaken my mind, so that I may attain enlightenment.』 At that time, due to the spiritual power of the Bodhisattvas, natural sounds came forth from all the offerings, and they spoke in verses: 『The Tathagata practiced for immeasurable kalpas, naturally attained perfect enlightenment and appeared in the world, in the immeasurable kalpas of the future, his body will respond to all like a great cloud. Cutting off the doubts of sentient beings forever without remainder, generating supreme power and attaining liberation, extinguishing the immeasurable suffering of the world, enabling all to attain the joy of perfect enlightenment. Immeasurable Bodhisattvas, like dust particles, with one mind, join their palms and gaze upon the most supreme one, according to their wishes, in all realms, cutting off doubts and opening the Dharma gate. What are all the realms of the Buddhas, the realms of the great sage, the virtues held by the Buddhas, the unsurpassed wisdom, power, and fearlessness of the Buddhas, may they be equally revealed to the Buddha's disciples. Immeasurable true Samadhis (meditative absorptions), all pure practices and profound and subtle Dharmas, the great sage's spiritual power is boundless, raising great thunderclouds and raining upon sentient beings. All enter the true realm of the Dharma King, in the most supreme realm, they do not regress, and the immeasurable virtues of all Buddhas, may the Buddha, with compassion, enable us all to see them. The Tathagata's eye faculty has no obstruction, the ears, nose, tongue, and body are also like this, the Buddha's mind is true and inconceivable, may all sentient beings know and see it. The Buddha's lands are like an ocean, sentient beings are like an ocean, all Dharma realms are like an ocean, taming sentient beings is like an ocean, the Buddha's realm is like an ocean, immeasurable and boundless, may the Buddha's disciples see it equally. The Paramitas are like an ocean, inconceivable, the unsurpassed skillful means are like an ocean, the immeasurable and boundless Dharma gates are like an ocean, may they be fully expounded in the Bodhimanda (place of enlightenment).』 At that time, the World Honored One, knowing the thoughts in the minds of the Bodhisattvas, immediately emitted from his face and from each of his teeth, light rays as numerous as the dust particles of a Buddha world. These lights were: the Light of the Jeweled Banner Illumination, the Dharma Realm
妙音莊嚴光明、生樂垂云光明、佛十種力嚴凈道場光明、一切寶焰云光明、清凈無礙充滿法界光明、能成一切世界光明、凈寶金剛日幢光明、往詣菩薩大眾光明、演出諸佛語輪光明；如是等一一光明，各有佛世界塵數光明，以為眷屬；一一光明，照十佛土微塵等剎；彼諸菩薩見此光已，得睹蓮華藏莊嚴世界海；佛神力故，于光明中而說偈言：
「無量劫海修功德， 供養十方一切佛， 教化無邊眾生海， 盧舍那佛成正覺。 放大光明照十方， 諸毛孔出化身云， 隨眾生器而開化， 令得方便清凈道。 佛于往古生死中， 調伏一切諸群生， 於一念中悉解脫， 世雄無量得自在。 深心凈信普莊嚴， 往修滿足波羅蜜， 與諸剎海塵數等， 堅固安住一切力。 出微妙音遍十方， 具足實智滿眾心， 無量方便化眾生， 是師子吼寂靜法， 人尊如是德無量， 應詣供養聽受法。 如佛剎等微塵數， 最勝諸子詣如來， 各雨一切供養具， 一心恭敬觀導師。 如來所說一語中， 演出無邊契經海， 於一切眾雨甘露， 恭敬往詣兩足尊。 三世諸佛無上愿， 大聖道場分別說， 亦非集在一念中， 宜速時詣覲最勝。 盧舍那佛大智
【現代漢語翻譯】 現代漢語譯本 有美妙聲音的莊嚴光明、產生快樂如雲般的光明、佛陀以十種力量莊嚴清凈道場的光明、一切寶焰如雲般的光明、清凈無礙充滿法界的光明、能夠成就一切世界的光明、清凈寶金剛日幢光明、前往菩薩大眾的光明、演說諸佛語言的光明；像這樣每一道光明，都有佛世界微塵數的光明作為眷屬；每一道光明，都照耀著十個佛土微塵數一樣的剎土（佛土）；那些菩薩看到這些光明后，得以見到蓮華藏莊嚴世界海；由於佛的神力，在光明中說了偈語： 『在無量劫海中修習功德，供養十方一切佛，教化無邊眾生海，盧舍那佛（Vairocana Buddha）成就正覺（anuttara-samyak-sambodhi）。 放出大光明照耀十方，每個毛孔都出現化身云，隨著眾生的根器而開導教化，使他們得到方便清凈的道路。 佛在過去生死輪迴中，調伏一切眾生，在一念之間全部解脫，世間雄杰無量自在。 以深切的信心普遍莊嚴，過去修習圓滿波羅蜜（pāramitā），與諸佛剎土微塵數相等，堅固安住一切力量。 發出微妙的聲音遍佈十方，具足真實的智慧充滿眾心，用無量方便教化眾生，這是獅子吼般的寂靜之法。 人中尊者有如此無量的功德，應當前往供養聽受佛法。 如同佛剎土微塵數一樣多的最殊勝的佛子前往如來處，各自降下一切供養之物，一心恭敬地瞻仰導師。 如來所說的一句話中，演說出無邊契經（sūtra）之海，向一切眾生降下甘露，恭敬地前往兩足尊（佛的尊稱）。 三世諸佛無上的願望，在大聖道場分別演說，也不是集中在一念之間，應當迅速前往覲見最殊勝者。 盧舍那佛（Vairocana Buddha）的大智慧』
【English Translation】 English version The light of wondrous sound adornment, the light of joy-producing clouds, the light of the Buddha's ten powers adorning the pure Bodhimanda (place of enlightenment), the light of all jeweled flames like clouds, the light of pure unobstructedness filling the Dharma realm, the light capable of creating all worlds, the light of the pure jeweled Vajra (diamond) sun banner, the light going to the assembly of Bodhisattvas, the light manifesting the speech of all Buddhas; each of these lights has as its retinue as many lights as there are dust particles in a Buddha-world; each light illuminates as many lands as there are dust particles in ten Buddha-lands; when those Bodhisattvas see these lights, they are able to behold the ocean of the adorned Lotus Treasury World; by the Buddha's spiritual power, they speak these verses in the light: 'In immeasurable kalpas (aeons) of oceans, cultivating merits, making offerings to all Buddhas of the ten directions, teaching and transforming the boundless ocean of sentient beings, Vairocana Buddha attains perfect enlightenment (anuttara-samyak-sambodhi). Releasing great light illuminating the ten directions, from every pore of his body emerge clouds of transformation bodies, according to the capacities of sentient beings, he guides and teaches them, enabling them to attain the expedient pure path. In the past cycles of birth and death, the Buddha subdued all sentient beings, in a single thought, all were liberated, the hero of the world has attained immeasurable freedom. With profound faith and pure adornment, having cultivated and fulfilled the pāramitās (perfections) in the past, equal to the number of dust particles in all Buddha-lands, he firmly abides in all powers. Emitting subtle sounds pervading the ten directions, possessing true wisdom filling all minds, using immeasurable skillful means to transform sentient beings, this is the lion's roar of the peaceful Dharma. The honored one among humans has such immeasurable virtues, one should go to make offerings and listen to the Dharma. As many as the dust particles in Buddha-lands, the most excellent sons go to the Tathāgata (Buddha), each raining down all offerings, with one mind respectfully beholding the guide. In one word spoken by the Tathāgata, he expounds the boundless ocean of sūtras (scriptures), raining down nectar upon all beings, respectfully going to the Two-Footed Honored One (a title for the Buddha). The unsurpassed vows of the Buddhas of the three times, are separately expounded in the great sacred Bodhimanda, not concentrated in a single thought, one should quickly go to see the most excellent one. The great wisdom of Vairocana Buddha.'
海， 光明普照無有量， 如實觀察真諦法， 普照一切諸法門。」
爾時，蓮華藏莊嚴世界海東，次有世界海，名凈蓮華勝光莊嚴；中有佛剎，名眾寶金剛藏，佛號法水覺虛空法王；于彼如來大眾海中，有菩薩名觀勝法妙清凈王，為佛光明所開發已，與世界海塵數菩薩眷屬圍繞，來向佛所，充滿十方一切虛空；興十種寶色光明華云，悉皆彌覆，充滿虛空，十種妙寶須彌山云、十種日輪云、十種寶華云、十種妙寶樓閣藏云、十種華樹云、十種妙香現眾色云、十種一切妙音聲云，如是一切，悉皆彌覆，充滿虛空，來詣佛所，供養、恭敬、禮拜已，在於東方雜華光藏師子座上，結跏趺坐。
此世界海南，次有世界海，名眾寶月光莊嚴藏；中有佛剎，名無量光嚴，佛號普智光勝須彌山王；于彼如來大眾海中，有菩薩名清凈海慧，為佛光明所開發已，與世界海塵數菩薩眷屬圍繞，來向佛所；興十種一切妙莊嚴藏眾寶王云，悉皆彌覆，充滿虛空，十種普莊嚴寶王云、十種妙寶藏熾然照明嘆佛功德寶王云、十種妙音充滿讚歎寶王云、十種菩提樹莊嚴道場寶王云、十種普門光明佛變化寶王云、十種不壞眾光明示現寶王云、十種香燈照一切剎充滿寶王云、十種不可思議佛剎如來宮殿普現寶王云、十種雜寶三世諸佛法
【現代漢語翻譯】 現代漢語譯本：大海啊，你的光明普照無量無邊，如實觀察真諦之法，普照一切諸法之門。 那時，在蓮華藏莊嚴世界海的東方，緊接著有一個世界海，名為凈蓮華勝光莊嚴；其中有一個佛剎，名為眾寶金剛藏，佛號法水覺虛空法王（意為覺悟法性如水般清澈，遍佈虛空的法王）；在那如來大眾海中，有一位菩薩名為觀勝法妙清凈王（意為觀察殊勝之法，達到微妙清凈的王者），被佛的光明所啓發后，與如世界海微塵數般多的菩薩眷屬圍繞，來到佛的處所，充滿了十方一切虛空；興起了十種寶色光明華云，全部覆蓋，充滿虛空，還有十種妙寶須彌山云、十種日輪云、十種寶華云、十種妙寶樓閣藏云、十種華樹云、十種妙香顯現眾色云、十種一切妙音聲云，像這樣的一切，全部覆蓋，充滿虛空，來到佛的處所，供養、恭敬、禮拜之後，在東方雜華光藏獅子座上，結跏趺坐。 這個世界海的南方，緊接著有一個世界海，名為眾寶月光莊嚴藏；其中有一個佛剎，名為無量光嚴，佛號普智光勝須彌山王（意為智慧之光普照，如須彌山般殊勝的王者）；在那如來大眾海中，有一位菩薩名為清凈海慧（意為如清凈大海般深邃的智慧），被佛的光明所啓發后，與如世界海微塵數般多的菩薩眷屬圍繞，來到佛的處所；興起了十種一切妙莊嚴藏眾寶王云，全部覆蓋，充滿虛空，還有十種普莊嚴寶王云、十種妙寶藏熾然照明讚歎佛功德寶王云、十種妙音充滿讚歎寶王云、十種菩提樹莊嚴道場寶王云、十種普門光明佛變化寶王云、十種不壞眾光明示現寶王云、十種香燈照一切剎充滿寶王云、十種不可思議佛剎如來宮殿普現寶王云、十種雜寶三世諸佛法
【English Translation】 English version: O ocean, your light shines boundlessly, observing the true Dharma as it is, illuminating all the gates of Dharma. At that time, to the east of the Lotus Treasury Adorned World Ocean, there was another world ocean named Pure Lotus Excellent Light Adornment; within it was a Buddha-land named Treasury of All Jewels Vajra, the Buddha was named Dharma Water Awakened Void Dharma King (meaning the Dharma King who awakens to the Dharma nature as clear as water, pervading the void); in that assembly of Tathagatas, there was a Bodhisattva named Observing Superior Dharma Wonderful Pure King (meaning the king who observes the superior Dharma and attains wonderful purity), who, having been enlightened by the Buddha's light, was surrounded by a retinue of Bodhisattvas as numerous as the dust of world oceans, and came to the Buddha's place, filling all the ten directions of space; they raised ten kinds of jeweled light-colored flower clouds, all of which covered and filled the void, as well as ten kinds of wonderful jeweled Mount Sumeru clouds, ten kinds of sun wheel clouds, ten kinds of jeweled flower clouds, ten kinds of wonderful jeweled pavilion treasury clouds, ten kinds of flower tree clouds, ten kinds of wonderful fragrance manifesting various colors clouds, ten kinds of all wonderful sound clouds, all of these completely covered and filled the void, and came to the Buddha's place, made offerings, paid respects, and bowed, then sat in full lotus posture on the variegated flower light treasury lion throne in the east. To the south of this world ocean, there was another world ocean named Treasury of All Jewels Moonlight Adornment; within it was a Buddha-land named Immeasurable Light Adornment, the Buddha was named Universal Wisdom Light Superior Mount Sumeru King (meaning the king whose light of wisdom shines universally, as superior as Mount Sumeru); in that assembly of Tathagatas, there was a Bodhisattva named Pure Ocean Wisdom (meaning wisdom as profound as the pure ocean), who, having been enlightened by the Buddha's light, was surrounded by a retinue of Bodhisattvas as numerous as the dust of world oceans, and came to the Buddha's place; they raised ten kinds of all wonderful adornment treasury jeweled king clouds, all of which covered and filled the void, as well as ten kinds of universal adornment jeweled king clouds, ten kinds of wonderful jeweled treasury blazing illumination praising Buddha's merit jeweled king clouds, ten kinds of wonderful sound filling praise jeweled king clouds, ten kinds of Bodhi tree adorned Bodhimanda jeweled king clouds, ten kinds of universal gate light Buddha transformation jeweled king clouds, ten kinds of indestructible multitude light manifestation jeweled king clouds, ten kinds of incense lamps illuminating all lands filling jeweled king clouds, ten kinds of inconceivable Buddha-land Tathagata palace universal manifestation jeweled king clouds, ten kinds of variegated jewels three worlds Buddhas Dharma
身光明寶王云，悉皆彌覆，充滿虛空，來詣佛所，恭敬、供養、禮拜已，在於南方青色蓮華師子座上，結跏趺坐。
此世界海西，次有世界海，名寶光樂；中有佛剎，名一切勝觀，佛號香光王功德寶莊嚴；于彼如來大眾海中，有菩薩名香焰平等莊嚴月光，為佛光明所開發已，與世界海塵數菩薩眷屬圍繞，來向佛所；興十種一切雜寶香華樓閣云，悉皆彌覆，充滿虛空，十種一切色寶王莊嚴樓閣云、十種一切寶幢香焰樓閣云、十種一切解脫莊嚴樓閣云、十種一切寶華鬘云、十種一切寶鬘莊嚴寶樓閣云、十種一切普光明藏照一切莊嚴樓閣云、十種一切寶莊嚴無量莊嚴悉現樓閣云、十種普滿莊嚴樓閣云、十種無量華樂云，悉皆彌覆，充滿虛空，來詣佛所，供養、恭敬、禮拜已，在於西方金色雜寶莊嚴蓮華藏化師子座上，結跏趺坐。
此世界海北，次有世界海，名琉璃寶光充滿藏；中有佛剎，名化青蓮華莊嚴，佛號無量智慧音王；于彼如來大眾海中，有菩薩名師子光莊嚴，為佛光明所開發已，與世界海塵數菩薩眷屬圍繞，來向佛所；興十種一切香云，悉皆彌覆，充滿虛空，十種一切青色華云、十種一切妙寶樹云、十種一切諸雜華云、十種一切寶莊嚴云、十種一切寶雷音云、十種一切妙音聲云，如是一切，悉皆彌覆，
【現代漢語翻譯】 現代漢語譯本：身光明寶王（菩薩名，意為身放光明如寶的王者）云，他們的光明完全覆蓋，充滿虛空，來到佛陀所在之處，恭敬、供養、禮拜之後，在南方的青色蓮花獅子座上，結跏趺坐。 此世界海的西邊，緊接著有另一個世界海，名為寶光樂；其中有一個佛剎，名為一切勝觀，佛號為香光王功德寶莊嚴（佛名，意為具有香光、王者功德和寶莊嚴的佛陀）；在那如來大眾海中，有一位菩薩名為香焰平等莊嚴月光（菩薩名，意為具有香焰、平等莊嚴和月光的菩薩），被佛陀的光明所啓發后，與如世界海塵埃數量的菩薩眷屬圍繞，來到佛陀所在之處；興起十種一切雜寶香花樓閣云，完全覆蓋，充滿虛空，十種一切色寶王莊嚴樓閣云、十種一切寶幢香焰樓閣云、十種一切解脫莊嚴樓閣云、十種一切寶華鬘云、十種一切寶鬘莊嚴寶樓閣云、十種一切普光明藏照一切莊嚴樓閣云、十種一切寶莊嚴無量莊嚴悉現樓閣云、十種普滿莊嚴樓閣云、十種無量華樂云，完全覆蓋，充滿虛空，來到佛陀所在之處，供養、恭敬、禮拜之後，在西方的金色雜寶莊嚴蓮花藏化獅子座上，結跏趺坐。 此世界海的北方，緊接著有另一個世界海，名為琉璃寶光充滿藏；其中有一個佛剎，名為化青蓮花莊嚴，佛號為無量智慧音王（佛名，意為具有無量智慧和音聲之王的佛陀）；在那如來大眾海中，有一位菩薩名為師子光莊嚴（菩薩名，意為具有獅子光莊嚴的菩薩），被佛陀的光明所啓發后，與如世界海塵埃數量的菩薩眷屬圍繞，來到佛陀所在之處；興起十種一切香云，完全覆蓋，充滿虛空，十種一切青色華云、十種一切妙寶樹云、十種一切諸雜華云、十種一切寶莊嚴云、十種一切寶雷音云、十種一切妙音聲云，像這樣的一切，完全覆蓋，
【English Translation】 English version: The Cloud of Body-Light Treasure Kings (Bodhisattva name, meaning kings whose bodies emit light like treasures), their light completely covered and filled the void, came to the place where the Buddha was, and after paying respects, making offerings, and bowing, sat in the lotus lion seat of blue color in the south, in the lotus position. To the west of this world-sea, there is another world-sea, named Treasure Light Joy; within it is a Buddha-land, named All-Victorious Observation, the Buddha is named Fragrant Light King Merit Treasure Adornment (Buddha name, meaning a Buddha with fragrant light, kingly merit, and treasure adornment); in that sea of the Tathagata assembly, there is a Bodhisattva named Fragrant Flame Equal Adornment Moonlight (Bodhisattva name, meaning a Bodhisattva with fragrant flames, equal adornment, and moonlight), having been awakened by the Buddha's light, surrounded by a retinue of Bodhisattvas as numerous as the dust of the world-sea, came to the place where the Buddha was; raising ten kinds of all-mixed-treasure fragrant flower pavilion clouds, completely covering and filling the void, ten kinds of all-color-treasure king adornment pavilion clouds, ten kinds of all-treasure banner fragrant flame pavilion clouds, ten kinds of all-liberation adornment pavilion clouds, ten kinds of all-treasure flower garland clouds, ten kinds of all-treasure garland adornment treasure pavilion clouds, ten kinds of all-universal light store illuminating all adornment pavilion clouds, ten kinds of all-treasure adornment immeasurable adornment all-appearing pavilion clouds, ten kinds of universally-filled adornment pavilion clouds, ten kinds of immeasurable flower music clouds, completely covering and filling the void, came to the place where the Buddha was, and after making offerings, paying respects, and bowing, sat in the lotus-treasury transformed lion seat of golden mixed-treasure adornment in the west, in the lotus position. To the north of this world-sea, there is another world-sea, named Lapis Lazuli Treasure Light Filled Store; within it is a Buddha-land, named Transformed Blue Lotus Adornment, the Buddha is named Immeasurable Wisdom Sound King (Buddha name, meaning a Buddha with immeasurable wisdom and the sound of a king); in that sea of the Tathagata assembly, there is a Bodhisattva named Lion Light Adornment (Bodhisattva name, meaning a Bodhisattva with lion light adornment), having been awakened by the Buddha's light, surrounded by a retinue of Bodhisattvas as numerous as the dust of the world-sea, came to the place where the Buddha was; raising ten kinds of all-fragrant clouds, completely covering and filling the void, ten kinds of all-blue flower clouds, ten kinds of all-wonderful treasure tree clouds, ten kinds of all-mixed flower clouds, ten kinds of all-treasure adornment clouds, ten kinds of all-treasure thunder sound clouds, ten kinds of all-wonderful sound clouds, all of these completely covered,
充滿虛空，來詣佛所，供養、恭敬、禮拜已，在於北方大燈變化師子座上，結跏趺坐。
此世界海東南方，次有世界海，名閻浮檀玻璃色幢；中有佛剎，名寶莊嚴藏，佛號一切法燈無所怖畏；于彼如來大眾海中，有菩薩名無盡勝燈功德法藏，為佛光明所開發已，與世界海塵數菩薩眷屬圍繞，來向佛所；興十種無量色蓮華藏師子座云，悉皆彌覆，充滿虛空，十種師子座云、十種一切莊嚴具莊嚴師子座云、十種燈明師子座云、十種能出十方一切眾寶師子座云、十種一切香鬘師子座云、十種一切諸佛莊嚴示現師子座云、十種一切寶臺欄楯莊嚴師子座云、十種一切寶樹莊嚴師子座云、十種日莊嚴師子座云，皆悉彌覆，充滿虛空，來詣佛所，供養、恭敬、禮拜已，在東南方夜光幢寶藏師子座上，結跏趺坐。
此世界海西南方，次有世界海，名普照莊嚴；中有佛剎，名香勝離垢光明，佛號一切眾生普歡喜王；于彼如來大眾海中，有菩薩名普智光明慧燈，為佛光明所開發已，與世界海塵數菩薩眷屬圍繞，來向佛所；興十種如意寶王云，悉皆彌覆，充滿虛空，十種青色寶云、十種一切香云、十種一切幡云、十種一切妙色莊嚴云，悉皆彌覆，充滿虛空，來詣佛所，供養、恭敬、禮拜已，在西南方眾寶師子座上，結跏趺坐。
【現代漢語翻譯】 現代漢語譯本：充滿虛空，來到佛陀所在之處，供養、恭敬、禮拜之後，在北方大燈變化出的獅子座上，結跏趺坐。 此世界海的東南方，緊接著有一個世界海，名為閻浮檀玻璃色幢（Jambudana-glass-colored banner）；其中有一個佛剎，名為寶莊嚴藏（Treasure Adornment Repository），佛號一切法燈無所怖畏（Fearless Light of All Dharmas）；在那如來大眾海中，有一位菩薩名為無盡勝燈功德法藏（Endless Victorious Light Merit Dharma Repository），被佛陀的光明所啓發后，與如世界海塵埃數量的菩薩眷屬圍繞，來到佛陀所在之處；興起十種無量色彩的蓮花藏獅子座云，全部覆蓋，充滿虛空，十種獅子座云、十種一切莊嚴具莊嚴的獅子座云、十種燈明獅子座云、十種能涌出十方一切眾寶的獅子座云、十種一切香鬘獅子座云、十種一切諸佛莊嚴示現的獅子座云、十種一切寶臺欄楯莊嚴的獅子座云、十種一切寶樹莊嚴的獅子座云、十種日莊嚴獅子座云，都覆蓋，充滿虛空，來到佛陀所在之處，供養、恭敬、禮拜之後，在東南方夜光幢寶藏獅子座上，結跏趺坐。 此世界海的西南方，緊接著有一個世界海，名為普照莊嚴（Universally Illuminating Adornment）；其中有一個佛剎，名為香勝離垢光明（Fragrant Victory, Untainted Light），佛號一切眾生普歡喜王（King of Universal Joy for All Beings）；在那如來大眾海中，有一位菩薩名為普智光明慧燈（Universal Wisdom Light Lamp），被佛陀的光明所啓發后，與如世界海塵埃數量的菩薩眷屬圍繞，來到佛陀所在之處；興起十種如意寶王云，全部覆蓋，充滿虛空，十種青色寶云、十種一切香云、十種一切幡云、十種一切妙色莊嚴云，都覆蓋，充滿虛空，來到佛陀所在之處，供養、恭敬、禮拜之後，在西南方眾寶獅子座上，結跏趺坐。
【English Translation】 English version: Filling the void, they came to the Buddha's place, and after making offerings, showing respect, and bowing, they sat in the lotus position on the lion throne transformed by the great lamp in the north. To the southeast of this world-sea, there is another world-sea named Jambudana-glass-colored banner; within it is a Buddha-land named Treasure Adornment Repository, where the Buddha is called Fearless Light of All Dharmas; in that assembly of Tathagatas, there is a Bodhisattva named Endless Victorious Light Merit Dharma Repository, who, having been enlightened by the Buddha's light, came to the Buddha's place surrounded by a retinue of Bodhisattvas as numerous as the dust of the world-sea; they raised ten kinds of immeasurable colored lotus-treasury lion throne clouds, all of which covered and filled the void, ten kinds of lion throne clouds, ten kinds of lion throne clouds adorned with all kinds of ornaments, ten kinds of lamp-light lion throne clouds, ten kinds of lion throne clouds that could produce all the treasures of the ten directions, ten kinds of all fragrant garland lion throne clouds, ten kinds of lion throne clouds showing the adornments of all Buddhas, ten kinds of lion throne clouds adorned with all jeweled platforms and railings, ten kinds of lion throne clouds adorned with all jeweled trees, and ten kinds of sun-adorned lion throne clouds, all of which covered and filled the void, they came to the Buddha's place, and after making offerings, showing respect, and bowing, they sat in the lotus position on the night-light banner treasure lion throne in the southeast. To the southwest of this world-sea, there is another world-sea named Universally Illuminating Adornment; within it is a Buddha-land named Fragrant Victory, Untainted Light, where the Buddha is called King of Universal Joy for All Beings; in that assembly of Tathagatas, there is a Bodhisattva named Universal Wisdom Light Lamp, who, having been enlightened by the Buddha's light, came to the Buddha's place surrounded by a retinue of Bodhisattvas as numerous as the dust of the world-sea; they raised ten kinds of wish-fulfilling jewel king clouds, all of which covered and filled the void, ten kinds of blue jewel clouds, ten kinds of all fragrant clouds, ten kinds of all banner clouds, and ten kinds of all wonderfully colored adornment clouds, all of which covered and filled the void, they came to the Buddha's place, and after making offerings, showing respect, and bowing, they sat in the lotus position on the all-treasure lion throne in the southwest.
此世界海西北方，次有世界海，名善光照；中有佛剎，名意入，佛號普門智慧意入明凈音；于彼如來大眾海中，有菩薩名無量華照垂髻，為佛光明所開發已，與世界海塵數菩薩眷屬圍繞，來向佛所；興十種一切雜寶輪蓋云，悉皆彌覆，充滿虛空，十種華蓋云、十種解脫蓋云、十種寶王蓋云、十種雜寶蓋云、十種普寶蓋云、十種琉璃寶王蓋云、十種一切香蓋云，悉皆彌覆，充滿虛空，來詣佛所，供養、恭敬、禮拜已，在西北方眾善光明幢師子座上，結跏趺坐。
此世界海東北方，次有世界海，名寶照光明藏；中有佛剎，名香莊嚴樂勝藏，佛號無量功德海；于彼如來大眾海中，有菩薩名無盡清凈光明王，為佛光明所開發已，與世界海塵數菩薩眷屬圍繞，來向佛所；興十種一切寶光輪云，悉皆彌覆，充滿虛空，十種光輪云、十種華云、十種如來變化輪云、十種一切佛境界輪云、十種一切功德寶云、十種一切眾生樂不可盡示現云、十種一切諸佛所愿示現云，悉皆彌覆，充滿虛空，來詣佛所，供養、恭敬、禮拜已，在東北方清凈光明不可盡師子座上，結跏趺坐。◎
大方廣佛華嚴經卷第二 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第三
東晉天竺三藏佛馱
【現代漢語翻譯】 現代漢語譯本：在這個世界海的西北方，緊接著有另一個世界海，名為善光照（Shanguangzhao）；其中有一個佛剎，名為意入（Yiru），佛號為普門智慧意入明凈音（Pumen Zhihui Yiru Mingjingyin）；在那如來大眾海中，有一位菩薩名為無量華照垂髻（Wuliang Hua Zhao Chuiji），被佛的光明所啓發后，與如世界海微塵數一樣多的菩薩眷屬圍繞著，來到佛的處所；興起了十種一切雜寶輪蓋云，全部覆蓋，充滿虛空，還有十種華蓋云、十種解脫蓋云、十種寶王蓋云、十種雜寶蓋云、十種普寶蓋云、十種琉璃寶王蓋云、十種一切香蓋云，全部覆蓋，充滿虛空，來到佛的處所，供養、恭敬、禮拜之後，在西北方眾善光明幢獅子座上，結跏趺坐。 在這個世界海的東北方，緊接著有另一個世界海，名為寶照光明藏（Baozhao Guangmingzang）；其中有一個佛剎，名為香莊嚴樂勝藏（Xiang Zhuangyan Leshengzang），佛號為無量功德海（Wuliang Gongde Hai）；在那如來大眾海中，有一位菩薩名為無盡清凈光明王（Wujin Qingjing Guangmingwang），被佛的光明所啓發后，與如世界海微塵數一樣多的菩薩眷屬圍繞著，來到佛的處所；興起了十種一切寶光輪云，全部覆蓋，充滿虛空，還有十種光輪云、十種華云、十種如來變化輪云、十種一切佛境界輪云、十種一切功德寶云、十種一切眾生樂不可盡示現云、十種一切諸佛所愿示現云，全部覆蓋，充滿虛空，來到佛的處所，供養、恭敬、禮拜之後，在東北方清凈光明不可盡獅子座上，結跏趺坐。
【English Translation】 English version: To the northwest of this world-sea, there is another world-sea named 'Good Light Illumination' (Shanguangzhao); within it is a Buddha-land named 'Meaning Entry' (Yiru), where the Buddha is called 'Universal Wisdom Meaning Entry Clear Sound' (Pumen Zhihui Yiru Mingjingyin). In that assembly of Tathagatas, there is a Bodhisattva named 'Immeasurable Flower Illumination Hanging Hair' (Wuliang Hua Zhao Chuiji), who, having been awakened by the Buddha's light, comes to the Buddha's place surrounded by a retinue of Bodhisattvas as numerous as the dust particles of a world-sea. They raise ten kinds of all-various-treasure wheel canopies, which completely cover and fill the void, as well as ten kinds of flower canopies, ten kinds of liberation canopies, ten kinds of treasure-king canopies, ten kinds of various-treasure canopies, ten kinds of universal-treasure canopies, ten kinds of lapis lazuli treasure-king canopies, and ten kinds of all-fragrance canopies, all of which completely cover and fill the void. Having arrived at the Buddha's place, made offerings, paid respects, and bowed, they sit in the lotus position on the lion throne of the multitude of good light banners in the northwest. To the northeast of this world-sea, there is another world-sea named 'Treasure Illumination Light Treasury' (Baozhao Guangmingzang); within it is a Buddha-land named 'Fragrant Adornment Joyful Treasury' (Xiang Zhuangyan Leshengzang), where the Buddha is called 'Immeasurable Merit Ocean' (Wuliang Gongde Hai). In that assembly of Tathagatas, there is a Bodhisattva named 'Inexhaustible Pure Light King' (Wujin Qingjing Guangmingwang), who, having been awakened by the Buddha's light, comes to the Buddha's place surrounded by a retinue of Bodhisattvas as numerous as the dust particles of a world-sea. They raise ten kinds of all-treasure light wheel clouds, which completely cover and fill the void, as well as ten kinds of light wheel clouds, ten kinds of flower clouds, ten kinds of Tathagata transformation wheel clouds, ten kinds of all-Buddha realm wheel clouds, ten kinds of all-merit treasure clouds, ten kinds of all-sentient-being joy inexhaustible manifestation clouds, and ten kinds of all-Buddha's wish manifestation clouds, all of which completely cover and fill the void. Having arrived at the Buddha's place, made offerings, paid respects, and bowed, they sit in the lotus position on the inexhaustible lion throne of pure light in the northeast.
跋陀羅譯
盧舍那佛品第二之二
◎此世界海下方，次有世界海，名蓮華妙香勝藏；中有佛剎，名寶師子光，佛號明照法界；于彼如來大眾海中，有菩薩名光照分別法界，為佛光明所開發已，與世界海塵數菩薩眷屬圍繞，來向佛所；興十種一切寶光明雲，悉皆彌覆，充滿虛空，十種一切香光明雲、十種諸佛師子吼云、十種一切佛剎功德莊嚴云、十種一切華樓閣云、十種一切座莊嚴云，悉皆彌覆，充滿虛空，來詣佛所，在於下方寶藏師子座上，結跏趺坐。此世界海上方，次有世界海，名雜寶光海莊嚴；中有佛剎，名樂行清凈，佛號無礙功德稱離闇光王；于彼如來大眾海中，有菩薩名無障礙力精進慧，為佛光明所開發已，與世界海塵數菩薩眷屬圍繞，來向佛所；興十種一切無量妙色寶照云，悉皆彌覆，充滿虛空，十種無量光普照云、十種一切莊嚴照明云、十種香焰云、十種一切莊嚴云、十種佛光焰云、十種寶樹華焰云、十種一切寶樹堅固光明雲、十種一切勝光明雲、十種一切菩薩所行示現云、十種一切解脫光明雲，悉皆彌覆，充滿虛空，來詣佛所，供養、恭敬、禮拜已，在於上方妙音勝蓮華藏師子座上，結跏趺坐。如是等十億佛剎塵數世界海中，有十億佛剎微塵數等大菩薩來，一一菩薩各將一佛世界塵數菩薩
【現代漢語翻譯】 現代漢語譯本 在蓮華妙香勝藏世界海的下方，緊接著有另一個世界海，名為蓮華妙香勝藏。其中有一個佛剎，名為寶師子光，佛號為明照法界（意為光明照耀整個法界）。在那位如來的大眾海中，有一位菩薩名為光照分別法界（意為以光明照耀並分別法界），他被佛的光明所啓發后，與如同世界海微塵數一樣多的菩薩眷屬圍繞著，來到佛的處所。他們興起了十種一切寶光明雲，完全覆蓋並充滿了虛空；十種一切香光明雲；十種諸佛獅子吼云；十種一切佛剎功德莊嚴云；十種一切華樓閣云；十種一切座莊嚴云，都完全覆蓋並充滿了虛空。他們來到佛的處所，在下方的寶藏獅子座上結跏趺坐。 在這個世界海的上方，緊接著有另一個世界海，名為雜寶光海莊嚴。其中有一個佛剎，名為樂行清凈，佛號為無礙功德稱離闇光王（意為功德無礙，名號能使眾生遠離黑暗的光明之王）。在那位如來的大眾海中，有一位菩薩名為無障礙力精進慧（意為具有無障礙的力量和精進的智慧），他被佛的光明所啓發后，與如同世界海微塵數一樣多的菩薩眷屬圍繞著，來到佛的處所。他們興起了十種一切無量妙色寶照云，完全覆蓋並充滿了虛空；十種無量光普照云；十種一切莊嚴照明云；十種香焰云；十種一切莊嚴云；十種佛光焰云；十種寶樹華焰云；十種一切寶樹堅固光明雲；十種一切勝光明雲；十種一切菩薩所行示現云；十種一切解脫光明雲，都完全覆蓋並充滿了虛空。他們來到佛的處所，供養、恭敬、禮拜后，在上方的妙音勝蓮華藏獅子座上結跏趺坐。 像這樣，在十億佛剎微塵數的世界海中，有十億佛剎微塵數的大菩薩前來，每一位菩薩都各自帶領著一個佛世界微塵數的菩薩。
【English Translation】 English version Below this world sea, there is another world sea named 'Lotus Wonderful Fragrance Excellent Treasury'. Within it is a Buddha land called 'Jewel Lion Light', where the Buddha is named 'Illuminating the Dharma Realm' (meaning the light that illuminates the entire Dharma realm). In that Tathagata's great assembly, there is a Bodhisattva named 'Light Illuminating and Distinguishing the Dharma Realm' (meaning one who illuminates and distinguishes the Dharma realm with light). Having been enlightened by the Buddha's light, he comes to the Buddha's place, surrounded by a retinue of Bodhisattvas as numerous as the dust particles in a world sea. They raise ten kinds of all-treasure light clouds, completely covering and filling the void; ten kinds of all-fragrance light clouds; ten kinds of all Buddhas' lion's roar clouds; ten kinds of all Buddha lands' merit and adornment clouds; ten kinds of all flower pavilions clouds; ten kinds of all seat adornment clouds, all completely covering and filling the void. They arrive at the Buddha's place and sit in the lotus position on the treasure treasury lion seat below. Above this world sea, there is another world sea named 'Adornment of the Sea of Various Jewel Lights'. Within it is a Buddha land called 'Pure Practice of Joy', where the Buddha is named 'Unobstructed Merit, Praised, Light King Who Departs from Darkness' (meaning the king of light whose merit is unobstructed and whose name can lead beings away from darkness). In that Tathagata's great assembly, there is a Bodhisattva named 'Unobstructed Power, Diligent Wisdom' (meaning one who possesses unobstructed power and diligent wisdom). Having been enlightened by the Buddha's light, he comes to the Buddha's place, surrounded by a retinue of Bodhisattvas as numerous as the dust particles in a world sea. They raise ten kinds of all immeasurable wonderful colored treasure light clouds, completely covering and filling the void; ten kinds of immeasurable light universally illuminating clouds; ten kinds of all adornment illuminating clouds; ten kinds of fragrance flame clouds; ten kinds of all adornment clouds; ten kinds of Buddha light flame clouds; ten kinds of jewel tree flower flame clouds; ten kinds of all jewel tree firm light clouds; ten kinds of all excellent light clouds; ten kinds of all Bodhisattvas' practices manifestation clouds; ten kinds of all liberation light clouds, all completely covering and filling the void. They arrive at the Buddha's place, make offerings, pay respects, and bow, then sit in the lotus position on the wonderful sound excellent lotus treasury lion seat above. In this way, in ten billion Buddha lands' dust particle world seas, there come ten billion Buddha lands' dust particle great Bodhisattvas, each Bodhisattva leading a retinue of Bodhisattvas as numerous as the dust particles in a Buddha world.
以為眷屬，一一菩薩各興一佛世界微塵數等妙莊嚴云，悉皆彌覆，充滿虛空，隨所來方，結跏趺坐。彼諸菩薩次第坐已，一切毛孔各出十佛世界微塵數等一切妙寶凈光明雲，一一光中，各出十佛世界微塵數菩薩，一一菩薩、一切法界方便海充滿一切微塵數道；一一塵中，有十佛世界塵數佛剎；一一佛剎中，三世諸佛皆悉顯現。唸唸中，於一一世界各化一佛剎塵數眾生，以夢自在示現法門教化、一切諸天化生法門教化、一切菩薩行處音聲法門教化、震動一切佛剎建立諸佛法門教化、一切愿海法門教化、一切眾生言辭入佛音聲法門教化、一切佛法雲雨法門教化、法界自在光明法門教化、建立一切大眾海于普賢菩薩法門教化，以如是等一切法門，隨其所樂而教化之，於一念頃，能滅一切世界中，各如須彌山塵數眾生諸惡道苦；各如須彌山塵數眾生，令離邪定，立正定聚；各如須彌山塵數眾生，令立聲聞、緣覺之地；各如須彌山塵數眾生，立無上道；各如須彌山塵數眾生，立一切不可盡功德智慧地；各如須彌山塵數眾生，令立盧舍那佛愿性海中。
爾時，諸菩薩光明中，以偈頌曰：
「一切光明出妙音， 說諸菩薩具足行， 佛子功德悉成滿， 普遍一切十方界。 無量劫海修行道， 欲令眾生離苦故，
【現代漢語翻譯】 現代漢語譯本 他們各自認為眷屬，每一位菩薩都興起如一佛世界微塵數般眾多美妙莊嚴的云，完全覆蓋，充滿虛空，隨著他們所來的方向，結跏趺坐。那些菩薩依次坐定后，每一個毛孔都放出如十佛世界微塵數般眾多的一切美妙寶物凈光明雲，每一道光中，都出現如十佛世界微塵數般的菩薩，每一位菩薩都以一切法界方便海充滿一切微塵數之道；每一粒微塵中，都有十佛世界微塵數般的佛剎（佛的國土）；每一個佛剎中，三世諸佛都全部顯現。在每一個念頭中，于每一個世界都化現如一佛剎微塵數般的眾生，以夢中自在示現的法門教化，以一切諸天化生的法門教化，以一切菩薩修行之處的音聲法門教化，以震動一切佛剎建立諸佛的法門教化，以一切愿海法門教化，以一切眾生言辭入佛音聲的法門教化，以一切佛法雲雨的法門教化，以法界自在光明的法門教化，以建立一切大眾海于普賢菩薩（象徵菩薩行愿的代表）法門教化，以像這樣的一切法門，隨著他們所喜好的而教化他們，在一念之間，能夠滅除一切世界中，各自如須彌山微塵數般眾多眾生的諸惡道苦；各自使如須彌山微塵數般眾多眾生，脫離邪定，安立於正定聚；各自使如須彌山微塵數般眾多眾生，安立於聲聞（聽聞佛法而悟道者）、緣覺（不依師教，觀因緣而悟道者）之地；各自使如須彌山微塵數般眾多眾生，安立於無上道（佛道）；各自使如須彌山微塵數般眾多眾生，安立於一切不可窮盡的功德智慧之地；各自使如須彌山微塵數般眾多眾生，安立於盧舍那佛（報身佛）的愿性海中。
那時，諸菩薩的光明中，以偈頌說道：
『一切光明發出美妙的聲音， 宣說諸菩薩具足的修行， 佛子（佛的弟子）的功德全部圓滿， 普遍照耀一切十方世界。 無量劫海修行菩薩道， 爲了使眾生脫離痛苦的緣故，'
【English Translation】 English version Considering each other as family, each Bodhisattva raised clouds of exquisite adornments equal to the number of dust particles in a Buddha-world, completely covering and filling the void. From the direction they came, they sat in the lotus position. After those Bodhisattvas were seated in order, each pore emitted pure light clouds of exquisite treasures equal to the number of dust particles in ten Buddha-worlds. Within each light, there appeared Bodhisattvas equal to the number of dust particles in ten Buddha-worlds. Each Bodhisattva filled all the paths with the expedient ocean of all Dharma realms. In each dust particle, there were Buddha-lands equal to the number of dust particles in ten Buddha-worlds. In each Buddha-land, all Buddhas of the three times manifested. In each thought, in each world, they transformed beings equal to the number of dust particles in a Buddha-land, teaching them with the Dharma gate of dream-like freedom, teaching with the Dharma gate of all heavenly beings' birth, teaching with the Dharma gate of the sounds of all Bodhisattvas' practice, teaching with the Dharma gate of shaking all Buddha-lands and establishing Buddhas, teaching with the Dharma gate of all vows' oceans, teaching with the Dharma gate of all beings' words entering the Buddha's voice, teaching with the Dharma gate of all Buddha-Dharma clouds and rain, teaching with the Dharma gate of the light of freedom in the Dharma realm, teaching with the Dharma gate of establishing all great assemblies in the Samantabhadra Bodhisattva (symbol of the Bodhisattva's vows and practices) Dharma gate. With all these Dharma gates, they taught according to what they liked. In a single thought, they could extinguish the suffering of evil paths for beings equal to the number of dust particles in Mount Sumeru in each world; they could cause beings equal to the number of dust particles in Mount Sumeru to leave wrong views and establish themselves in the right path; they could cause beings equal to the number of dust particles in Mount Sumeru to establish themselves in the lands of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment by observing causes and conditions); they could cause beings equal to the number of dust particles in Mount Sumeru to establish themselves in the unsurpassed path (Buddhahood); they could cause beings equal to the number of dust particles in Mount Sumeru to establish themselves in the lands of all inexhaustible merits and wisdom; they could cause beings equal to the number of dust particles in Mount Sumeru to establish themselves in the ocean of Vairochana Buddha's (the Sambhogakaya Buddha) vows.
At that time, in the light of the Bodhisattvas, they spoke in verses:
'All lights emit wonderful sounds, Proclaiming the complete practices of the Bodhisattvas, The merits of the Buddha's disciples are all fulfilled, Universally illuminating all the ten directions. Having practiced the Bodhisattva path for countless kalpas, For the sake of liberating beings from suffering,'
不自計己生死苦， 佛子善入大方便。 無量無邊無有餘， 窮盡一切大海劫， 遍行一切諸法門， 善說微妙寂靜法。 一切三世佛所愿， 皆得清凈具足滿， 佛子饒益諸眾生， 能自具行清凈道。 皆能往詣諸佛所， 清凈法身照十方， 佛子智海無邊底， 普觀諸法寂滅相。 一光明中有無量， 無上大慈難思議， 清凈慧眼照諸法， 此是佛子妙境界。 一毛悉受諸佛剎， 又能震動諸國土， 能令眾生無怖想， 是名清凈方便地。 一一塵中無量身， 復現無量莊嚴剎， 於一念中皆悉見， 是無障礙凈法門。 三世所有一切劫， 於一念中能悉現， 猶如幻化無所有， 是名諸佛無礙法。 普賢諸行皆具足， 能令眾生悉清凈， 諸佛子具自在法， 一一毛孔師子吼。」
爾時，世尊欲令一切菩薩大眾，知佛無量無邊境界自在法門故，放眉間白毫相一切寶色燈明云光，名一切菩薩慧光觀察照十方藏。此光遍照一切佛剎，於一念中，皆悉普照一切法界；於一切世界，雨一切佛諸大愿云，顯現普賢菩薩，示大眾已，還從足下相輪中入于彼。復有大蓮華生，以眾寶為莖，一切寶王為莊嚴藏，其葉遍覆一切法界；一切寶香莊嚴其
【現代漢語翻譯】 現代漢語譯本 不顧自身生死的痛苦，佛子善巧地進入廣大的方便之門。 （這種方便）無量無邊，沒有窮盡，窮盡一切大海劫的時間。 普遍地修行一切佛法，善於宣說微妙寂靜的佛法。 一切過去、現在、未來諸佛的願望，都能清凈圓滿地實現。 佛子饒益一切眾生，能夠自己修行清凈的道。 都能前往諸佛所在之處，清凈的法身照耀十方。 佛子的智慧如海般無邊無底，普遍觀察諸法寂滅的真相。 一束光明中包含著無量，無上的大慈悲難以思議。 清凈的慧眼照見一切諸法，這是佛子所達到的奇妙境界。 一根毫毛都能容納諸佛的剎土（佛的國土），又能震動一切國土。 能使眾生沒有恐懼的念頭，這稱為清凈方便的境界。 每一個微塵中都顯現無量的身形，又顯現無量莊嚴的剎土。 在一念之間都能全部看見，這是無障礙的清凈法門。 過去、現在、未來所有的一切劫，都能在一念之間全部顯現。 猶如幻化一般虛無所有，這稱為諸佛無礙的佛法。 普賢菩薩（菩薩名，象徵一切菩薩行愿的代表）的一切行愿都具足，能使眾生都清凈。 諸佛子具有自在的佛法，每一個毛孔都能發出獅子吼（比喻佛法威猛有力）。 當時，世尊爲了讓一切菩薩大眾，瞭解佛無量無邊的境界和自在的法門，從眉間白毫相（佛的三十二相之一，眉間白毛，放光）中放出一切寶色燈明云光，名為『一切菩薩慧光觀察照十方藏』。 此光遍照一切佛剎（佛的國土），在一念之間，都能普遍照耀一切法界（宇宙萬有）。在一切世界，降下一切佛的諸大愿云，顯現普賢菩薩，向大眾展示之後，又從足下相輪（佛的三十二相之一，足底的輪狀紋）中進入。 又有一朵大蓮花出現，以各種寶物為莖，一切寶王為莊嚴的寶藏，它的葉子遍覆一切法界；一切寶香莊嚴其
【English Translation】 English version Not considering their own suffering of birth and death, the Buddha's disciples skillfully enter the vast gate of expedient means. This (expedient means) is immeasurable and boundless, without end, exhausting all the kalpas (eons) of the great oceans. Universally practicing all the Buddha's teachings, skillfully expounding the subtle and tranquil Dharma. All the wishes of the Buddhas of the past, present, and future can be purely and completely fulfilled. The Buddha's disciples benefit all sentient beings, able to cultivate the pure path themselves. They can all go to the places where the Buddhas are, the pure Dharma body illuminates the ten directions. The wisdom of the Buddha's disciples is like an ocean, boundless and bottomless, universally observing the tranquil nature of all dharmas (teachings). Within a single ray of light, there are immeasurable things, the supreme great compassion is inconceivable. The pure wisdom eye illuminates all dharmas, this is the wondrous realm attained by the Buddha's disciples. A single hair can contain all the Buddha's lands (Buddha's realms), and can also shake all the lands. It can make sentient beings have no fear, this is called the realm of pure expedient means. In each dust particle, countless forms appear, and countless adorned lands also appear. In a single thought, all can be seen, this is the unobstructed pure Dharma gate. All the kalpas of the past, present, and future can all appear in a single thought. Like an illusion, empty and without substance, this is called the unobstructed Dharma of the Buddhas. All the vows and practices of Samantabhadra Bodhisattva (a Bodhisattva, representing the embodiment of all Bodhisattva vows and practices) are complete, able to purify all sentient beings. The Buddha's disciples possess the Dharma of freedom, each pore can emit a lion's roar (a metaphor for the powerful and authoritative nature of the Dharma). At that time, the World Honored One, in order to let all the Bodhisattva assembly know the immeasurable and boundless realm and the free Dharma gate of the Buddha, released from the white hair mark between his eyebrows (one of the thirty-two marks of a Buddha, a white hair between the eyebrows that emits light) a cloud of light of all precious colors, named 'The Light of Wisdom of All Bodhisattvas Observing and Illuminating the Ten Directions'. This light illuminated all the Buddha lands (Buddha's realms), in a single thought, it could universally illuminate all the Dharma realms (the universe and all its phenomena). In all the worlds, it rained down clouds of all the great vows of the Buddhas, manifested Samantabhadra Bodhisattva, showed it to the assembly, and then entered from the wheel mark under his feet (one of the thirty-two marks of a Buddha, a wheel-like pattern on the soles of the feet). Then a great lotus flower appeared, with various treasures as its stem, all the treasure kings as its adorned treasure, its leaves covered all the Dharma realms; all the precious fragrances adorned its
須，閻浮檀金以為其臺。此華生已，如來眉間有一大菩薩出，名曰一切諸法勝音，與世界海塵數菩薩眾俱，敬繞世尊無量匝已，退坐蓮華臺上，眷屬菩薩坐蓮華須。一切諸法勝音菩薩成就無量法界歡喜，隨順諸佛境界深智，度不可思議佛海光明，悉能往詣一切佛所。
爾時，一切諸法勝音菩薩以偈頌曰：
「佛身充滿諸法界， 普現一切眾生前， 應受化器悉充滿， 佛故處此菩提樹。 一切佛剎微塵等， 爾所佛坐一毛孔， 皆有無量菩薩眾， 各為具說普賢行。 無量剎海處一毛， 悉坐菩提蓮華座， 遍滿一切諸法界， 一切毛孔自在現。」
爾時，師子焰光奮迅音菩薩以偈頌曰：
「盧舍那如來， 轉清凈法輪， 一切法方便， 如來云普覆。 十方國土中， 一切世界海， 佛願力自在， 普現轉法輪。 一切佛土中， 無量大眾海， 言號各不同， 而轉凈法輪。 盧舍那佛神力故， 一切剎中轉法輪， 普賢菩薩愿音聲， 遍滿一切世界海。 法身充滿一切剎， 普雨一切諸法雨， 法相不生亦不滅， 悉照一切諸世間。 無量無數億劫中， 一切佛剎微塵道， 盧舍那佛妙音聲， 具足演說本所行。 一
【現代漢語翻譯】 現代漢語譯本 花蕊，用閻浮檀金（Jambudvipa gold，一種珍貴的金色）做成它的臺座。這朵花開放后，如來（Tathagata，佛的稱號）的眉間出現一位大菩薩，名叫一切諸法勝音（Sarvadharma-jayaghosha，意為一切佛法勝利之音），他與如世界海微塵數一樣多的菩薩大眾一起，恭敬地圍繞世尊（Bhagavan，佛的尊稱）無數圈后，退坐到蓮花臺上，他的眷屬菩薩則坐在蓮花的花蕊上。一切諸法勝音菩薩成就了無量法界的歡喜，隨順諸佛境界的深邃智慧，度過了不可思議的佛海光明，能夠到達一切佛所在之處。 這時，一切諸法勝音菩薩用偈頌說道： 『佛身充滿所有法界，普遍顯現在一切眾生面前，應受教化的眾生都充滿其中，所以佛才坐在這菩提樹下。 一切佛剎（Buddha-kshetra，佛的國土）如同微塵一樣多，在這些佛剎中，每一佛都坐在一毛孔中，都有無量菩薩大眾，各自為他們詳細講述普賢菩薩的修行。 無量佛剎海處在一毛孔中，都坐在菩提蓮花座上，遍滿一切法界，一切毛孔都自在地顯現。』 這時，師子焰光奮迅音菩薩（Simhavikridita-tejogarbha-ghosha，意為獅子奮迅光焰之音）用偈頌說道： 『盧舍那如來（Vairocana，光明遍照佛），轉動清凈的法輪（Dharma-chakra，佛法的象徵），一切佛法方便，如來像云一樣普遍覆蓋。 在十方國土中，一切世界海中，佛的願力自在，普遍顯現轉動法輪。 在一切佛土中，無量大眾海，他們的名號各不相同，都在轉動清凈的法輪。 因為盧舍那佛的神力，在一切佛剎中轉動法輪，普賢菩薩的願力音聲，遍滿一切世界海。 法身（Dharmakaya，佛的真身）充滿一切佛剎，普遍降下一切佛法之雨，法相不生也不滅，照耀一切世間。 在無量無數億劫中，一切佛剎如同微塵一樣多，盧舍那佛的微妙音聲，具足地演說他本來的修行。 一'
【English Translation】 English version The stamen, with Jambudvipa gold as its base. When this flower bloomed, a great Bodhisattva emerged from between the Tathagata's eyebrows, named Sarvadharma-jayaghosha (The Victorious Sound of All Dharmas), accompanied by a multitude of Bodhisattvas as numerous as the dust particles in the ocean of worlds. They respectfully circled the Bhagavan countless times, then retreated to sit on the lotus platform, with the attendant Bodhisattvas sitting on the lotus stamens. The Bodhisattva Sarvadharma-jayaghosha achieved immeasurable joy in the Dharma realms, followed the profound wisdom of the Buddhas' realms, crossed the inconceivable light of the Buddha's ocean, and was able to reach all the places where the Buddhas are. At that time, the Bodhisattva Sarvadharma-jayaghosha spoke in verse: 'The Buddha's body fills all Dharma realms, universally appearing before all sentient beings, filling all those who are to be taught, therefore the Buddha sits under this Bodhi tree. All Buddha-kshetras are as numerous as dust particles, and in each of these Buddha-kshetras, each Buddha sits in a single pore, with countless Bodhisattva assemblies, each explaining in detail the practices of Samantabhadra. Countless ocean of Buddha-kshetras are in a single pore, all sitting on the Bodhi lotus seat, pervading all Dharma realms, with all pores manifesting freely.' At that time, the Bodhisattva Simhavikridita-tejogarbha-ghosha (Lion's Playful Radiance Sound) spoke in verse: 'Vairocana Tathagata, turns the pure Dharma-chakra, all Dharma methods, the Tathagata covers like a cloud. In the ten directions of lands, in all the oceans of worlds, the Buddha's power of vows is free, universally manifesting the turning of the Dharma-chakra. In all Buddha lands, in the immeasurable ocean of assemblies, their names are different, yet they all turn the pure Dharma-chakra. Because of the divine power of Vairocana Buddha, the Dharma-chakra is turned in all Buddha-kshetras, the sound of Samantabhadra's vows pervades all the oceans of worlds. The Dharmakaya fills all Buddha-kshetras, universally raining down all Dharma rain, the Dharma-lakshana neither arises nor ceases, illuminating all the worlds. In countless billions of kalpas, all Buddha-kshetras are as numerous as dust particles, the subtle sound of Vairocana Buddha, fully expounds his original practices. One'
切佛剎微塵數， 大光明網照十方， 一一光中有諸佛， 以無上道化眾生。 法身堅固不可壞， 充滿一切諸法界， 普能示現諸色身， 隨應化導諸群生。 三世無量諸佛剎， 其中一切諸導師， 一切音聲及名字， 普見諸佛力自在。 過去未來及現在， 如是一切諸導師， 彼聖能令一切聞， 不可思議正法輪。」
如此四天下道場上，見佛神力，一切菩薩大眾雲集，一切世界海中亦復如是。
爾時，普賢菩薩于如來前，坐蓮華藏師子之座，即入一切如來凈藏三昧正受，普照一切法界諸如來身，無所障礙，離垢滿足，猶如虛空。普賢菩薩於此世界三昧正受，盡法界、虛空界等一切佛剎亦復如是。普賢菩薩入是三昧已，十方世界海諸佛悉現，彼諸如來各各贊言：「善哉！善哉！善男子！汝乃能入此三昧正受，是皆盧舍那佛本願力故。又汝于諸佛所，清凈行願力故，所謂：轉一切諸佛法輪故；開一切如來智慧海故；盡度一切諸法方便及十方海悉無餘故；除一切眾生煩惱得清凈故；能到一切諸佛國土無障礙故；入一切諸佛境界無礙故；一切諸佛普門功德滿足故；入一切法方便深樂一切智故；方便觀察一切世間法故；知一切眾生諸根海故。」
爾時，一切諸佛與普
【現代漢語翻譯】 現代漢語譯本 將佛剎（佛所居住的國土）分割成微塵那樣多的數量，每一處都發出巨大的光明，形成光網照耀十方世界。 每一道光芒中都顯現出諸佛的身影，他們以無上的佛法教化眾生。 佛的法身堅固不壞，充滿一切法界（宇宙萬物存在的空間）， 能夠普遍示現各種不同的色身（佛的化身），隨順眾生的根器和需要進行教化。 過去、現在、未來三世無量無數的佛剎中，所有的導師（佛）， 他們的一切音聲和名號，都能被普遍見到，顯示出諸佛的力量自在無礙。 過去、未來和現在，所有這些導師， 他們的聖德能夠讓一切眾生聽聞，宣說不可思議的正法。 在這樣的四天下（佛教宇宙觀中的一個世界）道場上，見到佛的神力，一切菩薩大眾雲集，在一切世界海中也是如此。 這時，普賢菩薩在如來（佛）面前，坐于蓮花藏獅子座上，隨即進入一切如來凈藏三昧（一種禪定狀態），普照一切法界諸如來的身，沒有任何障礙，清凈圓滿，如同虛空一般。普賢菩薩在這個世界進入三昧正受，在盡法界、虛空界等一切佛剎中也是如此。普賢菩薩進入這種三昧后，十方世界海的諸佛都顯現出來，他們各自讚嘆說：『善哉！善哉！善男子！你竟然能夠進入這種三昧正受，這都是盧舍那佛（報身佛）的本願力所致。而且你還在諸佛那裡，以清凈的行願力，成就了以下功德：轉動一切諸佛的法輪（宣說佛法）；開啟一切如來的智慧海；窮盡度化一切諸法的方法，使十方世界都無餘；消除一切眾生的煩惱，使他們得到清凈；能夠到達一切諸佛的國土而沒有障礙；進入一切諸佛的境界而沒有障礙；一切諸佛的普門功德都圓滿；進入一切佛法方便，深深地喜愛一切智慧；方便地觀察一切世間法；瞭解一切眾生的根器。』 這時，一切諸佛與普賢菩薩一同讚歎。
【English Translation】 English version Dividing the Buddha lands (the lands where Buddhas reside) into as many particles as dust, each emits great light, forming a net of light illuminating the ten directions. In each ray of light, the figures of Buddhas appear, and they teach sentient beings with the unsurpassed Dharma. The Dharma body of the Buddha is firm and indestructible, filling all the Dharmadhatu (the space where all things exist), It can universally manifest various forms (Buddha's manifestations), guiding and teaching all beings according to their capacities and needs. In the countless Buddha lands of the past, present, and future, all the guides (Buddhas), All their voices and names can be universally seen, showing the power and freedom of the Buddhas. Past, future, and present, all these guides, Their sacred virtues can be heard by all beings, proclaiming the inconceivable Right Dharma. In such a Bodhimanda (place of enlightenment) of the four continents (a world in Buddhist cosmology), seeing the Buddha's divine power, all the Bodhisattva assemblies gather, and it is the same in all the ocean of worlds. At this time, Samantabhadra Bodhisattva, in front of the Tathagata (Buddha), sat on the Lion Throne of the Lotus Treasury, and immediately entered the Samadhi (a state of meditative absorption) of the Pure Treasury of all Tathagatas, universally illuminating the bodies of all Tathagatas in the Dharmadhatu, without any obstruction, pure and complete, like the void. Samantabhadra Bodhisattva entered this Samadhi in this world, and it was the same in all Buddha lands such as the Dharmadhatu and the void. After Samantabhadra Bodhisattva entered this Samadhi, all the Buddhas of the ten directions appeared, and they each praised, 'Excellent! Excellent! Good man! You are able to enter this Samadhi, all because of the original vow power of Vairocana Buddha (the Sambhogakaya Buddha). Moreover, you have, in the presence of all Buddhas, with the power of pure practice and vows, accomplished the following merits: turning the Dharma wheel of all Buddhas (proclaiming the Dharma); opening the wisdom ocean of all Tathagatas; exhausting the methods of liberating all Dharmas, so that nothing is left in the ten directions; eliminating the afflictions of all sentient beings, enabling them to attain purity; being able to reach all Buddha lands without obstruction; entering the realms of all Buddhas without obstruction; the universal merits of all Buddhas are complete; entering all Dharma methods, deeply delighting in all wisdom; skillfully observing all worldly Dharmas; understanding the capacities of all sentient beings.' At this time, all the Buddhas together with Samantabhadra Bodhisattva praised.
賢菩薩入一切智力；與入無量無邊法界智；與能詣三世諸佛所智；與一切世界海成壞智；與入無量眾生界智；與佛甚深法門智；與一切不壞三昧住智；與入一切菩薩諸根海智；與一切眾生語言海轉法輪辭辯智；與一身遍滿一切世界智；與一切諸佛音聲智。何以故？以得此三昧法故。
爾時，十方諸佛各申右手，摩普賢菩薩頂；爾時，一切菩薩見十方諸佛各申右手，摩普賢菩薩頂已，彼諸菩薩一心恭敬觀察普賢菩薩，即時同聲以偈頌曰：
「于諸佛所修善法， 滿足一切大願力， 出生清凈妙法身， 如實平等同虛空。 一切諸佛國土中， 普賢菩薩常依住， 十方世界無不見， 無量功德智慧海。 悉見十方一切佛， 清凈身行功德海， 能於一一微塵道， 普皆示現一切剎。 一切十方佛世界， 無量微塵諸劫數， 常見普賢真佛子， 無量三昧方便行。 法身充滿諸法界， 一切十方佛國土， 遍游一切眾生海， 安住深妙清凈法。 永度無量諸法界， 離眾煩惱不可壞， 其身周遍滿虛空， 廣說無量諸佛法。 一切功德海中生， 普放光明如大云， 堅固眾生清凈行， 微妙音說佛境界。 無量無數大劫中， 修習普賢甚深行， 無
【現代漢語翻譯】 現代漢語譯本 普賢菩薩（Samantabhadra Bodhisattva）入於一切智慧之力；以及入于無量無邊的法界（Dharmadhatu）智慧；以及能夠到達過去、現在、未來三世諸佛所在之處的智慧；以及一切世界海（world-sea）的成住壞空之智慧；以及入于無量眾生界的智慧；以及佛陀甚深法門的智慧；以及一切不壞三昧（samadhi）的安住智慧；以及入於一切菩薩諸根海的智慧；以及一切眾生語言海中轉法輪的辭辯智慧；以及一身遍滿一切世界的智慧；以及一切諸佛音聲的智慧。為什麼呢？因為獲得了這種三昧法的緣故。 那時，十方諸佛各自伸出右手，摩普賢菩薩的頭頂；那時，一切菩薩見到十方諸佛各自伸出右手，摩普賢菩薩頭頂之後，那些菩薩一心恭敬地觀察普賢菩薩，隨即同聲以偈頌說道： 『在諸佛之處修習善法，滿足一切大願力，出生清凈微妙的法身（Dharmakaya），如實平等如同虛空。 一切諸佛的國土中，普賢菩薩常常依止安住，十方世界沒有看不見的，擁有無量功德智慧之海。 完全見到十方一切佛，清凈的身行功德之海，能夠在每一個微塵道中，普遍示現一切佛剎（Buddha-ksetra）。 一切十方佛的世界，無量微塵般的劫數，常常見到普賢這位真正的佛子，擁有無量三昧方便之行。 法身充滿一切法界，一切十方佛的國土，遍游一切眾生之海，安住于甚深微妙的清凈法。 永遠度脫無量諸法界，遠離眾煩惱不可破壞，他的身體周遍充滿虛空，廣泛宣說無量諸佛之法。 從一切功德海中出生，普遍放出光明如同大云，堅定眾生清凈的修行，用微妙的聲音宣說佛的境界。 在無量無數大劫中，修習普賢甚深的行持，無'
【English Translation】 English version Samantabhadra Bodhisattva enters the power of all wisdom; and enters the wisdom of the immeasurable and boundless Dharmadhatu (realm of phenomena); and the wisdom to reach the places of all Buddhas in the three periods of time (past, present, and future); and the wisdom of the formation, dwelling, decay, and emptiness of all world-seas; and the wisdom of entering the immeasurable realm of sentient beings; and the wisdom of the profound Dharma of the Buddha; and the wisdom of abiding in all indestructible samadhi; and the wisdom of entering the sea of all Bodhisattvas' roots; and the wisdom of eloquence in turning the Dharma wheel in the sea of languages of all sentient beings; and the wisdom of one body pervading all worlds; and the wisdom of the voices of all Buddhas. Why is this so? Because of obtaining this samadhi Dharma. At that time, the Buddhas of the ten directions each extended their right hands and stroked the crown of Samantabhadra Bodhisattva; at that time, all the Bodhisattvas, having seen the Buddhas of the ten directions each extend their right hands and stroke the crown of Samantabhadra Bodhisattva, observed Samantabhadra Bodhisattva with one-pointed reverence, and immediately spoke in unison in verses: 'In the places of all Buddhas, cultivating good dharmas, fulfilling all great vows, giving birth to the pure and wonderful Dharmakaya (Dharma body), truly equal like space. In all the Buddha lands, Samantabhadra Bodhisattva always abides, there is no place in the ten directions that cannot be seen, possessing a sea of immeasurable merit and wisdom. Completely seeing all the Buddhas of the ten directions, the sea of pure conduct and merit, able to universally manifest all Buddha-ksetras (Buddha-fields) in each and every particle path. The worlds of all Buddhas in the ten directions, countless kalpas (eons) like countless dust particles, constantly seeing Samantabhadra, the true son of the Buddha, possessing immeasurable samadhi expedient practices. The Dharmakaya fills all Dharmadhatu, all the Buddha lands of the ten directions, traveling throughout the sea of all sentient beings, abiding in the profound and wonderful pure Dharma. Forever liberating the immeasurable Dharmadhatu, free from all afflictions and indestructible, his body pervades and fills space, widely proclaiming the immeasurable Dharmas of all Buddhas. Born from the sea of all merits, universally emitting light like great clouds, strengthening the pure practice of sentient beings, using subtle sounds to proclaim the realm of the Buddha. In immeasurable and countless great kalpas, cultivating the profound practices of Samantabhadra, no'
量無邊諸法雲， 雷震演說勝法界。 一切佛土如實性， 十力修集凈莊嚴， 普入一切眾生海， 如應為說清凈法。 無量無邊大眾海， 一心恭敬觀普賢， 無量深廣智慧海， 愿轉清凈妙法輪。」◎
◎爾時，普賢菩薩承佛神力，觀察一切諸世界海、一切眾生海、法界業海、一切眾生欲樂諸根海、一切三世諸佛海已，普告菩薩大眾海言：「佛子！諸佛一切世界海成敗清凈智、不可思議一切眾生界起智、觀察法界智、一切如來自在智、清凈愿轉法輪智、力無所畏不共法智、光明讚歎音聲智、三種教化眾生智、無量三昧法門不壞智、如來種種自在智，如是等一切皆不可思議，我當承佛神力，具足演說，欲令一切眾生入佛智海。」
爾時，普賢菩薩從彼三昧起，從世界微塵等三昧起，唸唸中不壞方便智一切三世三昧起；時，彼一切諸菩薩眾，一一皆得世界塵數諸三昧世界塵數方便法海、方便辯海、諸行愿海，如此會菩薩所得功德，一切世界海、一切如來眾海，諸菩薩眾所得功德亦復如是。
是時，一切世界六種震動，一切眾生安隱悅樂，一切眾寶種種莊嚴，一切如來大眾海中，雨十種寶王云，所謂：勝金色幢寶王云、佛光明照寶王云、金蓮華寶王云、菩薩辯才光明寶王云、一切
【現代漢語翻譯】 現代漢語譯本 無量無邊的諸法如雲般涌現，雷鳴般震響宣說殊勝的法界。 一切佛土的真實本性，是十力（如來十種力量）修集而成的清凈莊嚴， 普遍進入一切眾生的海洋，根據他們的根器宣說清凈的佛法。 無量無邊的大眾如海洋般聚集，一心恭敬地觀想普賢菩薩， 愿以無量深廣的智慧，轉動清凈微妙的法輪。
這時，普賢菩薩承蒙佛陀的神力，觀察了一切諸世界海、一切眾生海、法界業海、一切眾生欲樂諸根海、一切三世諸佛海之後，普告菩薩大眾海說：『佛子們！諸佛的一切世界海成敗的清凈智慧、不可思議的一切眾生界生起的智慧、觀察法界的智慧、一切如來的自在智慧、清凈愿轉法輪的智慧、力量無所畏懼的不共法智慧、光明讚歎音聲的智慧、三種教化眾生的智慧、無量三昧法門不壞的智慧、如來種種自在的智慧，像這些一切都是不可思議的。我將承蒙佛陀的神力，具足地演說，想要讓一切眾生進入佛的智慧海洋。』
這時，普賢菩薩從那個三昧（禪定）中起身，從如世界微塵數般的三昧中起身，在每一個念頭中，從不壞方便智的一切三世三昧中起身；這時，那裡的一切菩薩眾，每一個都得到了如世界微塵數般的三昧、如世界微塵數般的方便法海、方便辯才海、諸行愿海。如此法會中菩薩們所得到的功德，一切世界海、一切如來眾海，諸菩薩眾所得到的功德也同樣如此。
這時，一切世界發生六種震動，一切眾生安穩喜悅，一切珍寶都以各種方式莊嚴，一切如來大眾海中，降下十種寶王云，分別是：殊勝金色幢寶王云、佛光明照寶王云、金蓮花寶王云、菩薩辯才光明寶王云、一切
【English Translation】 English version The immeasurable dharmas appear like clouds, and the thunderous voice proclaims the supreme realm of dharma. The true nature of all Buddha lands is the pure adornment accumulated by the ten powers (ten powers of a Tathagata), Universally entering the ocean of all sentient beings, and expounding the pure dharma according to their capacities. The immeasurable and boundless multitude gathers like an ocean, reverently contemplating Samantabhadra Bodhisattva with one mind, May the immeasurable and profound wisdom turn the pure and wondrous Dharma wheel.
At that time, Samantabhadra Bodhisattva, empowered by the Buddha's divine might, having observed all the world-oceans, all the sentient being-oceans, the karma-ocean of the dharma realm, the oceans of all sentient beings' desires and faculties, and all the Buddhas of the three times, proclaimed to the great assembly of Bodhisattvas: 'Children of the Buddha! The pure wisdom of the Buddhas regarding the formation and destruction of all world-oceans, the wisdom arising from the inconceivable realms of all sentient beings, the wisdom of observing the dharma realm, the self-mastery wisdom of all Tathagatas, the wisdom of the pure vow to turn the Dharma wheel, the wisdom of the fearless and unshared powers, the wisdom of light, praise, and sound, the wisdom of the three ways of teaching sentient beings, the indestructible wisdom of immeasurable samadhi (meditative absorption) dharma gates, and the various self-mastery wisdoms of the Tathagatas—all these are inconceivable. I shall, empowered by the Buddha's divine might, fully expound them, desiring to lead all sentient beings into the ocean of Buddha's wisdom.'
At that time, Samantabhadra Bodhisattva arose from that samadhi, arose from samadhis as numerous as the dust particles of the world, and in every thought, arose from all the samadhis of the three times with indestructible skillful means wisdom; at that time, all the Bodhisattvas there, each attained samadhis as numerous as the dust particles of the world, oceans of skillful means dharmas as numerous as the dust particles of the world, oceans of skillful eloquence, and oceans of practices and vows. The merits attained by the Bodhisattvas in this assembly, the merits attained by the Bodhisattvas in all the world-oceans and all the Tathagata assemblies, were also the same.
At that time, all the worlds shook in six ways, all sentient beings were peaceful and joyful, all treasures were adorned in various ways, and in all the Tathagata assemblies, ten kinds of treasure king clouds rained down, namely: the cloud of the supreme golden banner treasure king, the cloud of the Buddha's light illuminating treasure king, the cloud of the golden lotus flower treasure king, the cloud of the Bodhisattva's eloquence and light treasure king, the cloud of all
妙音眾寶王云、莊嚴佛土道場寶王云、一切菩薩無量功德光明輪妙音寶王云。一切如來毛孔及諸光明以偈頌曰：
「普賢悉在， 一切佛剎， 坐寶蓮華， 師子座上。 如是示現， 遍一切界， 普入無量， 無邊諸行。 悉能示現， 無量種身， 變化充滿， 十方世界。 妙音和雅， 說法無礙， 一切三昧， 方便自在， 一切佛土， 諸如來所， 一切三昧， 皆得自在。 悉能了知， 最勝境界， 示現普賢， 無量自在。 如一切土， 諸如來前， 一切剎塵， 諸世界中， 普賢自在， 亦復如是。 盡盧舍那， 本願底故， 普賢身相， 猶如虛空。 依于如如， 不依佛國， 現身無量， 普應眾生， 隨群萌類， 為現化故。 一切世界， 無量佛土， 悉能示現， 入諸法門。 普賢菩薩， 具足凈愿， 如是等比， 無量自在。 一切眾海， 無量無邊， 各于佛土， 示現清凈。 如是一切， 身中悉現， 隨其起滅， 一念悉知。」
爾時，普賢菩薩欲令大眾重歡喜故，以偈頌曰：
「諸佛深智功德海， 充滿無量無邊剎， 方便隨眾所應見，
【現代漢語翻譯】 現代漢語譯本 妙音眾寶王云（指美妙聲音匯聚如珍寶之王），莊嚴佛土道場寶王云（指莊嚴佛土道場的珍寶之王），一切菩薩無量功德光明輪妙音寶王云（指一切菩薩無量功德如光明輪般美妙的聲音之王）。一切如來毛孔及諸光明以偈頌曰： 『普賢（指普賢菩薩）悉在，一切佛剎（指佛的國土），坐寶蓮華，師子座上。如是示現，遍一切界，普入無量，無邊諸行。悉能示現，無量種身，變化充滿，十方世界。 妙音和雅，說法無礙，一切三昧（指禪定），方便自在，一切佛土，諸如來所，一切三昧，皆得自在。悉能了知，最勝境界，示現普賢，無量自在。 如一切土，諸如來前，一切剎塵（指極微小的國土），諸世界中，普賢自在，亦復如是。盡盧舍那（指盧舍那佛），本願底故，普賢身相，猶如虛空。依于如如（指真如），不依佛國，現身無量，普應眾生，隨群萌類，為現化故。 一切世界，無量佛土，悉能示現，入諸法門。普賢菩薩，具足凈愿，如是等比，無量自在。一切眾海，無量無邊，各于佛土，示現清凈。如是一切，身中悉現，隨其起滅，一念悉知。』 爾時，普賢菩薩欲令大眾重歡喜故，以偈頌曰： 『諸佛深智功德海，充滿無量無邊剎，方便隨眾所應見，』
【English Translation】 English version The Cloud of the King of Wonderful Sounds and Treasures, the Cloud of the King of Treasures of the Adorned Buddha Lands and Bodhimanda, the Cloud of the King of Wonderful Sounds of the Light Wheel of Immeasurable Merits of All Bodhisattvas. All the pores and lights of all Tathagatas speak in verses: 'Samantabhadra (referring to Bodhisattva Samantabhadra) is everywhere, in all Buddha-lands (referring to the lands of Buddhas), sitting on jeweled lotuses, on lion thrones. Thus manifesting, pervading all realms, universally entering immeasurable, boundless practices. Capable of manifesting, immeasurable forms, transformations filling, the ten directions of the world. Wonderful and harmonious sounds, preaching the Dharma without obstruction, all Samadhis (referring to meditative states), skillful means are at ease, in all Buddha-lands, where all Tathagatas are, all Samadhis, are attained freely. Capable of knowing, the most supreme realm, manifesting Samantabhadra, immeasurable freedom. Like all lands, before all Tathagatas, all ksetra-dust (referring to extremely small lands), in all worlds, Samantabhadra is at ease, it is also like this. Exhausting Vairocana (referring to Buddha Vairocana), because of the basis of the original vows, the form of Samantabhadra, is like empty space. Relying on Suchness (referring to Tathata), not relying on Buddha-lands, manifesting immeasurable forms, universally responding to sentient beings, according to the types of beings, for the sake of manifestation. All worlds, immeasurable Buddha-lands, capable of manifesting, entering all Dharma-gates. Bodhisattva Samantabhadra, possessing pure vows, like this comparison, immeasurable freedom. All assemblies of seas, immeasurable and boundless, each in their Buddha-lands, manifesting purity. Like all of this, all appear in the body, according to their arising and ceasing, all known in a single thought.' At that time, Bodhisattva Samantabhadra, wishing to make the assembly rejoice again, spoke in verses: 'The deep wisdom and merit of all Buddhas is like an ocean, filling immeasurable and boundless lands, skillful means follow what the assembly should see,'
盧舍那佛轉法輪。 不可思議佛剎海， 于無量劫令清凈， 最勝導師照一切， 悉能調伏眾生海。 眾生大海難可測， 諸佛境界不思議， 眾生樂惡著諸有， 不能了知無上道。 功德法海長養心， 常能親近善知識， 恒為諸佛所護念， 是等能度得上智。 離諸諂曲心清凈， 廣大慈悲無邊際， 深心凈信無厭足， 彼聞是法喜無量。 普賢菩薩諸地愿， 安諦善住能順行， 游心法界如虛空， 是人乃知佛境界。 一切菩薩得善利， 能見自在最勝尊， 非余境界之所知， 普賢方便皆得入。 無量無邊諸眾生， 一切如來所護念， 於一切處轉法輪， 盧舍那佛境界力。 一切剎土及諸佛， 在我身內無所礙， 我於一切毛孔中， 現佛境界諦觀察。 普賢菩薩所願行， 無量無邊悉具足， 普眼境界清凈身， 我今演說仁諦聽。」
爾時，普賢菩薩告諸菩薩言：「佛子！世界海有十種事，去、來、今佛之所演說，所謂：說世界海、起具因緣世界海、住世界海、形世界海、體世界海、莊嚴世界海、清凈世界海、如來出世世界海、劫世界海、壞方便世界海。諸佛子！世界海有如是等十種事為首，乃至有世界海塵數種事
【現代漢語翻譯】 現代漢語譯本 盧舍那佛（Vairocana Buddha）轉動法輪。 不可思議的佛剎海，在無量劫中使其清凈， 最殊勝的導師照耀一切，完全能夠調伏眾生之海。 眾生之海難以測度，諸佛的境界不可思議， 眾生喜愛惡行，執著于各種存在，不能瞭解無上的道。 功德法海滋養內心，常常能夠親近善知識， 恒常被諸佛所護念，這樣的人能夠度脫，獲得上等的智慧。 遠離一切虛偽諂媚，內心清凈，廣大慈悲沒有邊際， 內心深處清凈的信仰沒有厭足，他們聽聞此法，歡喜無量。 普賢菩薩（Samantabhadra Bodhisattva）的各種願行，安住于真諦，善於順應修行， 心遊法界如同虛空，這樣的人才瞭解佛的境界。 一切菩薩都獲得善利，能夠見到自在最殊勝的尊者， 不是其他境界所能瞭解的，普賢菩薩的方便法門都能進入。 無量無邊的眾生，都被一切如來所護念， 在一切處轉動法輪，這是盧舍那佛的境界力量。 一切剎土以及諸佛，都在我的身內，沒有障礙， 我於一切毛孔中，顯現佛的境界，仔細觀察。 普賢菩薩的願行，無量無邊，全部具足， 普眼境界清凈之身，我現在演說，你們仔細聽聞。」
這時，普賢菩薩告訴諸位菩薩說：『佛子！世界海有十種事，過去、現在、未來諸佛所演說的，所謂：說世界海、世界海生起的因緣、世界海的安住、世界海的形狀、世界海的本體、世界海的莊嚴、世界海的清凈、如來出世的世界海、劫的世界海、壞滅方便的世界海。諸位佛子！世界海有如此等十種事為首，乃至有世界海微塵數種事。』
【English Translation】 English version Vairocana Buddha turns the Dharma wheel. The inconceivable ocean of Buddha-lands, made pure in immeasurable kalpas, The most excellent guide illuminates all, able to subdue the ocean of sentient beings. The ocean of sentient beings is difficult to fathom, the realms of the Buddhas are inconceivable, Sentient beings delight in evil, clinging to various existences, unable to understand the supreme path. The ocean of meritorious Dharma nourishes the mind, always able to draw near to good teachers, Constantly protected and remembered by all Buddhas, these beings are able to cross over and attain supreme wisdom. Free from all deceit and flattery, with a pure mind, vast compassion without limit, With deep and pure faith, never satisfied, they hear this Dharma and rejoice immeasurably. The various vows and practices of Samantabhadra Bodhisattva, abiding in truth, skillfully following the practice, Their minds roam the Dharma realm like empty space, these people then understand the realm of the Buddha. All Bodhisattvas obtain good benefits, able to see the self-existent, most excellent honored one, Not known by other realms, all of Samantabhadra's skillful means can be entered. Immeasurable and boundless sentient beings, all are protected and remembered by all Tathagatas, Turning the Dharma wheel in all places, this is the power of Vairocana Buddha's realm. All lands and all Buddhas, are within my body, without obstruction, In all my pores, I manifest the realm of the Buddha, observing carefully. The vows and practices of Samantabhadra Bodhisattva, immeasurable and boundless, are all complete, The pure body of the realm of the Universal Eye, I now expound, you should listen carefully.」
At that time, Samantabhadra Bodhisattva told all the Bodhisattvas, 『Buddha-sons! There are ten matters concerning the ocean of worlds, spoken of by the Buddhas of the past, present, and future, namely: speaking of the ocean of worlds, the causes and conditions for the arising of the ocean of worlds, the abiding of the ocean of worlds, the shape of the ocean of worlds, the substance of the ocean of worlds, the adornment of the ocean of worlds, the purity of the ocean of worlds, the ocean of worlds where the Tathagatas appear, the kalpa of the ocean of worlds, and the skillful means for the destruction of the ocean of worlds. Buddha-sons! The ocean of worlds has these ten matters as the foremost, and even as many matters as there are dust particles in the ocean of worlds.』
。諸佛子！當知一切世界海，有世界海塵數因緣具故成，已成、今成、當成，所謂：如來神力故，法應如是故，眾生行業故，一切菩薩應得無上道故，普賢菩薩善根故，菩薩嚴凈佛土願行解脫自在故，如來無上善根依果故，普賢菩薩自在願力故，如是等世界海塵數因緣具故，一切世界海成。」
爾時，普賢菩薩以偈頌曰：
「佛智境界， 不可思議， 自在善住， 悉皆如是。 無量無邊， 諸世界海， 盧舍那佛， 悉能嚴凈。 如應化度， 一切菩薩， 無量愿海， 皆悉清凈。 十方佛土， 一切眾生， 以不思議， 而覺悟之。 一切菩薩， 無量自在， 度一切智， 方便法門， 出生一切， 無量愿海。 起諸世界， 猶如虛空， 普行一切， 菩薩善行， 入佛境界， 無量無邊。 悉能嚴凈， 十方佛剎， 一一佛土， 無量劫行， 眾生心境， 不可思議。 業能悉起， 一切剎海， 眾生垢穢， 國不清凈， 行業無量， 世界不同。 諸佛剎海， 凈莊嚴藏， 離垢雜寶， 以為校飾， 長養無垢， 弘誓願海。 佛子能凈， 無數國土， 若有菩薩， 修普賢行， 常能
【現代漢語翻譯】 現代漢語譯本： 諸位佛子！應當知道，一切世界海的形成，有如世界海微塵數般多的因緣聚合而成，這些世界海有已經形成的、正在形成的、以及將要形成的。這些因緣包括：如來的神力，法理本應如此，眾生的行為業力，一切菩薩應當證得無上菩提道，普賢菩薩的善根，菩薩爲了莊嚴清凈佛土所發的願行和解脫自在，如來無上善根所依的果報，普賢菩薩的自在願力，以及其他如世界海微塵數般多的因緣聚合，這一切使得一切世界海得以形成。
這時，普賢菩薩以偈頌說道：
『佛的智慧境界，不可思議，自在安住，一切都是如此。無量無邊的諸世界海，盧舍那佛（Vairocana Buddha）都能莊嚴清凈。如應化度，一切菩薩，無量的愿海，都清凈無染。十方佛土，一切眾生，以不可思議的力量，而覺悟他們。一切菩薩，擁有無量的自在，度一切智，以方便法門，出生一切無量的愿海。興起諸世界，猶如虛空，普遍實行一切菩薩的善行，進入佛的境界，無量無邊。都能莊嚴清凈，十方佛剎，一一佛土，經歷無量劫的修行，眾生的心境，不可思議。業力能生起一切剎海，眾生的污垢，國土不清凈，行為業力無量，世界各不相同。諸佛的剎海，清凈莊嚴的寶藏，以離垢的雜寶作為裝飾，長養無垢的弘誓願海。佛子能夠清凈無數國土，如果有菩薩，修習普賢行，常常能夠』
【English Translation】 English version: Oh, Buddhas' children! You should know that the formation of all world-seas is due to the aggregation of causes and conditions as numerous as the dust particles in the world-seas. These world-seas include those that have already formed, those that are forming, and those that will form. These causes and conditions include: the divine power of the Tathagata (如來), the principle that the Dharma (法) should be so, the karmic actions of sentient beings, the fact that all Bodhisattvas should attain the unsurpassed path of enlightenment, the roots of goodness of Samantabhadra Bodhisattva (普賢菩薩), the vows and practices of Bodhisattvas to adorn and purify Buddha lands and their liberation, the fruition of the unsurpassed roots of goodness of the Tathagata, the free and powerful vows of Samantabhadra Bodhisattva, and other causes and conditions as numerous as the dust particles in the world-seas. All these contribute to the formation of all world-seas.
At that time, Samantabhadra Bodhisattva spoke in verses:
'The realm of Buddha's wisdom is inconceivable, freely abiding, all is like this. The immeasurable and boundless world-seas, Vairocana Buddha (盧舍那佛) is able to adorn and purify them all. As appropriate, he transforms and liberates, all Bodhisattvas, their immeasurable oceans of vows, are all pure and undefiled. The Buddha lands of the ten directions, all sentient beings, are awakened by inconceivable power. All Bodhisattvas, possessing immeasurable freedom, liberating all wisdom, through skillful means, give rise to all immeasurable oceans of vows. They raise up worlds, like empty space, universally practicing all the good deeds of Bodhisattvas, entering the realm of the Buddha, immeasurable and boundless. They are able to adorn and purify, the Buddha lands of the ten directions, each Buddha land, through countless kalpas of practice, the minds of sentient beings, are inconceivable. Karma is able to give rise to all the seas of lands, the defilements of sentient beings, the lands are not pure, the karmic actions are immeasurable, the worlds are different. The Buddha's seas of lands, the pure and adorned treasures, are decorated with undefiled mixed jewels, nurturing the undefiled oceans of great vows. The Buddha's children are able to purify countless lands, if there are Bodhisattvas, who cultivate the practices of Samantabhadra, they are always able to'
履行， 清凈法界。 當知是等， 功德如佛， 能出無量， 如來剎海， 於一念中， 悉遍十方。 能現一切， 菩薩所行， 甚深清凈， 猶如虛空， 等空界者， 自在如是。 一切道場， 諸如來前， 坐寶蓮華， 現眾妙色， 于其身內， 容一切剎。 又一念中， 示現三世， 入巧方便， 起諸剎海， 於三世國， 示現成佛。 盧舍那佛， 此土清凈， 眾寶成就， 無有邊際。」
爾時，普賢菩薩告諸菩薩言：「佛子！一一世界海所依住，如世界微塵數，所謂：依一切莊嚴住、或依虛空住、或依一切寶住、或依佛光明住、或依幻業住、或依摩訶那伽金剛力士掌中住、或依普賢菩薩願力住。」
是時，普賢菩薩以偈頌曰：
「無量無邊佛剎海， 離垢妙寶以莊嚴， 摩尼寶王清凈照， 最勝威神靡不見。 清凈剎海住虛空， 寶王妙藏光普照， 暢發無量微妙音， 宣揚佛道靡不欣。 種種華光善喜樂， 如意寶珠為莊嚴， 無量光網彌覆上， 種種香云遍充滿。 無量無邊妙蓮華， 青琉璃寶以為臺， 清凈國土甚奇妙， 一切諸佛莊嚴故。 或有諸佛清凈土， 以佛威神得安
【現代漢語翻譯】 現代漢語譯本 履行清凈的法界（dharma-dhātu，一切事物存在的真實本質）。應當知道，這些功德如同佛陀一樣，能夠顯現無量如來（tathāgata，佛的稱號）的剎海（buddha-kṣetra，佛的國土），在一念之間，就能遍佈十方。能夠顯現一切菩薩（bodhisattva，追求覺悟的修行者）所行的甚深清凈的境界，猶如虛空一般，與虛空界相等，自在無礙。在一切道場（bodhimaṇḍa，覺悟的場所），在諸如來面前，坐于寶蓮花之上，顯現各種美妙的色彩，在其身內，容納一切剎土。又在一念之間，示現過去、現在、未來三世，進入巧妙的方便法門，興起諸剎海，在三世的國土中，示現成佛。盧舍那佛（Vairocana，光明遍照佛），此土清凈，以眾寶成就，沒有邊際。 這時，普賢菩薩（Samantabhadra，象徵一切菩薩行愿的菩薩）告訴諸菩薩說：『佛子們！每一個世界海（lokadhātu-samudra，無數世界組成的整體）所依住的地方，如同世界微塵數一樣多，它們或者依一切莊嚴而住，或者依虛空而住，或者依一切寶物而住，或者依佛的光明而住，或者依幻化的業力而住，或者依摩訶那伽（mahānāga，大龍）金剛力士的掌中而住，或者依普賢菩薩的願力而住。』 這時，普賢菩薩以偈頌說道： 『無量無邊的佛剎海，以離垢的妙寶來莊嚴，摩尼寶王（maṇi-ratna-rāja，如意寶珠）清凈照耀，最殊勝的威神無所不見。清凈的剎海安住于虛空，寶王妙藏的光芒普照，暢發無量微妙的音聲，宣揚佛道，無不歡欣。種種華光令人喜悅，以如意寶珠作為莊嚴，無量的光網覆蓋其上，種種香云遍滿虛空。無量無邊的美妙蓮花，以青琉璃寶作為蓮臺，清凈的國土極其奇妙，因為一切諸佛的莊嚴。或者有些佛的清凈國土，以佛的威神力而得以安立。』
【English Translation】 English version Fulfilling the pure dharma-dhātu (the true essence of all things). It should be known that these merits are like those of the Buddhas, capable of manifesting immeasurable buddha-kṣetras (Buddha-lands), and in a single thought, they can pervade the ten directions. They can manifest all the profound and pure practices of the bodhisattvas (beings seeking enlightenment), like the void, equal to the realm of space, free and unhindered. In all bodhimaṇḍas (places of enlightenment), before all the tathāgatas (Buddhas), they sit upon jeweled lotuses, manifesting various wondrous colors, and within their bodies, they contain all buddha-lands. Moreover, in a single thought, they manifest the three periods of time—past, present, and future—entering into skillful means, raising up buddha-kṣetras, and in the lands of the three periods, they manifest the attainment of Buddhahood. Vairocana (the Buddha of radiant light), this land is pure, accomplished with various jewels, without limit. At that time, Samantabhadra (the bodhisattva symbolizing the vows and practices of all bodhisattvas) addressed the bodhisattvas, saying: 『Buddha-sons! The places where each world-sea (a vast collection of worlds) abides are as numerous as the dust particles of the world. They abide either relying on all adornments, or relying on space, or relying on all jewels, or relying on the light of the Buddhas, or relying on illusory karma, or relying on the palms of the mahānāga (great dragon) vajra-strong men, or relying on the power of the vows of Samantabhadra.』 At that time, Samantabhadra spoke in verses, saying: 『Immeasurable and boundless buddha-kṣetras, adorned with immaculate and wondrous jewels, the maṇi-ratna-rāja (wish-fulfilling jewel) shines purely, and the most supreme majestic power is seen everywhere. The pure buddha-kṣetras abide in space, the light of the wondrous treasury of jewels shines everywhere, freely emitting immeasurable subtle sounds, proclaiming the Buddha-path, causing all to rejoice. Various flower lights bring joy and delight, adorned with wish-fulfilling jewels, immeasurable nets of light cover them, and various fragrant clouds fill the space. Immeasurable and boundless wondrous lotuses, with blue lapis lazuli as their platforms, the pure lands are extremely marvelous, because of the adornments of all the Buddhas. Or some pure lands of the Buddhas, are established by the majestic power of the Buddhas.』
住， 見離垢凈眾妙寶， 無量菩薩悉充滿。 或有諸佛清凈土， 金剛力士掌中住， 十力世雄盧舍那， 常為一切轉法輪。 或依寶樹平正住， 依香焰云亦如是， 有依水輪住堅固， 或依金剛海座住， 有住金剛勝妙幢， 種種寶華彌覆上， 無量自在一切處， 盧舍那佛令眾見。 眾雜異色長光明， 普流一切佛世界， 悉見種種莊嚴藏， 離垢微妙甚清凈。 彼以一切愿海力， 無量種種所依住， 諸如來云悉充滿， 常依清凈虛空住。 或有佛剎處上方， 依凈菩薩天冠住， 彼現無量佛自在， 佛子妙音凈業化。 諸法界等佛國土， 譬如電光亦如幻， 紺琉璃寶廣清凈， 悉從離垢凈業起。 普現種種莊嚴藏， 依止虛空靜安住， 行業境界不可議， 佛令眾生普得見。 一切塵等諸佛剎， 普賢菩薩一念起， 無量劫行化眾生， 充滿法界現自在。 一一微塵中， 佛國海安住， 佛云遍護念， 彌綸覆一切。 於一微塵中， 佛現自在力， 一切微塵中， 神變亦如是， 諸佛及神力， 盧舍那示現。」
爾時，普賢菩薩告諸菩薩言：「佛子！諸世界海有種種形，或方、或圓、或
【現代漢語翻譯】 現代漢語譯本 安住于， 看見遠離塵垢的清凈、奇妙的寶物，無數菩薩充滿其中。 有的佛的清凈國土，金剛力士（佛教護法神）在其掌中安住， 具有十種力量的世間雄杰盧舍那佛（報身佛），常為一切眾生轉法輪（宣講佛法）。 有的依傍寶樹平穩安住，有的依傍香焰云也是如此， 有的依傍水輪安住堅固，有的依傍金剛海座安住， 有的安住在金剛勝妙的寶幢上，種種寶華覆蓋其上， 無量自在地在一切處，盧舍那佛令眾生看見。 眾多雜色發出長長的光明，普遍流佈到一切佛的世界， 都能看見種種莊嚴的寶藏，遠離塵垢，微妙而又非常清凈。 他們以一切愿海的力量，安住在無量種種的依處， 諸如來的雲彩都充滿其中，常常依傍清凈的虛空安住。 有的佛剎處在上方，依傍清凈菩薩的天冠安住， 他們顯現無量佛的自在，佛子以美妙的聲音凈化業力。 諸法界等同的佛國土，譬如電光也如幻影， 紺琉璃寶（深藍色琉璃）廣大清凈，都從遠離塵垢的清凈業力而生起。 普遍顯現種種莊嚴的寶藏，依止虛空靜謐安住， 行業境界不可思議，佛令眾生普遍得見。 一切微塵等同的諸佛剎土，普賢菩薩（佛教四大菩薩之一）一念之間就能生起， 在無量劫中教化眾生，充滿法界顯現自在。 在每一個微塵中，佛國海安住， 佛的雲彩普遍守護憶念，瀰漫覆蓋一切。 在一個微塵中，佛顯現自在的力量， 在一切微塵中，神通變化也是如此， 諸佛和神通的力量，都是盧舍那佛所示現的。 這時，普賢菩薩告訴諸位菩薩說：『佛子們！諸世界海有種種形狀，有的方形，有的圓形，有的』
【English Translation】 English version Abiding, Seeing the pure and wondrous treasures free from defilement, countless Bodhisattvas are filled within. Some Buddhas' pure lands, Vajra warriors (Buddhist guardian deities) abide in their palms, The ten-powered hero of the world, Vairocana Buddha (Sambhogakaya Buddha), constantly turns the Dharma wheel (preaches the Dharma) for all beings. Some abide steadily by precious trees, and some by fragrant flame clouds as well, Some abide firmly by water wheels, and some by Vajra sea seats, Some abide on the Vajra's supreme and wondrous banners, covered with various precious flowers, Boundlessly and freely in all places, Vairocana Buddha causes beings to see. Numerous mixed colors emit long rays of light, universally flowing to all Buddha worlds, All can see the various adorned treasures, free from defilement, subtle and extremely pure. They, with the power of all vows' ocean, abide in countless various supports, The clouds of all Tathagatas are filled within, constantly abiding by the pure void. Some Buddha lands are located above, abiding by the pure Bodhisattvas' heavenly crowns, They manifest the boundless freedom of the Buddhas, the Buddha's children purify karma with wondrous sounds. The Buddha lands equal to all Dharma realms, are like lightning and like illusions, The lapis lazuli treasures (deep blue lapis lazuli) are vast and pure, all arising from pure karma free from defilement. Universally manifesting various adorned treasures, relying on the void, they abide in tranquility, The realm of actions is inconceivable, the Buddha causes all beings to see. All dust-like Buddha lands, Samantabhadra Bodhisattva (one of the four great Bodhisattvas in Buddhism) can generate in a single thought, In countless kalpas, he transforms beings, filling the Dharma realm and manifesting freedom. In each and every dust mote, the ocean of Buddha lands abides, The Buddha's clouds universally protect and remember, pervading and covering all. In one dust mote, the Buddha manifests his power of freedom, In all dust motes, the divine transformations are also like this, The Buddhas and their divine powers are all manifestations of Vairocana. At that time, Samantabhadra Bodhisattva told all the Bodhisattvas: 'Buddha's children! The oceans of worlds have various shapes, some square, some round, some'
非方圓、或如水洄澓、或復如華形、或種種眾生形者。」
爾時，普賢菩薩以偈頌曰：
「剎海無有量， 殊形異莊嚴， 十方世界海， 見諸雜種相， 或圓或四方， 或復非方圓， 三維及八隅， 狀若摩尼寶。 一切諸業海， 種種別異故， 有如金剛掌， 莊嚴坦平正。
「煉真金色， 清凈妙形， 入于無量， 正法之門。 諸佛剎海， 種種之藏， 猶如大云， 懸處虛空。 彼寶輪地， 妙凈分明， 盧舍那佛， 光明悉照。 諸佛國土， 起由心業， 無量種形， 而以莊嚴。 彼國一切， 各各自在， 如來剎海， 現無量相， 或有凈穢， 苦樂不同。 法常流轉， 變現如是， 一切業海， 不可思議。 一毛孔中， 無量佛剎， 莊嚴清凈， 曠然安住。 彼一切處， 盧舍那佛， 于眾海中， 演說正法。 於一塵內， 微細國土， 一切塵等， 悉于中住。 一切世界， 有種種形， 悉于其中， 轉尊法輪。 是弘誓願， 自在之力， 一一塵中， 現一切剎。 譬如幻化， 亦如虛空， 諸心業力， 之所莊嚴。 一一塵中， 眾生
【現代漢語翻譯】 現代漢語譯本 『不是方形或圓形，或者像水流回旋，或者又像花朵的形狀，或者像各種各樣的眾生形狀。』
當時，普賢菩薩用偈頌說道：
『剎土世界無邊無量，形狀各異，裝飾莊嚴， 十方世界海洋，見到各種各樣的形態， 有的圓形，有的方形，有的不是方形也不是圓形， 有三維的，有八角的，形狀像摩尼寶（如意寶珠）。 一切諸業形成的海洋，因為種種不同的緣故， 有的像金剛的手掌，裝飾得平坦端正。
煉就的真金色，清凈美妙的形狀，進入無量， 正法的門徑。諸佛的剎土世界，是種種寶藏， 猶如大云，懸掛在虛空中。那寶輪的地面， 美妙清凈，分明可見，盧舍那佛（報身佛）的光明全部照耀。 諸佛的國土，由心念業力而生起，有無量種形狀， 以此來裝飾莊嚴。那些國土的一切，各自自在， 如來的剎土世界，顯現無量的相狀，有的清凈，有的污穢， 苦樂各不相同。 法常流轉，變化顯現如此，一切業力之海， 不可思議。在一毛孔中，有無量佛剎， 裝飾得清凈，廣闊安穩地存在。在所有這些地方， 盧舍那佛，在眾多的世界中，演說正法。 在一微塵內，有微細的國土，一切微塵等同， 都存在於其中。一切世界，有種種形狀， 都在其中，轉動尊貴的法輪。這是弘大的誓願， 自在的力量，在每一微塵中，顯現一切剎土。 譬如幻化，也像虛空，是諸心業的力量， 所裝飾莊嚴的。在每一微塵中，眾生
【English Translation】 English version 'Not square or round, or like water swirling back, or like the shape of a flower, or like the shapes of various living beings.'
At that time, Samantabhadra Bodhisattva spoke in verse:
'The lands of the Buddha realms are immeasurable, with diverse forms and magnificent adornments, The oceans of the ten directions' worlds, see all kinds of different appearances, Some are round, some are square, some are neither square nor round, Some are three-dimensional, some are eight-cornered, shaped like a mani jewel (wish-fulfilling gem). All the oceans of karma, because of various differences, Some are like the palm of a vajra, adorned to be flat and upright.
Refined true gold, pure and wondrous forms, entering the immeasurable, The gate of the true Dharma. The Buddha's lands, are all kinds of treasures, Like great clouds, suspended in the void. That ground of the treasure wheel, Wondrously pure and clear, the light of Vairocana Buddha (the Sambhogakaya Buddha) shines everywhere. The Buddha's lands, arise from the power of mind and karma, with immeasurable forms, To adorn and beautify them. All in those lands, are each self-existent, The Buddha's lands, manifest immeasurable appearances, some are pure, some are impure, With different experiences of suffering and joy. The Dharma constantly flows, transforming and manifesting in this way, all the oceans of karma, Are inconceivable. Within a single pore, there are immeasurable Buddha lands, Adorned to be pure, vast and peacefully abiding. In all these places, Vairocana Buddha, in the midst of many worlds, expounds the true Dharma. Within a single mote of dust, there are subtle lands, all motes of dust are equal, All exist within them. All worlds, have various forms, All within them, turn the honored Dharma wheel. This is the great vow, The power of self-existence, in each mote of dust, manifests all lands. Like an illusion, also like the void, it is the power of all mental karma, That adorns and beautifies them. In each mote of dust, living beings
數等， 諸化佛云， 神力自在。 于微塵中， 善住佛剎， 盧舍那佛， 現法如是。」
爾時，普賢菩薩告諸菩薩言：「佛子！諸世界海有種種體，悉應當知，所謂：一切寶莊嚴體、或一寶體、或金剛堅固地體、或眾香體、或日珠輪體。」
爾時，普賢菩薩以偈頌曰：
「或有世界海， 眾寶所合成， 堅固不可壞， 安住寶蓮華。 或勝光明起， 清凈暉焰照， 眾妙莊嚴剎， 依止虛空住。 或有光明剎， 依止光明住， 光明雲莊嚴， 諸菩薩宮殿。 或有佛剎海， 猶如電光住， 言取不可得， 斯由願力起。 或有摩尼寶， 日光明藏照， 貫真珠輪地， 菩薩悉充滿。 或有寶焰剎， 光明雲蔭覆， 一切寶莊嚴， 悉皆有變化。 或有眾相體， 微妙相莊嚴， 間錯雜寶冠， 一切佛所化。 心海業所起， 國土隨樂住， 諭如幻無方， 皆從妄想生。 如來身光明， 摩尼剎安住， 正覺云彌覆， 一切佛自在。 或普賢菩薩， 化現佛剎海， 一切寶校飾， 願力所莊嚴。」
爾時，普賢菩薩告諸菩薩言：「佛子！諸世界海有世界海微塵等莊嚴，悉應當知，所謂：一切境
【現代漢語翻譯】 現代漢語譯本 諸佛的化身數量眾多，他們的神通力量自在無礙。在微小的塵埃中，他們都能安穩地住立於佛剎之中。盧舍那佛（Vairocana Buddha）所展現的法則是如此。
這時，普賢菩薩（Samantabhadra Bodhisattva）告訴諸位菩薩說：『佛子們！諸世界海有各種各樣的本體，你們都應當瞭解，它們分別是：一切以寶物莊嚴的本體、或單一寶物的本體、或金剛般堅固的土地本體、或眾香的本體、或日珠輪的本體。』
這時，普賢菩薩以偈頌說道：
『有的世界海，是由眾寶合成，堅固不可摧毀，安住在寶蓮花之上。 有的世界海，升起殊勝的光明，清凈的光輝照耀，以各種奇妙的莊嚴裝飾，依止虛空而住。 有的光明佛剎，依止光明而住，以光明雲來莊嚴，是諸菩薩的宮殿。 有的佛剎海，猶如閃電般存在，言語無法捕捉，這是由願力所產生的。 有的世界海，以摩尼寶（Mani jewel）和日光寶藏照耀，貫穿著真珠輪的土地，菩薩們充滿其中。 有的世界海，是寶焰佛剎，被光明雲所覆蓋，一切都以寶物莊嚴，並且都有變化。 有的世界海，具有各種不同的形態，以微妙的形態來莊嚴，交錯著各種寶冠，都是諸佛所化現的。 心海的業力所產生，國土隨著心意而安住，如同幻象般無常，一切都從虛妄的念頭產生。 如來（Tathagata）的身光，安住在摩尼寶的佛剎中，正覺的雲彩覆蓋著，一切佛都自在無礙。 有的普賢菩薩，化現出佛剎海，一切都以寶物裝飾，由願力所莊嚴。』
這時，普賢菩薩告訴諸位菩薩說：『佛子們！諸世界海有如世界海微塵般眾多的莊嚴，你們都應當瞭解，它們分別是：一切境界
【English Translation】 English version The manifestations of all Buddhas are numerous, and their spiritual powers are free and unhindered. Within tiny dust motes, they can securely reside in Buddha-lands. Such is the Dharma manifested by Vairocana Buddha (the cosmic Buddha).
At that time, Samantabhadra Bodhisattva (the Bodhisattva of Universal Worthiness) addressed the Bodhisattvas, saying: 'Children of the Buddha! The oceans of worlds have various kinds of substance, which you should all understand. They are: substances adorned with all kinds of treasures, or substances of a single treasure, or substances of diamond-like solid ground, or substances of various fragrances, or substances of sun-pearl wheels.'
At that time, Samantabhadra Bodhisattva spoke in verse, saying:
'Some oceans of worlds are formed from various treasures, solid and indestructible, resting upon jeweled lotuses. Some oceans of worlds arise with superior light, pure radiance shining, adorned with various wonderful decorations, dwelling in space. Some Buddha-lands of light dwell in light, adorned with clouds of light, which are the palaces of the Bodhisattvas. Some oceans of Buddha-lands exist like flashes of lightning, impossible to grasp with words, arising from the power of vows. Some oceans of worlds are illuminated by Mani jewels (wish-fulfilling jewels) and the treasury of sunlight, pervading lands of pearl wheels, filled with Bodhisattvas. Some oceans of worlds are flame-jewel Buddha-lands, covered by clouds of light, all adorned with treasures, and all subject to transformation. Some oceans of worlds have various forms, adorned with subtle forms, interspersed with various jeweled crowns, all manifested by the Buddhas. Arising from the karma of the ocean of mind, lands dwell according to one's desires, like illusions without fixed form, all born from deluded thoughts. The light of the Tathagata's (Buddha's) body dwells in Mani-jewel Buddha-lands, covered by clouds of perfect enlightenment, all Buddhas are free and unhindered. Some Samantabhadra Bodhisattvas manifest oceans of Buddha-lands, all adorned with treasures, embellished by the power of vows.'
At that time, Samantabhadra Bodhisattva addressed the Bodhisattvas, saying: 'Children of the Buddha! The oceans of worlds have adornments as numerous as the dust motes in the oceans of worlds, which you should all understand. They are: all realms
界種種云莊嚴、一切世界眾生行業莊嚴、三世諸佛及普賢菩薩願力莊嚴，有如是等世界海微塵數莊嚴。」
爾時，普賢菩薩以偈頌曰：
「如世界海微塵等， 不可思議業果報， 一切十方世界海， 種種嚴凈廣無邊。 無量凈色普莊嚴， 上妙功德常充滿， 雜光明雲出梵音， 聞於一切諸佛剎。 菩薩無量功德海， 妙聲遍滿一切剎， 諸誓願云具莊嚴， 聲震十方世界海。 眾生業海廣無際， 凈莊嚴云出妙音， 業報如寶隨應變， 諸佛力故悉周滿。 一切三世諸如來， 自在普現無量剎， 一一境界一切佛， 莊嚴剎海皆悉見。 過去未來現在劫， 一切十方諸世界， 于無量劫凈莊嚴， 一一佛剎皆悉見。 一切境界諸佛云， 數等眾生滿十方， 佛自在行令眾知， 是謂如來莊嚴剎。 眾香焰流及華流， 一切眾寶摩尼流， 種種眾妙莊嚴云， 皆悉校飾諸佛剎。 十方世界諸道場， 一切眾具妙莊嚴， 靡不睹見此剎海， 猶如空中電光現。 普賢菩薩佛子等， 悉能莊嚴諸佛剎， 眾生等劫凈行海， 於此世界悉顯現。」
爾時，普賢菩薩告諸菩薩言：「佛子！當知諸世界海有世界塵數清凈，所
【現代漢語翻譯】 現代漢語譯本 『有各種各樣的世界莊嚴，一切世界眾生的行業莊嚴，三世諸佛以及普賢菩薩（Samantabhadra Bodhisattva，代表一切菩薩的菩薩）的願力莊嚴，有像這樣世界海微塵數般的莊嚴。』
當時，普賢菩薩用偈頌說道：
『如同世界海微塵一樣多的，不可思議的業果報應，一切十方世界海，種種莊嚴清凈廣闊無邊。 無量清凈的色彩普遍莊嚴，上妙的功德常常充滿，混合的光明雲發出梵音，在一切諸佛的剎土都能聽到。 菩薩無量的功德海，美妙的聲音遍滿一切剎土，各種誓願云具足莊嚴，聲音震動十方世界海。 眾生的業海廣闊無邊際，清凈莊嚴的云發出美妙的聲音，業報如同寶物隨著因緣變化，諸佛的力量使之充滿一切。 一切三世的諸如來（Tathagata，佛的稱號），自在地普遍顯現在無量剎土，每一個境界都有一切佛，莊嚴的剎土海都能看見。 過去、未來、現在的劫數，一切十方的諸世界，在無量劫中清凈莊嚴，每一個佛剎都能看見。 一切境界的諸佛云，數量如同眾生充滿十方，佛自在的行持讓眾生知道，這就是如來莊嚴的剎土。 各種香焰流和花流，一切眾寶摩尼（Mani，寶珠）流，種種美妙的莊嚴云，都用來裝飾諸佛的剎土。 十方世界的各種道場，一切器具都美妙莊嚴，沒有看不到這個剎土海的，就像空中閃電一樣顯現。 普賢菩薩和佛子們，都能莊嚴諸佛的剎土，眾生等同劫數的清凈修行海，在這個世界都顯現出來。』
當時，普賢菩薩告訴諸菩薩說：『佛子們！應當知道諸世界海有世界微塵數般的清凈，所
【English Translation】 English version 'There are various kinds of world adornments, the adornments of the karmic activities of all sentient beings in all worlds, the adornments of the vows of the Buddhas of the three times and Samantabhadra Bodhisattva (the Bodhisattva representing all Bodhisattvas), there are adornments as numerous as the dust motes in a sea of worlds.'
At that time, Samantabhadra Bodhisattva spoke in verse:
'Like the dust motes in a sea of worlds, the inconceivable karmic retributions, all the seas of worlds in the ten directions, are adorned in various ways, pure, vast, and boundless. Immeasurable pure colors universally adorn, supreme merits are always full, mixed light clouds emit Brahma sounds, heard in all Buddha lands. The immeasurable sea of merits of Bodhisattvas, wonderful sounds pervade all lands, various vow clouds are fully adorned, sounds shake the seas of worlds in the ten directions. The sea of karmas of sentient beings is vast and boundless, pure and adorned clouds emit wonderful sounds, karmic retributions are like treasures that change according to conditions, the power of the Buddhas makes them fill everything. All the Tathagatas (Buddha's title) of the three times, freely appear in immeasurable lands, in every realm there are all Buddhas, the adorned seas of lands can all be seen. The past, future, and present kalpas, all the worlds in the ten directions, are purely adorned in immeasurable kalpas, every Buddha land can be seen. The clouds of Buddhas in all realms, their number equals the sentient beings filling the ten directions, the Buddhas' free actions let sentient beings know, this is what is called the adorned land of the Tathagata. Various incense flames and flower streams, all kinds of precious Mani (jewel) streams, various wonderful adorned clouds, all are used to decorate the Buddha lands. The various Bodhimandas (place of enlightenment) in the ten directions, all the implements are wonderfully adorned, there is nothing that cannot see this sea of lands, it appears like lightning in the sky. Samantabhadra Bodhisattva and the Buddha's children, all can adorn the Buddha lands, the pure practice sea of sentient beings equal to kalpas, all appear in this world.'
At that time, Samantabhadra Bodhisattva told all the Bodhisattvas, 'Buddha's children! You should know that the seas of worlds have a purity equal to the dust motes of worlds, the
謂：菩薩親近善知識，成就諸善根等，利一切眾生，凈滿一切諸波羅蜜，安住一切行地，有如是等世界塵數清凈。」
爾時，普賢菩薩以偈頌曰：
「一切佛剎諸莊嚴， 無數愿海方便生， 一切佛剎清凈色， 無量行海所修集。 久遠親近善知識， 一切凈妙諸業行， 慈悲普流潤眾生， 是故清凈佛剎海。 一切法門三昧地， 一切佛所凈德海， 禪門方便清凈地， 是故嚴凈佛剎海。 能起無量清凈心， 信佛堅固不可壞， 以忍方便凈無垢， 莊嚴剎海微妙色。 興功德云滿虛空， 利益一切修凈行， 眾生普獲無量德， 是故嚴凈佛剎海。 剎海方便等無量， 悉凈諸度無有餘， 修無盡愿波羅蜜， 是故嚴凈佛剎海。 幻化行起無有量， 一切諸法廣清凈， 種種方便凈眾生， 起是可樂佛剎海。 方便嚴凈一切地， 具足諸佛功德海， 令諸眾生竭苦源， 是故嚴凈佛剎海。 修凈力海無與等， 能凈一切眾生根， 恭敬供養無量佛， 是故嚴凈佛剎海。」
爾時，普賢菩薩告諸菩薩言：「佛子！當知一一世界海有世界海塵數諸佛出興於世，所謂：有佛興世，色身示現遍滿法界，或有短壽，或無量劫，如是一
{ "translations": [ "現代漢語譯本", "說：菩薩親近善知識（指引修行的人），成就各種善根等，利益一切眾生，圓滿一切諸波羅蜜（到達彼岸的方法），安住於一切修行階段，有像這樣如同世界微塵數量的清凈功德。」", "", "這時，普賢菩薩用偈頌說道：", "", 「一切佛剎（佛的國土）的莊嚴，無數愿海（如海洋般廣闊的願力）方便產生，一切佛剎清凈的色彩，是無量修行所累積的。", "長久親近善知識，一切清凈美好的行為，慈悲普遍流佈滋潤眾生，因此清凈佛剎如海。", "一切法門三昧（專注）的境界，一切佛所擁有的清凈功德如海，禪定方便的清凈境界，因此莊嚴清凈佛剎如海。", "能生起無量清凈的心，對佛的信念堅固不可動搖，用忍辱方便清凈無垢，莊嚴佛剎如海的微妙色彩。", "興起功德云充滿虛空，利益一切修行清凈的人，眾生普遍獲得無量功德，因此莊嚴清凈佛剎如海。", "佛剎如海的方便無量無邊，完全清凈各種度脫的方法沒有剩餘，修習無盡的願力波羅蜜，因此莊嚴清凈佛剎如海。", "幻化般的修行生起無量，一切諸法廣闊清凈，用種種方便清凈眾生，生起這樣令人喜愛的佛剎如海。", "用方便莊嚴清凈一切修行階段，具足諸佛的功德如海，使一切眾生竭盡痛苦的根源，因此莊嚴清凈佛剎如海。", "修習清凈的力量如海無與倫比，能清凈一切眾生的根性，恭敬供養無量諸佛，因此莊嚴清凈佛剎如海。」", "", "這時，普賢菩薩告訴諸位菩薩說：『佛子們！應當知道每一個世界海都有如世界海微塵數量的諸佛出現於世，所謂：有佛出現於世，色身示現遍滿法界，有的壽命短暫，有的壽命無量劫，像這樣'" ], "english_translations": [ "English version", "It is said: 『Bodhisattvas, by associating with good teachers (those who guide practice), accomplish all good roots, benefit all sentient beings, perfect all Paramitas (ways to reach the other shore), abide in all stages of practice, and possess such pure qualities as numerous as the dust particles in all the worlds.』", "", "At that time, Samantabhadra Bodhisattva spoke in verses:", "", "『All the adornments of Buddha-lands, arise from countless oceans of vows and skillful means; the pure colors of all Buddha-lands are accumulated through immeasurable practices.", "Having long associated with good teachers, all pure and wonderful actions, compassion universally flows and nourishes sentient beings, therefore, the Buddha-lands are as pure as the ocean.", "All Dharma-gates and Samadhi (concentration) states, the pure virtues of all Buddhas are like the ocean, the pure state of meditative skillful means, therefore, the Buddha-lands are adorned and pure like the ocean.", "Able to generate immeasurable pure minds, faith in the Buddha is firm and unbreakable, using patience and skillful means to purify without defilement, adorning the subtle colors of the Buddha-land ocean.", "Raising clouds of merit that fill the void, benefiting all who practice purity, sentient beings universally obtain immeasurable virtues, therefore, the Buddha-lands are adorned and pure like the ocean.", "The skillful means of the Buddha-land ocean are immeasurable, completely purifying all methods of deliverance without remainder, cultivating endless vows and Paramitas, therefore, the Buddha-lands are adorned and pure like the ocean.", "Illusory practices arise immeasurably, all Dharmas are vast and pure, using various skillful means to purify sentient beings, giving rise to such delightful Buddha-land oceans.", "Using skillful means to adorn and purify all stages of practice, fully possessing the ocean of virtues of all Buddhas, causing all sentient beings to exhaust the source of suffering, therefore, the Buddha-lands are adorned and pure like the ocean.", "Cultivating pure power like an ocean, unparalleled, able to purify the roots of all sentient beings, respectfully making offerings to immeasurable Buddhas, therefore, the Buddha-lands are adorned and pure like the ocean.』", "", "At that time, Samantabhadra Bodhisattva told all the Bodhisattvas, 『Buddha-sons! You should know that in each ocean of worlds, there are Buddhas appearing in the world as numerous as the dust particles in the ocean of worlds. That is to say: there are Buddhas appearing in the world, whose manifested bodies pervade the Dharma realm, some with short lifespans, some with immeasurable kalpas, like this』" ] }
一世界海有世界海塵數佛出興於世。」
爾時，普賢菩薩以偈頌曰：
「佛以無量方便門， 能起一切佛剎海， 隨順眾生所欲樂， 諸佛法王出興世。 如來法身不思議， 無色無相無倫匹， 示現色身為眾生， 十方受化靡不見。 或為眾生現短命， 或現長壽無量劫， 法身多門現十方， 常為世間良福田。 或有能令不思議， 十方剎海悉清凈， 或有能凈一剎土， 是彼方便愿所立。 或說不可思議乘， 佛普示現隨所樂， 或有如來說一乘， 是佛方便無有量。 自然無師得正覺， 或有濟度少眾生， 或有能於一念中， 化度無量眾生海。 或有於一毛孔中， 化佛云出不思議， 充滿一切十方界， 無量方便化眾生。 或佛音聲震十方， 隨諸眾生所欲樂， 無量億劫不斷絕， 度眾生海無有邊。 或有無量莊嚴剎， 清凈大眾圍繞坐， 充滿一切世界海， 佛遍處眾如空云。 是佛方便不思議， 慈海充滿遍一切， 入諸莊嚴方便門， 悉現一切眾生前。」
爾時，普賢菩薩告諸菩薩言：「佛子！當知世界海有世界海微塵等劫住，所謂：佛剎海，或住不可數劫，或住可數劫，有如是等世界海微塵
【現代漢語翻譯】 現代漢語譯本：一個世界海中有如世界海微塵數那樣多的佛陀出現於世。
當時，普賢菩薩以偈頌說道：
『佛陀以無量方便法門，能興起一切佛剎海（佛所居住的清凈國土）， 順應眾生所希望的快樂，諸佛法王（佛陀的尊稱）才出現於世。 如來的法身（佛陀的真身）不可思議，無色無相，無與倫比， 爲了眾生而示現色身（具有形體的身體），十方世界接受教化沒有看不到的。 有時爲了眾生示現短命，有時示現長壽無量劫， 法身以多種方式在十方世界顯現，常為世間眾生提供良田福報。 有時能令不可思議，十方剎海（佛土）都清凈， 有時能清凈一個剎土，這是佛陀方便願力所建立的。 有時宣說不可思議的乘（教法），佛陀普遍示現順應眾生的喜好， 有時如來說一乘（唯一的成佛之道），這是佛陀方便法門無有窮盡。 自然無師而獲得正覺（覺悟），有時救度的眾生很少， 有時能在一念之間，化度無量眾生海。 有時在一個毛孔中，化現佛云不可思議， 充滿一切十方世界，以無量方便教化眾生。 有時佛陀的聲音震動十方，順應眾生所希望的快樂， 無量億劫不斷絕，度化眾生海沒有邊際。 有時有無量莊嚴的佛剎，清凈的大眾圍繞而坐， 充滿一切世界海，佛陀普遍存在如虛空中的雲彩。 這是佛陀不可思議的方便，慈悲之海充滿遍一切， 進入各種莊嚴的方便法門，都顯現在一切眾生面前。』
當時，普賢菩薩告訴諸菩薩說：『佛子們！應當知道世界海有如世界海微塵數那樣多的劫數存在，所謂：佛剎海，有的存在不可數劫，有的存在可數劫，有像這樣等同於世界海微塵數那樣多的劫數。'
【English Translation】 English version: In one world-sea, there appear Buddhas as numerous as the dust particles in a world-sea.
At that time, Samantabhadra Bodhisattva spoke in verse:
'Buddhas, with immeasurable skillful means, can bring forth all Buddha-lands seas, In accordance with the pleasures desired by sentient beings, the Dharma Kings (Buddhas) appear in the world. The Tathagata's Dharma-body (the true body of the Buddha) is inconceivable, without color, without form, and without equal, Manifesting a physical body for sentient beings, all in the ten directions receive teachings and see it. Sometimes manifesting a short life for sentient beings, sometimes manifesting a long life for immeasurable kalpas, The Dharma-body manifests in many ways in the ten directions, always being a field of merit for the world. Sometimes able to make the inconceivable happen, all the lands-seas in the ten directions are purified, Sometimes able to purify one land, this is established by the Buddha's skillful means and vows. Sometimes expounding the inconceivable vehicle (teaching), the Buddha universally manifests according to what is desired, Sometimes the Tathagata speaks of the One Vehicle (the only path to Buddhahood), this is the Buddha's immeasurable skillful means. Naturally attaining perfect enlightenment without a teacher, sometimes saving few sentient beings, Sometimes able to, in a single thought, transform and liberate immeasurable seas of sentient beings. Sometimes from a single pore, clouds of transformed Buddhas emerge inconceivably, Filling all the ten directions, with immeasurable skillful means transforming sentient beings. Sometimes the Buddha's voice shakes the ten directions, in accordance with the pleasures desired by all sentient beings, For immeasurable billions of kalpas without ceasing, liberating the sea of sentient beings without end. Sometimes there are immeasurable adorned lands, with pure assemblies sitting in circles, Filling all the world-seas, the Buddhas are everywhere like clouds in the sky. This is the Buddha's inconceivable skillful means, the sea of compassion filling everywhere, Entering all the adorned skillful means, all appear before all sentient beings.'
At that time, Samantabhadra Bodhisattva told all the Bodhisattvas: 'Buddha-sons! You should know that world-seas exist for as many kalpas as there are dust particles in a world-sea. That is to say: Buddha-land seas, some exist for countless kalpas, some exist for countable kalpas, there are as many kalpas as there are dust particles in a world-sea.'
數劫住。」◎
◎爾時，普賢菩薩欲分別開示故，告一切眾言：「諸佛子！當知此蓮華藏世界海是盧舍那佛本修菩薩行時，于阿僧祇世界微塵數劫之所嚴凈，於一一劫恭敬供養世界微塵等如來一一佛所，凈修世界海微塵數願行。佛子！當知有須彌山微塵等風輪，持此蓮華藏莊嚴世界海：最下風輪名曰平等，彼持一切寶光明地；次上風輪名種種寶莊嚴，持清凈光寶地；次上風輪名功德勢，持密寶地；次上風輪名曰寶焰，持日不壞寶地；次上風輪名普莊嚴，持具足寶光明地；次上風輪名離垢清凈平等，持寶華焰地；次上風輪名曰方行，持一切真珠地；次上風輪名曰一切年，持一切時，一日、半月、一月、一年；次上風輪名普持勢，持一切須彌山地；次上風輪名莊嚴光明，能持一切有，如是次上有須彌山微塵等風輪。最上風輪名勝藏，持一切香水海；彼香水海中有大蓮華，名香幢光明莊嚴，持此蓮華藏莊嚴世界海；此世界海邊有金剛山周匝圍繞。」
爾時，普賢菩薩以偈頌曰：
「於此蓮華藏， 莊嚴世界海， 一切妙寶藏， 種種凈光明， 一切微塵等， 過去佛所住。 昔于諸有海， 離垢悉清凈， 無量大悲云， 充滿諸眾生。 舍離自己身， 如佛剎塵數， 于無量行海，
【現代漢語翻譯】 現代漢語譯本： 『數劫住。』 當時，普賢菩薩爲了分別開示，告訴所有大眾說：『各位佛子！應當知道這蓮華藏世界海是盧舍那佛（Vairocana Buddha）在過去修行菩薩道時，于無數世界微塵數劫中所莊嚴清凈的，在每一劫中都恭敬供養如世界微塵數一樣多的如來，在每一位佛那裡都清凈修習世界海微塵數一樣的願行。佛子！應當知道有如須彌山微塵數一樣的風輪，支撐著這蓮華藏莊嚴世界海：最下面的風輪名為平等，它支撐著一切寶光明地；其次上面的風輪名為種種寶莊嚴，支撐著清凈光寶地；其次上面的風輪名為功德勢，支撐著密寶地；其次上面的風輪名為寶焰，支撐著日不壞寶地；其次上面的風輪名為普莊嚴，支撐著具足寶光明地；其次上面的風輪名為離垢清凈平等，支撐著寶華焰地；其次上面的風輪名為方行，支撐著一切真珠地；其次上面的風輪名為一切年，支撐著一切時間，一日、半月、一月、一年；其次上面的風輪名為普持勢，支撐著一切須彌山地；其次上面的風輪名為莊嚴光明，能夠支撐一切有，像這樣依次向上有如須彌山微塵數一樣的風輪。最上面的風輪名為勝藏，支撐著一切香水海；那些香水海中有大蓮花，名為香幢光明莊嚴，支撐著這蓮華藏莊嚴世界海；這個世界海的邊緣有金剛山（Vajra Mountain）周匝圍繞。』 當時，普賢菩薩用偈頌說道： 『在這蓮華藏，莊嚴的世界海，一切奇妙的寶藏，種種清凈的光明，一切微塵數一樣多的，過去佛所居住的地方。 過去在諸有海中，遠離垢染都清凈，無量大悲的云，充滿所有眾生。 捨棄自己的身體，如佛剎土微塵數一樣多，在無量行海中，'
【English Translation】 English version: 'Abiding for countless kalpas.' At that time, Samantabhadra Bodhisattva, wishing to explain and reveal, addressed all the assembly, saying: 'Disciples of the Buddha! You should know that this Lotus Treasury World Sea was adorned and purified by Vairocana Buddha during his practice of the Bodhisattva path, over countless world-dust-particle kalpas. In each kalpa, he respectfully made offerings to as many Tathagatas as there are world-dust-particles, and in the presence of each Buddha, he purely cultivated as many vows and practices as there are world-sea-dust-particles. Disciples of the Buddha! You should know that there are wind wheels as numerous as Mount Sumeru dust particles, which support this adorned Lotus Treasury World Sea: The lowest wind wheel is called Equality, and it supports all the Treasure Light Grounds; the next wind wheel above is called Various Treasure Adornments, and it supports the Pure Light Treasure Ground; the next wind wheel above is called Power of Merit, and it supports the Secret Treasure Ground; the next wind wheel above is called Treasure Flame, and it supports the Sun-Indestructible Treasure Ground; the next wind wheel above is called Universal Adornment, and it supports the Complete Treasure Light Ground; the next wind wheel above is called Immaculate Purity and Equality, and it supports the Treasure Flower Flame Ground; the next wind wheel above is called Directional Practice, and it supports all the Pearl Grounds; the next wind wheel above is called All Years, and it supports all times, a day, a half-month, a month, a year; the next wind wheel above is called Universal Sustaining Power, and it supports all the Mount Sumeru Grounds; the next wind wheel above is called Adorned Light, and it can support all existences. In this way, there are wind wheels as numerous as Mount Sumeru dust particles, one above the other. The highest wind wheel is called Supreme Treasury, and it supports all the Fragrant Water Seas; in those Fragrant Water Seas, there are great lotuses, called Fragrant Banner Light Adornment, which support this adorned Lotus Treasury World Sea; the edge of this world sea is surrounded by Vajra Mountains.' At that time, Samantabhadra Bodhisattva spoke in verse: 'In this Lotus Treasury, the adorned world sea, all the wonderful treasures, various pure lights, as many as all the dust particles, where the Buddhas of the past resided. In the past, in the seas of existence, free from defilements, all pure, clouds of immeasurable great compassion, filling all living beings. Relinquishing their own bodies, as many as the dust particles of Buddha lands, in the immeasurable ocean of practices,'
常修令清凈， 是故蓮華藏， 世界海莊嚴。 一切虛空界， 光明遍充滿， 安住不可動， 勝風輪常持， 一切寶莊嚴， 妙風常流行。 盧舍那曠愿， 令國土嚴凈， 如意寶遍佈， 種種妙華敷， 以本願力故， 處在於虛空。 堅固善安住， 一切寶莊嚴， 十方一切界， 放清凈光云， 諸摩尼寶中， 無量菩薩云。 遍游十方國， 光明極熾盛， 寶華盛妙色， 莊嚴光明輪， 充滿諸法界， 十方靡不遍。 一切眾凈寶， 悉放光明雲， 十方諸世界， 一切皆充滿， 滅除一切苦， 安立無上道。 妙色悉普照， 一切世界海， 於此蓮華藏， 世界海之內， 一一微塵中， 見一切法界。 一切諸佛云， 放寶光明照， 是盧舍那剎， 有無量自在。 一切眾生等， 蓮華中諸佛， 興種種無量， 自在變化云。 釋梵諸天眾， 及轉輪聖王， 一切眾生類， 皆悉得安住。 變化放光明， 悉與法界等， 一切光明中， 出諸佛妙音。 知諸眾生心， 所念無有餘， 無數方便門， 調伏群生類。 離一切顛倒， 常住于寂靜， 無量光明雲， 悉與
【現代漢語翻譯】 現代漢語譯本 常修持以令自身清凈，因此蓮華藏（Padmagarbha）世界海才如此莊嚴。 一切虛空界，都被光明遍滿，安住不動，由殊勝的風輪恒常支撐。 一切都以珍寶莊嚴，美妙的風恒常流動。 盧舍那（Vairocana）佛以其廣大的願力，使國土莊嚴清凈，如意寶遍佈，各種美妙的蓮花盛開。 憑藉其本願的力量，安處於虛空中，堅固而善巧地安住，一切都以珍寶莊嚴。 十方一切世界，都放出清凈的光明雲，在各種摩尼寶中，有無量的菩薩云。 他們遍游十方國土，光明極其熾盛，寶華盛開，色彩美妙，莊嚴的光明輪，充滿一切法界，十方無處不遍及。 一切清凈的珍寶，都放出光明雲，十方諸世界，一切都被充滿，滅除一切痛苦，安立無上的菩提之道。 美妙的色彩普照一切世界海，在這蓮華藏世界海之內，每一個微塵中，都能見到一切法界。 一切諸佛的云，都放出珍寶光明照耀，這就是盧舍那佛的剎土，擁有無量的自在。 一切眾生等，以及蓮花中的諸佛，都興起種種無量的自在變化云。 釋（Śakra）梵（Brahmā）諸天眾，以及轉輪聖王，一切眾生種類，都能夠安住其中。 變化放出光明，與法界相等，一切光明中，發出諸佛美妙的聲音。 知曉一切眾生的心，他們所想的沒有遺漏，用無數的方便法門，調伏各種眾生。 遠離一切顛倒妄想，常住于寂靜之中，無量的光明雲，都與法界相等。
【English Translation】 English version Constantly cultivate to purify oneself, therefore the Padmagarbha (Lotus Treasury) world sea is so magnificent. All realms of empty space are filled with light, abiding immovably, constantly supported by the superior wind wheels. Everything is adorned with treasures, and wonderful winds constantly flow. Vairocana (The Illuminator) Buddha, with his vast vows, makes the land magnificent and pure, with wish-fulfilling jewels everywhere and various wonderful lotuses blooming. By the power of his original vows, he dwells in the empty space, firmly and skillfully abiding, everything adorned with treasures. All the worlds in the ten directions emit pure clouds of light, and within the various mani jewels, there are countless clouds of Bodhisattvas. They travel throughout the lands of the ten directions, their light extremely brilliant, with precious flowers blooming in beautiful colors, and the magnificent wheels of light fill all the realms of Dharma, pervading everywhere in the ten directions. All pure treasures emit clouds of light, filling all the worlds in the ten directions, eliminating all suffering, and establishing the unsurpassed path of Bodhi. The wonderful colors illuminate all the world seas, and within this Padmagarbha world sea, in each and every dust mote, one can see all the realms of Dharma. The clouds of all Buddhas emit precious light, illuminating, this is the Buddha-land of Vairocana, possessing immeasurable freedom. All sentient beings, and the Buddhas in the lotuses, all arise with various immeasurable clouds of free transformation. The Śakra (Indra) and Brahmā (Brahma) gods, as well as the wheel-turning sage kings, all kinds of sentient beings, are able to abide within. Transformations emit light, equal to the Dharma realm, and within all the light, the wonderful sounds of the Buddhas emerge. Knowing the minds of all sentient beings, nothing they think is missed, using countless skillful means, they tame all kinds of beings. Away from all inverted thoughts, constantly abiding in stillness, the immeasurable clouds of light are all equal to the Dharma realm.
法界等。 普賢所行智， 無上勝妙地， 于光莊嚴中， 皆悉具足聞。
「佛子！當知此蓮華藏世界海，金剛圍山依蓮華日寶王地住。彼有一切香水海，一切眾寶遍佈其地，金剛厚地不可破壞，出生一切眾寶，又能明照一切世界。」
爾時，普賢菩薩以偈頌曰：
「一切世界海， 有無量莊嚴， 寶輪無邊色， 如來神力起， 莊嚴斫迦羅， 寶輪及香輪， 依住真珠輪， 及依種種寶， 堅固寶莊嚴， 閻浮檀凈藏， 香光滿十方， 照現斫迦羅， 持以堅固金剛寶， 金剛莊嚴不可壞， 種種眾寶相莊嚴， 一切莊嚴清凈法。 香水普流無量色， 散華摩尼栴檀香， 天衣遍覆華莊嚴， 眾寶香華熏無量， 清凈寶樹云莊嚴， 普能照明一切身。 光明妙云悉具足， 樹下安坐靡不照， 種種華香及幡蓋， 一切菩薩充法界， 能說一切語言海， 是盧舍那轉法輪。 彼處悉有珍寶幢， 一切寶樹出光明， 盧舍那佛身清凈， 彼莊嚴內一切見。 諸莊嚴中無數身， 如來變化色無量， 充滿一切十方界， 調伏眾生無限量。 一切莊嚴出妙聲， 盧舍那佛所愿輪， 隨其清凈佛剎海， 佛自在力皆
【現代漢語翻譯】 現代漢語譯本 法界等。 普賢所行之智慧，無上殊勝的境界，在光明的莊嚴中，都能夠完全聽聞。 『佛子！應當知道這蓮華藏世界海，金剛圍山依附在蓮華日寶王地上安住。那裡有一切香水海，一切眾寶遍佈其地，金剛厚地不可破壞，能出生一切眾寶，又能明亮地照耀一切世界。』 這時，普賢菩薩用偈頌說道： 『一切世界海，有無量的莊嚴，寶輪有無邊的色彩，這是如來的神力所生起。莊嚴的斫迦羅（chakra，輪），寶輪和香輪，依附在真珠輪上，以及依附在種種寶物上。堅固的寶物莊嚴，閻浮檀（Jambudvipa，一種金）的清凈寶藏，香光充滿十方，照耀顯現斫迦羅。持有堅固的金剛寶，金剛莊嚴不可破壞，種種眾寶的形象莊嚴，一切莊嚴都是清凈的法。香水普遍流淌著無量的色彩，散佈著花朵、摩尼（mani，寶珠）和栴檀香，天衣遍佈覆蓋著花朵的莊嚴，眾寶和香花薰染著無量世界，清凈的寶樹云莊嚴，普遍能夠照明一切身。光明妙云都完全具備，在樹下安坐，沒有不被照耀的。種種花香和幡蓋，一切菩薩充滿法界，能夠說一切語言海，這是盧舍那（Vairocana，光明遍照）佛在轉法輪。那裡都有珍寶幢，一切寶樹都發出光明，盧舍那佛的身體清凈，在那莊嚴中一切都能看見。在各種莊嚴中有無數的身影，如來的變化之色無量，充滿一切十方世界，調伏眾生沒有疲厭。一切莊嚴都發出美妙的聲音，這是盧舍那佛的願力所形成的輪，隨著他清凈的佛剎海，佛的自在力量都』
【English Translation】 English version The realm of Dharma and so on. The wisdom of Samantabhadra's practice, the supreme and wonderful state, is fully heard within the splendor of light. 'Buddha's children! You should know that this Lotus Treasury World Sea, the Vajra Mountain range, rests upon the Lotus Sun Jewel King ground. There are all the seas of fragrant water, all kinds of jewels are spread across the land, the thick Vajra ground is indestructible, capable of producing all kinds of jewels, and it can brightly illuminate all worlds.' At that time, Bodhisattva Samantabhadra spoke in verses: 'All the world seas have immeasurable adornments, the jewel wheels have boundless colors, arising from the divine power of the Tathagata. The adorned chakras (wheel), the jewel wheels, and the fragrant wheels, rest upon the pearl wheels, and upon various jewels. The firm jewel adornments, the pure treasury of Jambudvipa (a type of gold), the fragrant light fills the ten directions, illuminating and manifesting the chakras. Holding firm Vajra jewels, the Vajra adornments are indestructible, adorned with various jewel forms, all adornments are pure Dharma. Fragrant water flows with immeasurable colors, scattering flowers, mani (jewels), and sandalwood incense, heavenly garments cover the flower adornments, various jewels and fragrant flowers perfume immeasurable worlds, the pure jewel tree clouds are adorned, universally illuminating all beings. The wonderful clouds of light are fully complete, sitting peacefully under the trees, nothing is not illuminated. Various flower fragrances and banners, all Bodhisattvas fill the Dharma realm, capable of speaking all the seas of languages, this is Vairocana (the Illuminator) Buddha turning the Dharma wheel. There are precious jeweled banners everywhere, all the jewel trees emit light, Vairocana Buddha's body is pure, everything is seen within that adornment. In the various adornments are countless forms, the Tathagata's transformations are immeasurable, filling all the ten directions, subduing sentient beings without weariness. All adornments emit wonderful sounds, this is the wheel of Vairocana Buddha's vows, following his pure Buddha-field seas, the Buddha's power of freedom all'
悉聞。
「彼大斫迦羅山內世界海中，有不可破壞摩尼寶王映現一切眾生之身，眾寶蓮華以為莊嚴大地，一切莊嚴妙云皆悉充滿，一切妙香而以熏之，以三世佛剎莊嚴而莊嚴之。」
爾時，普賢菩薩以偈頌曰：
「其地平正凈圓滿， 斫迦羅內不可壞， 平等安住甚清凈， 種種雜寶而莊嚴。 金剛寶地可悅樂， 寶輪羅網彌覆上， 種種寶華為莊嚴， 雜種寶衣珍妙輪。 隨次遍佈一切地， 菩薩天冠寶瓔珞， 離垢莊嚴光明照， 妙香碎寶悉充滿。 光明眾寶華莊嚴， 普放一切滿十方， 寶華遍覆一切地， 悉能長養佛功德。 興一切雲滿虛空， 光明普照不可盡， 光明悉滿一切剎， 具說佛法甘露味。 悉入一切佛所愿， 常能廣見三世法， 隨順菩薩大士行， 於此大地皆悉見。 此清凈地寶莊嚴， 一切佛剎悉來入， 其地一一微塵中， 一切佛剎亦悉入。 眾寶妙華莊嚴藏， 十方菩薩常往來， 常聞菩薩一切愿， 及諸菩薩自在德。 有寶光明相莊嚴， 離垢嚴凈出光明， 示現一切諸佛法， 充滿法界如虛空。 有得普賢所愿者， 諸佛境界無量智， 彼得無量勝自在， 能入無邊佛剎海。
【現代漢語翻譯】 現代漢語譯本 （我）都聽說了。 『在那大斫迦羅山（Mahacakra，巨大的輪）內的世界海中，有不可破壞的摩尼寶王（Mani-ratna-raja，如意寶珠王）映照一切眾生的身軀，用各種寶蓮花來莊嚴大地，一切莊嚴的妙云都充滿其中，用各種美妙的香氣來薰染它，用三世（過去、現在、未來）佛剎的莊嚴來莊嚴它。』 當時，普賢菩薩（Samantabhadra）用偈頌說道： 『那裡的地面平坦正直，清凈圓滿，在斫迦羅山內不可破壞，平等安住，非常清凈，用各種各樣的雜寶來莊嚴。 金剛寶地令人喜悅，寶輪羅網覆蓋其上，用各種寶花來莊嚴，各種寶衣和珍貴的妙輪。 依次遍佈一切地面，菩薩的天冠和寶瓔珞，遠離塵垢的莊嚴，光明照耀，美妙的香氣和碎寶都充滿其中。 光明和各種寶花莊嚴，普遍放出光明充滿十方，寶花遍佈覆蓋一切地面，都能增長佛的功德。 興起一切雲彩充滿虛空，光明普遍照耀無窮無盡，光明充滿一切佛剎，詳細宣說佛法的甘露美味。 都進入一切佛的願力之中，常常能夠廣見三世的佛法，隨順菩薩大士的修行，在這片大地上都能看見。 這片清凈的土地用寶物莊嚴，一切佛剎都來進入其中，這片土地的每一粒微塵中，一切佛剎也都進入其中。 各種寶物和妙花莊嚴的寶藏，十方菩薩常常往來，常常聽聞菩薩的一切願力，以及諸位菩薩自在的功德。 有寶光明之相莊嚴，遠離塵垢，莊嚴清凈，發出光明，示現一切諸佛的佛法，充滿法界如同虛空。 有得到普賢菩薩願力的人，諸佛境界的無量智慧，他們得到無量的殊勝自在，能夠進入無邊的佛剎之海。』
【English Translation】 English version Thus have I heard. 『Within the ocean of worlds in that great Mount Mahacakra (Great Wheel), there is an indestructible Mani-ratna-raja (Wish-fulfilling Jewel King) that reflects the bodies of all sentient beings. The earth is adorned with various jeweled lotuses, all magnificent clouds of adornment are filled, it is perfumed with all kinds of wonderful fragrances, and it is adorned with the adornments of the Buddha-lands of the three times (past, present, and future).』 At that time, Bodhisattva Samantabhadra (Universal Worthy) spoke in verse: 『Its ground is level, upright, pure, and perfect, indestructible within Mount Mahacakra, it dwells in equality, is extremely pure, and is adorned with various kinds of mixed jewels. The vajra (diamond) ground is delightful, a net of jeweled wheels covers it, it is adorned with various jeweled flowers, various jeweled garments, and precious wonderful wheels. They are distributed in order throughout the entire ground, the Bodhisattvas』 heavenly crowns and jeweled necklaces, adornments free from defilement, shine with light, and are filled with wonderful fragrances and crushed jewels. The light and various jeweled flowers are adorned, universally emitting light that fills the ten directions, jeweled flowers cover the entire ground, and they are all able to nourish the merits of the Buddhas. They raise all clouds that fill the empty space, the light universally shines without end, the light fills all Buddha-lands, and it explains in detail the nectar-like flavor of the Buddhadharma. They all enter into the vows of all Buddhas, they are always able to broadly see the Dharma of the three times, they follow the practices of the great Bodhisattvas, and they can all see this on this great earth. This pure land is adorned with jewels, all Buddha-lands come and enter into it, and in each mote of dust of this land, all Buddha-lands also enter into it. The treasure of various jewels and wonderful flowers is adorned, Bodhisattvas from the ten directions constantly come and go, they constantly hear all the vows of the Bodhisattvas, and the self-mastery virtues of all the Bodhisattvas. There are adornments of the appearance of jeweled light, free from defilement, adorned and pure, emitting light, showing all the Buddhadharmas of all Buddhas, filling the Dharma realm like empty space. Those who have obtained the vows of Bodhisattva Samantabhadra, the immeasurable wisdom of the realms of the Buddhas, they obtain immeasurable supreme self-mastery, and are able to enter the boundless ocean of Buddha-lands.』
「彼大地處有不可說佛剎微塵等香水海，眾寶莊嚴，一切香摩尼寶王以為其岸，寶王羅網彌覆其上，眾寶色水盈滿其中，一切眾華皆悉開敷，細末栴檀以香其水，常出如來妙音不絕；眾香次第普熏十方雜寶階道、真珠欄楯，眾寶潮浪出妙音聲；恒沙佛剎微塵數等寶華樓閣周匝圍繞，無量佛剎微塵等眾寶華城以周其外；十大千世界微塵數華，一一蓮華各十由旬，開敷鮮茂，遍佈水上，其香普熏一切世界；十佛國土塵數香樹以為莊嚴。」
爾時，普賢菩薩以偈頌曰：
「于彼嚴凈大地處， 香水寶海而莊嚴， 清凈寶地常安住， 金剛堅固不可壞。 眾香寶王以為岸， 寶云光明如日照， 真珠寶華妙瓔珞， 離垢清凈普莊嚴。 清凈香水湛然滿， 眾寶華光為旋流， 妙聲悅樂常不斷， 自在普聞佛世界。 眾珍校飾凈階道， 寶莊嚴地安不動， 真珠妙寶為欄楯， 光明寶華可悅樂。 寶樹羅生緣道側， 摩尼寶樂煥明耀， 演出無量和雅聲， 莊嚴凈音嘆三寶。 香水柔軟湛然滿， 分陀利華遍圍繞， 一切香華出光明， 清凈具足而莊嚴。 于寶幢中有光明， 垂寶旗旛而莊嚴， 摩尼寶網出妙聲， 聞者能入一切智。 眾寶華城甚微
【現代漢語翻譯】 現代漢語譯本 『在那片廣闊的土地上，有不可言說的、如佛剎微塵般眾多的香水海，它們以各種珍寶裝飾，一切香摩尼寶王（散發香氣的摩尼寶珠之王）作為它們的岸邊，寶王羅網覆蓋其上，各種顏色的寶水充滿其中，各種鮮花都盛開著，細末的栴檀（一種香木）使水散發香氣，常發出如來美妙的聲音，從不間斷；各種香氣依次普遍薰染十方，雜寶階梯道路、珍珠欄桿，各種珍寶潮水發出美妙的聲音；如恒河沙數佛剎微塵般眾多的寶華樓閣環繞四周，無量佛剎微塵般眾多的寶華城圍繞在外；十大千世界微塵數的花朵，每一朵蓮花都有十由旬（古印度長度單位）大小，盛開鮮艷茂盛，遍佈水面，其香氣普遍薰染一切世界；用十佛國土微塵數的香樹作為裝飾。』 當時，普賢菩薩用偈頌說道： 『在那莊嚴清凈的土地上，香水寶海裝飾著它，清凈的寶地常安住，像金剛一樣堅固不可摧毀。 各種香寶之王作為岸邊，寶云的光明像太陽一樣照耀，珍珠寶花像美妙的瓔珞，遠離塵垢清凈地普遍裝飾著。 清凈的香水清澈地充滿，各種寶花的光芒像旋流一樣，美妙的聲音悅耳動聽，從不間斷，自在地普遍傳遍佛的世界。 各種珍寶裝飾的乾淨階梯道路，寶物裝飾的土地安穩不動，珍珠美寶作為欄桿，光明寶花令人喜悅。 寶樹成排生長在道路兩旁，摩尼寶樂煥發光芒，演奏出無量和諧的聲音，用莊嚴清凈的聲音讚歎三寶（佛、法、僧）。 香水柔軟清澈地充滿，分陀利花（白蓮花）遍佈周圍，一切香花發出光明，清凈具足地裝飾著。 在寶幢中有光明，垂掛著寶旗旛作為裝飾，摩尼寶網發出美妙的聲音，聽到的人能夠進入一切智慧。 各種寶花城非常微細，
【English Translation】 English version 'In that vast land, there are incalculable fragrant water seas, as numerous as dust particles in Buddha lands, adorned with various treasures. All fragrant Mani jewel kings (kings of Mani jewels that emit fragrance) serve as their shores, with jewel king nets covering them. Waters of various colors fill them, and all kinds of flowers bloom. Fine sandalwood powder perfumes the water, and the wonderful sounds of the Tathagata constantly emanate without ceasing. Various fragrances successively pervade the ten directions. Jeweled stairways and pearl railings, and the waves of various treasures emit wonderful sounds. Countless jeweled flower pavilions, as numerous as the dust particles in Ganges River sand Buddha lands, surround them. Limitless jeweled flower cities, as numerous as the dust particles in Buddha lands, encircle them from the outside. Flowers as numerous as the dust particles in ten great chiliocosms, each lotus flower being ten yojanas (an ancient Indian unit of length) in size, bloom vibrantly and abundantly, covering the water surface. Their fragrance pervades all worlds. Fragrant trees, as numerous as the dust particles in ten Buddha lands, serve as adornments.' At that time, Samantabhadra Bodhisattva spoke in verses: 'In that majestic and pure land, fragrant water jewel seas adorn it. The pure jewel land always abides, as firm and indestructible as a diamond. Various fragrant jewel kings serve as shores, the light of jewel clouds shines like the sun. Pearl jewel flowers are like exquisite necklaces, free from defilement, pure and universally adorned. The pure fragrant water is clear and full, the light of various jewel flowers swirls like currents. Wonderful sounds are pleasing and constant, freely and universally spreading throughout the Buddha's world. Clean stairways adorned with various treasures, the land adorned with jewels is stable and unmoving. Pearl and exquisite jewels serve as railings, the light of jewel flowers is delightful. Jewel trees grow in rows along the sides of the paths, Mani jewel music shines brightly, playing countless harmonious sounds, praising the Three Jewels (Buddha, Dharma, Sangha) with majestic and pure sounds. The fragrant water is soft and clear, Pundarika flowers (white lotuses) surround it everywhere. All fragrant flowers emit light, pure and complete in their adornment. In the jewel banners there is light, with jewel flags and streamers hanging as adornments. Mani jewel nets emit wonderful sounds, those who hear them can enter all wisdom. The various jewel flower cities are extremely subtle,
妙， 無量寶色凈光明， 十方世界靡不照， 一切具足光嚴飾。 垣墻周匝而圍繞， 種種雜寶為莊嚴， 清凈寶焰相任持， 具足莊嚴寶香海。 盧舍那佛過去行， 令佛剎海甚清凈， 無數無量無邊際， 彼處一切自在轉。
「一一香水海，有四天下微塵數香水河圍繞，種種寶華彌覆其上；彼諸香水河從佛眉間白毫相出，摩尼寶王泛上隨流。」
爾時，普賢菩薩以偈頌曰：
「離垢清凈香水流， 金剛寶華悉彌覆， 眾寶輪地布金沙， 無量珍琦普莊嚴。 凈妙階道七寶成， 諸欄楯上植蓮華， 真珠寶華常敷榮， 懸雜華鬘為莊嚴。 一切寶光微妙色， 清凈香水雜寶流， 種種寶華為波浪， 眾音諧雅演佛聲。 栴檀寶末和清流， 無量雜寶為回覆， 普出種種香光焰， 常流一切十方界。 一切香河出無量， 雜種妙勝諸珍寶， 眾寶積集為華蓋， 光明普照香水河。 十方無量世界中， 佛光明照見寶王， 如來道場寶輪地， 眾寶香河盈流滿。 諸寶羅網相扣摩， 演佛音聲常不絕， 一切菩薩諸佛法， 普賢大士所修行。 諸佛世尊愿音聲， 于彼寶岸常得聞， 一切如來過去行， 皆悉
【現代漢語翻譯】 現代漢語譯本 奇妙啊，無量的寶色清凈光明，照耀十方世界無所不至，一切都具備光輝莊嚴的裝飾。 周圍有圍墻環繞，用各種雜寶來裝飾，清凈的寶焰互相輝映，具備莊嚴的寶香海。 這是盧舍那佛（Vairocana Buddha）過去所修行的，使得佛剎海非常清凈，無數無量無邊際，在那裡一切都自在運轉。 『每一個香水海，都有四天下微塵數（指極多的數量）的香水河圍繞，各種寶華覆蓋其上；這些香水河從佛眉間的白毫相（佛的三十二相之一，指眉間白色的毫毛）中流出，摩尼寶王（如意寶珠）漂浮在水面上隨波逐流。』 這時，普賢菩薩（Samantabhadra Bodhisattva）用偈頌說道： 『遠離垢染清凈的香水流淌，金剛寶華覆蓋其上，眾寶輪地鋪滿金沙，無量珍奇寶物普遍莊嚴。 清凈美妙的階梯道路由七寶構成，欄桿上種植著蓮花，真珠寶華常常盛開，懸掛著各種花鬘作為裝飾。 一切寶光微妙的色彩，清凈的香水夾雜著寶物流淌，各種寶華形成波浪，各種聲音和諧優雅地宣演佛法。 檀香寶末與清流混合，無量雜寶覆蓋其上，普遍散發出各種香光火焰，常常流向一切十方世界。 一切香河涌出無量，各種美妙殊勝的珍寶，眾寶積聚成華蓋，光明普照香水河。 在十方無量世界中，佛的光明照見寶王，如來道場的寶輪地上，眾寶香河盈滿流淌。 各種寶網互相交織摩擦，宣演佛的聲音永不間斷，一切菩薩所修行的佛法，都是普賢大士所修行的。 諸佛世尊的願力音聲，在那些寶岸上常常可以聽到，一切如來過去所修行的，都完全』
【English Translation】 English version Marvelous, the immeasurable pure light of precious colors illuminates the ten directions without exception, everything is adorned with glorious splendor. Surrounding it are walls, decorated with various precious gems, pure flames of jewels reflecting each other, possessing a majestic ocean of fragrant treasures. This is what Vairocana Buddha practiced in the past, making the Buddha-land ocean extremely pure, countless, immeasurable, and boundless, where everything operates freely. 'Each ocean of fragrant water is surrounded by fragrant water rivers equal to the number of dust particles in four continents, covered with various precious flowers; these fragrant water rivers flow from the white hair mark (one of the thirty-two marks of a Buddha, referring to the white hair between the eyebrows) between the Buddha's eyebrows, and Mani jewel kings (wish-fulfilling jewels) float on the water, drifting with the current.' At that time, Samantabhadra Bodhisattva spoke in verses: 'Fragrant water flows, pure and free from defilement, covered with Vajra precious flowers, the ground of precious wheels is covered with golden sand, and countless rare treasures are universally adorned. Pure and wonderful stairways are made of seven treasures, lotus flowers are planted on the railings, true jewel flowers are always in bloom, and various flower garlands are hung as decorations. All the subtle colors of precious light, pure fragrant water mixed with precious gems flow, various precious flowers form waves, and various sounds harmoniously and elegantly proclaim the Dharma. Sandalwood powder is mixed with clear streams, covered with countless precious gems, universally emitting various fragrant light flames, constantly flowing to all the ten directions. Countless fragrant rivers emerge, with various wonderful and supreme treasures, precious gems are gathered into canopies, and light illuminates the fragrant water rivers. In the immeasurable worlds of the ten directions, the light of the Buddha illuminates the jewel kings, on the precious wheel ground of the Tathagata's (Buddha's) place of enlightenment, the fragrant rivers of precious gems flow abundantly. Various precious nets intertwine and rub against each other, proclaiming the Buddha's voice without interruption, all the Buddhadharma practiced by Bodhisattvas is what the great Samantabhadra practices. The sounds of the vows of all the Buddhas, the World Honored Ones, can always be heard on those precious shores, all that the Tathagatas practiced in the past, all completely'
遍聞十方國。 一切香河諸旋流， 一切菩薩功德云， 漸漸盈滿諸法界， 見一切剎無不至。 彼諸一切香水河， 凈寶王云彌覆上， 佛白毫相出寶王， 其光明耀等如來。◎
大方廣佛華嚴經卷第三 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第四
東晉天竺三藏佛馱跋陀羅譯
盧舍那佛品第二之三
「◎彼香河中間一切平正，諸妙寶樹以為莊嚴，雜種寶幔彌覆其上，一切菩薩願力所起、佛所護念三世莊嚴而莊嚴之。」
爾時，普賢菩薩以偈頌曰：
「盧舍那佛遍十方， 出一切化莊嚴身， 彼亦不來亦不去， 佛願力故皆悉見。 一切佛剎微塵中， 無量佛子修諸行， 悉受清凈國土記， 見嚴凈剎稱本行。
「佛子！當知此蓮華藏世界海中，一一境界有世界海微塵數清凈莊嚴。諸佛子！此香水海上有不可說佛剎微塵數世界性住，或有世界性蓮華上住、或在無量色蓮華上住、或依真珠寶住、或依諸寶網住、或依種種眾生身住、或依佛摩尼寶王住；或須彌山形、或河形、或轉形、或旋流形、或輪形、或樹形、或樓觀形、或云形、或網形。」
爾時，普賢菩薩以偈頌曰：
「堅固清凈
【現代漢語翻譯】 現代漢語譯本 （佛的光明）遍照十方國土。 一切香河的漩渦水流，一切菩薩的功德云， 漸漸充滿整個法界，見到一切佛剎無處不到。 那些所有的香水河，都覆蓋著清凈的寶王云， 佛的白毫相中放出寶王，那光明照耀如同如來。
《大方廣佛華嚴經》卷第三 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第四
東晉天竺三藏佛馱跋陀羅譯
盧舍那佛（Vairocana Buddha）品第二之三
『那些香河中間一切平坦端正，用各種美妙的寶樹來莊嚴，各種寶幔覆蓋其上，一切都是菩薩的願力所生起，佛所護念的三世莊嚴所莊嚴的。』
這時，普賢菩薩（Samantabhadra Bodhisattva）用偈頌說道：
『盧舍那佛（Vairocana Buddha）遍佈十方，顯現一切化身莊嚴之身， 他既不來也不去，因為佛的願力，所以都能見到。 一切佛剎的微塵中，無數佛子修行各種行， 都接受清凈國土的授記，見到莊嚴清凈的佛剎符合他們的本行。
『佛子！應當知道在這蓮華藏世界海中，每一個境界都有世界海微塵數那麼多的清凈莊嚴。諸佛子！這香水海上有不可說佛剎微塵數的世界安住，有的世界安住在蓮花上，有的安住在無量色的蓮花上，有的依附在真珠寶上，有的依附在各種寶網上，有的依附在各種眾生的身上，有的依附在佛摩尼寶王上；有的形狀像須彌山（Sumeru），有的形狀像河流，有的形狀像轉輪，有的形狀像漩渦，有的形狀像輪子，有的形狀像樹，有的形狀像樓閣，有的形狀像云，有的形狀像網。』
這時，普賢菩薩（Samantabhadra Bodhisattva）用偈頌說道：
『堅固清凈』
【English Translation】 English version The light (of the Buddha) pervades the ten directions. All the swirling currents of fragrant rivers, all the clouds of merit of the Bodhisattvas, Gradually fill the entire Dharma realm, seeing all Buddha lands without exception. Those all fragrant water rivers, are covered by pure jeweled king clouds, From the white hair mark of the Buddha emerges a jeweled king, its light shines like the Tathagata.
The Avatamsaka Sutra, Volume 3 Taisho Tripitaka Volume 09, No. 0278, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 4
Translated by Buddhabhadra of Eastern Jin Dynasty
Chapter 2.3: Vairocana Buddha
'Those fragrant rivers are all flat and even in the middle, adorned with various wonderful jeweled trees, covered with various jeweled canopies, all arising from the vows of the Bodhisattvas, adorned by the three-world adornments protected by the Buddha.'
At that time, Samantabhadra Bodhisattva spoke in verse:
'Vairocana Buddha pervades the ten directions, manifesting all transformed and adorned bodies, He neither comes nor goes, because of the Buddha's vows, all can be seen. In the dust of all Buddha lands, countless Buddha children cultivate various practices, All receive the prediction of pure lands, seeing the adorned and pure lands matching their original practices.
'Buddha children! You should know that in this Ocean of Worlds of the Lotus Treasury, each realm has as many pure adornments as the dust of the ocean of worlds. Buddha children! On this fragrant water ocean, there are unspeakable Buddha land dust number of worlds abiding, some worlds abide on lotuses, some abide on lotuses of immeasurable colors, some rely on true jewels, some rely on various jeweled nets, some rely on the bodies of various sentient beings, some rely on the Buddha Mani Jewel King; some are shaped like Mount Sumeru, some are shaped like rivers, some are shaped like wheels, some are shaped like whirlpools, some are shaped like wheels, some are shaped like trees, some are shaped like pavilions, some are shaped like clouds, some are shaped like nets.'
At that time, Samantabhadra Bodhisattva spoke in verse:
'Firm and pure'
諸佛剎， 離垢解脫光明藏， 依止摩尼寶海住， 或有依止香海住， 或依種種方便住， 或依莊嚴眾色住， 或復須彌樹圓形， 種種方門佛剎住。 或光明身諸華藏， 寶云普放凈光明， 光明充滿勝世界， 寶地海藏不可壞。 或凈佛剎無量色， 光明焰云眾色等， 或有妙音諸世界， 自然常音不思議。 無數愿樂種種身， 自在行雲音聲身， 眾生無量德音身， 最勝一切德音身。 種種門入諸佛剎， 漸至無盡不思議， 無數一切滿十方， 無盡無量普自在。 一切諸方如來剎， 廣大方便入佛界， 見十方剎漸次至， 國土不增亦不減。 以一國土滿十方， 十方入一亦無餘， 世界本相亦不壞， 無比功德故能爾。 一切佛剎微塵中， 見盧舍那自在力， 弘誓願海震音聲， 調伏一切眾生類。 佛身充滿一切剎， 無數菩薩亦如是， 教化眾生無有量， 佛現自在無倫匹。」
爾時，普賢菩薩告諸菩薩言：「佛子！彼眾香水海中有一香水海，名樂光明，有一切香摩尼寶王莊嚴蓮華；上有世界，名清凈寶網光明，佛號離垢凈眼廣入。彼世界上，過佛剎塵數世界，有佛國名雜香蓮華勝妙莊嚴，依寶網住，形
【現代漢語翻譯】 現代漢語譯本 諸佛的國土，都遠離塵垢，顯現清凈的智慧之光，有的依止摩尼寶（如意寶珠）的海洋而住，有的依止香的海洋而住，有的依止種種方便法門而住，有的依止莊嚴的各種色彩而住，有的像須彌山（佛教中的聖山）一樣呈圓形，各種方位的門都通向佛的國土。 有的佛土以光明為身，如同蓮花寶藏，普遍散發清凈的光明，光明充滿殊勝的世界，寶地如海洋般深廣，不可摧毀。 有的清凈佛土呈現無量的色彩，光明如火焰云般變幻，有的世界充滿美妙的聲音，自然發出恒常而不可思議的音聲。 無數的願力化現種種身形，自在地行走如雲，發出音聲之身，眾生擁有無量功德的音聲之身，最殊勝的是一切功德的音聲之身。 通過種種法門進入諸佛的國土，逐漸到達無盡而不可思議的境界，無數的佛土充滿十方，無盡無量，普遍自在。 一切諸方的如來佛土，以廣大的方便法門進入佛的境界，見到十方佛土逐漸到達，國土既不增加也不減少。 以一個國土充滿十方，十方國土融入一個國土也毫無剩餘，世界的本來面貌也沒有被破壞，這是因為無與倫比的功德才能做到。 在一切佛土的微塵中，都能見到盧舍那佛（報身佛）的自在神力，弘大的誓願如海洋般發出震動之聲，調伏一切眾生。 佛身充滿一切佛土，無數的菩薩也同樣如此，教化眾生沒有限量，佛所展現的自在是無與倫比的。 這時，普賢菩薩（象徵一切菩薩行愿的菩薩）告訴諸位菩薩說：『佛子們！在那眾香水海中，有一個香水海，名叫樂光明，其中有以一切香摩尼寶王（珍貴的寶珠）莊嚴的蓮花；蓮花之上有一個世界，名叫清凈寶網光明，佛號離垢凈眼廣入。這個世界之上，經過佛土微塵數的世界，有一個佛國名叫雜香蓮花勝妙莊嚴，依寶網而住，形狀...
【English Translation】 English version The Buddha lands are all free from defilement, revealing pure wisdom light. Some abide relying on the ocean of Mani jewels (wish-fulfilling jewels), some abide relying on the ocean of fragrance, some abide relying on various expedient means, some abide relying on the adornment of various colors, some are circular like Mount Sumeru (a sacred mountain in Buddhism), and various directions of gates lead to the Buddha lands. Some Buddha lands have light as their body, like a lotus treasure, universally emitting pure light. The light fills the supreme worlds, and the treasure lands are as vast as the ocean, indestructible. Some pure Buddha lands display immeasurable colors, the light transforms like flame clouds, and some worlds are filled with wonderful sounds, naturally emitting constant and inconceivable sounds. Countless vows manifest various forms, freely moving like clouds, with bodies of sound, sentient beings possess bodies of immeasurable merit sounds, and the most supreme are the bodies of all merit sounds. Through various Dharma gates, one enters the Buddha lands, gradually reaching the endless and inconceivable realms. Countless Buddha lands fill the ten directions, endless and immeasurable, universally free. All the Tathagata (Buddha) lands in all directions, through vast expedient means, enter the realm of the Buddha. Seeing the Buddha lands of the ten directions gradually arrive, the lands neither increase nor decrease. With one land filling the ten directions, and the ten directions merging into one land without any remainder, the original appearance of the world is not destroyed. This is possible because of incomparable merit. In the dust of all Buddha lands, one can see the free and divine power of Vairocana Buddha (the embodiment of the Dharma body). The great vows resonate like the ocean, subduing all sentient beings. The Buddha's body fills all Buddha lands, and countless Bodhisattvas are the same. They teach sentient beings without limit, and the freedom displayed by the Buddha is unparalleled. At that time, Bodhisattva Samantabhadra (the Bodhisattva symbolizing all Bodhisattva practices and vows) told the Bodhisattvas, 'Buddha children! In that ocean of fragrant water, there is an ocean of fragrant water called Joyful Light, in which there are lotus flowers adorned with all fragrant Mani jewel kings (precious jewels); above the lotus flower is a world called Pure Treasure Net Light, and the Buddha is named Immaculate Pure Eye Broad Entry. Above this world, passing through worlds as numerous as Buddha land dust, there is a Buddha country called Mixed Fragrant Lotus Supreme Adornment, which abides relying on a treasure net, and its shape is...'
如師子座，佛號師子座光明勝照。彼世界上，過佛剎塵數世界，有佛國名寶莊嚴普光明，依諸華住，形如日輪云，佛號廣大光明智勝。彼世界上，過佛剎塵數世界，有佛國名雜光蓮華，佛號金剛光明普精進善起。彼世界上，過佛剎塵數世界，有佛國名無畏嚴凈，佛號平等莊嚴妙音幢王。彼世界上，過佛剎塵數世界，有佛國名華開凈焰，佛號愛海功德稱王。彼世界上，過佛剎塵數世界，有佛國名總持，佛號凈智慧海。彼世界上，過佛剎塵數世界，有佛國名解脫聲，佛號善相幢。彼世界上，過佛剎塵數世界，有佛國名勝起，佛號蓮華藏光。彼世界上，過佛剎塵數世界，有佛國名善住金剛不可破壞，佛號那羅延不可破壞。彼世界上，過佛剎塵數世界，有佛國名華林赤蓮華，佛號雜寶華鬘智王。彼世界上，過佛剎塵數世界，有佛國名凈光勝電如來藏，佛號能起一切所愿功德。彼世界上，有香水海，名凈光焰起，中有世界性，名善住。次上覆有香水海，名金剛眼光明，中有世界性，名法界等起。次上覆有香水海，名蓮華平正，中有世界性，名出十方化身。次上覆有香水海，名寶地莊嚴光明，中有世界性，名寶枝莊嚴。次上覆有香水海，名化香焰，中有世界性，名清凈化。次上覆有香水海，名寶幢，中有世界性，名佛護念。次上覆
【現代漢語翻譯】 現代漢語譯本 如同師子座（獅子寶座），佛號為師子座光明勝照（以獅子座為象徵，光明照耀一切）。在那世界之上，經過如佛剎塵沙數量的世界，有一個佛國名為寶莊嚴普光明（以珍寶莊嚴，普放光明），依附於各種蓮花而住，形狀如同日輪云，佛號為廣大光明智勝（具有廣大光明和智慧的殊勝者）。在那世界之上，經過如佛剎塵沙數量的世界，有一個佛國名為雜光蓮華（各種光芒交織的蓮花），佛號為金剛光明普精進善起（具有金剛般的光明，普遍精進，善於興起）。在那世界之上，經過如佛剎塵沙數量的世界，有一個佛國名為無畏嚴凈（無所畏懼，莊嚴清凈），佛號為平等莊嚴妙音幢王（以平等莊嚴，發出美妙音聲的旗幟之王）。在那世界之上，經過如佛剎塵沙數量的世界，有一個佛國名為華開凈焰（蓮花開放，清凈火焰），佛號為愛海功德稱王（以慈愛如海，功德圓滿而著稱的王者）。在那世界之上，經過如佛剎塵沙數量的世界，有一個佛國名為總持（總攝一切，不失不忘），佛號為凈智慧海（如清凈智慧的海洋）。在那世界之上，經過如佛剎塵沙數量的世界，有一個佛國名為解脫聲（解脫之聲），佛號為善相幢（具有美好相貌的旗幟）。在那世界之上，經過如佛剎塵沙數量的世界，有一個佛國名為勝起（殊勝興起），佛號為蓮華藏光（蓮花所藏的光明）。在那世界之上，經過如佛剎塵沙數量的世界，有一個佛國名為善住金剛不可破壞（安住于金剛般不可破壞的境界），佛號為那羅延不可破壞（那羅延神般不可破壞）。在那世界之上，經過如佛剎塵沙數量的世界，有一個佛國名為華林赤蓮華（蓮花盛開的樹林，紅色的蓮花），佛號為雜寶華鬘智王（以各種珍寶花鬘裝飾的智慧之王）。在那世界之上，經過如佛剎塵沙數量的世界，有一個佛國名為凈光勝電如來藏（清凈光明，勝過閃電的如來藏），佛號為能起一切所愿功德（能夠生起一切所愿的功德）。在那世界之上，有一個香水海，名為凈光焰起（清凈光芒火焰升起），其中有一個世界性，名為善住（安住于善）。其上又有香水海，名為金剛眼光明（金剛之眼的光明），其中有一個世界性，名為法界等起（與法界平等興起）。其上又有香水海，名為蓮華平正（蓮花平坦端正），其中有一個世界性，名為出十方化身（化現於十方）。其上又有香水海，名為寶地莊嚴光明（珍寶之地莊嚴光明），其中有一個世界性，名為寶枝莊嚴（珍寶枝條莊嚴）。其上又有香水海，名為化香焰（化現的香氣火焰），其中有一個世界性，名為清凈化（清凈轉化）。其上又有香水海，名為寶幢（珍寶旗幟），其中有一個世界性，名為佛護念（佛陀護念）。其上覆有...
【English Translation】 English version Like the Lion Throne (Simhasana), the Buddha is named Lion Throne Light Supreme Illumination (symbolizing the lion throne, illuminating everything with light). Above that world, passing through worlds as numerous as the dust of Buddha lands, there is a Buddha land named Treasure Adornment Universal Light (adorned with treasures, universally emitting light), dwelling upon various lotuses, shaped like a sun wheel cloud, the Buddha is named Vast Light Wisdom Supreme (possessing vast light and wisdom, the supreme one). Above that world, passing through worlds as numerous as the dust of Buddha lands, there is a Buddha land named Mixed Light Lotus (lotuses interwoven with various lights), the Buddha is named Vajra Light Universal Diligence Good Arising (possessing vajra-like light, universally diligent, good at arising). Above that world, passing through worlds as numerous as the dust of Buddha lands, there is a Buddha land named Fearless Pure Adornment (fearless, adorned and pure), the Buddha is named Equal Adornment Wonderful Sound Banner King (with equal adornment, emitting wonderful sound, the king of banners). Above that world, passing through worlds as numerous as the dust of Buddha lands, there is a Buddha land named Flower Opening Pure Flame (lotuses opening, pure flames), the Buddha is named Love Ocean Merit Renowned King (known as the king with love like an ocean and perfect merit). Above that world, passing through worlds as numerous as the dust of Buddha lands, there is a Buddha land named Total Retention (encompassing everything, not losing or forgetting), the Buddha is named Pure Wisdom Ocean (like an ocean of pure wisdom). Above that world, passing through worlds as numerous as the dust of Buddha lands, there is a Buddha land named Liberation Sound (the sound of liberation), the Buddha is named Good Appearance Banner (a banner with a good appearance). Above that world, passing through worlds as numerous as the dust of Buddha lands, there is a Buddha land named Supreme Arising (supreme arising), the Buddha is named Lotus Treasury Light (the light hidden within the lotus). Above that world, passing through worlds as numerous as the dust of Buddha lands, there is a Buddha land named Well-Dwelling Vajra Indestructible (abiding in the indestructible realm of vajra), the Buddha is named Narayana Indestructible (indestructible like the god Narayana). Above that world, passing through worlds as numerous as the dust of Buddha lands, there is a Buddha land named Flower Forest Red Lotus (a forest of blooming lotuses, red lotuses), the Buddha is named Mixed Treasure Garland Wisdom King (the king of wisdom adorned with various treasure garlands). Above that world, passing through worlds as numerous as the dust of Buddha lands, there is a Buddha land named Pure Light Supreme Lightning Tathagata Treasury (pure light, surpassing lightning, the Tathagata treasury), the Buddha is named Capable of Arising All Desired Merits (capable of generating all desired merits). Above that world, there is a fragrant water sea, named Pure Light Flame Arising (pure light flames arising), within which there is a world nature, named Well-Dwelling (abiding in goodness). Above that, there is another fragrant water sea, named Vajra Eye Light (the light of the vajra eye), within which there is a world nature, named Dharma Realm Equal Arising (arising equally with the dharma realm). Above that, there is another fragrant water sea, named Lotus Flat and Upright (lotuses flat and upright), within which there is a world nature, named Manifesting Emanations in Ten Directions (manifesting emanations in the ten directions). Above that, there is another fragrant water sea, named Treasure Land Adornment Light (the light of the treasure land adornment), within which there is a world nature, named Treasure Branch Adornment (adorned with treasure branches). Above that, there is another fragrant water sea, named Transformed Fragrant Flame (transformed fragrant flames), within which there is a world nature, named Pure Transformation (pure transformation). Above that, there is another fragrant water sea, named Treasure Banner (treasure banner), within which there is a world nature, named Buddha's Protection and Mindfulness (protected and mindful by the Buddha). Above that, there is...
有世界性，名眾色普光。如是次上覆有世界塵數香水海及世界性，如一方，十方亦如是盧舍那佛常轉法輪處。」
爾時，普賢菩薩以偈頌曰：
「法界不可壞， 蓮華世界海， 離垢廣莊嚴， 安住于虛空。 此世界海中， 剎性難思議， 善住不雜亂， 各各悉自在。 平正住莊嚴， 依種種色住， 如來世界海， 佛剎相隨順。 種種身音聲， 一切佛自在， 普見諸世界， 種種業莊嚴。 須彌山城網， 水旋輪圓形， 清凈色蓮華， 彼彼悉圍繞。 尸羅幢盆形， 隨順轉色形， 如是難思議， 諸佛國土形。 不思議世界， 依止蓮華住， 放大光明網， 普照於一切。 一一如來剎， 放諸光明網， 照一切佛國， 充滿十方海。 一切諸佛剎， 一切境界門， 一切方便入， 皆悉見無量， 不思議佛剎， 不壞不可盡， 無量凈莊嚴， 大仙威神力， 彼如來剎頂， 不思議世界， 或成或有敗， 不生亦不滅， 譬如諸樹林， 華葉或生落， 如是諸佛剎， 成敗亦復然， 如依種種樹， 有種種果生， 如是種種剎， 有種種眾生， 種子差別故， 果實生不同，
【現代漢語翻譯】 現代漢語譯本 有世界性，名為眾色普光（指世界的光明普遍照耀）。像這樣依次向上，還有如微塵數般多的香水海以及世界性，就像一方一樣，十方也是如此，都是盧舍那佛（Vairocana Buddha，意為光明遍照佛）常轉法輪的地方。 這時，普賢菩薩（Samantabhadra Bodhisattva，意為普賢菩薩）用偈頌說道： 『法界（Dharmadhatu，指一切諸法的總和）不可毀壞，蓮花世界海（指如蓮花般清凈的世界集合）， 遠離垢染，廣闊莊嚴，安住在虛空中。 在這世界海中，剎土（Buddha-ksetra，指佛的國土）的性質難以思議， 安穩住立，不相混雜，各自都自在。 平正安住，莊嚴美好，依種種色彩而住， 如來的世界海，佛剎（Buddha-ksetra，指佛的國土）的形態相互隨順。 種種身形和音聲，一切佛都自在， 普遍見到諸世界，種種業力所莊嚴。 須彌山（Sumeru，佛教宇宙觀中的中心山）像城墻一樣環繞，水流旋轉成圓形， 清凈的蓮花，在它們周圍環繞。 尸羅幢（Sila-dhvaja，指戒律之幢）像盆子一樣，隨著轉動而改變形狀， 像這樣難以思議，是諸佛國土的形狀。 不可思議的世界，依止蓮花而住， 放出廣大的光明網，普遍照耀一切。 每一尊如來的剎土，都放出光明網， 照耀一切佛國，充滿十方世界。 一切諸佛的剎土，一切境界之門， 一切方便之門，都能見到無量無邊， 不可思議的佛剎，不會毀壞，不可窮盡， 無量清凈莊嚴，是大仙（指佛）的威神之力。 那些如來剎土的頂端，有不可思議的世界， 或者形成，或者敗壞，不生也不滅。 譬如各種樹林，花葉或者生長或者凋落， 像這樣諸佛的剎土，成敗也是如此。 就像依靠各種樹木，有各種果實生長， 像這樣各種剎土，有各種眾生。 因為種子不同，所以果實生長也不同，』
【English Translation】 English version There are world-systems, named 'Universal Light of Various Colors'. In this way, ascending further, there are as many fragrant oceans and world-systems as dust particles. Just as in one direction, so it is in the ten directions. These are the places where Vairocana Buddha (the Buddha of Universal Illumination) constantly turns the Dharma wheel. At that time, Samantabhadra Bodhisattva (the Bodhisattva of Universal Virtue) spoke in verse: 'The Dharmadhatu (the realm of all phenomena) is indestructible, the ocean of lotus-like world-systems, Free from defilement, vast and adorned, abiding in emptiness. In this ocean of world-systems, the nature of Buddha-ksetras (Buddha-fields) is inconceivable, They abide well, not mixed up, each being independent. They abide evenly, adorned beautifully, dwelling in various colors, The ocean of world-systems of the Tathagatas (Buddhas), the forms of Buddha-ksetras are mutually harmonious. Various forms and sounds, all Buddhas are free, Universally seeing all the worlds, adorned by various karmas. Mount Sumeru (the central mountain in Buddhist cosmology) is like a city wall surrounding, water flows in circular patterns, Pure lotuses, surround them all. The Sila-dhvaja (banner of precepts) is like a basin, changing shape as it turns, Such is the inconceivable form of the Buddha-lands. Inconceivable worlds, abiding on lotuses, Releasing vast nets of light, universally illuminating everything. Each and every Tathagata's Buddha-ksetra, releases nets of light, Illuminating all Buddha-lands, filling the ten directions. All the Buddha-ksetras, all the gateways of realms, All the gateways of skillful means, can be seen immeasurably, Inconceivable Buddha-ksetras, indestructible, inexhaustible, Immeasurable pure adornments, are the power of the great sage (Buddha). At the top of those Tathagata's Buddha-ksetras, are inconceivable worlds, Either forming or decaying, neither arising nor ceasing. Just like various forests, where flowers and leaves either grow or fall, So it is with the Buddha-ksetras, their formation and decay. Just as relying on various trees, various fruits grow, So it is with various Buddha-ksetras, there are various sentient beings. Because of the differences in seeds, the fruits that grow are also different.'
行業若干故， 佛剎種種異， 譬如意寶珠， 隨意現眾色， 除諸妄想故， 悉見清凈剎， 譬如空中雲， 龍王力能現， 如是佛願力， 一切佛剎起， 猶如工幻師， 能現種種眾， 如是眾生業， 佛剎不思議， 如見彩畫像， 知是畫師造， 如是見佛剎， 心畫師所成。 眾生心不同， 隨起諸妄想， 如是諸佛剎， 一切皆如化。 猶如見導師， 種種無量色， 隨眾生心行， 見佛剎亦然。 無量真珠華， 悉覆諸佛剎， 色現各不同， 離垢莊嚴現。 彼蓮華網中， 佛剎網依住， 種種妙莊嚴， 眾生所依處。 或有佛剎地， 垢穢不平正， 眾生煩惱故， 起如是佛剎。 清凈不清凈， 佛剎不可議， 眾生希望起， 菩薩之所持。 清凈不清凈， 無量諸佛剎， 業海因緣起， 菩薩之所化。 或放清凈光， 離垢眾寶體， 種種妙莊嚴， 諸佛令清凈。 一切國土中， 火災不可議， 示現不清凈， 而剎常堅固。 或依風輪住， 或復依水輪， 無量剎成敗， 眾生行業故。 見無量佛剎， 或成或有敗， 彼亦無有成， 亦復無有敗。 於一一念
【現代漢語翻譯】 現代漢語譯本 由於眾生各自的行業（karma），佛的國土（Buddha-ksetra）呈現出種種不同的景象。 這就像如意寶珠（cintamani），能隨心意顯現各種顏色。 當去除所有虛妄的念頭，就能看到清凈的佛土。 這又像空中的雲彩，龍王（Naga-raja）的力量能夠使其顯現。 同樣，佛的願力（pranidhana）能使一切佛土生起。 就像工巧的幻術師，能變現出各種各樣的景象。 眾生的業力（karma）也是如此，佛土的顯現不可思議。 就像看到彩色的畫像，知道是畫師所作。 同樣，看到佛土，知道是心（citta）這個畫師所創造。 眾生的心各不相同，隨之生起各種虛妄的念頭。 因此，諸佛的國土，一切都如幻化一般。 就像看到導師（Buddha），呈現出種種無量的色彩。 隨著眾生的心行，所見到的佛土也是如此。 無量的真珠花（muktaphala-puspa）覆蓋著所有的佛土。 所顯現的顏色各不相同，呈現出離垢清凈的莊嚴。 在那蓮花網（padma-jala）中，佛土之網相互依存。 種種美妙的莊嚴，是眾生所依止之處。 有的佛土，土地污穢不平整。 這是由於眾生的煩惱（klesha）所致，才顯現出這樣的佛土。 清凈與不清凈，佛土的顯現不可思議。 這是眾生的希望所生起，由菩薩（Bodhisattva）所持守。 清凈與不清凈，無量的諸佛國土。 由業海（karma-samudra）的因緣而生起，由菩薩所化現。 有的佛土放出清凈的光芒，由離垢的眾寶所構成。 種種美妙的莊嚴，諸佛令其清凈。 在一切國土中，火災（agni-utpata）的顯現不可思議。 示現不清凈的景象，而佛土卻常住堅固。 有的佛土依風輪（vayu-mandala）而住，有的依水輪（ap-mandala）而住。 無量佛土的成敗，都是由於眾生的行業所致。 看到無量的佛土，有的成，有的敗。 但實際上，它們既沒有真正的成，也沒有真正的敗。 在每一個念頭中，
【English Translation】 English version Due to the various karmas of sentient beings, the Buddha-ksetras (Buddha lands) appear in diverse ways. It is like a cintamani (wish-fulfilling jewel), which can manifest various colors according to one's wish. When all delusive thoughts are removed, one can see the pure Buddha-ksetras. It is also like the clouds in the sky, which can be manifested by the power of the Naga-raja (dragon king). Similarly, the pranidhana (vow power) of the Buddhas can cause all Buddha-ksetras to arise. It is like a skillful illusionist who can manifest various kinds of appearances. The karma of sentient beings is also like this; the manifestation of Buddha-ksetras is inconceivable. Just as seeing a colored painting, one knows it is made by a painter. Similarly, seeing a Buddha-ksetra, one knows it is created by the painter of the mind (citta). The minds of sentient beings are different, and various delusive thoughts arise accordingly. Therefore, the lands of all Buddhas are all like illusions. It is like seeing a teacher (Buddha), who appears in various immeasurable colors. According to the mind and actions of sentient beings, the Buddha-ksetras they see are also like this. Immeasurable muktaphala-puspas (pearl flowers) cover all the Buddha-ksetras. The colors that appear are different, manifesting a pure and adorned appearance free from defilements. In that padma-jala (lotus net), the nets of Buddha-ksetras are interdependent. Various wonderful adornments are the places where sentient beings dwell. Some Buddha-ksetras have land that is defiled and uneven. This is due to the kleshas (afflictions) of sentient beings, which cause such Buddha-ksetras to appear. Pure and impure, the manifestation of Buddha-ksetras is inconceivable. This arises from the hopes of sentient beings and is upheld by Bodhisattvas. Pure and impure, immeasurable Buddha-ksetras. They arise from the causes and conditions of the karma-samudra (ocean of karma) and are transformed by Bodhisattvas. Some Buddha-ksetras emit pure light, composed of undefiled precious treasures. Various wonderful adornments, the Buddhas make them pure. In all lands, the manifestation of agni-utpata (fire disasters) is inconceivable. They show impure appearances, yet the Buddha-ksetras remain firm and enduring. Some Buddha-ksetras dwell on the vayu-mandala (wind wheel), and some dwell on the ap-mandala (water wheel). The formation and destruction of immeasurable Buddha-ksetras are due to the karma of sentient beings. Seeing immeasurable Buddha-ksetras, some are formed, and some are destroyed. But in reality, they have neither true formation nor true destruction. In every single thought,
中， 無量佛剎起， 諸佛所持故， 國清凈離垢。 或有佛剎起， 泥土不清凈， 離明常闇冥， 罪眾生所住。 或有泥土剎， 煩惱大恐怖， 樂少憂苦多， 薄福之所處。 或有鐵世界， 或有赤銅國， 諸石山穢惡， 眾生業故起。 或有泥土剎， 眾生常苦惱， 長冥離光明， 光明海能照。 諸畜生趣中， 受無量種身， 隨宿行業故， 長受無量苦。 閻羅王界中， 飢渴苦常逼， 登上大火山， 長受無量苦。 或有七寶剎， 平正住莊嚴， 清凈業力起， 微妙善安隱。 彼佛剎土中， 唯見人天趣， 功德果成就， 常受諸快樂。 一一毛孔中， 不思議億剎， 無量形莊嚴， 種種業所起。 隨其自業起， 眾生界難議， 取種種相已， 或受樂受苦， 或剎光無量， 一切寶為地， 金剛華遍覆， 離垢凈莊嚴。 或剎光明體， 光明輪安住， 金色栴檀香， 光明雲常照。 或剎日輪體， 布眾香寶衣， 或一蓮華中， 菩薩悉充滿， 或有無量色， 離垢寶佛剎， 紺寶光明網， 光明網電照。 或有佛剎土， 金剛華為體， 或布眾寶華，
【現代漢語翻譯】 現代漢語譯本 在無量佛的國土中升起， 因諸佛所持守的緣故，國土清凈沒有污垢。 或者有的佛土升起，泥土不清凈， 遠離光明，常常黑暗，是罪惡眾生所居住的地方。 或者有的泥土佛土，充滿煩惱和巨大的恐怖， 快樂少而憂愁痛苦多，是福報淺薄的眾生所處之地。 或者有鐵的世界，或者有赤銅的國土， 充滿石頭山，污穢醜惡，是眾生業力所導致的。 或者有的泥土佛土，眾生常常苦惱， 長久處於黑暗，遠離光明，只有光明海能夠照耀。 在各種畜生道中，承受無量種身體， 隨著過去所造的業力，長久承受無量的痛苦。 在閻羅王的世界中，飢餓和乾渴的痛苦常常逼迫， 登上巨大的火山，長久承受無量的痛苦。 或者有七寶構成的佛土，平坦端正，莊嚴美好， 是清凈的業力所產生的，微妙而安穩。 在那些佛土中，只能見到人和天道的眾生， 功德果報圓滿成就，常常享受各種快樂。 在每一個毛孔中，都有不可思議的億萬佛土， 有無量種形狀的莊嚴，是種種業力所產生的。 隨著各自的業力而產生，眾生界難以思議， 接受種種不同的形態，或者感受快樂，或者感受痛苦。 或者有的佛土光明無量，一切以寶物為地， 金剛花遍佈覆蓋，沒有污垢，清凈莊嚴。 或者有的佛土以光明為本體，光明輪安住其中， 散發金色栴檀香，光明雲常常照耀。 或者有的佛土以日輪為本體，鋪滿各種香寶衣， 或者在一朵蓮花中，菩薩都充滿其中， 或者有無量種顏色，沒有污垢的寶佛土， 紺青寶的光明網，光明網像閃電一樣照耀。 或者有的佛土，以金剛花為本體， 或者鋪滿各種寶花，
【English Translation】 English version In immeasurable Buddha lands arise, Because of what the Buddhas uphold, the lands are pure and free from defilement. Or some Buddha lands arise, with impure soil, Far from light, always dark, where sinful beings dwell. Or some soil lands, filled with afflictions and great terror, With little joy and much sorrow and suffering, where beings of meager merit reside. Or there are iron worlds, or copper lands, Full of stone mountains, filthy and vile, arising from the karma of beings. Or some soil lands, where beings are constantly distressed, Long in darkness, far from light, only the ocean of light can illuminate. In various animal realms, they receive countless forms, Following their past karma, they endure immeasurable suffering. In the realm of Yama (King of the Underworld), the suffering of hunger and thirst constantly presses, Climbing great volcanoes, they endure immeasurable suffering. Or there are Buddha lands made of seven treasures, flat, upright, and adorned, Arising from pure karmic power, subtle, good, and peaceful. In those Buddha lands, only beings of the human and heavenly realms are seen, Their merits and fruits are fully accomplished, and they constantly enjoy all kinds of happiness. In each pore, there are inconceivable billions of lands, With immeasurable forms of adornment, arising from various karmas. Arising according to their own karma, the realms of beings are difficult to fathom, Taking on various forms, they either experience joy or suffering. Or some lands have immeasurable light, with all treasures as the ground, Covered with Vajra (diamond) flowers, free from defilement, pure and adorned. Or some lands have light as their essence, with wheels of light dwelling within, Emitting golden sandalwood fragrance, with clouds of light constantly shining. Or some lands have the sun as their essence, covered with various fragrant treasure garments, Or in one lotus flower, Bodhisattvas are all filled, Or there are immeasurable colors, pure and undefiled treasure Buddha lands, With nets of lapis lazuli light, the light nets shining like lightning. Or some Buddha lands, with Vajra flowers as their essence, Or covered with various treasure flowers,
觀察甚清凈。 普賢菩薩愿， 所得清凈國， 三世莊嚴剎， 悉現於此中。 諸佛子汝觀， 佛世界自在， 未來一切剎， 悉見皆如夢。 十方一切剎， 過去佛國海， 於一世界見， 一切剎如化。 三世一切佛， 並一切佛土， 於一世界見， 三世佛及剎。 觀微塵上剎， 一切佛自在， 無量妙莊嚴， 皆悉如電光。 或無量佛土， 其形猶如海， 有如須彌山， 世界難思議。 有國如珠貫， 依紺寶網住， 或依樹莊嚴， 一切佛充滿， 或依摩尼輪， 或依止蓮華， 八隅雜莊嚴， 離垢種種色。 或如師子座， 或有國如金， 或如眾寶形， 或如梵世處， 或天主月形， 又復形如日。 或如摩尼寶， 栴檀香莊嚴， 或如旋香鬘， 佛世界安住， 或如光明輪， 種種色莊嚴。 或壽命一劫， 或復壽百劫， 或復有壽命， 佛剎微塵等。 或於一劫中， 見無量剎起， 無量不可數， 不思議剎壞。 或國土無佛， 或國土有佛， 或國土一佛， 或有無量佛， 若國土無佛， 他方異世界， 有諸化佛來， 示現自在教。 從兜率舍壽， 降神處胎
【現代漢語翻譯】 現代漢語譯本 觀察是如此的清凈。 普賢菩薩（Samantabhadra Bodhisattva）的願力，所成就的清凈佛國，過去、現在、未來三世莊嚴的剎土（buddha-ksetra），都顯現在這裡。 諸位佛子，你們看，佛的世界是如此的自在，未來的一切剎土，你們所見都如夢幻一般。 十方一切剎土，過去諸佛的國土海洋，在一個世界中都能見到，一切剎土都如幻化一般。 過去、現在、未來三世的一切佛，以及一切佛土，在一個世界中都能見到，三世的佛和剎土。 觀察微塵上的剎土，一切佛都自在其中，無量美妙的莊嚴，都像閃電般的光芒。 或者有無量佛土，它們的形狀猶如大海，有的像須彌山（Sumeru），世界難以思議。 有的佛國像珠子一樣串聯，依附在紺青寶網之上，有的依附在樹木的莊嚴上，一切佛都充滿其中。 有的依附在摩尼輪（mani-chakra）上，有的依附在蓮花上，八個角落都裝飾著各種各樣的色彩，清凈無垢。 有的像獅子座，有的佛國像黃金，有的像各種珍寶的形狀，有的像梵天（Brahma）的世界，有的像天主的月亮，有的又像太陽。 有的像摩尼寶，用栴檀香裝飾，有的像旋轉的香鬘，佛的世界安住在其中，有的像光明輪，裝飾著各種各樣的色彩。 有的壽命為一劫（kalpa），有的壽命為百劫，有的壽命像佛剎的微塵一樣多。 或者在一劫中，見到無量剎土興起，無量不可數、不可思議的剎土壞滅。 有的國土沒有佛，有的國土有佛，有的國土只有一佛，有的國土有無量佛。 如果國土沒有佛，在其他不同的世界，有化身佛前來，示現自在的教法。 從兜率天（Tusita Heaven）捨棄壽命，降生到人間，進入母胎。
【English Translation】 English version The observation is extremely pure. The vows of Samantabhadra Bodhisattva, the pure Buddha-lands attained, the adorned buddha-ksetras of the three times (past, present, and future), all appear here. All you Buddha-sons, look, the Buddha's world is so free and at ease, all the future ksetras you see are like dreams. All the ksetras of the ten directions, the ocean of past Buddhas' lands, can be seen in one world, all ksetras are like transformations. All the Buddhas of the three times, and all the Buddha-lands, can be seen in one world, the Buddhas and ksetras of the three times. Observe the ksetras on the dust motes, all the Buddhas are at ease within them, the immeasurable wonderful adornments are all like flashes of lightning. Or there are immeasurable Buddha-lands, their shapes are like the sea, some are like Mount Sumeru, the worlds are inconceivable. Some Buddha-lands are like strings of pearls, dwelling on the dark blue jeweled net, some are adorned by trees, all filled with Buddhas. Some are based on mani-chakras, some are based on lotuses, the eight corners are adorned with various colors, pure and without defilement. Some are like lion thrones, some Buddha-lands are like gold, some are like the shapes of various treasures, some are like the realms of Brahma, some are like the moon of the heavenly lord, and some are like the sun. Some are like mani jewels, adorned with sandalwood fragrance, some are like swirling fragrant garlands, the Buddha's worlds dwell within them, some are like wheels of light, adorned with various colors. Some have a lifespan of one kalpa, some have a lifespan of a hundred kalpas, some have lifespans as numerous as the dust motes of Buddha-ksetras. Or in one kalpa, one sees immeasurable ksetras arise, immeasurable, countless, and inconceivable ksetras perish. Some lands have no Buddhas, some lands have Buddhas, some lands have one Buddha, some have immeasurable Buddhas. If a land has no Buddha, in other different worlds, there are transformation Buddhas who come to demonstrate the teachings of freedom and ease. Relinquishing their lives in Tusita Heaven, they descend to the human world, entering the womb.
生， 降魔成正覺， 轉無上法輪， 隨眾生所樂， 種種色示現， 一切時不壞， 轉清凈法輪。 若眾生非器， 非佛令不見， 煩惱所障礙， 不見如來意， 或剎極濁惡， 常聞弊惡音， 剛強粗獷聲， 不愛大恐怖， 彼地獄畜生， 餓鬼趣受苦， 是濁惡佛剎， 眾生憂惱海， 或剎甘露音， 常聞柔軟聲， 清凈業道音， 普聞一切剎， 或有佛剎聞， 釋提桓因聲， 梵天王妙聲， 諸世界主聲， 光明旋音聲， 佛化身無盡， 諸菩薩音聲， 常聞佛剎海， 或不思議剎， 聞轉法輪聲， 不可盡愿聲， 所修行音聲， 聞三世諸佛， 具足尊名號， 隨緣起佛剎， 音聲不可盡，
「諸佛子！乃往久遠過世界海微塵數劫，復過是數，爾時，有世界海，名凈光普眼，中有世界性，名勝妙音，依止摩尼華網海住，清凈無穢，有須彌山塵數世界以為眷屬；無量寶莊嚴地有三百重，眾寶圍山高廣嚴凈，周匝圍繞，其世界性，形如須彌山天宮莊嚴，以念為食。彼世界性中，有香水海，名清凈光。彼香海中，有須彌山，名大焰華莊嚴幢，以十種寶欄楯圍繞。彼須彌山有林觀，名寶華枝，以無量華樓閣、無量寶幢樓閣、
【現代漢語翻譯】 現代漢語譯本 誕生， 降伏魔障成就正覺（Buddha's enlightenment），轉動無上法輪（Dharma wheel）， 隨順眾生所喜好，示現種種不同的形象， 一切時都不壞滅，轉動清凈的法輪。 如果眾生不是法器，不是佛陀讓他們看不見， 而是被煩惱所障礙，看不見如來（Tathagata）的真意， 或者所處的佛剎（Buddha-land）極其污濁惡劣，常常聽到污穢惡劣的聲音， 剛強粗獷的聲音，不喜歡大恐怖， 那些地獄、畜生、餓鬼道的眾生正在受苦， 這是污濁惡劣的佛剎，眾生處於憂愁煩惱的苦海中。 或者有的佛剎，聽到甘露般的聲音，常常聽到柔和的聲音， 清凈的業道之音，普遍傳遍一切佛剎。 或者有的佛剎聽到，釋提桓因（Śakra devānām indra，帝釋天）的聲音， 梵天王（Brahmā）美妙的聲音，諸世界主的聲音， 光明旋轉的聲音，佛陀化身無盡， 諸菩薩（Bodhisattva）的聲音，常常在佛剎海中聽到。 或者在不可思議的佛剎，聽到轉法輪的聲音， 不可窮盡的願力之聲，所修行的音聲， 聽到三世諸佛，具足尊貴的名號， 隨順因緣而興起的佛剎，音聲是不可窮盡的。
『諸佛子！在久遠過去，經過如世界海微塵數劫，又超過這個數目，那時，有一個世界海，名為凈光普眼，其中有一個世界性，名為勝妙音，依止摩尼華網海而住，清凈無染，有如須彌山微塵數的世界作為眷屬；無量寶莊嚴的土地有三百重，眾寶圍繞的山高廣嚴凈，周匝圍繞，那個世界性，形狀如同須彌山天宮般莊嚴，以念為食。那個世界性中，有香水海，名為清凈光。那個香海中，有須彌山，名為大焰華莊嚴幢，以十種寶欄楯圍繞。那個須彌山有林觀，名為寶華枝，有無量華樓閣、無量寶幢樓閣、
【English Translation】 English version Birth, Having subdued the demons and attained perfect enlightenment (Buddha's enlightenment), turning the unsurpassed Dharma wheel, According to what beings delight in, manifesting various forms, At all times, not decaying, turning the pure Dharma wheel. If beings are not vessels of the Dharma, it is not that the Buddha makes them unable to see, But they are obstructed by afflictions, unable to see the Tathagata's (Tathagata) true intention, Or the Buddha-land (Buddha-land) they are in is extremely turbid and evil, constantly hearing foul and evil sounds, Harsh and coarse sounds, not liking great terror, Those beings in hell, as animals, and as hungry ghosts are suffering, This is a turbid and evil Buddha-land, beings are in a sea of sorrow and affliction. Or in some Buddha-lands, hearing sounds like nectar, constantly hearing gentle sounds, The sounds of pure karmic paths, universally heard in all Buddha-lands. Or in some Buddha-lands, hearing the voice of Śakra devānām indra (Śakra devānām indra, the lord of gods), The wonderful voice of Brahmā (Brahmā), the voices of the lords of all worlds, The sounds of light revolving, the Buddha's manifestations are endless, The voices of all Bodhisattvas (Bodhisattva), constantly heard in the sea of Buddha-lands. Or in inconceivable Buddha-lands, hearing the sound of the turning of the Dharma wheel, The sounds of inexhaustible vows, the sounds of practices, Hearing the names of all Buddhas of the three times, complete with honorable titles, Buddha-lands arising according to conditions, the sounds are inexhaustible.
'Oh, sons of the Buddhas! In the distant past, after passing through as many kalpas as the dust of the ocean of worlds, and even more than that, at that time, there was an ocean of worlds called Pure Light Universal Eye, and within it, there was a world-nature called Superior Wonderful Sound, dwelling in the Mani Flower Net Ocean, pure and undefiled, with as many worlds as the dust of Mount Sumeru as its retinue; the land adorned with immeasurable treasures had three hundred layers, mountains surrounded by various treasures, high, vast, solemn, and pure, encircling all around, that world-nature, shaped like a Sumeru mountain heavenly palace, nourished by thought. In that world-nature, there was a fragrant water ocean called Pure Light. In that fragrant ocean, there was a Sumeru mountain called Great Flame Flower Adornment Banner, surrounded by ten kinds of precious railings. That Sumeru mountain had a forest view called Precious Flower Branch, with immeasurable flower pavilions, immeasurable precious banner pavilions,
無量紺寶網、種種色華而莊嚴之，無量香云彌覆其上，十億百千城周匝圍繞。于彼林東，有一大城，名曰焰光，純香所成，面千由旬，七寶為郭，周匝圍繞；其城寮觀，雜寶莊嚴，覆以雜華及諸寶網，微風吹動，出妙音聲；其城有門一萬二千，建雜寶幢而莊嚴之，十億園林周匝圍繞，城中眾生皆悉成就，業報神足行同諸天，一切所欲應念即至。于彼林南，有一天城，名樹華莊嚴；次有龍城，名曰究竟；次有夜叉城，名金剛勝妙莊嚴幢；次有乾闥婆城，名離垢善；次有阿修羅城，名寶輪地；次有迦樓羅城，名眾寶莊嚴善光；次有緊那羅城，名娛樂莊嚴；次有摩睺羅伽城，名寶金剛幢。時，彼林中，有一道場，名寶華莊嚴；其道場前，有大蓮華，名華焰具足，縱廣百億由旬，十億蓮華眷屬圍繞。時，彼世界過百歲已，有佛出世，如是次第，有十須彌山塵數如來出興於世；其最初佛，名一切功德本勝須彌山云。時，佛處彼大蓮華上，眉間白毫放大光明，名一切功德覺；有十佛世界塵數光明以為眷屬。彼光滅除一切眾生煩惱蓋障，令得凈心，起功德海，永離三惡八難諸趣，發菩提心。
「諸佛子！時，彼焰光城中，有王名愛見善慧，其王統領萬億諸城，有三萬七千夫人、采女，二萬五千子；其第一子名功德勝，次名普莊
【現代漢語翻譯】 現代漢語譯本：無量的紺青色寶網和各種顏色的花朵莊嚴著它，無量的香云覆蓋在上面，十億百千座城市環繞四周。在那片樹林的東邊，有一座大城，名叫焰光（指光焰熾盛的城市），完全由香料構成，方圓千里，七寶為城墻，環繞四周；城中的樓閣亭臺，用各種珍寶裝飾，覆蓋著各種花朵和寶網，微風吹動，發出美妙的聲音；城有門一萬二千，豎立著各種寶幢來裝飾，十億座園林環繞四周，城中的眾生都成就了業報帶來的神通，行動如同諸天，一切想要的念頭一動就到。在那片樹林的南邊，有一座天城，名叫樹華莊嚴（指以樹木花朵裝飾的城市）；接著是龍城，名叫究竟（指最終的歸宿）；接著是夜叉城，名叫金剛勝妙莊嚴幢（指以金剛為裝飾的殊勝莊嚴的旗幟）；接著是乾闥婆城，名叫離垢善（指遠離污垢的善良）；接著是阿修羅城，名叫寶輪地（指擁有寶輪的土地）；接著是迦樓羅城，名叫眾寶莊嚴善光（指以眾多珍寶裝飾的善良光芒）；接著是緊那羅城，名叫娛樂莊嚴（指以娛樂為裝飾的城市）；接著是摩睺羅伽城，名叫寶金剛幢（指以珍寶和金剛裝飾的旗幟）。當時，在那片樹林中，有一個道場，名叫寶華莊嚴（指以珍寶和花朵裝飾的道場）；道場前面，有一朵大蓮花，名叫華焰具足（指花朵光焰圓滿），縱橫百億由旬，十億朵蓮花眷屬圍繞。當時，那個世界經過一百年後，有佛出世，像這樣依次，有十個須彌山塵土數量的如來出現於世；最初的佛，名叫一切功德本勝須彌山云（指一切功德的根本，勝過須彌山的云）。當時，佛在那朵大蓮花上，眉間白毫放出大光明，名叫一切功德覺（指覺悟一切功德），有十個佛世界塵土數量的光明作為眷屬。那光明消除了所有眾生的煩惱障礙，使他們得到清凈的心，生起功德的海洋，永遠脫離三惡道和八難的各種境地，發起菩提心。 『諸佛子！』當時，在那焰光城中，有一位國王名叫愛見善慧（指喜愛見解和智慧的國王），這位國王統治著萬億座城市，有三萬七千位夫人和宮女，二萬五千個兒子；他的第一個兒子名叫功德勝（指功德殊勝），第二個兒子名叫普莊（指普遍莊嚴）。
【English Translation】 English version: Immeasurable sapphire-blue jeweled nets and various colored flowers adorned it, immeasurable fragrant clouds covered it, and ten billion hundred thousand cities surrounded it. To the east of that forest, there was a great city named Flame Light (referring to a city with blazing flames), made entirely of incense, a thousand yojanas in extent, with seven treasures as its walls, surrounding it on all sides; the city's pavilions and towers were adorned with various jewels, covered with various flowers and jeweled nets, and the gentle breeze stirred, producing wonderful sounds; the city had twelve thousand gates, adorned with various jeweled banners, and ten billion gardens surrounded it, the beings in the city all attained the supernatural powers resulting from their karma, moving like the gods, and all their desires were fulfilled instantly. To the south of that forest, there was a heavenly city named Tree Flower Adornment (referring to a city adorned with trees and flowers); next was a dragon city named Ultimate (referring to the final destination); next was a yaksha city named Vajra Supreme Wonderful Adornment Banner (referring to a banner of supreme adornment with vajra); next was a gandharva city named Pure Goodness (referring to goodness free from defilement); next was an asura city named Jeweled Wheel Land (referring to land with jeweled wheels); next was a garuda city named Multitude of Jewels Adornment Good Light (referring to good light adorned with many jewels); next was a kinnara city named Entertainment Adornment (referring to a city adorned with entertainment); next was a mahoraga city named Jeweled Vajra Banner (referring to a banner adorned with jewels and vajra). At that time, in that forest, there was a bodhimanda named Jeweled Flower Adornment (referring to a bodhimanda adorned with jewels and flowers); in front of the bodhimanda, there was a great lotus flower named Flower Flame Complete (referring to a lotus flower with complete flower flames), a hundred billion yojanas in length and breadth, surrounded by ten billion lotus flower attendants. At that time, after a hundred years had passed in that world, a Buddha appeared in the world, and in this order, there were as many Tathagatas appearing in the world as the dust of ten Mount Sumerus; the first Buddha was named All Merits Root Supreme Mount Sumeru Cloud (referring to the root of all merits, surpassing the clouds of Mount Sumeru). At that time, the Buddha was on that great lotus flower, and from the white hair between his eyebrows, he emitted a great light, named All Merits Awakening (referring to the awakening of all merits), with as many lights as the dust of ten Buddha worlds as attendants. That light eliminated all the afflictions and obstacles of all beings, enabling them to obtain pure minds, generate an ocean of merits, forever escape the three evil realms and the eight difficulties, and arouse the bodhi mind. 'Oh, Buddhas' children!' At that time, in that Flame Light city, there was a king named Love-Seeing Good Wisdom (referring to a king who loves views and wisdom), this king ruled over ten trillion cities, had thirty-seven thousand consorts and palace women, and twenty-five thousand sons; his first son was named Merit Supreme (referring to supreme merit), and the second son was named Universal Adornment (referring to universal adornment).
嚴童子。時，彼童子見佛無量自在功德善根因緣故，即得十種三昧，名曰諸佛具足功德三昧、普門方便三昧、凈方便云三昧、教化眾生三昧、一切音聲充滿三昧、無量功德誠向三昧、如實覺諸法三昧、廣地方便海三昧、勝解脫三昧、一切智光三昧。」
爾時，普莊嚴童子以偈頌曰：
「猶如千日出， 虛空靡不照， 離垢坐道場， 光明亦如是。 無量萬億劫， 難遇之導師， 出興於世間， 一切見最勝。 觀察佛光明， 如雲難思議， 一切處悉見， 如對現目前。 毛孔放光明， 如雲不可盡， 隨諸眾生音， 贊佛無量德。 眾生遇佛光， 離苦永寂滅， 悉安隱快樂， 歡喜遍充滿。 觀察諸菩薩， 充滿十方界， 放摩尼寶云， 讚歎諸最勝。 常于道場聞， 深妙音聲海， 滅諸眾生苦， 睹佛自在力。 一切興恭敬， 歡喜心無量， 往詣法王所， 瞻仰禮供養。」
時，彼童子說偈音聲，于彼世界無不普聞。
爾時，愛見善慧王聞說是偈，歡喜無量，以偈頌曰：
「宜時普宣告， 諸王大臣等， 令知吉祥相， 咸速詣最勝。 莊飾一切城， 宜令悉清凈， 建諸妙幢幡， 種種寶莊嚴。
【現代漢語翻譯】 現代漢語譯本：嚴童子，當時，那位童子因為見到佛陀無量自在的功德和善根因緣，立即獲得了十種三昧（samadhi，禪定），它們分別是：諸佛具足功德三昧（所有佛都具備的功德禪定）、普門方便三昧（普遍引導眾生的方便法門禪定）、凈方便云三昧（如清凈云般覆蓋一切的方便法門禪定）、教化眾生三昧（教導和轉化眾生的禪定）、一切音聲充滿三昧（所有聲音都充滿禪定）、無量功德誠向三昧（以真誠心向往無量功德的禪定）、如實覺諸法三昧（如實覺悟一切法的禪定）、廣地方便海三昧（如廣闊大海般無邊的方便法門禪定）、勝解脫三昧（殊勝的解脫禪定）、一切智光三昧（一切智慧之光禪定）。 當時，普莊嚴童子用偈頌說道： 『猶如千日出，虛空無不照，離垢坐道場，光明亦如是。 無量萬億劫，難遇之導師，出興於世間，一切見最勝。 觀察佛光明，如雲難思議，一切處悉見，如對現目前。 毛孔放光明，如雲不可盡，隨諸眾生音，贊佛無量德。 眾生遇佛光，離苦永寂滅，悉安隱快樂，歡喜遍充滿。 觀察諸菩薩，充滿十方界，放摩尼寶云，讚歎諸最勝。 常于道場聞，深妙音聲海，滅諸眾生苦，睹佛自在力。 一切興恭敬，歡喜心無量，往詣法王所，瞻仰禮供養。』 當時，那位童子說偈的聲音，在那個世界無處不聞。 當時，愛見善慧王聽到這偈頌，歡喜無量，用偈頌說道： 『應當立即普告，各位國王和大臣等，讓他們知道吉祥的徵兆，都迅速前往最殊勝之處。 裝飾所有的城市，應當使其都清凈，建立各種美妙的幢幡，用各種珍寶來莊嚴。』
【English Translation】 English version: At that time, the youth, seeing the immeasurable, self-existent merits and virtuous roots of the Buddha, immediately attained ten samadhis (meditative states), named: Samadhi of the Complete Merits of All Buddhas, Samadhi of Universal Expedient Means, Samadhi of Pure Expedient Clouds, Samadhi of Teaching and Transforming Sentient Beings, Samadhi of All Sounds Filling All Places, Samadhi of Sincere Aspiration for Immeasurable Merits, Samadhi of Realizing All Dharmas, Samadhi of the Vast Ocean of Expedient Means, Samadhi of Supreme Liberation, and Samadhi of the Light of Omniscience. Then, the youth, Pu Zhuangyan, spoke in verse: 'Like a thousand suns rising, illuminating all of space, the light of the one who sits in the pure Bodhimanda (place of enlightenment) is also like this. A guide difficult to encounter in countless eons, appears in the world, the most supreme of all to see. Observing the Buddha's light, like clouds, inconceivable, seen everywhere, as if right before one's eyes. From every pore, light emanates, like inexhaustible clouds, following the sounds of all beings, praising the Buddha's immeasurable virtues. Sentient beings, encountering the Buddha's light, are freed from suffering and attain eternal peace, all are secure and happy, filled with joy. Observing the Bodhisattvas, filling the ten directions, emitting clouds of mani jewels, praising the most supreme ones. Always in the Bodhimanda, hearing the profound and wondrous ocean of sound, extinguishing the suffering of all beings, witnessing the Buddha's self-existent power. All rise with reverence, with immeasurable joy, going to the place of the Dharma King, gazing upon him, paying homage and making offerings.' At that time, the sound of the youth's verses was heard everywhere in that world. Then, King Ai Jian Shan Hui, hearing these verses, was filled with immeasurable joy, and spoke in verse: 'It is fitting to proclaim immediately to all kings and ministers, letting them know of the auspicious signs, and all quickly go to the most supreme one. Adorn all the cities, making them all pure, erect various wonderful banners and streamers, adorned with all kinds of treasures.'
設眾妙寶帳， 彌覆羅其上， 興妓樂音云， 令充遍虛空。 掃除諸街巷， 降以雜寶雨， 莊嚴眾寶乘， 當詣見最勝。 各于其帳內， 雨種種雲雨， 一切莊嚴云， 流行虛空中。 香蓮華光云， 華蓋難思議， 瓔珞半月云， 雨眾妙寶衣， 須彌山香水， 摩尼寶莊嚴， 清凈眾雜寶， 顯現虛空中。 摩尼寶華鬘， 離垢眾寶鬘， 摩尼寶燈云， 凝照停虛空。 矚想皆唸佛， 生無量歡喜， 妻子眷屬俱， 當詣見最勝。」
爾時，愛見善慧王與七十七億那由他眷屬俱，往詣一切功德本勝須彌山云佛所；到已，頭面禮足，於一面坐，有無量天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等往詣佛所，頭面禮足，於一面住。爾時，如來教化一切諸眾生故，于彼大眾海中說經，名現三世一切諸佛集會，世界塵數修多羅以為眷屬，隨諸眾生所應解故。
爾時，普莊嚴童子聞是經已，宿世功德因緣故，得一切法具足三昧、一切法來入安住菩提心三昧、法界師子光方便三昧、法眼清凈三昧。爾時，童子以偈頌曰：
「我聞最勝法， 清凈慧眼開， 能見一切佛， 過去功德海。 我見一切生， 如本色具足
【現代漢語翻譯】 現代漢語譯本 設定各種精美的寶帳，用珍寶覆蓋其上， 升起美妙的音樂之云，使其充滿整個虛空。 清掃所有的街道巷陌，降下各種珍寶之雨， 裝飾各種珍貴的車乘，應當前往拜見最殊勝的佛陀。 各自在自己的寶帳內，降下種種雲雨， 一切莊嚴的雲彩，在虛空中飄蕩。 散發香氣的蓮花光云，以及難以思議的華蓋， 瓔珞和半月形的雲彩，降下各種精美的寶衣， 須彌山般的香水，用摩尼寶珠裝飾， 清凈的各種珍寶，顯現在虛空中。 摩尼寶珠製成的花鬘，以及無垢的各種寶鬘， 摩尼寶珠燈云，凝結照耀在虛空中。 瞻仰思念佛陀，生起無量的歡喜， 和妻子眷屬一起，應當前往拜見最殊勝的佛陀。
那時，愛見善慧王（一個國王的名字）與七十七億那由他（數量單位）眷屬一起，前往一切功德本勝須彌山云佛（佛的名字）所在之處；到達后，頭面禮拜佛足，在一旁坐下，有無量的天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）等前往佛所，頭面禮拜佛足，在一旁站立。那時，如來爲了教化一切眾生，在那大眾海中宣說經典，名為《現三世一切諸佛》（經名），以世界塵埃數量的修多羅（佛經）作為眷屬，隨順各種眾生所應理解的道理。
那時，普莊嚴童子（一個童子的名字）聽聞這部經典后，由於宿世的功德因緣，獲得了：一切法具足三昧（禪定）、一切法來入安住菩提心三昧（禪定）、法界師子光方便三昧（禪定）、法眼清凈三昧（禪定）。那時，童子以偈頌說道：
『我聽聞了最殊勝的佛法，清凈的智慧之眼得以開啟， 能夠見到一切佛陀，以及過去無量的功德之海。 我見到一切眾生，都如其本來的面目一樣具足。』
【English Translation】 English version Setting up various exquisite jeweled tents, covering them with treasures, Raising clouds of beautiful music, filling the entire void. Sweeping clean all the streets and alleys, raining down various precious jewels, Adorning various precious vehicles, one should go to see the most supreme Buddha. Each within their own tent, raining down various clouds and rain, All the adorned clouds, drifting in the void. Fragrant lotus light clouds, and canopies beyond comprehension, Necklaces and crescent-shaped clouds, raining down various exquisite precious garments, Fragrant water like Mount Sumeru, adorned with Mani jewels, Pure and various treasures, appearing in the void. Garlands made of Mani jewels, and immaculate various jeweled garlands, Mani jewel lamp clouds, congealing and illuminating in the void. Gazing and contemplating the Buddha, giving rise to immeasurable joy, Together with wives and family, one should go to see the most supreme Buddha.
At that time, King Love-Seeing Good Wisdom (a king's name), together with seventy-seven billion nayutas (a unit of number) of his retinue, went to where the Buddha All Merits Fundamental Victory Sumeru Cloud (a Buddha's name) was; having arrived, they bowed their heads to the Buddha's feet, and sat on one side. There were immeasurable devas, nagas, yakshas (guardian deities), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), etc., who went to the Buddha's place, bowed their heads to the Buddha's feet, and stood on one side. At that time, the Tathagata, in order to teach all sentient beings, spoke a sutra in that great assembly, named 'Manifestation of All Buddhas of the Three Times' (sutra name), with as many sutras as there are dust particles in the world as its retinue, according to what various sentient beings should understand.
At that time, the boy Universal Adornment (a boy's name), having heard this sutra, due to the meritorious causes of past lives, obtained: the Samadhi of Complete Fulfillment of All Dharmas (meditative state), the Samadhi of All Dharmas Entering and Abiding in the Bodhi Mind (meditative state), the Samadhi of the Lion's Light of the Dharma Realm's Expedient Means (meditative state), and the Samadhi of the Pure Dharma Eye (meditative state). At that time, the boy spoke in verse, saying:
'I have heard the most supreme Dharma, and the pure eye of wisdom has opened, Able to see all Buddhas, and the immeasurable ocean of merits of the past. I see all sentient beings, as they are in their original form, complete.'
， 隨本名身業， 供養一切佛。 過去諸佛所， 無量劫海行， 我見諸佛海， 清凈佛剎海。 于生死海中， 舍自身無量， 修菩薩勝行， 嚴凈佛剎海。 舍無量耳鼻， 頭目及手足， 王身大臣身， 具足修凈國。 一一佛剎中， 難思議億劫， 修行菩薩道， 令佛剎海凈。 普賢菩薩愿， 修習諸行海， 一切剎海中， 令佛土清凈。 如日光明凈， 悉見色具足， 佛智光照已， 見我本修行。 見無量諸佛， 離垢清凈剎， 成等正覺聲， 悉充滿法界。 如彼修清凈， 具足佛剎海， 一切佛神力， 應修菩薩行。」
說是偈時，如須彌山塵數眾生悉發無上道心。
時，彼如來為此童子而說頌曰：
「善哉普莊嚴， 德藏大名稱， 能為眾生故， 勇猛求菩提。 能發智慧光， 滿一切法界， 無上道德云， 當得智慧海。 一國中修行， 一剎微塵劫， 當逮是智慧， 如我之所得。 懈怠者不能， 解深方便海， 精進力成就， 能凈佛世界。 一切微塵數， 劫海修眾行， 彼得凈如是， 如我佛剎海。 一一眾生故， 無量劫苦行， 不厭生死難
【現代漢語翻譯】 現代漢語譯本 隨著我過去生所造的業，我供養一切佛陀。 在過去諸佛所在之處，我于無量劫海中修行， 我見到了諸佛如海，以及清凈的佛剎如海。 在生死輪迴的大海中，我捨棄自身無數次， 修習菩薩殊勝的行持，莊嚴清凈佛剎如海。 我捨棄了無數的耳鼻、頭目以及手足， 也曾為國王、大臣之身，具足修行以清凈國土。 在每一個佛剎中，于難以思議的億劫中， 修行菩薩之道，令佛剎如海般清凈。 普賢菩薩（Samantabhadra）的願力，修習各種行持如海， 在一切剎土如海中，令佛土清凈。 如同太陽的光明清凈，能完全看見一切色相， 佛陀的智慧之光照耀后，我看見自己本來的修行。 我看見無量諸佛，以及遠離垢染的清凈剎土， 他們成就正等正覺的聲音，充滿整個法界。 如同他們修持清凈，具足佛剎如海， 一切佛陀的神力，應當修習菩薩的行持。 當說此偈時，如須彌山（Sumeru）微塵數般的眾生都發起了無上道心。 當時，那位如來為這位童子說了偈頌： 『善哉普莊嚴（Sarvālaṃkāra），德藏大名稱， 爲了眾生的緣故，你勇猛地尋求菩提（bodhi）。』 『能發出智慧之光，充滿一切法界，』 『無上的道德之云，你將獲得智慧之海。』 『在一國土中修行，經歷一剎土微塵劫，』 『你將獲得這樣的智慧，如同我所獲得的。』 『懈怠的人不能，理解甚深的方便之海，』 『精進的力量成就，能清凈佛的世界。』 『一切微塵數般的，劫海中修習各種行持，』 『他們所得到的清凈，如同我的佛剎如海。』 『爲了每一個眾生，于無量劫中苦行，』 『不厭倦生死的艱難，』
【English Translation】 English version Following the karma of my past lives, I make offerings to all Buddhas. In the places where past Buddhas were, I practiced in immeasurable kalpa (aeon) seas, I saw the Buddhas like seas, and the pure Buddha-lands like seas. In the sea of birth and death, I have given up my own body countless times, Practicing the superior conduct of a Bodhisattva (enlightenment being), adorning and purifying the Buddha-lands like seas. I have given up countless ears, noses, heads, eyes, hands, and feet, I have also been a king and a minister, fully practicing to purify the land. In each Buddha-land, for inconceivable billions of kalpas, I practiced the Bodhisattva path, making the Buddha-lands as pure as the sea. The vows of Samantabhadra (Universal Worthy), practicing various conducts like the sea, In all the lands like seas, making the Buddha-lands pure. Like the pure light of the sun, able to see all forms completely, After the light of the Buddha's wisdom shines, I see my original practice. I see countless Buddhas, and the pure lands free from defilement, The sound of their attainment of perfect enlightenment fills the entire Dharma realm. Just as they practice purity, possessing Buddha-lands like seas, With the divine power of all Buddhas, one should practice the conduct of a Bodhisattva. When this verse was spoken, beings as numerous as the dust of Mount Sumeru (mythical sacred mountain) all aroused the supreme aspiration for enlightenment. At that time, the Tathagata (Buddha) spoke a verse for this youth: 'Well done, Sarvālaṃkāra (Universal Adornment), great name of the treasury of virtue,' 'For the sake of sentient beings, you courageously seek Bodhi (enlightenment).' 'Able to emit the light of wisdom, filling the entire Dharma realm,' 'The clouds of supreme morality, you will attain the sea of wisdom.' 'Practicing in one land, for a kalpa of dust particles of a land,' 'You will attain such wisdom, as I have attained.' 'The lazy cannot understand, the profound sea of skillful means,' 'The power of diligence accomplished, can purify the Buddha's world.' 'In all the kalpas like dust particles, practicing various conducts,' 'The purity they attain is like my Buddha-lands like seas.' 'For the sake of each sentient being, practicing austerities for immeasurable kalpas,' 'Not weary of the difficulties of birth and death,'
， 能為大導師。 無量無邊愿， 一切諸佛海， 能度無上道， 方便海具足。 恭敬供養我， 普莊嚴大力， 勝須彌山佛， 成汝無上道。 普賢常勇猛， 具足大名稱， 一切法界滿， 凈諸佛剎海。」
爾時，一切功德本勝須彌山云如來壽五十億歲。彼佛滅度后，有佛出世，號一切度離癡清凈眼王如來。普莊嚴童子見是如來已，即得唸佛三昧、普門海藏三昧、無量智持轉法三昧、甚深法樂三昧。時，佛說經名一切法界自性離垢莊嚴，有世界微塵等修多羅以為眷屬。普莊嚴童子聞是經已，即得三昧，名一切法普門歡喜藏三昧、入一切法方便海三昧。◎◎
大方廣佛華嚴經如來名號品第三
佛在摩竭提國寂滅道場，初始得佛，普光法堂，坐蓮華藏師子座上，善覺智無二念，了達法性、住佛所住、等諸如來至無礙趣具不退法無壞境界，住不思議等達三世，與十佛國土微塵數等大菩薩俱，盡一生補處，悉從他方世界來集，了眾生性，深入法界，常善思量世間涅槃，明瞭業報眾生心行，悉能解知諸法義味，觀察世間、離世間法，究竟分別為無為性，去、來、現在靡不貫達。時，諸菩薩咸作是念：「唯愿世尊哀愍我等，隨所志樂，示現佛剎、示佛所住、示佛國莊嚴、示諸
【現代漢語翻譯】 現代漢語譯本 『能為大導師』，意指能夠成為偉大的導師。 『無量無邊愿，一切諸佛海』，意指擁有無量無邊的願力，如同諸佛的海洋般廣闊。 『能度無上道，方便海具足』，意指能夠引導眾生到達無上的菩提之道，並且具備無量的方便法門。 『恭敬供養我，普莊嚴大力』，意指恭敬供養我，普遍以莊嚴的功德和力量。 『勝須彌山佛，成汝無上道』，意指勝過須彌山的佛陀，成就你無上的菩提之道。 『普賢常勇猛，具足大名稱』，意指普賢菩薩總是勇猛精進，具備廣大的名聲。 『一切法界滿，凈諸佛剎海』，意指他的功德充滿一切法界，清凈諸佛的剎土如海洋般廣大。
當時，一切功德本勝須彌山云如來（一切功德根本，勝過須彌山的佛）的壽命有五十億歲。這位佛陀滅度后，有一位佛陀出世，名為一切度離癡清凈眼王如來（能度脫一切愚癡，擁有清凈智慧之眼的佛）。普莊嚴童子（菩薩名）見到這位如來后，立即獲得了唸佛三昧（專注唸佛的禪定）、普門海藏三昧（如海洋般廣闊的禪定）、無量智持轉法三昧（持有無量智慧，能轉動法輪的禪定）、甚深法樂三昧（體驗甚深佛法之樂的禪定）。當時，佛陀所說的經典名為《一切法界自性離垢莊嚴》（闡述一切法界自性清凈莊嚴的經典），有如世界微塵數般多的修多羅（佛經）作為眷屬。普莊嚴童子聽聞這部經典后，立即獲得了三昧，名為一切法普門歡喜藏三昧（能令一切法門都充滿歡喜的禪定）、入一切法方便海三昧（能進入一切法門方便之海的禪定）。
《大方廣佛華嚴經》如來名號品第三
佛陀在摩竭提國（古印度國名）的寂滅道場（佛陀證悟的場所），最初成佛，在普光法堂（佛陀說法的大殿），坐在蓮華藏師子座（蓮花寶座）上，以善覺智（清凈的智慧）達到無二唸的境界，了達法性（諸法的真實本性），安住于佛陀所安住的境界，等同於諸如來，達到無礙的境界，具備不退轉的法力，處於無壞的境界，安住于不可思議的境界，通達過去、現在、未來三世，與十佛國土微塵數般多的菩薩在一起，這些菩薩都盡一生補處（即將成佛的菩薩），全部從其他世界而來，瞭解眾生的本性，深入法界，經常善於思量世間的涅槃，明瞭業報和眾生的心行，完全能夠理解諸法的意義和味道，觀察世間法和出世間法，究竟分別有為法和無為法的性質，對於過去、現在、未來無不通達。當時，諸位菩薩都這樣想：『唯愿世尊慈悲憐憫我們，隨順我們的意願，示現佛剎（佛的國土）、示現佛陀所安住的境界、示現佛國莊嚴、示現諸佛的功德。』
【English Translation】 English version 'Able to be a great guide,' meaning able to become a great teacher. 'Immeasurable and boundless vows, the sea of all Buddhas,' meaning possessing immeasurable and boundless vows, as vast as the ocean of all Buddhas. 'Able to cross over to the unsurpassed path, complete with a sea of skillful means,' meaning able to guide sentient beings to the unsurpassed path of Bodhi, and possessing immeasurable skillful means. 'Reverently make offerings to me, universally adorn with great power,' meaning to reverently make offerings to me, universally with adorned merits and power. 'Buddha surpassing Mount Sumeru, accomplish your unsurpassed path,' meaning the Buddha surpassing Mount Sumeru, accomplishing your unsurpassed path of Bodhi. 'Samantabhadra is always courageous, possessing a great name,' meaning Bodhisattva Samantabhadra is always courageous and diligent, possessing a great reputation. 'Filling all the Dharma realms, purifying the Buddha lands like the sea,' meaning his merits fill all the Dharma realms, purifying the Buddha lands as vast as the ocean.
At that time, the Tathagata Cloud of All Merits, the Fundamental Victorious Mount Sumeru (the Buddha who is the root of all merits, surpassing Mount Sumeru) had a lifespan of fifty billion years. After that Buddha passed away, another Buddha appeared in the world, named the Tathagata King of All Deliverance from Ignorance, Pure Eye (the Buddha who can deliver all from ignorance, possessing pure wisdom eyes). Upon seeing this Tathagata, the Bodhisattva Universal Adornment immediately attained the Samadhi of Mindfulness of the Buddha, the Samadhi of the Universal Gate Ocean Treasury, the Samadhi of Holding and Turning the Dharma with Immeasurable Wisdom, and the Samadhi of Profound Dharma Joy. At that time, the Sutra spoken by the Buddha was named 'The Adornment of the Self-Nature of All Dharma Realms, Free from Defilement' (a Sutra explaining the pure and adorned nature of all Dharma realms), with as many Sutras as the dust particles of the world as its retinue. Upon hearing this Sutra, the Bodhisattva Universal Adornment immediately attained the Samadhi named the Samadhi of the Universal Gate Treasury of Joy of All Dharmas, and the Samadhi of Entering the Ocean of Skillful Means of All Dharmas.
The Third Chapter, 'The Names of the Tathagatas,' of the Avatamsaka Sutra
The Buddha, in the Bodhimanda (place of enlightenment) of Magadha (an ancient Indian kingdom), having initially attained Buddhahood, in the Hall of Universal Light (the great hall where the Buddha teaches), sat upon the Lion Throne of the Lotus Treasury (a lotus throne), with the wisdom of good awareness (pure wisdom) reaching the state of non-duality, understanding the Dharma nature (the true nature of all dharmas), abiding in the state where the Buddha abides, equal to all Tathagatas, reaching the unobstructed state, possessing the power of non-retrogression, being in an indestructible state, abiding in an inconceivable state, understanding the past, present, and future three times, together with as many Bodhisattvas as the dust particles of ten Buddha lands, all of whom were in their last life before Buddhahood, all having come from other worlds, understanding the nature of sentient beings, deeply entering the Dharma realm, constantly contemplating the Nirvana of the world, understanding the karmic retribution and the minds of sentient beings, fully able to understand the meaning and taste of all dharmas, observing worldly and transcendental dharmas, ultimately distinguishing the nature of conditioned and unconditioned dharmas, and being thoroughly versed in the past, present, and future. At that time, all the Bodhisattvas thought: 'We wish that the World Honored One would have compassion on us, and according to our wishes, manifest the Buddha lands, manifest the state where the Buddha abides, manifest the adornment of the Buddha lands, and manifest the merits of all Buddhas.'
佛法、示佛土清凈、示佛所說法、示佛剎體、示佛功德勢力、示隨佛剎起、示成正覺，開示十方一切如來所可分別菩薩：十住、十行、十回向、十藏、十地、十愿、十定、十自在、十頂菩薩隨喜心、不斷如來性、救眾生、滅煩惱、知眾行、解諸法、離垢穢、拔眾難、決疑網、竭愛慾、佛無上地、佛境界、佛住壽、佛行、佛力、佛無所畏、佛定、佛神足、佛勝法、佛不動轉、佛六情根、佛光、佛智、佛無上功德一切具足，如是等事，悉為我現。」
爾時，世尊知諸菩薩心之所念，即如其像，現神通力。現神力已，東方過十佛剎微塵數國，有世界名金色，佛號不動智，有菩薩字文殊師利，與十佛土塵數菩薩來詣佛所，恭敬供養，頭面禮足，即于東方，化作蓮華藏師子之座，結跏趺坐。
南方過十佛剎微塵數國，有世界名樂色，佛號智火，有菩薩字覺首，與十佛土塵數菩薩來詣佛所，恭敬供養，頭面禮足，即于南方，化作蓮華藏師子之座，結跏趺坐。
西方過十佛剎微塵數國，有世界名華色，佛號習智，菩薩字財首，與十佛土塵數菩薩來詣佛所，恭敬供養，頭面禮足，即于西方，化作蓮華藏師子之座，結跏趺坐。
北方過十佛剎微塵數國，有世界名薝蔔華色，佛號行智，菩薩字寶首，與十佛土塵數
【現代漢語翻譯】 現代漢語譯本：'佛法、展示佛土的清凈、展示佛所說的法、展示佛剎的本體、展示佛的功德勢力、展示隨佛剎而起的現象、展示成就正覺，開示十方一切如來所能分別的菩薩：十住（菩薩修行的十個階段）、十行（菩薩實踐的十種行為）、十回向（菩薩將功德迴向給眾生的十種方式）、十藏（菩薩所擁有的十種智慧寶藏）、十地（菩薩修行的十個階段）、十愿（菩薩發起的十種誓願）、十定（菩薩所入的十種禪定）、十自在（菩薩所擁有的十種自在能力）、十頂菩薩隨喜心（十頂菩薩的隨喜之心）、不斷如來性（不間斷的如來本性）、救眾生、滅煩惱、知眾行、解諸法、離垢穢、拔眾難、決疑網、竭愛慾、佛無上地（佛的無上境界）、佛境界、佛住壽（佛的壽命）、佛行（佛的行為）、佛力（佛的力量）、佛無所畏（佛的無所畏懼）、佛定（佛的禪定）、佛神足（佛的神通）、佛勝法（佛的殊勝之法）、佛不動轉（佛的不可動搖）、佛六情根（佛的六根）、佛光（佛的光芒）、佛智（佛的智慧）、佛無上功德一切具足，像這些事情，都為我顯現。' 那時，世尊知道各位菩薩心中所想，就按照他們的想法，顯現神通力量。顯現神通力后，東方經過十個佛剎微塵數（極多的數量）的國土，有一個世界名叫金色，佛號不動智（佛的稱號），有一位菩薩名叫文殊師利（菩薩的名稱），與十個佛土微塵數（極多的數量）的菩薩來到佛的處所，恭敬供養，頭面禮足，就在東方，化作蓮華藏師子之座，結跏趺坐。 南方經過十個佛剎微塵數（極多的數量）的國土，有一個世界名叫樂色，佛號智火（佛的稱號），有一位菩薩名叫覺首（菩薩的名稱），與十個佛土微塵數（極多的數量）的菩薩來到佛的處所，恭敬供養，頭面禮足，就在南方，化作蓮華藏師子之座，結跏趺坐。 西方經過十個佛剎微塵數（極多的數量）的國土，有一個世界名叫華色，佛號習智（佛的稱號），有一位菩薩名叫財首（菩薩的名稱），與十個佛土微塵數（極多的數量）的菩薩來到佛的處所，恭敬供養，頭面禮足，就在西方，化作蓮華藏師子之座，結跏趺坐。 北方經過十個佛剎微塵數（極多的數量）的國土，有一個世界名叫薝蔔華色，佛號行智（佛的稱號），有一位菩薩名叫寶首（菩薩的名稱），與十個佛土微塵數（極多的數量）的菩薩
【English Translation】 English version: 'The Dharma, the manifestation of the purity of the Buddha-lands, the manifestation of the Dharma spoken by the Buddha, the manifestation of the essence of the Buddha-lands, the manifestation of the meritorious power of the Buddha, the manifestation of what arises with the Buddha-lands, the manifestation of attaining perfect enlightenment, revealing to all the Tathagatas of the ten directions the Bodhisattvas who can be distinguished: the ten abodes (ten stages of Bodhisattva practice), the ten practices (ten kinds of actions practiced by Bodhisattvas), the ten dedications (ten ways Bodhisattvas dedicate merit to sentient beings), the ten treasuries (ten wisdom treasures possessed by Bodhisattvas), the ten grounds (ten stages of Bodhisattva practice), the ten vows (ten vows made by Bodhisattvas), the ten samadhis (ten kinds of meditation entered by Bodhisattvas), the ten freedoms (ten kinds of freedom possessed by Bodhisattvas), the joyful mind of the ten-crowned Bodhisattvas, the unceasing Tathagata-nature, saving sentient beings, extinguishing afflictions, knowing the practices of all, understanding all dharmas, being free from defilements, removing all difficulties, resolving the nets of doubt, exhausting desires, the unsurpassed ground of the Buddha, the realm of the Buddha, the life span of the Buddha, the conduct of the Buddha, the power of the Buddha, the fearlessness of the Buddha, the samadhi of the Buddha, the supernormal powers of the Buddha, the supreme Dharma of the Buddha, the immovability of the Buddha, the six sense faculties of the Buddha, the light of the Buddha, the wisdom of the Buddha, the unsurpassed merits of the Buddha, all completely fulfilled, such things, all appear for me.' At that time, the World Honored One, knowing the thoughts in the minds of all the Bodhisattvas, manifested his supernormal powers according to their thoughts. After manifesting his supernormal powers, in the east, passing through lands as numerous as the dust particles of ten Buddha-lands, there was a world named Golden Color, where the Buddha was named Immovable Wisdom, and there was a Bodhisattva named Manjushri, who, with Bodhisattvas as numerous as the dust particles of ten Buddha-lands, came to the Buddha's place, respectfully made offerings, bowed their heads to the ground at his feet, and in the east, transformed a lion seat of lotus blossoms, and sat in the lotus position. In the south, passing through lands as numerous as the dust particles of ten Buddha-lands, there was a world named Delightful Color, where the Buddha was named Wisdom Fire, and there was a Bodhisattva named Awakened Leader, who, with Bodhisattvas as numerous as the dust particles of ten Buddha-lands, came to the Buddha's place, respectfully made offerings, bowed their heads to the ground at his feet, and in the south, transformed a lion seat of lotus blossoms, and sat in the lotus position. In the west, passing through lands as numerous as the dust particles of ten Buddha-lands, there was a world named Flower Color, where the Buddha was named Habitual Wisdom, and there was a Bodhisattva named Wealth Leader, who, with Bodhisattvas as numerous as the dust particles of ten Buddha-lands, came to the Buddha's place, respectfully made offerings, bowed their heads to the ground at his feet, and in the west, transformed a lion seat of lotus blossoms, and sat in the lotus position. In the north, passing through lands as numerous as the dust particles of ten Buddha-lands, there was a world named Champaka Flower Color, where the Buddha was named Conduct Wisdom, and there was a Bodhisattva named Treasure Leader, who, with Bodhisattvas as numerous as the dust particles of ten Buddha-lands,
菩薩來詣佛所，恭敬供養，頭面禮足，即于北方，化作蓮華藏師子之座，結跏趺坐。
東北方過十佛剎微塵數國，有世界名青蓮華色，佛號明智，菩薩字德首，與十佛土塵數菩薩來詣佛所，恭敬供養，頭面禮足，即于東北方，化作蓮華藏師子之座，結跏趺坐。
東南方過十佛剎微塵數國，有世界名金色，佛號究竟智，菩薩字目首，與十佛土塵數菩薩來詣佛所，恭敬供養，頭面禮足，即于東南方，化作蓮華藏師子之座，結跏趺坐。
西南方過十佛剎微塵數國，有世界名寶色，佛號上智，菩薩字進首，與十佛土塵數菩薩來詣佛所，恭敬供養，頭面禮足，即于西南方，化作蓮華藏師子之座，結跏趺坐。
西北方過十佛剎微塵數國，有世界名金剛色，佛號自在智，菩薩字法首，與十佛土塵數菩薩來詣佛所，恭敬供養，頭面禮足，即于西北方，化作蓮華藏師子之座，結跏趺坐。
下方過十佛剎微塵數國，有世界名玻璃色，佛號梵智，菩薩字智首，與十佛土塵數菩薩來詣佛所，恭敬供養，頭面禮足，即于下方，化作蓮華藏師子之座，結跏趺坐。
上方過十佛剎微塵數國，有世界名如實色，佛號伏怨智，菩薩字賢首，與十佛土塵數菩薩來詣佛所，恭敬供養，頭面禮足，即于上方，化作蓮華藏師
【現代漢語翻譯】 現代漢語譯本：菩薩來到佛陀所在之處，恭敬地供養，以頭面禮拜佛足，然後在北方，化現出蓮花藏獅子座，結跏趺坐。 東北方越過十個佛剎微塵數（佛剎：佛所教化的國土；微塵數：像微塵一樣多的數量，形容極多）的國度，有一個世界名為青蓮華色，佛號為明智，菩薩名為德首，與十個佛土微塵數（佛土：佛所居住的國土）的菩薩一同來到佛陀所在之處，恭敬地供養，以頭面禮拜佛足，然後在東北方，化現出蓮花藏獅子座，結跏趺坐。 東南方越過十個佛剎微塵數的國度，有一個世界名為金色，佛號為究竟智，菩薩名為目首，與十個佛土微塵數的菩薩一同來到佛陀所在之處，恭敬地供養，以頭面禮拜佛足，然後在東南方，化現出蓮花藏獅子座，結跏趺坐。 西南方越過十個佛剎微塵數的國度，有一個世界名為寶色，佛號為上智，菩薩名為進首，與十個佛土微塵數的菩薩一同來到佛陀所在之處，恭敬地供養，以頭面禮拜佛足，然後在西南方，化現出蓮花藏獅子座，結跏趺坐。 西北方越過十個佛剎微塵數的國度，有一個世界名為金剛色，佛號為自在智，菩薩名為法首，與十個佛土微塵數的菩薩一同來到佛陀所在之處，恭敬地供養，以頭面禮拜佛足，然後在西北方，化現出蓮花藏獅子座，結跏趺坐。 下方越過十個佛剎微塵數的國度，有一個世界名為玻璃色，佛號為梵智，菩薩名為智首，與十個佛土微塵數的菩薩一同來到佛陀所在之處，恭敬地供養，以頭面禮拜佛足，然後在下方，化現出蓮花藏獅子座，結跏趺坐。 上方越過十個佛剎微塵數的國度，有一個世界名為如實色，佛號為伏怨智，菩薩名為賢首，與十個佛土微塵數的菩薩一同來到佛陀所在之處，恭敬地供養，以頭面禮拜佛足，然後在上方，化現出蓮花藏獅子座。
【English Translation】 English version: A Bodhisattva came to the place where the Buddha was, respectfully made offerings, bowed with his head to the Buddha's feet, and then in the north, transformed a lotus-treasury lion seat, and sat in the lotus position. Beyond the northeast, passing through a number of lands equal to the dust of ten Buddha-ksetras (Buddha-ksetra: a Buddha's teaching realm; dust-like number: an extremely large number, like the number of dust particles), there was a world named Blue Lotus Color, the Buddha was named Bright Wisdom, the Bodhisattva was named Virtue Head, and together with Bodhisattvas equal to the dust of ten Buddha-lands (Buddha-land: a Buddha's dwelling place), they came to the place where the Buddha was, respectfully made offerings, bowed with their heads to the Buddha's feet, and then in the northeast, transformed a lotus-treasury lion seat, and sat in the lotus position. Beyond the southeast, passing through a number of lands equal to the dust of ten Buddha-ksetras, there was a world named Golden Color, the Buddha was named Ultimate Wisdom, the Bodhisattva was named Eye Head, and together with Bodhisattvas equal to the dust of ten Buddha-lands, they came to the place where the Buddha was, respectfully made offerings, bowed with their heads to the Buddha's feet, and then in the southeast, transformed a lotus-treasury lion seat, and sat in the lotus position. Beyond the southwest, passing through a number of lands equal to the dust of ten Buddha-ksetras, there was a world named Jewel Color, the Buddha was named Supreme Wisdom, the Bodhisattva was named Progress Head, and together with Bodhisattvas equal to the dust of ten Buddha-lands, they came to the place where the Buddha was, respectfully made offerings, bowed with their heads to the Buddha's feet, and then in the southwest, transformed a lotus-treasury lion seat, and sat in the lotus position. Beyond the northwest, passing through a number of lands equal to the dust of ten Buddha-ksetras, there was a world named Vajra Color, the Buddha was named Unrestrained Wisdom, the Bodhisattva was named Dharma Head, and together with Bodhisattvas equal to the dust of ten Buddha-lands, they came to the place where the Buddha was, respectfully made offerings, bowed with their heads to the Buddha's feet, and then in the northwest, transformed a lotus-treasury lion seat, and sat in the lotus position. Below, passing through a number of lands equal to the dust of ten Buddha-ksetras, there was a world named Glass Color, the Buddha was named Brahma Wisdom, the Bodhisattva was named Wisdom Head, and together with Bodhisattvas equal to the dust of ten Buddha-lands, they came to the place where the Buddha was, respectfully made offerings, bowed with their heads to the Buddha's feet, and then below, transformed a lotus-treasury lion seat, and sat in the lotus position. Above, passing through a number of lands equal to the dust of ten Buddha-ksetras, there was a world named True Color, the Buddha was named Subduing-Enemies Wisdom, the Bodhisattva was named Worthy Head, and together with Bodhisattvas equal to the dust of ten Buddha-lands, they came to the place where the Buddha was, respectfully made offerings, bowed with their heads to the Buddha's feet, and then above, transformed a lotus-treasury lion seat.
子之座，結跏趺坐。
是時，文殊師利菩薩承佛神力，觀察大眾，嘆曰：「快哉！今菩薩會為未曾有。諸佛子！當知佛剎不可思議，佛住、佛國、佛法、佛剎清凈、佛說法、佛出世、佛剎起、諸佛阿耨多羅三藐三菩提皆不可思議。何以故？十方諸佛說法，知彼心行，隨化眾生，與虛空、法界等。何以故？此娑婆世界中，諸四天下教化一切種種身、種種名、處所、形色、長短、壽命、諸得、諸入、諸根生處、業報，如是種種，不同眾生，所見亦異。何以故？諸佛子！此四天下佛號不同，或稱悉達，或稱滿月，或稱師子吼，或稱釋迦牟尼，或稱神仙，或稱盧舍那，或稱瞿曇，或稱大沙門，或稱最勝，或稱能度。如是等稱佛名號，其數一萬。
「諸佛子！次此東方有四天下，名曰善護，彼稱如來，或號金剛、或號尊勝、或號大智、或號不壞、或號云王、或號無諍、或號平等、或號歡喜、或號無比、或號默然，如是等稱佛名號，其數一萬。
「諸佛子！次此南方有四天下，名曰難養，彼稱如來，或名甘露灌、或名善名稱、或名離垢、或名實論師、或名調御、或名樂慧、或名大音、或名眾祐、或名無量、或名勝慧，如是等稱佛名號，其數一萬。
「諸佛子！次此西方有四天下，名曰佛慧，彼稱如來，或
【現代漢語翻譯】 子（指佛陀）的座位，是結跏趺坐的姿勢。
這時，文殊師利菩薩（Manjusri Bodhisattva）憑藉佛陀的神力，觀察大眾，感嘆道：『太好了！今天菩薩的集會真是前所未有。各位佛子！應當知道佛剎（Buddha-ksetra，佛的國土）不可思議，佛的住處、佛的國度、佛的教法、佛剎的清凈、佛的說法、佛的出現於世、佛剎的興起、諸佛的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）都不可思議。為什麼呢？十方諸佛說法，瞭解他們的心行，隨順教化眾生，與虛空、法界等同。為什麼呢？在這個娑婆世界（Saha world）中，四大天下教化一切種種身、種種名、處所、形色、長短、壽命、諸得、諸入、諸根生處、業報，像這樣種種不同的眾生，所見也不同。為什麼呢？各位佛子！這四大天下的佛號不同，有的稱為悉達（Siddhartha），有的稱為滿月，有的稱為師子吼（Simhanada），有的稱為釋迦牟尼（Sakyamuni），有的稱為神仙，有的稱為盧舍那（Locana），有的稱為瞿曇（Gautama），有的稱為大沙門（Mahasamana），有的稱為最勝，有的稱為能度。像這樣稱呼佛的名號，其數目有一萬。』
『各位佛子！其次，在這個東方有四大天下，名為善護，那裡稱如來（Tathagata），有的號為金剛（Vajra），有的號為尊勝，有的號為大智，有的號為不壞，有的號為云王，有的號為無諍，有的號為平等，有的號為歡喜，有的號為無比，有的號為默然，像這樣稱呼佛的名號，其數目有一萬。』
『各位佛子！其次，在這個南方有四大天下，名為難養，那裡稱如來，有的名為甘露灌，有的名為善名稱，有的名為離垢，有的名為實論師，有的名為調御，有的名為樂慧，有的名為大音，有的名為眾祐，有的名為無量，有的名為勝慧，像這樣稱呼佛的名號，其數目有一萬。』
『各位佛子！其次，在這個西方有四大天下，名為佛慧，那裡稱如來，有的
【English Translation】 The seat of the Son (referring to the Buddha) was in the lotus position.
At that time, Manjusri Bodhisattva, empowered by the Buddha's spiritual strength, observed the assembly and exclaimed, 'Excellent! Today's gathering of Bodhisattvas is unprecedented. All you sons of the Buddha! You should know that the Buddha-ksetra (Buddha-field) is inconceivable, the Buddha's dwelling, the Buddha's realm, the Buddha's Dharma, the purity of the Buddha-ksetra, the Buddha's teachings, the Buddha's appearance in the world, the arising of the Buddha-ksetra, and the Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment) of all Buddhas are all inconceivable. Why is this so? The Buddhas of the ten directions teach the Dharma, understand their minds and actions, and guide sentient beings accordingly, being equal to space and the Dharma realm. Why is this so? In this Saha world, the four great continents teach all kinds of beings with various bodies, various names, places, forms, colors, lengths, lifespans, attainments, entries, the origins of their senses, and karmic retributions. In this way, different beings have different perceptions. Why is this so? All you sons of the Buddha! The Buddha's names in these four great continents are different. Some are called Siddhartha, some are called Full Moon, some are called Lion's Roar (Simhanada), some are called Sakyamuni, some are called Immortal, some are called Locana, some are called Gautama, some are called Great Samana (Mahasamana), some are called Supreme Victory, and some are called Able to Deliver. There are ten thousand such names of the Buddha.'
'All you sons of the Buddha! Next, to the east of this, there are four great continents called Well-Protected. There, the Tathagata (Thus Come One) is called by various names, some are called Vajra (Diamond), some are called Venerable Victory, some are called Great Wisdom, some are called Indestructible, some are called Cloud King, some are called Non-Contention, some are called Equality, some are called Joy, some are called Incomparable, and some are called Silence. There are ten thousand such names of the Buddha.'
'All you sons of the Buddha! Next, to the south of this, there are four great continents called Difficult to Nourish. There, the Tathagata is called by various names, some are called Ambrosia Shower, some are called Good Name, some are called Free from Defilement, some are called Teacher of Reality, some are called Tamer, some are called Joyful Wisdom, some are called Great Sound, some are called Protector of the Multitude, some are called Immeasurable, and some are called Superior Wisdom. There are ten thousand such names of the Buddha.'
'All you sons of the Buddha! Next, to the west of this, there are four great continents called Buddha Wisdom. There, the Tathagata is called by various names, some are called
謂性慧、或謂愛現、或謂無上王、或謂無恐怖、或謂實慧、或謂常化、或謂知足、或謂法慧、或謂究竟、或謂能忍，如是等稱佛名號，其數一萬。
「諸佛子！次此北方有四天下，名師子言，彼稱如來，或稱大牟尼、或稱苦行、或稱婆伽婆、或稱福田、或稱一切智、或稱善意、或稱清凈、或稱伊那婆那、或稱勝鬘、或稱願行滿，如是等稱佛名號，其數一萬。
「諸佛子！次此東北方有四天下，名曰安寧，彼稱如來，或號法王、或號等起、或號寂靜、或號妙天、或號離欲、或號勝慧、或號等心、或號無壞、或號慧音、或號遠來，如是等稱佛名號，其數一萬。
「諸佛子！次此東南方有四天下，名曰喜樂，或稱如來，或名蓮華、或名慧火、或名知人、或名密教、或名解脫、或名自然安住、或名妙行成就、或名清凈眼王、或名上勇、或名精進力，如是等稱佛名號，其數一萬。
「諸佛子！次此西南方有四天下，名曰堅固，彼稱如來，或稱不動、或稱慧王、或稱滿慧、或稱無動慧、或稱常悲、或稱頂王、或稱勝音、或稱一切施、或稱持仙、或稱勝須彌，如是等稱佛名號，其數一萬。
「諸佛子！次此西北方有四天下，名須菩提，彼稱如來，或號普慧、或號光明成就、或號寶髻、或號應敬念、或
【現代漢語翻譯】 現代漢語譯本：有人稱佛為性慧（自性之智慧），或稱愛現（慈愛顯現），或稱無上王（至高無上的王者），或稱無恐怖（無所畏懼者），或稱實慧（真實的智慧），或稱常化（恒常教化者），或稱知足（滿足者），或稱法慧（通達佛法的智慧），或稱究竟（達到最終境界者），或稱能忍（能夠忍耐者），像這樣稱呼佛的名號，有一萬種。 諸佛子！其次，在北方有四個天下，名為師子言，那裡稱如來為，或稱大牟尼（偉大的聖人），或稱苦行（修行苦行者），或稱婆伽婆（世尊），或稱福田（眾生種福的田地），或稱一切智（通曉一切的智慧），或稱善意（善意的），或稱清凈（清凈的），或稱伊那婆那（禪定），或稱勝鬘（殊勝的瓔珞），或稱願行滿（願望和修行圓滿者），像這樣稱呼佛的名號，有一萬種。 諸佛子！其次，在東北方有四個天下，名為安寧，那裡稱如來為，或號法王（佛法之王），或號等起（平等發起者），或號寂靜（寂靜者），或號妙天（美妙的天人），或號離欲（脫離慾望者），或號勝慧（殊勝的智慧），或號等心（平等心），或號無壞（不壞者），或號慧音（智慧之音），或號遠來（從遠方而來者），像這樣稱呼佛的名號，有一萬種。 諸佛子！其次，在東南方有四個天下，名為喜樂，那裡稱如來為，或名蓮華（蓮花），或名慧火（智慧之火），或名知人（瞭解眾生者），或名密教（秘密教法），或名解脫（解脫者），或名自然安住（自然安住者），或名妙行成就（妙行成就者），或名清凈眼王（清凈之眼之王），或名上勇（最勇猛者），或名精進力（精進的力量），像這樣稱呼佛的名號，有一萬種。 諸佛子！其次，在西南方有四個天下，名為堅固，那裡稱如來為，或稱不動（不動搖者），或稱慧王（智慧之王），或稱滿慧（圓滿的智慧），或稱無動慧（不動搖的智慧），或稱常悲（恒常的悲憫），或稱頂王（頂上的王者），或稱勝音（殊勝的聲音），或稱一切施（佈施一切者），或稱持仙（持戒的仙人），或稱勝須彌（殊勝的須彌山），像這樣稱呼佛的名號，有一萬種。 諸佛子！其次，在西北方有四個天下，名為須菩提，那裡稱如來為，或號普慧（普遍的智慧），或號光明成就（光明成就者），或號寶髻（寶貴的髮髻），或號應敬念（應當尊敬憶念者），或
【English Translation】 English version: Some call the Buddha 'Prajna-wisdom' (wisdom of self-nature), or 'Love Manifest' (manifestation of loving-kindness), or 'Supreme King' (the highest king), or 'Fearless' (one without fear), or 'Real Wisdom' (true wisdom), or 'Constant Transformation' (one who constantly teaches), or 'Contentment' (the satisfied one), or 'Dharma-wisdom' (wisdom that understands the Dharma), or 'Ultimate' (one who has reached the final state), or 'Patient' (one who can endure), in this way, there are ten thousand names for the Buddha. Oh, sons of the Buddha! Next, to the north, there are four world-systems, named 'Lion's Speech'. There, they call the Tathagata, or 'Great Muni' (great sage), or 'Ascetic Practice' (one who practices asceticism), or 'Bhagavan' (World Honored One), or 'Field of Merit' (field where beings plant merit), or 'Omniscient' (one who knows all), or 'Good Intention' (one with good intentions), or 'Pure' (pure one), or 'Inapana' (meditation), or 'Victorious Garland' (victorious garland), or 'Fulfillment of Vows and Practices' (one whose vows and practices are fulfilled), in this way, there are ten thousand names for the Buddha. Oh, sons of the Buddha! Next, to the northeast, there are four world-systems, named 'Peaceful'. There, they call the Tathagata, or 'King of Dharma' (king of the Dharma), or 'Equal Arising' (one who arises equally), or 'Tranquil' (tranquil one), or 'Wonderful Heaven' (wonderful celestial being), or 'Free from Desire' (one who is free from desire), or 'Superior Wisdom' (superior wisdom), or 'Equal Mind' (equal mind), or 'Indestructible' (indestructible one), or 'Sound of Wisdom' (sound of wisdom), or 'One Who Comes from Afar' (one who comes from afar), in this way, there are ten thousand names for the Buddha. Oh, sons of the Buddha! Next, to the southeast, there are four world-systems, named 'Joyful'. There, they call the Tathagata, or 'Lotus' (lotus), or 'Fire of Wisdom' (fire of wisdom), or 'Knower of People' (one who understands beings), or 'Secret Teaching' (secret teaching), or 'Liberation' (liberated one), or 'Naturally Abiding' (one who naturally abides), or 'Accomplishment of Wonderful Practice' (one who has accomplished wonderful practice), or 'King of Pure Eyes' (king of pure eyes), or 'Supreme Courage' (most courageous one), or 'Power of Diligence' (power of diligence), in this way, there are ten thousand names for the Buddha. Oh, sons of the Buddha! Next, to the southwest, there are four world-systems, named 'Firm'. There, they call the Tathagata, or 'Immovable' (one who does not move), or 'King of Wisdom' (king of wisdom), or 'Full Wisdom' (full wisdom), or 'Immovable Wisdom' (immovable wisdom), or 'Constant Compassion' (constant compassion), or 'King of the Summit' (king of the summit), or 'Victorious Sound' (victorious sound), or 'Giver of All' (one who gives all), or 'Holder of Immortality' (ascetic who holds precepts), or 'Victorious Sumeru' (victorious Mount Sumeru), in this way, there are ten thousand names for the Buddha. Oh, sons of the Buddha! Next, to the northwest, there are four world-systems, named 'Subhuti'. There, they call the Tathagata, or 'Universal Wisdom' (universal wisdom), or 'Accomplishment of Light' (one who has accomplished light), or 'Jeweled Crest' (precious crest), or 'One Who Should Be Respected and Remembered' (one who should be respected and remembered), or
號無上義、或號悅樂、或號本性清凈、或號光明滿、或號修臂、或號本善住，如是等稱佛名號，其數一萬。
「諸佛子！次此下方有四天下，名曰焰道，彼謂如來，或名長養善根、或名師子色、或名利智、或名真金焰、或名普親、或名梵音、或名饒益、或名究竟來、或名真天、或名平等施，如是等稱佛名號，其數一萬。
「諸佛子！次此上方有四天下，名曰持地，彼謂如來，或稱猛慧、或稱無量清凈、或稱覺慧、或稱勇首、或稱妙莊嚴、或稱能發歡喜、或稱意成滿、或稱火光、或稱精進、或稱一乘。
「諸佛子！如是持地四天下稱佛名號，其數一萬。此娑婆世界有如是等百億四天下，彼稱如來亦各不同，有百億萬。
「諸佛子！此娑婆世界東，次有國土，名曰密訓，彼謂如來，或稱平等、或稱最勇、或稱安慰、或稱調意、或稱聞慧、或稱一切舍、或稱自在、或稱堅固身、或稱大超越、或稱無比智。諸佛子！如是密訓國土稱佛名號，有百億萬。
「諸佛子！此世界南，次有國土，名曰最勇，彼謂如來，或稱自然清凈、或稱意至到、或稱能仁、或稱解脫王、或稱智慧王、或稱明行足、或稱善誓、或稱能寂滅、或稱大慈、或稱大悲，如是等稱佛名號，有百億萬。
「諸佛子！此世界西
【現代漢語翻譯】 現代漢語譯本：『有的佛被稱為無上義（anuttara-artha，至高無上的意義），有的被稱為悅樂（prīti，喜悅），有的被稱為本性清凈（prakṛti-viśuddha，本質清凈），有的被稱為光明滿（prabhā-pūrṇa，光輝圓滿），有的被稱為修臂（bāhu-saṃskṛta，修長的手臂），有的被稱為本善住（mūla-kuśala-sthita，安住于根本的善），像這樣稱呼佛的名號，數量有一萬。 『諸佛子！其次，在這個下方有四個天下，名為焰道（jvalana-patha，火焰之道），那裡的如來，有的被稱為長養善根（kuśala-mūla-puṣṭi，增長善根），有的被稱為師子色（siṃha-varṇa，獅子的顏色），有的被稱為利智（tīkṣṇa-mati，敏銳的智慧），有的被稱為真金焰（satya-suvarṇa-jvalana，真金的光焰），有的被稱為普親（sarva-bandhu，普遍親近），有的被稱為梵音（brahma-ghoṣa，梵天的聲音），有的被稱為饒益（hita-kara，利益者），有的被稱為究竟來（anta-gata，到達終點），有的被稱為真天（satya-deva，真實的諸天），有的被稱為平等施（sama-dāna，平等佈施），像這樣稱呼佛的名號，數量有一萬。 『諸佛子！其次，在這個上方有四個天下，名為持地（dharaṇī-dhara，持有大地），那裡的如來，有的被稱為猛慧（tīvra-mati，猛烈的智慧），有的被稱為無量清凈（apramāṇa-viśuddha，無量清凈），有的被稱為覺慧（bodhi-mati，覺悟的智慧），有的被稱為勇首（vīra-agra，勇猛的領袖），有的被稱為妙莊嚴（subha-alaṃkāra，美妙的莊嚴），有的被稱為能發歡喜（prīti-janana，能生歡喜），有的被稱為意成滿（manas-siddhi-pūrṇa，意願成就圓滿），有的被稱為火光（agni-prabhā，火焰的光芒），有的被稱為精進（vīrya，精進），有的被稱為一乘（eka-yāna，唯一乘）， 『諸佛子！像這樣持地四天下稱呼佛的名號，數量有一萬。這個娑婆世界（sahā-loka，堪忍世界）有像這樣一百億個四天下，那裡稱呼如來也各自不同，有百億萬。 『諸佛子！這個娑婆世界的東方，其次有一個國土，名為密訓（guhya-śikṣa，秘密教導），那裡的如來，有的被稱為平等（samatā，平等），有的被稱為最勇（vīra-tama，最勇猛），有的被稱為安慰（śānti-kara，帶來安慰），有的被稱為調意（citta-damana，調伏心意），有的被稱為聞慧（śruta-mati，聽聞的智慧），有的被稱為一切舍（sarva-tyāga，捨棄一切），有的被稱為自在（vaśitā，自在），有的被稱為堅固身（dṛḍha-kāya，堅固的身體），有的被稱為大超越（mahā-atikrama，大超越），有的被稱為無比智（anupama-jñāna，無與倫比的智慧）。諸佛子！像這樣密訓國土稱呼佛的名號，有百億萬。 『諸佛子！這個世界的南方，其次有一個國土，名為最勇（vīra-tama，最勇猛），那裡的如來，有的被稱為自然清凈（prakṛti-viśuddha，自然清凈），有的被稱為意至到（manas-prāpta，心意到達），有的被稱為能仁（śākya-muni，釋迦牟尼），有的被稱為解脫王（vimukti-rāja，解脫之王），有的被稱為智慧王（jñāna-rāja，智慧之王），有的被稱為明行足（vidyā-caraṇa-sampanna，明行圓滿），有的被稱為善誓（subha-pratijñā，善的誓言），有的被稱為能寂滅（śānta-kara，能使寂滅），有的被稱為大慈（mahā-maitrī，大慈愛），有的被稱為大悲（mahā-karuṇā，大悲憫），像這樣稱呼佛的名號，有百億萬。 『諸佛子！這個世界的西方
【English Translation】 English version: 'Some Buddhas are called Anuttara-artha (Supreme Meaning), some are called Prīti (Joy), some are called Prakṛti-viśuddha (Pure by Nature), some are called Prabhā-pūrṇa (Full of Light), some are called Bāhu-saṃskṛta (Well-formed Arms), some are called Mūla-kuśala-sthita (Established in Fundamental Goodness). Such are the names of the Buddhas, numbering ten thousand.' 'O sons of the Buddhas! Next, below this, there are four world-systems, called Jvalana-patha (Path of Flames). There, the Tathāgatas are called Kuśala-mūla-puṣṭi (Nourisher of the Roots of Goodness), Siṃha-varṇa (Lion-colored), Tīkṣṇa-mati (Sharp Intellect), Satya-suvarṇa-jvalana (Flame of True Gold), Sarva-bandhu (Universal Friend), Brahma-ghoṣa (Voice of Brahma), Hita-kara (Benefactor), Anta-gata (One Who Has Reached the End), Satya-deva (True God), and Sama-dāna (Equal Giver). Such are the names of the Buddhas, numbering ten thousand.' 'O sons of the Buddhas! Next, above this, there are four world-systems, called Dharaṇī-dhara (Holder of the Earth). There, the Tathāgatas are called Tīvra-mati (Sharp Intellect), Apramāṇa-viśuddha (Immeasurably Pure), Bodhi-mati (Wisdom of Enlightenment), Vīra-agra (Chief of the Brave), Subha-alaṃkāra (Beautiful Adornment), Prīti-janana (Generator of Joy), Manas-siddhi-pūrṇa (Perfect Fulfillment of Mind), Agni-prabhā (Light of Fire), Vīrya (Energy), and Eka-yāna (One Vehicle).' 'O sons of the Buddhas! Such are the names of the Buddhas in the four world-systems of Dharaṇī-dhara, numbering ten thousand. In this Sahā-loka (Enduring World), there are one hundred billion such four world-systems, and the Tathāgatas there are also called by different names, numbering one hundred billion times ten million.' 'O sons of the Buddhas! To the east of this Sahā-loka, there is a land called Guhya-śikṣa (Secret Teaching). There, the Tathāgatas are called Samatā (Equality), Vīra-tama (Most Courageous), Śānti-kara (Peacemaker), Citta-damana (Tamer of the Mind), Śruta-mati (Wisdom of Hearing), Sarva-tyāga (Renouncer of All), Vaśitā (Mastery), Dṛḍha-kāya (Firm Body), Mahā-atikrama (Great Transcendence), and Anupama-jñāna (Incomparable Wisdom). O sons of the Buddhas! Such are the names of the Buddhas in the land of Guhya-śikṣa, numbering one hundred billion times ten million.' 'O sons of the Buddhas! To the south of this world, there is a land called Vīra-tama (Most Courageous). There, the Tathāgatas are called Prakṛti-viśuddha (Naturally Pure), Manas-prāpta (Attained by Mind), Śākya-muni (Sage of the Shakyas), Vimukti-rāja (King of Liberation), Jñāna-rāja (King of Wisdom), Vidyā-caraṇa-sampanna (Perfect in Knowledge and Conduct), Subha-pratijñā (Good Vow), Śānta-kara (Peacemaker), Mahā-maitrī (Great Loving-kindness), and Mahā-karuṇā (Great Compassion). Such are the names of the Buddhas, numbering one hundred billion times ten million.' 'O sons of the Buddhas! To the west of this world'
，次有國土，名曰離垢，彼謂如來，或稱具足直心、或稱分別道、或稱善持、或稱解脫眾亂、或稱論師、或稱分別眾寶、或稱無上現、或稱來化、或稱一切苦行、或稱具足力，如是等稱佛名號，有百億萬。
「諸佛子！此世界北，次有國土，名寶境界，彼謂如來，或稱薝蔔華色、或稱日藏、或稱依精進住、或稱等起住壽、或稱超實、或稱慧日、或稱無障礙、或稱月出、或稱慧火勢、或稱清凈身，如是等稱佛名號，有百億萬。
「諸佛子！此世界東北，次有國土，名曰訶尼，彼稱如來，或號離苦、或號一切解脫、或號因緣具足、或號解脫智慧、或號過去藏、或號寶光、或號離世間、或號至離身地、或號端嚴藏、或號離瞋恚心，如是等稱佛名號，有百億萬。
「諸佛子！此世界東南，次有國土，名曰饒益，彼稱如來，或號因緣、或號盡智、或號美音、或號根勝、或號莊嚴蓋、或號凈根、或號殊特、或號分別到彼岸、或號勝定、或號慈父、或號智海，如是等稱佛名號，有百億萬。
「諸佛子！此世界西南，次有國土，名曰鮮少，彼稱如來，或號牟尼主、或號樂寶、或號不二觀、或號知智、或號謙意、或號有緣見、或號根主、或號天人師、或號建業、或號金剛華，如是等稱佛名號，有百億萬。
【現代漢語翻譯】 現代漢語譯本：再往後，有一個國土，名為離垢（無垢）。那裡的如來，有的被稱為具足直心（擁有正直的心）、有的被稱為分別道（能分辨道路）、有的被稱為善持（善於堅持）、有的被稱為解脫眾亂（能從混亂中解脫）、有的被稱為論師（善於辯論）、有的被稱為分別眾寶（能分辨各種珍寶）、有的被稱為無上現（至高無上的顯現）、有的被稱為來化（前來教化）、有的被稱為一切苦行（經歷一切苦行）、有的被稱為具足力（擁有力量），像這樣稱呼佛的名號，有百億萬之多。 現代漢語譯本：『諸位佛子！這個世界的北方，再往後，有一個國土，名為寶境界。那裡的如來，有的被稱為薝蔔華色（像薝蔔花一樣的顏色）、有的被稱為日藏（像太陽一樣的光芒）、有的被稱為依精進住（依靠精進修行）、有的被稱為等起住壽（壽命與修行相等）、有的被稱為超實（超越真實）、有的被稱為慧日（智慧如太陽）、有的被稱為無障礙（沒有障礙）、有的被稱為月出（像月亮一樣升起）、有的被稱為慧火勢（智慧如火焰般強大）、有的被稱為清凈身（擁有清凈的身體），像這樣稱呼佛的名號，有百億萬之多。 現代漢語譯本：『諸位佛子！這個世界的東北方，再往後，有一個國土，名為訶尼。那裡的如來，有的被稱為離苦（脫離痛苦）、有的被稱為一切解脫（從一切束縛中解脫）、有的被稱為因緣具足（因緣具足）、有的被稱為解脫智慧（擁有解脫的智慧）、有的被稱為過去藏（瞭解過去）、有的被稱為寶光（像珍寶一樣發光）、有的被稱為離世間（脫離世俗）、有的被稱為至離身地（到達脫離身體的境界）、有的被稱為端嚴藏（擁有端莊的容貌）、有的被稱為離瞋恚心（脫離嗔恨的心），像這樣稱呼佛的名號，有百億萬之多。 現代漢語譯本：『諸位佛子！這個世界的東南方，再往後，有一個國土，名為饒益。那裡的如來，有的被稱為因緣（因緣）、有的被稱為盡智（完全的智慧）、有的被稱為美音（美妙的聲音）、有的被稱為根勝（根器殊勝）、有的被稱為莊嚴蓋（莊嚴的覆蓋）、有的被稱為凈根（清凈的根器）、有的被稱為殊特（特別殊勝）、有的被稱為分別到彼岸（能分辨到達彼岸的方法）、有的被稱為勝定（殊勝的禪定）、有的被稱為慈父（慈愛的父親）、有的被稱為智海（智慧的海洋），像這樣稱呼佛的名號，有百億萬之多。 現代漢語譯本：『諸位佛子！這個世界的西南方，再往後，有一個國土，名為鮮少。那裡的如來，有的被稱為牟尼主（牟尼之主）、有的被稱為樂寶（快樂的珍寶）、有的被稱為不二觀（不二的觀察）、有的被稱為知智（知道的智慧）、有的被稱為謙意（謙虛的意念）、有的被稱為有緣見（能見到有緣之人）、有的被稱為根主（根器之主）、有的被稱為天人師（天人和人類的導師）、有的被稱為建業（建立事業）、有的被稱為金剛華（像金剛一樣堅固的花），像這樣稱呼佛的名號，有百億萬之多。
【English Translation】 English version: Further on, there is a land named Li Gou (Immaculate). The Tathagata there is called, some as Ju Zu Zhi Xin (Possessing an upright mind), some as Fen Bie Dao (Distinguishing the path), some as Shan Chi (Good at upholding), some as Jie Tuo Zhong Luan (Liberating from chaos), some as Lun Shi (Skilled debater), some as Fen Bie Zhong Bao (Distinguishing various treasures), some as Wu Shang Xian (Supreme manifestation), some as Lai Hua (Coming to teach), some as Yi Qie Ku Xing (Experiencing all ascetic practices), some as Ju Zu Li (Possessing power), and so on, there are hundreds of billions of names for the Buddha. English version: 『Oh, Buddhas' children! To the north of this world, further on, there is a land named Bao Jing Jie (Treasure Realm). The Tathagata there is called, some as Zhan Bu Hua Se (Color like the Champak flower), some as Ri Zang (Like the sun's radiance), some as Yi Jing Jin Zhu (Relying on diligent practice), some as Deng Qi Zhu Shou (Lifespan equal to practice), some as Chao Shi (Transcending reality), some as Hui Ri (Wisdom like the sun), some as Wu Zhang Ai (Without obstacles), some as Yue Chu (Like the moon rising), some as Hui Huo Shi (Wisdom like a powerful flame), some as Qing Jing Shen (Possessing a pure body), and so on, there are hundreds of billions of names for the Buddha. English version: 『Oh, Buddhas' children! To the northeast of this world, further on, there is a land named He Ni. The Tathagata there is called, some as Li Ku (Free from suffering), some as Yi Qie Jie Tuo (Liberated from all bonds), some as Yin Yuan Ju Zu (Conditions are complete), some as Jie Tuo Zhi Hui (Possessing the wisdom of liberation), some as Guo Qu Zang (Understanding the past), some as Bao Guang (Shining like a treasure), some as Li Shi Jian (Detached from the world), some as Zhi Li Shen Di (Reaching the state of detachment from the body), some as Duan Yan Zang (Possessing a dignified appearance), some as Li Chen Hui Xin (Free from anger), and so on, there are hundreds of billions of names for the Buddha. English version: 『Oh, Buddhas' children! To the southeast of this world, further on, there is a land named Rao Yi (Beneficial). The Tathagata there is called, some as Yin Yuan (Conditions), some as Jin Zhi (Complete wisdom), some as Mei Yin (Beautiful voice), some as Gen Sheng (Superior faculties), some as Zhuang Yan Gai (Dignified covering), some as Jing Gen (Pure faculties), some as Shu Te (Especially superior), some as Fen Bie Dao Bi An (Distinguishing the way to the other shore), some as Sheng Ding (Superior meditation), some as Ci Fu (Loving father), some as Zhi Hai (Ocean of wisdom), and so on, there are hundreds of billions of names for the Buddha. English version: 『Oh, Buddhas' children! To the southwest of this world, further on, there is a land named Xian Shao (Few). The Tathagata there is called, some as Mou Ni Zhu (Lord of Muni), some as Le Bao (Treasure of happiness), some as Bu Er Guan (Non-dual observation), some as Zhi Zhi (Knowing wisdom), some as Qian Yi (Humble intention), some as You Yuan Jian (Seeing those with affinity), some as Gen Zhu (Lord of faculties), some as Tian Ren Shi (Teacher of gods and humans), some as Jian Ye (Establishing deeds), some as Jin Gang Hua (Diamond-like flower), and so on, there are hundreds of billions of names for the Buddha.
「諸佛子！此世界西北，次有國土，名曰知足，彼稱如來，或號華聚，或號栴檀蓋、或號蓮華藏、或號超越諸法、或號法顯、或號次起、或號善凈蓋、或號離垢善根、或號善言、或號專念法、或號五法藏，如是等稱佛名號，有百億萬。
「諸佛子！此世界下，次有國土，名離摶食，彼稱如來，或號真珠焰、或號普化、或號法命主、或號無為、或號覺根、或號離塵、或號風無礙、或號欣施、或號分別道、或號建幢，如是等稱佛名號，有百億萬。
「諸佛子！此世界上，次有國土，名解脫音，彼稱如來，或號猛幢、或號無量寶、或號樂大施、或號天光、或號吉祥興、或號離死地、或號最勝、或號不退輪、或號離非法、或號修一切智。
「諸佛子！此解脫音世界稱佛名號，有百億萬，如娑婆國土及十世界，如是東方百千億、不可量、不可數、不可思議、不可稱、無等、無邊、無分齊、不可說虛空、法界等世界中，眾生稱佛名號各各不同，南、西、北方，四維，上、下，亦復如是，是皆如來為菩薩時，有因緣者為度此故，種種方便、口業、音聲、行業、果報、法門、權道、諸根所樂，令諸眾生知如來法。」◎◎
大方廣佛華嚴經四諦品第四之一
爾時，文殊師利告眾菩薩言：「佛子！所說苦
【現代漢語翻譯】 現代漢語譯本： 『諸位佛子！這個世界的西北方，依次有一個國土，名叫知足（滿足），那裡的如來，有的稱為華聚（花朵的聚集），有的稱為栴檀蓋（檀香木的傘蓋），有的稱為蓮華藏（蓮花的寶藏），有的稱為超越諸法（超越一切法），有的稱為法顯（顯現佛法），有的稱為次起（依次興起），有的稱為善凈蓋（清凈的傘蓋），有的稱為離垢善根（遠離污垢的善根），有的稱為善言（善妙的言語），有的稱為專念法（專注于佛法的修行），有的稱為五法藏（五種佛法的寶藏），像這樣稱呼佛的名號，有百億萬之多。 『諸位佛子！這個世界的下方，依次有一個國土，名叫離摶食（不以食物為食），那裡的如來，有的稱為真珠焰（珍珠的光焰），有的稱為普化（普遍教化），有的稱為法命主（佛法的生命之主），有的稱為無為（不造作），有的稱為覺根（覺悟的根本），有的稱為離塵（遠離塵埃），有的稱為風無礙（像風一樣無阻礙），有的稱為欣施（樂於佈施），有的稱為分別道（分別真理的道路），有的稱為建幢（建立旗幟），像這樣稱呼佛的名號，有百億萬之多。 『諸位佛子！這個世界的上方，依次有一個國土，名叫解脫音（解脫的聲音），那裡的如來，有的稱為猛幢（勇猛的旗幟），有的稱為無量寶（無量的珍寶），有的稱為樂大施（樂於大布施），有的稱為天光（天上的光芒），有的稱為吉祥興（吉祥的興盛），有的稱為離死地（遠離死亡之地），有的稱為最勝（最殊勝的），有的稱為不退輪（不退轉的法輪），有的稱為離非法（遠離不合法的），有的稱為修一切智（修習一切智慧）。 『諸位佛子！這個解脫音世界稱呼佛的名號，有百億萬之多，就像娑婆國土以及十個世界一樣。像這樣，東方百千億、不可量、不可數、不可思議、不可稱、無等、無邊、無分齊、不可說虛空、法界等世界中，眾生稱呼佛的名號各不相同。南方、西方、北方，四維，上方、下方，也都是這樣。這些都是如來在做菩薩時，爲了度化有緣眾生，以種種方便、口業、音聲、行業、果報、法門、權道、以及眾生所喜愛的，讓眾生了解如來的佛法。』 《大方廣佛華嚴經》四諦品第四之一 這時，文殊師利菩薩告訴眾菩薩說：『佛子！所說的苦』
【English Translation】 English version: 'Disciples of the Buddha! To the northwest of this world, there is another land called 'Contentment' (Zhizu), where the Tathagata is known by various names, such as 'Flower Assembly' (Huaju), 'Sandalwood Canopy' (ZhanTanGai), 'Lotus Treasury' (LianHuaCang), 'Transcending All Dharmas' (ChaoYueZhuFa), 'Dharma Manifest' (FaXian), 'Successive Arising' (CiQi), 'Pure Canopy' (ShanJingGai), 'Immaculate Good Roots' (LiGouShanGen), 'Good Speech' (ShanYan), 'Focused Dharma' (ZhuanNianFa), and 'Five Dharma Treasures' (WuFaCang). There are hundreds of millions of such names for the Buddha. 'Disciples of the Buddha! Below this world, there is another land called 'Free from Material Food' (LiTuanShi), where the Tathagata is known by various names, such as 'Pearl Flame' (ZhenZhuYan), 'Universal Transformation' (PuHua), 'Lord of Dharma Life' (FaMingZhu), 'Non-Action' (WuWei), 'Roots of Awakening' (JueGen), 'Free from Dust' (LiChen), 'Unobstructed as Wind' (FengWuAi), 'Joyful Giving' (XinShi), 'Discernment of the Path' (FenBieDao), and 'Erecting the Banner' (JianChuang). There are hundreds of millions of such names for the Buddha. 'Disciples of the Buddha! Above this world, there is another land called 'Sound of Liberation' (JieTuoYin), where the Tathagata is known by various names, such as 'Fierce Banner' (MengChuang), 'Immeasurable Treasure' (WuLiangBao), 'Joyful Great Giving' (LeDaShi), 'Heavenly Light' (TianGuang), 'Auspicious Arising' (JiXiangXing), 'Free from the Land of Death' (LiSiDi), 'Most Supreme' (ZuiSheng), 'Non-Retreating Wheel' (BuTuiLun), 'Free from Unlawful' (LiFeiFa), and 'Cultivating All Wisdom' (XiuYiQieZhi).' 'Disciples of the Buddha! In this world of 'Sound of Liberation', there are hundreds of millions of names for the Buddha, just like in the Saha world and the ten worlds. Similarly, in the east, in hundreds of thousands of billions, immeasurable, countless, inconceivable, inexpressible, incomparable, boundless, limitless, and indescribable realms of space and the Dharma realm, beings call the Buddha by different names. The same is true in the south, west, north, the four intermediate directions, above, and below. All these are because when the Tathagata was a Bodhisattva, for the sake of liberating those with karmic connections, he used various skillful means, verbal actions, sounds, practices, karmic results, Dharma teachings, expedient paths, and what beings like, to enable them to understand the Dharma of the Tathagata.' The Great Extensive Buddha Flower Adornment Sutra, Chapter Four on the Four Noble Truths, Part One At that time, Manjushri Bodhisattva said to the assembly of Bodhisattvas, 'Disciples of the Buddha! What is called suffering'
諦者，於此娑婆世界，或言害、或言逼迫、或言變異、或言境界、或言聚、或言刺、或言依根、或言不實、或言癰、或言童蒙行。所說苦集諦者，或言火、或言能壞、或言受義、或言覺、或言方便、或言決定、或言網、或言念、或言順眾生、或言顛倒根。所說苦滅諦者，或言無障礙、或言離垢凈、或言寂靜、或言無相、或言不死、或言無所有、或言因緣斷、或言滅、或言真實、或言自然住。所說苦滅道諦者，或言一乘、或言趣寂靜、或言引導、或言究竟希望、或言常不離、或言能捨擔、或言至非趣、或言聖人隨行、或言仙人行、或言十藏。
「諸佛子！此娑婆世界中，如是等四諦名字有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如娑婆世界所稱苦諦，於密訓世界，或名求根、或名不可出、或名不縛根、或名作不應作、或名一切不實、或名分別羸、或名處所成就、或名第一害、或名動、或名身事。所名苦集諦者，或名受、或名枝、或名燒、或名堅固、或名壞根、或名相續、或名害行、或名喜忘、或名生元、或名分。所名苦滅諦者，或名正義、或名堅固、或名讚歎、或名安隱、或名善趣、或名調伏、或名一道、或名離煩惱、或名不亂、或名究竟。所名苦滅道諦者，或名猛將、或名不沒、
【現代漢語翻譯】 現代漢語譯本：
諦者，在這個娑婆世界（Saha world，指我們所處的這個世界），苦諦有時被稱為『害』（harm），有時被稱為『逼迫』（oppression），有時被稱為『變異』（change），有時被稱為『境界』（realm），有時被稱為『聚』（gathering），有時被稱為『刺』（thorn），有時被稱為『依根』（dependence on roots），有時被稱為『不實』（unreality），有時被稱為『癰』（ulcer），有時被稱為『童蒙行』（foolish actions）。
所說的集諦（the truth of the origin of suffering），有時被稱為『火』（fire），有時被稱為『能壞』（that which destroys），有時被稱為『受義』（the meaning of feeling），有時被稱為『覺』（awareness），有時被稱為『方便』（expedient means），有時被稱為『決定』（determination），有時被稱為『網』（net），有時被稱為『念』（thought），有時被稱為『順眾生』（following sentient beings），有時被稱為『顛倒根』（the root of delusion）。
所說的滅諦（the truth of the cessation of suffering），有時被稱為『無障礙』（unobstructed），有時被稱為『離垢凈』（pure and free from defilement），有時被稱為『寂靜』（tranquility），有時被稱為『無相』（formless），有時被稱為『不死』（immortality），有時被稱為『無所有』（nothingness），有時被稱為『因緣斷』（the cessation of conditions），有時被稱為『滅』（cessation），有時被稱為『真實』（truth），有時被稱為『自然住』（natural abiding）。
所說的道諦（the truth of the path to the cessation of suffering），有時被稱為『一乘』（one vehicle），有時被稱為『趣寂靜』（approaching tranquility），有時被稱為『引導』（guidance），有時被稱為『究竟希望』（ultimate hope），有時被稱為『常不離』（always inseparable），有時被稱為『能捨擔』（able to relinquish burdens），有時被稱為『至非趣』（reaching the non-destination），有時被稱為『聖人隨行』（followed by the sages），有時被稱為『仙人行』（the path of the immortals），有時被稱為『十藏』（ten treasuries）。
『諸佛子！』（Buddha's children）在這個娑婆世界中，像這樣四諦的名字有四十億百千那由他（nayuta，一個很大的數字單位），隨著眾生所應調伏的根性，而有不同的說法。
『諸佛子！』像娑婆世界所稱的苦諦，在密訓世界（Miksuna world），有時被稱為『求根』（seeking the root），有時被稱為『不可出』（cannot escape），有時被稱為『不縛根』（unbound roots），有時被稱為『作不應作』（doing what should not be done），有時被稱為『一切不實』（all unreal），有時被稱為『分別羸』（weakness of discrimination），有時被稱為『處所成就』（accomplishment of place），有時被稱為『第一害』（the primary harm），有時被稱為『動』（movement），有時被稱為『身事』（bodily matters）。
所說的苦集諦，有時被稱為『受』（feeling），有時被稱為『枝』（branch），有時被稱為『燒』（burning），有時被稱為『堅固』（firm），有時被稱為『壞根』（destroying the root），有時被稱為『相續』（continuity），有時被稱為『害行』（harmful actions），有時被稱為『喜忘』（forgetting joy），有時被稱為『生元』（source of birth），有時被稱為『分』（division）。
所說的苦滅諦，有時被稱為『正義』（right meaning），有時被稱為『堅固』（firmness），有時被稱為『讚歎』（praise），有時被稱為『安隱』（peace），有時被稱為『善趣』（good destination），有時被稱為『調伏』（taming），有時被稱為『一道』（one path），有時被稱為『離煩惱』（free from afflictions），有時被稱為『不亂』（undisturbed），有時被稱為『究竟』（ultimate）。
所說的苦滅道諦，有時被稱為『猛將』（fierce general），有時被稱為『不沒』（not sinking） English version:
O Truth-Seekers, in this Saha world (Saha world, referring to the world we live in), the Truth of Suffering is sometimes called 'harm', sometimes 'oppression', sometimes 'change', sometimes 'realm', sometimes 'gathering', sometimes 'thorn', sometimes 'dependence on roots', sometimes 'unreality', sometimes 'ulcer', and sometimes 'foolish actions'.
The Truth of the Origin of Suffering is sometimes called 'fire', sometimes 'that which destroys', sometimes 'the meaning of feeling', sometimes 'awareness', sometimes 'expedient means', sometimes 'determination', sometimes 'net', sometimes 'thought', sometimes 'following sentient beings', and sometimes 'the root of delusion'.
The Truth of the Cessation of Suffering is sometimes called 'unobstructed', sometimes 'pure and free from defilement', sometimes 'tranquility', sometimes 'formless', sometimes 'immortality', sometimes 'nothingness', sometimes 'the cessation of conditions', sometimes 'cessation', sometimes 'truth', and sometimes 'natural abiding'.
The Truth of the Path to the Cessation of Suffering is sometimes called 'one vehicle', sometimes 'approaching tranquility', sometimes 'guidance', sometimes 'ultimate hope', sometimes 'always inseparable', sometimes 'able to relinquish burdens', sometimes 'reaching the non-destination', sometimes 'followed by the sages', sometimes 'the path of the immortals', and sometimes 'ten treasuries'.
'O Buddha's children!' In this Saha world, the names for the Four Noble Truths like these are forty billion hundred thousand nayutas (nayuta, a large numerical unit), and they are spoken differently according to the dispositions of the sentient beings to be tamed.
'O Buddha's children!' As the Truth of Suffering is called in the Saha world, in the Miksuna world, it is sometimes called 'seeking the root', sometimes 'cannot escape', sometimes 'unbound roots', sometimes 'doing what should not be done', sometimes 'all unreal', sometimes 'weakness of discrimination', sometimes 'accomplishment of place', sometimes 'the primary harm', sometimes 'movement', and sometimes 'bodily matters'.
The Truth of the Origin of Suffering is sometimes called 'feeling', sometimes 'branch', sometimes 'burning', sometimes 'firm', sometimes 'destroying the root', sometimes 'continuity', sometimes 'harmful actions', sometimes 'forgetting joy', sometimes 'source of birth', and sometimes 'division'.
The Truth of the Cessation of Suffering is sometimes called 'right meaning', sometimes 'firmness', sometimes 'praise', sometimes 'peace', sometimes 'good destination', sometimes 'taming', sometimes 'one path', sometimes 'free from afflictions', sometimes 'undisturbed', and sometimes 'ultimate'.
The Truth of the Path to the Cessation of Suffering is sometimes called 'fierce general', and sometimes 'not sinking'.
【English Translation】 O Truth-Seekers, in this Saha world (Saha world, referring to the world we live in), the Truth of Suffering is sometimes called 'harm', sometimes 'oppression', sometimes 'change', sometimes 'realm', sometimes 'gathering', sometimes 'thorn', sometimes 'dependence on roots', sometimes 'unreality', sometimes 'ulcer', and sometimes 'foolish actions'. The Truth of the Origin of Suffering is sometimes called 'fire', sometimes 'that which destroys', sometimes 'the meaning of feeling', sometimes 'awareness', sometimes 'expedient means', sometimes 'determination', sometimes 'net', sometimes 'thought', sometimes 'following sentient beings', and sometimes 'the root of delusion'. The Truth of the Cessation of Suffering is sometimes called 'unobstructed', sometimes 'pure and free from defilement', sometimes 'tranquility', sometimes 'formless', sometimes 'immortality', sometimes 'nothingness', sometimes 'the cessation of conditions', sometimes 'cessation', sometimes 'truth', and sometimes 'natural abiding'. The Truth of the Path to the Cessation of Suffering is sometimes called 'one vehicle', sometimes 'approaching tranquility', sometimes 'guidance', sometimes 'ultimate hope', sometimes 'always inseparable', sometimes 'able to relinquish burdens', sometimes 'reaching the non-destination', sometimes 'followed by the sages', sometimes 'the path of the immortals', and sometimes 'ten treasuries'. 'O Buddha's children!' In this Saha world, the names for the Four Noble Truths like these are forty billion hundred thousand nayutas (nayuta, a large numerical unit), and they are spoken differently according to the dispositions of the sentient beings to be tamed. 'O Buddha's children!' As the Truth of Suffering is called in the Saha world, in the Miksuna world, it is sometimes called 'seeking the root', sometimes 'cannot escape', sometimes 'unbound roots', sometimes 'doing what should not be done', sometimes 'all unreal', sometimes 'weakness of discrimination', sometimes 'accomplishment of place', sometimes 'the primary harm', sometimes 'movement', and sometimes 'bodily matters'. The Truth of the Origin of Suffering is sometimes called 'feeling', sometimes 'branch', sometimes 'burning', sometimes 'firm', sometimes 'destroying the root', sometimes 'continuity', sometimes 'harmful actions', sometimes 'forgetting joy', sometimes 'source of birth', and sometimes 'division'. The Truth of the Cessation of Suffering is sometimes called 'right meaning', sometimes 'firmness', sometimes 'praise', sometimes 'peace', sometimes 'good destination', sometimes 'taming', sometimes 'one path', sometimes 'free from afflictions', sometimes 'undisturbed', and sometimes 'ultimate'. The Truth of the Path to the Cessation of Suffering is sometimes called 'fierce general', and sometimes 'not sinking'.
或名超出、或名勤方便、或名普眼、或名離邊、或名覺悟、或名得妙、或名無上目、或名觀方。
「諸佛子！彼密訓世界如是等四諦名字有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如娑婆世界所名苦諦，于最勇世界，或名恐怖、或名福斷、或名應訶責、或名常給、或名粗歰、或名常怨、或名離勝、或名奪利、或名難共事、或名虛妄、或名勢力。所名苦集諦者，或名因緣、或名癡元、或名怨林、或名刃枝、或名滅味、或名仇對、或名味著、或名導引、或名增闇、或名害利。所名苦滅諦者，或名大義、或名饒益分、或名義中義、或名無量、或名見、或名虛妄斷、或名最勝、或名常、或名住、或名無為。所名苦滅道諦者，或名滅火、或名勝枝、或名定分別、或名不退、或名深方便、或名出、或名最上、或名至非趣、或名解脫、或名能令解脫。
「諸佛子！彼最勇世界如是等四諦名有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如娑婆世界所說苦諦，于離垢世界，或名悔恨、或名資待、或名分別、或名輪迴、或名前行、或名一味、或名非法、或名現前地、或名最邪、或名邪見、或名不可忍。所名苦集諦者，或名虛器、或名分、或名甘忍、或名生地、或名取
【現代漢語翻譯】 現代漢語譯本：或者名為超出（超越），或者名為勤方便（精勤的方便法門），或者名為普眼（普遍的眼光），或者名為離邊（遠離偏見），或者名為覺悟（開悟），或者名為得妙（獲得微妙的境界），或者名為無上目（無上的眼睛），或者名為觀方（觀察方向）。
『諸佛子！彼密訓世界對於四諦的名稱有四十億百千那由他（極大的數量單位），隨著眾生所應調伏的根性，而作如是宣說。
『諸佛子！如娑婆世界所稱的苦諦，在最勇世界，或者名為恐怖，或者名為福斷（福報斷絕），或者名為應訶責（應該被呵責），或者名為常給（常常給予），或者名為粗澀，或者名為常怨（常常怨恨），或者名為離勝（遠離殊勝），或者名為奪利（剝奪利益），或者名為難共事（難以共事），或者名為虛妄，或者名為勢力。所稱的苦集諦，或者名為因緣，或者名為癡元（愚癡的根源），或者名為怨林（怨恨的叢林），或者名為刃枝（刀刃的枝條），或者名為滅味（滅絕滋味），或者名為仇對（仇敵），或者名為味著（執著于味道），或者名為導引（引導），或者名為增闇（增加黑暗），或者名為害利（損害利益）。所稱的苦滅諦，或者名為大義（偉大的意義），或者名為饒益分（饒益的部分），或者名為義中義（意義中的意義），或者名為無量，或者名為見（見解），或者名為虛妄斷（虛妄的斷除），或者名為最勝（最殊勝），或者名為常（永恒），或者名為住（安住），或者名為無為（不造作）。所稱的苦滅道諦，或者名為滅火（熄滅火焰），或者名為勝枝（殊勝的枝條），或者名為定分別（確定的分別），或者名為不退（不退轉），或者名為深方便（甚深的方便法門），或者名為出（出離），或者名為最上（最上等的），或者名為至非趣（到達非趣），或者名為解脫，或者名為能令解脫（能夠使人解脫）。
『諸佛子！彼最勇世界對於四諦的名稱有四十億百千那由他，隨著眾生所應調伏的根性，而作如是宣說。
『諸佛子！如娑婆世界所說的苦諦，在離垢世界，或者名為悔恨，或者名為資待（依賴），或者名為分別，或者名為輪迴，或者名為前行（先行），或者名為一味（單一的味道），或者名為非法，或者名為現前地（現前的境地），或者名為最邪（最邪惡），或者名為邪見，或者名為不可忍。所稱的苦集諦，或者名為虛器（空虛的器皿），或者名為分（部分），或者名為甘忍（甘願忍受），或者名為生地（產生的地方），或者名為取（執取）
【English Translation】 English version: Or it is named 'Transcending', or it is named 'Diligent Expedient', or it is named 'Universal Eye', or it is named 'Leaving the Extremes', or it is named 'Enlightenment', or it is named 'Attaining the Wonderful', or it is named 'Supreme Eye', or it is named 'Observing Directions'.
'Oh, sons of the Buddhas! In that Secret Teaching World, there are forty billion hundred thousand nayutas (a very large number unit) of names for the Four Noble Truths, which are spoken according to the beings that need to be tamed.
'Oh, sons of the Buddhas! As the Truth of Suffering is named in the Saha World, in the Most Courageous World, it is named 'Terror', or 'Cessation of Blessings', or 'Should be Reproached', or 'Always Giving', or 'Coarse and Rough', or 'Constant Resentment', or 'Separation from Superiority', or 'Seizing Benefits', or 'Difficult to Work With', or 'Falsehood', or 'Power'. What is named the Truth of the Cause of Suffering, is named 'Causation', or 'Root of Ignorance', or 'Forest of Resentment', or 'Branch of a Blade', or 'Extinction of Taste', or 'Enemies', or 'Attachment to Taste', or 'Guidance', or 'Increasing Darkness', or 'Harmful Benefits'. What is named the Truth of the Cessation of Suffering, is named 'Great Meaning', or 'Beneficial Portion', or 'Meaning within Meaning', or 'Immeasurable', or 'View', or 'Cessation of Falsehood', or 'Most Superior', or 'Eternal', or 'Abiding', or 'Unconditioned'. What is named the Truth of the Path to the Cessation of Suffering, is named 'Extinguishing Fire', or 'Superior Branch', or 'Definite Discrimination', or 'Non-Retrogression', or 'Profound Expedient', or 'Departure', or 'Most Supreme', or 'Reaching the Non-Destination', or 'Liberation', or 'That Which Enables Liberation'.
'Oh, sons of the Buddhas! In that Most Courageous World, there are forty billion hundred thousand nayutas of names for the Four Noble Truths, which are spoken according to the beings that need to be tamed.
'Oh, sons of the Buddhas! As the Truth of Suffering is spoken in the Saha World, in the Stainless World, it is named 'Regret', or 'Reliance', or 'Discrimination', or 'Rebirth', or 'Preceding Action', or 'One Taste', or 'Unlawful', or 'Present Ground', or 'Most Evil', or 'Evil View', or 'Unbearable'. What is named the Truth of the Cause of Suffering, is named 'Empty Vessel', or 'Part', or 'Willing Endurance', or 'Place of Birth', or 'Grasping'
、或名棄、或名增、或名擔、或名能生、或名堅縛。所名苦滅諦者，或名等等、或名空、或名無垢、或名勝根、或名勝等、或名無作、或名滅使、或名最上、或名畢竟、或名破印。所名苦滅道諦者，或名真堅固、或名方便分別、或名義根、或名真性、或名離愛、或名勝凈、或名有邊、或名寄全、或名究竟、或名凈虛妄。
「諸佛子！離垢世界如是等四諦名有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如娑婆世界所說苦諦，于真實境世界，或名愛慾、或名險根、或名海分、或名邪方便、或名分別根、或名流轉、或名生滅、或名障礙、或名倒根、或名有數。所名苦集諦者，或名愛、或名陷溺、或名不可盡、或名分、或名不正趣、或名津樑、或名事、或名障礙、或名器、或名動。所名苦滅諦者，或名相續斷、或名解散、或名無名、或名不作、或名不現、或名無作、或名無色、或名無燒、或名明、或名凈。所名苦滅道諦者，或名寂行、或名正行、或名修證、或名安隱道、或名無量壽、或名修究竟、或名常道、或名難得、或名彼岸、或名無敵。
「諸佛子！真實境世界如是等四諦名有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如娑婆世界所名苦諦者，于訶尼
【現代漢語翻譯】 現代漢語譯本 『或名為捨棄』，『或名為增長』，『或名為承擔』，『或名為能生』，『或名為堅固束縛』。所說的『苦滅諦』，『或名為等等』，『或名為空』，『或名為無垢』，『或名為殊勝根』，『或名為殊勝等』，『或名為無作』，『或名為滅使』，『或名為最上』，『或名為畢竟』，『或名為破印』。所說的『苦滅道諦』，『或名為真實堅固』，『或名為方便分別』，『或名為義根』，『或名為真性』，『或名為離愛』，『或名為殊勝清凈』，『或名為有邊』，『或名為寄託完全』，『或名為究竟』，『或名為清凈虛妄』。 『諸佛子！』離垢世界中，像這樣四諦的名稱有四十億百千那由他（極大的數量單位），隨著各種眾生所應調伏的情況，而作這樣的解說。 『諸佛子！』如同娑婆世界所說的『苦諦』，在真實境世界，『或名為愛慾』，『或名為險根』，『或名為海分』，『或名為邪方便』，『或名為分別根』，『或名為流轉』，『或名為生滅』，『或名為障礙』，『或名為顛倒根』，『或名為有數』。所說的『苦集諦』，『或名為愛』，『或名為陷溺』，『或名為不可窮盡』，『或名為分』，『或名為不正趣』，『或名為津樑』，『或名為事』，『或名為障礙』，『或名為器』，『或名為動』。所說的『苦滅諦』，『或名為相續斷』，『或名為解散』，『或名為無名』，『或名為不作』，『或名為不現』，『或名為無作』，『或名為無色』，『或名為無燒』，『或名為明』，『或名為凈』。所說的『苦滅道諦』，『或名為寂行』，『或名為正行』，『或名為修證』，『或名為安穩道』，『或名為無量壽』，『或名為修究竟』，『或名為常道』，『或名為難得』，『或名為彼岸』，『或名為無敵』。 『諸佛子！』真實境世界中，像這樣四諦的名稱有四十億百千那由他，隨著各種眾生所應調伏的情況，而作這樣的解說。 『諸佛子！』如同娑婆世界所說的『苦諦』，在訶尼
【English Translation】 English version 'Or named abandonment,' 'or named increase,' 'or named bearing,' 'or named capable of producing,' 'or named firm binding.' What is called the 'Truth of the Cessation of Suffering' is 'or named suchness,' 'or named emptiness,' 'or named immaculate,' 'or named superior root,' 'or named superior equality,' 'or named non-action,' 'or named cessation of cause,' 'or named supreme,' 'or named ultimate,' 'or named breaking the seal.' What is called the 'Truth of the Path to the Cessation of Suffering' is 'or named true firmness,' 'or named skillful means of discernment,' 'or named root of meaning,' 'or named true nature,' 'or named detachment from desire,' 'or named superior purity,' 'or named having an end,' 'or named complete reliance,' 'or named ultimate,' 'or named pure non-reality.' 『Oh, sons of the Buddha!』 In the world of Immaculate Purity, there are forty billion hundred thousand nayutas (an extremely large number unit) of names for the Four Noble Truths, spoken according to what is appropriate for the various beings to be tamed. 『Oh, sons of the Buddha!』 Just as the 'Truth of Suffering' is spoken of in the Saha world, in the world of True Reality, it is 'or named desire,' 'or named dangerous root,' 'or named ocean division,' 'or named wrong skillful means,' 'or named root of discernment,' 'or named transmigration,' 'or named arising and ceasing,' 'or named obstacle,' 'or named inverted root,' 'or named countable.' What is called the 'Truth of the Origin of Suffering' is 'or named desire,' 'or named sinking,' 'or named inexhaustible,' 'or named division,' 'or named wrong direction,' 'or named ferry,' 'or named matter,' 'or named obstacle,' 'or named vessel,' 'or named movement.' What is called the 'Truth of the Cessation of Suffering' is 'or named continuous cessation,' 'or named dissolution,' 'or named nameless,' 'or named non-action,' 'or named non-appearance,' 'or named non-action,' 'or named formless,' 'or named non-burning,' 'or named brightness,' 'or named purity.' What is called the 'Truth of the Path to the Cessation of Suffering' is 'or named peaceful practice,' 'or named right practice,' 'or named cultivation and realization,' 'or named path of peace,' 'or named immeasurable life,' 'or named ultimate cultivation,' 'or named eternal path,' 'or named difficult to obtain,' 'or named the other shore,' 'or named invincible.' 『Oh, sons of the Buddha!』 In the world of True Reality, there are forty billion hundred thousand nayutas of names for the Four Noble Truths, spoken according to what is appropriate for the various beings to be tamed. 『Oh, sons of the Buddha!』 Just as the 'Truth of Suffering' is spoken of in the Saha world, in the world of Hani
世界，或名掠取、或名非善友、或名戰怖、或名多言、或名真地獄、或名非法調伏、或名重擔、或名壞根、或名虛妄、或名虛妄根。所名苦集諦者，或名貪、或名作、或名惡、或名生、或名絞縛、或名想、或名有果、或名不愛、或名不應說、或名迴轉。所名苦滅諦者，或名不轉、或名解脫、或名無作、或名離愛、或名堅固、或名真實、或名離癡、或名寂滅、或名賢聖、或名離怨敵。所名苦滅道諦者，或名正語、或名無諍、或名教導、或名迴向心、或名廣妙、或名分別方便、或名有數、或名趣寂靜、或名勝智、或名善解義。
「諸佛子！訶尼世界如是等四諦名有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如娑婆世界所言苦諦者，于饒益世界，或名重擔、或名危脆、或名賊等、或名生死、或名非歡喜、或名流轉、或名疲勞、或名醜貌、或名能生、或名利刃。所言苦集諦者，或名流散、或名擾亂、或名煩惱、或名羸劣、或名漂淪、或名乖違、或名非解脫、或名所作、或名取、或名虛妄。所言苦滅諦者，或名離獄、或名真實、或名離諸難、或名覆護、或名善因、或名隨至、或名根、或名離枝、或名無為、或名無次第。所言苦滅道諦者，或名達無所有、或名一切因、或名善本、或名明至、或名
【現代漢語翻譯】 現代漢語譯本 世界，又名掠奪、又名非善友、又名戰慄恐懼、又名多言、又名真地獄、又名非法調伏、又名重擔、又名壞根、又名虛妄、又名虛妄之根。所謂的苦集諦（duhkha-samudaya-satya，苦的生起之真理），又名貪慾、又名造作、又名惡、又名生、又名束縛、又名妄想、又名有果報、又名不愛、又名不應說、又名輪迴。所謂的苦滅諦（duhkha-nirodha-satya，苦的止息之真理），又名不輪迴、又名解脫、又名無為、又名離愛、又名堅固、又名真實、又名離癡、又名寂滅、又名賢聖、又名離怨敵。所謂的苦滅道諦（duhkha-nirodha-marga-satya，通往苦之止息的道路之真理），又名正語、又名無諍、又名教導、又名迴向心、又名廣大微妙、又名分別方便、又名有數、又名趨向寂靜、又名殊勝智慧、又名善解義。 『諸佛子！訶尼（Harini）世界像這樣，四諦（catvari-arya-satyani，四聖諦）的名號有四十億百千那由他（nayuta，數量單位），隨著眾生所應調伏的根性，而作如是宣說。 『諸佛子！如娑婆（Saha）世界所說的苦諦，在饒益世界，又名重擔、又名危脆、又名盜賊等、又名生死、又名非歡喜、又名流轉、又名疲勞、又名醜陋、又名能生、又名利刃。所說的苦集諦，又名流散、又名擾亂、又名煩惱、又名羸弱、又名漂淪、又名乖違、又名非解脫、又名所作、又名執取、又名虛妄。所說的苦滅諦，又名離獄、又名真實、又名離諸難、又名覆護、又名善因、又名隨至、又名根、又名離枝、又名無為、又名無次第。所說的苦滅道諦，又名通達無所有、又名一切因、又名善本、又名明至、又名
【English Translation】 English version The world is also named plundering, also named not a good friend, also named war and fear, also named much talk, also named true hell, also named unlawful taming, also named heavy burden, also named broken root, also named falsehood, also named root of falsehood. That which is named the truth of the origin of suffering (duhkha-samudaya-satya), is also named greed, also named action, also named evil, also named birth, also named binding, also named thought, also named having consequences, also named not loving, also named not to be spoken, also named turning around. That which is named the truth of the cessation of suffering (duhkha-nirodha-satya), is also named not turning, also named liberation, also named non-action, also named detachment from love, also named firm, also named true, also named detachment from ignorance, also named tranquility, also named virtuous, also named detachment from enemies. That which is named the truth of the path to the cessation of suffering (duhkha-nirodha-marga-satya), is also named right speech, also named non-contention, also named teaching, also named turning the mind, also named vast and wonderful, also named discerning means, also named having number, also named tending towards tranquility, also named superior wisdom, also named good understanding of meaning. 『Disciples of the Buddha! The world of Harini, like this, has forty billion hundred thousand nayutas (nayuta, a unit of number) of names for the Four Noble Truths (catvari-arya-satyani), which are spoken according to the dispositions of the beings to be tamed. 『Disciples of the Buddha! As the truth of suffering is spoken in the Saha world, in the world of Abundant Benefit, it is also named heavy burden, also named fragile, also named thieves, etc., also named birth and death, also named not joyful, also named flowing, also named fatigue, also named ugly appearance, also named capable of producing, also named sharp blade. That which is named the truth of the origin of suffering, is also named scattering, also named disturbance, also named afflictions, also named weak, also named sinking, also named contrary, also named not liberation, also named what is done, also named grasping, also named falsehood. That which is named the truth of the cessation of suffering, is also named leaving prison, also named true, also named leaving all difficulties, also named protection, also named good cause, also named following, also named root, also named leaving branches, also named non-action, also named without sequence. That which is named the truth of the path to the cessation of suffering, is also named reaching non-existence, also named all causes, also named good foundation, also named clear arrival, also named
不轉法、或名有盡、或名大道、或名能調伏、或名安隱、或名非流轉。◎
大方廣佛華嚴經卷第四 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第五
東晉天竺三藏佛馱跋陀羅譯
四諦品第四之二
「◎諸佛子！饒益世界如是等四諦名有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如娑婆世界所言苦諦者，于鮮少世界，或名惡逆心、或名不長慧、或名邪念、或名流轉、或名無慚愧、或名貪根、或名熾然、或名刺棘、或名火山、或名憂惱。所言苦集諦者，或名廣地、或名來起、或名遠智、或名眾惱、或名恐怖、或名放逸、或名大失、或名著處、或名無主、或名相續。所言苦滅諦者，或名具足滿、或名甘露、或名非我所、或名無主、或名虛妄斷、或名安樂住、或名無量、或名斷流、或名非趣、或名不二。所名苦滅道諦者，或名光明、或名堅實、或名知深義、或名正業、或名非生滅、或名非相續、或名凈導、或名正趣、或名凈方便、或名勝見。
「諸佛子！鮮少世界如是等四諦名有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如娑婆世界所名苦諦者，于知足世界，或名流轉、或名失利、或名染
【現代漢語翻譯】 現代漢語譯本 不轉法，又名有盡（指涅槃），又名大道（指通往涅槃的道路），又名能調伏（指能調伏煩惱），又名安隱（指安穩平靜的狀態），又名非流轉（指不再輪迴）。
《大方廣佛華嚴經》卷第四 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第五
東晉天竺三藏佛馱跋陀羅譯
四諦品第四之二
『諸佛子！爲了利益世界，像這樣的四諦之名有四十億百千那由他（數量單位，表示極大的數目），隨順各種眾生所應調伏的根性，而作如此的解說。
『諸佛子！例如在娑婆世界所說的苦諦，在鮮少世界，或者稱為惡逆心，或者稱為不長慧，或者稱為邪念，或者稱為流轉，或者稱為無慚愧，或者稱為貪根，或者稱為熾然，或者稱為刺棘，或者稱為火山，或者稱為憂惱。所說的苦集諦，或者稱為廣地，或者稱為來起，或者稱為遠智，或者稱為眾惱，或者稱為恐怖，或者稱為放逸，或者稱為大失，或者稱為著處，或者稱為無主，或者稱為相續。所說的苦滅諦，或者稱為具足滿，或者稱為甘露，或者稱為非我所，或者稱為無主，或者稱為虛妄斷，或者稱為安樂住，或者稱為無量，或者稱為斷流，或者稱為非趣，或者稱為不二。所說的苦滅道諦，或者稱為光明，或者稱為堅實，或者稱為知深義，或者稱為正業，或者稱為非生滅，或者稱為非相續，或者稱為凈導，或者稱為正趣，或者稱為凈方便，或者稱為勝見。
『諸佛子！在鮮少世界，像這樣的四諦之名有四十億百千那由他，隨順各種眾生所應調伏的根性，而作如此的解說。
『諸佛子！例如在娑婆世界所說的苦諦，在知足世界，或者稱為流轉，或者稱為失利，或者稱為染污。
【English Translation】 English version Not turning Dharma, also named Having an End (referring to Nirvana), also named Great Path (referring to the path to Nirvana), also named Able to Subdue (referring to the ability to subdue afflictions), also named Peaceful and Secure (referring to a state of peace and tranquility), also named Non-Revolving (referring to no more reincarnation).
The Great Extensive Buddha Flower Adornment Sutra, Volume 4 Taisho Tripitaka Volume 09 No. 0278 The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 5
Translated by Tripitaka Bhudhabhadra of Tianzhu (India) of the Eastern Jin Dynasty
Chapter Four, Part Two: The Four Noble Truths
'Oh, Buddhas' children! To benefit the world, the names of the Four Noble Truths are like this, there are forty billion hundred thousand nayutas (a unit of large number, indicating an extremely large number), according to the different dispositions of all sentient beings that should be subdued, thus they are explained.
'Oh, Buddhas' children! For example, what is called the Truth of Suffering in the Saha world, in the world of Few, it is called Evil and Rebellious Mind, or Not Growing Wisdom, or Wrong Thought, or Revolving, or Shamelessness, or Root of Greed, or Burning, or Thorns, or Volcano, or Worry and Distress. What is called the Truth of the Cause of Suffering, it is called Vast Land, or Arising, or Far Wisdom, or Many Afflictions, or Terror, or Carelessness, or Great Loss, or Attachment, or Masterless, or Continuity. What is called the Truth of the Cessation of Suffering, it is called Complete Fulfillment, or Sweet Dew, or Not Mine, or Masterless, or Cessation of Illusion, or Peaceful Abiding, or Immeasurable, or Cessation of Flow, or Non-Destination, or Non-Duality. What is called the Truth of the Path to the Cessation of Suffering, it is called Light, or Solid, or Knowing Profound Meaning, or Right Action, or Non-Birth and Non-Death, or Non-Continuity, or Pure Guidance, or Right Destination, or Pure Means, or Superior View.
'Oh, Buddhas' children! In the world of Few, the names of the Four Noble Truths are like this, there are forty billion hundred thousand nayutas, according to the different dispositions of all sentient beings that should be subdued, thus they are explained.
'Oh, Buddhas' children! For example, what is called the Truth of Suffering in the Saha world, in the world of Contentment, it is called Revolving, or Loss of Benefit, or Defilement.
污障、或名重擔、或名惡形、或名內惡、或名非專到、或名害處、或名苦惱。所言苦集諦者，或名能持、或名方便、或名過時、或名非實法、或名無底、或名攝受、或名離戒、或名煩惱法、或名無量見、或名惡聚。所言苦滅諦者，或名壞身、或名不放逸、或名真實、或名等等、或名清凈、或名離生、或名離曲、或名無相、或名具足、或名不生。所言苦滅道諦者，或名境界言斷、或名功德聚、或名順義、或名廣方便、或名虛妄盡、或名住壽道、或名可稱數、或名正念、或名常道、或名解脫。
「諸佛子！知足世界如是等四諦名有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如娑婆世界所名苦諦者，于所求世界，或名害、或名壞瓶、或名我所、或名身趣、或名流轉、或名衰主、或名苦、或名輕飄、或名無味、或名來去。所名苦集諦者，或名行、或名憤毒、或名惡行、或名受枝、或名不起疾、或名雜毒、或名虛稱、或名離勝、或名熾然、或名驚駭。所名苦滅諦者，或名非聚、或名非處、或名妙藥、或名不可壞、或名不沒、或名不可量、或名大、或名覺枝、或名離染、或名障礙。所名苦滅道諦者，或名勝行、或名離欲、或名諦究竟、或名入深義、或名實究竟、或名凈現、或名持念、或名離障、
【現代漢語翻譯】 現代漢語譯本 『污障』（煩惱的障礙），又名『重擔』（難以承受的負擔），又名『惡形』（醜陋的形態），又名『內惡』（內在的邪惡），又名『非專到』（不能專注），又名『害處』（有害的事物），又名『苦惱』（痛苦和煩惱）。所說的『苦集諦』（苦的根源）是指，又名『能持』（能夠執持），又名『方便』（導致苦的手段），又名『過時』（不合時宜），又名『非實法』（不真實的法），又名『無底』（沒有底線），又名『攝受』（被吸收），又名『離戒』（違背戒律），又名『煩惱法』（產生煩惱的法），又名『無量見』（無量的見解），又名『惡聚』（邪惡的聚集）。所說的『苦滅諦』（苦的止息）是指，又名『壞身』（身體的壞滅），又名『不放逸』（不懈怠），又名『真實』（真實的），又名『等等』（平等），又名『清凈』（清凈的），又名『離生』（脫離生），又名『離曲』（脫離彎曲），又名『無相』（沒有相狀），又名『具足』（圓滿具足），又名『不生』（不生起）。所說的『苦滅道諦』（通向苦滅的道路）是指，又名『境界言斷』（斷除對境界的執著），又名『功德聚』（功德的聚集），又名『順義』（符合正義），又名『廣方便』（廣大的方便），又名『虛妄盡』（虛妄的止息），又名『住壽道』（安住于壽命之道），又名『可稱數』（可以稱量），又名『正念』（正確的念頭），又名『常道』（永恒的道路），又名『解脫』（解脫）。 『諸佛子！』（各位佛的弟子），要知道，像這樣的四諦（苦、集、滅、道）在不同的世界有四十億百千那由他（極大的數字）個不同的名稱，這是爲了隨順各種眾生，根據他們的情況而說的。 『諸佛子！』（各位佛的弟子），例如在娑婆世界（我們所處的世界）被稱為『苦諦』（苦的真理）的，在所求世界，可能被稱為『害』（傷害），或『壞瓶』（破碎的瓶子），或『我所』（屬於我的），或『身趣』（身體的去處），或『流轉』（輪迴），或『衰主』（衰敗的主宰），或『苦』（痛苦），或『輕飄』（輕浮），或『無味』（沒有味道），或『來去』（來來去去）。被稱為『苦集諦』（苦的根源）的，可能被稱為『行』（行為），或『憤毒』（憤怒的毒素），或『惡行』（邪惡的行為），或『受枝』（接受的枝條），或『不起疾』（無法快速起身），或『雜毒』（混合的毒素），或『虛稱』（虛假的稱呼），或『離勝』（遠離殊勝），或『熾然』（熾熱），或『驚駭』（驚恐）。被稱為『苦滅諦』（苦的止息）的，可能被稱為『非聚』（不是聚集），或『非處』（不是處所），或『妙藥』（奇妙的藥物），或『不可壞』（不可破壞），或『不沒』（不消失），或『不可量』（不可衡量），或『大』（偉大），或『覺枝』（覺悟的枝條），或『離染』（脫離污染），或『障礙』（障礙）。被稱為『苦滅道諦』（通向苦滅的道路）的，可能被稱為『勝行』（殊勝的行為），或『離欲』（脫離慾望），或『諦究竟』（真理的究竟），或『入深義』（進入深奧的意義），或『實究竟』（真實的究竟），或『凈現』（清凈的顯現），或『持念』（保持正念），或『離障』（脫離障礙）。
【English Translation】 English version 'Defilement-obstacle' (the obstacle of afflictions), also called 'heavy burden' (a burden that is difficult to bear), also called 'evil form' (an ugly form), also called 'inner evil' (inner wickedness), also called 'non-focused' (unable to concentrate), also called 'harmful' (harmful things), also called 'distress' (pain and distress). What is called 'the truth of the origin of suffering' (the source of suffering) refers to, also called 'able to hold' (able to hold on), also called 'expedient' (means leading to suffering), also called 'outdated' (out of date), also called 'unreal dharma' (unreal dharma), also called 'bottomless' (no bottom line), also called 'absorption' (being absorbed), also called 'abandoning precepts' (violating precepts), also called 'affliction dharma' (dharma that produces afflictions), also called 'immeasurable views' (immeasurable views), also called 'evil gathering' (a gathering of evil). What is called 'the truth of the cessation of suffering' (the cessation of suffering) refers to, also called 'destruction of the body' (the destruction of the body), also called 'non-negligence' (not being negligent), also called 'real' (real), also called 'equal' (equal), also called 'pure' (pure), also called 'separation from birth' (separation from birth), also called 'separation from crookedness' (separation from crookedness), also called 'formless' (without form), also called 'complete' (completely complete), also called 'non-arising' (not arising). What is called 'the truth of the path to the cessation of suffering' (the path to the cessation of suffering) refers to, also called 'cessation of attachment to realms' (cessation of attachment to realms), also called 'gathering of merits' (gathering of merits), also called 'conforming to righteousness' (conforming to righteousness), also called 'vast expedient' (vast expedient), also called 'cessation of delusion' (cessation of delusion), also called 'abiding in the path of life' (abiding in the path of life), also called 'measurable' (measurable), also called 'right mindfulness' (right mindfulness), also called 'eternal path' (eternal path), also called 'liberation' (liberation). 'Disciples of the Buddhas!' (all disciples of the Buddha), know that such four noble truths (suffering, origin, cessation, path) have forty billion hundred thousand nayutas (an extremely large number) of different names in different worlds, which are spoken according to the circumstances of various sentient beings. 'Disciples of the Buddhas!' (all disciples of the Buddha), for example, what is called 'the truth of suffering' (the truth of suffering) in the Saha world (the world we live in), in the world being sought, may be called 'harm' (harm), or 'broken bottle' (broken bottle), or 'mine' (belonging to me), or 'destination of the body' (destination of the body), or 'transmigration' (reincarnation), or 'master of decline' (master of decline), or 'suffering' (suffering), or 'light and floating' (light and floating), or 'tasteless' (tasteless), or 'coming and going' (coming and going). What is called 'the truth of the origin of suffering' (the source of suffering) may be called 'action' (action), or 'anger poison' (poison of anger), or 'evil action' (evil action), or 'receiving branch' (receiving branch), or 'unable to rise quickly' (unable to rise quickly), or 'mixed poison' (mixed poison), or 'false name' (false name), or 'separation from excellence' (separation from excellence), or 'blazing' (blazing), or 'terrifying' (terrifying). What is called 'the truth of the cessation of suffering' (the cessation of suffering) may be called 'non-gathering' (not gathering), or 'non-place' (not a place), or 'wonderful medicine' (wonderful medicine), or 'indestructible' (indestructible), or 'not disappearing' (not disappearing), or 'immeasurable' (immeasurable), or 'great' (great), or 'branch of awakening' (branch of awakening), or 'separation from defilement' (separation from defilement), or 'obstacle' (obstacle). What is called 'the truth of the path to the cessation of suffering' (the path to the cessation of suffering) may be called 'superior practice' (superior practice), or 'separation from desire' (separation from desire), or 'ultimate truth' (ultimate truth), or 'entering profound meaning' (entering profound meaning), or 'ultimate reality' (ultimate reality), or 'pure manifestation' (pure manifestation), or 'maintaining mindfulness' (maintaining mindfulness), or 'separation from obstacles' (separation from obstacles).
或名救濟、或名勝枝。
「諸佛子！所求世界如是等四諦名有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如娑婆世界所名苦諦者，于解脫音世界，或名匿疵、或名眾生、或名依枝、或名壞勝、或名障礙、或名駛流、或名遠、或名藏、或名受、或名苦枝。所名苦集諦者，或名遏調伏、或名心趣、或名能縛、或名常念、或名彼邊、或名離修、或名虛妄、或名門、或名輕飄、或名隱覆。所言苦滅諦者，或名非處、或名無上勝、或名不還、或名滅諍、或名小、或名無害、或名善住、或名無盡、或名廣、或名無價等。所言苦滅道諦者，或名自見令見、或名摧敵、或名分別印、或名入相、或名難得、或名無量義、或名能起明、或名和合道、或名向不動、或名勝義。
「諸佛子！解脫音世界如是等四諦名有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如此娑婆世界及十方佛剎說四諦名，如是東方百千億不可量、不可數、不可思議、不可稱、無等、無邊、無分齊、不可說虛空、法界等一切世界中，說四諦名，各有四十億百千那由他，隨諸眾生所應調伏，作如是說。南、西、北方，四維，上、下，亦復如是。」
大方廣佛華嚴經如來光明覺品第五
爾時，
【現代漢語翻譯】 現代漢語譯本 或者名為救濟，或者名為勝枝。 『諸位佛子！所說的世界，像這樣四諦的名稱就有四十億百千那由他（那由他：數量單位，意為極大的數目），隨順各種眾生應該被調伏的情況，而作這樣的宣說。 『諸位佛子！例如娑婆世界所說的苦諦，在解脫音世界，或者名為匿疵，或者名為眾生，或者名為依枝，或者名為壞勝，或者名為障礙，或者名為駛流，或者名為遠，或者名為藏，或者名為受，或者名為苦枝。所說的苦集諦，或者名為遏調伏，或者名為心趣，或者名為能縛，或者名為常念，或者名為彼邊，或者名為離修，或者名為虛妄，或者名為門，或者名為輕飄，或者名為隱覆。所說的苦滅諦，或者名為非處，或者名為無上勝，或者名為不還，或者名為滅諍，或者名為小，或者名為無害，或者名為善住，或者名為無盡，或者名為廣，或者名為無價等。所說的苦滅道諦，或者名為自見令見，或者名為摧敵，或者名為分別印，或者名為入相，或者名為難得，或者名為無量義，或者名為能起明，或者名為和合道，或者名為向不動，或者名為勝義。 『諸位佛子！解脫音世界像這樣四諦的名稱就有四十億百千那由他，隨順各種眾生應該被調伏的情況，而作這樣的宣說。 『諸位佛子！像這樣娑婆世界以及十方佛剎所說的四諦名稱，像這樣東方百千億不可量、不可數、不可思議、不可稱、無等、無邊、無分齊、不可說虛空、法界等一切世界中，所說的四諦名稱，各有四十億百千那由他，隨順各種眾生應該被調伏的情況，而作這樣的宣說。南方、西方、北方，四維，上方、下方，也是如此。』 大方廣佛華嚴經如來光明覺品第五 那時，
【English Translation】 English version Or it is named 'Relief,' or it is named 'Superior Branch.' 『Oh, sons of the Buddha! The names of the Four Noble Truths in the worlds thus described are forty billion hundred thousand nayutas (nayuta: a unit of large number, meaning extremely large number), and they are spoken according to how various sentient beings should be tamed.』 『Oh, sons of the Buddha! For example, what is called the Truth of Suffering in the Saha world, in the World of the Sound of Liberation, it is either named 'Hidden Flaw,' or 'Sentient Being,' or 'Dependent Branch,' or 'Destroyed Victory,' or 'Obstacle,' or 'Swift Current,' or 'Distant,' or 'Hidden,' or 'Reception,' or 'Branch of Suffering.' What is called the Truth of the Origin of Suffering, it is either named 'Restraining Taming,' or 'Mind's Inclination,' or 'That Which Binds,' or 'Constant Thought,' or 'That Shore,' or 'Separation from Practice,' or 'Falsehood,' or 'Gate,' or 'Light and Floating,' or 'Concealment.' What is called the Truth of the Cessation of Suffering, it is either named 'Non-Place,' or 'Supreme Victory,' or 'Non-Return,' or 'Cessation of Strife,' or 'Small,' or 'Harmless,' or 'Well-Dwelling,' or 'Endless,' or 'Vast,' or 'Priceless,' etc. What is called the Truth of the Path to the Cessation of Suffering, it is either named 'Self-Seeing and Causing to See,' or 'Destroying the Enemy,' or 'Distinguishing Seal,' or 'Entering the Form,' or 'Difficult to Obtain,' or 'Immeasurable Meaning,' or 'That Which Can Arouse Clarity,' or 'Path of Harmony,' or 'Towards the Immovable,' or 'Supreme Meaning.』 『Oh, sons of the Buddha! The names of the Four Noble Truths in the World of the Sound of Liberation thus described are forty billion hundred thousand nayutas, and they are spoken according to how various sentient beings should be tamed.』 『Oh, sons of the Buddha! Just as the names of the Four Noble Truths are spoken in this Saha world and the Buddha lands of the ten directions, in all the worlds of the east, which are a hundred thousand billion immeasurable, innumerable, inconceivable, inexpressible, unequaled, boundless, without limit, and inexpressible like space and the Dharma realm, the names of the Four Noble Truths each have forty billion hundred thousand nayutas, and they are spoken according to how various sentient beings should be tamed. The same is true for the south, west, north, the four intermediate directions, above, and below.』 The Great Extensive Buddha Flower Adornment Sutra, Chapter Five on the Light of the Tathagata's Enlightenment At that time,
世尊從兩足相輪放百億光明，遍照三千大千世界，百億閻浮提、百億弗婆提、百億拘伽尼、百億郁單越、百億大海、百億金剛圍山、百億菩薩生、百億菩薩出家、百億佛始成正覺、百億如來轉法輪、百億如來般泥洹、百億須彌山王、百億四天王天、百億三十三天、百億時天、百億兜率陀天、百億化樂天、百億他化樂天、百億梵天、百億光音天、百億遍凈天、百億果實天、百億色究竟天，此世界所有一切悉現。如此見佛坐蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，百億閻浮提亦復如是。
以佛神力故，百億閻浮提皆見十方各有一大菩薩，各與十世界塵數菩薩眷屬俱，來詣佛所。所謂：文殊師利菩薩、覺首菩薩、財首菩薩、寶首菩薩、德首菩薩、目首菩薩、精進首菩薩、法首菩薩、智首菩薩、賢首菩薩。是諸菩薩所從來國，金色世界、樂色、華色、薝蔔華色、青蓮華色、金色、寶色、金剛色、玻璃色、如實色世界。各于本國佛所，所謂：不動智佛、智慧火佛、凈智佛、具威儀智佛、明星智佛、究竟智佛、無上智佛、自在智佛、梵天智佛、伏怨智佛所，凈修梵行。
爾時，文殊師利以偈頌曰：
「若有知正覺， 解脫離諸漏， 不著一切世， 彼非凈道眼。 若有知如來， 觀察無所有，
【現代漢語翻譯】 現代漢語譯本：
世尊從兩足相輪（佛足底的輪狀紋）放出百億光明，遍照三千大千世界，包括百億閻浮提（南贍部洲）、百億弗婆提（東勝身洲）、百億拘伽尼（西牛貨洲）、百億郁單越（北俱盧洲）、百億大海、百億金剛圍山、百億菩薩誕生、百億菩薩出家、百億佛開始成就正覺、百億如來轉法輪、百億如來般涅槃、百億須彌山王、百億四天王天、百億三十三天、百億時天（夜摩天）、百億兜率陀天、百億化樂天、百億他化自在天、百億梵天、百億光音天、百億遍凈天、百億果實天（無雲天）、百億色究竟天，這個世界所有的一切都顯現出來。就像這樣，看到佛坐在蓮花藏獅子座上，有十個佛世界微塵數那麼多的菩薩眷屬圍繞著，百億閻浮提也是這樣。
因為佛的神力，百億閻浮提都看到十方各有一位大菩薩，各自帶領著十個世界微塵數那麼多的菩薩眷屬，來到佛所在的地方。他們是：文殊師利菩薩、覺首菩薩、財首菩薩、寶首菩薩、德首菩薩、目首菩薩、精進首菩薩、法首菩薩、智首菩薩、賢首菩薩。這些菩薩所來自的國度，分別是金色世界、樂色世界、華色世界、薝蔔華色世界、青蓮華色世界、金色世界、寶色世界、金剛色世界、玻璃色世界、如實色世界。他們各自在自己的國土的佛那裡，分別是：不動智佛、智慧火佛、凈智佛、具威儀智佛、明星智佛、究竟智佛、無上智佛、自在智佛、梵天智佛、伏怨智佛那裡，清凈地修行梵行。
這時，文殊師利菩薩用偈頌說道：
『如果有人認為知道正覺（佛的覺悟），解脫了所有煩惱，不執著於世間的一切，那他並不是真正擁有清凈的智慧之眼。 如果有人認為知道如來（佛的稱號），觀察到一切都是空無所有，』 English version:
The World Honored One emitted hundreds of billions of rays of light from the wheel marks on the soles of his feet, illuminating the three thousand great thousand worlds, including hundreds of billions of Jambudvipa (Southern Continent), hundreds of billions of Purvavideha (Eastern Continent), hundreds of billions of Aparagodaniya (Western Continent), hundreds of billions of Uttarakuru (Northern Continent), hundreds of billions of great oceans, hundreds of billions of Vajra mountain ranges, hundreds of billions of Bodhisattvas being born, hundreds of billions of Bodhisattvas leaving home, hundreds of billions of Buddhas beginning to attain perfect enlightenment, hundreds of billions of Tathagatas turning the Dharma wheel, hundreds of billions of Tathagatas entering Parinirvana, hundreds of billions of Mount Sumeru kings, hundreds of billions of Four Heavenly Kings heavens, hundreds of billions of Thirty-three heavens, hundreds of billions of Yama heavens, hundreds of billions of Tushita heavens, hundreds of billions of Nirmanarati heavens, hundreds of billions of Paranirmitavasavartin heavens, hundreds of billions of Brahma heavens, hundreds of billions of Abhasvara heavens, hundreds of billions of Subhakrtsna heavens, hundreds of billions of Anabhraka heavens, hundreds of billions of Akanistha heavens. Everything in this world was revealed. Just like this, seeing the Buddha sitting on a lion throne adorned with lotus blossoms, surrounded by Bodhisattva retinues as numerous as the dust particles of ten Buddha worlds, and the same was true for hundreds of billions of Jambudvipa.
Due to the Buddha's divine power, hundreds of billions of Jambudvipa all saw a great Bodhisattva in each of the ten directions, each leading a retinue of Bodhisattvas as numerous as the dust particles of ten worlds, coming to the place where the Buddha was. They were: Manjushri Bodhisattva, Jue Shou Bodhisattva, Cai Shou Bodhisattva, Bao Shou Bodhisattva, De Shou Bodhisattva, Mu Shou Bodhisattva, Jing Jin Shou Bodhisattva, Fa Shou Bodhisattva, Zhi Shou Bodhisattva, and Xian Shou Bodhisattva. The countries from which these Bodhisattvas came were: Golden Color World, Joyful Color World, Flower Color World, Champak Flower Color World, Blue Lotus Flower Color World, Golden Color World, Treasure Color World, Vajra Color World, Crystal Color World, and True Color World. Each of them was in their own country with their respective Buddhas, namely: Immovable Wisdom Buddha, Wisdom Fire Buddha, Pure Wisdom Buddha, Buddha of Complete Dignified Wisdom, Bright Star Wisdom Buddha, Ultimate Wisdom Buddha, Supreme Wisdom Buddha, Self-Mastery Wisdom Buddha, Brahma Wisdom Buddha, and Subduing Enmity Wisdom Buddha, practicing pure Brahma conduct.
At that time, Manjushri Bodhisattva spoke in verse:
'If one thinks they know perfect enlightenment, freed from all defilements, not attached to anything in the world, they do not possess the pure eye of wisdom. If one thinks they know the Tathagata, observing that everything is empty and without substance,' English translation line 1 English translation line 2
【English Translation】 The World Honored One emitted hundreds of billions of rays of light from the wheel marks on the soles of his feet, illuminating the three thousand great thousand worlds, including hundreds of billions of Jambudvipa (Southern Continent), hundreds of billions of Purvavideha (Eastern Continent), hundreds of billions of Aparagodaniya (Western Continent), hundreds of billions of Uttarakuru (Northern Continent), hundreds of billions of great oceans, hundreds of billions of Vajra mountain ranges, hundreds of billions of Bodhisattvas being born, hundreds of billions of Bodhisattvas leaving home, hundreds of billions of Buddhas beginning to attain perfect enlightenment, hundreds of billions of Tathagatas turning the Dharma wheel, hundreds of billions of Tathagatas entering Parinirvana, hundreds of billions of Mount Sumeru kings, hundreds of billions of Four Heavenly Kings heavens, hundreds of billions of Thirty-three heavens, hundreds of billions of Yama heavens, hundreds of billions of Tushita heavens, hundreds of billions of Nirmanarati heavens, hundreds of billions of Paranirmitavasavartin heavens, hundreds of billions of Brahma heavens, hundreds of billions of Abhasvara heavens, hundreds of billions of Subhakrtsna heavens, hundreds of billions of Anabhraka heavens, hundreds of billions of Akanistha heavens. Everything in this world was revealed. Just like this, seeing the Buddha sitting on a lion throne adorned with lotus blossoms, surrounded by Bodhisattva retinues as numerous as the dust particles of ten Buddha worlds, and the same was true for hundreds of billions of Jambudvipa. Due to the Buddha's divine power, hundreds of billions of Jambudvipa all saw a great Bodhisattva in each of the ten directions, each leading a retinue of Bodhisattvas as numerous as the dust particles of ten worlds, coming to the place where the Buddha was. They were: Manjushri Bodhisattva, Jue Shou Bodhisattva, Cai Shou Bodhisattva, Bao Shou Bodhisattva, De Shou Bodhisattva, Mu Shou Bodhisattva, Jing Jin Shou Bodhisattva, Fa Shou Bodhisattva, Zhi Shou Bodhisattva, and Xian Shou Bodhisattva. The countries from which these Bodhisattvas came were: Golden Color World, Joyful Color World, Flower Color World, Champak Flower Color World, Blue Lotus Flower Color World, Golden Color World, Treasure Color World, Vajra Color World, Crystal Color World, and True Color World. Each of them was in their own country with their respective Buddhas, namely: Immovable Wisdom Buddha, Wisdom Fire Buddha, Pure Wisdom Buddha, Buddha of Complete Dignified Wisdom, Bright Star Wisdom Buddha, Ultimate Wisdom Buddha, Supreme Wisdom Buddha, Self-Mastery Wisdom Buddha, Brahma Wisdom Buddha, and Subduing Enmity Wisdom Buddha, practicing pure Brahma conduct. At that time, Manjushri Bodhisattva spoke in verse: 'If one thinks they know perfect enlightenment, freed from all defilements, not attached to anything in the world, they do not possess the pure eye of wisdom. If one thinks they know the Tathagata, observing that everything is empty and without substance,'
知法散滅相， 彼人疾作佛。 能見此世界， 一切處無著， 如來身亦然， 是人疾成佛。 若於佛法中， 其心隨平等， 入不二法門， 彼人難思議。 若見我及佛， 安住平等相， 彼住無所住， 遠離一切有。 色受無有數， 想行識亦然， 能如是知者， 彼是大牟尼。 見者無所有， 所見法亦無， 明瞭一切法， 彼能照世間。 一念見諸佛， 出現於世間， 而實無所起， 彼人大名稱。 無我無眾生， 亦無有敗壞， 若轉如是相， 彼則無上人。 一中解無量， 無量中解一， 展轉生非實， 智者無所畏。」
如此處文殊師利說偈，一切處亦復如是。
爾時，光明過此世界，遍照東方十佛國土，南、西、北方，四維，上、下，亦復如是。彼一一世界中百億閻浮提，乃至百億色究竟天世界所有，一切悉現。如此見佛坐蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，彼一一世界中百億閻浮提亦復如是；佛神力故，皆見十方各有一大菩薩，各與十世界塵數菩薩眷屬俱，來詣佛所，所謂文殊師利乃至賢首等。是諸菩薩所從來國，金色世界乃至如實色世界，各于本國不動智佛乃至伏怨智佛所，凈修梵行。
【現代漢語翻譯】 現代漢語譯本 若能知曉諸法如幻如滅的本質，此人將迅速成佛。 若能洞見此世界，在一切處皆無執著，如來之身亦是如此，此人將迅速成佛。 若在佛法中，其心能隨順平等之理，進入不二法門，此人的境界難以思議。 若能視我與佛，安住于平等之相，此人便安住于無所住，遠離一切有為之法。 色、受皆無定數，想、行、識亦是如此，能如此了知者，便是大牟尼（大聖人）。 能見者無所見，所見之法亦無，明瞭一切法，此人便能照亮世間。 一念之間能見諸佛，顯現於世間，而實無所生起，此人便有大名聲。 無我，無眾生，亦無有敗壞，若能轉變如此之相，此人便是無上之人。 能在一中理解無量，在無量中理解一，輾轉生起皆非真實，智者便無所畏懼。 文殊師利菩薩如此說偈，一切處亦是如此。 爾時，光明超越此世界，遍照東方十佛國土，南方、西方、北方，四維，上方、下方，亦是如此。彼一一世界中，有百億閻浮提（我們所居住的娑婆世界），乃至百億色究竟天（佛教宇宙觀中最高的色界天）世界所有，一切都顯現出來。如此見到佛陀坐在蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，彼一一世界中百億閻浮提亦是如此；因佛陀的神力，皆見到十方各有一大菩薩，各與十世界塵數菩薩眷屬一同，來到佛陀所在之處，他們是文殊師利（智慧第一的菩薩）乃至賢首（華嚴宗初祖）等。這些菩薩所來自的國度，從金色世界乃至如實色世界，各自在本國的不動智佛（佛的智慧如如不動）乃至伏怨智佛（降伏煩惱的佛）處，清凈修行梵行。
【English Translation】 English version Knowing the nature of dharmas as scattering and ceasing, that person will quickly become a Buddha. If one can see this world, being unattached in all places, and the Tathagata's body is also like this, that person will quickly become a Buddha. If in the Buddha's Dharma, one's mind follows equality, entering the non-dual dharma gate, that person's state is inconceivable. If one sees me and the Buddha, abiding in the aspect of equality, that person abides in no-abiding, far from all existence. Form and feeling are without number, so are perception, volition, and consciousness. One who knows this is a great Muni (great sage). The seer has nothing to see, and the seen dharma is also non-existent. Understanding all dharmas, that person can illuminate the world. In a single thought, one can see all Buddhas appearing in the world, yet in reality, nothing arises. That person has a great reputation. There is no self, no sentient beings, and no decay. If one can transform such aspects, that person is the supreme one. Understanding the immeasurable in one, and understanding one in the immeasurable, the arising and ceasing are not real. The wise have no fear. Thus, Manjushri (Bodhisattva of Wisdom) spoke this verse, and it is the same in all places. At that time, the light surpassed this world, illuminating ten Buddha lands in the east, and it was the same in the south, west, north, four intermediate directions, above, and below. In each of those worlds, there were hundreds of billions of Jambudvipa (the world we live in), and even all of the hundreds of billions of Akanistha (the highest heaven in the Form Realm) worlds, all appeared. Thus, seeing the Buddha sitting on the Lion Throne of the Lotus Treasury, surrounded by Bodhisattvas as numerous as the dust of ten Buddha worlds, and in each of those worlds, there were also hundreds of billions of Jambudvipa; due to the Buddha's divine power, all saw a great Bodhisattva in each of the ten directions, each with Bodhisattva retinues as numerous as the dust of ten worlds, coming to the place where the Buddha was. These were Manjushri (the foremost Bodhisattva in wisdom) and even the Worthy Leader (the first patriarch of the Huayan School). The countries from which these Bodhisattvas came, from the Golden World to the True Color World, each in their own country, were practicing pure Brahma conduct under the Immovable Wisdom Buddha (Buddha whose wisdom is unmoving) and even the Subduing-Enmity Wisdom Buddha (Buddha who subdues afflictions).
爾時，一切處文殊師利以偈頌曰：
「見眾生苦逼， 癡覆愛慾刺， 常求無上道， 諸佛法如是。 離斷常二邊， 見法實不轉， 昔所未曾轉， 轉此無上輪。 不可思議劫， 被弘誓德鎧， 為度生死故， 大聖法如是。 導師降眾魔， 勇健莫能勝， 愛語離眾怖， 無上慈悲法。 內得甚深智， 能害諸煩惱， 一念見一切， 彼自在示現。 能擊正法鼓， 聲震十方國， 令得無上道， 自覺法如是。 不壞無量境， 能游無數剎， 不取一切有， 彼自在如佛。 無比歡喜念， 諸佛常清凈， 虛空等如來， 彼是具足愿。 一一眾生故， 阿鼻地獄中， 無量劫燒煮， 心凈如最勝。 不惜身壽命， 常護諸佛法， 具足行忍辱， 彼得如來法。」
爾時，光明過十世界，遍照東方百世界，乃至上方亦復如是。彼一一世界中百億閻浮提，乃至百億色究竟天世界所有，一切悉現。如此見佛坐蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，彼一一世界中百億閻浮提亦復如是；佛神力故，皆見十方各有一大菩薩，各與十世界塵數菩薩眷屬俱，來詣佛所，所謂文殊師利乃至賢首等。是諸菩薩所從來國，金色世
【現代漢語翻譯】 現代漢語譯本 當時，文殊師利菩薩在所有地方用偈頌說道： 『看到眾生被痛苦逼迫，被愚癡覆蓋，被愛慾之刺所傷，他們常常尋求無上的道，諸佛的教法就是這樣。 遠離斷見和常見這兩種極端，看到法的真實性不會改變，過去從未轉變過的，現在轉動這無上的法輪。 在不可思議的漫長劫數中，身披弘大的誓願功德鎧甲，爲了度脫生死，大聖的教法就是這樣。 導師降伏眾魔，勇猛強健無人能勝，用慈愛的語言消除眾人的恐懼，這是無上的慈悲之法。 內心獲得甚深的智慧，能夠摧毀各種煩惱，一念之間就能看到一切，那是自在的示現。 能夠敲響正法的鼓，聲音震動十方世界，使眾生獲得無上的道，自覺的教法就是這樣。 不破壞無量的境界，能夠遊歷無數的佛土，不執取一切有，他的自在就像佛一樣。 擁有無比歡喜的意念，諸佛常常清凈無染，像虛空一樣遍佈的如來，他們是具足願力的。 爲了每一個眾生，即使在阿鼻地獄中，被無量劫的燒煮，他們的心也像最殊勝的佛一樣清凈。 不吝惜自己的身體和壽命，常常守護諸佛的教法，具足修行忍辱，他們才能獲得如來的教法。』 當時，光明超過十個世界，遍照東方一百個世界，乃至上方也是如此。在那每一個世界中，都有百億個閻浮提（Jambudvipa，指我們所居住的這個世界），乃至百億個色究竟天（Akanistha，色界天的最高層）世界的所有景象，都全部顯現出來。這樣，他們看到佛坐在蓮華藏師子座上，有十個佛世界微塵數（指數量極多）的菩薩眷屬圍繞著他，在那每一個世界中，也有百億個閻浮提也是如此；由於佛的神力，他們都看到十方各有一位大菩薩，各自帶領著十個世界微塵數的菩薩眷屬，來到佛的處所，他們就是文殊師利（Manjusri）菩薩乃至賢首（Bhadrapala）菩薩等。這些菩薩所來自的國土，都是金色的世界。
【English Translation】 English version At that time, Manjusri Bodhisattva, in all places, spoke in verses: 'Seeing beings oppressed by suffering, covered by ignorance, pierced by the thorns of desire, they constantly seek the unsurpassed path; such is the Dharma of all Buddhas. Away from the two extremes of annihilation and permanence, seeing the true nature of Dharma as unchanging, what was never turned before, now turns this unsurpassed wheel. In immeasurable, inconceivable kalpas (aeons), adorned with the armor of great vows and merits, for the sake of liberating from birth and death, such is the Dharma of the Great Sage. The Guide subdues all demons, courageous and invincible, with loving words dispelling all fears, this is the unsurpassed Dharma of compassion. Gaining profound wisdom within, able to destroy all afflictions, seeing all in a single thought, that is the manifestation of freedom. Able to strike the drum of the true Dharma, its sound shaking the ten directions, enabling beings to attain the unsurpassed path, such is the Dharma of self-awakening. Without destroying immeasurable realms, able to travel through countless lands, not grasping at any existence, his freedom is like that of a Buddha. With immeasurable joy in mind, the Buddhas are always pure, the Tathagatas (Buddhas) are like space, they are those who have fulfilled their vows. For the sake of each and every being, even in the Avici hell (the lowest of the hells), being burned and boiled for countless kalpas, their minds are as pure as the most supreme. Not sparing their own bodies and lives, constantly protecting the Dharma of all Buddhas, fully practicing patience, they attain the Dharma of the Tathagata.' At that time, the light surpassed ten worlds, illuminating a hundred worlds in the east, and so it was also in the upper direction. In each of those worlds, there were a hundred billion Jambudvipas (the world we live in), and even all the appearances of a hundred billion Akanistha (the highest heaven in the realm of form) worlds were all revealed. Thus, they saw the Buddha sitting on a lion throne of lotus blossoms, surrounded by a retinue of Bodhisattvas as numerous as the dust of ten Buddha worlds; in each of those worlds, there were also a hundred billion Jambudvipas. Due to the Buddha's spiritual power, they all saw that in each of the ten directions, there was a great Bodhisattva, each leading a retinue of Bodhisattvas as numerous as the dust of ten worlds, coming to the Buddha's place; these were Manjusri Bodhisattva and Bhadrapala Bodhisattva, among others. The lands from which these Bodhisattvas came were all golden worlds.
界乃至如實色世界，各于本國不動智佛乃至伏怨智佛所，凈修梵行。
爾時，一切處文殊師利以偈頌曰：
「如來覺諸法， 如幻如虛空， 心凈無障礙， 調伏群生類。 或見初生時， 妙色如金山， 住是最後身， 照明如滿月。 或見經行時， 攝無量功德， 念慧善具足， 明行人師子。 或見明凈眼， 觀察照十方， 或時見戲笑， 眾生樂欲故， 或見師子吼， 清凈無比身， 示現末後生， 所說無非實。 或見出家時， 解脫一切縛， 修習諸佛行， 常樂觀寂滅。 或見坐道場， 善覺一切法， 度諸功德岸， 癡闇煩惱滅。 或見天人尊， 具足大悲心， 或見轉法輪， 度脫諸群生， 或見無畏吼， 儀容甚微妙， 調伏一切世， 神力無障礙。 或見寂靜心， 世間燈永滅， 或見十力尊， 顯現自在法。」
爾時，光明過百世界，遍照東方千世界，乃至上方亦復如是。彼一一世界中百億閻浮提，乃至百億色究竟天世界所有，一切悉現。如此見佛坐蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，彼一一世界中百億閻浮提，亦復如是；佛神力故，皆見十方各有一大菩薩，各與十世界塵數菩
【現代漢語翻譯】 現代漢語譯本 在各個世界，乃至真實的色界（Rūpadhātu，佛教宇宙觀中的色界），他們各自在自己的國土中，于不動智佛（Akṣobhya-buddha，又譯阿閦佛，代表不動搖的智慧）乃至伏怨智佛（Damanakrodha-buddha，降伏嗔恨的佛）那裡，清凈地修行梵行（brahmacarya，指清凈的修行生活）。
那時，在一切地方的文殊師利（Mañjuśrī，代表智慧的菩薩）以偈頌說道：
『如來覺悟諸法，如同幻象如同虛空，心清凈沒有障礙，調伏各種眾生。 有時看見佛初生時，美妙的顏色如同金山，安住于最後的身體，光明照耀如同滿月。 有時看見佛經行時，攝取無量的功德，念力智慧都善於具足，是明智的修行人中的獅子。 有時看見佛明凈的眼睛，觀察照耀十方，有時看見佛嬉笑，爲了眾生喜樂的緣故。 有時看見佛發出獅子吼，清凈無比的身體，示現最後的生命，所說沒有不真實的。 有時看見佛出家時，解脫一切束縛，修習諸佛的修行，常常樂觀寂滅（nirvāṇa，佛教的最高境界）。 有時看見佛坐在道場（bodhimaṇḍa，佛陀成道之處），善於覺悟一切法，度過各種功德的彼岸，癡暗煩惱滅盡。 有時看見佛是天人所尊敬的，具足大悲心，有時看見佛轉法輪（dharma-cakra-pravartana，佛陀宣講佛法），度脫各種眾生。 有時看見佛發出無畏的吼聲，儀容非常微妙，調伏一切世間，神力沒有障礙。 有時看見佛寂靜的心，世間的燈火永遠熄滅，有時看見佛是十力（daśabala，佛陀的十種力量）的尊者，顯現自在的法力。』
那時，光明超過百個世界，普遍照耀東方千個世界，乃至上方也是這樣。在那每一個世界中，有百億閻浮提（Jambudvīpa，我們所居住的娑婆世界）乃至百億色究竟天（Akaniṣṭha，色界最高層天）世界的所有一切都顯現出來。這樣看見佛坐在蓮華藏師子座上，有十個佛世界微塵數（指數量極多）的菩薩眷屬圍繞，在那每一個世界中，百億閻浮提也是這樣；因為佛的神力，都看見十方各有大菩薩，各自與十個世界微塵數的菩
【English Translation】 English version In each realm, even in the true Rūpadhātu (the Realm of Form), they, in their respective lands, diligently practice brahmacarya (holy life) under the guidance of Akṣobhya-buddha (the Immovable Buddha, representing unwavering wisdom) and Damanakrodha-buddha (the Buddha who subdues anger).
At that time, Mañjuśrī (the Bodhisattva of Wisdom), present everywhere, spoke in verses:
'The Tathāgata (Buddha) awakens to all dharmas (teachings), like illusions and like space, with a pure mind free from obstacles, taming all kinds of beings. Sometimes, one sees the Buddha at birth, with a wondrous color like a golden mountain, dwelling in his final body, shining like the full moon. Sometimes, one sees the Buddha walking, gathering immeasurable merits, with mindfulness and wisdom well-perfected, a lion among wise practitioners. Sometimes, one sees the Buddha's clear eyes, observing and illuminating the ten directions, and sometimes one sees the Buddha laughing, for the sake of beings' joy. Sometimes, one sees the Buddha roaring like a lion, with a body of unparalleled purity, showing his final life, and what he says is never untrue. Sometimes, one sees the Buddha when he renounces the world, freeing himself from all bonds, practicing the ways of all Buddhas, always joyfully observing nirvāṇa (the state of enlightenment). Sometimes, one sees the Buddha sitting in the bodhimaṇḍa (the place of enlightenment), skillfully awakening to all dharmas, crossing the shore of all merits, with ignorance and afflictions extinguished. Sometimes, one sees the Buddha revered by gods and humans, possessing great compassion, and sometimes one sees the Buddha turning the dharma-cakra (the wheel of dharma), liberating all beings. Sometimes, one sees the Buddha roaring fearlessly, with a very subtle appearance, taming all the world, with unobstructed divine power. Sometimes, one sees the Buddha's tranquil mind, the lamp of the world extinguished forever, and sometimes one sees the Buddha as the possessor of the ten powers (daśabala), manifesting his free and unhindered dharma.'
At that time, the light surpassed a hundred worlds, illuminating a thousand worlds in the east, and similarly above. In each of those worlds, all the beings of a hundred billion Jambudvīpas (the world we inhabit) and even a hundred billion Akaniṣṭha (the highest heaven in the Realm of Form) worlds were revealed. Thus, one saw the Buddha sitting on a lion throne in the lotus treasury, surrounded by a retinue of Bodhisattvas as numerous as the dust particles of ten Buddha worlds. In each of those worlds, there were also a hundred billion Jambudvīpas; by the Buddha's divine power, all saw a great Bodhisattva in each of the ten directions, each with a retinue of Bodhisattvas as numerous as the dust particles of ten worlds.
薩眷屬俱，來詣佛所，所謂文殊師利乃至賢首等。是諸菩薩所從來國，金色世界乃至如實色世界，各于本國不動智佛乃至伏怨智佛所，凈修梵行。
爾時，一切處文殊師利以偈頌曰：
「善逝法甚深， 無相亦無有， 眾生顛倒故， 次第現一切。 無有我我所， 彼境界空寂， 善逝身清凈， 自覺離諸塵。 等覺明解脫， 無量不可數， 無邊世界中， 因緣和合起。 無諸陰界入， 永離生死苦， 不在世間數， 故號人師子。 內外俱解脫， 本來常自空， 一切離虛妄， 諸佛法如是。 離愛諸煩惱， 長流永不轉， 正覺解諸法， 度無量眾生。 一念不二相， 樂觀寂滅法， 其心無所著， 佛自在無量。 善知因緣法， 業報及眾生， 最勝無礙智， 甚深難思議。 普見十方界， 嚴凈諸佛剎， 如來離虛妄， 度脫無量眾。 佛智如鍊金， 一切有非有， 隨其所應化， 為說清凈法。」
爾時，光明過千世界，遍照東方萬世界，乃至上方亦復如是。彼一一世界中百億閻浮提，乃至百億色究竟天世界所有，一切悉現。如此見佛坐蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，彼一一世界中百
【現代漢語翻譯】 現代漢語譯本 與他們的眷屬一起，他們來到佛陀所在的地方，這些人包括文殊師利（Manjusri，菩薩名）乃至賢首（Xianshou，菩薩名）等。這些菩薩來自不同的國度，從金色世界到如實色世界，他們在各自的國度里，在不動智佛（Budongzhi Buddha）乃至伏怨智佛（Fuyuanzhi Buddha）的座下，清凈地修行梵行。 那時，在所有地方，文殊師利以偈頌說道： 『善逝（Sugata，佛的稱號）的法非常深奧，既沒有相也沒有存在， 眾生因為顛倒妄想，才次第顯現出一切。 沒有我也沒有我所擁有的，那個境界是空寂的， 善逝的身體清凈，自覺地遠離一切塵垢。 等覺（Samyak-sambuddha，佛的稱號）的明智和解脫，無量無邊不可計數， 在無邊的世界中，因緣和合而生起。 沒有諸陰、界、入（五蘊、十八界、十二入），永遠脫離生死的痛苦， 不在世間的數量之中，所以被稱為人中獅子。 內外都得到解脫，本來就常常是空性的， 一切都遠離虛妄，諸佛的法就是這樣。 遠離愛慾和各種煩惱，長久地流動永不停止， 正覺（Buddha，佛的稱號）理解一切法，度化無量眾生。 一念之間沒有二相，樂觀地看待寂滅之法， 他們的心無所執著，佛的自在是無量的。 善於瞭解因緣法，業報以及眾生， 最殊勝無礙的智慧，非常深奧難以思議。 普遍看見十方世界，莊嚴清凈諸佛的剎土， 如來（Tathagata，佛的稱號）遠離虛妄，度脫無量眾生。 佛的智慧如同鍊金，一切有和非有， 隨著他們所應被教化的，為他們宣說清凈的法。』 那時，光明超過千個世界，普遍照耀東方的一萬個世界，乃至上方也是如此。在那每一個世界中，有百億閻浮提（Jambudvipa，人所居住的四大洲之一），乃至百億色究竟天（Akanistha，色界天頂）世界的所有一切都顯現出來。這樣看見佛陀坐在蓮華藏師子座上，有十個佛世界塵數般的菩薩眷屬圍繞著，在那每一個世界中，有百
【English Translation】 English version Together with their retinues, they came to where the Buddha was, these included Manjusri (a Bodhisattva) and Xianshou (a Bodhisattva), among others. These Bodhisattvas came from various lands, from the Golden World to the True Color World, and in their respective lands, under the Buddhas of Immovable Wisdom (Budongzhi Buddha) and Subduing-Enmity Wisdom (Fuyuanzhi Buddha), they practiced pure Brahma conduct. At that time, in all places, Manjusri spoke in verses: 'The Dharma of the Sugata (Buddha's title) is very profound, without form and without existence, It is because of the inverted views of sentient beings that everything appears in sequence. There is no self and nothing that belongs to self, that realm is empty and still, The Sugata's body is pure, consciously free from all defilements. The enlightenment and liberation of the Samyak-sambuddha (Buddha's title) are immeasurable and countless, In the boundless worlds, they arise from the union of causes and conditions. Without the aggregates, realms, and entrances (skandhas, dhatus, ayatanas), forever free from the suffering of birth and death, Not within the count of the world, therefore called the Lion among humans. Both internally and externally liberated, originally always empty by nature, Everything is free from falsehood, such is the Dharma of all Buddhas. Free from love and all afflictions, flowing continuously and never ceasing, The Buddha understands all Dharmas, liberating countless sentient beings. In a single thought, there is no duality, optimistically viewing the Dharma of Nirvana, Their minds are without attachment, the Buddha's freedom is immeasurable. Skilled in understanding the Dharma of causes and conditions, karmic retribution, and sentient beings, The most supreme and unobstructed wisdom, is very profound and inconceivable. Universally seeing the ten directions, adorning and purifying the Buddha lands, The Tathagata (Buddha's title) is free from falsehood, liberating countless beings. The Buddha's wisdom is like refined gold, everything that is and is not, According to what they should be taught, the pure Dharma is spoken for them.' At that time, the light surpassed a thousand worlds, illuminating ten thousand worlds in the east, and likewise in the upper direction. In each of those worlds, there were a hundred billion Jambudvipas (one of the four great continents where humans live), and all the worlds of a hundred billion Akanistha heavens (the highest heaven in the Form Realm) were revealed. Thus, they saw the Buddha sitting on the Lion Throne of the Lotus Treasury, surrounded by Bodhisattvas as numerous as the dust of ten Buddha worlds, and in each of those worlds, there were a hundred
億閻浮提亦復如是；佛神力故，皆見十方各有一大菩薩，各與十世界塵數菩薩眷屬俱，來詣佛所，所謂文殊師利乃至賢首等。是諸菩薩所從來國，金色世界乃至如實色世界，各于本國不動智佛乃至伏怨智佛所，凈修梵行。
爾時，一切處文殊師利以偈頌曰：
「離諸人天樂， 常行大慈心， 救護諸群生， 是彼凈妙業。 一向信如來， 其心不退轉， 不捨念諸佛， 是彼凈妙業。 永離生死海， 不退佛法流， 善住清涼慧， 是彼凈妙業。 身四威儀中， 觀佛深功德， 晝夜常不斷， 是彼凈妙業。 知三世無量， 不生懈怠心， 常求佛功德， 是彼凈妙業。 觀身如實相， 一切皆寂滅， 離我非我著， 是彼凈妙業。 觀察眾生心， 遠離虛妄想， 成就實境界， 是彼凈妙業。 能稱無量土， 悉飲一切海， 成就神通智， 是彼凈妙業。 計數諸佛國， 色相非色相， 一切盡無餘， 是彼凈妙業。 無量佛土塵， 一塵為一佛， 悉能知其數， 是彼凈妙業。」
爾時，光明過萬世界，遍照東方十萬世界，乃至上方亦復如是。彼一一世界中百億閻浮提，乃至百億色究竟天世界所有，一切悉現。
【現代漢語翻譯】 現代漢語譯本 像閻浮提（Jambudvipa，指我們所居住的這個世界）一樣，由於佛陀的神力，所有地方都看到十方世界各有位大菩薩，每位菩薩都帶領著相當於十個世界微塵數目的菩薩眷屬，一同來到佛陀所在之處，他們是文殊師利（Manjusri）菩薩，乃至賢首（Bhadra）等菩薩。這些菩薩所來自的國度，從金色世界到如實色世界，各自在他們本國的「不動智佛」乃至「伏怨智佛」那裡，清凈地修持梵行。 這時，在所有地方，文殊師利菩薩用偈頌說道： 『遠離人天之樂，常常行持大慈悲心，救護所有眾生，這是他們清凈微妙的修行。 一心信奉如來，他們的心不退轉，不捨棄對諸佛的憶念，這是他們清凈微妙的修行。 永遠脫離生死苦海，不退失於佛法的洪流，安住于清涼的智慧，這是他們清凈微妙的修行。 在身行的四種威儀中，觀察佛陀的深厚功德，日夜不斷，這是他們清凈微妙的修行。 了知三世無量，不生懈怠之心，常常尋求佛陀的功德，這是他們清凈微妙的修行。 觀察自身如實之相，一切皆是寂滅，遠離對「我」和「非我」的執著，這是他們清凈微妙的修行。 觀察眾生的心念，遠離虛妄的念頭，成就真實的境界，這是他們清凈微妙的修行。 能夠稱量無量的國土，能夠飲盡一切大海，成就神通智慧，這是他們清凈微妙的修行。 計算諸佛的國土，無論是色相還是非色相，一切都盡無餘，這是他們清凈微妙的修行。 無量佛土的微塵，一粒微塵代表一尊佛，都能知道它們的數目，這是他們清凈微妙的修行。』 這時，光明超過萬個世界，普照東方十萬個世界，乃至上方也是如此。在那每一個世界中，百億個閻浮提，乃至百億個色究竟天（Akanistha）世界的所有一切，都顯現出來。
【English Translation】 English version Just like Jambudvipa (the world we inhabit), due to the Buddha's divine power, all places saw that in each of the ten directions there was a great Bodhisattva, each leading a retinue of Bodhisattvas equal to the number of dust particles in ten worlds, all coming to where the Buddha was. These were Bodhisattvas such as Manjusri and Bhadra. The countries from which these Bodhisattvas came, from the Golden World to the True Color World, each practiced pure Brahma conduct under the 'Immovable Wisdom Buddha' to the 'Subduing-Enmity Wisdom Buddha' in their respective countries. At that time, in all places, Manjusri Bodhisattva spoke in verses: 'They are far from the pleasures of humans and gods, constantly practicing great compassion, saving all living beings; this is their pure and wonderful practice. They wholeheartedly believe in the Tathagata, their minds do not regress, they do not abandon the remembrance of all Buddhas; this is their pure and wonderful practice. They forever escape the sea of birth and death, do not retreat from the flow of the Buddha's Dharma, and dwell in cool wisdom; this is their pure and wonderful practice. In the four postures of the body, they contemplate the profound merits of the Buddha, day and night without ceasing; this is their pure and wonderful practice. They understand the immeasurable three periods of time, do not give rise to a lazy mind, and constantly seek the merits of the Buddha; this is their pure and wonderful practice. They observe the true nature of the body, that all is quiescence, and are free from attachment to 'self' and 'non-self'; this is their pure and wonderful practice. They observe the minds of sentient beings, are free from false thoughts, and achieve the realm of truth; this is their pure and wonderful practice. They can measure immeasurable lands, can drink all the oceans, and achieve supernatural wisdom; this is their pure and wonderful practice. They count the Buddha lands, whether they have form or are formless, all are exhausted without remainder; this is their pure and wonderful practice. The dust of immeasurable Buddha lands, one dust particle representing one Buddha, they can know their number; this is their pure and wonderful practice.' At that time, the light surpassed ten thousand worlds, illuminating one hundred thousand worlds in the east, and so on up to the highest direction. In each of those worlds, all of the hundred billion Jambudvipas, and even the hundred billion Akanistha (the highest heaven in the realm of form) worlds, were revealed.
如此見佛坐蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，彼一一世界中百億閻浮提亦復如是；佛神力故，皆見十方各有一大菩薩，各與十世界塵數菩薩眷屬俱，來詣佛所，所謂文殊師利乃至賢首等。是諸菩薩所從來國，金色世界乃至如實色世界，各于本國不動智佛乃至伏怨智佛所，凈修梵行。
爾時，一切處文殊師利以偈頌曰：
「若以色性大神力， 而慾望見調御士， 是則翳目顛倒見， 彼為不識最勝法。 如來身色形相處， 一切世間莫能睹， 億那由劫欲思量， 妙色威神不可極。 非以相好為如來， 無相離相寂滅法， 一切具足妙境界， 隨其所應悉能現。 諸佛正法不可量， 無能分別說其相， 諸佛正法無合散， 其性本來常寂滅。 不以陰數為如來， 遠離取相真實觀， 得自在力決定見， 言語道斷行處滅。 等觀身心無異相， 一切內外悉解脫， 無量億劫不二念， 善逝深遠無所著。 普放妙光明， 遍照世境界， 凈眼一切智， 自在深廣義。 一能為無量， 無量能為一， 知諸眾生性， 隨順一切處。 身無所從來， 去亦無所至， 虛妄非真實， 現有種種身。 一切諸世間， 皆從妄
【現代漢語翻譯】 現代漢語譯本 如此，他們見到佛陀端坐在蓮花藏獅子座上，周圍有十個佛世界那樣多的菩薩眷屬圍繞。在每一個世界中，又有百億個閻浮提（Jambudvipa，指我們所居住的這個世界）也是如此。由於佛陀的神力，他們都看到十方世界各自有一位大菩薩，每一位都帶領著十個世界那樣多的菩薩眷屬，來到佛陀所在之處，這些菩薩包括文殊師利（Manjusri，代表智慧的菩薩）乃至賢首（Bhadra，華嚴經中的菩薩）等。這些菩薩所來自的國度，從金色世界乃至如實色世界，他們各自在自己的國度中，于不動智佛（不動如來）乃至伏怨智佛（降伏煩惱的佛）處，清凈地修行梵行。 那時，在所有地方，文殊師利菩薩以偈頌說道： 『如果以色相和強大的神通力，想要見到調御士（佛陀）， 這就像眼睛被遮蔽而產生的顛倒見解，他們是不認識最殊勝的佛法。 如來的身色、形相和所在之處，一切世間都無法看見， 即使經過億那由他（Nayuta，極大的數字）劫的時間去思量，其微妙的色相和威神力也是無法窮盡的。 不能以相好來定義如來，如來是無相、離相的寂滅之法， 他具足一切微妙的境界，能隨眾生所需而顯現。 諸佛的正法是不可度量的，沒有人能夠分別說出它的相狀， 諸佛的正法沒有聚合和分散，其本性本來就是常寂滅的。 不能以五陰（Skandha，構成人身的五種要素）來定義如來，要遠離執著于相的真實觀照， 獲得自在的力量，確定的見解，言語的道路斷絕，行為的處所滅盡。 平等地觀察身心，沒有差異的相狀，一切內外都得到解脫， 無量億劫都沒有二元的念頭，善逝（佛陀的稱號）的境界深遠而無所執著。 普遍放出微妙的光明，遍照世間的一切境界， 清凈的眼睛具有一切智慧，自在而深廣的意義。 一能化為無量，無量能化為一， 瞭解一切眾生的本性，隨順一切處。 身體沒有從哪裡來，去也沒有到哪裡去， 虛妄不真實，卻顯現有種種的身體。 一切世間，都從虛妄
【English Translation】 English version Thus, they saw the Buddha seated on a lion throne adorned with lotus blossoms, surrounded by a retinue of Bodhisattvas as numerous as the dust particles in ten Buddha-worlds. In each of these worlds, there were also a hundred billion Jambudvipas (referring to the world we inhabit), and it was the same. Through the Buddha's divine power, they all saw that in each of the ten directions, there was a great Bodhisattva, each accompanied by a retinue of Bodhisattvas as numerous as the dust particles in ten worlds, coming to the place where the Buddha was. These Bodhisattvas included Manjusri (the Bodhisattva of wisdom) and Bhadra (a Bodhisattva in the Avatamsaka Sutra), among others. These Bodhisattvas came from various lands, from golden worlds to worlds of true color. In their respective lands, they had been practicing pure conduct under the guidance of Buddhas such as the Immovable Wisdom Buddha (Akshobhya Buddha) and the Subduing-Enmity Wisdom Buddha (a Buddha who conquers afflictions). At that time, in all places, Manjusri Bodhisattva spoke in verses: 'If one tries to see the Tamer of Beings (the Buddha) through physical form and great supernatural powers, It is like having one's eyes covered, leading to a distorted view; they do not understand the most supreme Dharma. The Buddha's physical form, appearance, and location cannot be seen by anyone in the world, Even if one were to contemplate for billions of Nayutas (an extremely large number) of kalpas, the subtle form and majestic power are inexhaustible. The Tathagata (Buddha) cannot be defined by physical marks; the Tathagata is the formless, detached, and tranquil Dharma, He possesses all subtle realms and can manifest according to the needs of sentient beings. The Buddhas' true Dharma is immeasurable; no one can distinguish and describe its characteristics, The Buddhas' true Dharma has no aggregation or dispersion; its nature is originally always tranquil. The Tathagata cannot be defined by the five Skandhas (the five aggregates that constitute a person); one must abandon the true view of attachment to form, Gaining the power of freedom, a definite view, the path of language is cut off, and the place of action is extinguished. Observing the body and mind equally, without different characteristics, all inside and outside are liberated, For countless billions of kalpas, there is no dualistic thought; the Sugata's (another name for the Buddha) realm is profound and without attachment. Universally emitting subtle light, illuminating all realms of the world, Pure eyes possess all wisdom, with free and profound meaning. One can transform into countless, and countless can transform into one, Understanding the nature of all sentient beings, adapting to all places. The body has no origin, and in going, it goes nowhere, It is illusory and not real, yet various bodies appear. All the worlds, arise from illusion
想生， 是諸妄想法， 其性未曾有。 如是真實相， 唯佛能究竟， 若能如是知， 是則見導師。」
爾時，光明過十萬世界，遍照東方百萬世界，乃至上方亦復如是。彼一一世界中百億閻浮提，乃至百億色究竟天世界所有，一切悉現。如此見佛坐蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，彼一一世界中百億閻浮提亦復如是；佛神力故，皆見十方各有一大菩薩，各與十世界塵數菩薩眷屬俱，來詣佛所，所謂文殊師利乃至賢首等。是諸菩薩所從來國，金色世界乃至如實色世界，各于本國不動智佛乃至伏怨智佛所，凈修梵行。
爾時，一切處文殊師利以偈頌曰：
「最勝自覺超世間， 無依殊特莫能勝， 大仙化度一切有， 具足凈妙諸功德。 其心無染無處所， 常住無想亦無依， 永處吉祥無能毀， 威德尊重大導師。 從本凈明滅眾冥， 永離諸染無塵穢， 寂然不動離邊想， 是名善入如來智。 欲入善逝深法海， 遠離身心虛妄想， 解了諸法真實性， 永不隨順疑惑心。 一切世界如來境， 悉能為轉正法輪， 於法自性無所轉， 無上導師方便說。 曉了諸法無疑惑， 有無妄想永已離， 不生差別種種念， 正意
【現代漢語翻譯】 現代漢語譯本 『想生』， 是各種虛妄的想法，其本性從未存在。 這樣的真實相，只有佛才能徹底明瞭， 如果能夠這樣理解，那就是見到了導師。
這時，光明超越十萬個世界，普照東方百萬個世界，乃至上方也是如此。在那每一個世界中，有百億個閻浮提（Jambudvipa，指我們所居住的娑婆世界），乃至百億個色究竟天（Akanistha，色界天的最高層）世界的所有一切都顯現出來。如此見到佛坐在蓮花藏獅子座上，有十個佛世界微塵數（指數量極多）的菩薩眷屬圍繞著他，在那每一個世界中，百億個閻浮提也是如此；因為佛的神力，都見到十方各有大菩薩，各自與十個世界微塵數的菩薩眷屬一起，來到佛的處所，他們是文殊師利（Manjusri，智慧的象徵）乃至賢首（Bhadra，華嚴經中的菩薩）等。這些菩薩所來自的國度，從金色世界乃至如實色世界，各自在自己的本國，于不動智佛（Akshobhya，代表不動搖的智慧）乃至伏怨智佛（Vairochana，代表光明遍照的智慧）處，清凈地修行梵行。
這時，在一切處，文殊師利以偈頌說道：
『最殊勝的自覺超越世間，無所依賴，特別殊勝，無人能勝過， 大仙教化度脫一切眾生，具足清凈微妙的各種功德。 他的心沒有污染，沒有執著，常住于無念無想，也沒有任何依賴， 永遠處於吉祥，不會被摧毀，威德尊貴的大導師。 從本來的清凈光明中滅除一切黑暗，永遠脫離各種污染，沒有塵埃污穢， 寂靜不動，遠離各種邊見，這叫做善入如來智慧。 想要進入善逝（Sugata，佛的稱號）深奧的法海，就要遠離身心的虛妄想法， 理解一切法的真實本性，永遠不隨順疑惑的心。 一切世界都是如來的境界，都能轉動正法輪（Dharma wheel，佛法的象徵）， 對於法的自性，沒有轉動，無上的導師方便地宣說。 明瞭諸法，沒有疑惑，有無的虛妄想法永遠已經脫離， 不生起差別種種的念頭，正意』
【English Translation】 English version 'The desire to be born', are all false thoughts, whose nature has never existed. Such is the true form, which only the Buddha can fully understand, If one can understand in this way, then one has seen the guide.
At that time, the light surpassed ten hundred thousand worlds, illuminating a million worlds in the east, and so on up to the highest direction. In each of those worlds, there were a hundred billion Jambudvipas (referring to the world we live in, the Saha world), and all the beings in a hundred billion Akanistha (the highest heaven in the realm of form) worlds were revealed. Thus, they saw the Buddha sitting on a lion throne in the lotus treasury, surrounded by a retinue of Bodhisattvas as numerous as the dust particles of ten Buddha worlds. In each of those worlds, there were also a hundred billion Jambudvipas; through the Buddha's divine power, they all saw that in each of the ten directions, there was a great Bodhisattva, each accompanied by a retinue of Bodhisattvas as numerous as the dust particles of ten worlds, coming to the Buddha's place. These were Manjusri (symbol of wisdom) and Bhadra (a Bodhisattva in the Avatamsaka Sutra), among others. These Bodhisattvas came from countries ranging from golden worlds to worlds of true form, each having practiced pure Brahma conduct in their own countries under the guidance of Buddhas such as Akshobhya (representing unwavering wisdom) and Vairochana (representing the wisdom of universal illumination).
At that time, in all places, Manjusri spoke in verse:
'The most supreme self-awakening transcends the world, without reliance, uniquely superior, none can surpass, The great sage teaches and liberates all beings, possessing all pure and wonderful merits. His mind is without defilement, without attachment, abiding in non-thought and non-reliance, Forever in auspiciousness, indestructible, the majestic and venerable great guide. From the original pure light, he extinguishes all darkness, forever free from all defilements, without dust or impurity, Serene and unmoving, free from all biased views, this is called the skillful entry into the wisdom of the Tathagata. To enter the deep ocean of the Dharma of the Sugata (an epithet of the Buddha), one must abandon the false thoughts of body and mind, Understand the true nature of all dharmas, and never follow a doubting mind. All worlds are the realm of the Tathagata, capable of turning the Dharma wheel (symbol of the Buddha's teachings), Regarding the self-nature of the Dharma, there is no turning, the supreme guide speaks expediently. Understanding all dharmas without doubt, the false thoughts of existence and non-existence are forever abandoned, Not generating differentiated thoughts, with right intention.'
思惟佛菩提。 諦了分別諸法時， 無有自性假名說， 隨順諸佛真實教， 法非一相亦不多。 眾多法中無一相， 於一法中亦無多， 若能如是了諸法， 是知諸佛無量德。 觀察諸法及眾生， 國土世間悉寂滅， 心無所依不妄想， 是名正念佛菩提。 眾生諸法及國土， 分別了知無差別， 善能觀察如自性， 是則了知佛法義。」
爾時，光明過百萬世界，遍照東方一億世界，乃至上方亦復如是。彼一一世界中百億閻浮提，乃至百億色究竟天世界所有，一切悉現。如此見佛坐蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，彼一一世界中百億閻浮提亦復如是；佛神力故，皆見十方各有一大菩薩，各與十世界塵數菩薩眷屬俱，來詣佛所，所謂文殊師利乃至賢首等。是諸菩薩所從來國，金色世界乃至如實色世界，各于本國不動智佛乃至伏怨智佛所，凈修梵行。
爾時，一切處文殊師利以偈頌曰：
「大智無有量， 妙法無倫匹， 究竟能度彼， 生死大海岸， 壽命無終極， 永已離熾然， 彼成大功德， 是則方便力。 于諸佛深法， 隨覺如自性， 常觀三世法， 不生止足想， 了達所緣境， 未曾起妄想， 彼樂不思議
【現代漢語翻譯】 現代漢語譯本 思維佛菩提（Buddha-bodhi，佛的智慧）。 當仔細分辨諸法時，會發現它們沒有自性，只是假名安立； 順應諸佛真實的教導，法不是單一的相，也不是多重的相。 在眾多法中沒有一個單一的相，在一個法中也沒有多個相； 如果能夠這樣理解諸法，那就是了解諸佛無量的功德。 觀察諸法和眾生，國土和世間都寂靜滅除； 心無所依，不生妄想，這稱為正念佛菩提。 眾生、諸法和國土，分別了知它們沒有差別； 善於觀察它們如其自性，這就是了解佛法的真義。
那時，光明超過百萬世界，遍照東方一億世界，乃至上方也是如此。在那每一個世界中，有百億閻浮提（Jambudvipa，我們所居住的娑婆世界），乃至百億色究竟天（Akanistha，色界頂層天）世界所有的一切都顯現出來。如此見到佛坐在蓮華藏師子座上，有十個佛世界微塵數（塵數，數量極多）的菩薩眷屬圍繞。在那每一個世界中，百億閻浮提也是如此；由於佛的神力，都見到十方各有大菩薩，各自與十個世界微塵數的菩薩眷屬一起，來到佛的處所，他們是文殊師利（Manjusri，智慧第一的菩薩）乃至賢首（Bhadrapala，華嚴經中的菩薩）等。這些菩薩所來自的國度，從金色世界乃至如實色世界，各自在自己的國度中，于不動智佛（Akshobhya Buddha，不動如來）乃至伏怨智佛（Vairochana Buddha，毗盧遮那佛）處，清凈地修行梵行。
那時，一切處的文殊師利以偈頌說道：
『大智慧沒有限量，妙法無與倫比， 究竟能夠度過生死的大海彼岸， 壽命沒有終極，永遠脫離熾熱的煩惱， 他們成就大功德，這是方便的力量。 對於諸佛甚深的法，隨順覺悟如其自性， 常常觀察三世的法，不生起止步滿足的想法， 了達所緣的境界，未曾生起妄想， 他們的快樂不可思議』
【English Translation】 English version Contemplate Buddha-bodhi (Buddha's wisdom). When carefully discerning all dharmas, it is found that they have no self-nature, they are merely provisional names; In accordance with the true teachings of all Buddhas, dharma is not a single aspect, nor is it multiple aspects. Among many dharmas, there is not a single aspect, and within one dharma, there are not multiple aspects; If one can understand all dharmas in this way, then one understands the immeasurable merits of all Buddhas. Observing all dharmas and sentient beings, lands and worlds are all in a state of tranquil cessation; The mind has no reliance, and does not give rise to delusions, this is called right mindfulness of Buddha-bodhi. Sentient beings, all dharmas, and lands, discerning them, one knows there is no difference; Being skilled in observing them as their self-nature, this is understanding the true meaning of the Buddha's teachings.
At that time, light surpassed a million worlds, illuminating a hundred million worlds in the east, and likewise above. In each of those worlds, there were a hundred million Jambudvipas (the world we inhabit), and all the way to a hundred million Akanistha (the highest heaven in the realm of form) worlds, everything was revealed. Thus, one saw the Buddha sitting on a lion throne in the lotus treasury, surrounded by a retinue of Bodhisattvas as numerous as the dust of ten Buddha worlds. In each of those worlds, there were also a hundred million Jambudvipas; due to the Buddha's spiritual power, one saw that in each of the ten directions, there was a great Bodhisattva, each accompanied by a retinue of Bodhisattvas as numerous as the dust of ten worlds, coming to the Buddha's place. These were Manjusri (Bodhisattva of wisdom) and Bhadrapala (a Bodhisattva in the Avatamsaka Sutra), among others. The countries from which these Bodhisattvas came, from golden worlds to worlds of true form, each in their own country, were diligently practicing pure conduct under the guidance of Akshobhya Buddha (Immovable Buddha) and Vairochana Buddha (the Illuminating Buddha).
At that time, Manjusri in all places spoke in verses:
'Great wisdom is immeasurable, the wonderful dharma is unparalleled, Ultimately able to cross the great ocean of birth and death to the other shore, Lifespan has no end, forever free from burning afflictions, They achieve great merit, this is the power of skillful means. Regarding the profound dharma of all Buddhas, they awaken in accordance with its self-nature, Constantly observing the dharmas of the three times, they do not give rise to thoughts of stopping or being satisfied, Understanding the objects of perception, they have never given rise to delusions, Their joy is inconceivable.'
， 是則方便力。 常樂觀眾生， 而無眾生想， 示現有身趣， 永離諸趣想， 內常樂禪寂， 而無繫心想， 彼心無所著， 是則方便力。 方便善觀察， 諦了諸法相， 專念正思惟， 常行涅槃性， 樂於解脫道， 具足平等慧， 彼住寂滅法， 是則方便力。 隨順調御士， 最勝佛菩提， 攝取一切智， 廣大如法性， 善入真實諦， 教化諸群生， 彼成最勝意， 是則方便力。 佛說深法義， 悉能隨順知， 入深廣智慧， 滅除諸障礙， 一切至處道， 是處悉能到， 行是自覺道， 是則方便力。 心猶虛空界， 亦如變化法， 一切所依性， 是相則非相， 行於涅槃性， 猶若虛空相， 能到深妙境， 是則方便力。 常記念晝夜， 晦朔日月數， 年歲時劫分， 亦隨觀察知， 一切諸世界， 始終成敗相， 悉能諦了知， 是則方便力。 一切群萌類， 隨業受生死， 有色及無色， 有想亦非想， 彼彼姓名號， 所趣諦了知， 得此不思議， 是則方便力。 一切過去世， 未來現在法， 隨順佛所說， 善念諦觀察， 覺三世平等， 如
【現代漢語翻譯】 現代漢語譯本 這就是方便的力量。 經常喜悅地觀察眾生，卻沒有眾生的執著想法； 示現存在於輪迴之中，卻永遠脫離輪迴的執著想法； 內心常常喜悅于禪定寂靜，卻沒有執著于禪定的想法； 他的心沒有任何執著，這就是方便的力量。 善於運用方便來觀察，真實瞭解一切法的實相； 專心憶念正思維，常常修行涅槃的本性； 喜悅于解脫之道，具足平等的智慧； 他安住于寂滅的法，這就是方便的力量。 隨順調御丈夫（佛的稱號），最殊勝的佛菩提（覺悟）； 攝取一切智慧，廣大如法性（宇宙真理）； 善於進入真實的真理，教化一切眾生； 他成就最殊勝的意願，這就是方便的力量。 佛所說的深奧法義，都能隨順理解； 進入深廣的智慧，滅除一切障礙； 一切所要到達的境界，都能到達； 修行這種自覺之道，這就是方便的力量。 心就像虛空界一樣，也像變化之法一樣； 一切所依賴的本性，這種相即是非相； 修行于涅槃的本性，就像虛空的相一樣； 能夠到達深奧微妙的境界，這就是方便的力量。 常常記住白天和夜晚，每月初一和月尾的日期； 年歲、時間、劫數的劃分，也隨之觀察瞭解； 一切諸世界，從開始到毀滅的相狀； 都能真實瞭解，這就是方便的力量。 一切眾生種類，隨著業力承受生死； 有色身和無色身，有思想和無思想； 他們各自的姓名和去處，都能真實瞭解； 獲得這種不可思議的能力，這就是方便的力量。 一切過去世、未來世和現在世的法； 隨順佛所說的教導，善於憶念並真實觀察； 覺悟三世平等，如
【English Translation】 English version This is the power of skillful means. Always joyfully observing sentient beings, yet without the thought of sentient beings; Manifesting existence in the cycle of rebirth, yet forever detached from the thought of rebirth; Inwardly always delighting in meditative tranquility, yet without the thought of clinging to meditation; His mind is without any attachment, this is the power of skillful means. Skillfully using skillful means to observe, truly understanding the true nature of all dharmas (phenomena); Concentrating on right mindfulness and contemplation, constantly practicing the nature of Nirvana; Delighting in the path of liberation, possessing complete and equal wisdom; He abides in the dharma of quiescence, this is the power of skillful means. Following the Tamer of Men (an epithet for the Buddha), the most supreme Bodhi (enlightenment) of the Buddha; Gathering all wisdom, vast like the nature of Dharma (universal truth); Skillfully entering the true reality, teaching all sentient beings; He achieves the most supreme intention, this is the power of skillful means. The profound meaning of the Dharma spoken by the Buddha, he can understand and follow; Entering into profound and vast wisdom, eliminating all obstacles; All the realms that need to be reached, he can reach; Practicing this path of self-awakening, this is the power of skillful means. The mind is like the realm of space, also like the law of transformation; The nature upon which all things rely, this form is non-form; Practicing the nature of Nirvana, like the form of space; Able to reach the profound and subtle realm, this is the power of skillful means. Always remembering day and night, the dates of the new and full moon; The divisions of years, time, and kalpas (eons), he also observes and understands; All the worlds, from their beginning to their destruction; He can truly understand, this is the power of skillful means. All kinds of sentient beings, according to their karma, undergo birth and death; Those with form and those without form, those with thought and those without thought; Their respective names and destinations, he can truly understand; Obtaining this inconceivable power, this is the power of skillful means. All the dharmas of the past, future, and present; Following the teachings of the Buddha, skillfully remembering and truly observing; Awakening to the equality of the three times, like
其真實相， 是諸深妙道， 無比方便力。」
爾時，光明過一億世界，遍照東方十億世界，乃至上方亦復如是。彼一一世界中百億閻浮提，乃至百億色究竟天世界所有，一切悉現。如此見佛坐蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，彼一一世界中百億閻浮提亦復如是；佛神力故，皆見十方各有一大菩薩，各與十世界塵數菩薩眷屬俱，來詣佛所，所謂文殊師利乃至賢首等。是諸菩薩所從來國，金色世界乃至如實色世界，各于本國不動智佛乃至伏怨智佛所，凈修梵行。
爾時，一切處文殊師利以偈頌曰：
「受持難行法， 堅固不退轉， 日夜常精進， 未曾起疲厭， 已度難度海， 大音師子吼， 一切眾生類， 我今悉當度。 漂浪生死流， 沉淪愛慾海， 癡惑結重網， 昏冥大怖畏， 離慢堅固士， 是能悉除斷， 超勇成世雄， 是則佛境界。 世間諸放逸， 長迷醉五欲， 非實興妄想， 永為大苦障， 勤修不放逸， 奉行諸佛法， 大誓能度彼， 是則佛境界。 慧者滅本際， 無量難見劫， 眾生依吾我， 無窮生死轉， 令入寂滅法， 奉行最勝教， 誓宣此妙法， 是則佛境界。 見彼苦眾生，
【現代漢語翻譯】 現代漢語譯本 『其真實相，是諸深妙道，無比方便力。』
那時，光明超越一億個世界，普照東方十億個世界，乃至上方也是如此。在那每一個世界中，百億個閻浮提（Jambudvipa，指我們所居住的這個世界），乃至百億個色究竟天（Akanistha，佛教宇宙觀中最高的天界）世界中的一切都顯現出來。如此，他們看到佛陀坐在蓮華藏師子座（Padmagarbha lion throne，象徵佛陀的莊嚴寶座）上，有十個佛世界塵埃數量的菩薩眷屬圍繞著他，在那每一個世界中，百億個閻浮提也是如此；由於佛陀的神力，他們都看到十方各有一位大菩薩，各自帶領著十個世界塵埃數量的菩薩眷屬，來到佛陀所在之處，他們是文殊師利（Manjusri，象徵智慧的菩薩）乃至賢首（Bhadra，華嚴宗初祖）等。這些菩薩所來自的國度，從金色世界乃至如實色世界，各自在他們本國的，不動智佛（Akshobhya Buddha，象徵不動搖的智慧）乃至伏怨智佛（Vairochana Buddha，象徵光明遍照的佛）那裡，清凈地修行梵行。
那時，在一切地方，文殊師利以偈頌說道：
『受持難行之法，堅固不退轉，日夜常常精進，未曾生起疲厭，已度過難以度過的生死之海，發出大音的獅子吼，一切眾生種類，我如今都應當度脫。漂流在生死之流，沉淪在愛慾之海，被癡惑結成重重羅網，處於昏暗的大恐怖中，遠離傲慢的堅固之士，是能夠全部消除斷絕的，超越勇猛成為世間英雄，這就是佛的境界。世間那些放縱的人，長久地迷戀沉醉於五欲（色、聲、香、味、觸），不真實地生起妄想，永遠成為大苦的障礙，勤奮修行不放逸，奉行諸佛的教法，以大誓願能夠度脫他們，這就是佛的境界。有智慧的人滅除根本的邊際，在無量難以見到的劫數中，眾生依賴於我執，在無窮的生死中輪轉，令他們進入寂滅之法，奉行最殊勝的教導，發誓宣說這微妙的法，這就是佛的境界。見到那些痛苦的眾生，』
【English Translation】 English version 'Its true form is the profound and wondrous path, with unparalleled skillful means.'
At that time, the light surpassed a billion worlds, illuminating ten billion worlds in the east, and likewise in the directions above. In each of those worlds, all of the hundred billion Jambudvipas (the world we inhabit), and even the hundred billion Akanistha (the highest heaven in Buddhist cosmology) worlds, were revealed. Thus, they saw the Buddha seated on the Padmagarbha lion throne (symbolizing the Buddha's majestic seat), surrounded by a retinue of Bodhisattvas as numerous as the dust of ten Buddha worlds. In each of those worlds, there were also a hundred billion Jambudvipas; through the Buddha's divine power, they all saw that in each of the ten directions, there was a great Bodhisattva, each leading a retinue of Bodhisattvas as numerous as the dust of ten worlds, coming to the place where the Buddha was. These were Manjusri (the Bodhisattva of wisdom) and Bhadra (the first patriarch of the Huayan school), among others. The countries from which these Bodhisattvas came, from the golden worlds to the worlds of true form, each in their own country, were diligently practicing pure conduct under the guidance of the Akshobhya Buddha (the Buddha of unwavering wisdom) and the Vairochana Buddha (the Buddha of universal illumination).
At that time, in all places, Manjusri spoke in verse:
'Embracing the difficult practices, steadfast and unretreating, day and night constantly diligent, never giving rise to weariness, having crossed the difficult-to-cross sea of birth and death, roaring the lion's roar with a great sound, all kinds of sentient beings, I shall now liberate them all. Drifting in the stream of birth and death, sinking in the sea of desire, entangled in the heavy nets of delusion, in the darkness of great fear, the steadfast ones who are free from arrogance, are able to completely eliminate and cut off, surpassing courage to become heroes of the world, this is the realm of the Buddha. Those in the world who are indulgent, long lost and intoxicated in the five desires (form, sound, smell, taste, touch), unrealistically giving rise to delusions, forever becoming obstacles of great suffering, diligently cultivating non-indulgence, practicing the teachings of all Buddhas, with great vows able to liberate them, this is the realm of the Buddha. The wise ones extinguish the fundamental boundaries, in immeasurable and difficult-to-see kalpas, sentient beings rely on self-attachment, revolving in endless birth and death, leading them into the Dharma of quiescence, practicing the most supreme teachings, vowing to proclaim this wondrous Dharma, this is the realm of the Buddha. Seeing those suffering sentient beings,'
孤煢無救護， 永淪諸惡趣， 三毒恒熾然， 無間無救處， 晝夜常火焚， 誓度斯等苦， 是則佛境界。 迷惑失正路， 習行諸邪徑， 見彼群生類， 長處大闇冥， 為現智慧燈， 令見諸佛法， 誓能為照明， 是則佛境界。 一切三有海， 深廣無涯底， 見彼群生類， 漂溺莫能濟， 為彼勤方便， 興造正法船， 普拯所應度， 是則佛境界。 無有本實見， 常依無明住， 沉沒生死淵， 愚癡心迷亂， 慧者見斯苦， 為之設法橋， 大悲演說法， 是則佛境界。 見彼生死獄， 楚毒難可量， 長夜老病死， 三苦競侵逼， 自覺深妙法， 專修方便慧， 誓度斯等苦， 是則佛境界。 聞佛甚深法， 信心無疑惑， 周滿十方剎， 普行諸法界， 觀察空寂法， 其心無恐怖， 現同一切身， 是則天人師。」
爾時，光明過十億世界，遍照東方百億世界、千億世界、百千億世界、億那由他世界、百億那由他世界、千億那由他、百千億那由他、不可量、不可數、不可思議、不可稱、無等、無邊、無分齊、不可說、虛空、法界等一切世界，乃至上方亦復如是。彼一一世界中百億閻
【現代漢語翻譯】 現代漢語譯本 孤身一人，沒有救護， 永遠沉淪在各種惡道之中， 貪嗔癡三毒（指貪慾、嗔恨、愚癡三種煩惱） постоянно熾盛燃燒， 沒有間斷，沒有救助的地方， 日夜都被業火焚燒， 發誓要度脫這些苦難， 這就是佛的境界。 迷惑而失去了正道， 習慣於行走在各種邪路上， 看到那些眾生， 長久地處於巨大的黑暗之中， 為他們顯現智慧的燈光， 讓他們見到諸佛的教法， 發誓能夠成為他們的照明， 這就是佛的境界。 一切三有（指欲界、色界、無色界）的苦海， 深廣無邊無底， 看到那些眾生， 漂流沉溺而無法得救， 爲了他們勤奮地運用方便法門， 建造正法的船隻， 普遍救度所有應該被救度的人， 這就是佛的境界。 沒有真實的見解， 常常依賴於無明（指對真理的無知）而住， 沉沒在生死的深淵中， 愚癡的心迷亂不清， 有智慧的人看到這些苦難， 為他們設立通往解脫的法橋， 以大悲心演說佛法， 這就是佛的境界。 看到那生死的牢獄， 其中的痛苦難以衡量， 長夜漫漫，老病死， 三種苦難競相侵逼， 自覺悟到甚深微妙的佛法， 專心修習方便智慧， 發誓要度脫這些苦難， 這就是佛的境界。 聽聞佛陀甚深微妙的教法， 信心堅定，沒有疑惑， 周遍充滿十方世界， 普遍地在諸法界中修行， 觀察空寂的真理， 心中沒有恐懼， 顯現與一切眾生相同的身形， 這就是天人導師（指佛陀）的境界。 這時，光明超過十億個世界，普遍照耀東方百億世界、千億世界、百千億世界、億那由他（指數量單位，表示極大的數目）世界、百億那由他世界、千億那由他、百千億那由他、不可量、不可數、不可思議、不可稱、無等、無邊、無分齊、不可說、虛空、法界等一切世界，乃至上方也是如此。在那每一個世界中，都有百億閻
【English Translation】 English version Alone and without protection, Forever sinking into all evil realms, The three poisons (greed, hatred, and ignorance) are constantly blazing, Without interruption, without a place of rescue, Day and night, constantly burned by the fires of karma, I vow to liberate all from these sufferings, This is the realm of the Buddha. Confused and having lost the right path, Habitually walking on all the wrong paths, Seeing those sentient beings, Long dwelling in great darkness, For them, I manifest the light of wisdom, Letting them see the teachings of all Buddhas, I vow to be their illumination, This is the realm of the Buddha. The sea of all three realms of existence (desire realm, form realm, formless realm), Deep and vast, without shore or bottom, Seeing those sentient beings, Drifting and drowning, unable to be saved, For them, I diligently use skillful means, Building the ship of the true Dharma, Universally rescuing all who should be saved, This is the realm of the Buddha. Without a true understanding of reality, Constantly relying on ignorance, Sinking in the abyss of birth and death, The foolish mind is confused and disordered, The wise see these sufferings, For them, they establish the bridge of Dharma, With great compassion, they expound the Dharma, This is the realm of the Buddha. Seeing the prison of birth and death, The tortures within are immeasurable, Long nights of old age, sickness, and death, The three sufferings constantly assail, Having awakened to the profound and subtle Dharma, Devotedly cultivating skillful means and wisdom, I vow to liberate all from these sufferings, This is the realm of the Buddha. Hearing the profound and subtle teachings of the Buddha, With firm faith, without doubt, Completely filling the ten directions, Universally practicing in all realms of Dharma, Observing the emptiness of reality, The mind is without fear, Manifesting the same form as all beings, This is the realm of the teacher of gods and humans (Buddha). At that time, the light surpassed ten billion worlds, universally illuminating the eastern hundred billion worlds, thousand billion worlds, hundred thousand billion worlds, a billion nayuta (a unit of large number) worlds, hundred billion nayuta worlds, thousand billion nayuta, hundred thousand billion nayuta, immeasurable, countless, inconceivable, inexpressible, unequaled, boundless, without limit, unspeakable, space, Dharma realm, and all other worlds, and the same is true for the upper direction. In each of those worlds, there are hundred billion Yama
浮提，乃至百億色究竟天世界所有，一切悉現。如此見佛坐蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，彼一一世界中百億閻浮提亦復如是；佛神力故，皆見十方各有一大菩薩，各與十世界塵數菩薩眷屬俱，來詣佛所，所謂文殊師利乃至賢首等。是諸菩薩所從來國，金色世界乃至如實色世界，各于本國不動智佛乃至伏怨智佛所，凈修梵行。
爾時，一切處文殊師利以偈頌曰：
「無量無數劫， 一念悉觀察， 無來亦無去， 現在亦不住， 一切生滅法， 悉知真實相， 超度方便岸， 具足十種力。 無等大名稱， 普遍十方剎， 永離生死難， 究竟一切法， 皆悉能遍至， 一切諸世界， 具足能敷演， 清凈微妙法。 普為眾生類， 正心奉諸佛， 是故獲直心， 真實凈依果， 隨順分別知， 了達如如相， 得佛自在力， 十方靡不現。 從始供養佛， 樂行忍辱法， 能入深禪定， 觀察真實義， 悉令一切眾， 歡喜向如來， 菩薩行是法， 速逮無上道。 能問十方佛， 其心常湛然， 信佛不退轉， 威儀悉具足， 一切有無法， 了達非有無， 如是正觀察， 能見真實佛。 無量凈樂心，
【現代漢語翻譯】 現代漢語譯本 從閻浮提（Jambudvipa，指我們所居住的這個世界）開始，乃至百億色究竟天（Akanistha，佛教宇宙觀中最高的天界）世界的所有一切，都完全顯現出來。這樣，他們看到佛陀坐在蓮華藏師子座（Padmagarbha Lion Throne，象徵佛陀智慧和力量的寶座）上，有十個佛世界塵埃數量的菩薩眷屬圍繞著他。在每一個這樣的世界中，又有百億個閻浮提也是如此。由於佛陀的神力，他們都看到十方世界各自有一位大菩薩，每一位都帶著十個世界塵埃數量的菩薩眷屬，來到佛陀所在之處，他們分別是文殊師利（Manjusri，象徵智慧的菩薩）乃至賢首（Bhadra，華嚴宗初祖）等菩薩。這些菩薩所來自的國度，從金色世界（Golden World）乃至如實色世界（True Color World），他們各自在自己的國度里，于不動智佛（Immovable Wisdom Buddha）乃至伏怨智佛（Subduing Affliction Wisdom Buddha）處，清凈地修行梵行（Brahma-carya，指清凈的修行生活）。 那時，在所有的地方，文殊師利菩薩用偈頌說道： 『無量無數劫，一念悉觀察，（在無量無數的劫數中，佛陀在一念之間都能觀察到一切） 無來亦無去，現在亦不住，（佛陀沒有來處，也沒有去處，現在也不停留） 一切生滅法，悉知真實相，（對於一切生滅變化的法，佛陀完全瞭解它們的真實面貌） 超度方便岸，具足十種力。（佛陀超越了方便的彼岸，具足了十種力量） 無等大名稱，普遍十方剎，（佛陀擁有無與倫比的偉大名聲，遍佈十方世界） 永離生死難，究竟一切法，（佛陀永遠脫離了生死的苦難，究竟通達了一切法） 皆悉能遍至，一切諸世界，（佛陀能夠普遍到達一切世界） 具足能敷演，清凈微妙法。（佛陀具足能力宣講清凈微妙的佛法） 普為眾生類，正心奉諸佛，（普遍爲了眾生，以正心奉獻諸佛） 是故獲直心，真實凈依果，（因此獲得正直的心，真實清凈的依止果報） 隨順分別知，了達如如相，（隨順分別的智慧，了達真如的實相） 得佛自在力，十方靡不現。（獲得佛陀的自在力量，在十方世界無處不顯現） 從始供養佛，樂行忍辱法，（從開始就供養佛陀，樂於修行忍辱的法門） 能入深禪定，觀察真實義，（能夠進入甚深的禪定，觀察真實的意義） 悉令一切眾，歡喜向如來，（使一切眾生都歡喜地嚮往如來） 菩薩行是法，速逮無上道。（菩薩修行這樣的法，能夠迅速達到無上的佛道） 能問十方佛，其心常湛然，（能夠向十方諸佛請教，內心常常清凈） 信佛不退轉，威儀悉具足，（對佛陀的信心永不退轉，威儀都具足） 一切有無法，了達非有無，（對於一切有和無的法，了達它們既非有也非無） 如是正觀察，能見真實佛。（像這樣正確地觀察，就能見到真實的佛陀） 無量凈樂心，（擁有無量的清凈喜樂之心）』
【English Translation】 English version From Jambudvipa (the world we inhabit), up to all the worlds of the hundred billion Akanistha (the highest heaven in Buddhist cosmology), everything is fully manifested. Thus, they see the Buddha sitting on the Padmagarbha Lion Throne (a throne symbolizing the Buddha's wisdom and power), surrounded by a retinue of Bodhisattvas as numerous as the dust of ten Buddha-worlds. In each of these worlds, there are also a hundred billion Jambudvipas. By the Buddha's divine power, they all see that in each of the ten directions, there is a great Bodhisattva, each accompanied by a retinue of Bodhisattvas as numerous as the dust of ten worlds, coming to the place where the Buddha is. These are Manjusri (the Bodhisattva of wisdom) and Bhadra (the first patriarch of the Huayan school), among others. These Bodhisattvas come from countries ranging from the Golden World to the True Color World, and in their respective countries, they are purely practicing Brahma-carya (pure spiritual practice) under the Immovable Wisdom Buddha and the Subduing Affliction Wisdom Buddha. At that time, in all places, Manjusri Bodhisattva spoke in verses: 'In immeasurable countless kalpas, all is observed in a single thought, (In immeasurable countless eons, the Buddha can observe everything in a single thought) There is no coming, no going, nor does the present abide, (The Buddha has no coming, no going, and does not abide in the present) All phenomena of arising and ceasing, their true nature is fully known, (For all phenomena of arising and ceasing, the Buddha fully understands their true nature) Having crossed the shore of expedient means, possessing the ten powers. (The Buddha has transcended the shore of expedient means and possesses the ten powers) Unparalleled great name, pervading the ten directions, (The Buddha possesses an unparalleled great name, pervading the ten directions) Forever free from the difficulties of birth and death, having mastered all dharmas, (The Buddha is forever free from the suffering of birth and death, having mastered all dharmas) Able to reach everywhere, all the worlds, (The Buddha is able to reach everywhere, all the worlds) Fully capable of expounding, the pure and subtle Dharma. (The Buddha is fully capable of expounding the pure and subtle Dharma) Universally for all sentient beings, with upright minds offering to all Buddhas, (Universally for all sentient beings, with upright minds offering to all Buddhas) Therefore, obtaining an upright mind, the true and pure fruit of reliance, (Therefore, obtaining an upright mind, the true and pure fruit of reliance) Following and discerning, understanding the suchness, (Following and discerning wisdom, understanding the suchness of reality) Having obtained the Buddha's power of freedom, manifesting everywhere in the ten directions. (Having obtained the Buddha's power of freedom, manifesting everywhere in the ten directions) From the beginning, making offerings to the Buddha, delighting in the practice of patience, (From the beginning, making offerings to the Buddha, delighting in the practice of patience) Able to enter deep samadhi, observing the true meaning, (Able to enter deep samadhi, observing the true meaning) Causing all beings to joyfully turn towards the Tathagata, (Causing all beings to joyfully turn towards the Tathagata) Bodhisattvas practicing this Dharma, quickly attain the unsurpassed path. (Bodhisattvas practicing this Dharma, quickly attain the unsurpassed path) Able to question the Buddhas of the ten directions, their minds always serene, (Able to question the Buddhas of the ten directions, their minds always serene) Faith in the Buddha is unwavering, their demeanor is fully complete, (Faith in the Buddha is unwavering, their demeanor is fully complete) All phenomena of existence and non-existence, understanding they are neither existent nor non-existent, (All phenomena of existence and non-existence, understanding they are neither existent nor non-existent) Observing correctly in this way, one can see the true Buddha. (Observing correctly in this way, one can see the true Buddha) With immeasurable pure joy, (With immeasurable pure joy)'
境界滿十方， 一切國土中， 能說真實義， 滅除眾垢難， 安住平等法， 若能如是化， 斯人等如來。 聞佛妙音聲， 逮得無上法， 常轉凈法輪， 甚深難知見， 最勝所說法， 具足七覺義， 如是無上觀， 常見諸佛身。 不見如來空， 寂滅猶幻化， 雖見無所見， 如盲對五色， 虛妄取相者， 是人不見佛， 一切無所著， 乃見真如來。 眾生種種業， 難可分別知， 十方內外身， 種種無量色， 佛身亦如是， 一切滿十方， 難知能知者， 彼是大導師。 譬如無量剎， 依止虛空住， 不從十方來， 去亦無所至， 世界若成敗， 本來無所依， 佛身亦如是， 充滿虛空界。」◎◎
大方廣佛華嚴經菩薩明難品第六
爾時，文殊師利菩薩問覺首菩薩言：「佛子！心性是一，云何能生種種果報？或至善趣，或至惡趣；或具諸根，或不具者；或生善處，或生惡處；端正醜陋，苦樂不同；業不知心，心不知業；受不知報，報不知受；心不知受，受不知心；因不知緣，緣不知因；智不知法，法不知智？」
爾時，覺首菩薩以偈答曰：
「為化眾生故， 乃能問斯義， 諸法如
【現代漢語翻譯】 現代漢語譯本 境界遍滿十方，在一切國土之中，能夠宣說真實的意義，消除眾生的種種煩惱和困難，安住于平等之法。如果能夠像這樣教化眾生，這個人就等同於如來（Tathagata，佛的稱號）。 聽聞佛陀微妙的聲音，就能獲得無上的佛法，常常轉動清凈的法輪（Dharmacakra，佛法教義的象徵），佛法甚深難以理解和見到。佛陀所說的最殊勝的法，具足七覺支（Saptabodhyanga，通往覺悟的七種因素）的意義。像這樣無上的觀照，就能常常見到諸佛的法身（Dharmakaya，佛的真理之身）。 不能把如來視為空無，寂滅也如同幻化一般。雖然看見，卻如同沒有看見，就像盲人面對五彩繽紛的顏色。虛妄地執著于外在表象的人，是見不到佛的。一切都不執著，才能見到真正的如來。 眾生所造的種種業，難以分別知曉。十方世界內外，有種種無量的色相。佛的法身也是如此，充滿十方世界。難以知曉卻能知曉的人，就是偉大的導師。 譬如無量的世界，依止虛空而住，不從十方而來，去也沒有去處。世界無論成住壞空，本來就沒有所依。佛的法身也是如此，充滿虛空界。
《大方廣佛華嚴經·菩薩明難品第六》
這時，文殊師利菩薩（Manjusri，智慧的象徵）問覺首菩薩（Jagasrestha，菩薩名）說：『佛子！心性本是一樣的，為什麼會產生種種不同的果報？有的到善道，有的到惡道；有的諸根具足，有的不具足；有的生在善處，有的生在惡處；有的端正，有的醜陋；感受的苦樂也不同。業不知道心，心也不知道業；受不知道報，報也不知道受；心不知道受，受也不知道心；因不知道緣，緣也不知道因；智不知道法，法也不知道智？』
這時，覺首菩薩用偈頌回答說： 『爲了教化眾生，才問這樣的道理。諸法如幻』
【English Translation】 English version The realm pervades the ten directions, in all lands, able to speak the true meaning, eliminating the various defilements and difficulties of beings, abiding in the Dharma of equality. If one can transform beings in this way, such a person is equal to the Tathagata (Buddha's title). Hearing the Buddha's wonderful voice, one can attain the supreme Dharma, constantly turning the pure Dharma wheel (Dharmacakra, symbol of Buddhist teachings), the Dharma is profound and difficult to understand and see. The most excellent Dharma spoken by the Buddha is complete with the meaning of the seven factors of enlightenment (Saptabodhyanga, seven factors leading to enlightenment). Such supreme contemplation allows one to constantly see the Dharmakaya (Buddha's truth body) of all Buddhas. One should not view the Tathagata as empty, and Nirvana is also like an illusion. Although seeing, it is like not seeing, just as a blind person facing colorful colors. Those who falsely cling to external appearances cannot see the Buddha. Only by not clinging to anything can one see the true Tathagata. The various karmas created by beings are difficult to discern. In the ten directions, both internally and externally, there are various immeasurable forms. The Dharmakaya of the Buddha is also like this, filling the ten directions. The one who is difficult to know yet able to know is the great teacher. For example, countless worlds rely on space to exist, not coming from the ten directions, nor going anywhere. Whether the world is formed, exists, decays, or becomes empty, it originally has no reliance. The Dharmakaya of the Buddha is also like this, filling the realm of space.
The Great Extensive Buddha Flower Adornment Sutra, Chapter Six: Bodhisattva's Difficult Questions
At that time, Manjusri Bodhisattva (symbol of wisdom) asked Jagasrestha Bodhisattva (a Bodhisattva's name), 'Buddha's son! The nature of mind is one, why does it produce various different karmic retributions? Some go to good realms, some to evil realms; some have complete faculties, some do not; some are born in good places, some in evil places; some are handsome, some are ugly; the experiences of suffering and joy are also different. Karma does not know the mind, and the mind does not know karma; the receiver does not know the retribution, and the retribution does not know the receiver; the mind does not know the receiver, and the receiver does not know the mind; the cause does not know the condition, and the condition does not know the cause; wisdom does not know the Dharma, and the Dharma does not know wisdom?'
At that time, Jagasrestha Bodhisattva answered in verse: 'For the sake of transforming beings, this meaning is asked. All dharmas are like illusions.'
實性， 我說仁諦聽。 諸法不自在， 求實不可得， 是故一切法， 二俱不相知。 譬如駛水流， 流流無絕已， 二俱不相知， 諸法亦如是。 亦如明燈焰， 焰焰不暫停， 二俱不相知， 諸法亦如是。 亦如長風起， 鼓拂生動勢， 二俱不相知， 諸法亦如是。 亦如深廣地， 展轉相依住， 二俱不相知， 諸法亦如是。 眼耳鼻舌身， 心意諸情根， 因此轉眾苦， 而實無所轉。 法性無所轉， 示現故有轉， 于彼無示現， 示現無所有。 眼耳鼻舌身， 心意諸情根， 其性悉空寂， 虛妄無真實。 觀察正思惟， 有者無所有， 彼見不顛倒， 法眼清凈故。 虛妄非虛妄， 若實若不實， 世間出世間， 但有假言說。」
爾時，文殊師利菩薩問財首菩薩言：「佛子！一切眾生、非眾生，如來云何隨眾生時、隨命、隨身、隨行、隨欲樂、隨愿、隨意、隨方便、隨思惟、隨籌量、隨眾生見而教化之？」
爾時，財首菩薩以偈答曰：
「明智心境界， 常樂寂滅行， 我今如實說， 仁者善諦聽。 分別觀內身， 我身何所有， 若能如是觀， 彼達我有無。 觀身
【現代漢語翻譯】 現代漢語譯本 真實之性，我（佛）對仁者（指菩薩）說，請仔細聽。 一切諸法（指世間萬物）都不是自在的，尋求真實是不可得的。 因此，一切諸法，兩者（指能知和所知）都不能互相瞭解。 譬如快速流動的水流，水流不停地流逝，沒有停止的時候。 兩者都不能互相瞭解，一切諸法也是如此。 又如明亮的燈焰，火焰不停地閃爍，沒有停歇的時候。 兩者都不能互相瞭解，一切諸法也是如此。 又如強風颳起，鼓動著萬物產生動態。 兩者都不能互相瞭解，一切諸法也是如此。 又如深廣的大地，互相依賴而存在。 兩者都不能互相瞭解，一切諸法也是如此。 眼、耳、鼻、舌、身，以及心意等諸種感覺器官。 因此而產生各種痛苦，但實際上並沒有什麼在流轉。 法的本性是不會流轉的，因為示現的緣故才顯得有流轉。 在沒有示現的地方，示現也是不存在的。 眼、耳、鼻、舌、身，以及心意等諸種感覺器官。 它們的本性都是空寂的，虛妄而不真實。 觀察並正確地思考，有也是不存在的。 這樣的見解不會顛倒，因為法眼是清凈的。 虛妄不是虛妄，是實還是不實。 世間和出世間，都只是假借言語的表達。 這時，文殊師利菩薩（Manjusri Bodhisattva）問財首菩薩（Dhanapati Bodhisattva）說：『佛子！一切眾生和非眾生，如來（Tathagata）如何隨著眾生的時機、壽命、身體、行為、慾望、願望、心意、方便、思維、籌量、以及眾生的見解來教化他們呢？』 這時，財首菩薩用偈頌回答說： 『明智的心境，常常安樂於寂滅的修行。 我現在如實地說，仁者請仔細聽。 分別觀察自己的身體，我的身體有什麼呢？ 如果能夠這樣觀察，就能明白我（指身體）的存在與不存在。 觀察身體
【English Translation】 English version The nature of reality, I (the Buddha) say to the virtuous one (referring to a Bodhisattva), listen carefully. All dharmas (phenomena) are not self-existent; seeking reality is unattainable. Therefore, all dharmas, both (the knower and the known) do not know each other. Like a swift flowing stream, the water flows continuously without ceasing. Both do not know each other, and all dharmas are like this. Like the flame of a bright lamp, the flame flickers without stopping. Both do not know each other, and all dharmas are like this. Like a strong wind rising, stirring things and creating movement. Both do not know each other, and all dharmas are like this. Like the deep and vast earth, they rely on each other to exist. Both do not know each other, and all dharmas are like this. The eyes, ears, nose, tongue, body, and the mind and its intentions, all the sense organs. Because of these, various sufferings arise, but in reality, nothing is transmigrating. The nature of dharma does not transmigrate; it appears to transmigrate because of manifestation. Where there is no manifestation, manifestation does not exist. The eyes, ears, nose, tongue, body, and the mind and its intentions, all the sense organs. Their nature is all empty and still, illusory and not real. Observe and contemplate correctly, what exists is also non-existent. Such a view is not inverted, because the Dharma eye is pure. Illusion is not illusion, whether it is real or unreal. The mundane and the supramundane are just provisional expressions. At that time, Manjusri Bodhisattva asked Dhanapati Bodhisattva, 'Son of the Buddha! How does the Tathagata teach all sentient beings and non-sentient beings, according to their timing, lifespan, body, actions, desires, wishes, intentions, skillful means, thoughts, considerations, and views?' At that time, Dhanapati Bodhisattva answered in verse: 'The realm of the wise mind, always enjoys the practice of stillness and extinction. I now speak truthfully, virtuous one, please listen carefully. Observe and analyze your own body, what does my body consist of? If one can observe in this way, one will understand the existence and non-existence of 'I' (referring to the body). Observing the body
一切分， 無所依止住， 諦了是身者， 于身無所著。 能解身如實， 明達一切法， 知法悉虛妄， 其心無所染。 身命相隨順， 展轉更相因， 猶如旋火輪， 前後不可知。 智者能觀察， 一切有無常， 諸法空無我， 則離一切相。 因緣所起業， 無我猶如夢， 果報性寂滅， 前後無異相。 一切世間法， 唯以心為主， 隨樂取相者， 皆悉是顛倒。 世間所有法， 一切悉虛妄， 不能解諸法， 真實無有二。 一切生滅法， 皆悉從緣起， 唸唸速歸滅， 始終無異相。」
爾時，文殊師利問寶首菩薩言：「佛子！一切眾生四大悉非我，非我所，云何眾生或受苦、受樂，或作惡、作善，或內端正、或外端正，或受少報、或受多報，或有現報、或有後報，然諸法性無善無惡？」
爾時，寶首菩薩以偈答言：
「隨所行諸業， 受果報亦然， 造者無所有， 諸佛如是說。 猶如明凈鏡， 隨其面像現， 內外無所有， 業性亦如是。 亦如田種子， 各各不相知， 自然能作因， 業性亦如是。 亦如大幻師， 在彼四衢道， 示現種種色， 業性亦如是。 如匠造木人，
【現代漢語翻譯】 現代漢語譯本 一切事物，都沒有可以依賴和停留的地方。 真正瞭解身體的人，不會對身體有任何執著。 能夠如實理解身體的真相，明白一切法的道理， 知道一切法都是虛妄的，他的心就不會被污染。 身體和生命相互依存，輾轉相因， 就像旋轉的火輪，前後無法分辨。 有智慧的人能夠觀察到，一切有為法都是無常的， 諸法皆空無我，就能遠離一切表象。 因緣所產生的業，無我，就像夢一樣， 果報的本質是寂滅的，前後沒有差別。 世間一切法，都以心為主導， 隨心所欲執著于表象的人，都是顛倒的。 世間所有法，一切都是虛妄的， 不能理解諸法，真實不二的道理。 一切生滅法，都是從因緣而生起， 唸唸迅速歸於滅亡，始終沒有差別。
這時，文殊師利（Manjusri）菩薩問寶首（Ratnakara）菩薩說：『佛子！一切眾生的四大（地、水、火、風）都不是我，也不是我所擁有的，為什麼眾生會有感受苦樂，或者造作惡業、善業，或者內在端正、外在端正，或者承受少許果報、承受眾多果報，或者有現世報應、或者有來世報應，然而諸法的本性卻是無善無惡的呢？』
這時，寶首菩薩用偈語回答說： 『隨著所行的各種業，所受的果報也是如此， 造業者實際上並不存在，諸佛都是這樣說的。 就像明亮的鏡子，隨著面容顯現影像， 內外都沒有實體，業的性質也是如此。 也像田地裡的種子，各自互不相知， 自然能夠產生因果，業的性質也是如此。 也像偉大的魔術師，在十字路口， 展示各種各樣的景象，業的性質也是如此。 就像工匠製造木偶，
【English Translation】 English version All things have no place to rely on or dwell. One who truly understands the body has no attachment to it. One who can understand the true nature of the body, and comprehends all dharmas, Knowing that all dharmas are illusory, their mind will not be defiled. Body and life are interdependent, causing each other in a cycle, Like a spinning fire wheel, the beginning and end cannot be discerned. The wise can observe that all conditioned things are impermanent, All dharmas are empty and without self, thus one can be free from all appearances. The karma arising from conditions, without self, is like a dream, The nature of karmic retribution is extinction, with no difference between beginning and end. All worldly dharmas are primarily governed by the mind, Those who cling to appearances according to their desires are all deluded. All worldly dharmas are illusory, Unable to understand that the true nature of dharmas is non-dual. All dharmas of arising and ceasing arise from conditions, Each thought quickly returns to extinction, with no difference between beginning and end.
At that time, Manjusri (文殊師利) Bodhisattva asked Ratnakara (寶首) Bodhisattva, 『Buddha-son! The four great elements (earth, water, fire, wind) of all sentient beings are not self, nor are they what belongs to self. Why do sentient beings experience suffering and joy, or create evil and good karma, or have inner and outer beauty, or receive little or much retribution, or have present or future retribution, yet the nature of all dharmas is neither good nor evil?』
At that time, Ratnakara Bodhisattva replied in verse: 『According to the various karmas performed, the karmic retributions are also such, The doer does not actually exist, as all Buddhas have said. Like a clear mirror, reflecting the image of the face, There is no substance inside or outside, the nature of karma is also like this. Also like seeds in a field, each unaware of the other, Naturally able to produce cause and effect, the nature of karma is also like this. Also like a great magician, at the crossroads, Displaying various kinds of appearances, the nature of karma is also like this. Like a craftsman making a wooden puppet,
能出種種聲， 彼無我非我， 業性亦如是。 亦如眾鳥類， 出㲉音不同， 能作種種聲， 業性亦如是。 如親因緣會， 受生無來者， 諸根各別異， 業性亦如是。 如大地獄中， 眾生受苦惱， 苦惱無來處， 業性亦如是。 亦如轉輪王， 成就勝七寶， 彼無所從來， 業性亦如是。 亦如諸世界， 有成或有敗， 成敗無來去， 業性亦如是。」
爾時，文殊師利問德首菩薩言：「佛子！如來唯覺一法，云何乃說無量諸法音聲遍滿無量世界，悉能教化無量眾生，出無量聲，現無量身，了知無量眾生心意，示現無量神足自在，示現無量無邊世界，示現無量殊勝莊嚴，示現無量種種境界，而法性分別實不可得？」
爾時，德首菩薩以偈答曰：
「佛子乃能問， 甚深微妙義， 智者若知此， 常樂求功德。 猶如地性一， 能持種種物， 不分別一異， 諸佛法如是。 猶如火性一， 能燒世間物， 火性無分別， 諸佛法如是。 猶如大海水， 注以百川流， 其味無別異， 諸佛法如是。 猶如風性一， 吹動一切物， 風性無分別， 諸佛法如是。 猶如龍雷震， 普雨一切地，
【現代漢語翻譯】 現代漢語譯本 能發出種種聲音，那聲音既不是『我』也不是『非我』，業的性質也是如此。 就像各種鳥類，發出不同的叫聲，能發出種種聲音，業的性質也是如此。 就像親近的因緣聚合，受生沒有來處，各種根（眼、耳、鼻、舌、身、意）各不相同，業的性質也是如此。 就像在大地獄中，眾生遭受痛苦煩惱，痛苦煩惱沒有來處，業的性質也是如此。 就像轉輪王，成就殊勝的七寶，那些寶物沒有從哪裡來，業的性質也是如此。 就像各個世界，有成住也有壞滅，成住壞滅沒有來去，業的性質也是如此。
這時，文殊師利（Manjusri）菩薩問德首（Deshou）菩薩說：『佛子！如來只覺悟一個法，為什麼卻說無量諸法的音聲遍滿無量世界，都能教化無量眾生，發出無量聲音，顯現無量身形，了知無量眾生的心意，示現無量神通自在，示現無量無邊的世界，示現無量殊勝的莊嚴，示現無量種種境界，而法的自性分別實際上是不可得的呢？』
這時，德首菩薩用偈頌回答說： 『佛子您能問，如此甚深微妙的道理，智者如果知道這個道理，就會常常樂於追求功德。 就像地的性質只有一個，能承載種種事物，不分別一樣或不一樣，諸佛的法也是如此。 就像火的性質只有一個，能燃燒世間萬物，火的性質沒有分別，諸佛的法也是如此。 就像大海的水，注入百川的流水，它的味道沒有差別，諸佛的法也是如此。 就像風的性質只有一個，吹動一切事物，風的性質沒有分別，諸佛的法也是如此。 就像龍的雷聲震動，普遍降雨到一切土地，
【English Translation】 English version It can produce various sounds; that is neither 'self' nor 'non-self'; the nature of karma is also like this. Just like various kinds of birds, they produce different sounds; they can produce various sounds; the nature of karma is also like this. Just like the gathering of close causes and conditions, there is no place from which birth comes; the various roots (eyes, ears, nose, tongue, body, and mind) are each different; the nature of karma is also like this. Just like in the great hells, sentient beings suffer pain and affliction; there is no place from which pain and affliction come; the nature of karma is also like this. Just like a wheel-turning king (Chakravartin), who achieves the seven precious treasures; those treasures do not come from anywhere; the nature of karma is also like this. Just like the various worlds, there is formation and destruction; formation and destruction have no coming or going; the nature of karma is also like this.
At that time, Manjusri Bodhisattva asked Deshou Bodhisattva, 'Buddha-son! The Tathagata only awakens to one Dharma, why then does he say that the sounds of limitless Dharmas pervade limitless worlds, and are able to teach limitless sentient beings, produce limitless sounds, manifest limitless bodies, understand the minds of limitless sentient beings, manifest limitless supernatural powers, manifest limitless boundless worlds, manifest limitless sublime adornments, manifest limitless various realms, while the nature of Dharma is actually unattainable through discrimination?'
At that time, Deshou Bodhisattva replied in verse: 'Buddha-son, you are able to ask about such profound and subtle meaning; if the wise know this, they will always be happy to seek merit. Just like the nature of earth is one, it can support all kinds of things, without distinguishing one or different; the Dharma of all Buddhas is like this. Just like the nature of fire is one, it can burn all things in the world; the nature of fire has no discrimination; the Dharma of all Buddhas is like this. Just like the water of the great ocean, into which hundreds of rivers flow; its taste has no difference; the Dharma of all Buddhas is like this. Just like the nature of wind is one, it moves all things; the nature of wind has no discrimination; the Dharma of all Buddhas is like this. Just like the dragon's thunder shakes, and universally rains on all lands,
雨渧無分別， 諸佛法如是。 猶如大地一， 能生種種芽， 地性無別異， 諸佛法如是。 猶日無雲曀， 普能照十方， 光明無異性， 諸佛法如是。 猶如空中月， 世間靡不見， 非至一切處， 諸佛法如是。 猶如大梵王， 普應現大千， 其身無別異， 諸佛法如是。」
爾時，文殊師利問目首菩薩言：「佛子！如來福田等一無異，云何佈施果報不同？有種種色、種種性、種種家、種種根、種種財、種種奇特、種種眷屬、種種自在、種種功德、種種慧，如來平等無有怨親？」
爾時，目首菩薩以偈答曰：
「譬如大地一， 能生種種芽， 于彼無怨親， 佛福田亦然。 譬如水一味， 因器故不同， 諸佛福田一， 眾生故有異。 譬如大幻師， 能令眾歡喜， 諸佛聖福田， 隨愿令欣悅。 譬如辯才王， 能令眾歡喜， 諸佛聖福田， 令眾生悅樂。 譬如明凈鏡， 隨對現眾像， 諸佛聖福田， 眾生故有異。 譬如大藥王， 消滅一切毒， 諸佛聖福田， 能滅煩惱患。 譬如日出時， 能除一切闇， 諸佛聖福田， 普照十方界。 譬如凈滿月， 普照四天下， 諸佛
【現代漢語翻譯】 現代漢語譯本 雨滴落下沒有分別，諸佛的教法也是如此。 就像大地只有一個，能生長出各種各樣的芽，大地的性質沒有差別，諸佛的教法也是如此。 就像太陽沒有云翳遮擋，普遍照耀十方，光明沒有不同的性質，諸佛的教法也是如此。 就像空中的月亮，世間沒有看不到的，但並非到達所有地方，諸佛的教法也是如此。 就像大梵天王（Brahma，印度教的創造之神），普遍應化顯現在大千世界，他的身體沒有差別，諸佛的教法也是如此。
這時，文殊師利（Manjusri，象徵智慧的菩薩）問目首菩薩（Mukhasirsa，一位菩薩）說：『佛子！如來的福田（指佛陀的教法和功德）平等無差別，為什麼佈施的果報卻不同呢？有各種各樣的顏色、各種各樣的性格、各種各樣的家庭、各種各樣的根器、各種各樣的財富、各種各樣的奇特之處、各種各樣的眷屬、各種各樣的自在、各種各樣的功德、各種各樣的智慧，如來是平等的，沒有怨恨和親疏之分嗎？』
這時，目首菩薩用偈頌回答說： 『譬如大地只有一個，能生長出各種各樣的芽，對於它們沒有怨恨和親疏之分，佛的福田也是這樣。 譬如水只有一種味道，因為容器的不同而不同，諸佛的福田是一樣的，因為眾生的不同而有差異。 譬如偉大的魔術師，能讓眾人歡喜，諸佛的聖福田，隨眾生的願望讓他們欣悅。 譬如辯才之王，能讓眾人歡喜，諸佛的聖福田，讓眾生喜悅快樂。 譬如明亮的鏡子，隨著所對之物顯現各種影像，諸佛的聖福田，因為眾生的不同而有差異。 譬如偉大的藥王，能消除一切毒，諸佛的聖福田，能消除煩惱的病患。 譬如太陽升起的時候，能消除一切黑暗，諸佛的聖福田，普遍照耀十方世界。 譬如清凈圓滿的月亮，普遍照耀四天下，諸佛
【English Translation】 English version Raindrops fall without distinction, the Dharma of all Buddhas is like this. Just as the earth is one, able to produce various sprouts, the nature of the earth is not different, the Dharma of all Buddhas is like this. Just as the sun is without cloud cover, universally illuminating the ten directions, the light has no different nature, the Dharma of all Buddhas is like this. Just as the moon in the sky, the world has nothing that does not see it, yet it does not reach all places, the Dharma of all Buddhas is like this. Just as the Great Brahma King (Brahma, the Hindu god of creation), universally manifests in the great thousand worlds, his body has no difference, the Dharma of all Buddhas is like this.
At that time, Manjusri (Manjusri, a Bodhisattva symbolizing wisdom) asked Mukhasirsa Bodhisattva (Mukhasirsa, a Bodhisattva), saying: 'Son of Buddha! The field of merit of the Tathagata (referring to the Buddha's teachings and merits) is equal and without difference, why are the results of giving different? There are various colors, various natures, various families, various capacities, various wealth, various wonders, various retinues, various freedoms, various merits, various wisdoms, is the Tathagata equal, without resentment or closeness?'
At that time, Mukhasirsa Bodhisattva replied with a verse: 'Like the earth is one, able to produce various sprouts, towards them there is no resentment or closeness, the field of merit of the Buddha is also like this. Like water has only one taste, it is different because of the different containers, the field of merit of all Buddhas is the same, it is different because of the different sentient beings. Like a great magician, able to make everyone happy, the sacred field of merit of all Buddhas, according to the wishes of sentient beings, makes them joyful. Like the king of eloquence, able to make everyone happy, the sacred field of merit of all Buddhas, makes sentient beings joyful and happy. Like a bright mirror, it reflects various images according to what it faces, the sacred field of merit of all Buddhas, is different because of the different sentient beings. Like the great king of medicine, able to eliminate all poisons, the sacred field of merit of all Buddhas, is able to eliminate the sickness of afflictions. Like when the sun rises, able to eliminate all darkness, the sacred field of merit of all Buddhas, universally illuminates the ten directions. Like the pure and full moon, universally illuminating the four continents, the Buddhas'
聖福田， 平等無偏黨。 譬如毗嵐風， 震動一切地， 諸佛聖福田， 能動三界有。 譬如火劫起， 天地靡不燒， 諸佛聖福田， 能燒一切有。」
爾時，文殊師利問進首菩薩言：「佛子！眾生為見如來教斷諸煩惱耶？為知色、受、想、行、識、欲界、色界、無色界、癡、愛，斷諸煩惱耶？若知色、受、想、行、識、欲界、色界、無色界、癡、愛，斷諸煩惱者，如來教法何所增損？」
爾時，進首菩薩以偈答曰：
「佛子善諦聽， 我說如實義， 或有速出要， 或有難解脫， 若欲求除滅， 無量諸過惡， 應當一切時， 勇猛大精進。 譬如微小火， 樵濕則能滅， 于佛教法中， 懈怠者亦然。 譬如人鉆火， 未出數休息， 火勢隨止滅， 懈怠者亦然。 譬如凈火珠， 離緣而求火， 畢竟不可得， 懈怠者亦然。 譬如明凈日， 閉目求見色， 于佛教法中， 懈怠者亦然。 譬人無手足， 欲射過大地， 永不從彼意， 懈怠者亦然。 譬如大海水， 一毛渧求盡， 于佛教法中， 懈怠者亦然。 譬如火劫起， 欲以少水滅， 于佛教法中， 懈怠者亦然。 譬人見虛空，
【現代漢語翻譯】 現代漢語譯本 聖潔的福田（指佛陀），平等無私，不偏袒任何一方。 就像狂風（毗嵐風）一樣，能震動一切大地， 諸佛是神聖的福田，能撼動三界的存在。 就像火劫發生時，天地間沒有不被焚燒的， 諸佛是神聖的福田，能焚燒一切存在。
這時，文殊師利菩薩問進首菩薩說：『佛子！眾生是因為見到如來的教導而斷除各種煩惱呢？還是因爲了解色（物質）、受（感受）、想（思維）、行（意志）、識（意識）、欲界（慾望界）、色界（物質界）、無色界（非物質界）、癡（愚昧）、愛（貪愛）而斷除各種煩惱呢？如果瞭解色、受、想、行、識、欲界、色界、無色界、癡、愛就能斷除各種煩惱，那麼如來的教法又有什麼增減呢？』
這時，進首菩薩用偈頌回答說： 『佛子，請仔細聽，我將說出真實的道理， 有些人能迅速解脫，有些人則難以解脫， 如果想要消除無量的過錯和惡行， 應當在一切時候，勇猛精進。 就像微小的火焰，遇到潮濕的柴火就會熄滅， 在佛教的教法中，懈怠的人也是如此。 就像有人鉆木取火，還沒出火就多次休息， 火勢就會隨著停止而熄滅，懈怠的人也是如此。 就像清凈的火珠，離開條件而求火， 最終是無法得到的，懈怠的人也是如此。 就像明亮的太陽，閉著眼睛想要看見顏色， 在佛教的教法中，懈怠的人也是如此。 就像人沒有手腳，想要射穿大地， 永遠無法實現他的願望，懈怠的人也是如此。 就像大海的水，想要用一滴水來窮盡， 在佛教的教法中，懈怠的人也是如此。 就像火劫發生時，想要用少量的水來熄滅， 在佛教的教法中，懈怠的人也是如此。 就像人看見虛空，
【English Translation】 English version The holy field of merit (referring to the Buddha), is equal and impartial, without bias towards any side. Like the violent wind (Vairambha wind), it can shake all the earth, The Buddhas are holy fields of merit, capable of moving the existence of the three realms. Just as when a fire kalpa arises, there is nothing in heaven and earth that is not burned, The Buddhas are holy fields of merit, capable of burning all existence.
At that time, Manjushri Bodhisattva asked Jinshou Bodhisattva, 『Buddha-son! Do sentient beings eliminate all afflictions by seeing the teachings of the Tathagata? Or do they eliminate all afflictions by understanding form (rupa), sensation (vedana), perception (samjna), mental formations (samskara), consciousness (vijnana), the desire realm (kamadhatu), the form realm (rupadhatu), the formless realm (arupadhatu), ignorance (moha), and craving (trsna)? If understanding form, sensation, perception, mental formations, consciousness, the desire realm, the form realm, the formless realm, ignorance, and craving can eliminate all afflictions, then what would be added to or subtracted from the Tathagata's teachings?』
At that time, Jinshou Bodhisattva replied with a verse: 『Buddha-son, listen carefully, I will speak the true meaning, Some can quickly attain liberation, while others find it difficult to be liberated, If you wish to eliminate immeasurable faults and evils, You should be courageous and diligent at all times. Like a small fire, it will be extinguished if it encounters wet firewood, In the Buddha's teachings, the lazy are also like this. Like someone drilling for fire, and resting many times before the fire appears, The fire will stop and go out, the lazy are also like this. Like a pure fire pearl, seeking fire without the necessary conditions, It will ultimately be impossible to obtain, the lazy are also like this. Like the bright sun, closing your eyes and trying to see colors, In the Buddha's teachings, the lazy are also like this. Like a person without hands or feet, trying to shoot across the earth, They will never achieve their wish, the lazy are also like this. Like the water of the ocean, trying to exhaust it with a single drop, In the Buddha's teachings, the lazy are also like this. Like when a fire kalpa arises, trying to extinguish it with a small amount of water, In the Buddha's teachings, the lazy are also like this. Like a person seeing empty space,
便言我身滿， 于佛教法中， 懈怠者亦然。」
爾時，文殊師利問法首菩薩言：「佛子！如佛所說，聞受法者能斷煩惱，云何眾生等聞正法而不能斷隨淫、怒、癡、隨慢、隨愛、隨忿、隨慳嫉、隨恨、隨諂曲，是諸垢法，悉不離心，心無所行，能斷結使？」
爾時，法首菩薩以偈答曰：
「佛子善諦聽， 所問如實義， 非但積多聞， 能入如來法。 譬人水所漂， 懼溺而渴死， 不能如說行， 多聞亦如是。 譬人大惠施， 種種諸肴膳， 不食自餓死， 多聞亦如是。 譬如有良醫， 具知諸方藥， 自疾不能救， 多聞亦如是。 譬如貧窮人， 日夜數他寶， 自無半錢分， 多聞亦如是。 譬如帝王子， 應受無極樂， 業障故貧苦， 多聞亦如是。 譬如聾聵人， 善奏諸音聲， 悅彼不自聞， 多聞亦如是。 譬如盲瞽人， 本習故能畫， 示彼不自見， 多聞亦如是。 譬如海導師， 能度無量眾， 拯彼不自濟， 多聞亦如是。 譬人處大眾， 善說勝妙事， 內自無實德， 多聞亦如是。」
爾時，文殊師利問智首菩薩言：「佛子！于佛法中智慧為首，如來何故或為眾生讚歎檀
【現代漢語翻譯】 現代漢語譯本 『我』的身體充滿了（佛法），在佛教的教法中，懈怠的人也是如此。 這時，文殊師利（Manjusri，菩薩名，代表智慧）問法首菩薩（Dharmamukha，菩薩名，意為法門之首）說：『佛子！正如佛所說，聽聞並接受佛法的人能夠斷除煩惱，為什麼眾生聽聞正法卻不能斷除隨順淫慾、憤怒、愚癡、傲慢、愛慾、嗔恨、慳吝嫉妒、怨恨、諂媚虛偽等這些污垢之法，這些污垢都不能離開心，心無所作為，卻能斷除煩惱的束縛呢？』 這時，法首菩薩用偈頌回答說： 『佛子，好好地聽著，我所說的都是真實的道理，不是僅僅積累了許多聽聞，就能進入如來的佛法。譬如一個人被水漂流，害怕被淹死卻因口渴而死，不能按照所說的去做，聽聞再多也是如此。譬如一個人慷慨地佈施，準備了各種美味佳餚，自己卻不吃而餓死，聽聞再多也是如此。譬如有一位好醫生，完全知道各種藥方，卻不能醫治自己的疾病，聽聞再多也是如此。譬如一個貧窮的人，日夜數著別人的寶物，自己卻沒有半分錢，聽聞再多也是如此。譬如一位王子，本應享受無上的快樂，卻因業障而貧困痛苦，聽聞再多也是如此。譬如一個耳聾的人，善於演奏各種樂器，能使別人快樂卻自己聽不到，聽聞再多也是如此。譬如一個盲人，因為習慣而能繪畫，展示給別人卻自己看不到，聽聞再多也是如此。譬如一位航海的嚮導，能夠引導無數人渡過大海，卻不能救自己，聽聞再多也是如此。譬如一個人在大眾中，善於講述殊勝美妙的事情，自己內心卻沒有真實的德行，聽聞再多也是如此。』 這時，文殊師利問智首菩薩（Jnanamukha，菩薩名，意為智慧之首）說：『佛子！在佛法中智慧為首，如來為什麼有時為眾生讚歎佈施（dana，佛教六度之一，指施捨）
【English Translation】 English version 'My' body is full, in the Buddhist teachings, the lazy ones are also like that. At that time, Manjusri (Manjusri, a Bodhisattva representing wisdom) asked Dharmamukha Bodhisattva (Dharmamukha, a Bodhisattva whose name means 'the head of Dharma') saying: 'Buddha-son! As the Buddha said, those who hear and receive the Dharma can cut off afflictions, why do sentient beings, upon hearing the true Dharma, not cut off following lust, anger, ignorance, arrogance, desire, hatred, stinginess, jealousy, resentment, and flattery, these defiled dharmas, which do not leave the mind, and the mind does nothing, yet can cut off the bonds of affliction?' At that time, Dharmamukha Bodhisattva answered in verse: 'Buddha-son, listen well, what I say is the true meaning, it is not just by accumulating much hearing that one can enter the Tathagata's Dharma. For example, a person is carried away by water, fearing drowning but dying of thirst, unable to act according to what is said, much hearing is also like this. For example, a person generously gives alms, preparing various delicacies, but does not eat them himself and starves to death, much hearing is also like this. For example, there is a good doctor, who fully knows all kinds of prescriptions, but cannot cure his own illness, much hearing is also like this. For example, a poor person, day and night counts the treasures of others, but has not half a penny himself, much hearing is also like this. For example, a prince, who should enjoy supreme happiness, but is poor and suffering due to karmic obstacles, much hearing is also like this. For example, a deaf person, who is good at playing various musical instruments, can make others happy but cannot hear himself, much hearing is also like this. For example, a blind person, who can paint because of habit, shows it to others but cannot see it himself, much hearing is also like this. For example, a sea guide, who can guide countless people across the sea, but cannot save himself, much hearing is also like this. For example, a person in the crowd, who is good at telling wonderful and sublime things, but has no real virtue in his heart, much hearing is also like this.' At that time, Manjusri asked Jnanamukha Bodhisattva (Jnanamukha, a Bodhisattva whose name means 'the head of wisdom') saying: 'Buddha-son! In the Buddha's Dharma, wisdom is the head, why does the Tathagata sometimes praise giving (dana, one of the six paramitas in Buddhism, referring to charity) for sentient beings
波羅蜜、尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜、慈、悲、喜、舍，此一一法皆不能得無上菩提？」
爾時，智首菩薩以偈答曰：
「難知而能知， 隨順眾生心， 佛子所問義， 諦聽我今說。 過去未來世， 現在諸導師， 未曾以一法， 得成無上道。 如來知眾生， 本性所修習， 善順應度者， 為說凈妙法。 慳者贊佈施， 毀禁贊持戒， 瞋恚贊忍辱， 懈怠贊精進， 亂意贊禪定， 愚癡贊智慧， 不仁贊慈愍， 怒害贊大悲， 憂戚為贊喜， 憎愛為贊舍， 如是修習者， 漸解一切法。 譬如造宮室， 起基令堅固， 施戒亦如是， 菩薩眾行本。 譬如牢堅城， 防禦諸敵難， 忍進亦如是， 防護諸菩薩。 譬如大力王， 威德定天下， 禪智亦如是， 安隱諸菩薩。 譬如轉輪王， 具受一切樂， 四等亦如是， 安樂諸菩薩。」
爾時，文殊師利問賢首菩薩言：「佛子！一切諸佛唯以一乘得出生死，云何今見一切佛剎事事不同？所謂：世界、眾生、說法、教化、壽命、光明、神力、眾會、佛法、法住，如是等事，皆悉不同，無有不具一切佛法，而能成就無上菩
【現代漢語翻譯】 現代漢語譯本 『佈施波羅蜜（Dāna pāramitā，指通過佈施達到彼岸）、持戒波羅蜜（Śīla pāramitā，指通過持戒達到彼岸）、忍辱波羅蜜（Kṣānti pāramitā，指通過忍辱達到彼岸）、精進波羅蜜（Vīrya pāramitā，指通過精進達到彼岸）、禪定波羅蜜（Dhyāna pāramitā，指通過禪定達到彼岸）、般若波羅蜜（Prajñā pāramitā，指通過智慧達到彼岸），以及慈（Maitrī，愿眾生快樂）、悲（Karuṇā，愿眾生離苦）、喜（Muditā，對眾生快樂感到歡喜）、舍（Upekṣā，平等對待一切眾生），這些單獨的法門都不能使人證得無上菩提嗎？』
當時，智首菩薩用偈頌回答說：
『難以理解卻能理解， 隨順眾生的心意， 佛子所問的道理， 仔細聽我今天說。 過去、未來、現在， 所有的導師們， 沒有用單一的法門， 能夠成就無上之道。 如來了解眾生， 本性所修習的， 善巧地順應可度化者， 為他們說清凈微妙的法。 對慳吝者讚歎佈施， 對毀犯戒律者讚歎持戒， 對嗔恚者讚歎忍辱， 對懈怠者讚歎精進， 對散亂心者讚歎禪定， 對愚癡者讚歎智慧， 對不仁慈者讚歎慈愛， 對憤怒傷害者讚歎大悲， 對憂愁悲傷者讚歎喜悅， 對憎恨愛戀者讚歎捨棄， 像這樣修習的人， 逐漸理解一切法。 譬如建造宮殿， 打好地基使其堅固， 佈施和持戒也是這樣， 是菩薩一切行為的根本。 譬如堅固的城池， 防禦各種敵人的侵擾， 忍辱和精進也是這樣， 保護著各位菩薩。 譬如大力國王， 以威德安定天下， 禪定和智慧也是這樣， 使各位菩薩安穩。 譬如轉輪聖王， 享受一切快樂， 四無量心也是這樣， 使各位菩薩安樂。』
當時，文殊師利菩薩問賢首菩薩說：『佛子！一切諸佛都只用一乘法門才能脫離生死，為什麼現在看到一切佛剎的事物都各不相同？比如：世界、眾生、說法、教化、壽命、光明、神力、集會、佛法、法住，這些事情都各不相同，難道沒有具備一切佛法，也能成就無上菩提嗎？』
【English Translation】 English version 'Dāna pāramitā (perfection of giving), Śīla pāramitā (perfection of morality), Kṣānti pāramitā (perfection of patience), Vīrya pāramitā (perfection of vigor), Dhyāna pāramitā (perfection of meditation), Prajñā pāramitā (perfection of wisdom), Maitrī (loving-kindness), Karuṇā (compassion), Muditā (sympathetic joy), and Upekṣā (equanimity), can each of these individual dharmas not attain Anuttarā-samyak-sambodhi (supreme enlightenment)?'
At that time, Bodhisattva Jishou replied with a verse:
'Difficult to know, yet able to know, Following the minds of sentient beings, The meaning of what the Buddha's son asks, Listen carefully to what I say today. Past, future, and present, All the guides, Have never used a single dharma, To achieve the unsurpassed path. The Tathagata knows sentient beings, What they have cultivated in their nature, Skillfully adapting to those who can be guided, And speaks the pure and wonderful dharma for them. For the stingy, praise giving, For those who break precepts, praise keeping precepts, For the angry, praise patience, For the lazy, praise diligence, For the distracted, praise meditation, For the ignorant, praise wisdom, For the unkind, praise loving-kindness, For the angry and harmful, praise great compassion, For the sorrowful, praise joy, For the hateful and loving, praise equanimity, Those who cultivate in this way, Gradually understand all dharmas. Like building a palace, Laying a foundation to make it firm, Giving and keeping precepts are also like this, They are the basis of all the Bodhisattva's actions. Like a strong and firm city, Defending against all enemy difficulties, Patience and diligence are also like this, Protecting all Bodhisattvas. Like a powerful king, Whose virtue stabilizes the world, Meditation and wisdom are also like this, Bringing peace to all Bodhisattvas. Like a Chakravartin king, Who enjoys all pleasures, The four immeasurables are also like this, Bringing happiness to all Bodhisattvas.'
At that time, Manjushri Bodhisattva asked Bodhisattva Xianshou, 'Buddha's son! All Buddhas only use the One Vehicle to escape birth and death, why do we now see that all Buddha-lands are different in every aspect? Such as: worlds, sentient beings, teachings, guidance, lifespans, light, spiritual powers, assemblies, Buddha-dharma, and the duration of the Dharma, these things are all different. Is it possible to achieve Anuttarā-samyak-sambodhi without possessing all the Buddha-dharmas?'
提？」
爾時，賢首菩薩以偈答曰：
「文殊法常爾， 法王唯一法， 一切無礙人， 一道出生死， 一切諸佛身， 唯是一法身， 一心一智慧， 力無畏亦然。 隨眾生本行， 求無上菩提， 佛剎及眾會， 說法悉不同。 一切諸佛剎， 平等普嚴凈， 眾生業行異， 所見各不同。 諸佛及佛法， 眾生莫能見， 佛剎法身眾， 說法亦如是。 本行廣清凈， 具足一切愿， 彼人見真實， 明達知見者。 隨順眾生欲， 諸業及果報， 各令見真實， 佛力自在故。 佛剎無異相， 如來無憎愛， 隨彼眾生行， 自得如是見。 非是一切佛， 安住導師咎， 無量諸世界， 示現見不同。 一切諸世界， 所應受化者， 常見人中雄， 諸佛法如是。」
爾時，諸菩薩謂文殊師利言：「佛子！我等所解，各各已說，仁者辯才深入，次應敷演，何等是佛境界？何等是佛境界因？何等是佛境界所入？何等是佛境界所度？何等是佛境界隨順知？何等是佛境界隨順法？何等是佛境界分別知？何等是識佛境界？何等是決定知佛境界？何等是佛境界照？何等是佛境界廣？」
爾時，文殊師利以偈答曰：
【現代漢語翻譯】 現代漢語譯本 「如何理解？」
這時，賢首菩薩用偈頌回答說：
『文殊（Manjusri）的法則是永恒不變的，法王（Dharmaraja，指佛）的教導是唯一的。 一切無所障礙的人，都通過同一條道路超越生死。 一切諸佛的身體，實際上都是同一個法身（Dharmakaya，佛的真身）。 一心一智慧，力量和無畏也是如此。 隨著眾生各自的修行，他們尋求無上的菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 佛的國土和集會，所宣說的法各不相同。 一切諸佛的國土，都是平等而普遍莊嚴清凈的。 眾生的業行不同，所以他們所見到的也各不相同。 諸佛和佛法，不是眾生所能輕易見到的。 佛的國土、法身和大眾，所宣說的法也是如此。 本來的修行廣大而清凈，具足一切願望。 這樣的人才能見到真實，明瞭通達真知灼見。 順應眾生的慾望，以及他們的業和果報。 使他們各自見到真實，這是佛的力量自在的緣故。 佛的國土沒有不同的相狀，如來（Tathagata，佛的稱號）沒有憎恨和愛。 隨著眾生的修行，他們自然得到這樣的見解。 這不是一切佛的過錯，安住于導師的地位。 在無量的世界中，所顯現的景象各不相同。 一切世界中，那些應該被教化的人， 常常見到人中雄杰，諸佛的法就是這樣。』
這時，諸位菩薩對文殊師利（Manjusri）說：『佛子！我們所理解的，都已經各自說了，您的辯才深入，接下來應該詳細闡述，什麼是佛的境界？什麼是佛的境界的因？什麼是佛的境界所入？什麼是佛的境界所度？什麼是佛的境界隨順知？什麼是佛的境界隨順法？什麼是佛的境界分別知？什麼是認識佛的境界？什麼是決定知佛的境界？什麼是佛的境界照？什麼是佛的境界廣？』
這時，文殊師利用偈頌回答說：
【English Translation】 English version 「How is this to be understood?」
At that time, the Bodhisattva Worthy Leader (Bhadrapala) answered with a verse:
『Manjusri』s (Manjusri) Dharma is always thus, the Dharma King』s (Dharmaraja, referring to the Buddha) teaching is the only one. All those who are unobstructed, transcend birth and death through the same path. All the bodies of the Buddhas are actually the same Dharmakaya (Dharmakaya, the true body of the Buddha). One mind, one wisdom, power and fearlessness are also the same. According to the practices of sentient beings, they seek the unsurpassed Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). The Buddha』s lands and assemblies, the Dharma they preach are all different. All the Buddha』s lands are equally and universally adorned and pure. The karmic actions of sentient beings are different, so what they see is also different. The Buddhas and the Buddha』s Dharma are not easily seen by sentient beings. The Buddha』s lands, Dharmakaya, and the assembly, the Dharma they preach is also like this. The original practice is vast and pure, complete with all vows. Such a person can see the truth, clearly understanding true knowledge and insight. In accordance with the desires of sentient beings, and their karma and retribution. Making each of them see the truth, this is because of the Buddha』s power and freedom. The Buddha』s lands have no different appearances, the Tathagata (Tathagata, an epithet of the Buddha) has no hatred or love. According to the practices of sentient beings, they naturally obtain such views. This is not the fault of all the Buddhas, who abide in the position of a guide. In countless worlds, the appearances manifested are different. In all the worlds, those who should be taught, Often see the hero among men, the Buddhas』 Dharma is like this.』
At that time, the Bodhisattvas said to Manjusri (Manjusri): 『Son of the Buddha! What we have understood, we have each spoken. Your eloquence is profound, next you should elaborate, what is the Buddha』s realm? What is the cause of the Buddha』s realm? What is the entry into the Buddha』s realm? What is the deliverance of the Buddha』s realm? What is the knowledge that accords with the Buddha』s realm? What is the Dharma that accords with the Buddha』s realm? What is the discriminative knowledge of the Buddha』s realm? What is the recognition of the Buddha』s realm? What is the decisive knowledge of the Buddha』s realm? What is the illumination of the Buddha』s realm? What is the vastness of the Buddha』s realm?』
At that time, Manjusri answered with a verse:
「如來深境界， 其量齊虛空， 一切眾生入， 真實無所入。 如來境界因， 唯佛能分別， 自余無量劫， 演說不可盡。 隨順眾生故， 普入諸世間， 智慧常寂然， 不同世所見。 度脫諸群生， 隨順其心智， 宣暢無窮盡， 唯是佛境界。 如來一切智， 三世無障礙， 諸佛妙境界， 皆悉如虛空。 法界無異相， 隨順眾生說， 若欲具分別， 唯佛之境界。 一切諸世間， 無量眾音聲， 隨時悉了知， 其實無分別。 非識所能識， 亦非心境界， 自性真清凈， 能示諸群生。 非業非煩惱， 寂滅無所住， 無明無所行， 平等行世間。 一切眾生心， 普在三世中， 如來於一念， 一切悉明達。」
爾時，此娑婆世界眾生，佛神力故，見此佛剎一切眾生，如所行法，如所行業，如世間行，隨身所行，隨根所行，隨其行報所生之處，持戒毀禁，說法果報，如是世界中事，一切悉見。如是東方百千億世界，不可量、不可數、不可思議、不可稱、無等、無邊、無分齊、不可說虛空、法界等一切世界，乃至說法果報，一切悉見；南、西、北方，四維，上、下，亦復如是。◎
大方廣佛華嚴經卷
【現代漢語翻譯】 現代漢語譯本 如來的深奧境界，其廣大量如同虛空一般，一切眾生都包含其中，但實際上並沒有任何進入。如來的境界根源，只有佛才能完全理解，其餘的眾生即使經過無量劫的演說也無法窮盡。爲了順應眾生，普遍進入各個世間，其智慧永遠寂靜，不同於世俗所見。度脫一切眾生，順應他們的心智，宣講佛法無窮無盡，這唯獨是佛的境界。如來的一切智慧，在過去、現在、未來三世中都沒有障礙，諸佛的微妙境界，都如同虛空一般。法界沒有不同的相狀，只是爲了順應眾生而說，如果想要完全理解，那唯有佛的境界才能做到。一切世間，無量眾生的聲音，如來都能隨時瞭解，但實際上並沒有分別。這不是意識所能認識的，也不是心所能達到的境界，其自性真正清凈，能夠向一切眾生展示。它不是業力，也不是煩惱，寂滅而無所停留，沒有無明，也沒有任何行為，以平等之心行走於世間。一切眾生的心，普遍存在於過去、現在、未來三世中，如來在一念之間，就能完全明瞭這一切。 當時，這個娑婆世界（Saha world，指我們所居住的這個世界）的眾生，因為佛的神力，看到了這個佛剎（Buddha-land，佛所居住的國土）的一切眾生，他們所修行的法，所造的業，在世間的行為，隨身所行的，隨根所行的，以及他們因行為所得到的果報，持戒或毀戒，說法所得到的果報，這個世界中的一切事情，都完全看見了。像這樣，東方百千億個世界，不可量、不可數、不可思議、不可稱、無等、無邊、無分齊、不可說虛空、法界等一切世界，乃至說法所得到的果報，都完全看見了；南方、西方、北方，四維，上方、下方，也都是這樣。
【English Translation】 English version The Tathagata's (如來, one of the titles of a Buddha) profound realm, its vastness is like the void, all sentient beings are included within it, yet in reality, there is no entering. The origin of the Tathagata's realm, only a Buddha can fully comprehend, others, even after countless eons of explanation, cannot exhaust it. To accord with sentient beings, it universally enters all worlds, its wisdom is eternally tranquil, different from what the world sees. Liberating all sentient beings, according with their minds and wisdom, expounding the Dharma endlessly, this is solely the realm of a Buddha. The Tathagata's all-knowing wisdom, in the past, present, and future three times, has no obstruction, the wondrous realms of all Buddhas, are all like the void. The Dharma realm has no different appearances, it is only spoken to accord with sentient beings, if one wishes to fully understand, only the realm of a Buddha can achieve it. All the worlds, the voices of countless sentient beings, the Tathagata can understand at any time, but in reality, there is no differentiation. This is not what consciousness can recognize, nor is it a realm that the mind can reach, its self-nature is truly pure, able to show all sentient beings. It is neither karma nor afflictions, it is tranquil and without dwelling, without ignorance, and without any action, walking in the world with equality. The minds of all sentient beings, universally exist in the past, present, and future three times, the Tathagata, in a single thought, can fully understand all of this. At that time, the sentient beings of this Saha world (娑婆世界, the world we live in), due to the Buddha's divine power, saw all the sentient beings of this Buddha-land (佛剎, the land where a Buddha resides), the Dharma they practiced, the karma they created, their actions in the world, what they did with their bodies, what they did with their senses, and the karmic retributions they received, whether they upheld or broke precepts, the karmic retributions of teaching the Dharma, all the matters in this world, they saw completely. Like this, a hundred thousand billion worlds in the east, immeasurable, uncountable, inconceivable, inexpressible, unequaled, boundless, without limit, inexpressible void, Dharma realm, and all other worlds, even the karmic retributions of teaching the Dharma, they saw completely; the south, west, north, four intermediate directions, above, and below, were also like this.
第五 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第六
東晉天竺三藏佛馱跋陀羅譯◎
凈行品第七
爾時，智首菩薩問文殊師利言：「佛子！云何菩薩不染身、口、意業，不害身、口、意業，不癡身、口、意業，不退轉身、口、意業，不動身、口、意業，應讚歎身、口、意業，清凈身、口、意業，離煩惱身、口、意業，隨智慧身、口、意業？云何菩薩生處成就，姓成就，家成就，色相成就，念成就，智慧成就，趣成就，無畏成就，覺悟成就？云何菩薩第一智慧，最上智慧，勝智慧，最勝智慧，不可量智慧，不可數智慧，不可思議智慧，不可稱智慧，不可說智慧？云何菩薩因力具足，意力具足，方便力具足，緣力具足，境界力具足，根力具足，止觀力具足，定力具足？云何菩薩善知陰界入，善知緣起法，善知欲、色、無色界，善知過去、未來、現在？云何菩薩修七覺意，修空、無相、無作？云何菩薩滿足檀波羅蜜、尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜、慈、悲、喜、舍？云何菩薩得是處、非處智力，過去、未來、現在業報智力，種種諸根智力，種種性智力，種種欲智力，一切至處道智力，禪定解脫三昧垢凈智力，宿命無礙智力
【現代漢語翻譯】 現代漢語譯本 那時，智首菩薩問文殊師利菩薩說：『佛子！如何菩薩能做到不被身、口、意三業所污染，不損害身、口、意三業，不愚昧於身、口、意三業，不退轉于身、口、意三業，不動搖于身、口、意三業，應當讚歎身、口、意三業，清凈身、口、意三業，遠離煩惱的身、口、意三業，隨順智慧的身、口、意三業？如何菩薩能成就出生之處的殊勝，姓氏的殊勝，家族的殊勝，相貌的殊勝，憶念的殊勝，智慧的殊勝，趣向的殊勝，無畏的殊勝，覺悟的殊勝？如何菩薩能獲得第一智慧，最上智慧，殊勝智慧，最殊勝智慧，不可量智慧，不可數智慧，不可思議智慧，不可稱智慧，不可說智慧？如何菩薩能具足因的力量，意的力量，方便的力量，緣的力量，境界的力量，根的力量，止觀的力量，定的力量？如何菩薩能善於瞭解五陰（色、受、想、行、識），十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識），十二入（內六入：眼、耳、鼻、舌、身、意；外六入：色、聲、香、味、觸、法），善於瞭解緣起法，善於瞭解欲界、色界、無色界，善於瞭解過去、未來、現在？如何菩薩能修習七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支），修習空、無相、無作三解脫門？如何菩薩能圓滿佈施波羅蜜（檀波羅蜜），持戒波羅蜜（尸波羅蜜），忍辱波羅蜜（羼提波羅蜜），精進波羅蜜（毗梨耶波羅蜜），禪定波羅蜜（禪波羅蜜），般若波羅蜜，慈、悲、喜、舍四無量心？如何菩薩能獲得是處非處智力，過去、未來、現在業報智力，種種諸根智力，種種性智力，種種欲智力，一切至處道智力，禪定解脫三昧垢凈智力，宿命無礙智力？』
【English Translation】 English version At that time, the Bodhisattva Wisdom Leader (智首菩薩, Zhìshǒu Púsà) asked the Bodhisattva Manjushri (文殊師利, Wénshūshīlì), saying: 'Oh, Buddha's son! How does a Bodhisattva not become defiled by the karma of body, speech, and mind; not harm the karma of body, speech, and mind; not be ignorant of the karma of body, speech, and mind; not regress in the karma of body, speech, and mind; not be moved in the karma of body, speech, and mind; should praise the karma of body, speech, and mind; purify the karma of body, speech, and mind; be free from the afflictions of the karma of body, speech, and mind; and follow the wisdom of the karma of body, speech, and mind? How does a Bodhisattva achieve excellence in birth, excellence in lineage, excellence in family, excellence in physical appearance, excellence in mindfulness, excellence in wisdom, excellence in direction, excellence in fearlessness, and excellence in enlightenment? How does a Bodhisattva obtain the first wisdom, the supreme wisdom, the superior wisdom, the most superior wisdom, immeasurable wisdom, innumerable wisdom, inconceivable wisdom, inexpressible wisdom, and unspeakable wisdom? How does a Bodhisattva possess the power of cause, the power of intention, the power of skillful means, the power of conditions, the power of realms, the power of roots, the power of cessation and contemplation, and the power of concentration? How does a Bodhisattva skillfully understand the five aggregates (skandhas) (form, feeling, perception, mental formations, consciousness), the eighteen realms (dhatus) (six sense organs, six sense objects, six consciousnesses), the twelve entrances (ayatanas) (six internal and six external), skillfully understand the law of dependent origination, skillfully understand the desire realm, the form realm, and the formless realm, and skillfully understand the past, future, and present? How does a Bodhisattva cultivate the seven factors of enlightenment (bodhyangas) (mindfulness, investigation of dharma, energy, joy, tranquility, concentration, equanimity), and cultivate emptiness, signlessness, and non-action (the three doors to liberation)? How does a Bodhisattva fulfill the perfection of giving (dāna pāramitā), the perfection of morality (śīla pāramitā), the perfection of patience (kṣānti pāramitā), the perfection of vigor (vīrya pāramitā), the perfection of meditation (dhyāna pāramitā), the perfection of wisdom (prajñā pāramitā), and the four immeasurables (brahmavihāras) of loving-kindness, compassion, joy, and equanimity? How does a Bodhisattva obtain the power of knowing what is possible and impossible, the power of knowing the karmic retribution of the past, future, and present, the power of knowing the various faculties, the power of knowing the various natures, the power of knowing the various desires, the power of knowing the path to all destinations, the power of knowing the purity and defilement of meditative concentration, liberation, and samadhi, and the power of unobstructed knowledge of past lives?'
，天眼無礙智力，斷一切煩惱習氣智力？云何菩薩常為諸天王守護，恭敬供養；龍王、鬼神王、乾闥婆王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅伽王、人王、梵天王等守護，恭敬供養？云何菩薩為眾生舍，為救，為歸，為趣，為炬，為明，為燈，為導，為無上導？云何菩薩於一切眾生為第一，為大；為勝；為上；為無上；為無等；為無等等？」
爾時，文殊師利答智首菩薩曰：「善哉！善哉！佛子！多所饒益，多所安隱，哀愍世間，惠利一切，安樂天人，問如是義。佛子！菩薩成就身、口、意業，能得一切勝妙功德；于佛正法，心無掛礙；去、來、今佛所轉法輪，能隨順轉；不捨眾生，明達實相；斷一切惡，具足眾善；色像第一，悉如普賢大菩薩等；成就如來一切種智；於一切法悉得自在，而為眾生第二尊導。佛子！何等身、口、意業能得一切勝妙功德？
「菩薩在家， 當愿眾生， 舍離家難， 入空法中。 孝事父母， 當愿眾生， 一切護養， 永得大安。 妻子集會， 當愿眾生， 令出愛獄， 無戀慕心。 若得五欲， 當愿眾生， 舍離貪惑， 功德具足。 若在妓樂， 當愿眾生， 悉得法樂， 見法如幻。 若在房室， 當愿眾生， 入
【現代漢語翻譯】 現代漢語譯本： 什麼是菩薩擁有的無礙天眼智力，以及斷除一切煩惱習氣的智力？為什麼菩薩總是受到諸天王（Deva-raja，天神之王）的守護、恭敬和供養；龍王（Naga-raja，龍族之王）、鬼神王（Yaksa-raja，夜叉之王）、乾闥婆王（Gandharva-raja，天樂神之王）、阿修羅王（Asura-raja，非天之王）、迦樓羅王（Garuda-raja，金翅鳥之王）、緊那羅王（Kinnara-raja，歌神之王）、摩睺羅伽王（Mahoraga-raja，大蟒神之王）、人王、梵天王（Brahma-raja，梵天之王）等守護、恭敬和供養？為什麼菩薩是眾生的捨棄者、救護者、歸宿、趨向、火炬、光明、燈塔、引導者，以及無上的引導者？為什麼菩薩在一切眾生中是第一、最大、最殊勝、至上、無上、無等、無等等的？ 這時，文殊師利（Manjusri，智慧的象徵）菩薩回答智首菩薩說：『善哉！善哉！佛子！你問得太好了！這能饒益眾多眾生，使他們得到安穩，憐憫世間，利益一切，使天人和樂。你問了這樣的深奧道理。佛子！菩薩成就身、口、意三業，就能獲得一切殊勝的功德；對於佛陀的正法，心中沒有掛礙；過去、現在、未來諸佛所轉的法輪，都能隨順而轉；不捨棄眾生，明瞭通達實相；斷除一切惡，具足一切善；色相第一，完全像普賢（Samantabhadra，大行愿的象徵）大菩薩等；成就如來的一切種智；對於一切法都得到自在，而成為眾生第二尊貴的引導者。佛子！什麼樣的身、口、意業能獲得一切殊勝的功德呢？』 『菩薩在家時，應當發願：愿一切眾生，舍離家庭的困境，進入空性的法理之中。孝順父母，愿一切眾生，得到一切的護養，永遠獲得大安樂。對於妻子兒女的愛戀，愿一切眾生，能夠脫離愛慾的牢獄，沒有留戀和羨慕的心。如果得到五欲的享樂，愿一切眾生，舍離貪婪和迷惑，功德圓滿具足。如果身處歌舞娛樂場所，愿一切眾生，都能得到佛法的快樂，看清一切法如夢幻泡影。如果身處房室之中，愿一切眾生，進入
【English Translation】 English version: What is the unobstructed heavenly eye wisdom and the wisdom to cut off all afflictions and habitual tendencies that a Bodhisattva possesses? Why are Bodhisattvas always protected, respected, and offered to by the Deva-rajas (kings of gods); Naga-rajas (kings of dragons), Yaksa-rajas (kings of yakshas), Gandharva-rajas (kings of celestial musicians), Asura-rajas (kings of demigods), Garuda-rajas (kings of garudas), Kinnara-rajas (kings of celestial musicians), Mahoraga-rajas (kings of great serpents), human kings, Brahma-rajas (kings of Brahma), and others? Why is a Bodhisattva a giver, a savior, a refuge, a path, a torch, a light, a lamp, a guide, and an unsurpassed guide for all beings? Why is a Bodhisattva the first, the greatest, the most excellent, the supreme, the unsurpassed, the unequaled, and the incomparable among all beings? At that time, Manjusri (symbol of wisdom) Bodhisattva answered the Bodhisattva Wisdom Leader, saying: 'Excellent! Excellent! Son of Buddha! You have asked well! This will greatly benefit many beings, bring them peace, have compassion for the world, benefit all, and bring joy to gods and humans. You have asked such profound questions. Son of Buddha! A Bodhisattva who perfects the three karmas of body, speech, and mind can obtain all supreme merits; regarding the Buddha's true Dharma, there is no hindrance in the mind; the Dharma wheel turned by the Buddhas of the past, present, and future can be followed accordingly; not abandoning beings, clearly understanding the true nature of reality; cutting off all evil, possessing all good; the appearance is the first, completely like the great Bodhisattva Samantabhadra (symbol of great vows); achieving all-knowing wisdom of the Tathagata; obtaining freedom in all dharmas, and becoming the second noble guide for beings. Son of Buddha! What kind of karmas of body, speech, and mind can obtain all supreme merits?' 'When a Bodhisattva is at home, they should make the vow: May all beings, abandon the difficulties of family life, and enter into the Dharma of emptiness. Being filial to parents, may all beings, receive all care and protection, and forever obtain great peace and happiness. Regarding the love for wives and children, may all beings, be able to escape the prison of desire, without any attachment or longing. If they obtain the enjoyment of the five desires, may all beings, abandon greed and delusion, and perfect all merits. If they are in places of music and entertainment, may all beings, obtain the joy of the Dharma, and see all dharmas as illusions. If they are in a room, may all beings, enter
賢聖地， 永離欲穢。 著寶瓔珞， 當愿眾生， 舍離重擔， 度有無岸。 若上樓閣， 當愿眾生， 升佛法堂， 得微妙法。 佈施所珍， 當愿眾生， 悉舍一切， 心無貪著。 若在聚會， 當愿眾生， 究竟解脫， 到如來處。 若在危難， 當愿眾生， 隨意自在， 無所掛礙。 以信舍家， 當愿眾生， 棄捨世業， 心無所著。 若入僧坊， 當愿眾生， 一切和合， 心無限礙。 詣大小師， 當愿眾生， 開方便門， 深入法要。 求出家法， 當愿眾生， 得不退轉， 心無障礙。 脫去俗服， 當愿眾生， 解道修德， 無復懈怠。 除剃鬚發， 當愿眾生， 斷除煩惱， 究竟寂滅。 受著袈裟， 當愿眾生， 舍離三毒， 心得歡喜。 受出家法， 當愿眾生， 如佛出家， 開導一切。 自歸於佛， 當愿眾生， 體解大道， 發無上意。 自歸於法， 當愿眾生， 深入經藏， 智慧如海。 自歸於僧， 當愿眾生， 統理大眾， 一切無礙。 受持凈戒， 當愿眾生， 具足修習， 學一切戒。 受行道禁， 當愿眾生
【現代漢語翻譯】 現代漢語譯本 處於賢聖之地，永遠遠離慾望的污穢。 佩戴著寶貴的瓔珞（一種裝飾品），應當發願眾生，捨棄沉重的負擔， 度過有和無的彼岸。如果登上樓閣，應當發願眾生， 升入佛法的殿堂，獲得微妙的佛法。佈施所珍愛之物， 應當發願眾生，全部捨棄一切，心中沒有貪戀執著。 如果身處聚會之中，應當發願眾生，最終解脫， 到達如來（佛的稱號）的境界。如果身處危難之中，應當發願眾生， 隨心自在，沒有任何掛礙。因為信仰而捨棄家庭， 應當發願眾生，拋棄世俗的事務，心中沒有任何執著。 如果進入僧人的住所，應當發願眾生，一切和諧融洽， 心中沒有絲毫障礙。去拜見大大小小的師父，應當發願眾生， 開啟方便之門，深入佛法的精要。尋求出家的方法， 應當發願眾生，得到不退轉的境界，心中沒有障礙。 脫去世俗的衣服，應當發願眾生，理解真理，修養德行， 不再懈怠。剃除鬚髮，應當發願眾生， 斷除煩惱，最終達到寂滅的境界。穿上袈裟（僧人的法衣）， 應當發願眾生，捨棄貪嗔癡三毒，內心感到歡喜。 接受出家的方法，應當發願眾生，像佛陀出家一樣， 開導一切眾生。自己皈依佛，應當發願眾生， 領悟大道，發起無上的菩提心。自己皈依法， 應當發願眾生，深入經藏，智慧如大海般廣闊。 自己皈依僧，應當發願眾生，統領大眾， 一切都沒有障礙。受持清凈的戒律，應當發願眾生， 圓滿地修習，學習一切戒律。接受並實行修道的禁制，應當發願眾生
【English Translation】 English version In the land of the wise and holy, forever free from the defilements of desire. Adorned with precious necklaces, may all beings vow to cast off heavy burdens, and cross the shore of existence and non-existence. If ascending a tower, may all beings vow to, ascend the hall of the Buddha's teachings, and attain the subtle Dharma. When giving away cherished possessions, may all beings vow to relinquish everything, with no attachment in their hearts. If in a gathering, may all beings vow to ultimately achieve liberation, and reach the place of the Tathagata (an epithet of the Buddha). If in danger, may all beings vow to, be at ease and free, without any hindrance. Having left home through faith, may all beings vow to abandon worldly affairs, with no attachment in their hearts. If entering a monastery, may all beings vow to be in complete harmony, with no limitations in their hearts. When visiting teachers, both great and small, may all beings vow to, open the gate of skillful means, and deeply understand the essence of the Dharma. Seeking the path of renunciation, may all beings vow to attain the state of non-retrogression, with no obstacles in their hearts. Having removed secular clothing, may all beings vow to understand the path, cultivate virtue, and never be lazy again. Having shaved off hair and beard, may all beings vow to, cut off afflictions, and ultimately reach the state of Nirvana. Having donned the monastic robe, may all beings vow to abandon the three poisons of greed, hatred, and delusion, and find joy in their hearts. Having received the precepts of renunciation, may all beings vow to renounce like the Buddha, and guide all beings. Having taken refuge in the Buddha, may all beings vow to, embody the great path, and generate the supreme aspiration. Having taken refuge in the Dharma, may all beings vow to delve into the sutras, and have wisdom as vast as the ocean. Having taken refuge in the Sangha, may all beings vow to lead the assembly, with no obstacles. Having received and upheld the pure precepts, may all beings vow to, fully cultivate and learn all precepts. Having received and practiced the rules of the path, may all beings vow to
， 具足道戒， 修如實業。 始請和尚， 當愿眾生， 得無生智， 到于彼岸。 受具足戒， 當愿眾生， 得勝妙法， 成就方便。 若入房舍， 當愿眾生， 升無上堂， 得不退法。 若敷床座， 當愿眾生， 敷善法座， 見真實相。 正身端坐， 當愿眾生， 坐佛道樹， 心無所倚。 結跏趺坐， 當愿眾生， 善根堅固， 得不動地。 三昧正受， 當愿眾生， 向三昧門， 得究竟定。 觀察諸法， 當愿眾生， 見法真實， 無所掛礙。 舍跏趺坐， 當愿眾生， 知諸行性， 悉歸散滅。 下床安足， 當愿眾生， 履踐聖蹟， 不動解脫。 始舉足時， 當愿眾生， 越度生死， 善法滿足。 被著衣裳， 當愿眾生， 服諸善根， 每知慚愧。 整服結帶， 當愿眾生， 自檢修道， 不壞善法。 次著上衣， 當愿眾生， 得上善根， 究竟勝法。 著僧伽梨， 當愿眾生， 大慈覆護， 得不動法。 手執楊枝， 當愿眾生， 心得正法， 自然清凈。 晨嚼楊枝， 當愿眾生， 得調伏牙， 噬諸煩惱。 左右便利，
【現代漢語翻譯】 現代漢語譯本 圓滿持守戒律，修行真實的善業。 開始迎請和尚（指僧團中受尊敬的長老），愿一切眾生，獲得無生之智，到達彼岸（指涅槃）。 受持具足戒（佛教最高的戒律），愿一切眾生，獲得殊勝微妙的佛法，成就方便之法（指引導眾生解脫的方法）。 如果進入房舍，愿一切眾生，登上無上的殿堂，獲得不退轉的佛法。 如果鋪設床座，愿一切眾生，鋪設善法的寶座，見到真實的實相。 端正身體坐好，愿一切眾生，坐在菩提樹下，心中沒有任何依靠。 結跏趺坐（佛教的一種坐姿），愿一切眾生，善根堅固，獲得不動搖的境界。 進入三昧正定（佛教的禪定狀態），愿一切眾生，趨向三昧之門，獲得究竟的禪定。 觀察諸法（指世間萬物），愿一切眾生，見到佛法的真實，沒有任何掛礙。 捨棄跏趺坐，愿一切眾生，了知諸行（指一切有為法）的本性，最終都歸於消散滅盡。 下床安放雙足，愿一切眾生，踐行聖者的足跡，獲得不動搖的解脫。 開始舉起腳步時，愿一切眾生，超越生死輪迴，善法圓滿具足。 穿上衣服時，愿一切眾生，穿上各種善根，時時知道慚愧。 整理衣服繫好腰帶，愿一切眾生，自我檢查修行之道，不破壞善法。 接著穿上外衣，愿一切眾生，獲得最上等的善根，最終成就殊勝的佛法。 披上僧伽梨（佛教僧侶所穿的一種袈裟），愿一切眾生，得到大慈悲的覆蓋和保護，獲得不動搖的佛法。 手中拿著楊枝（一種清潔牙齒的工具），愿一切眾生，心中獲得正法，自然清凈。 早晨咀嚼楊枝，愿一切眾生，調伏牙齒，咬碎各種煩惱。 大小便時，
【English Translation】 English version Fully uphold the precepts, cultivate true virtuous actions. When beginning to invite the Upadhyaya (a respected elder in the Sangha), may all beings attain the wisdom of non-origination, and reach the other shore (Nirvana). Upon receiving the full ordination (the highest level of Buddhist precepts), may all beings obtain the supreme and wonderful Dharma, and achieve skillful means (methods to guide beings to liberation). If entering a dwelling, may all beings ascend to the supreme hall, and obtain the Dharma of non-retrogression. If spreading out a bed or seat, may all beings spread out the seat of good Dharma, and see the true reality. Sitting upright with a straight body, may all beings sit under the Bodhi tree, with no reliance in their hearts. Sitting in the lotus position (a Buddhist sitting posture), may all beings have firm roots of goodness, and attain the immovable ground. Entering Samadhi (a state of meditative concentration), may all beings turn towards the gate of Samadhi, and attain ultimate concentration. Observing all dharmas (all phenomena), may all beings see the truth of the Dharma, without any hindrance. Relinquishing the lotus position, may all beings know the nature of all actions (all conditioned phenomena), that they all ultimately return to dispersion and extinction. Placing the feet on the ground after getting out of bed, may all beings tread on the holy path, and attain immovable liberation. When beginning to lift the foot, may all beings transcend birth and death, and have good Dharma fully accomplished. When putting on clothes, may all beings put on all kinds of good roots, and always know shame and remorse. When arranging clothes and fastening the belt, may all beings self-examine their path of cultivation, and not destroy good Dharma. Next, when putting on the outer robe, may all beings obtain the highest good roots, and ultimately achieve the supreme Dharma. When wearing the Sanghati (a type of monastic robe), may all beings be covered and protected by great compassion, and obtain the immovable Dharma. When holding the tooth-cleaning twig, may all beings obtain the right Dharma in their hearts, and be naturally pure. When chewing the tooth-cleaning twig in the morning, may all beings tame their teeth, and bite through all afflictions. When going to the toilet,
當愿眾生， 蠲除污穢， 無淫怒癡。 已而就水， 當愿眾生， 向無上道， 得出世法。 以水滌穢， 當愿眾生， 具足凈忍， 畢竟無垢。 以水盥掌， 當愿眾生， 得上妙手， 受持佛法。 澡漱口齒， 當愿眾生， 向凈法門， 究竟解脫。 手執錫杖， 當愿眾生， 設凈施會， 見道如實。 擎持應器， 當愿眾生， 成就法器， 受天人供。 發趾向道， 當愿眾生， 趣佛菩提， 究竟解脫。 若已在道， 當愿眾生， 成就佛道， 無餘所行。 涉路而行， 當愿眾生， 履凈法界， 心無障礙。 見趣高路， 當愿眾生， 升無上道， 超出三界。 見趣下路， 當愿眾生， 謙下柔軟， 入佛深法。 若見險路， 當愿眾生， 棄捐惡道， 滅除邪見。 若見直路， 當愿眾生， 得中正意， 身口無曲。 見道揚塵， 當愿眾生， 永離塵穢， 畢竟清凈。 見道無塵， 當愿眾生， 大悲所熏， 心意柔潤。 見深坑澗， 當愿眾生， 向正法界， 滅除諸難。 見聽訟堂， 當愿眾生， 說甚深法， 一切和合。 若見大
【現代漢語翻譯】 現代漢語譯本 愿一切眾生，都能清除自身的污穢，不再有淫慾、嗔怒和愚癡。 洗漱完畢后，愿一切眾生，都能趨向無上的菩提之道，證得出世間的解脫之法。 用水洗滌污垢時，愿一切眾生，都能具足清凈的忍辱之心，最終達到毫無瑕疵的境界。 用水洗手時，愿一切眾生，都能獲得殊勝的妙手，能夠受持佛陀的教法。 漱口潔齒時，愿一切眾生，都能趨向清凈的法門，最終獲得徹底的解脫。 手持錫杖（僧人所持的禪杖）時，愿一切眾生，都能設立清凈的佈施法會，如實地證見真理。 手持應器（僧人所用的食器）時，愿一切眾生，都能成就堪受佛法的法器，接受天人的供養。 抬腳走向道路時，愿一切眾生，都能趨向佛陀的菩提智慧，最終獲得解脫。 如果已經在道路上，愿一切眾生，都能成就佛陀的道業，不再有其他任何的修行。 行走在道路上時，愿一切眾生，都能行走在清凈的法界中，心中沒有任何的障礙。 看到高處的道路時，愿一切眾生，都能升向無上的菩提之道，超越欲界、色界、無色界這三界。 看到低處的道路時，愿一切眾生，都能謙虛柔和，深入佛陀甚深的教法。 如果看到險峻的道路，愿一切眾生，都能捨棄惡道，滅除邪惡的見解。 如果看到平坦的道路，愿一切眾生，都能獲得中正的意念，身口意都沒有任何的彎曲。 看到道路上揚起的塵土時，愿一切眾生，都能永遠遠離塵世的污穢，最終達到清凈的境界。 看到道路上沒有塵土時，愿一切眾生，都能被大悲心所薰染，心意變得柔和溫潤。 看到深坑溝壑時，愿一切眾生，都能趨向正法的境界，滅除一切的災難。 看到聽訟的場所時，愿一切眾生，都能宣說甚深的佛法，一切都和諧統一。 如果看到大
【English Translation】 English version May all beings, be able to eliminate their own defilements, and be free from lust, anger, and ignorance. After washing, may all beings, be able to move towards the supreme path of Bodhi, and attain the Dharma of liberation from the world. When washing away dirt with water, may all beings, be able to possess pure patience, and ultimately reach a state of being without any blemish. When washing hands with water, may all beings, be able to obtain excellent hands, capable of upholding the Buddha's teachings. When rinsing the mouth and cleaning teeth, may all beings, be able to move towards the pure Dharma gate, and ultimately achieve complete liberation. When holding a khakkhara (a monk's staff), may all beings, be able to establish pure almsgiving assemblies, and truly see the truth. When holding a bowl (a monk's eating utensil), may all beings, be able to become vessels worthy of the Dharma, and receive offerings from gods and humans. When raising the foot to walk on the path, may all beings, be able to move towards the Bodhi wisdom of the Buddha, and ultimately achieve liberation. If already on the path, may all beings, be able to accomplish the Buddha's path, and have no other practice to do. When walking on the road, may all beings, be able to walk in the pure Dharma realm, with no obstacles in their hearts. When seeing a high road, may all beings, be able to ascend to the supreme path of Bodhi, and transcend the three realms of desire, form, and formlessness. When seeing a low road, may all beings, be able to be humble and gentle, and delve into the profound teachings of the Buddha. If seeing a dangerous road, may all beings, be able to abandon evil paths, and eliminate wrong views. If seeing a straight road, may all beings, be able to obtain a righteous mind, with no crookedness in body, speech, or mind. When seeing dust rising on the road, may all beings, be able to forever be free from the defilements of the world, and ultimately reach a state of purity. When seeing no dust on the road, may all beings, be able to be imbued with great compassion, and have their hearts become gentle and tender. When seeing deep pits and ravines, may all beings, be able to move towards the realm of the righteous Dharma, and eliminate all calamities. When seeing a place of litigation, may all beings, be able to proclaim the profound Dharma, and have everything be in harmony. If seeing a large
樹， 當愿眾生， 離我諍心， 無有忿恨。 若見叢林， 當愿眾生， 一切敬禮， 天人師仰。 若見高山， 當愿眾生， 得無上善， 莫能見頂。 若見刺棘， 當愿眾生， 拔三毒刺， 無賊害心。 見樹茂葉， 當愿眾生， 以道自蔭， 入禪三昧。 見樹好華， 當愿眾生， 開凈如華， 相好滿具。 見樹豐果， 當愿眾生， 起道樹行， 成無上果。 見諸流水， 當愿眾生， 得正法流， 入佛智海。 若見陂水， 當愿眾生， 悉得諸佛， 不壞正法。 若見浴池， 當愿眾生， 入佛海智， 問答無窮。 見人汲井， 當愿眾生， 得如來辯， 不可窮盡。 若見泉水， 當愿眾生， 善根無盡， 境界無上。 見山澗水， 當愿眾生， 洗濯塵垢， 意解清凈。 若見橋樑， 當愿眾生， 興造法橋， 度人不休。 見修園圃， 當愿眾生， 𦓷除穢惡， 不生欲根。 見無憂林， 當愿眾生， 心得歡喜， 永除憂惱。 見好園池， 當愿眾生， 勤修眾善， 具足菩提。 見嚴飾人， 當愿眾生， 三十二相， 而自莊嚴。
【現代漢語翻譯】 現代漢語譯本 樹木，愿一切眾生，遠離與我爭鬥的心，沒有忿恨。 如果看到叢林，愿一切眾生，都敬禮，成為天人所敬仰的導師。 如果看到高山，愿一切眾生，獲得無上的善，沒有人能看到頂峰。 如果看到荊棘，愿一切眾生，拔除貪嗔癡三毒的刺，沒有賊害之心。 看到樹木枝葉茂盛，愿一切眾生，以佛法自我庇廕，進入禪定三昧（專注的境界）。 看到樹木開出美好的花朵，愿一切眾生，開啟清凈如花朵般的智慧，具足美好的相貌。 看到樹木結出豐碩的果實，愿一切眾生，發起菩提樹般的修行，成就無上的果位。 看到各種流水，愿一切眾生，得到正法的流動，進入佛陀智慧的海洋。 如果看到池塘，愿一切眾生，都能得到諸佛不壞的真理。 如果看到浴池，愿一切眾生，進入佛陀智慧的海洋，問答辯論無窮無盡。 看到人們從井中汲水，愿一切眾生，得到如來（佛陀）的辯才，不可窮盡。 如果看到泉水，愿一切眾生，善根無盡，境界無上。 看到山澗流水，愿一切眾生，洗滌塵垢，心意解脫清凈。 如果看到橋樑，愿一切眾生，興建佛法的橋樑，不停地度化眾生。 看到修剪過的園圃，愿一切眾生，清除污穢邪惡，不生起慾望的根源。 看到無憂樹林，愿一切眾生，內心感到歡喜，永遠消除憂愁煩惱。 看到美好的園林池塘，愿一切眾生，勤奮修行各種善行，具足菩提（覺悟）。 看到裝飾華麗的人，愿一切眾生，以三十二相（佛陀的特徵）來莊嚴自己。
【English Translation】 English version Trees, may all beings, be free from the mind of contention with me, and have no resentment. If seeing a forest, may all beings, pay homage, and be revered as teachers by gods and humans. If seeing a high mountain, may all beings, attain supreme goodness, with no one able to see the summit. If seeing thorns, may all beings, pull out the thorns of the three poisons (greed, hatred, and ignorance), and have no intention to harm. Seeing trees with lush leaves, may all beings, take shelter in the Dharma, and enter into meditative samadhi (a state of deep concentration). Seeing trees with beautiful flowers, may all beings, open up pure wisdom like flowers, and be fully endowed with auspicious marks. Seeing trees with abundant fruits, may all beings, initiate the practice of the Bodhi tree, and achieve the supreme fruition. Seeing various flowing waters, may all beings, obtain the flow of the true Dharma, and enter the ocean of Buddha's wisdom. If seeing a pond, may all beings, all attain the indestructible truth of all Buddhas. If seeing a bathing pool, may all beings, enter the ocean of Buddha's wisdom, with endless questions and answers. Seeing people drawing water from a well, may all beings, obtain the eloquence of the Tathagata (Buddha), which is inexhaustible. If seeing a spring, may all beings, have endless roots of goodness, and a supreme realm. Seeing mountain stream water, may all beings, wash away the dust and defilements, and have their minds liberated and purified. If seeing a bridge, may all beings, build bridges of the Dharma, and tirelessly liberate beings. Seeing a cultivated garden, may all beings, remove filth and evil, and not give rise to the roots of desire. Seeing a worry-free grove, may all beings, feel joy in their hearts, and forever eliminate worries and afflictions. Seeing beautiful gardens and ponds, may all beings, diligently cultivate all good deeds, and be fully endowed with Bodhi (enlightenment). Seeing people adorned with ornaments, may all beings, adorn themselves with the thirty-two marks (of a Buddha).
見素服人， 當愿眾生， 究竟得到， 頭陀彼岸。 見志樂人， 當愿眾生， 清凈法樂， 以道自娛。 見愁憂人， 當愿眾生， 于有為法， 心生厭離。 見歡樂人， 當愿眾生， 得無上樂， 憺怕無患。 見苦惱人， 當愿眾生， 滅除眾苦， 得佛智慧。 見強健人， 當愿眾生， 得金剛身， 無有衰耄。 見疾病人， 當愿眾生， 知身空寂， 解脫眾苦。 見端正人， 當愿眾生， 歡喜恭敬， 諸佛菩薩。 見醜陋人， 當愿眾生， 遠離鄙惡， 以善自嚴。 見報恩人， 當愿眾生， 常念諸佛， 菩薩恩德。 見背恩人， 當愿眾生， 常見賢聖， 不作眾惡。 若見沙門， 當愿眾生， 寂靜調伏， 究竟無餘。 見婆羅門， 當愿眾生， 得真清凈， 離一切惡。 若見仙人， 當愿眾生， 向正真道， 究竟解脫。 見苦行人， 當愿眾生， 堅固精勤， 不退佛道。 見著甲冑， 當愿眾生， 誓服法鎧， 得無師法。 見無鎧仗， 當愿眾生， 遠離眾惡， 親近善法。 見論議人， 當愿眾生， 得無上辯， 摧伏
【現代漢語翻譯】 現代漢語譯本 見到穿著樸素的人，應當發願希望眾生，最終都能達到頭陀（苦行）的彼岸。 見到有志向和快樂的人，應當發願希望眾生，能夠享受清凈的佛法之樂，以佛道自娛自樂。 見到憂愁的人，應當發願希望眾生，對於有為法（因緣和合的事物）心生厭離。 見到快樂的人，應當發願希望眾生，得到無上的快樂，安詳平靜沒有憂患。 見到痛苦煩惱的人，應當發願希望眾生，滅除一切痛苦，獲得佛的智慧。 見到強壯健康的人，應當發願希望眾生，得到金剛不壞之身，沒有衰老。 見到生病的人，應當發願希望眾生，明白身體是空寂的，從而解脫一切痛苦。 見到容貌端正的人，應當發願希望眾生，歡喜恭敬諸佛菩薩。 見到醜陋的人，應當發願希望眾生，遠離卑鄙醜惡，用善行來莊嚴自身。 見到報恩的人，應當發願希望眾生，常常憶念諸佛菩薩的恩德。 見到背恩的人，應當發願希望眾生，常常見到賢聖，不做各種惡事。 如果見到沙門（出家修道的人），應當發願希望眾生，寂靜調伏，最終達到無餘涅槃。 見到婆羅門（古印度祭司），應當發願希望眾生，得到真正的清凈，遠離一切惡行。 如果見到仙人（修行者），應當發願希望眾生，走向正真之道，最終解脫。 見到苦行的人，應當發願希望眾生，堅定精進，不退轉于佛道。 見到穿著鎧甲的人，應當發願希望眾生，發誓穿上佛法的鎧甲，得到無師自通的智慧。 見到沒有鎧甲兵器的人，應當發願希望眾生，遠離各種惡行，親近善法。 見到辯論的人，應當發願希望眾生，得到無上的辯才，摧伏
【English Translation】 English version Seeing people in simple clothing, one should vow that all beings may ultimately reach the other shore of dhuta (ascetic practices). Seeing people with aspiration and joy, one should vow that all beings may enjoy the pure joy of the Dharma, and find delight in the path. Seeing people who are sorrowful, one should vow that all beings may develop a sense of detachment from conditioned phenomena (things arising from causes and conditions). Seeing people who are joyful, one should vow that all beings may attain supreme joy, peaceful and free from worries. Seeing people who are suffering, one should vow that all beings may extinguish all suffering and attain the wisdom of the Buddha. Seeing people who are strong and healthy, one should vow that all beings may attain a diamond-like body, free from decay and old age. Seeing people who are sick, one should vow that all beings may understand the emptiness of the body and be liberated from all suffering. Seeing people with beautiful appearances, one should vow that all beings may joyfully respect all Buddhas and Bodhisattvas. Seeing people who are ugly, one should vow that all beings may be free from baseness and ugliness, and adorn themselves with good deeds. Seeing people who are grateful, one should vow that all beings may always remember the kindness of all Buddhas and Bodhisattvas. Seeing people who are ungrateful, one should vow that all beings may always see the wise and noble, and not commit any evil deeds. If seeing a shramana (a renunciate), one should vow that all beings may be peaceful and subdued, and ultimately attain complete nirvana. Seeing a Brahmin (an ancient Indian priest), one should vow that all beings may attain true purity and be free from all evil. If seeing a hermit (a practitioner), one should vow that all beings may turn towards the true path and ultimately attain liberation. Seeing people practicing asceticism, one should vow that all beings may be firm and diligent, and not retreat from the path of the Buddha. Seeing people wearing armor, one should vow that all beings may vow to wear the armor of the Dharma and attain wisdom without a teacher. Seeing people without armor or weapons, one should vow that all beings may be free from all evil deeds and draw near to good. Seeing people engaged in debate, one should vow that all beings may attain supreme eloquence and subdue
外道。 見正命人， 當愿眾生， 得清凈命， 威儀不異。 若見帝王， 當愿眾生， 逮得法王， 轉無礙輪。 見帝王子， 當愿眾生， 履佛子行， 化生法中。 若見長者， 當愿眾生， 永離愛慾， 深解佛法。 若見大臣， 當愿眾生， 常得正念， 修行眾善。 若見城郭， 當愿眾生， 得金剛身， 心不可沮。 若見王都， 當愿眾生， 明達遠照， 功德自在。 若見妙色， 當愿眾生， 得上妙色， 天人讚嘆。 入里乞食， 當愿眾生， 入深法界， 心無障礙。 到人門戶， 當愿眾生， 入總持門， 見諸佛法。 入人堂室， 當愿眾生， 入一佛乘， 明達三世。 遇難持戒， 當愿眾生， 不捨眾善， 永度彼岸。 見舍戒人， 當愿眾生， 超出眾難， 度三惡道。 若見空缽， 當愿眾生， 其心清凈， 空無煩惱。 若見滿缽， 當愿眾生， 具足成滿， 一切善法。 若得食時， 當愿眾生， 為法供養， 志在佛道。 若不得食， 當愿眾生， 遠離一切， 諸不善行。 見慚愧人， 當愿眾生， 慚愧正行，
【現代漢語翻譯】 現代漢語譯本 如果看到行為端正的人，應當發願希望眾生，都能獲得清凈的生命，行為舉止莊重合宜。 如果看到帝王，應當發願希望眾生，都能證得法王（佛陀）的果位，轉動無礙的法輪。 如果看到帝王的王子，應當發願希望眾生，都能實踐佛子的行為，在佛法中化生。 如果看到長者，應當發願希望眾生，永遠脫離愛慾的束縛，深刻理解佛法。 如果看到大臣，應當發願希望眾生，常常保持正念，修行各種善行。 如果看到城郭，應當發願希望眾生，都能獲得金剛般的身軀，內心堅不可摧。 如果看到王都，應當發願希望眾生，都能明智通達，目光遠大，功德自在。 如果看到美好的事物，應當發願希望眾生，都能獲得最美好的色身，受到天人的讚歎。 進入村落乞食時，應當發願希望眾生，都能進入深奧的法界，內心沒有障礙。 到達別人家門口時，應當發願希望眾生，都能進入總持之門（陀羅尼），見到諸佛的教法。 進入別人堂室時，應當發願希望眾生，都能進入一佛乘，明瞭通達過去、現在、未來三世。 遇到難以持戒的情況時，應當發願希望眾生，都不捨棄各種善行，永遠度過生死苦海到達彼岸。 看到捨棄戒律的人，應當發願希望眾生，都能超越各種苦難，度脫三惡道。 如果看到空缽，應當發願希望眾生，內心清凈，沒有煩惱。 如果看到滿缽，應當發願希望眾生，都能具足圓滿一切善法。 如果得到食物時，應當發願希望眾生，爲了佛法而供養，志向在於佛道。 如果沒有得到食物，應當發願希望眾生，遠離一切不善的行為。 看到有慚愧心的人，應當發願希望眾生，以慚愧心修正自己的行為。
【English Translation】 English version When seeing a person of right livelihood, one should vow that all beings may obtain a pure life, with dignified and consistent conduct. When seeing an emperor, one should vow that all beings may attain the Dharma King (Buddha) position, and turn the unobstructed Dharma wheel. When seeing an emperor's prince, one should vow that all beings may practice the conduct of a Buddha's child, and be born within the Dharma. When seeing an elder, one should vow that all beings may forever be free from the bondage of desire, and deeply understand the Buddha's teachings. When seeing a minister, one should vow that all beings may always maintain right mindfulness, and cultivate all good deeds. When seeing a city wall, one should vow that all beings may obtain a vajra-like body, with an indestructible mind. When seeing a capital city, one should vow that all beings may be wise and insightful, with far-reaching vision, and have free and effortless merit. When seeing beautiful things, one should vow that all beings may obtain the most beautiful form, praised by gods and humans. When entering a village to beg for food, one should vow that all beings may enter the profound Dharma realm, with no obstacles in their minds. When arriving at someone's door, one should vow that all beings may enter the gate of total retention (Dharani), and see the teachings of all Buddhas. When entering someone's hall, one should vow that all beings may enter the One Buddha Vehicle, and clearly understand the three times: past, present, and future. When encountering difficulties in upholding precepts, one should vow that all beings may not abandon any good deeds, and forever cross the sea of suffering to reach the other shore. When seeing someone who has abandoned precepts, one should vow that all beings may transcend all difficulties, and be liberated from the three evil realms. When seeing an empty bowl, one should vow that all beings may have a pure mind, free from afflictions. When seeing a full bowl, one should vow that all beings may be complete and fulfilled with all good dharmas. When receiving food, one should vow that all beings may make offerings for the sake of the Dharma, with their aspiration set on the path of Buddhahood. When not receiving food, one should vow that all beings may be far away from all unwholesome actions. When seeing a person with a sense of shame, one should vow that all beings may correct their actions with a sense of shame.
調伏諸根。 見無慚愧， 當愿眾生， 離無慚愧， 普行大慈。 得香美食， 當愿眾生， 知節少欲， 情無所著。 得不美食， 當愿眾生， 具足成滿， 無愿三昧。 得柔軟食， 當愿眾生， 大悲所熏， 心意柔軟。 得粗歰食， 當愿眾生， 永得遠離， 世間愛味。 若嚥食時， 當愿眾生， 禪悅為食， 法喜充滿。 所食雜味， 當愿眾生， 得佛上味， 化成甘露。 飯食已訖， 當愿眾生， 德行充盈， 成十種力。 若說法時， 當愿眾生， 得無盡辯， 深達佛法。 退坐出堂， 當愿眾生， 深入佛智， 永出三界。 若入水時， 當愿眾生， 深入佛道， 等達三世。 澡浴身體， 當愿眾生， 身心無垢， 光明無量。 盛暑炎熾， 當愿眾生， 離煩惱熱， 得清涼定。 隆寒冰結， 當愿眾生， 究竟解脫， 無上清涼。 諷誦經典， 當愿眾生， 得總持門， 攝一切法。 若見如來， 當愿眾生， 悉得佛眼， 見諸最勝。 諦觀如來， 當愿眾生， 悉睹十方， 端正如佛。 見佛塔廟， 當愿眾生， 尊
【現代漢語翻譯】 現代漢語譯本 調伏自己的感官（諸根）。看到有人不知羞恥，應當發願讓眾生，遠離不知羞恥，普遍實行偉大的慈悲。 得到美味的食物，應當發願讓眾生，知道節制，減少慾望，情感上沒有任何執著。 得到不美味的食物，應當發願讓眾生，具足成就圓滿，進入無愿三昧（一種禪定狀態）。 得到柔軟的食物，應當發願讓眾生，被大悲心所薰陶，心意變得柔軟。 得到粗糙澀口的食物，應當發願讓眾生，永遠遠離世間對味道的貪愛。 當吞嚥食物時，應當發願讓眾生，以禪定的喜悅為食，充滿佛法的喜悅。 所吃的食物味道混雜，應當發願讓眾生，得到佛陀的至上美味，化為甘露。 飯食完畢，應當發願讓眾生，德行充滿，成就佛陀的十種力量。 當說法時，應當發願讓眾生，得到無盡的辯才，深刻理解佛法。 退下座位走出殿堂，應當發願讓眾生，深入佛陀的智慧，永遠超出欲界、色界、無色界（三界）。 當進入水中時，應當發願讓眾生，深入佛道，平等通達過去、現在、未來（三世）。 洗浴身體時，應當發願讓眾生，身心沒有污垢，光明無量。 盛夏酷熱時，應當發願讓眾生，遠離煩惱的熾熱，得到清涼的禪定。 寒冬冰凍時，應當發願讓眾生，最終解脫，得到無上的清涼。 諷誦經典時，應當發願讓眾生，得到總持法門（能記住並理解一切佛法），攝持一切法。 如果見到如來（佛陀），應當發願讓眾生，都得到佛眼（能見一切真理的智慧），見到一切最殊勝的境界。 仔細觀察如來，應當發願讓眾生，都能看到十方世界，端正莊嚴如同佛陀。 見到佛塔廟宇，應當發願讓眾生，尊敬佛法僧三寶。
【English Translation】 English version Subduing the senses (the six roots). Seeing those who are shameless, one should vow that all beings may be free from shamelessness and universally practice great compassion. Upon receiving delicious food, one should vow that all beings may know moderation, have few desires, and have no attachment to emotions. Upon receiving unappetizing food, one should vow that all beings may be fully accomplished and enter the Samadhi of No-Wish (a state of meditative absorption). Upon receiving soft food, one should vow that all beings may be imbued with great compassion, and their minds become gentle. Upon receiving coarse and rough food, one should vow that all beings may forever be free from worldly craving for flavors. When swallowing food, one should vow that all beings may take the joy of meditation as food and be filled with the joy of Dharma. When the food consumed is of mixed flavors, one should vow that all beings may obtain the supreme flavor of the Buddha, transforming it into nectar. After finishing the meal, one should vow that all beings may be filled with virtue and accomplish the ten powers of the Buddha. When expounding the Dharma, one should vow that all beings may obtain inexhaustible eloquence and deeply understand the Buddha's teachings. Retreating from the seat and leaving the hall, one should vow that all beings may deeply enter the wisdom of the Buddha and forever transcend the three realms (desire realm, form realm, formless realm). When entering the water, one should vow that all beings may deeply enter the path of the Buddha and equally understand the three periods of time (past, present, future). When bathing the body, one should vow that all beings may have bodies and minds free from defilement and possess immeasurable light. During the intense heat of summer, one should vow that all beings may be free from the heat of afflictions and attain the coolness of meditative concentration. During the freezing cold of winter, one should vow that all beings may ultimately be liberated and attain supreme coolness. When reciting scriptures, one should vow that all beings may obtain the Dharani gate (the ability to remember and understand all teachings) and encompass all Dharmas. If one sees the Tathagata (Buddha), one should vow that all beings may obtain the Buddha's eye (the wisdom to see all truths) and see all the most supreme realms. Carefully observing the Tathagata, one should vow that all beings may see the ten directions, upright and dignified like the Buddha. Upon seeing a pagoda or temple, one should vow that all beings may respect the Three Jewels (Buddha, Dharma, Sangha).
重如塔， 受天人敬。 敬心觀塔， 當愿眾生， 尊重如佛， 天人宗仰。 頂禮佛塔， 當愿眾生， 得道如佛， 無能見頂。 右繞塔廟， 當愿眾生， 履行正路， 究暢道意。 繞塔三匝， 當愿眾生， 得一向意， 勤求佛道。 讚詠如來， 當愿眾生， 度功德岸， 嘆無窮盡。 贊佛相好， 當愿眾生， 光明神德， 如佛法身。 若洗足時， 當愿眾生， 得四神足， 究竟解脫。 昏夜寢息， 當愿眾生， 休息諸行， 心凈無穢。 晨朝覺悟， 當愿眾生， 一切智覺， 不捨十方。
「佛子！是為菩薩身、口、意業能得一切勝妙功德，諸天、魔、梵、沙門、婆羅門、人及非人、聲聞、緣覺所不能動。」◎◎
大方廣佛華嚴經賢首菩薩品第八之一
爾時，文殊師利以偈問了達深義凈德賢首菩薩曰：
「佛子我已說， 菩薩清凈行， 一切諸世尊， 咸共所讚歎。 又諸大士眾， 甚深微妙行， 功德廣大義， 仁者應演說。」 賢首菩薩答： 「佛子善諦聽， 菩薩諸功德， 無量無有邊， 我當隨力說， 菩薩少功德， 我之所演暢， 如海一微渧。
【現代漢語翻譯】 現代漢語譯本 如同高塔般莊嚴，受天人敬仰。 以恭敬心觀瞻佛塔，愿一切眾生，都能如佛一般受人尊重，為天人所宗仰。 頂禮佛塔，愿一切眾生，都能如佛一般得道，達到無人能見其頂的境界。 右繞佛塔，愿一切眾生，都能行走在正道上，徹底領悟佛法的真諦。 繞塔三圈，愿一切眾生，都能一心向佛，精勤追求佛道。 讚美如來，愿一切眾生，都能渡過功德的彼岸，達到無盡的境界。 讚歎佛的相好，愿一切眾生，都能擁有如佛法身般的光明神聖的功德。 當洗足時，愿一切眾生，都能獲得四種神通，最終得到解脫。 在昏暗的夜晚安眠休息時，愿一切眾生，都能停止一切行為，內心清凈沒有污穢。 在清晨覺醒時，愿一切眾生，都能獲得一切智慧的覺悟，不捨棄十方眾生。
『佛子！這就是菩薩的身、口、意三業所能獲得的一切殊勝功德，是諸天、魔、梵天、沙門、婆羅門、人以及非人、聲聞、緣覺都無法動搖的。』
《大方廣佛華嚴經·賢首菩薩品第八之一》
這時，文殊師利菩薩以偈頌向通達深奧義理、具有清凈功德的賢首菩薩問道：
『佛子，我已經說了菩薩清凈的修行，一切諸佛世尊，都共同讚歎。 還有諸位大菩薩，他們甚深微妙的修行，功德廣大無邊的意義，希望您能為我們演說。』 賢首菩薩回答說：『佛子，請仔細聽，菩薩的各種功德，無量無邊，我將盡力解說，菩薩的少許功德，我所闡述的，就像大海中的一滴水一樣。』
【English Translation】 English version As majestic as a pagoda, revered by gods and humans. Gazing at the pagoda with reverence, may all beings be respected like the Buddha, and be the object of veneration for gods and humans. Prostrating before the pagoda, may all beings attain enlightenment like the Buddha, reaching a state where none can see the summit. Circumambulating the pagoda clockwise, may all beings walk on the righteous path, and thoroughly understand the meaning of the Dharma. Circumambulating the pagoda three times, may all beings have a single-minded devotion, and diligently seek the path of Buddhahood. Praising the Tathagata, may all beings cross the shore of merit, and reach the boundless realm. Extolling the Buddha's marks and characteristics, may all beings possess the bright and divine merits like the Buddha's Dharma body. When washing the feet, may all beings obtain the four supernatural powers, and ultimately achieve liberation. When resting in the dark of night, may all beings cease all actions, and have a pure and undefiled mind. When awakening in the morning, may all beings attain the awakening of all wisdom, and not abandon beings in the ten directions.
'Oh son of Buddha! These are the supreme merits that the body, speech, and mind of a Bodhisattva can attain, which cannot be moved by gods, demons, Brahma, ascetics, Brahmins, humans, non-humans, Sravakas, or Pratyekabuddhas.'
The Great Extensive Buddha Flower Adornment Sutra, Chapter Eight, Part One, on the Virtuous Leader Bodhisattva
At that time, Manjushri Bodhisattva asked the Virtuous Leader Bodhisattva, who had understood the profound meaning and possessed pure virtue, with a verse:
'Oh son of Buddha, I have already spoken of the pure practices of the Bodhisattvas, which are praised by all the Buddhas and World Honored Ones. Also, the profound and subtle practices of the great Bodhisattvas, and the meaning of their vast and boundless merits, I hope you will expound for us.' The Virtuous Leader Bodhisattva replied: 'Oh son of Buddha, please listen carefully, the various merits of the Bodhisattvas are immeasurable and boundless, I will explain to the best of my ability, the few merits of the Bodhisattvas that I expound are like a single drop of water in the ocean.'
菩薩于生死， 最初發心時， 一向求菩提， 堅固不可動。 彼一念功德， 深廣無邊際， 如來分別說， 窮劫猶不盡。 何況于無量， 無數無邊劫， 具足修諸度， 諸地功德行。 十方世界中， 一切諸如來， 說彼功德云， 亦不能究竟。 今我說菩薩， 功德中少分， 如鳥履虛空， 如地一微塵， 非是無所因， 又亦非無緣， 菩薩初發意， 直心大功德。 于佛及法僧， 深起清凈信， 信敬三寶故， 能發菩提心。 不求五欲樂， 寶貨諸財利， 亦不求自安， 希望世名聞， 滅除眾生苦， 令盡無有餘， 誓度斯等類， 菩薩初發心。 常欲令眾生， 離苦永安樂， 嚴凈一切剎， 供養無量佛， 樂立佛正法， 欲得無上道， 凈修一切智， 菩薩初發心。
「深心凈信不可壞， 恭敬供養一切佛， 尊重正法及聖僧， 信敬三寶故發心。 深信諸佛及正法， 亦信菩薩所行道， 正心信向佛菩提， 菩薩因是初發心。 信為道元功德母， 增長一切諸善法， 除滅一切諸疑惑， 示現開發無上道。 凈信離垢心堅固， 滅除憍慢恭敬本， 信是寶藏第一
【現代漢語翻譯】 現代漢語譯本 菩薩在生死輪迴中，最初發起菩提心的時候， 一心一意追求菩提（覺悟），堅定不移。 他那一念的功德，深廣無邊際， 即使如來佛祖分別解說，窮盡無數劫也說不完。 何況在無量無數無邊的劫數中， 圓滿修習各種波羅蜜（度，到達彼岸的方法），以及諸地的功德修行。 十方世界中，一切諸佛如來， 述說菩薩的功德，也無法究竟。 現在我所說的菩薩功德，只是其中極少的一部分， 如同鳥在虛空中飛翔，如同大地上一粒微塵， 並非沒有原因，也並非沒有緣由， 菩薩最初發心，那顆正直的心具有大功德。 對於佛、法、僧三寶， 深深生起清凈的信心， 因為信敬三寶的緣故，才能發起菩提心。 不追求五欲的快樂，不貪圖寶物、貨物和各種財利， 也不追求自身的安逸，不希望世間的名聲和讚譽， 要滅除眾生的痛苦，使之完全沒有剩餘， 發誓要度脫這些眾生，這就是菩薩最初的發心。 常常希望眾生，永遠脫離痛苦，得到安樂， 莊嚴清凈一切佛剎（佛的國土），供養無量諸佛， 樂於建立佛的正法，想要得到無上的道， 清凈地修習一切智慧，這就是菩薩最初的發心。 『深沉的信心清凈而不可動搖，恭敬供養一切諸佛， 尊重正法以及聖僧，因為信敬三寶的緣故而發心。 深信諸佛以及正法，也相信菩薩所修行的道路， 以正直的心信向佛的菩提，菩薩因此而最初發心。 信心是道的根本，是功德的母親，增長一切善法， 消除一切疑惑，顯示開發無上的道。 清凈的信心沒有污垢，心意堅定，滅除驕慢，是恭敬的根本， 信心是寶藏，是第一』
【English Translation】 English version When a Bodhisattva first generates the aspiration for enlightenment in the cycle of birth and death, They single-mindedly seek Bodhi (enlightenment), with unwavering resolve. The merit of that single thought is profound and boundless, Even if the Tathagata (Buddha) were to explain it in detail, it would not be exhausted even after countless eons. How much more so in immeasurable, countless, and boundless eons, When they fully cultivate all the Paramitas (perfections, ways to reach the other shore) and the meritorious practices of the various Bhumis (stages). In the ten directions of the world, all the Tathagatas, Speaking of the Bodhisattva's merits, cannot fully describe them. Now, what I speak of the Bodhisattva's merits is only a small fraction, Like a bird flying in the sky, like a single dust particle on the earth, It is not without cause, nor is it without reason, The Bodhisattva's initial aspiration, that upright mind, has great merit. Towards the Buddha, Dharma (teachings), and Sangha (community), They deeply generate pure faith, Because of their faith and reverence for the Three Jewels, they are able to generate the Bodhi mind. They do not seek the pleasures of the five desires, nor do they covet treasures, goods, or various riches, Nor do they seek their own comfort, nor do they hope for worldly fame and praise, They want to extinguish the suffering of all beings, so that none remains, They vow to liberate these beings, this is the Bodhisattva's initial aspiration. They always wish for all beings to be free from suffering and to attain lasting happiness, To adorn and purify all Buddha-ksetras (Buddha lands), to make offerings to immeasurable Buddhas, To be happy to establish the Buddha's true Dharma, to desire to attain the unsurpassed path, To purely cultivate all wisdom, this is the Bodhisattva's initial aspiration. 'Deep faith is pure and unbreakable, respectfully making offerings to all Buddhas, Respecting the true Dharma and the Sangha, because of faith and reverence for the Three Jewels, they generate the aspiration. Deeply believing in the Buddhas and the true Dharma, also believing in the path that Bodhisattvas practice, With an upright mind, believing in the Bodhi of the Buddha, the Bodhisattva thus initially generates the aspiration. Faith is the root of the path, the mother of merit, increasing all good dharmas, Eliminating all doubts, revealing and developing the unsurpassed path. Pure faith is without defilement, the mind is firm, eliminating arrogance, it is the root of respect, Faith is a treasure, it is the first.'
法， 為清凈手受眾行。 信能捨離諸染著， 信解微妙甚深法， 信能轉勝成眾善， 究竟必至如來處。 清凈明利諸善根， 信力堅固不可壞， 信永除滅一切惡， 信能逮得無師寶， 信於法門無障礙， 舍離八難得無難， 信能超出眾魔境， 示現無上解脫道。 一切功德不壞種， 出生無上菩提樹， 長養最勝智慧門， 信能示現一切佛， 是故演說次第行， 信樂最勝甚難得。 譬如靈瑞優曇華， 亦如隨意妙寶珠， 若信恭敬一切佛， 則持凈戒順正教。 若持凈戒順正教， 諸佛賢聖所讚歎， 戒是無上菩提本， 應當具足持凈戒。 若能具足持凈戒， 一切如來所讚歎， 若信恭敬一切佛， 則能奇特供最勝。 若能奇特供最勝， 彼信佛心難思議， 若信如來正真法， 則常樂聞無厭足。 若樂聞法無厭足， 欣悟不可思議法， 若信恭敬清凈僧， 則信堅固不可壞。 若信堅固不可壞， 彼人信力不可動， 若信堅固不可動， 諸根明利悉清凈。 若根明利悉清凈， 則離一切惡知識， 若能遠離惡知識， 則能親近善知識。 若能親近善知識， 則修無量諸功德， 若能廣修諸功
【現代漢語翻譯】 現代漢語譯本 法，是清凈的手用來接受各種修行。 信心能夠捨棄一切染著，信心能夠理解微妙深奧的佛法。 信心能夠轉變為殊勝，成就各種善行，最終必定到達如來（Tathagata）的境界。 清凈明亮的各種善根，信心的力量堅固不可摧毀。 信心能夠永遠消除一切惡行，信心能夠獲得無師自通的珍寶。 信心對於佛法之門沒有障礙，舍離八難（八種難以修行佛法的障礙）而得到無難。 信心能夠超越一切魔境，展現無上的解脫之道。 一切功德是不壞的種子，能夠生長出無上的菩提樹（Bodhi tree）。 能夠增長最殊勝的智慧之門，信心能夠展現一切佛陀（Buddha）。 因此演說次第修行，信樂是最殊勝且難以得到的。 譬如靈瑞的優曇花（Udumbara flower），也像如意的妙寶珠。 如果信心恭敬一切佛，就能持守清凈的戒律，順從正教。 如果持守清凈的戒律，順從正教，就會被諸佛和賢聖所讚歎。 戒律是無上菩提的根本，應當具足持守清凈的戒律。 如果能夠具足持守清凈的戒律，就會被一切如來所讚歎。 如果信心恭敬一切佛，就能奇特地獲得最殊勝的成就。 如果能夠奇特地獲得最殊勝的成就，那麼他信佛的心是難以思議的。 如果相信如來真實不虛的佛法，就會常常樂於聽聞而沒有厭足。 如果樂於聽聞佛法而沒有厭足，就會欣然領悟不可思議的佛法。 如果信心恭敬清凈的僧伽（Sangha），那麼信心就會堅固不可摧毀。 如果信心堅固不可摧毀，那麼這個人的信力就不可動搖。 如果信心堅固不可動搖，那麼諸根（眼、耳、鼻、舌、身、意）就會明利而清凈。 如果諸根明利而清凈，就會遠離一切惡知識（不良的引導者）。 如果能夠遠離惡知識，就能親近善知識（良好的引導者）。 如果能夠親近善知識，就能修習無量的各種功德。 如果能夠廣泛修習各種功德
【English Translation】 English version The Dharma is the pure hand that receives all practices. Faith can abandon all attachments, and faith can understand the subtle and profound Dharma. Faith can transform into the supreme, accomplish all good deeds, and ultimately reach the realm of the Tathagata (Buddha). The pure and bright roots of goodness, the power of faith is firm and indestructible. Faith can forever eliminate all evil, and faith can obtain the treasure of self-realization without a teacher. Faith has no obstacles to the gate of Dharma, and by abandoning the eight difficulties (eight obstacles to practicing the Dharma), one attains no difficulty. Faith can transcend all demonic realms and reveal the supreme path of liberation. All merits are indestructible seeds that can grow into the supreme Bodhi tree (tree of enlightenment). It can increase the most supreme gate of wisdom, and faith can reveal all Buddhas. Therefore, the sequential practice is explained, and faith and joy are the most supreme and difficult to obtain. It is like the auspicious Udumbara flower, and also like the wish-fulfilling precious jewel. If one has faith and reverence for all Buddhas, then one can uphold pure precepts and follow the right teachings. If one upholds pure precepts and follows the right teachings, one will be praised by all Buddhas and sages. Precepts are the root of supreme Bodhi, and one should fully uphold pure precepts. If one can fully uphold pure precepts, one will be praised by all Tathagatas. If one has faith and reverence for all Buddhas, one can miraculously achieve the most supreme. If one can miraculously achieve the most supreme, then one's faith in the Buddha's mind is inconceivable. If one believes in the true and genuine Dharma of the Tathagata, one will always be happy to hear it without satiety. If one is happy to hear the Dharma without satiety, one will gladly realize the inconceivable Dharma. If one has faith and reverence for the pure Sangha (community of monks), then one's faith will be firm and indestructible. If one's faith is firm and indestructible, then that person's power of faith cannot be shaken. If one's faith is firm and unshakable, then the six senses (eyes, ears, nose, tongue, body, and mind) will be bright and pure. If the six senses are bright and pure, one will be separated from all evil teachers (bad guides). If one can be separated from evil teachers, one can be close to good teachers (good guides). If one can be close to good teachers, one can cultivate immeasurable merits. If one can extensively cultivate all merits
德， 則能善解諸因果。 若能善解諸因果， 則成殊勝妙解脫， 若成殊勝妙解脫， 則為一切佛所護。 若為一切佛所護， 則生無上菩提心， 若生無上菩提心， 則能勤修佛功德。 若能勤修佛功德， 則能得生諸佛家， 若能得生諸佛家， 則于諸法無所著。 若於諸法無所著， 則得深心妙清凈， 若得深心妙清凈， 則得殊勝無上心。 若得無上殊勝心， 則修一切波羅蜜， 若修一切波羅蜜， 則能具足摩訶衍。 若能具足摩訶衍， 則法供養一切佛， 若法供養一切佛， 則唸佛定不可壞。 若唸佛定不可壞， 則常睹見十方佛， 若常睹見十方佛， 則知如來常安住。 若知如來常安住， 則于其人法永存， 若於其人法永存， 則得辯才無窮盡。 若得辯才無窮盡， 則能演說無量法， 若能演說無量法， 則能度脫一切眾。 若能度脫一切眾， 則得大悲心堅固， 若得大悲心堅固， 則常喜樂甚深法。 若能喜樂甚深法， 則能捨離有為過， 若能捨離有為過， 則離我慢諸放逸。 若離我慢諸放逸， 則能兼利一切眾， 若能兼利一切眾， 則處生死無憂戚。 若處生死無憂
【現代漢語翻譯】 現代漢語譯本 有了德行，就能善於理解各種因果關係。 如果能善於理解各種因果關係，就能成就殊勝的解脫。 如果能成就殊勝的解脫，就會被一切佛所護佑。 如果被一切佛所護佑，就會生起無上的菩提心（覺悟之心）。 如果生起無上的菩提心，就能勤奮地修習佛的功德。 如果能勤奮地修習佛的功德，就能得生於諸佛之家。 如果能得生於諸佛之家，就能對一切法不執著。 如果對一切法不執著，就能獲得深妙清凈的心。 如果獲得深妙清凈的心，就能獲得殊勝無上的心。 如果獲得無上殊勝的心，就能修習一切波羅蜜（到達彼岸的方法）。 如果修習一切波羅蜜，就能具足摩訶衍（大乘佛法）。 如果能具足摩訶衍，就能以法供養一切佛。 如果以法供養一切佛，那麼唸佛的禪定就不可動搖。 如果唸佛的禪定不可動搖，就能常常見到十方諸佛。 如果常常見到十方諸佛，就能知道如來（佛的稱號）常住不滅。 如果知道如來常住不滅，那麼佛法就會在這個人身上永存。 如果佛法在這個人身上永存，就能獲得無窮無盡的辯才。 如果獲得無窮無盡的辯才，就能演說無量的佛法。 如果能演說無量的佛法，就能度脫一切眾生。 如果能度脫一切眾生，就能獲得堅固的大悲心。 如果獲得堅固的大悲心，就能常常喜樂於甚深的佛法。 如果能喜樂於甚深的佛法，就能捨離有為法的過失。 如果能捨離有為法的過失，就能遠離我慢和各種放逸。 如果遠離我慢和各種放逸，就能兼顧利益一切眾生。 如果能兼顧利益一切眾生，那麼即使身處生死輪迴也不會有憂愁和悲傷。
【English Translation】 English version With virtue, one can skillfully understand all causes and effects. If one can skillfully understand all causes and effects, one will achieve supreme liberation. If one achieves supreme liberation, one will be protected by all Buddhas. If one is protected by all Buddhas, one will generate the unsurpassed Bodhi mind (mind of enlightenment). If one generates the unsurpassed Bodhi mind, one will diligently cultivate the merits of the Buddha. If one can diligently cultivate the merits of the Buddha, one will be born into the family of all Buddhas. If one can be born into the family of all Buddhas, one will not be attached to any dharma (teachings). If one is not attached to any dharma, one will obtain a profound and pure mind. If one obtains a profound and pure mind, one will obtain a supreme and unsurpassed mind. If one obtains a supreme and unsurpassed mind, one will cultivate all Paramitas (perfections). If one cultivates all Paramitas, one will be complete in Mahayana (the Great Vehicle). If one can be complete in Mahayana, one will make offerings of the Dharma to all Buddhas. If one makes offerings of the Dharma to all Buddhas, then one's Samadhi (meditative concentration) on Buddha will be unbreakable. If one's Samadhi on Buddha is unbreakable, one will always see the Buddhas of the ten directions. If one always sees the Buddhas of the ten directions, one will know that the Tathagata (title of the Buddha) is eternally abiding. If one knows that the Tathagata is eternally abiding, then the Dharma will eternally abide in that person. If the Dharma eternally abides in that person, one will obtain inexhaustible eloquence. If one obtains inexhaustible eloquence, one will be able to expound immeasurable Dharma. If one can expound immeasurable Dharma, one will be able to liberate all sentient beings. If one can liberate all sentient beings, one will obtain a firm and great compassionate heart. If one obtains a firm and great compassionate heart, one will always rejoice in the profound Dharma. If one can rejoice in the profound Dharma, one will be able to abandon the faults of conditioned existence. If one can abandon the faults of conditioned existence, one will be free from arrogance and all forms of indulgence. If one is free from arrogance and all forms of indulgence, one will be able to benefit all sentient beings. If one can benefit all sentient beings, one will not have sorrow or grief even when in the cycle of birth and death.
戚， 則能精進無有上， 若能精進無有上， 則得一切諸神通。 若得一切諸神通， 則解一切眾生行， 若解一切眾生行， 則能成就諸眾生。 若能成就諸眾生， 則得成就眾生智， 若得成就眾生智， 則能具足四攝法。 若能具足四攝法， 則與眾生無量利， 若與眾生無量利， 則能具足方便慧。 若能具足方便慧， 則能安住無上道， 若能安住無上道， 則一切魔不能壞。 若一切魔不能壞， 則能超出四魔道， 若能超出四魔道， 則至堅固不動地。 若至堅固不動地， 則得無生深法忍， 若得無生深法忍， 則為諸佛所授記。 若為諸佛所授記， 則常普現諸佛前， 若常普現諸佛前， 則解諸佛微密教。 若解諸佛微密教， 則為諸佛常護念， 若為諸佛常護念， 以佛功德自莊嚴。 若佛功德自莊嚴， 則得無量功德身， 若得無量功德身， 其身顯耀如金山。 若身顯耀如金山， 具足眾相三十二， 若具眾相三十二， 八十種好自莊嚴。 八十種好自莊嚴， 其身光明無有量， 若身光明無有量， 光明莊嚴難思議。 若光莊嚴難思議， 則出無量寶蓮華， 若出無量寶蓮
【現代漢語翻譯】 現代漢語譯本 如果能夠精進修行，沒有止境， 如果能夠精進修行，沒有止境，就能獲得一切神通。 如果獲得一切神通，就能瞭解一切眾生的行為。 如果瞭解一切眾生的行為，就能成就一切眾生。 如果能夠成就一切眾生，就能獲得成就眾生的智慧。 如果獲得成就眾生的智慧，就能具足四攝法（佈施、愛語、利行、同事）。 如果能夠具足四攝法，就能給予眾生無量的利益。 如果給予眾生無量的利益，就能具足方便智慧。 如果能夠具足方便智慧，就能安住于無上道（佛道）。 如果能夠安住于無上道，一切魔（煩惱、五蘊、死魔、天魔）都不能破壞。 如果一切魔不能破壞，就能超出四魔道（煩惱魔、五蘊魔、死魔、天魔）。 如果能夠超出四魔道，就能到達堅固不動之地（不退轉的境界）。 如果到達堅固不動之地，就能獲得無生法忍（對諸法不生不滅的深刻理解）。 如果獲得無生法忍，就會被諸佛授記（預言未來成佛）。 如果被諸佛授記，就會常常普遍顯現在諸佛面前。 如果常常普遍顯現在諸佛面前，就能理解諸佛的微妙秘密教誨。 如果理解諸佛的微妙秘密教誨，就會被諸佛常常護念。 如果被諸佛常常護念，就會以佛的功德來莊嚴自身。 如果以佛的功德來莊嚴自身，就能獲得無量功德之身。 如果獲得無量功德之身，其身顯耀如同金山。 如果身顯耀如同金山，就具足三十二種大丈夫相（佛陀的特殊身體特徵）。 如果具足三十二種大丈夫相，就以八十種隨形好（佛陀的細微身體特徵）來莊嚴自身。 以八十種隨形好來莊嚴自身，其身光明無量。 如果身光明無量，光明莊嚴難以思議。 如果光明莊嚴難以思議，就會涌出無量的寶蓮花。
【English Translation】 English version If one can practice diligently without limit, If one can practice diligently without limit, then one will attain all spiritual powers (abhijna). If one attains all spiritual powers, then one will understand the conduct of all sentient beings. If one understands the conduct of all sentient beings, then one can help all sentient beings achieve enlightenment. If one can help all sentient beings achieve enlightenment, then one will attain the wisdom to help sentient beings. If one attains the wisdom to help sentient beings, then one will be complete with the four means of gathering (the four sangraha-vastus: giving, kind speech, beneficial action, and cooperation). If one is complete with the four means of gathering, then one will give limitless benefits to sentient beings. If one gives limitless benefits to sentient beings, then one will be complete with skillful means and wisdom. If one is complete with skillful means and wisdom, then one can abide in the unsurpassed path (Buddhahood). If one can abide in the unsurpassed path, then all demons (mara) cannot destroy it. If all demons cannot destroy it, then one can transcend the four demonic paths (the demons of defilements, aggregates, death, and the heavenly demon). If one can transcend the four demonic paths, then one will reach the firm and unmoving ground (the state of non-retrogression). If one reaches the firm and unmoving ground, then one will attain the deep forbearance of non-origination (an understanding of the non-arising and non-ceasing nature of all phenomena). If one attains the deep forbearance of non-origination, then one will be prophesied by all Buddhas (vyakarana). If one is prophesied by all Buddhas, then one will always appear before all Buddhas. If one always appears before all Buddhas, then one will understand the subtle and secret teachings of all Buddhas. If one understands the subtle and secret teachings of all Buddhas, then one will be constantly protected by all Buddhas. If one is constantly protected by all Buddhas, then one will adorn oneself with the merits of the Buddhas. If one adorns oneself with the merits of the Buddhas, then one will attain a body of immeasurable merit. If one attains a body of immeasurable merit, one's body will shine like a golden mountain. If one's body shines like a golden mountain, then one will be complete with the thirty-two major marks of a great being (lakshana). If one is complete with the thirty-two major marks, then one will adorn oneself with the eighty minor marks (anuvyanjana). Adorning oneself with the eighty minor marks, one's body will have immeasurable light. If one's body has immeasurable light, the adornment of light will be inconceivable. If the adornment of light is inconceivable, then countless jeweled lotuses will emerge.
華， 一一華坐無量佛。 普現十方無量剎， 教化度脫一切眾， 若能度脫一切眾， 則得無量自在力。 若得無量自在力， 則能嚴凈諸佛剎， 解說甚深微妙法， 不可思議眾歡喜。 若說微妙甚深法， 不可思議眾歡喜， 則能具足四辯力， 自在能度一切眾。 若能具足四辯力， 自在能度一切眾， 彼人智慧常在前， 身口意業無錯謬。 若彼智慧常在前， 身口意業無錯謬， 彼人願力得自在， 隨眾所宜現其身。 若彼願力得自在， 隨眾所宜現其身， 為諸眾生說法時， 音聲微妙難思議。 若為眾生說法時， 音聲微妙難思議， 于彼一切眾生類， 一念之中悉知心。 若彼一切眾生類， 一念之中悉知心， 其人生死永無餘， 寂滅一切煩惱患。 若人生死永無餘， 寂滅一切煩惱患， 法身功德智慧具， 深解一切諸法實。 若身功德智慧具， 深解一切諸法實， 十地十種自在力， 皆悉究竟勝解脫。 若十地種自在力， 皆悉究竟得解脫， 授記莊嚴悉具足， 無量法門得自在。 若記莊嚴悉具足， 無量法門得自在， 盡為一切十方佛， 皆與授記無有餘。 若為一切十方
【現代漢語翻譯】 現代漢語譯本 華（指蓮花），每一朵蓮花上都坐著無量的佛。 普遍顯現在十方無量的佛土中，教化度脫一切眾生。 如果能夠度脫一切眾生，就能獲得無量的自在力量。 如果獲得無量的自在力量，就能莊嚴清凈諸佛的剎土。 解說甚深微妙的佛法，讓不可思議的眾生歡喜。 如果宣說微妙甚深的佛法，讓不可思議的眾生歡喜， 就能具足四種辯才的力量，自在地度脫一切眾生。 如果能夠具足四種辯才的力量，自在地度脫一切眾生， 那麼這個人的智慧常常在前面引導，身口意三業不會有錯誤。 如果這個人的智慧常常在前面引導，身口意三業不會有錯誤， 那麼這個人的願力就能得到自在，隨著眾生所適合的而顯現其身。 如果這個人的願力得到自在，隨著眾生所適合的而顯現其身， 為眾生說法的時候，聲音微妙難以思議。 如果為眾生說法的時候，聲音微妙難以思議， 那麼對於一切眾生，在一念之間都能完全瞭解他們的心。 如果對於一切眾生，在一念之間都能完全瞭解他們的心， 那麼這個人就永遠不會再有生死輪迴，寂滅一切煩惱和憂患。 如果這個人永遠不會再有生死輪迴，寂滅一切煩惱和憂患， 那麼法身的功德和智慧就都具足，深刻理解一切諸法的實相。 如果法身的功德和智慧都具足，深刻理解一切諸法的實相， 那麼十地菩薩的十種自在力量，都能完全究竟地獲得解脫。 如果十地菩薩的十種自在力量，都能完全究竟地獲得解脫， 那麼授記和莊嚴都完全具足，無量的法門都能得到自在。 如果授記和莊嚴都完全具足，無量的法門都能得到自在， 那麼就能為一切十方諸佛，都給予授記，沒有遺漏。 如果為一切十方
【English Translation】 English version Hua (lotus), on each lotus sits immeasurable Buddhas. Universally appearing in immeasurable Buddha lands of the ten directions, teaching and liberating all beings. If one can liberate all beings, then one obtains immeasurable power of freedom. If one obtains immeasurable power of freedom, then one can adorn and purify the Buddha lands. Explaining the profound and subtle Dharma, making the inconceivable beings rejoice. If one expounds the subtle and profound Dharma, making the inconceivable beings rejoice, then one can possess the power of the four kinds of eloquence, freely liberating all beings. If one can possess the power of the four kinds of eloquence, freely liberating all beings, then this person's wisdom is always in the forefront, and their actions of body, speech, and mind will have no errors. If this person's wisdom is always in the forefront, and their actions of body, speech, and mind have no errors, then this person's vows will be free, manifesting their body according to what is suitable for beings. If this person's vows are free, manifesting their body according to what is suitable for beings, when speaking the Dharma for beings, the voice is subtle and inconceivable. If when speaking the Dharma for beings, the voice is subtle and inconceivable, then for all those beings, in a single thought, one can fully know their minds. If for all those beings, in a single thought, one can fully know their minds, then this person will never have the cycle of birth and death, and will extinguish all afflictions and sufferings. If this person will never have the cycle of birth and death, and will extinguish all afflictions and sufferings, then the merits and wisdom of the Dharmakaya (Dharma body) will be complete, deeply understanding the true nature of all dharmas. If the merits and wisdom of the Dharmakaya are complete, deeply understanding the true nature of all dharmas, then the ten kinds of powers of freedom of the ten Bhumis (stages of a Bodhisattva's path) will all be completely and ultimately liberated. If the ten kinds of powers of freedom of the ten Bhumis are all completely and ultimately liberated, then the predictions and adornments will all be complete, and one will obtain freedom in immeasurable Dharma gates. If the predictions and adornments are all complete, and one obtains freedom in immeasurable Dharma gates, then one can give predictions to all Buddhas of the ten directions, without omission. If for all the ten directions
佛， 皆與授記無有餘， 甘露法水灌其頂， 十方諸佛授記竟。 若甘露水灌其頂， 十方諸佛授記竟， 法身充滿遍虛空， 安住不動十方界。 若身充滿遍虛空， 安住不動十方界， 一切諸天及世人， 無等等界莫能知。 于本所行無不果， 其見聞者悉不空， 此是無上大福田， 供養施者大果報。 彼善男子威神力， 正法常住永不滅， 十善功德諸妙行， 無量法寶最無上。 彼威神力佛法海， 法寶堅固如金剛， 智慧滿足不可盡， 如是無量功德海。 或有剎土無有佛， 于彼示現成正覺， 或有國土無有法， 于彼示現說法藏。 菩薩希望一切斷， 於一念頃游十方， 示現十方如滿月， 無量方便化眾生。 于彼十方世界中， 唸唸示現成佛道， 轉正法輪入涅槃， 現分舍利為眾生。 或現聲聞緣覺道， 示現成佛普莊嚴， 現無量劫度眾生， 以三乘門廣開化。 或現男女種種形， 天人龍神阿修羅， 隨諸眾生若干身， 無量行業諸音聲。 一切示現無有餘， 海印三昧勢力故， 不可思議莊嚴剎， 恭敬供養一切佛。 光明莊嚴難思議， 教化眾生無有量， 智慧自在不可
【現代漢語翻譯】 現代漢語譯本 佛陀，都給予授記，沒有遺漏。 甘露般的法水灌注在他們的頭頂，十方諸佛都完成了授記。 如果甘露水灌注在他們的頭頂，十方諸佛都完成了授記， 法身充滿遍佈虛空，安住不動於十方世界。 如果法身充滿遍佈虛空，安住不動於十方世界， 一切諸天和世人，都無法知曉這無與倫比的境界。 對於他們原本所行的，沒有不成就的，凡是見到或聽聞的都不會落空， 這是無上的大福田，供養佈施的人會得到巨大的果報。 那位善男子具有威神之力，正法將常住世間，永不滅絕， 十善功德和各種微妙的修行，是無量的法寶，最為殊勝。 他的威神力如同佛法的海洋，法寶堅固如金剛， 智慧圓滿，不可窮盡，就像這樣無量的功德之海。 有的剎土沒有佛陀，就在那裡示現成正覺（samyak-saṃbuddha，完全的覺悟）。 有的國土沒有佛法，就在那裡示現說法之藏。 菩薩希望斷除一切執著，在一念之間遊歷十方， 在十方示現如同滿月，用無量的方便來教化眾生。 在那十方世界中，唸唸示現成佛之道， 轉動正法輪，進入涅槃（nirvāṇa，寂滅），然後為眾生分舍利。 或者示現聲聞（śrāvaka，聽聞佛法而修行的人）和緣覺（pratyekabuddha，獨自覺悟的人）之道，示現成佛，普皆莊嚴， 示現無量劫度化眾生，用三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）之門廣開教化。 或者示現男女種種不同的形體，天人、龍神、阿修羅（asura，非天）， 隨著眾生不同的身形，示現無量的行業和各種音聲。 一切示現沒有遺漏，這是海印三昧（samādhi，禪定）的力量， 不可思議地莊嚴剎土，恭敬供養一切佛陀。 光明莊嚴，難以思議，教化眾生，沒有限量， 智慧自在，不可思議。
【English Translation】 English version The Buddhas, all are given predictions, none are left out. The nectar-like Dharma water is poured on their heads, the Buddhas of the ten directions have completed their predictions. If the nectar water is poured on their heads, the Buddhas of the ten directions have completed their predictions, The Dharma body fills and pervades the void, abiding unmoving in the ten directions. If the Dharma body fills and pervades the void, abiding unmoving in the ten directions, All the gods and people of the world, cannot know this incomparable realm. For what they have originally practiced, there is nothing that is not accomplished, all who see or hear will not be in vain, This is the supreme field of great merit, those who make offerings and give will receive great rewards. That good man has the power of divine might, the true Dharma will abide forever, never to be extinguished, The ten virtuous deeds and all kinds of subtle practices, are immeasurable Dharma treasures, the most supreme. His divine power is like the ocean of the Buddha's Dharma, the Dharma treasure is as firm as diamond, Wisdom is complete, inexhaustible, like this immeasurable ocean of merit. In some lands there are no Buddhas, there he manifests the attainment of perfect enlightenment (samyak-saṃbuddha). In some countries there is no Dharma, there he manifests the treasury of Dharma. Bodhisattvas hope to cut off all attachments, in a single thought they travel the ten directions, Manifesting in the ten directions like a full moon, using immeasurable skillful means to transform sentient beings. In those worlds of the ten directions, in every thought they manifest the path to Buddhahood, Turning the wheel of the true Dharma, entering Nirvana (nirvāṇa), and then dividing relics for sentient beings. Or manifesting the path of śrāvakas (those who hear the Dharma and practice) and pratyekabuddhas (those who awaken alone), manifesting Buddhahood, universally adorned, Manifesting for immeasurable kalpas to liberate sentient beings, using the three vehicles (triyāna, śrāvakayāna, pratyekabuddhayāna, bodhisattvayāna) to widely open up teachings. Or manifesting various forms of men and women, gods, dragons, and asuras (non-gods), According to the different forms of sentient beings, manifesting immeasurable actions and various sounds. All manifestations are without omission, this is the power of the Samadhi (samādhi) of the Ocean Seal, Inconceivably adorning the lands, respectfully making offerings to all Buddhas. The light is adorned, inconceivable, teaching sentient beings, without limit, Wisdom is free and at ease, inconceivable.
議， 說法教化得自在。 施戒忍辱精進禪， 方便智慧諸功德， 一切自在難思議， 華嚴三昧勢力故。◎ ◎入微塵數諸三昧， 一三昧生塵等定， 一塵中現無量剎， 而彼微塵亦不增。 一塵內剎現有佛， 或現有剎而無佛， 或現有剎凈不凈， 或現大剎及中下， 或剎伏住或隨順， 或如野馬或四方， 或有國土如天網， 世界成敗無不現。 如一微塵所示現， 一切微塵亦如是， 是名三昧自在力， 亦無量稱解脫力。 若欲供養一切佛， 出生無量三昧門， 能以一手覆三千， 供養一切諸如來。 十方國土勝妙華， 無價寶珠殊異香， 皆悉自然從手出， 供養道樹諸最勝。 無價寶衣雜妙香， 寶幢幡蓋而莊嚴， 金華寶帳妙校飾， 十方一切上供具， 悉從手中自然出， 供養道樹諸最勝。 一切十方諸妓樂， 無量和雅妙音聲， 及以種種眾妙偈， 讚歎諸佛實功德， 音聲遍滿十方界， 悉從掌中自然出。 無量清凈諸行業， 所得右手放光明， 香水普灑十方國， 供養一切照世燈。 放妙莊嚴大光明， 出生無量寶蓮華， 于蓮華中無量佛， 相好具足自莊嚴。 放華莊嚴
【現代漢語翻譯】 現代漢語譯本 討論，說法教化，獲得自在。 佈施、持戒、忍辱、精進、禪定，方便、智慧等各種功德， 一切自在，難以思議，這是華嚴三昧（一種深奧的禪定狀態）的力量。 進入如微塵般數量的三昧，一個三昧生出如微塵般數量的禪定， 一個微塵中顯現無量佛剎（佛的國土），而那個微塵本身並沒有增加。 一個微塵內的佛剎，有的有佛，有的沒有佛， 有的佛剎清凈，有的不清凈，有的顯現大的佛剎，有的顯現中等或小的佛剎， 有的佛剎伏住不動，有的佛剎隨順變化，有的像野馬奔騰，有的四方分佈， 有的國土像天網一樣交織，世界成住壞空（形成、存在、毀滅、空無）的景象無不顯現。 就像一個微塵所顯示的那樣，一切微塵也都是如此， 這叫做三昧的自在力量，也是無量稱讚的解脫力量。 如果想要供養一切佛，就能生出無量的三昧法門， 能夠用一隻手覆蓋三千大千世界（佛教宇宙觀中的一個宇宙），供養一切諸如來（佛的稱號）。 十方國土的殊勝美妙的花朵，無價的寶珠，奇異的香， 都自然地從手中出現，供養菩提樹下的諸位最勝者（佛）。 無價的寶衣，混合著美妙的香，寶幢、幡蓋用來莊嚴， 金色的花朵、寶帳，精妙的裝飾，十方一切最上等的供養品， 都從手中自然地出現，供養菩提樹下的諸位最勝者。 一切十方的各種音樂，無量和諧美妙的聲音， 以及種種美妙的偈頌，讚歎諸佛真實的功德， 聲音遍滿十方世界，都從掌中自然地發出。 無量清凈的各種行為，所得到的右手放出光明， 香水普灑十方國土，供養一切照亮世間的明燈（佛）。 放出美妙莊嚴的大光明，生出無量的寶蓮花， 在蓮花中有無量的佛，相好具足，自然莊嚴。 放出蓮花莊嚴的光明。
【English Translation】 English version Discussing, teaching and transforming, one attains freedom. Giving, keeping precepts, patience, diligence, meditation, skillful means, wisdom, and all merits, All are free and inconceivable, due to the power of the Avatamsaka Samadhi (a profound state of meditation). Entering samadhis as numerous as dust particles, one samadhi gives rise to meditations equal to dust particles, Within one dust particle, countless Buddha-lands (Buddha's realms) appear, yet that dust particle does not increase. In a Buddha-land within one dust particle, some have Buddhas, some do not, Some Buddha-lands are pure, some are impure, some appear large, some appear medium or small, Some Buddha-lands are still, some change accordingly, some are like wild horses, some are in all directions, Some lands are interwoven like a net, the scenes of the world's formation, existence, destruction, and emptiness all appear. Just as one dust particle shows, all dust particles are the same, This is called the power of freedom in samadhi, and also the immeasurable power of liberation. If one wishes to make offerings to all Buddhas, one can generate countless samadhi gates, One can cover the three thousand great thousand worlds (a universe in Buddhist cosmology) with one hand, making offerings to all Tathagatas (a title for a Buddha). The supreme and wonderful flowers of the ten directions, priceless jewels, and extraordinary fragrances, All naturally emerge from the hand, offered to the most supreme ones (Buddhas) under the Bodhi tree. Priceless robes, mixed with wonderful fragrances, jeweled banners and canopies for adornment, Golden flowers, jeweled tents, exquisite decorations, all the supreme offerings of the ten directions, All naturally emerge from the hand, offered to the most supreme ones under the Bodhi tree. All kinds of music from the ten directions, immeasurable harmonious and wonderful sounds, And all kinds of wonderful verses, praising the true merits of the Buddhas, The sounds fill the ten directions, all naturally emerging from the palm of the hand. Immeasurable pure actions, the right hand obtained emits light, Fragrant water is sprinkled throughout the ten directions, offered to all the lamps that illuminate the world (Buddhas). Emitting great light of wonderful adornment, generating immeasurable jeweled lotus flowers, In the lotus flowers are immeasurable Buddhas, with perfect marks and adornments, naturally adorned. Emitting light of lotus flower adornment.
凈光明， 莊嚴妙華以為帳， 散諸雜華遍十方， 供養一切諸如來。 放香莊嚴凈光明， 莊嚴妙香以為帳， 散諸雜香遍十方， 供養一切諸如來。 放細末香凈光明， 莊嚴末香以為帳， 散諸末香遍十方， 供養一切諸如來。 放衣莊嚴凈光明， 莊嚴寶衣以為帳， 散諸寶衣遍十方， 供養一切諸如來。 放寶莊嚴凈光明， 莊嚴妙寶以為帳， 散諸妙寶遍十方， 供養一切諸如來。 放妙蓮華凈光明， 眾妙蓮華以為帳， 散諸蓮華遍十方， 供養一切諸如來。 放諸瓔珞凈光明， 諸妙瓔珞以為帳， 散諸瓔珞遍十方， 供養一切諸如來。 放莊嚴幢凈光明， 其幢青黃赤白色， 無量種種而莊嚴， 以幢嚴飾諸佛剎。 執持雜寶莊嚴蓋， 眾寶繒彩為垂帶， 寶鈴演出最勝音， 以此供養諸如來。 手出供具難思議， 如是供養一導師， 供一切佛亦如是， 大仙三昧自在力。 欲安一切眾生類， 出生自在勝三昧， 一切所行諸功德， 無量方便度眾生。 或現供養如來門， 或現一切佈施門， 或現具足持戒門， 或現無盡忍辱門， 無量苦行精進門， 禪定寂靜三昧門， 無量大辯
【現代漢語翻譯】 現代漢語譯本 放出清凈的光明，用莊嚴美妙的鮮花結成帷帳，散佈各種鮮花遍滿十方，以此供養一切諸如來（tathagata，佛的稱號）。 放出散發香氣的莊嚴清凈光明，用莊嚴美妙的香結成帷帳，散佈各種香遍滿十方，以此供養一切諸如來。 放出細末香的清凈光明，用莊嚴的末香結成帷帳，散佈各種末香遍滿十方，以此供養一切諸如來。 放出衣飾莊嚴的清凈光明，用莊嚴的寶衣結成帷帳，散佈各種寶衣遍滿十方，以此供養一切諸如來。 放出寶物莊嚴的清凈光明，用莊嚴美妙的寶物結成帷帳，散佈各種美妙的寶物遍滿十方，以此供養一切諸如來。 放出美妙蓮花的清凈光明，用各種美妙的蓮花結成帷帳，散佈各種蓮花遍滿十方，以此供養一切諸如來。 放出各種瓔珞（yingluo，用珠玉等串成的裝飾品）的清凈光明，用各種美妙的瓔珞結成帷帳，散佈各種瓔珞遍滿十方，以此供養一切諸如來。 放出莊嚴寶幢的清凈光明，那寶幢呈現青、黃、赤、白等顏色，以無量種種的裝飾來莊嚴，用寶幢來裝飾諸佛的剎土（buddhaksetra，佛所教化的世界）。 手持各種寶物莊嚴的寶蓋，用各種寶物和綵帶作為垂飾，寶鈴發出最殊勝的聲音，以此供養諸如來。 手中變出難以思議的供養器具，這樣供養一位導師（佛），供養一切佛也是如此，這是大仙（佛）三昧（samadhi，禪定）自在的力量。 爲了安頓一切眾生，出生自在殊勝的三昧，一切所修行的功德，用無量方便來度化眾生。 或者示現供養如來之門，或者示現一切佈施之門，或者示現具足持戒之門，或者示現無盡忍辱之門，無量苦行精進之門，禪定寂靜三昧之門，無量大辯才之門。
【English Translation】 English version Releasing pure light, using magnificent and wonderful flowers to form a canopy, scattering various flowers throughout the ten directions, offering them to all the Tathagatas (Buddha's title). Releasing fragrant and adorned pure light, using magnificent and wonderful incense to form a canopy, scattering various incenses throughout the ten directions, offering them to all the Tathagatas. Releasing pure light of fine powdered incense, using adorned powdered incense to form a canopy, scattering various powdered incenses throughout the ten directions, offering them to all the Tathagatas. Releasing pure light adorned with garments, using adorned precious garments to form a canopy, scattering various precious garments throughout the ten directions, offering them to all the Tathagatas. Releasing pure light adorned with treasures, using magnificent and wonderful treasures to form a canopy, scattering various wonderful treasures throughout the ten directions, offering them to all the Tathagatas. Releasing pure light of wonderful lotuses, using various wonderful lotuses to form a canopy, scattering various lotuses throughout the ten directions, offering them to all the Tathagatas. Releasing pure light of various necklaces (yingluo, ornaments made of pearls and jade), using various wonderful necklaces to form a canopy, scattering various necklaces throughout the ten directions, offering them to all the Tathagatas. Releasing pure light of adorned banners, the banners appearing in blue, yellow, red, and white colors, adorned with immeasurable decorations, using banners to adorn the Buddha's lands (buddhaksetra, the world where Buddha teaches). Holding various treasure-adorned canopies, using various treasures and ribbons as pendants, the treasure bells emitting the most supreme sound, offering these to all the Tathagatas. Transforming inconceivable offering tools from the hands, offering to one guide (Buddha) in this way, offering to all Buddhas is also the same, this is the power of the great sage's (Buddha) samadhi (meditative concentration). In order to settle all sentient beings, giving rise to the free and supreme samadhi, all the merits of practice, using immeasurable skillful means to liberate sentient beings. Or manifesting the gate of offering to the Tathagatas, or manifesting the gate of all giving, or manifesting the gate of fully upholding precepts, or manifesting the gate of endless patience, the gate of immeasurable ascetic diligence, the gate of meditative tranquility samadhi, the gate of immeasurable great eloquence.
智慧門， 一切所行方便門， 現四無量神通門， 大慈大悲四攝門， 無量功德智慧門， 一切緣起解脫門， 清凈根力道法門， 或現聲聞小乘門， 或現緣覺中乘門， 或現無上大乘門， 或現無常眾苦門， 或現無我眾生門， 或現不凈離欲門， 寂靜滅定三昧門， 隨諸眾生起病門， 一切對治諸法門， 隨彼眾生煩惱性， 如應說法廣開化。 如是一切諸法門， 隨其本性而濟度， 一切天人莫能知， 是自在勝三昧力。 出生隨樂勝三昧， 分別了知眾生心， 隨順教化諸群生， 令離憂惱得歡喜。 劫中災難饑饉時， 一切資生諸樂具， 隨其所須普周給， 是為能作大施主。 肴膳香美上味食， 寶衣莊嚴隨所樂， 己身國土珍愛施， 好施眾生悉從化。 以諸相好莊嚴身， 上妙衣服及眾華， 雜種末香以涂身， 現此嚴飾度眾生。 一切世間所喜樂， 種種殊勝凈妙色， 隨其所應普示現， 令樂色者得解脫。 柔軟美聲如哀鸞， 拘真羅等微妙音， 具足八種梵音聲， 隨其所樂為說法。 八萬四千諸法門， 諸佛以此度眾生， 分別諸法無量門， 隨眾生性化導之。 眾生苦樂
【現代漢語翻譯】 現代漢語譯本 智慧之門，是所有行為的方便之門， 展現四無量心（慈、悲、喜、舍）的神通之門，大慈大悲的四攝法（佈施、愛語、利行、同事）之門， 無量功德智慧之門，一切緣起（事物相互依存）的解脫之門， 清凈的根（信、精進、念、定、慧）、力（信力、精進力、念力、定力、慧力）、道（八正道）法之門， 有時示現聲聞（聽聞佛法而修行）的小乘之門， 有時示現緣覺（獨自悟道）的中乘之門， 有時示現無上大乘（菩薩道）之門， 有時示現無常（一切事物都在變化）的眾苦之門， 有時示現無我（沒有永恒不變的自我）的眾生之門， 有時示現不凈（身體不潔）而離欲之門， 寂靜滅定（止息一切念頭）的三昧（禪定）之門， 隨著眾生所起的病痛之門，一切對治（治療）諸法之門， 隨著眾生的煩惱習性，如其所應地說法，廣開教化。 像這樣一切諸法之門，隨著它們的本性而救度眾生， 一切天人和人都不能知曉，這是自在殊勝的三昧之力。 出生隨心所欲的殊勝三昧，分別了知眾生的心念， 隨順教化一切眾生，使他們遠離憂愁煩惱，得到歡喜。 在劫難（宇宙循環週期）中發生災難饑荒時，一切生活所需的快樂器具， 隨著他們所需要的普遍給予，這是能做大施主。 美味佳餚，香美上等的食物，珍寶衣服，莊嚴飾品，隨他們所喜愛的， 將自己的身體、國土珍愛地佈施，善於佈施，眾生都因此而受到教化。 用各種相好（佛的莊嚴相貌）來莊嚴自身，上等的衣服和各種鮮花， 用各種香末塗抹身體，展現這樣的莊嚴來度化眾生。 一切世間所喜愛的，各種殊勝清凈美好的顏色， 隨著他們所應的普遍示現，使喜愛顏色的人得到解脫。 柔軟美妙的聲音像哀鸞鳥，拘真羅（神鳥）等微妙的聲音， 具足八種梵音（清凈的聲音），隨著他們所喜愛的為他們說法。 八萬四千種法門，諸佛用這些來度化眾生， 分別各種無量的法門，隨著眾生的習性來教導他們。 眾生的苦樂
【English Translation】 English version The gate of wisdom, is the gate of all expedient actions, Manifesting the gate of four immeasurable divine powers (loving-kindness, compassion, joy, equanimity), the gate of four embracing virtues of great compassion (giving, kind speech, beneficial action, cooperation), The gate of immeasurable merit and wisdom, the gate of liberation from all dependent origination (interdependence of things), The gate of pure roots (faith, diligence, mindfulness, concentration, wisdom), powers (power of faith, diligence, mindfulness, concentration, wisdom), and the path (the Eightfold Path), Sometimes manifesting the gate of the Śrāvaka (hearer of the teachings) of the Hinayana (small vehicle), Sometimes manifesting the gate of the Pratyekabuddha (solitary enlightened one) of the Madhyamayana (middle vehicle), Sometimes manifesting the gate of the unsurpassed Mahayana (great vehicle), Sometimes manifesting the gate of impermanence (everything changes) and suffering, Sometimes manifesting the gate of no-self (no permanent self) of sentient beings, Sometimes manifesting the gate of impurity (body is unclean) and detachment from desire, The gate of the Samadhi (meditative absorption) of tranquil cessation, Following the gate of diseases that arise in sentient beings, the gate of all remedial dharmas (teachings), According to the nature of sentient beings' afflictions, teaching the Dharma as appropriate, widely opening up teachings. All these gates of Dharma, according to their inherent nature, deliver beings, All gods and humans cannot know this, this is the power of the sovereign and supreme Samadhi. Born from the supreme Samadhi that fulfills all wishes, discerning the minds of sentient beings, Following and teaching all beings, causing them to be free from sorrow and obtain joy. During times of calamities and famine in a kalpa (cosmic cycle), all the necessary and pleasurable things for life, Providing universally according to their needs, this is to be a great benefactor. Delicious and fragrant, superior food, precious clothes, and ornaments, according to what they like, Giving away one's own body and country with love, being good at giving, all beings are thus transformed. Adorning oneself with various marks of excellence (auspicious marks of a Buddha), superior clothes and various flowers, Anointing the body with various fragrant powders, manifesting such adornments to liberate beings. All that is loved in the world, various superior, pure, and beautiful colors, Universally manifesting according to what is appropriate, causing those who love colors to attain liberation. Soft and beautiful sounds like the kalavinka bird, the subtle sounds of the Kinnara (divine musician) and others, Possessing the eight kinds of Brahma sounds (pure sounds), teaching the Dharma according to what they like. The eighty-four thousand Dharma gates, the Buddhas use these to liberate beings, Distinguishing the various immeasurable Dharma gates, guiding them according to the nature of sentient beings. The suffering and joy of sentient beings
利無利， 一切世間所行法， 悉能普應同其事， 以此攝法度眾生。 無量無邊大苦海， 為眾生故悉能忍， 與彼同事不念苦， 饒益眾生令安樂。 若有不識出家法， 樂著生死不求解， 是故菩薩舍國財， 常樂出家求寂靜。 五欲所縛不離家， 欲令眾生解脫故， 示現不樂處愛慾， 是故出家求解脫。 欲令具足十種行， 是佛如來本所修， 菩薩所行無有餘， 修習是法度眾生。 或有眾生壽無量， 煩惱微細樂世間， 為斯一切眾生類， 示現生老病死患。 或有貪慾瞋恚癡， 煩惱猛火常熾然， 為現生老病死苦， 化度一切眾生故。 如來十力無所畏， 及佛十八不共法， 最勝無量諸功德， 以此妙法度眾生。 說法教誡及神足， 住持自在神通力， 菩薩示現斯功德， 以此濟度諸群生。 如是方便無有量， 隨順世間度眾生， 不著世間如蓮華， 能令眾生大歡喜。 博綜多識辯才王， 文頌談論過世間， 示現世間眾技術， 譬如幻師現眾像。 或為長者邑中主， 或為賈客商人導， 或為國王及大臣， 或為良醫療眾病， 或於曠野作大樹， 或為良藥無盡藏， 或作寶珠
【現代漢語翻譯】 現代漢語譯本 利益或無利益，對於世間一切所行的法，都能普遍適應並參與其中，以此來攝受教化眾生。 面對無量無邊的大苦海，爲了眾生都能忍受，與他們一同經歷而不覺得苦，從而饒益眾生，使他們安樂。 如果有人不瞭解出家修行的意義，貪戀生死輪迴而不尋求解脫，所以菩薩會捨棄自己的國家和財富，常常樂於出家以尋求寂靜。 因為眾生被五欲所束縛而不能離開家庭，爲了使眾生解脫，菩薩會示現自己不貪戀愛慾，所以選擇出家以求解脫。 爲了使眾生具足十種修行，這是佛陀如來（Tathagata）本來所修的，也是菩薩所修行的全部，通過修習這些法來度化眾生。 有的眾生壽命無量，煩惱輕微，喜歡世間的生活，爲了這些眾生，菩薩會示現生、老、病、死的苦難。 有的眾生貪慾、嗔恚、愚癡的煩惱如猛火般熾盛，爲了他們，菩薩會示現生、老、病、死的痛苦，以此來教化度脫一切眾生。 如來（Tathagata）具有十力（十種力量）和無所畏懼的勇氣，以及佛陀獨有的十八不共法（十八種不與其他修行者共有的功德），以這些最殊勝無量的功德來度化眾生。 通過說法教誡和神通力，菩薩示現這些功德，以此來救濟度脫一切眾生。 菩薩的方便法門無量無邊，隨順世間來度化眾生，但不執著於世間，如同蓮花一般，能使眾生感到極大的歡喜。 菩薩博學多識，辯才無礙，文辭頌揚和談論都超越世間，示現世間的各種技藝，如同幻術師展現各種幻象。 菩薩有時會示現為長者或城邑之主，有時會示現為商人或商隊領隊，有時會示現為國王或大臣，有時會示現為良醫來治療眾生的疾病。 有時在曠野中化作大樹，有時化作取之不盡的良藥，有時化作寶珠。
【English Translation】 English version Whether there is benefit or no benefit, for all the practices in the world, they can universally adapt and participate in them, using this to gather and teach sentient beings. Facing the immeasurable and boundless sea of suffering, for the sake of sentient beings, they can endure it all, experiencing it with them without feeling pain, thereby benefiting sentient beings and bringing them peace and happiness. If there are those who do not understand the meaning of leaving home for practice, clinging to the cycle of birth and death without seeking liberation, therefore, Bodhisattvas will abandon their countries and wealth, often delighting in leaving home to seek tranquility. Because sentient beings are bound by the five desires and cannot leave their homes, in order to liberate sentient beings, Bodhisattvas will demonstrate that they do not crave love and desire, therefore choosing to leave home to seek liberation. In order to enable sentient beings to possess the ten practices, which is what the Tathagata (如來) originally practiced, and is all that Bodhisattvas practice, they cultivate these practices to liberate sentient beings. Some sentient beings have immeasurable lifespans, with subtle afflictions, and enjoy worldly life. For these sentient beings, Bodhisattvas will demonstrate the suffering of birth, old age, sickness, and death. Some sentient beings have afflictions of greed, hatred, and ignorance that burn like fierce flames. For them, Bodhisattvas will demonstrate the suffering of birth, old age, sickness, and death, in order to teach and liberate all sentient beings. The Tathagata (如來) possesses the ten powers (十力) and fearlessness, as well as the eighteen unique qualities of a Buddha (十八不共法), using these most supreme and immeasurable merits to liberate sentient beings. Through teaching the Dharma and using miraculous powers, Bodhisattvas demonstrate these merits, using them to save and liberate all sentient beings. The Bodhisattvas' skillful means are immeasurable, adapting to the world to liberate sentient beings, but they do not cling to the world, like a lotus flower, they can bring great joy to sentient beings. Bodhisattvas are learned and knowledgeable, with unobstructed eloquence, their praises and discussions surpass the world, demonstrating various worldly skills, like a magician displaying various illusions. Sometimes Bodhisattvas will appear as elders or city lords, sometimes as merchants or caravan leaders, sometimes as kings or ministers, sometimes as good doctors to heal the diseases of sentient beings. Sometimes they transform into large trees in the wilderness, sometimes into inexhaustible medicine, sometimes into precious jewels.
隨所求， 迷道眾生示正路。 若見世界始成立， 眾生未知資生法， 是時菩薩為工匠， 為之示現種種業。 不作惡業害生具， 欲令群生壽安樂， 咒術藥草學眾論， 悉為諸佛所稱歎。 或現仙人殊勝行， 一切群生所愛樂， 示行苦行及深法， 隨其所應悉能現。 或作外道出家人， 或復示現事火法， 或現裸形無衣服， 能為彼人作師長。 見有邪命種種行， 習行非法以為勝， 一切梵志諸苦行， 能于其中而化度。 五熱炙身隨日轉， 或受牛鹿畜生戒， 被服草衣奉事火， 為化是等作導師。 現樂遊行諸天廟， 自投恒河求解脫， 食果服氣而飲水， 思惟正法不放逸。 或現胡跪翹一足， 或臥刺棘灰土上， 或臥杵石求解脫， 為彼師導教化故。 如是等類諸外道， 具觀彼意如應化， 菩薩苦行無與等， 外道由是得解脫。 若見世間無正見， 常依一切邪見住， 方便為說甚深法， 悉令得解真實諦。 或以鬼神邊地語， 為斯等類說四諦， 或以正語說四諦， 或人天語說四諦， 或以法辯說四諦， 或以義辯說四諦， 或以辭辯說四諦， 或無盡辯說四諦， 或八部音
【現代漢語翻譯】 現代漢語譯本 隨眾生所求，為迷失道路的眾生指明正確的道路。 如果看到世界剛剛形成，眾生還不知道如何獲取生活所需的資源， 這時菩薩會化身為工匠，為他們展示各種各樣的技能。 不做傷害生命的惡業，希望眾生能夠長壽安樂， 學習咒術、藥草和各種理論，這些都受到諸佛的稱讚。 或者示現仙人殊勝的修行，為一切眾生所喜愛和樂於接受， 展示苦行和深奧的佛法，根據眾生的情況示現相應的教導。 或者化作外道出家人，或者示現祭火的儀式， 或者示現裸身不穿衣服，能夠成為那些人的導師。 看到有人修行邪命，習慣於修行非法並認為殊勝， 對於一切婆羅門（梵志，指古印度祭司階層）的各種苦行，菩薩都能在其中進行教化和度化。 在五熱（指太陽）下炙烤身體，隨著太陽的移動而移動，或者接受牛、鹿等畜生的戒律， 穿著草衣，侍奉火神，爲了教化這些人而成為他們的導師。 示現樂於進入諸天（指天神）的廟宇，自己跳入恒河（印度河流）以求解脫， 吃水果，服食空氣，飲用清水，思考正法而不懈怠。 或者示現單膝跪地，翹起一隻腳，或者躺在荊棘或灰土上， 或者躺在石杵上以求解脫，爲了成為他們的導師而教化他們。 像這樣各種各樣的外道，菩薩都能觀察他們的心意，並根據情況進行教化， 菩薩的苦行是無與倫比的，外道因此而得到解脫。 如果看到世間沒有正見，常常執著于各種邪見， 菩薩會方便地為他們宣說甚深的佛法，使他們都能理解真實的真理。 或者用鬼神或邊地（指偏遠地區）的語言，為這些人宣說四諦（苦、集、滅、道）， 或者用正確的語言宣說四諦，或者用人或天上的語言宣說四諦， 或者用法辯（指對佛法的辯論）宣說四諦，或者用義辯（指對佛法意義的辯論）宣說四諦， 或者用辭辯（指對佛法辭藻的辯論）宣說四諦，或者用無盡的辯才宣說四諦， 或者用八部（指天龍八部）的音聲宣說四諦。
【English Translation】 English version According to what they seek, he shows the right path to sentient beings lost in delusion. If he sees the world just beginning to form, and sentient beings not yet knowing the means of sustenance, At that time, the Bodhisattva acts as a craftsman, demonstrating various skills for them. He does not commit evil deeds that harm life, wishing for sentient beings to have long life and happiness, He learns incantations, herbs, and various theories, all of which are praised by the Buddhas. Or he manifests as a sage with extraordinary practices, loved and welcomed by all sentient beings, He demonstrates ascetic practices and profound Dharma, manifesting teachings according to their needs. Or he transforms into an ascetic of other paths, or demonstrates the practice of fire worship, Or he appears naked without clothes, able to become a teacher for those people. Seeing those who practice wrong livelihoods, habitually practicing what is unlawful and considering it superior, For all the various ascetic practices of the Brahmins (Brahmin, referring to the priestly class in ancient India), the Bodhisattva can teach and liberate them within those practices. Basking in the heat of the five fires (referring to the sun), moving with the sun's movement, or accepting the precepts of animals like cows and deer, Wearing grass clothing, serving the fire god, he becomes a guide to teach these people. He appears to enjoy entering the temples of the Devas (referring to gods), throwing himself into the Ganges River (Indian river) to seek liberation, Eating fruits, consuming air, drinking clear water, contemplating the true Dharma without negligence. Or he manifests kneeling on one knee, raising one foot, or lying on thorns or ashes, Or lying on a stone pestle to seek liberation, in order to become their guide and teach them. For these various kinds of other paths, the Bodhisattva observes their intentions and teaches them accordingly, The Bodhisattva's ascetic practices are unparalleled, and other paths thus attain liberation. If he sees the world without right views, constantly clinging to various wrong views, The Bodhisattva will expediently explain the profound Dharma to them, enabling them to understand the true reality. Or using the language of ghosts and spirits or remote regions, he explains the Four Noble Truths (suffering, origin, cessation, path) to these people, Or he explains the Four Noble Truths in correct language, or in the language of humans or gods, Or he explains the Four Noble Truths with Dharma eloquence (referring to debates on the Dharma), or with eloquence on the meaning of the Dharma, Or he explains the Four Noble Truths with eloquence on the wording of the Dharma, or with inexhaustible eloquence, Or he explains the Four Noble Truths with the voices of the eight classes (referring to the eight classes of gods and demigods).
說四諦， 或一切音說四諦。 隨彼所解語言音， 為說四諦令解脫， 知一切語不思議， 是名說法三昧力。 安隱眾生勝三昧， 為度一切眾生故， 放大光明難思議， 以此光明救群生。 所放光明名善現， 若有眾生遇斯光， 彼獲果報無有量， 因是究竟無上道。 由彼顯現諸如來， 亦現一切法僧道， 又現最勝塔形像， 故獲光明名善現。◎ ◎又放光明名清凈， 映蔽一切天人光， 除滅一切諸闇冥， 普照十方無量國。 彼光覺悟一切眾， 執持燈明供養佛， 以燈供養諸佛故， 得成最勝世間燈。 然諸香油及酥燈， 或以竹木為炬明， 以能然此諸燈明， 得是清凈妙光明。 又放光明名濟度， 彼光覺悟一切眾， 當發無上菩提心， 度脫慾海諸群生。 若發無上菩提心， 度脫慾海諸群生， 彼悉能度四駛流， 示導無畏解脫處。 造立無量諸橋樑， 或作舟船度眾生， 毀呰有為贊寂靜， 因此得成度光明。 又放光明名除愛， 彼光覺悟一切眾， 舍離五欲諸渴愛， 思樂解脫甘露水。 若能遠離五欲渴， 思樂解脫甘露水， 以佛解脫甘露雨， 滅除眾生諸渴愛。 惠施
【現代漢語翻譯】 現代漢語譯本 宣說四聖諦（苦、集、滅、道），或者用一切語言宣說四聖諦。 隨著他們所理解的語言，為他們宣說四聖諦，使他們得到解脫。 知道一切語言都不可思議，這稱為說法三昧（專注的禪定）的力量。 爲了安穩眾生，獲得殊勝的三昧，爲了度化一切眾生， 放出難以思議的大光明，用這光明救度眾生。 所放的光明名為善現，如果有眾生遇到這光明， 他們獲得的果報是無量的，因此最終達到無上道（佛的境界）。 由於這光明顯現諸如來（佛），也顯現一切法（佛法）、僧（僧團）、道（修行之路）， 又顯現最殊勝的塔的形象，所以獲得光明名為善現。 又放出光明名為清凈，遮蔽一切天人的光芒， 消除一切黑暗，普遍照耀十方無量的國土。 這光明覺悟一切眾生，讓他們執持燈明供養佛。 因為用燈供養諸佛的緣故，得以成就最殊勝的世間燈。 無論是香油燈、酥油燈，還是用竹木做的火炬， 因為能夠點燃這些燈火，所以得到這種清凈微妙的光明。 又放出光明名為濟度，這光明覺悟一切眾生， 讓他們發起無上的菩提心（覺悟之心），度脫慾望之海的眾生。 如果發起無上的菩提心，度脫慾望之海的眾生， 他們都能度過四種急流（生、老、病、死），指示引導他們到達無畏的解脫之處。 建造無量的橋樑，或者製造舟船來度化眾生， 毀壞有為法（因緣和合的事物），讚歎寂靜的涅槃，因此得到成就度化眾生的光明。 又放出光明名為除愛，這光明覺悟一切眾生， 讓他們舍離五欲（色、聲、香、味、觸）的渴愛，思慕解脫的甘露。 如果能夠遠離五欲的渴愛，思慕解脫的甘露， 用佛的解脫甘露雨，滅除眾生的一切渴愛。 施予
【English Translation】 English version Speaking of the Four Noble Truths (duhkha, samudaya, nirodha, marga), or speaking of the Four Noble Truths in all languages. According to the language they understand, speak the Four Noble Truths to them, so that they may attain liberation. Knowing that all languages are inconceivable, this is called the power of the Samadhi (focused meditation) of Dharma teaching. For the sake of the peace of sentient beings, to attain the supreme Samadhi, and to liberate all sentient beings, Emit great inconceivable light, and use this light to save all beings. The emitted light is called 'Good Manifestation'; if any sentient being encounters this light, The karmic rewards they receive are immeasurable, and thus they ultimately reach the unsurpassed path (Buddhahood). Because this light manifests all Tathagatas (Buddhas), it also manifests all Dharma (Buddhist teachings), Sangha (monastic community), and the Path (practice), And it also manifests the most supreme image of a stupa, therefore the light is called 'Good Manifestation'. Also, the emitted light is called 'Purity', obscuring the light of all gods and humans, Eliminating all darkness, and universally illuminating countless lands in the ten directions. This light awakens all beings, causing them to hold lamps and make offerings to the Buddha. Because of making offerings to all Buddhas with lamps, one attains the most supreme lamp of the world. Whether it is a lamp of fragrant oil, ghee, or a torch made of bamboo or wood, Because one is able to light these lamps, one obtains this pure and wonderful light. Also, the emitted light is called 'Salvation', this light awakens all beings, Causing them to generate the unsurpassed Bodhicitta (mind of enlightenment), and liberate beings from the sea of desire. If one generates the unsurpassed Bodhicitta, and liberates beings from the sea of desire, They are all able to cross the four swift currents (birth, old age, sickness, death), and guide them to the fearless place of liberation. Building countless bridges, or making boats to ferry sentient beings, Destroying conditioned phenomena (things arising from causes and conditions), praising the stillness of Nirvana, and thus attaining the light of salvation. Also, the emitted light is called 'Eliminating Attachment', this light awakens all beings, Causing them to abandon the craving for the five desires (form, sound, smell, taste, touch), and to yearn for the nectar of liberation. If one is able to abandon the craving for the five desires, and yearn for the nectar of liberation, With the nectar rain of the Buddha's liberation, extinguish all the cravings of sentient beings. Bestowing
池井諸泉流， 以求無上佛菩提， 毀呰五欲贊諸禪， 因此得成滅愛光。 又放光明名歡喜， 彼光覺悟一切眾， 歡喜愛樂佛菩提， 發心愿求無師寶。 建立如來大慈像， 相好具足坐蓮華， 讚歎最勝諸功德， 因是得成喜光明。◎
大方廣佛華嚴經卷第六 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第七
東晉天竺三藏佛馱跋陀羅譯
賢首菩薩品第八之二
「◎又放光明名愛樂， 彼光覺悟一切眾， 心常愛樂諸如來， 無上法寶清凈僧， 常會十方諸佛前， 逮成無上深法忍。 教化無量群生類， 心常唸佛深妙法， 開發眾生菩提心， 因是得成愛樂光。 又放光明名德聚， 彼光覺悟一切眾， 普行種種無量施， 以此愿求無上道， 隨其所求皆滿足， 一切施會悉清凈， 隨其所求惠施故， 因是得成德聚光。 又放光明名深智， 彼光覺悟一切眾， 於一法門一念中， 悉解無量諸法門， 分別諸法化眾生， 及諸法相如實義， 說法說義具足故， 因是得成深智光。 又放光明名慧燈， 彼光覺悟一切眾， 諸法空寂無生滅， 解達非有
【現代漢語翻譯】 現代漢語譯本 池塘和泉水涌流，爲了追求無上的佛菩提（Buddha's enlightenment）， 捨棄五欲的誘惑，讚美禪定的境界，因此成就了滅除愛慾的光芒。 又放出名為歡喜的光明，這光明覺悟了一切眾生， 歡喜並愛樂佛的菩提，發心愿求無師自通的珍寶。 建立如來（Tathagata）大慈的形象，相好莊嚴地坐在蓮花上， 讚歎最殊勝的功德，因此成就了歡喜的光明。
又放出名為愛樂的光明，這光明覺悟了一切眾生， 心中常常愛樂諸如來（Tathagata），無上的法寶和清凈的僧伽（Sangha）， 常常會聚在十方諸佛面前，證得無上甚深的法忍。 教化無量無邊的眾生，心中常常憶念佛的深妙之法， 開發眾生的菩提心，因此成就了愛樂的光明。 又放出名為德聚的光明，這光明覺悟了一切眾生， 普遍實行種種無量的佈施，以此愿求無上的道， 隨眾生所求都令其滿足，一切佈施的集會都清凈， 因為隨眾生所求而惠施，因此成就了德聚的光明。 又放出名為深智的光明，這光明覺悟了一切眾生， 對於一個法門，在一念之間，就能理解無量諸法門， 分別諸法教化眾生，以及諸法的實相和真實義， 因為說法和說義都具足，因此成就了深智的光明。 又放出名為慧燈的光明，這光明覺悟了一切眾生， 諸法空寂，沒有生滅，理解通達非有
【English Translation】 English version The ponds and springs flow, seeking the unsurpassed Bodhi (Buddha's enlightenment), Renouncing the temptations of the five desires, praising the states of meditation, thus attaining the light of extinguishing desire. Again, emitting a light named Joy, this light awakens all beings, Joyfully loving the Buddha's Bodhi, aspiring to seek the uninstructed treasure. Establishing the image of the Tathagata's (Tathagata) great compassion, adorned with marks and sitting on a lotus, Praising the most supreme merits, thus attaining the light of Joy.
Again, emitting a light named Love and Joy, this light awakens all beings, In their hearts, they always love the Tathagatas (Tathagata), the unsurpassed Dharma treasure, and the pure Sangha (Sangha), They often gather before the Buddhas of the ten directions, attaining the unsurpassed profound Dharma-patience. Teaching countless sentient beings, in their hearts, they always remember the Buddha's profound and subtle Dharma, Developing the Bodhi mind of sentient beings, thus attaining the light of Love and Joy. Again, emitting a light named Accumulation of Virtue, this light awakens all beings, Universally practicing various immeasurable acts of giving, with this aspiration to seek the unsurpassed path, Fulfilling all that beings seek, all gatherings of giving are pure, Because they bestow according to what beings seek, thus attaining the light of Accumulation of Virtue. Again, emitting a light named Profound Wisdom, this light awakens all beings, Regarding one Dharma gate, in a single thought, they understand immeasurable Dharma gates, Distinguishing Dharmas to teach beings, as well as the true nature and real meaning of Dharmas, Because their teaching of Dharma and meaning is complete, thus attaining the light of Profound Wisdom. Again, emitting a light named Lamp of Wisdom, this light awakens all beings, All Dharmas are empty and still, without arising or ceasing, understanding and realizing the non-existence
亦非無， 譬如野馬水月形， 亦如幻夢鏡中像， 諸法無主悉空寂， 因是得成慧燈光。 又放光名法自在， 彼光覺悟一切眾， 陀羅尼藏不可盡， 能持如來一切法， 恭敬供養持法者， 防衛守護眾賢聖， 以無量法施眾生， 因是得成自在光。 又放光明名無慳， 彼光覺悟除貪惜， 解知財寶非常有， 悉能捨離無所著， 難制慳心能調伏， 解財如夢如浮雲， 常能歡喜樂佈施， 因是得成無慳光。 又放光明名清涼， 彼光覺悟毀禁者， 安立眾生凈戒中， 啟導令逮無師寶， 十善業跡悉清凈， 勸化眾生持凈戒， 開發眾生求佛道， 因是得成清涼光。 又放光名忍莊嚴， 彼光覺悟瞋恚者， 舍離瞋恚增上慢， 常樂柔和忍辱法， 眾生惡性難忍者， 悉能堪忍求佛道， 常能讚歎忍辱法， 因是得成莊嚴光。 又放光明名轉勝， 彼光覺悟懈怠者， 常能勤修三種業， 恭敬供養佛法僧。 若能勤修三種業， 恭敬供養佛法僧， 彼能超出四魔境， 速成無上佛菩提。 勸化眾生令精進， 恭敬供養佛法僧， 佛法欲滅能護持， 因是得成轉勝光。 又放光明名寂靜， 彼光覺悟
【現代漢語翻譯】 現代漢語譯本 也不是完全沒有，就像野馬（指海市蜃樓）和水中的月亮一樣，也像幻覺、夢境和鏡中的影像。一切法都沒有主宰，都是空寂的，因此才能成就智慧之光。 又放出名為『法自在』的光明，這光明能覺悟一切眾生。陀羅尼（總持）的寶藏是無窮無盡的，能保持如來的一切法。恭敬供養受持佛法的人，防衛守護眾賢聖，以無量的佛法佈施給眾生，因此成就自在之光。 又放出名為『無慳』的光明，這光明能覺悟並消除貪婪和吝嗇。理解財寶並非永恒，能夠捨棄一切而不執著。能夠調伏難以控制的慳吝之心，理解財富如夢如浮雲，常常歡喜樂於佈施，因此成就無慳之光。 又放出名為『清涼』的光明，這光明能覺悟那些毀犯戒律的人，使眾生安住于清凈的戒律中，引導他們獲得無師自通的智慧。使十善業的行跡都清凈，勸化眾生受持清凈的戒律，開發眾生追求佛道之心，因此成就清涼之光。 又放出名為『忍莊嚴』的光明，這光明能覺悟那些嗔恚的人，使他們舍離嗔恚和增上慢，常常樂於柔和忍辱的法。對於那些惡性難忍的眾生，都能堪忍並追求佛道，常常讚歎忍辱的法，因此成就莊嚴之光。 又放出名為『轉勝』的光明，這光明能覺悟那些懈怠的人，使他們常常勤修身、口、意三種業，恭敬供養佛、法、僧三寶。如果能勤修三種業，恭敬供養佛、法、僧三寶，就能超出四魔的境界，迅速成就無上的佛菩提。勸化眾生精進修行，恭敬供養佛、法、僧三寶，在佛法將要滅亡時能夠護持，因此成就轉勝之光。 又放出名為『寂靜』的光明，這光明能覺悟
【English Translation】 English version It is not that they are non-existent, like the mirage (referring to heat haze) and the moon in the water, also like illusions, dreams, and images in a mirror. All dharmas are without a master, all are empty and still, and thus the light of wisdom is attained. It also emits a light called 'Freedom of Dharma,' which awakens all beings. The treasury of Dharani (mantras) is inexhaustible, capable of upholding all the teachings of the Tathagata (Buddha). Respectfully making offerings to those who uphold the Dharma, protecting and guarding the virtuous sages, and giving limitless Dharma to beings, thus achieving the light of freedom. It also emits a light called 'Non-stinginess,' which awakens and eliminates greed and miserliness. Understanding that wealth is not eternal, one is able to give up everything without attachment. Able to subdue the difficult-to-control stingy mind, understanding wealth as dreams and floating clouds, always joyful and happy to give, thus achieving the light of non-stinginess. It also emits a light called 'Coolness,' which awakens those who violate precepts, settling beings in pure precepts, guiding them to attain wisdom without a teacher. Making the traces of the ten good deeds pure, persuading beings to uphold pure precepts, developing the minds of beings to seek the path of Buddhahood, thus achieving the light of coolness. It also emits a light called 'Adornment of Patience,' which awakens those who are angry, causing them to abandon anger and arrogance, always delighting in the Dharma of gentleness and patience. For those beings who are difficult to endure due to their evil nature, one can endure and seek the path of Buddhahood, always praising the Dharma of patience, thus achieving the light of adornment. It also emits a light called 'Superior Transformation,' which awakens those who are lazy, causing them to diligently cultivate the three karmas of body, speech, and mind, respectfully making offerings to the Three Jewels: Buddha, Dharma, and Sangha. If one can diligently cultivate the three karmas, respectfully making offerings to the Three Jewels, one can transcend the realm of the four demons and quickly attain unsurpassed Buddhahood. Persuading beings to practice diligently, respectfully making offerings to the Three Jewels, and being able to protect the Dharma when it is about to perish, thus achieving the light of superior transformation. It also emits a light called 'Tranquility,' which awakens
亂意者， 舍離貪慾瞋恚癡， 正住甚深諸三昧， 遠惡知識不善行， 又離十種非法語， 讚歎坐禪空閑處， 因是得成寂靜光。 又放光名慧莊嚴， 彼光覺悟愚癡者， 善知緣起得解脫， 智慧照明了諸根。 若知緣起得解脫， 智慧照明了諸根， 得聖智慧諸三昧， 逮等正覺照世間。 舍國財寶所愛身， 精勤求法為佛道， 專心說法為眾生， 因是得成慧光明。◎ ◎又放光明名佛慧， 彼光覺悟一切眾， 見不思議無量佛， 各各坐寶蓮華上， 讚歎諸佛佛解脫， 說佛自在無有量， 廣說佛力諸神通， 因是得成佛慧光。 又放光明名無畏， 彼光安慰恐怖者， 非人所持諸毒害， 無量恐怖悉除滅， 普于眾生施無畏， 心常慈忍離惱害， 拯濟危難無救者， 因是得成無畏光。 又放光明名安隱， 彼光所觸疾病者， 滅除一切諸苦痛， 悉得正受三昧樂， 施諸良藥療眾患， 摩以寶珠香涂身， 或酥油乳石蜜施， 因是得成安隱光。 又放光明名見佛， 彼光覺悟命終者， 唸佛三昧必見佛， 命終之後生佛前， 見彼臨終勸唸佛， 又示尊像令瞻敬， 又復勸令歸依佛， 因是
【現代漢語翻譯】 現代漢語譯本 對於心意散亂的人，應當： 捨棄貪慾、嗔恚和愚癡，安住于甚深的各種三昧（samadhi，禪定）， 遠離惡知識和不善的行為，並且遠離十種不符合佛法的言語， 讚歎坐禪和空閑之處，因此能夠成就寂靜的光明。 又放出光明，名為慧莊嚴，這光明能夠覺悟愚癡的人， 使他們善於瞭解緣起（pratītyasamutpāda，因果關係）而得到解脫，智慧能夠照亮諸根（indriya，感官）。 如果瞭解緣起而得到解脫，智慧能夠照亮諸根， 就能獲得聖者的智慧和各種三昧，最終證得等正覺（samyaksaṃbodhi，完全的覺悟），照耀世間。 捨棄國家、財富和所珍愛的身體，精勤地尋求佛法，爲了成就佛道， 專心說法，爲了利益眾生，因此能夠成就智慧的光明。 又放出光明，名為佛慧，這光明能夠覺悟一切眾生， 使他們見到不可思議的無量佛，每一位都坐在寶蓮花上， 讚歎諸佛的解脫，宣說佛的自在無量， 廣泛宣說佛的力量和各種神通，因此能夠成就佛的智慧光明。 又放出光明，名為無畏，這光明能夠安慰恐懼的人， 使非人（amanussa，非人類的眾生）所持有的各種毒害，以及無量的恐怖都消除滅盡， 普遍地給予眾生無畏，心中常常慈悲忍耐，遠離惱害， 救濟那些處於危難之中而無人救助的人，因此能夠成就無畏的光明。 又放出光明，名為安隱，這光明所觸及的患病者， 能夠滅除一切的痛苦，都能夠正確地享受三昧的快樂， 給予各種良藥來治療疾病，用寶珠和香來塗抹身體， 或者佈施酥油、牛奶和石蜜，因此能夠成就安隱的光明。 又放出光明，名為見佛，這光明能夠覺悟臨終的人， 使他們通過唸佛三昧（buddhānusmṛti-samādhi，憶念佛陀的禪定）必定見到佛， 在命終之後往生到佛前， 見到臨終的人就勸他們唸佛，並且展示佛的尊像讓他們瞻仰敬禮， 又勸他們歸依佛，因此
【English Translation】 English version For those whose minds are distracted: Abandon greed, hatred, and delusion, dwell rightly in profound samadhis (meditative states), Stay away from evil companions and unwholesome actions, and also avoid the ten kinds of non-Dharma speech, Praise the practice of seated meditation and secluded places, and thereby attain the light of tranquility. Also, emit light called the Adornment of Wisdom, which awakens the deluded, Enabling them to understand dependent origination (pratītyasamutpāda) and attain liberation, with wisdom illuminating the senses (indriya). If one understands dependent origination and attains liberation, with wisdom illuminating the senses, One will obtain the wisdom of the noble ones and various samadhis, ultimately achieving complete enlightenment (samyaksaṃbodhi) and illuminating the world. Abandoning kingdoms, wealth, and the beloved body, diligently seek the Dharma for the path of Buddhahood, Devote oneself to teaching the Dharma for the benefit of sentient beings, and thereby attain the light of wisdom. Also, emit light called Buddha's Wisdom, which awakens all beings, Enabling them to see countless inconceivable Buddhas, each seated upon a jeweled lotus, Praising the liberation of the Buddhas, proclaiming the immeasurable freedom of the Buddhas, Extensively explaining the powers and various spiritual abilities of the Buddhas, and thereby attain the light of Buddha's wisdom. Also, emit light called Fearlessness, which comforts those who are terrified, Eliminating all the poisons and countless terrors inflicted by non-humans (amanussa), Universally bestowing fearlessness upon all beings, with a heart of constant compassion and patience, free from harm, Rescuing those in danger who have no one to help, and thereby attain the light of fearlessness. Also, emit light called Peace and Security, which, when touched by the sick, Eradicates all suffering, enabling them to rightly experience the bliss of samadhi, Providing various good medicines to cure diseases, anointing the body with jewels and fragrances, Or offering ghee, milk, and rock candy, and thereby attain the light of peace and security. Also, emit light called Seeing the Buddha, which awakens those who are dying, Enabling them to surely see the Buddha through the samadhi of mindfulness of the Buddha (buddhānusmṛti-samādhi), After death, they will be reborn in the presence of the Buddha, Upon seeing those who are dying, encourage them to remember the Buddha, and show them the venerable image for them to venerate, Also, encourage them to take refuge in the Buddha, and thereby
得成見佛光。 又放光明名樂法， 彼光覺悟一切眾， 聽法講說及書寫， 于正法中常愛樂， 佛法欲滅能護持， 令求法者意充滿， 精勤修習佛正法， 因是得成樂法光。 又放光明名妙音， 彼光覺悟諸佛子， 一切世間所有聲， 聞者皆是如來音， 大音讚揚諸如來， 妓樂鐘磬供養佛， 又常讚歎佛音聲， 因是得成妙音光。 又放光名施甘露， 彼光覺悟一切眾， 遠離一切放逸行， 皆悉具足諸功德， 分別無量大苦海， 有為危脆非安隱， 宣揚讚歎寂滅樂， 因是得成甘露光。 又放光明名殊勝， 彼光覺悟一切眾， 于如來所聞勝戒， 勝妙三昧勝智慧， 常嘆諸佛勝妙戒， 勝妙三昧勝智慧， 一心修習求菩提， 因是得成勝光明。 又放光名寶莊嚴， 彼光覺悟一切眾， 得勝寶藏不可盡， 以此供養諸世尊， 以寶獻佛及塔廟， 兼施一切諸貧乏， 以眾珍奇供最勝， 因是成寶莊嚴光。 又放光明名妙香， 彼光覺悟一切眾， 其有眾生聞是香， 具足得佛諸功德， 以人天香涂其地， 供養一切諸如來， 以香造像及塔廟， 因是得成妙香光。 又放光名雜莊嚴， 以幢
【現代漢語翻譯】 現代漢語譯本 能成就見到佛的光明。 又放出名為『樂法』的光明，那光明覺悟一切眾生， 聽聞佛法、講說佛法以及書寫佛法，在正法中常常喜愛， 佛法將要滅絕時能夠護持，使求法的人心意充滿， 精勤修習佛的正法，因此成就了樂法光明。 又放出名為『妙音』的光明，那光明覺悟諸佛的弟子， 世間所有一切的聲音，聽聞者都覺得是如來的聲音， 用宏大的聲音讚揚諸如來，用音樂鐘磬供養佛， 又常常讚歎佛的聲音，因此成就了妙音光明。 又放出名為『施甘露』的光明，那光明覺悟一切眾生， 遠離一切放縱的行為，都完全具備各種功德， 分辨無量的大苦海，有為法是危脆不安穩的， 宣揚讚歎寂滅的快樂，因此成就了甘露光明。 又放出名為『殊勝』的光明，那光明覺悟一切眾生， 在如來那裡聽聞殊勝的戒律，殊勝的禪定，殊勝的智慧， 常常讚歎諸佛殊勝的戒律，殊勝的禪定，殊勝的智慧， 一心修習求取菩提（覺悟），因此成就了殊勝光明。 又放出名為『寶莊嚴』的光明，那光明覺悟一切眾生， 得到殊勝的寶藏用之不盡，用這些來供養諸世尊（佛的尊稱）， 用寶物獻給佛和塔廟，也佈施給一切貧乏的人， 用各種珍奇的寶物供養最殊勝的佛，因此成就了寶莊嚴光明。 又放出名為『妙香』的光明，那光明覺悟一切眾生， 如果有眾生聞到這香，就完全具備佛的各種功德， 用人天之香塗抹地面，供養一切諸如來， 用香製造佛像和塔廟，因此成就了妙香光明。 又放出名為『雜莊嚴』的光明，用寶幢
【English Translation】 English version Attains the sight of the Buddha's light. Also emits a light named 'Joy of Dharma', that light awakens all beings, Hearing the Dharma, speaking the Dharma, and writing the Dharma, always delighting in the true Dharma, When the Buddha's Dharma is about to perish, being able to protect it, causing those who seek the Dharma to be filled with intention, Diligently practicing the Buddha's true Dharma, therefore attaining the light of Joy of Dharma. Also emits a light named 'Wonderful Sound', that light awakens all the Buddha's disciples, All the sounds in the world, those who hear them feel they are the sounds of the Tathagata (Buddha), With great sounds praising all the Tathagatas, using music and bells to make offerings to the Buddha, And also constantly praising the Buddha's voice, therefore attaining the light of Wonderful Sound. Also emits a light named 'Bestowing Ambrosia', that light awakens all beings, Being far from all indulgent actions, all are fully endowed with all merits, Distinguishing the immeasurable great sea of suffering, conditioned things are fragile and not secure, Proclaiming and praising the joy of Nirvana, therefore attaining the light of Ambrosia. Also emits a light named 'Supreme', that light awakens all beings, Hearing the supreme precepts from the Tathagata, the supreme samadhi (meditative absorption), the supreme wisdom, Constantly praising the supreme precepts of all Buddhas, the supreme samadhi, the supreme wisdom, Single-mindedly practicing to seek Bodhi (enlightenment), therefore attaining the supreme light. Also emits a light named 'Jewel Adornment', that light awakens all beings, Obtaining supreme treasures that are inexhaustible, using these to make offerings to all World Honored Ones (Buddha's title), Using jewels to offer to the Buddha and stupas, and also giving to all the poor and needy, Using various rare treasures to make offerings to the most supreme Buddha, therefore attaining the light of Jewel Adornment. Also emits a light named 'Wonderful Fragrance', that light awakens all beings, If there are beings who smell this fragrance, they will be fully endowed with all the Buddha's merits, Using the fragrances of humans and devas to anoint the ground, making offerings to all the Tathagatas, Using fragrance to create Buddha images and stupas, therefore attaining the light of Wonderful Fragrance. Also emits a light named 'Various Adornments', using banners
幡蓋而嚴飾， 和雅妓樂微妙音， 散眾寶華滿十方， 本以微妙妓樂音， 和末涂香眾雜華， 幢蓋幡帳供諸佛， 因是得成莊嚴光。 又放光明名端嚴， 令十方地平如掌， 掃除僧坊大仙塔， 因是得成端嚴光， 又放光明名大云， 彼光能雨妙香水， 香水灑塔及僧坊， 因是得成大云光。 又放光名衣莊嚴， 令裸形者得上服， 以莊嚴服施眾生， 因是成衣莊嚴光， 又放光明名上味， 令飢餓者得美膳， 本施種種上味食， 因是得成上味光。 又放光名示現寶， 令諸貧乏得寶藏， 以無盡藏施三寶， 因是得成示寶光， 又放光名眼清凈， 能令盲者見眾色， 以燈供佛及塔廟， 因是得成凈眼光。 又放光名耳清凈， 能令聾者聞眾音， 妓樂供佛及塔廟， 因是得成凈耳光。 又放光名鼻根凈， 聞若不聞悉令聞， 眾香供佛及塔廟， 因是得成鼻凈光。 又放光名舌根凈， 以柔軟音贊諸佛， 永離粗獷不善語， 因是得成凈舌光。 又放光名身根凈， 諸根毀壞令具足， 禮拜諸佛及塔寺， 因是得成身凈光。 又放光名意根凈， 令失心者得正念， 修習三昧禪定力， 因是
【現代漢語翻譯】 現代漢語譯本 用幡蓋等裝飾， 奏響和諧美妙的音樂， 散佈各種珍寶花朵遍滿十方， 原本以美妙的音樂， 和合末香、涂香以及各種雜花， 用幢、蓋、幡、帳供養諸佛， 因此成就莊嚴的光明。 又放出名為『端嚴』的光明， 使十方大地平坦如手掌， 掃除僧房、大仙塔的障礙， 因此成就端嚴的光明。 又放出名為『大云』的光明， 此光能降下美妙的香水， 香水灑在佛塔和僧房， 因此成就大云的光明。 又放出名為『衣莊嚴』的光明， 使裸露身體的人得到衣服， 用莊嚴的衣服佈施眾生， 因此成就衣莊嚴的光明。 又放出名為『上味』的光明， 使飢餓的人得到美味的食物， 原本佈施各種上等美味的食物， 因此成就上味的光明。 又放出名為『示現寶』的光明， 使貧窮匱乏的人得到寶藏， 用無盡的寶藏佈施三寶（佛、法、僧）， 因此成就示寶的光明。 又放出名為『眼清凈』的光明， 能使盲人看見各種顏色， 用燈供養佛和佛塔寺廟， 因此成就清凈眼的光明。 又放出名為『耳清凈』的光明， 能使聾人聽到各種聲音， 用音樂供養佛和佛塔寺廟， 因此成就清凈耳的光明。 又放出名為『鼻根清凈』的光明， 使聞到或沒聞到氣味的人都能聞到， 用各種香供養佛和佛塔寺廟， 因此成就鼻根清凈的光明。 又放出名為『舌根清凈』的光明， 用柔軟的聲音讚美諸佛， 永遠遠離粗獷不善的語言， 因此成就清凈舌的光明。 又放出名為『身根清凈』的光明， 使諸根毀壞的人恢復完整， 禮拜諸佛和佛塔寺廟， 因此成就身根清凈的光明。 又放出名為『意根清凈』的光明， 使失去心智的人得到正念， 修習三昧（專注）禪定的力量， 因此
【English Translation】 English version Adorned with banners and canopies, With harmonious and exquisite music, Scattering various precious flowers throughout the ten directions, Originally with exquisite music, And a mixture of powdered incense, fragrant ointments, and various flowers, Offering banners, canopies, and curtains to all the Buddhas, Thus achieving the light of adornment. Also emitting a light named 'Splendor', Making the ten directions of the earth as flat as the palm of a hand, Clearing away obstacles from monasteries and great stupas, Thus achieving the light of splendor. Also emitting a light named 'Great Cloud', That light can rain down exquisite fragrant water, Sprinkling fragrant water on stupas and monasteries, Thus achieving the light of the great cloud. Also emitting a light named 'Adornment of Clothing', Enabling those who are naked to obtain clothing, Bestowing adorned clothing upon all beings, Thus achieving the light of the adornment of clothing. Also emitting a light named 'Supreme Flavor', Enabling the hungry to obtain delicious meals, Originally bestowing various supreme flavors of food, Thus achieving the light of supreme flavor. Also emitting a light named 'Manifestation of Treasures', Enabling the poor and destitute to obtain treasures, Bestowing endless treasures upon the Three Jewels (Buddha, Dharma, Sangha), Thus achieving the light of the manifestation of treasures. Also emitting a light named 'Purity of Eyes', Enabling the blind to see various colors, Offering lamps to the Buddha and stupas and temples, Thus achieving the light of pure eyes. Also emitting a light named 'Purity of Ears', Enabling the deaf to hear various sounds, Offering music to the Buddha and stupas and temples, Thus achieving the light of pure ears. Also emitting a light named 'Purity of Nose', Enabling those who have smelled or not smelled to smell, Offering various incenses to the Buddha and stupas and temples, Thus achieving the light of the purity of the nose. Also emitting a light named 'Purity of Tongue', Praising all the Buddhas with gentle voices, Forever abandoning coarse and unkind speech, Thus achieving the light of the purity of the tongue. Also emitting a light named 'Purity of Body', Enabling those whose faculties are damaged to be restored, Paying homage to all the Buddhas and stupas and temples, Thus achieving the light of the purity of the body. Also emitting a light named 'Purity of Mind', Enabling those who have lost their minds to obtain right mindfulness, Cultivating the power of samadhi (concentration) and meditation, Thus
得成意凈光。 又放光名色清凈， 睹見不可思議佛， 以眾妙色莊嚴塔， 因是得成色凈光。 又放光名聲清凈， 解聲非聲悉空寂， 化眾令知聲如響， 因是得成聲凈光。 又放光名香清凈， 令諸臭穢成妙香， 香水洗塔菩提樹， 因是得成凈香光。 又放光名味清凈， 悉除一切味中毒， 供養佛僧及父母， 因是得成味凈光。 又放光名觸清凈， 堅強粗歰皆柔軟， 雨刀輪戟諸鋒刃， 皆悉變成寶華鬘。 柔軟妙衣佈道巷， 最勝行時足蹈上， 香華上服用佈施， 因是得成觸凈光。 又放光名法清凈， 一一毛孔無量佛， 各說妙法難思議， 悉令眾生得歡喜。 因緣所生非生性， 如來法身非是身， 湛然常住如虛空， 因此化導成法光。 如是等比光明門， 無量無邊恒沙數， 悉從大仙毛孔出， 一切業果皆悉現。 如一毛孔所放光， 無量無邊恒沙數， 一切毛孔亦如是， 是大仙定自在力。 隨其本行得光明， 宿世同行有緣者， 如其所應放光明， 是名大仙智自在。 所修行業有同者， 及行隨喜功德分， 聞見菩薩清凈行， 彼人得見此光明。 若修無量諸功德， 恭敬
【現代漢語翻譯】 現代漢語譯本 成就意念清凈之光。 又放出名為色清凈的光芒，能見到不可思議的佛，用各種美妙的色彩莊嚴佛塔，因此成就了色清凈之光。 又放出名為聲清凈的光芒，理解聲音並非真實存在，一切皆為空寂，教化眾生明白聲音如同迴響，因此成就了聲清凈之光。 又放出名為香清凈的光芒，使一切臭穢之物都變成美妙的香氣，用香水洗滌佛塔和菩提樹，因此成就了凈香之光。 又放出名為味清凈的光芒，消除一切味道中的毒素，供養佛、僧及父母，因此成就了味清凈之光。 又放出名為觸清凈的光芒，使堅硬粗糙之物都變得柔軟，降下刀輪、戟等鋒利的兵器，都變成寶貴的華鬘（花環）。 柔軟美妙的衣服鋪在道路上，最殊勝的修行者行走其上，用香花和上等衣物進行佈施，因此成就了觸清凈之光。 又放出名為法清凈的光芒，每一個毛孔都顯現出無量的佛，各自宣說難以思議的妙法，使一切眾生都感到歡喜。 因緣所生的事物並非具有真實的自性，如來的法身並非是肉身，它湛然常住如同虛空，因此教化眾產生就了法光。 像這樣等同的光明之門，無量無邊如同恒河沙數，都從大仙的毛孔中發出，一切業報果報都顯現出來。 如同一個毛孔所放出的光芒，無量無邊如同恒河沙數，一切毛孔也都是這樣，這是大仙禪定的自在力量。 隨著他們本來的修行而得到光明，宿世同行有緣分的人，會根據他們的情況放出光明，這被稱為大仙的智慧自在。 所修行的行業相同的人，以及隨喜功德的人，聽到看到菩薩清凈的修行，這些人就能見到這種光明。 如果修習無量功德，恭敬
【English Translation】 English version Attaining the light of pure intention. Also emits light named 'purity of form,' beholding inconceivable Buddhas, adorning pagodas with various exquisite colors, thereby attaining the light of purity of form. Also emits light named 'purity of sound,' understanding that sounds are not real, all is empty and still, teaching beings that sounds are like echoes, thereby attaining the light of purity of sound. Also emits light named 'purity of fragrance,' transforming all foul odors into exquisite fragrances, washing pagodas and Bodhi trees with fragrant water, thereby attaining the light of pure fragrance. Also emits light named 'purity of taste,' eliminating all poisons in flavors, making offerings to Buddhas, Sangha, and parents, thereby attaining the light of purity of taste. Also emits light named 'purity of touch,' making hard and rough things become soft, raining down sharp weapons like sword wheels and halberds, all transforming into precious flower garlands. Soft and exquisite clothes are spread on the roads, the most supreme practitioners walk upon them, using fragrant flowers and superior clothing for giving, thereby attaining the light of purity of touch. Also emits light named 'purity of Dharma,' each pore manifesting countless Buddhas, each expounding inconceivable wonderful Dharma, making all beings joyful. Things arising from conditions do not have a real self-nature, the Dharma body of the Tathagata is not a physical body, it is still and abiding like space, therefore guiding beings to attain the light of Dharma. Such equal gates of light, countless and boundless like the sands of the Ganges, all emanate from the pores of the great sage, all karmic retributions manifest. Like the light emitted from one pore, countless and boundless like the sands of the Ganges, all pores are also like this, this is the great sage's power of meditative freedom. According to their original practice, they obtain light, those who have practiced together in past lives and have affinities, will emit light according to their circumstances, this is called the great sage's wisdom freedom. Those who have the same practices, and those who rejoice in the merits, hearing and seeing the pure practices of Bodhisattvas, these people will see this light. If one cultivates countless merits, with reverence
供養無數佛， 心常樂求無上道， 彼人覺悟是光明。 譬如生盲不見日， 非為無日出世間， 諸有目者悉睹見， 各隨所務修其業。 大聖光明亦如是， 或有眾生見不見， 邪見惡害所不睹， 勝智慧者乃能見。 摩尼寶殿上輦乘， 眾寶香味莊嚴具， 有功德者自然備， 非無德者所能獲。 大聖光明亦如是， 隨其行業見不見， 聞是分別諸光明， 精勤恭敬信曏者。 滅除一切諸疑惑， 速成無上功德幢， 出生微妙勝三昧， 諸佛眷屬大莊嚴。 神力於此得自在， 悉能顯現示眾生， 三千大千妙莊嚴， 化一蓮華滿世界， 結跏趺坐悉充滿， 是名自在三昧力。 十方世界微塵剎， 化作七寶大蓮華， 佛子眷屬共圍繞， 是名自在勝三昧。 宿世成就善因緣， 具足功德求佛道， 彼等眾生繞菩薩， 一切合掌觀無厭。 彼大仙人法如是， 甚深正受三昧力， 菩薩處彼清凈眾， 如月在星獨明耀。 如此一方所示現， 諸佛子等為眷屬， 一切十方亦如是， 示現三昧自在力。 十方世界有緣故， 往返出入度眾生， 或見菩薩入正受， 或見菩薩從定起， 或東方見入正受， 或西
【現代漢語翻譯】 現代漢語譯本 供養過無數的佛陀，心中常常快樂地追求無上的道，這樣的人覺悟之後就會像光明一樣閃耀。 就像天生的盲人看不見太陽，但這並不是說太陽沒有出現在世間，所有有眼睛的人都能看見太陽，各自按照自己的職責修行。 大聖的光明也是這樣，有的眾生能看見，有的眾生看不見，被邪見和惡念矇蔽的人看不見，只有擁有殊勝智慧的人才能看見。 用摩尼寶裝飾的宮殿和車乘，各種珍寶和香氣裝飾的器具，有功德的人自然具備，沒有功德的人無法獲得。 大聖的光明也是這樣，隨著各自的修行和業力，有的能看見，有的不能看見，聽到這些關於光明的分別，精進勤勉、恭敬信奉的人。 能夠消除一切疑惑，迅速成就無上的功德之幢，產生微妙殊勝的三昧（samadhi，禪定），成為諸佛的眷屬，無比莊嚴。 通過神力在這裡獲得自在，能夠完全顯現給眾生看，三千大千世界都無比美妙莊嚴，化成一朵蓮花充滿整個世界，結跏趺坐（坐禪姿勢）的菩薩充滿其中，這叫做自在三昧的力量。 將十方世界微塵般的剎土，化作七寶大蓮花，佛的弟子眷屬共同圍繞，這叫做自在殊勝的三昧。 前世成就了善的因緣，具足功德而追求佛道，這些眾生圍繞著菩薩，都雙手合十，觀看著永不厭倦。 這位大仙人的法就是這樣，通過甚深的正受三昧的力量，菩薩處在清凈的眾生之中，就像月亮在星空中獨自閃耀。 就像這一方世界所展現的那樣，諸佛的弟子等作為眷屬，一切十方世界也是這樣，展現三昧自在的力量。 因為十方世界有緣分，往返出入度化眾生，有時看見菩薩進入正受（samadhi，禪定），有時看見菩薩從禪定中出來。 有時在東方看見菩薩進入正受，有時在西方看見菩薩從禪定中出來。
【English Translation】 English version Having made offerings to countless Buddhas, with minds constantly joyful in seeking the unsurpassed path, such individuals, upon awakening, shine like light. Just as a person born blind cannot see the sun, it does not mean the sun does not exist in the world. All those with eyes can see the sun, each fulfilling their duties through practice. The great sage's light is also like this; some beings can see it, while others cannot. Those blinded by wrong views and evil cannot see it, only those with superior wisdom can perceive it. Palaces and carriages adorned with mani jewels, along with various treasures and fragrant ornaments, are naturally possessed by those with merit, and cannot be obtained by those without merit. The great sage's light is also like this; depending on their practice and karma, some can see it, while others cannot. Upon hearing these distinctions about the light, those who are diligent, respectful, and faithful. Can eliminate all doubts, quickly achieve the unsurpassed banner of merit, give rise to subtle and supreme samadhi (meditative absorption), and become the family of all Buddhas, infinitely magnificent. Through divine power, gaining freedom here, they can fully manifest to all beings. The three thousand great thousand worlds are all wonderfully adorned, transforming into a single lotus flower filling the entire world, with bodhisattvas sitting in the lotus position (padmasana) filling it. This is called the power of free samadhi. Transforming the dust-like lands of the ten directions into great lotus flowers of seven treasures, with the Buddha's disciples and family surrounding them, this is called the supreme samadhi of freedom. Having achieved good causes and conditions in past lives, possessing merit and seeking the path of Buddhahood, these beings surround the bodhisattva, all with palms joined, gazing without weariness. The Dharma of this great sage is like this; through the power of profound right samadhi, the bodhisattva is among the pure beings, like the moon shining alone in the starry sky. Just as it is shown in this one direction, with the disciples of all Buddhas as their family, so it is in all ten directions, manifesting the power of free samadhi. Because of the karmic connections in the ten directions, they travel back and forth to liberate beings. Sometimes they see the bodhisattva entering samadhi, and sometimes they see the bodhisattva arising from samadhi. Sometimes in the east they see the bodhisattva entering samadhi, and sometimes in the west they see the bodhisattva arising from samadhi.
方見三昧起， 或西方見入正受， 或東方見三昧起， 如是出入遍十方， 或異方見入正受， 或異方見三昧起， 是大仙定自在力。 東方世界無有餘， 佛剎如來難思議， 菩薩常現彼佛前， 是名寂靜三昧力。 東方一切諸佛前， 常見安住入正受， 西方一切諸佛前， 常見菩薩供養佛， 西方世界無有餘， 佛剎如來難思議， 于彼一切諸佛前， 常見菩薩入正受。 西方見彼入正受， 東方佛剎無有餘， 于彼佛前三昧起， 恭敬供養一切佛。 如是十方諸佛前， 出入三昧無有餘， 或見菩薩入正受， 或見恭敬供養佛。 于眼根中入正受， 於色法中三昧起， 示現色法不思議， 一切天人莫能知， 於色法中入正受， 于眼起定念不亂， 觀眼無生無自性， 說空寂滅無所有。 于耳根中入正受， 于聲法中三昧起， 分別一切諸音聲， 諸天世人莫能知， 于聲法中入正受， 于耳起定念不亂， 觀耳無生無自性， 說空寂滅無所有， 于鼻根中入正受， 于香法中三昧起， 分別一切諸香法， 諸天世人莫能知， 于香法中入正受， 于鼻起定念不亂， 觀鼻無生無自性， 說空
【現代漢語翻譯】 現代漢語譯本 當（菩薩）剛剛進入三昧（samadhi，禪定）時， 有時在西方看到（菩薩）進入正受（samasamapatti，正定），有時在東方看到（菩薩）從三昧中起身。 像這樣出入禪定遍佈十方，有時在其他方向看到（菩薩）進入正受， 有時在其他方向看到（菩薩）從三昧中起身，這是大仙（指菩薩）禪定自在的力量。 在東方世界，沒有哪個地方不是如此，佛的國土和如來（tathagata，佛的稱號）的境界難以思議， 菩薩常常顯現在那些佛前，這被稱為寂靜三昧的力量。 在東方一切諸佛面前，常常看到（菩薩）安住于正受之中， 在西方一切諸佛面前，常常看到菩薩供養佛， 在西方世界，沒有哪個地方不是如此，佛的國土和如來的境界難以思議， 在那些一切諸佛面前，常常看到菩薩進入正受。 在西方看到他們進入正受，在東方佛的國土，沒有哪個地方不是如此， 在那些佛前從三昧中起身，恭敬供養一切佛。 像這樣在十方諸佛面前，出入三昧沒有哪個地方不是如此， 有時看到菩薩進入正受，有時看到（菩薩）恭敬供養佛。 在眼根中進入正受，在色法（rupa，物質現象）中從三昧起身， 示現的色法不可思議，一切天人和世人都不能知曉， 在色法中進入正受，在眼根中生起禪定，心念不亂， 觀察眼根無生無自性，宣說空寂滅無所有。 在耳根中進入正受，在聲法（shabda，聲音現象）中從三昧起身， 分別一切諸音聲，諸天和世人都不能知曉， 在聲法中進入正受，在耳根中生起禪定，心念不亂， 觀察耳根無生無自性，宣說空寂滅無所有。 在鼻根中進入正受，在香法（gandha，氣味現象）中從三昧起身， 分別一切諸香法，諸天和世人都不能知曉， 在香法中進入正受，在鼻根中生起禪定，心念不亂， 觀察鼻根無生無自性，宣說空
【English Translation】 English version When (a Bodhisattva) just enters samadhi (meditative absorption), Sometimes in the West, one sees (the Bodhisattva) entering samasamapatti (right absorption), sometimes in the East, one sees (the Bodhisattva) arising from samadhi. Thus, entering and exiting samadhi pervades the ten directions, sometimes in other directions one sees (the Bodhisattva) entering right absorption, Sometimes in other directions one sees (the Bodhisattva) arising from samadhi, this is the power of the great sage's (referring to Bodhisattva) freedom in meditation. In the Eastern world, there is no place where it is not so, the Buddha's lands and the Tathagata's (Buddha's title) realm are inconceivable, Bodhisattvas often appear before those Buddhas, this is called the power of tranquil samadhi. Before all the Buddhas in the East, one often sees (Bodhisattvas) abiding in right absorption, Before all the Buddhas in the West, one often sees Bodhisattvas making offerings to the Buddhas, In the Western world, there is no place where it is not so, the Buddha's lands and the Tathagata's realm are inconceivable, Before all those Buddhas, one often sees Bodhisattvas entering right absorption. In the West, one sees them entering right absorption, in the Eastern Buddha's lands, there is no place where it is not so, Before those Buddhas, one arises from samadhi, respectfully making offerings to all Buddhas. Thus, before the Buddhas of the ten directions, entering and exiting samadhi is everywhere, Sometimes one sees Bodhisattvas entering right absorption, sometimes one sees (Bodhisattvas) respectfully making offerings to the Buddhas. In the eye faculty, one enters right absorption, in the rupa (material phenomena), one arises from samadhi, The manifested rupa is inconceivable, all devas and humans cannot know it, In rupa, one enters right absorption, in the eye faculty, one arises in meditation, the mind is not disturbed, Observing the eye faculty as unborn and without self-nature, one speaks of emptiness, extinction, and non-existence. In the ear faculty, one enters right absorption, in the shabda (sound phenomena), one arises from samadhi, Distinguishing all sounds, devas and humans cannot know it, In shabda, one enters right absorption, in the ear faculty, one arises in meditation, the mind is not disturbed, Observing the ear faculty as unborn and without self-nature, one speaks of emptiness, extinction, and non-existence. In the nose faculty, one enters right absorption, in the gandha (smell phenomena), one arises from samadhi, Distinguishing all smells, devas and humans cannot know it, In gandha, one enters right absorption, in the nose faculty, one arises in meditation, the mind is not disturbed, Observing the nose faculty as unborn and without self-nature, one speaks of emptiness
寂滅無所有， 于舌根中入正受， 于味法中三昧起， 分別一切諸味法， 諸天世人莫能知， 于味法中入正受， 于舌起定念不亂， 觀舌無生無自性， 說空寂滅無所有， 于身根中入正受， 于觸法中三昧起， 分別一切諸觸法， 諸天世人莫能知， 于觸法中入正受， 于身起定念不亂， 觀身無生無自性， 說空寂滅無所有。 于意根中入正受， 于諸法中三昧起， 分別一切諸法相， 諸天世人莫能知， 于諸法中入正受， 于意起定念不亂， 觀意無生無自性， 說空寂滅無所有。 現童子身入正受， 于壯年身三昧起； 現壯年身入正受， 于老年身三昧起； 現老年身入正受， 于善女人三昧起； 現善女人入正受， 于善男子三昧起； 現善男子入正受， 比丘尼身三昧起； 比丘尼身入正受， 于比丘身三昧起； 現比丘身入正受， 于學無學三昧起； 現學無學入正受， 于緣覺身三昧起； 現緣覺身入正受， 于如來身三昧起； 現如來身入正受， 于諸天身三昧起； 現諸天身入正受， 于龍神身三昧起； 現龍神身入正受， 于大鬼神三昧起； 現大鬼神入正受， 一切
【現代漢語翻譯】 現代漢語譯本 寂滅的境界沒有任何實在的存在， 在舌根中進入正受（samapatti，禪定的一種），在味覺的體驗中生起三昧（samadhi，禪定）， 能分辨一切味覺的現象，這些是諸天和世人所不能理解的。 在味覺的體驗中進入正受，在舌根生起禪定，心念不散亂， 觀察舌頭是無生無自性的，宣說空寂滅，沒有任何實在的存在。 在身根中進入正受，在觸覺的體驗中生起三昧， 能分辨一切觸覺的現象，這些是諸天和世人所不能理解的。 在觸覺的體驗中進入正受，在身體生起禪定，心念不散亂， 觀察身體是無生無自性的，宣說空寂滅，沒有任何實在的存在。 在意根中進入正受，在一切法（dharma，現象）的體驗中生起三昧， 能分辨一切法的現象，這些是諸天和世人所不能理解的。 在一切法的體驗中進入正受，在意識生起禪定，心念不散亂， 觀察意識是無生無自性的，宣說空寂滅，沒有任何實在的存在。 顯現童子的身體進入正受，在壯年的身體中生起三昧； 顯現壯年的身體進入正受，在老年的身體中生起三昧； 顯現老年的身體進入正受，在善女人的身體中生起三昧； 顯現善女人的身體進入正受，在善男子的身體中生起三昧； 顯現善男子的身體進入正受，在比丘尼（bhikkhuni，女性出家人）的身體中生起三昧； 顯現比丘尼的身體進入正受，在比丘（bhikkhu，男性出家人）的身體中生起三昧； 顯現比丘的身體進入正受，在有學和無學（sekha and asekha，指修行階段）的身體中生起三昧； 顯現有學和無學的身體進入正受，在緣覺（pratyekabuddha，獨覺）的身體中生起三昧； 顯現緣覺的身體進入正受，在如來（tathagata，佛）的身體中生起三昧； 顯現如來的身體進入正受，在諸天（deva，天神）的身體中生起三昧； 顯現諸天的身體進入正受，在龍神（naga，龍族神）的身體中生起三昧； 顯現龍神的身體進入正受，在大鬼神（yaksha，夜叉）的身體中生起三昧； 顯現大鬼神的身體進入正受，一切
【English Translation】 English version The state of cessation is without any real existence, Entering into right absorption (samapatti) through the tongue faculty, samadhi (meditative concentration) arises in the experience of taste, Able to discern all phenomena of taste, which are not understood by gods and humans. Entering into right absorption in the experience of taste, with concentration arising in the tongue faculty, the mind is not scattered, Observing that the tongue is unborn and without self-nature, proclaiming emptiness and cessation, without any real existence. Entering into right absorption through the body faculty, samadhi arises in the experience of touch, Able to discern all phenomena of touch, which are not understood by gods and humans. Entering into right absorption in the experience of touch, with concentration arising in the body, the mind is not scattered, Observing that the body is unborn and without self-nature, proclaiming emptiness and cessation, without any real existence. Entering into right absorption through the mind faculty, samadhi arises in the experience of all dharmas (phenomena), Able to discern all phenomena of dharmas, which are not understood by gods and humans. Entering into right absorption in the experience of all dharmas, with concentration arising in the mind, the mind is not scattered, Observing that the mind is unborn and without self-nature, proclaiming emptiness and cessation, without any real existence. Manifesting the body of a child, entering into right absorption, samadhi arises in the body of a young adult; Manifesting the body of a young adult, entering into right absorption, samadhi arises in the body of an old person; Manifesting the body of an old person, entering into right absorption, samadhi arises in the body of a virtuous woman; Manifesting the body of a virtuous woman, entering into right absorption, samadhi arises in the body of a virtuous man; Manifesting the body of a virtuous man, entering into right absorption, samadhi arises in the body of a bhikkhuni (female monastic); Manifesting the body of a bhikkhuni, entering into right absorption, samadhi arises in the body of a bhikkhu (male monastic); Manifesting the body of a bhikkhu, entering into right absorption, samadhi arises in the body of a sekha and asekha (trainee and master); Manifesting the body of a sekha and asekha, entering into right absorption, samadhi arises in the body of a pratyekabuddha (solitary buddha); Manifesting the body of a pratyekabuddha, entering into right absorption, samadhi arises in the body of a tathagata (buddha); Manifesting the body of a tathagata, entering into right absorption, samadhi arises in the body of devas (gods); Manifesting the body of devas, entering into right absorption, samadhi arises in the body of nagas (dragon deities); Manifesting the body of nagas, entering into right absorption, samadhi arises in the body of yakshas (powerful spirits); Manifesting the body of yakshas, entering into right absorption, all
鬼神三昧起； 一切鬼神入正受， 一毛孔中三昧起； 一毛孔中入正受， 一切毛孔三昧起； 一切毛孔入正受， 一毛端頭三昧起； 一毛端頭入正受， 一切毛端三昧起； 一切毛端入正受， 一微塵中三昧起； 一微塵中入正受， 一切微塵三昧起； 一切微塵入正受， 于金剛地三昧起； 現金剛地入正受， 摩尼寶樹三昧起； 摩尼寶樹入正受， 諸佛光明三昧起； 諸佛光明入正受， 于大海水三昧起； 現大海水入正受， 于大盛火三昧起； 現大盛火入正受， 于風起定心不亂； 現於風大入正受， 于地大中三昧起； 現地大中入正受， 于天宮殿三昧起； 現天宮殿入正受， 于虛空中三昧起。 是名無量功德者， 三昧自在難思議， 十方一切諸如來， 不思議劫說不盡。 一切諸佛皆共說， 眾生業報難思議， 諸龍神變佛自在， 禪定三昧亦難思， 今說聲聞自在力， 無可為之作譬諭， 智慧明瞭聰達者， 乃能解是甚深義。 得八解脫心自在， 一身能作無量身， 以無量身作一身， 于虛空中入火定， 身上出水身下火， 身上出火身下水， 行住坐臥虛空中， 於一
【現代漢語翻譯】 現代漢語譯本 鬼神三昧（Samadhi，禪定）由此生起； 一切鬼神進入正受（Samapatti，正定），一個毛孔中生起三昧； 一個毛孔進入正受，一切毛孔中生起三昧； 一切毛孔進入正受，一個毛端頭生起三昧； 一個毛端頭進入正受，一切毛端生起三昧； 一切毛端進入正受，一微塵中生起三昧； 一微塵中進入正受，一切微塵中生起三昧； 一切微塵進入正受，于金剛地生起三昧； 現金剛地進入正受，摩尼寶樹（Mani，如意寶珠）生起三昧； 摩尼寶樹進入正受，諸佛光明生起三昧； 諸佛光明進入正受，于大海水生起三昧； 現大海水進入正受，于大盛火生起三昧； 現大盛火進入正受，于風起時定心不亂； 現於風大進入正受，于地大中生起三昧； 現地大中進入正受，于天宮殿生起三昧； 現天宮殿進入正受，于虛空中生起三昧。 這被稱為無量功德者，三昧自在難以思議， 十方一切諸如來，用不可思議的劫數也說不盡。 一切諸佛都共同宣說，眾生的業報難以思議， 諸龍神變化和佛的自在，禪定三昧也難以思議， 現在所說的聲聞（Sravaka，佛陀的弟子）的自在力，沒有可以用來比喻的， 智慧明瞭聰達的人，才能理解這甚深的含義。 獲得八解脫心自在，一身能化作無量身， 以無量身化作一身，在虛空中進入火定， 身上出水身下出火，身上出火身下出水， 行走、站立、坐臥在虛空中，於一
【English Translation】 English version The Samadhi (meditative absorption) of ghosts and spirits arises; All ghosts and spirits enter into Samapatti (correct absorption), and Samadhi arises in one pore; One pore enters into Samapatti, and Samadhi arises in all pores; All pores enter into Samapatti, and Samadhi arises at the tip of one hair; The tip of one hair enters into Samapatti, and Samadhi arises at the tips of all hairs; The tips of all hairs enter into Samapatti, and Samadhi arises in one mote of dust; One mote of dust enters into Samapatti, and Samadhi arises in all motes of dust; All motes of dust enter into Samapatti, and Samadhi arises on the Vajra (diamond) ground; The Vajra ground appears and enters into Samapatti, and Samadhi arises in the Mani (wish-fulfilling) jewel tree; The Mani jewel tree enters into Samapatti, and Samadhi arises in the light of all Buddhas; The light of all Buddhas enters into Samapatti, and Samadhi arises in the great ocean; The great ocean appears and enters into Samapatti, and Samadhi arises in the great blazing fire; The great blazing fire appears and enters into Samapatti, and the mind remains undisturbed when the wind arises; The great wind appears and enters into Samapatti, and Samadhi arises in the great earth element; The great earth element appears and enters into Samapatti, and Samadhi arises in the heavenly palace; The heavenly palace appears and enters into Samapatti, and Samadhi arises in the empty space. This is called one with immeasurable merit, the Samadhi is free and inconceivable, All the Tathagatas (Buddhas) of the ten directions cannot fully describe it even in inconceivable kalpas (eons). All the Buddhas jointly proclaim that the karmic retribution of sentient beings is inconceivable, The transformations of the dragon gods and the freedom of the Buddhas, and the Samadhi of meditation are also inconceivable, The power of freedom of the Sravakas (disciples of the Buddha) now being described has no analogy, Only those with clear wisdom and understanding can comprehend this profound meaning. Having attained the freedom of mind through the eight liberations, one body can transform into countless bodies, And countless bodies can transform into one body, entering the fire Samadhi in empty space, Water comes out from above the body and fire from below, fire comes out from above the body and water from below, Walking, standing, sitting, and lying down in empty space, in one
念中自在變。 彼不具足大慈悲， 不為眾生求佛道， 尚能示現難思議， 況大饒益自在力， 現作日月游虛空， 普照十方諸世界， 或作河池井泉水， 或作大海眾寶器。 如是等比難思議， 普現十方諸世界， 深達三昧諸解脫， 唯有諸佛能證知。 如凈水中四兵像， 各各別異皆明瞭， 刀劍輪戟眾兵器， 如是等仗皆悉現， 隨其器仗本形相， 悉現於彼凈水中， 水影四兵無憎愛， 是名大仙定自在。 海中有天名妙音， 其中眾生若干種， 解彼一切諸音聲， 皆悉令得大歡喜。 彼有貪慾瞋恚癡， 猶能分別一切音， 況復總持自在力， 而不能令眾生喜？ 有一女人名辯才， 父母求天由此生， 離諸惡法樂真實， 能令眾生得辯才。 彼有貪慾瞋恚癡， 猶能與眾勝辯才， 亦能令彼得歡喜， 何況菩薩無量智？ 譬如幻師善術法， 能現種種無量色， 示現晝夜須臾頃， 或現須臾作百年。 彼有貪慾瞋恚癡， 幻力自在悅世間， 況禪解脫神通行， 云何不令眾生喜？ 天阿修羅鬥戰時， 阿修羅眾即退散， 心大恐怖而奔走， 四兵悉入藕絲孔。 彼有貪慾瞋恚癡， 能作
【現代漢語翻譯】 現代漢語譯本 在念頭中自在變化。 他們不具備廣大的慈悲心，不為眾生尋求佛道， 尚且能示現不可思議的景象，何況具有廣大饒益的自在力量呢？ 他們可以化現為日月在虛空中執行，普照十方諸世界， 或者化為河流、池塘、井水、泉水，或者化為大海和各種寶器。 像這樣不可思議的變化，普遍顯現在十方諸世界， 他們深深通達三昧（samadhi，禪定）和各種解脫法門，只有諸佛才能證知。 就像清澈的水中顯現四種軍隊的影像，各自不同卻都清晰明瞭， 刀、劍、輪、戟等各種兵器，都顯現在水中， 隨著兵器本身的原有形狀，都清晰地顯現在清澈的水中， 水中的四種軍隊影像沒有憎恨和愛戀，這被稱為大仙的禪定自在。 海中有一位天神名叫妙音（Myoyin），那裡有各種各樣的眾生， 他能理解所有這些聲音，使他們都感到非常歡喜。 他雖然有貪慾、嗔恚、愚癡，仍然能夠分辨一切聲音， 何況具有總持（dharani，總攝憶持）自在的力量，怎麼不能使眾生歡喜呢？ 有一位名叫辯才（Ben Cai）的女子，她的父母祈求天神而生下她， 她遠離各種惡法，喜愛真實，能夠使眾生獲得辯才。 她雖然有貪慾、嗔恚、愚癡，仍然能夠給予眾生殊勝的辯才， 也能使他們感到歡喜，何況菩薩具有無量的智慧呢？ 譬如幻術師擅長幻術，能夠顯現種種無量的色彩， 在很短的時間內顯現晝夜，或者在很短的時間內顯現百年。 他們雖然有貪慾、嗔恚、愚癡，幻術的力量卻能使世間歡悅， 何況禪定解脫和神通的力量，怎麼不能使眾生歡喜呢？ 當諸天和阿修羅（Asura，非天）戰鬥時，阿修羅眾就會退散， 心中非常恐懼而逃跑，四種軍隊都進入藕絲孔中。 他們雖然有貪慾、嗔恚、愚癡，能夠做到
【English Translation】 English version Transforming freely within a thought. They do not possess great compassion, nor do they seek the path of Buddhahood for sentient beings, Yet they can manifest inconceivable phenomena, how much more so those with the power of great benefit and freedom? They can manifest as the sun and moon traveling in the void, illuminating all the worlds in the ten directions, Or transform into rivers, ponds, wells, and springs, or into the great ocean and various precious vessels. Such inconceivable transformations universally appear in all the worlds of the ten directions, They deeply understand samadhi (meditative absorption) and various paths to liberation, which only the Buddhas can fully realize. Like the images of four armies appearing in clear water, each distinct and clearly visible, Swords, blades, wheels, halberds, and various weapons, all appear in the water, Following the original forms of the weapons, they all clearly appear in the clear water, The images of the four armies in the water have no hatred or love, this is called the great sage's freedom in meditation. In the ocean, there is a deva (god) named Myoyin, where there are various kinds of sentient beings, He can understand all these sounds, making them all feel great joy. Although he has greed, hatred, and delusion, he can still distinguish all sounds, How much more so those with the power of dharani (retention), how can they not bring joy to sentient beings? There is a woman named Ben Cai, whose parents prayed to the gods for her birth, She is free from all evil dharmas and delights in truth, able to bestow eloquence upon sentient beings. Although she has greed, hatred, and delusion, she can still give sentient beings superior eloquence, And also make them feel joy, how much more so the Bodhisattvas with immeasurable wisdom? For example, a magician skilled in illusion can manifest various immeasurable colors, Manifesting day and night in a short moment, or manifesting a hundred years in a short moment. Although they have greed, hatred, and delusion, the power of illusion can delight the world, How much more so the power of meditative liberation and supernatural abilities, how can they not bring joy to sentient beings? When the devas and Asuras (demigods) fight, the Asura hosts will retreat, Their hearts filled with great fear, they flee, and the four armies all enter the holes of lotus threads. Although they have greed, hatred, and delusion, they can do this.
自在不思議， 況住自在無畏法， 云何不能現神變？ 釋提桓因有象王， 彼知帝釋欲行時， 彼化作頭三十三， 一一口中有六牙， 一一牙上七浴池， 清凈香水湛然滿， 一一清凈池水中， 各七蓮華為莊嚴。 彼諸嚴飾蓮華上， 各各有七天玉女， 諸女並奏微妙音， 與彼帝釋相娛樂， 或時舍彼龍象身， 化作天女極莊嚴， 威儀巧妙最無比， 是名龍象自在力。 彼有貪慾瞋恚癡， 能作如是諸神變， 何況具足方便智， 而於諸定不自在？ 如阿修羅化作身， 金剛地上安其足， 海水至深僅半身， 其首廣大如須彌。 彼有貪慾瞋恚癡， 乃能現是大神力， 況伏魔怨照世燈， 而不能現大神變？ 天阿修羅共戰時， 帝釋自在難思議， 隨阿修羅軍眾數， 現身等彼而交戰。 諸阿修羅發是念： 『釋提桓因來向我， 必取我身五種縛。』 阿修羅眾大恐怖， 帝釋現身有千眼， 手執金剛出火焰， 被甲持杖自莊嚴， 阿修羅見即退散。 彼以微小功德力， 猶能摧破大怨敵， 何況救度一切者， 無量功德不自在？ 教化忉利諸天故， 得此果報妙音聲， 以諸天等放逸行，
【現代漢語翻譯】 現代漢語譯本 自在不可思議，何況安住于自在無畏之法，怎麼可能不能顯現神通變化呢？ 釋提桓因（Śakra devānām indra，帝釋天）有一頭象王，它知道帝釋天出行時， 能化現出三十三個頭，每個口中有六根牙， 每根牙上都有七個浴池，清凈的香水滿滿地充滿其中， 每個清凈的池水中，都有七朵蓮花作為莊嚴裝飾。 在這些莊嚴的蓮花上，各自有七位天女， 這些天女一同演奏美妙的音樂，與帝釋天一同娛樂， 有時捨棄那龍象之身，化作極其莊嚴的天女， 威儀巧妙無比，這被稱為龍象的自在力量。 它有貪慾、嗔恚、愚癡，尚且能做出這樣的神通變化， 何況是具足方便智慧的人，怎麼會在各種禪定中不自在呢？ 比如阿修羅（Asura，一種神道）能化現出巨大的身體，腳踩在金剛地上， 海水深及他的半身，他的頭顱廣大如須彌山（Sumeru，傳說中的山名）。 它有貪慾、嗔恚、愚癡，尚且能顯現如此巨大的神力， 何況是降伏魔怨、照亮世間的明燈，怎麼可能不能顯現大神變呢？ 天人和阿修羅交戰時，帝釋天的自在力量難以思議， 他能隨著阿修羅軍隊的數量，化現出與他們數量相同的身體進行戰鬥。 阿修羅們心想：『釋提桓因（Śakra devānām indra，帝釋天）向我而來， 必定要用五種束縛來捆綁我。』阿修羅眾非常恐懼， 帝釋天顯現出千眼之身，手中拿著金剛杵發出火焰， 身披鎧甲，手持兵器，莊嚴自身，阿修羅們見到就退散了。 他以微小的功德力量，尚且能摧毀強大的怨敵， 何況是救度一切眾生的人，擁有無量功德，怎麼會不自在呢？ 爲了教化忉利天（Trāyastriṃśa，欲界六天之一）的諸天， 他獲得瞭如此美妙的音聲果報，因為諸天等放縱的行為，
【English Translation】 English version Being free and inconceivable, how much more so when dwelling in the Dharma of freedom and fearlessness, how could one not manifest miraculous transformations? Śakra devānām indra (釋提桓因, the lord of the gods) has an elephant king, who, knowing when Śakra travels, can transform into thirty-three heads, each mouth having six tusks, on each tusk are seven bathing ponds, filled with pure fragrant water, in each pure pond, there are seven lotuses as adornments. On these adorned lotuses, there are seven celestial maidens each, these maidens play exquisite music together, and enjoy themselves with Śakra, sometimes abandoning that dragon-elephant body, transforming into extremely adorned celestial maidens, with unparalleled majestic and skillful demeanor, this is called the dragon-elephant's power of freedom. It has greed, hatred, and delusion, yet it can perform such miraculous transformations, how much more so for one who is endowed with skillful wisdom, how could they not be free in various samādhis (meditative states)? For example, an Asura (阿修羅, a type of demigod) can transform into a huge body, placing its feet on the diamond ground, the sea water only reaches its mid-body, and its head is as vast as Mount Sumeru (須彌山, a mythical mountain). It has greed, hatred, and delusion, yet it can manifest such great divine power, how much more so for one who subdues demonic enemies and illuminates the world like a lamp, how could they not manifest great miraculous transformations? When gods and Asuras fight, Śakra's power of freedom is inconceivable, he can manifest bodies equal to the number of Asura troops to engage in battle. The Asuras think: 'Śakra devānām indra (釋提桓因, the lord of the gods) is coming towards me, he will surely bind me with five kinds of fetters.' The Asura troops are very fearful, Śakra manifests a body with a thousand eyes, holding a vajra (金剛杵, a diamond scepter) emitting flames, adorned with armor and weapons, the Asuras retreat upon seeing him. With his small power of merit, he can still destroy great enemies, how much more so for one who saves all beings, possessing immeasurable merit, how could they not be free? In order to teach the gods of Trāyastriṃśa (忉利天, one of the six heavens of the desire realm), he obtained such a wonderful reward of sound, because of the indulgent behavior of the gods, etc.
空中自然出此音， 一切五欲悉無常， 虛偽無實如水沫， 如幻野馬水中月， 有為如夢如浮雲。 一切放逸有憂諍， 非甘露道生死徑， 若有行諸放逸者， 入于生死摩竭口。 我所有者眾苦本， 一切賢聖所厭患， 五欲功德磨滅法， 常樂清凈真實行。 三十三天聞此音， 一切來集善法堂， 帝釋為說微妙法， 隨順離欲寂靜行。 彼音無形不可見， 猶能饒益諸天眾， 何況應化眾生身， 不能大利一切世？ 天阿修羅共鬥時， 諸天眾侶大恐怖， 諸天功德勢力故， 空中出聲言勿懼。 諸天聞此安慰聲， 即離恐畏生大力， 時阿修羅心震懼， 所將兵眾悉退散。 何況甘露妙音聲， 能滅眾生諸恐怖， 大慈具足摧眾魔， 寂靜妙音除煩惱。 帝釋普應諸天女， 九十有二那由他， 天女各各心自謂， 天王獨與我娛樂。 現身集在善法堂， 為天說法令歡喜， 帝釋能於一念中， 悉皆現此大神變。 釋有貪慾瞋恚癡， 能令眷屬悉歡喜， 況無量劫修神力， 而不能令一切悅？ 他化自在六天王， 于欲界中得自在， 以業煩惱為羅網， 繫縛一切諸凡夫。 彼有貪慾瞋恚癡，
【現代漢語翻譯】 現代漢語譯本 空中自然傳來這樣的聲音： 一切五欲（指色、聲、香、味、觸五種慾望）都是無常的，虛假不實，如同水中的泡沫。 它們如同幻象、野馬（指陽光下地面蒸騰的水汽，遠看像奔跑的馬）、水中的月亮，有為法（指由因緣和合而生的事物）如同夢境和漂浮的雲彩。 一切放縱的行為都會帶來憂愁和爭端，這不是通往甘露（指涅槃）的道路，而是通向生死的途徑。 如果有人放縱自己的慾望，就會落入生死輪迴的摩竭（一種巨大的海獸）之口。 我所擁有的一切都是痛苦的根源，一切賢聖（指有德行的聖人）都厭惡它。 五欲的功德會消磨人的修行，應該常常追求清凈真實的修行。 三十三天（指欲界第二天，忉利天）的天人聽到這個聲音，都聚集到善法堂。 帝釋（忉利天之主）為他們宣說微妙的佛法，引導他們走向遠離慾望的寂靜修行。 這個聲音沒有形狀，也看不見，卻能利益諸天眾， 更何況應化眾生之身（指佛菩薩為度化眾生而示現的身體），難道不能大利益一切世間嗎？ 當諸天和阿修羅（一種好戰的神）戰鬥時，諸天眾侶感到非常恐懼。 由於諸天自身的功德和勢力，空中發出聲音說：『不要害怕』。 諸天聽到這安慰的聲音，立刻消除了恐懼，生起了強大的力量。 這時，阿修羅心生恐懼，他們所率領的軍隊都潰散了。 更何況甘露般美妙的聲音，能夠消除眾生的一切恐懼。 大慈大悲具足，能夠摧毀眾魔，寂靜美妙的聲音能夠消除煩惱。 帝釋普遍應和九十二那由他（數量單位，表示極大的數目）的天女。 天女們各自心中都認為，天王只與自己一人享樂。 帝釋現身聚集在善法堂，為天人說法，令他們歡喜。 帝釋能夠在一念之間，展現出如此巨大的神通變化。 帝釋雖然有貪慾、嗔恚、愚癡，卻能讓眷屬都歡喜。 更何況經過無量劫修行的神力，難道不能讓一切眾生都喜悅嗎？ 他化自在天（欲界第六天）的六位天王，在欲界中得到自在。 他們以業力和煩惱為羅網，束縛著一切凡夫俗子。 他們也有貪慾、嗔恚、愚癡，
【English Translation】 English version From the sky, this sound naturally arose: All the five desires (referring to the desires of sight, sound, smell, taste, and touch) are impermanent, false, and unreal, like bubbles in water. They are like illusions, mirages (referring to the shimmering heat haze on the ground, which looks like running horses from afar), and the moon in the water. Conditioned phenomena (things that arise from causes and conditions) are like dreams and floating clouds. All acts of indulgence lead to sorrow and conflict. This is not the path to amrita (referring to Nirvana), but the path to birth and death. If one indulges in desires, one will fall into the mouth of the Makara (a huge sea creature) of the cycle of birth and death. All that I possess is the root of suffering, and all the wise and noble ones (referring to virtuous saints) detest it. The merits of the five desires erode one's practice. One should always pursue pure and true practice. The devas (gods) of the Trayastrimsha Heaven (the second heaven of the desire realm, also known as the Heaven of the Thirty-Three) heard this sound and gathered in the Sudharma Hall. Shakra (the lord of the Trayastrimsha Heaven) expounded the subtle Dharma (Buddhist teachings) to them, guiding them towards the quiet practice of detachment from desires. This sound has no form and cannot be seen, yet it can benefit the devas. How much more so can the manifested body of a sentient being (referring to the bodies that Buddhas and Bodhisattvas manifest to save sentient beings) not greatly benefit all the world? When the devas and asuras (a type of warring god) fought, the devas were greatly terrified. Due to the devas' own merits and power, a voice came from the sky saying, 'Do not be afraid.' Upon hearing this comforting voice, the devas immediately dispelled their fear and generated great strength. At this time, the asuras became fearful, and their armies all scattered. How much more so can the wonderful sound of amrita eliminate all the fears of sentient beings. With great compassion, it can destroy all demons, and the quiet and wonderful sound can eliminate afflictions. Shakra universally responded to ninety-two nayutas (a unit of large numbers) of devis (goddesses). Each devi thought in her heart that the king of the devas was only enjoying himself with her. Shakra manifested himself and gathered in the Sudharma Hall, expounding the Dharma to the devas, making them happy. Shakra is able to manifest such great supernatural transformations in a single thought. Although Shakra has greed, hatred, and delusion, he can make his retinue happy. How much more so can the divine power cultivated over countless kalpas (eons) not make all sentient beings happy? The six kings of the Paranirmitavasavartin Heaven (the sixth heaven of the desire realm) have freedom in the desire realm. They use karma and afflictions as a net, binding all ordinary beings. They also have greed, hatred, and delusion,
能伏欲界諸群生， 況具十種自在力， 而不令眾同其行？ 三千世界大梵王， 一切諸梵所住處， 悉能現身於彼坐， 演暢微妙梵音聲。 彼於世間四梵道， 禪定五通得如意， 何況超出一切世， 禪定解脫不自在？ 摩醯首羅智自在， 大海龍王降雨時， 悉能分別數其渧， 於一念中皆明瞭。 無量億劫勤修學， 得是無上菩提智， 云何當於一念中， 不知一切眾生心？ 眾生業報難思議， 因大風輪起世界， 巨海諸山天宮殿， 眾寶光明萬物種， 亦能興云降大雨， 亦能散滅諸雲氣， 亦能成熟一切谷， 亦大饒益群生類。 風不能學波羅蜜， 亦不學佛諸功德， 猶成不可思議事， 何況具足諸愿者？ 男子女人諸異類， 海龍雷震大音聲， 悉能了知皆如響， 逮無障礙無盡辯， 為一切眾說妙法， 其有聞者悉歡喜。 如海奇特未曾有， 印現一切眾像類， 大身眾生妙寶藏， 眾流悉入無增損。 如是眾生平等印， 無盡功德禪解脫， 一切智慧諸功德， 增長眾善無厭足。 龍王示現自在時， 從金剛際至他化， 興云充遍四天下， 其云種種莊嚴色。 第六他化自在天，
【現代漢語翻譯】 現代漢語譯本 能夠降伏欲界的所有眾生，更何況是具備十種自在力量的，難道不能讓眾生與他同行嗎？ 三千世界的大梵天王（Mahābrahmā，色界初禪天的天主），以及一切諸梵天（Brahmā，色界諸天）所居住的地方，都能在那裡顯現自身，宣說微妙的梵天之音。 他們於世間四梵道（梵天所行的四種禪定），通過禪定和五神通（Abhijñā，天眼通、天耳通、他心通、宿命通、神足通）獲得如意自在，更何況是超出一切世間的，禪定解脫難道會不自在嗎？ 摩醯首羅（Maheśvara，色界頂天的天主）的智慧是自在的，大海龍王降雨的時候，他都能分辨計算出雨滴的數量，在一念之間全部明瞭。 經過無量億劫的勤奮修學，才獲得這無上的菩提智慧，怎麼會連一念之間都不能知道一切眾生的心呢？ 眾生的業報難以思議，因為大風輪（Vāyu-maṇḍala，支撐世界的風輪）而生起世界，巨大的海洋、山脈、天宮殿宇，各種珍寶的光明和萬物種類， 也能興起雲彩降下大雨，也能消散滅除各種雲氣，也能使一切穀物成熟，也能大大地饒益各種眾生。 風不能學習波羅蜜（Pāramitā，到達彼岸的方法），也不學習佛的各種功德，尚且能成就不可思議的事情，更何況是具足各種願望的人呢？ 男子、女人以及各種不同的眾生，海龍（Nāga，龍族）雷鳴般的大音聲，都能了知，都像迴響一樣，獲得無障礙無盡的辯才， 為一切眾生宣說微妙的佛法，聽到的人都歡喜。 就像大海奇特而未曾有，能映現一切眾生的形象，大身眾生是妙寶的寶藏，各種河流都流入其中而沒有增減。 就像這樣，眾生是平等的印記，擁有無盡的功德、禪定和解脫，一切智慧和各種功德，增長各種善行而沒有厭足。 龍王示現自在的時候，從金剛際（Vajra-kūṭa，世界的底部）到他化自在天（Paranirmitavaśavartin，欲界頂天的天主）， 興起的雲彩充滿整個四天下（Caturdvīpaka，須彌山周圍四大洲），那些雲彩有各種莊嚴的色彩。 第六他化自在天（Paranirmitavaśavartin，欲界頂天的天主），
【English Translation】 English version Able to subdue all beings in the desire realm, how much more so one who possesses the ten powers of mastery, could they not lead beings to walk the same path? The Great Brahma King (Mahābrahmā) of the three thousand worlds, and all the places where the various Brahmas (Brahmā) dwell, can manifest themselves there, proclaiming the subtle Brahma sounds. They, in the four Brahma paths (the four meditative states of Brahma) of the world, through meditation and the five supernormal powers (Abhijñā: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and magical powers), attain freedom and ease. How much more so one who transcends all worlds, would their meditation and liberation not be free? Maheśvara's (Maheśvara) wisdom is free and unhindered. When the Dragon King of the great ocean sends down rain, he can distinguish and count the number of raindrops, understanding them all in a single thought. Having diligently cultivated for countless eons, one attains this supreme Bodhi wisdom. How could one not know the minds of all beings in a single thought? The karmic retributions of beings are inconceivable. Because of the great wind wheel (Vāyu-maṇḍala), the world arises, with vast oceans, mountains, heavenly palaces, the light of various treasures, and all kinds of things. It can also raise clouds and send down great rain, and it can also scatter and dispel various clouds. It can also ripen all grains, and greatly benefit all kinds of beings. The wind does not learn the pāramitās (Pāramitā, perfections), nor does it learn the various merits of the Buddha, yet it can accomplish inconceivable things. How much more so one who is endowed with all kinds of wishes? Men, women, and all kinds of different beings, the great thunderous sounds of the sea dragons (Nāga), can all be understood, like echoes. They attain unobstructed and inexhaustible eloquence, proclaiming the subtle Dharma for all beings, and those who hear it are all delighted. Like the ocean, which is unique and unprecedented, it can reflect the images of all beings. The great-bodied beings are a treasure of wonderful jewels, and all the rivers flow into it without increase or decrease. Just like this, beings are the equal mark, possessing inexhaustible merits, meditation, and liberation. All wisdom and various merits increase all good deeds without satiety. When the Dragon King manifests his freedom, from the Vajra-kūṭa (the bottom of the world) to the Paranirmitavaśavartin (the highest heaven of the desire realm), the clouds that arise fill the entire four continents (Caturdvīpaka), and those clouds have various magnificent colors. The sixth Paranirmitavaśavartin heaven (Paranirmitavaśavartin),
于彼云色如黃金， 化樂天上云赤色， 兜率陀天白寶色， 夜摩天上琉璃色， 三十三天碼瑙色， 四王天上玻璃色， 于大海上金剛色， 緊那羅中妙香色， 諸龍住處蓮華色， 微密天中白鵝色， 阿修羅中狀如山， 郁單越中金野馬， 閻浮提境云青色， 餘二天下雜種色， 隨眾所樂以應之。 又復他化自在天， 雲中電耀如日光， 化樂天上如月光， 兜率天上閻浮金， 夜摩天上白寶色， 釋處金云如野馬， 四王天上最妙色， 于大海上赤寶色， 緊那羅中青琉璃， 諸龍住處寶藏色， 微密天中玻璃色， 阿修羅中瑪瑙色， 郁單越境火珠色， 閻浮提界青寶色， 餘二天下雜莊嚴， 隨眾所樂以應之。 他化雷震如梵音， 化樂天上妙音聲， 兜率天上妓樂音， 夜摩天上天女音， 于彼忉利諸天上， 緊那羅女妙音聲， 四王天上乾闥聲， 緊那羅中簫笛聲， 于彼一切大海中， 猶如兩山相擊聲， 諸龍住處頻伽聲， 微密天中龍女聲， 阿修羅中天鼓聲， 於人道中海潮聲。 又復他化自在天， 雨妙香華為莊嚴， 化樂天上薝蔔華， 曼陀羅華及澤香， 兜率天上摩尼珠，
【現代漢語翻譯】 現代漢語譯本 在那些地方，云的顏色像黃金一樣。 化樂天（Nirmanarati）上的云是紅色的，兜率陀天（Tusita）是白色寶色。 夜摩天（Yama）上的云是琉璃色，三十三天（Trayastrimsa）是瑪瑙色。 四王天（Caturmaharajika）上的云是玻璃色，在大海上是金剛色。 緊那羅（Kinnara）中是美妙的香色，諸龍居住的地方是蓮花色。 微密天（Brahma Parisadya）中是白鵝色，阿修羅（Asura）中形狀像山。 郁單越（Uttarakuru）中是金色的野馬，閻浮提（Jambudvipa）的云是青色。 其餘兩個天下是雜色，隨著眾生的喜好而應現。 此外，他化自在天（Paranirmitavasavartin）的雲中閃電像日光一樣。 化樂天上的云像月光，兜率天上是閻浮金（Jambunada gold）。 夜摩天上是白色寶色，釋天（Sakra）處金色的云像野馬。 四王天上是最美妙的顏色，在大海上是赤寶色。 緊那羅中是青琉璃色，諸龍居住的地方是寶藏色。 微密天中是玻璃色，阿修羅中是瑪瑙色。 郁單越境是火珠色，閻浮提界是青寶色。 其餘兩個天下是雜色莊嚴，隨著眾生的喜好而應現。 他化天的雷聲像梵音，化樂天上是美妙的聲音。 兜率天上是妓樂的聲音，夜摩天上是天女的聲音。 在忉利天（Trayastrimsa）的諸天上，緊那羅女發出美妙的聲音。 四王天上是乾闥婆（Gandharva）的聲音，緊那羅中是簫笛的聲音。 在一切大海中，就像兩座山相撞的聲音。 諸龍居住的地方是頻伽（Kalavinka）的聲音，微密天中是龍女的聲音。 阿修羅中是天鼓的聲音，在人道中是海潮的聲音。 此外，他化自在天以下妙香花為莊嚴。 化樂天上是薝蔔花（Champaka），曼陀羅花（Mandara）和澤香。 兜率天上是摩尼珠（Mani jewel），
【English Translation】 English version In those places, the color of the clouds is like gold. The clouds in Nirmanarati (Heaven of Enjoying Creation) are red, and in Tusita (Heaven of Contentment) they are white treasure color. The clouds in Yama (Heaven of Time) are lapis lazuli color, and in Trayastrimsa (Heaven of the Thirty-Three) they are agate color. The clouds in Caturmaharajika (Heaven of the Four Kings) are glass color, and over the great ocean they are diamond color. In the Kinnaras (Celestial Musicians), they are a wonderful fragrance color, and where the dragons dwell, they are lotus color. In Brahma Parisadya (Heaven of Brahma's Retinue), they are white goose color, and in the Asuras (Demigods), they are shaped like mountains. In Uttarakuru (Northern Continent), they are golden wild horses, and the clouds in Jambudvipa (Southern Continent) are blue. The other two continents have mixed colors, appearing according to the preferences of the beings. Furthermore, in Paranirmitavasavartin (Heaven of Controlling Others' Creations), the lightning in the clouds is like sunlight. The clouds in Nirmanarati are like moonlight, and in Tusita they are Jambunada gold. In Yama, they are white treasure color, and where Sakra (Indra) is, the golden clouds are like wild horses. In Caturmaharajika, they are the most wonderful color, and over the great ocean they are red treasure color. In the Kinnaras, they are blue lapis lazuli color, and where the dragons dwell, they are treasure color. In Brahma Parisadya, they are glass color, and in the Asuras, they are agate color. In Uttarakuru, they are fire pearl color, and in Jambudvipa, they are blue treasure color. The other two continents have mixed adornments, appearing according to the preferences of the beings. The thunder in Paranirmitavasavartin is like the Brahma sound, and in Nirmanarati, it is a wonderful sound. In Tusita, it is the sound of music, and in Yama, it is the sound of celestial maidens. In the heavens of Trayastrimsa, the Kinnara maidens make wonderful sounds. In Caturmaharajika, it is the sound of Gandharvas (Celestial Musicians), and in the Kinnaras, it is the sound of flutes and pipes. In all the great oceans, it is like the sound of two mountains colliding. Where the dragons dwell, it is the sound of Kalavinkas (Mythical Birds), and in Brahma Parisadya, it is the sound of dragon maidens. In the Asuras, it is the sound of celestial drums, and in the human realm, it is the sound of ocean tides. Furthermore, in Paranirmitavasavartin, they are adorned with wonderful fragrant flowers. In Nirmanarati, they are Champaka flowers, Mandara flowers, and fragrant scents. In Tusita, they are Mani jewels,
無上種種莊嚴寶， 明凈髻珠如月光， 上妙細衣鍊金色， 夜摩幢蓋幡莊嚴， 華鬘涂香勝莊嚴， 赤真珠衣金絞絡， 種種微妙眾妓樂， 三十三天如意珠， 堅固殊妙栴檀香， 種種鬱金諸天華， 雨雜清凈華香水， 四王天雨上味膳， 眾味具足生氣力。 又雨不可思議寶， 龍王降是種種雨， 又復于彼大海中， 一一雨渧如車軸， 無量眾寶不可盡， 又雨種種莊嚴寶， 緊那雨華青寶衣， 摩利妙華細末香， 種種妓樂悉具足， 如是無量妙莊嚴。 諸龍住處赤真珠， 微密天中火珠寶， 阿修羅中雨兵仗， 摧伏一切諸怨敵。 郁單無價寶瓔珞， 弗婆俱耶二天下， 婆師波利薝蔔華， 清凈妙寶解脫華， 閻浮提雨清凈水， 柔軟悅澤常應時。 長養眾果香華樹， 隨時成熟益眾生， 如是無量難思議， 興云雷震種種雨， 自於宮殿身不動， 能現自在不思議。 于彼海中為尊主， 示現神變難思議， 況入法海盡源底， 云何不能大神變？ 如我所說諸譬諭， 為深智慧菩薩故， 無畏大士無倫匹， 逮得自在諸解脫， 微妙無量勝智者， 能說如是解脫門， 諸未曾有奇特法，
【現代漢語翻譯】 現代漢語譯本 無上種種莊嚴的寶物， 明淨髮髻上的寶珠如月光般皎潔，上等的精美衣裳如同煉過的黃金般閃耀， 夜摩天（Yama）的寶幢、寶蓋和幡旗莊嚴華麗，華鬘（mālā，花環）和涂香勝過一切莊嚴， 赤色的真珠衣裳用金線交織纏繞，各種美妙的音樂和歌舞， 三十三天（Trayastriṃśa）的如意寶珠，堅固殊勝的栴檀香， 各種鬱金香和諸天之花，降下混合著清凈花香的水， 四王天（Cāturmahārājika）降下上等的美味佳餚，各種味道俱全，能增長氣力。 又降下不可思議的寶物，龍王降下各種各樣的雨， 又在那大海之中，每一滴雨都像車軸一樣粗大， 無量的寶物用之不盡，又降下各種莊嚴的寶物， 緊那羅（Kiṃnara）降下鮮花和青色的寶衣，摩利花（Mallika）和細末香， 各種音樂和歌舞都完備齊全，像這樣無量美妙的莊嚴。 諸龍居住的地方有赤色的真珠，微密天（Sūkṣma-deva）中有火珠寶， 阿修羅（Asura）中降下兵器，摧毀一切怨敵。 郁單越（Uttarakuru）有無價的寶瓔珞，弗婆提（Pūrvavideha）和俱盧洲（Aparagodānīya）二天下， 婆師波利（Vāsikā）和薝蔔花（Campaka），清凈美妙的解脫之花， 閻浮提（Jambudvīpa）降下清凈的水，柔軟潤澤，時常應時而降。 生長各種果實和香花樹，隨時成熟，利益眾生， 像這樣無量難以思議，興起雲彩，雷聲震動，降下各種各樣的雨， 自己身處宮殿之中，身體不動，卻能顯現自在不可思議的力量。 在那大海之中作為尊主，示現神通變化難以思議， 何況進入法海，窮盡源底，怎麼不能有大神變呢？ 就像我所說的這些譬喻，是爲了具有深邃智慧的菩薩的緣故， 無畏的大士，無與倫比，獲得自在的各種解脫， 微妙無量殊勝的智者，能夠宣說這樣的解脫之門， 這些是前所未有的奇特之法。
【English Translation】 English version Supreme and various magnificent treasures, The clear and bright jewel on the hair knot is like moonlight, the finest exquisite clothes shine like refined gold, The jeweled banners, canopies, and flags of the Yama heaven are magnificent, garlands and fragrant ointments surpass all adornments, Red pearl garments are interwoven with gold threads, various wonderful music and dances, The wish-fulfilling jewels of the Trayastriṃśa heaven, the firm and excellent sandalwood incense, Various turmeric and heavenly flowers, rain mixed with pure fragrant water, The Cāturmahārājika heaven rains down supreme delicacies, with all kinds of flavors, increasing strength. Also raining down inconceivable treasures, the dragon kings send down various kinds of rain, And in that great ocean, each raindrop is as thick as a chariot axle, The immeasurable treasures are inexhaustible, and various magnificent treasures are rained down, The Kiṃnaras rain down flowers and blue precious garments, Mallika flowers and fine powdered incense, Various music and dances are all complete, like this immeasurable wonderful adornment. The dwelling places of the dragons have red pearls, the Sūkṣma-devas have fire jewels, The Asuras rain down weapons, destroying all enemies. Uttarakuru has priceless jeweled necklaces, Pūrvavideha and Aparagodānīya, the two continents, Vāsikā and Campaka flowers, pure and wonderful flowers of liberation, Jambudvīpa rains down pure water, soft and moist, always timely. Growing various fruits and fragrant flower trees, ripening in due season, benefiting all beings, Like this, immeasurable and inconceivable, raising clouds, thunder rumbling, raining down various kinds of rain, Being in the palace, the body does not move, yet can manifest free and inconceivable power. Being the lord in that great ocean, manifesting miraculous transformations that are difficult to conceive, How much more so, entering the ocean of Dharma, exhausting its source, how can there not be great miraculous transformations? Like these parables I have spoken, it is for the sake of Bodhisattvas with profound wisdom, The fearless great beings, unparalleled, attain the various liberations of freedom, The subtle, immeasurable, and supreme wise ones, are able to proclaim such a gate of liberation, These are unprecedented and extraordinary Dharmas.
一切不能報其恩， 聞是甚深勝解脫， 信解受持為他說， 世間一切諸凡夫， 信是法者甚難得， 思惟無量諸善法， 本有因力故能信， 一切世界諸群生， 鮮有欲求聲聞道， 求緣覺者轉復少， 求大乘者甚希有， 求大乘者猶為易， 能信是法為甚難， 況能受持正憶念， 如說修行真實解， 若以三千大千界， 頂戴一劫身不動， 彼之所作未為難， 信是法者為甚難， 大千塵數眾生類， 一劫供養諸樂具， 彼之功德未為勝， 信是法者為殊勝， 若以掌持十佛剎， 于虛空中住一劫， 彼之所作未為難， 信是法者為甚難。 十佛剎塵眾生類， 一劫供養諸樂具， 彼之功德未為勝， 信是法者為殊勝。 十剎塵數諸如來， 一劫恭敬而供養， 若能受持此品者， 功德于彼為最勝。」 賢首說此品竟時， 十方世界六返動， 諸魔宮殿如聚墨， 光照十方惡道滅。 一切十方諸如來， 悉皆普現賢首前， 各伸右手摩其頂， 賢首菩薩德無量。 以其右手摩頂已， 一切如來讚歎言： 「善哉善哉真佛子， 快說是法我隨喜。」◎
◎大方廣佛華嚴經◎佛升須彌頂品第九
爾時，如
【現代漢語翻譯】 現代漢語譯本 一切的恩情都無法報答， 聽聞這是甚深殊勝的解脫法門， 能夠信受理解、受持併爲他人宣說， 世間一切的凡夫俗子， 能夠相信此法的人非常難得。 思惟無量無邊的善法， 因為本有的因緣力量才能相信。 一切世界中的眾生， 很少有人想要追求聲聞道（Sravaka-yana，小乘佛教的修行道路）， 追求緣覺道（Pratyekabuddha-yana，獨自覺悟的修行道路）的人就更少了， 追求大乘道（Mahayana，菩薩的修行道路）的人更是稀有。 追求大乘道還算容易， 能夠相信此法就非常困難了， 更何況能夠受持、正確憶念， 如所說的那樣修行並真實理解。 如果有人用三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個巨大世界） 頂戴在頭上，一劫（kalpa，佛教的時間單位，非常長的時間）的時間身體不動， 他所做的還不算難， 相信此法才是最難的。 如果用大千世界微塵數那麼多的眾生， 用一劫的時間供養各種樂具， 他們所做的功德還不如， 相信此法的功德殊勝。 如果有人用手掌托起十個佛剎（Buddha-ksetra，佛所教化的世界）， 在虛空中停留一劫的時間， 他所做的還不算難， 相信此法才是最難的。 如果用十個佛剎微塵數那麼多的眾生， 用一劫的時間供養各種樂具， 他們所做的功德還不如， 相信此法的功德殊勝。 如果用十個佛剎微塵數那麼多的如來（Tathagata，佛的稱號）， 用一劫的時間恭敬供養， 如果有人能夠受持此品（章節）， 他的功德比他們還要殊勝。 賢首（賢首菩薩，菩薩名）說完此品的時候， 十方世界發生了六種震動， 諸魔的宮殿如同墨汁一般黑暗， 光明照耀十方，惡道（地獄、餓鬼、畜生）的苦難都消滅了。 十方一切的如來， 都普遍顯現在賢首菩薩面前， 各自伸出右手摩賢首的頭頂， 賢首菩薩的功德無量。 用右手摩頂之後， 一切如來都讚歎說： 『善哉善哉，真正的佛子， 你能夠宣說此法，我非常隨喜。』 ◎《大方廣佛華嚴經》◎《佛升須彌頂品》第九 爾時，如
【English Translation】 English version All kindness cannot be repaid, Hearing this profound and supreme liberation, To believe, understand, uphold, and preach it to others, Among all the ordinary beings in the world, Those who believe in this Dharma are very rare. Contemplating immeasurable good dharmas, One can believe because of the power of past causes. Among all living beings in all worlds, Few desire to seek the Sravaka-yana (the path of the Hearers, the path of Hinayana Buddhism), Even fewer seek the Pratyekabuddha-yana (the path of the solitary Buddhas), And those who seek the Mahayana (the path of the Bodhisattvas) are extremely rare. Seeking the Mahayana is still relatively easy, But to believe in this Dharma is extremely difficult, Let alone to uphold it, correctly remember it, Practice as taught, and truly understand it. If one were to carry the Trisahasra-Mahasahasra-Lokadhatu (a great chiliocosm, a vast world system in Buddhist cosmology) On their head for a kalpa (an extremely long period of time) without moving their body, What they have done is not difficult, To believe in this Dharma is the most difficult. If beings as numerous as the dust particles in a great chiliocosm, Were to offer various pleasures for a kalpa, Their merits would not surpass, The merit of believing in this Dharma. If one were to hold ten Buddha-ksetras (Buddha-fields, realms of a Buddha's teaching) in their palm, And remain in space for a kalpa, What they have done is not difficult, To believe in this Dharma is the most difficult. If beings as numerous as the dust particles in ten Buddha-ksetras, Were to offer various pleasures for a kalpa, Their merits would not surpass, The merit of believing in this Dharma. If Tathagatas (Buddhas) as numerous as the dust particles in ten Buddha-ksetras, Were to be respectfully offered to for a kalpa, If one could uphold this chapter, Their merit would be the most supreme. When the Worthy Leader (Worthy Leader Bodhisattva) finished speaking this chapter, The ten directions of the world shook in six ways, The palaces of the demons became as dark as ink, Light illuminated the ten directions, and the suffering of the evil paths (hell, hungry ghosts, animals) was extinguished. All the Tathagatas of the ten directions, Universally appeared before the Worthy Leader Bodhisattva, Each extended their right hand and stroked the Worthy Leader's head, The merits of the Worthy Leader Bodhisattva are immeasurable. After stroking his head with their right hand, All the Tathagatas praised and said: 'Excellent, excellent, true child of the Buddha, We rejoice that you have preached this Dharma.' ◎The Avatamsaka Sutra◎Chapter Nine: The Buddha Ascends Mount Sumeru At that time, as
來威神力故，十方一切諸佛世界諸四天下，一一閻浮提，皆有如來坐菩提樹下，無不顯現。彼諸菩薩各承佛神力，說種種法。皆悉自謂：在於佛所。
爾時，世尊威神力故，不起此座，升須彌頂，向帝釋殿。爾時，帝釋遙見佛來，即于妙勝殿上，敷置眾寶師子之座。以萬種雜寶而莊嚴之；萬種寶帳彌覆其上；以萬寶網而絞絡之；次上萬種眾妙寶蓋、天繒雜寶以為垂帶；萬種瓔珞而莊嚴之；萬種寶衣以敷座上。一萬天子在前立侍；一萬梵天而圍繞之；一萬光明以為照耀。
爾時，帝釋為佛莊嚴師子座已，合掌恭敬白佛言：「善來世尊！唯愿哀處我此宮殿。」爾時，世尊即受其請，升妙勝殿；一切十方亦復如是。爾時，帝釋無量樂音，佛神力故，寂然無聲。即自憶念於過去佛所種諸善根，以偈頌曰：
「迦葉如來具大慈， 諸吉祥中最無上， 彼佛曾來入此處， 是故此地最吉祥。 拘那牟尼慧無礙， 諸吉祥中最無上， 彼佛曾來入此處， 是故此地最吉祥。 拘樓佛身如金山， 諸吉祥中最無上， 彼佛曾來入此處， 是故此地最吉祥。 隨葉如來離三垢， 諸吉祥中最無上， 彼佛曾來入此處， 是故此地最吉祥。 尸棄如來常寂然， 諸吉祥中最無上， 彼
【現代漢語翻譯】 現代漢語譯本 憑藉佛陀的威神之力，十方一切諸佛世界中的所有四天下，每一個閻浮提（Jambudvipa，指我們所居住的這個世界），都有如來（Tathagata，佛的稱號）坐在菩提樹下，無不顯現。那些菩薩們各自承蒙佛陀的神力，宣說種種佛法。他們都各自認為：自己是在佛陀的身邊。 當時，世尊（釋迦牟尼佛）憑藉威神之力，沒有離開原來的座位，就升到了須彌山頂（Mount Sumeru，佛教宇宙觀中的中心山），前往帝釋天（Indra，佛教的護法神）的宮殿。那時，帝釋天遠遠地看見佛陀到來，立即在妙勝殿上，鋪設了用各種珍寶裝飾的獅子座。用萬種雜寶來莊嚴它；用萬種寶帳覆蓋在上面；用萬寶網纏繞著它；接著在上面安置萬種奇妙的寶蓋，用天繒雜寶作為垂帶；用萬種瓔珞來莊嚴它；用萬種寶衣鋪在座位上。一萬天子在前面侍立；一萬梵天（Brahma，佛教的護法神）圍繞著它；一萬光明照耀著它。 當時，帝釋天為佛陀莊嚴好獅子座后，合掌恭敬地對佛陀說：『善來世尊！唯愿您慈悲地降臨到我的宮殿。』當時，世尊接受了他的邀請，升上了妙勝殿；十方一切世界也是如此。當時，帝釋天所發出的無量美妙的音樂，因為佛陀的神力，寂靜無聲。他立即回憶起過去在諸佛那裡所種下的各種善根，用偈頌說道： 『迦葉如來（Kasyapa Buddha）具足大慈悲，在一切吉祥中最為無上，那位佛陀曾經來到這裡，因此這地方最為吉祥。 拘那牟尼（Kanakamuni Buddha）的智慧沒有障礙，在一切吉祥中最為無上，那位佛陀曾經來到這裡，因此這地方最為吉祥。 拘樓佛（Krakucchanda Buddha）的身體如同金山，在一切吉祥中最為無上，那位佛陀曾經來到這裡，因此這地方最為吉祥。 隨葉如來（Vishvabhu Buddha）遠離三垢（貪嗔癡），在一切吉祥中最為無上，那位佛陀曾經來到這裡，因此這地方最為吉祥。 尸棄如來（Sikhi Buddha）常常寂靜安然，在一切吉祥中最為無上，那位
【English Translation】 English version By the power of the Buddha's divine might, in all the four continents of every Buddha-world in the ten directions, in each Jambudvipa (the world we inhabit), there are Tathagatas (a title for the Buddha) sitting under Bodhi trees, all of them manifesting. Those Bodhisattvas, each relying on the Buddha's divine power, preach various Dharmas. They all think to themselves: 'I am in the presence of the Buddha.' At that time, the World Honored One (Shakyamuni Buddha), by the power of his divine might, without rising from his seat, ascended to the summit of Mount Sumeru (the central mountain in Buddhist cosmology), towards the palace of Indra (a guardian deity in Buddhism). At that time, Indra, seeing the Buddha coming from afar, immediately arranged a lion's seat adorned with various treasures in the Wonderful Victory Palace. It was decorated with ten thousand kinds of miscellaneous treasures; covered with ten thousand kinds of jeweled canopies; entwined with ten thousand jeweled nets; and then placed upon it ten thousand kinds of wonderful jeweled canopies, with heavenly silk and miscellaneous treasures as hanging ornaments; adorned with ten thousand kinds of necklaces; and covered with ten thousand kinds of precious garments. Ten thousand heavenly beings stood in attendance in front; ten thousand Brahmas (a guardian deity in Buddhism) surrounded it; and ten thousand lights illuminated it. At that time, after Indra had adorned the lion's seat for the Buddha, he respectfully joined his palms and said to the Buddha: 'Welcome, World Honored One! May you compassionately come to my palace.' At that time, the World Honored One accepted his invitation and ascended to the Wonderful Victory Palace; all the worlds in the ten directions were also like this. At that time, the immeasurable beautiful music that Indra was producing became silent due to the Buddha's divine power. He immediately recalled the various good roots he had planted in the past with the Buddhas, and spoke in verses: 'Kasyapa Buddha (a past Buddha) is full of great compassion, the most supreme among all auspiciousness, that Buddha once came here, therefore this place is most auspicious. Kanakamuni Buddha (a past Buddha) has unobstructed wisdom, the most supreme among all auspiciousness, that Buddha once came here, therefore this place is most auspicious. Krakucchanda Buddha (a past Buddha) has a body like a golden mountain, the most supreme among all auspiciousness, that Buddha once came here, therefore this place is most auspicious. Vishvabhu Buddha (a past Buddha) is free from the three defilements (greed, hatred, and delusion), the most supreme among all auspiciousness, that Buddha once came here, therefore this place is most auspicious. Sikhi Buddha (a past Buddha) is always peaceful and serene, the most supreme among all auspiciousness, that
佛曾來入此處， 是故此地最吉祥。 毗婆尸佛如滿月， 諸吉祥中最無上， 彼佛曾來入此處， 是故此地最吉祥。 弗沙明達第一義， 諸吉祥中最無上， 彼佛曾來入此處， 是故此地最吉祥。 提舍如來辯無礙， 諸吉祥中最無上， 彼佛曾來入此處， 是故此地最吉祥。 波頭摩佛凈無垢， 諸吉祥中最無上， 彼佛曾來入此處， 是故此地最吉祥。 錠光如來明普照， 諸吉祥中最無上， 彼佛曾來入此處， 是故此地最吉祥。」
如此間帝釋，佛神力故，以偈讚歎十佛功德；如是十方帝釋，各自憶念過去佛所所種善根，以偈讚歎亦復如是。爾時，世尊升師子座，結跏趺坐。坐已，宮殿忽然廣博如忉利天處，一切十方，亦復如是。
大方廣佛華嚴經菩薩雲集妙勝殿上說偈品第十
爾時，十方各過百佛世界微塵數剎，一一方各十世界，其世界名因陀羅；次名蓮華；次名眾寶；次名優缽羅；次名妙行；次名善行；次名歡喜；次名星宿；次名無厭慈；次名虛空。其佛號不變月；次號無盡月；次號不動月；次號香風月；次號自在天月；次號清凈月；次號無上月；次號星宿月；次號不衰變月；次號無量自在月。其菩薩名法慧；次名一切慧；次名勝慧
【現代漢語翻譯】 現代漢語譯本 佛陀曾來過這裡，因此這地方最為吉祥。 毗婆尸佛（Vipasyin Buddha）如同滿月般圓滿，在一切吉祥中最為殊勝， 他曾來過這裡，因此這地方最為吉祥。 弗沙佛（Phussa Buddha）明瞭第一義諦，在一切吉祥中最為殊勝， 他曾來過這裡，因此這地方最為吉祥。 提舍佛（Tissa Buddha）的辯才無礙，在一切吉祥中最為殊勝， 他曾來過這裡，因此這地方最為吉祥。 波頭摩佛（Paduma Buddha）清凈無垢，在一切吉祥中最為殊勝， 他曾來過這裡，因此這地方最為吉祥。 錠光佛（Dipankara Buddha）的光明普照，在一切吉祥中最為殊勝， 他曾來過這裡，因此這地方最為吉祥。 此時，此間的帝釋（Indra），因佛陀的神力，以偈頌讚嘆十方佛的功德；如同這樣，十方世界的帝釋，各自憶念過去佛所種下的善根，也以偈頌讚嘆，情況也是如此。當時，世尊升上獅子座，結跏趺坐。坐定后，宮殿忽然變得廣闊如忉利天（Trayastrimsa）的境界，一切十方世界，也都是如此。 《大方廣佛華嚴經》菩薩雲集妙勝殿上說偈品第十 當時，十方世界各過百佛世界微塵數剎土，每一方各有十個世界，其世界名稱依次為因陀羅（Indra）、蓮華（Padma）、眾寶（Sarvaratna）、優缽羅（Utpala）、妙行（Sucharita）、善行（Subhachara）、歡喜（Pramudita）、星宿（Nakshatra）、無厭慈（Apratihata-maitri）、虛空（Akasha）。其佛號依次為不變月（Acala-chandra）、無盡月（Ananta-chandra）、不動月（Acalita-chandra）、香風月（Sugandha-vayu-chandra）、自在天月（Ishvara-deva-chandra）、清凈月（Vishuddha-chandra）、無上月（Anuttara-chandra）、星宿月（Nakshatra-chandra）、不衰變月（Aksaya-chandra）、無量自在月（Apramana-ishvara-chandra）。其菩薩名稱依次為法慧（Dharma-mati）、一切慧（Sarva-mati）、勝慧（Uttama-mati）。
【English Translation】 English version The Buddha once came to this place, therefore this place is most auspicious. Vipasyin Buddha (Vipasyin Buddha) is like a full moon, most supreme among all auspiciousness, He once came to this place, therefore this place is most auspicious. Phussa Buddha (Phussa Buddha) understood the ultimate truth, most supreme among all auspiciousness, He once came to this place, therefore this place is most auspicious. Tissa Buddha (Tissa Buddha) had unobstructed eloquence, most supreme among all auspiciousness, He once came to this place, therefore this place is most auspicious. Paduma Buddha (Paduma Buddha) was pure and immaculate, most supreme among all auspiciousness, He once came to this place, therefore this place is most auspicious. Dipankara Buddha (Dipankara Buddha)'s light shone universally, most supreme among all auspiciousness, He once came to this place, therefore this place is most auspicious. At this time, Indra (Indra) of this realm, due to the Buddha's divine power, praised the merits of the ten Buddhas with verses; likewise, the Indras of the ten directions, each recalling the good roots planted by the past Buddhas, also praised with verses, and the situation was the same. At that time, the World Honored One ascended the lion throne and sat in the lotus position. After sitting, the palace suddenly became as vast as the realm of Trayastrimsa (Trayastrimsa), and all the ten directions were also like this. The Tenth Chapter of the Avatamsaka Sutra: The Assembly of Bodhisattvas in the Wondrous and Excellent Palace Reciting Verses At that time, each of the ten directions passed through as many lands as the dust particles of a hundred Buddha worlds, and each direction had ten worlds. The names of these worlds were, in order, Indra (Indra), Padma (Padma), Sarvaratna (Sarvaratna), Utpala (Utpala), Sucharita (Sucharita), Subhachara (Subhachara), Pramudita (Pramudita), Nakshatra (Nakshatra), Apratihata-maitri (Apratihata-maitri), and Akasha (Akasha). The names of the Buddhas were, in order, Acala-chandra (Acala-chandra), Ananta-chandra (Ananta-chandra), Acalita-chandra (Acalita-chandra), Sugandha-vayu-chandra (Sugandha-vayu-chandra), Ishvara-deva-chandra (Ishvara-deva-chandra), Vishuddha-chandra (Vishuddha-chandra), Anuttara-chandra (Anuttara-chandra), Nakshatra-chandra (Nakshatra-chandra), Aksaya-chandra (Aksaya-chandra), and Apramana-ishvara-chandra (Apramana-ishvara-chandra). The names of the Bodhisattvas were, in order, Dharma-mati (Dharma-mati), Sarva-mati (Sarva-mati), and Uttama-mati (Uttama-mati).
；次名功德慧；次名精進慧；次名善慧；次名智慧；次名真實慧；次名無上慧；次名堅固慧。此諸菩薩各于其國佛所，凈修梵行。
爾時，佛神力故，彼一一菩薩，各將一佛世界微塵數菩薩眷屬俱，來詣佛所，恭敬禮拜。又佛神力故，化作寶藏師子之座，結跏趺坐，充滿十方。如此世界須彌山頂，菩薩雲集；十方世界亦復如是。
爾時，世尊從兩足指，放百千億妙色光明，普照十方一切世界諸四天下菩提樹下須彌山頂妙勝殿上，如來大眾，皆悉顯現。爾時，法慧菩薩承佛神力，普觀十方，以偈頌曰：
「天人師悉現， 一切嚴凈剎， 須彌山王頂， 帝釋妙勝殿， 哀受天王請， 故處其宮殿， 一一各以十， 吉祥偈贊佛。 諸佛大眷屬， 清凈菩薩眾， 斯從十方來， 跏趺正安坐。 各同其名字， 如我菩薩眾， 舍離於本剎， 往詣諸佛所。 本國諸世尊， 名號皆悉同， 各于其佛所， 凈修菩薩行。 諸佛子當知， 如來威神力， 一切世界中， 各謂佛在前。 今我等見佛， 坐釋妙勝殿， 十方亦如是， 如來自在力。 一切世界中， 發心求佛者， 先立清凈愿， 修習菩薩行。 菩薩凈修行， 無量無數劫
【現代漢語翻譯】 現代漢語譯本：其次名為功德慧（具有功德的智慧），其次名為精進慧（精進修行的智慧），其次名為善慧（善良的智慧），其次名為智慧（洞察真理的智慧），其次名為真實慧（真實的智慧），其次名為無上慧（至高無上的智慧），其次名為堅固慧（堅定不移的智慧）。這些菩薩各自在他們所在國土的佛陀那裡，清凈地修持梵行。 當時，由於佛陀的神力，那些每一位菩薩，各自帶領著一個佛世界微塵數（數量極多）的菩薩眷屬，來到佛陀所在之處，恭敬地禮拜。又由於佛陀的神力，化現出寶藏獅子之座，結跏趺坐（一種坐姿），充滿十方。就像這個世界的須彌山頂一樣，菩薩雲集；十方世界也是如此。 當時，世尊從兩足的腳趾，放出百千億種美妙顏色的光明，普遍照耀十方一切世界的各個四天下（佛教宇宙觀中的一個世界）菩提樹下、須彌山頂的妙勝殿上，如來的大眾，都全部顯現出來。當時，法慧菩薩承蒙佛陀的神力，普遍觀察十方，用偈頌說道： 『天人導師都顯現，一切莊嚴清凈的剎土，須彌山王的山頂，帝釋天（佛教護法神）的妙勝殿，哀憫地接受天王的邀請，所以安住在他的宮殿中，每一位都用十種吉祥的偈頌讚美佛陀。 諸佛的大眷屬，清凈的菩薩眾，都從十方而來，結跏趺坐，端正安坐。各自的名字都相同，就像我們這些菩薩一樣，舍離了原本的國土，前往諸佛所在之處。 本國諸位世尊，名號都完全相同，各自在他們佛陀那裡，清凈地修持菩薩的修行。諸佛的弟子們應當知道，如來的威神之力，在一切世界中，都各自認為佛陀在自己面前。 現在我們看見佛陀，坐在帝釋天的妙勝殿中，十方世界也是如此，這是如來自在的力量。一切世界中，發心求佛的人，首先要立下清凈的誓願，修習菩薩的修行。 菩薩清凈的修行，經歷無量無數劫。
【English Translation】 English version: Next is named 'Merit Wisdom' (wisdom of merit), next is named 'Vigor Wisdom' (wisdom of diligent practice), next is named 'Good Wisdom' (wisdom of goodness), next is named 'Wisdom' (wisdom of insight), next is named 'True Wisdom' (wisdom of truth), next is named 'Supreme Wisdom' (supreme wisdom), next is named 'Firm Wisdom' (unwavering wisdom). These Bodhisattvas, each in their own Buddha-land, purely cultivate Brahma-conduct. At that time, due to the Buddha's spiritual power, each of those Bodhisattvas, each leading a retinue of Bodhisattvas as numerous as the dust particles of a Buddha-world, came to the Buddha's place, respectfully bowing in worship. Also, due to the Buddha's spiritual power, jeweled lion thrones were manifested, upon which they sat in full lotus posture, filling the ten directions. Just like the summit of Mount Sumeru in this world, Bodhisattvas gathered; the same was true in the ten directions. At that time, the World Honored One emitted from the toes of both feet hundreds of thousands of millions of rays of wondrous light, universally illuminating all the four continents (a world in Buddhist cosmology) under the Bodhi trees in all the worlds of the ten directions, and the wondrous palaces on the summit of Mount Sumeru, where the assembly of the Tathagata all appeared. At that time, Bodhisattva Dharma Wisdom, relying on the Buddha's spiritual power, universally observed the ten directions and spoke in verse: 'The Teacher of gods and humans all appears, in all the adorned and pure lands, on the summit of Mount Sumeru, in the wondrous palace of Indra (a Buddhist protector deity), compassionately accepting the invitation of the king of gods, therefore residing in his palace, each one praising the Buddha with ten auspicious verses. The great retinue of all Buddhas, the pure assembly of Bodhisattvas, all come from the ten directions, sitting in full lotus posture, upright and at ease. Each one has the same name, just like us Bodhisattvas, having left their original lands, going to the places of all Buddhas. The World Honored Ones in their original lands, all have the same names, each in their own Buddha's place, purely cultivating the practice of Bodhisattvas. Disciples of all Buddhas should know, the majestic spiritual power of the Tathagata, in all the worlds, each one thinks the Buddha is in front of them. Now we see the Buddha, sitting in Indra's wondrous palace, the same is true in the ten directions, this is the Tathagata's power of freedom. In all the worlds, those who aspire to Buddhahood, first establish pure vows, and cultivate the practice of Bodhisattvas. The pure practice of Bodhisattvas, continues for immeasurable and countless kalpas.'
， 於法界無礙， 無能測量者。 悉普照十方， 滅除愚癡闇， 一切無與等， 是故莫能知。」
爾時，一切慧菩薩承佛神力，普觀十方，以偈頌曰：
「無量無數劫， 雖常見如來， 於此正法中， 猶未睹真實， 妄想取諸法， 增長癡惑網， 輪迴生死中， 盲冥不見佛。 雖復觀諸法， 猶未見實相， 一切法生滅， 但著假名字， 一切法無生， 一切法無滅， 若能如是解， 諸佛常現前。 無取亦無見， 空寂無真實， 諸佛本來空， 不可得思量。 若解一切法， 不可思量者， 彼于諸煩惱， 其心無所染。 虛妄取法相， 是則為癡冥， 是故不見佛， 亦不得真實。 牟尼離三世， 相好悉具足， 于住無所住， 法界悉清凈。 因緣故法生， 因緣故法滅， 如是觀如來， 究竟離癡惑。 法慧先已說， 清凈微妙法， 我從彼勝聞， 菩提難思議。」
爾時，勝慧菩薩承佛神力，普觀十方，以偈頌曰：
「如來智甚深， 一切莫能測， 不知真實法， 世間悉迷惑。 童蒙思惟是， 虛妄取諸法， 是故不見佛， 具足清凈相。 愚癡心迷惑，
【現代漢語翻譯】 現代漢語譯本 在法界中沒有障礙，沒有能夠測量它的人。 佛的光輝普遍照耀十方，消滅愚癡的黑暗， 一切都無與倫比，所以沒有人能夠完全瞭解。
那時，一切慧菩薩憑藉佛的神力，普遍觀察十方，用偈頌說道：
『即使在無量無數劫中，常常見到如來（Tathagata，佛的稱號）， 對於這正法（dharma，佛法）的真諦，仍然沒有見到真實。 妄想執取諸法（dharma，一切事物），增長愚癡迷惑的羅網， 在生死輪迴中，盲目而看不見佛。 即使觀察諸法，仍然沒有見到實相（reality，事物的真實面貌）， 一切法的生滅，只是執著于虛假的名字， 一切法無生，一切法無滅， 如果能夠這樣理解，諸佛（Buddhas，覺悟者）就會常常顯現在眼前。 沒有執取也沒有見解，空寂而沒有真實， 諸佛本來就是空，不可思議。 如果理解一切法，都是不可思議的， 那麼他對於各種煩惱，內心就不會被污染。 虛妄地執取法相，這就是愚癡的黑暗， 所以看不見佛，也得不到真實。 牟尼（Muni，佛的稱號）脫離三世（過去、現在、未來），相好（佛的莊嚴相貌）都具足， 安住于無所住，法界（dharma-dhatu，宇宙萬法）都清凈。 因緣（hetu-pratyaya，條件）和合所以法生，因緣離散所以法滅， 這樣觀察如來，最終就能脫離愚癡迷惑。 法慧（Dharma-mati，菩薩名）先前已經說了，清凈微妙的法， 我從他那裡聽聞殊勝的教法，菩提（bodhi，覺悟）是難以思議的。』
那時，勝慧菩薩憑藉佛的神力，普遍觀察十方，用偈頌說道：
『如來的智慧非常深奧，一切都無法測度， 因為不知道真實的法，世間都迷惑。 幼稚的人思惟這些，虛妄地執取諸法， 所以看不見佛，具足清凈的相貌。 愚癡的心迷惑，
【English Translation】 English version In the dharma-dhatu (realm of reality), there is no obstruction, and there is no one who can measure it. It illuminates all ten directions, eliminating the darkness of ignorance, Everything is incomparable, therefore no one can fully know it.
At that time, the Bodhisattva Sarva-mati (All-Wisdom), empowered by the Buddha's spiritual power, observed all ten directions and spoke in verses:
'Even though one may have seen the Tathagata (Buddha) for countless eons, In this true dharma (teaching), one still has not seen the reality. Deluded thoughts grasp at dharmas (all phenomena), increasing the net of ignorance and delusion, In the cycle of birth and death, one is blind and does not see the Buddha. Even though one observes all dharmas, one still has not seen the true nature (reality), The arising and ceasing of all dharmas, one only clings to false names, All dharmas are without arising, all dharmas are without ceasing, If one can understand in this way, the Buddhas (enlightened ones) will always appear before one. There is no grasping and no seeing, empty and without reality, The Buddhas are originally empty, beyond thought. If one understands that all dharmas are beyond thought, Then one's mind will not be defiled by any afflictions. Falsely grasping at the characteristics of dharmas, this is the darkness of ignorance, Therefore, one does not see the Buddha, nor does one attain reality. Muni (sage, Buddha) is free from the three times (past, present, future), and all the marks and characteristics (of a Buddha) are complete, He abides in non-abiding, and the dharma-dhatu (realm of reality) is completely pure. Due to conditions (hetu-pratyaya), dharmas arise; due to conditions, dharmas cease, Observing the Tathagata in this way, one ultimately becomes free from ignorance and delusion. Dharma-mati (Wisdom of Dharma, a Bodhisattva) has already spoken of the pure and subtle dharma, I have heard the supreme teaching from him, and bodhi (enlightenment) is inconceivable.'
At that time, the Bodhisattva Uttara-mati (Superior Wisdom), empowered by the Buddha's spiritual power, observed all ten directions and spoke in verses:
'The Tathagata's wisdom is very profound, and no one can fathom it, Because they do not know the true dharma, the world is confused. The immature think about these things, falsely grasping at dharmas, Therefore, they do not see the Buddha, who possesses complete and pure characteristics. The ignorant mind is confused,
妄取五陰相， 不了真實性， 是故不見佛。 分別一切法， 皆悉無真實， 如是解諸法， 則見盧舍那。 因前五陰故， 后陰相續生， 次第解五陰， 見佛難思議。 如寶在闇處， 無明故不見， 真諦無說者， 雖慧莫能睹。 如目不明凈， 不見微妙色， 如是不凈心， 不見諸佛法。 猶如明凈日， 無目者不見， 若人心諂曲， 終不睹諸佛。 故當凈慧眼， 觀察諸法相， 見法相明瞭， 猶如鏡中像。 一切慧先說， 清凈微妙法， 我從彼勝聞， 見佛盧舍那。」
爾時，功德慧菩薩承佛神力，普觀十方，以偈頌曰：
「諸法虛無實， 妄取堅固相， 是故童蒙者， 常轉生死輪。 不善非勝法， 妄作勝法相， 是故生障礙， 愚癡常輪轉。 不知八正道， 云何知自心？ 彼因顛倒想， 增長一切惡。 不見諸法空， 常受無量苦， 彼人不成就， 清凈法眼故。 欲知一切心， 先當求法眼， 如我所說者， 能見真實佛。 若有見佛者， 其心無所著， 彼則見真實， 如佛所說法。 若見大智慧， 如來妙法身， 能見如來故， 彼有清凈眼。
【現代漢語翻譯】 現代漢語譯本 執著于虛妄的五蘊（色、受、想、行、識）之相， 不能瞭解其真實本性，因此無法見到佛。 分別執著一切法，認為它們是真實的， 實際上一切法都沒有真實性， 如果能這樣理解諸法，就能見到盧舍那佛（報身佛）。 因為前五蘊的緣故，后五蘊相續產生， 如果能次第地理解五蘊，就能見到佛的不可思議。 如同寶物在黑暗之處，因為無明所以看不見， 真諦是無法用言語表達的，即使有智慧也無法親眼見到。 如同眼睛不乾淨明亮，就看不見微妙的色彩， 同樣，不凈的心也無法見到諸佛的法。 猶如明亮的太陽，沒有眼睛的人也看不見， 如果人心懷諂媚和虛偽，最終也無法見到諸佛。 所以應當凈化智慧之眼，觀察諸法的實相， 見到諸法的實相明瞭，就像鏡子中的影像一樣清晰。 一切智慧都先宣說，清凈微妙的佛法， 我從他們那裡聽聞殊勝的教法，從而見到了盧舍那佛。
這時，功德慧菩薩（菩薩名）承蒙佛的神力，普遍觀察十方世界，用偈頌說道：
諸法都是虛幻不實的，卻妄執為堅固的實相， 因此那些愚昧無知的人，常常在生死輪迴中流轉。 不善的法不是殊勝的法，卻妄想它是殊勝的法相， 因此產生障礙，愚癡地不斷輪迴。 不知道八正道（佛教的修行方法），又怎麼能瞭解自己的心呢？ 他們因為顛倒的妄想，增長一切惡業。 因為看不見諸法的空性，所以常常遭受無量的痛苦， 這些人不能成就清凈的法眼。 想要了解一切心，首先應當尋求法眼， 就像我所說的那樣，才能見到真實的佛。 如果有人能見到佛，他的心就不會有所執著， 他就能見到真實，如同佛所說的那樣。 如果能見到大智慧，如來微妙的法身， 能見到如來的緣故，他就有清凈的眼睛。
【English Translation】 English version Clinging to the illusory appearances of the five skandhas (form, feeling, perception, mental formations, consciousness), Not understanding their true nature, therefore, one cannot see the Buddha. Discriminating and clinging to all dharmas, believing them to be real, In reality, all dharmas have no true existence, If one can understand dharmas in this way, one can see Vairocana Buddha (the Sambhogakaya Buddha). Because of the previous five skandhas, the subsequent five skandhas arise in succession, If one can understand the five skandhas in order, one can see the inconceivable Buddha. Like a treasure in a dark place, it cannot be seen because of ignorance, The ultimate truth cannot be expressed in words, even with wisdom, one cannot see it directly. Like eyes that are not clear and bright, one cannot see subtle colors, Similarly, an impure mind cannot see the Buddhas' Dharma. Like the bright sun, those without eyes cannot see it, If a person's heart is full of flattery and falsehood, they will ultimately not see the Buddhas. Therefore, one should purify the eye of wisdom, observe the true nature of all dharmas, Seeing the true nature of dharmas clearly, like an image in a mirror. All wisdom first proclaims the pure and subtle Dharma, I heard the supreme teachings from them, and thus saw Vairocana Buddha.
At that time, Bodhisattva Merit Wisdom (a Bodhisattva's name), empowered by the Buddha's spiritual power, universally observed the ten directions and spoke in verses:
All dharmas are illusory and unreal, yet one clings to them as solid realities, Therefore, those who are ignorant and foolish constantly revolve in the cycle of birth and death. Unwholesome dharmas are not supreme dharmas, yet one falsely imagines them to be supreme, Therefore, obstacles arise, and one foolishly continues to revolve. Not knowing the Eightfold Path (Buddhist practice), how can one understand one's own mind? Because of their inverted thoughts, they increase all evil deeds. Because they do not see the emptiness of all dharmas, they constantly suffer immeasurable pain, These people cannot achieve the pure Dharma eye. If one wants to understand all minds, one should first seek the Dharma eye, As I have said, one can then see the true Buddha. If someone can see the Buddha, their mind will not be attached to anything, They will see the truth, as the Buddha has taught. If one can see the great wisdom, the Tathagata's (Buddha's) subtle Dharmakaya (Dharma body), Because one can see the Tathagata, one has pure eyes.
無見乃能見， 一切真實法， 於法有所見， 彼則無所見。 妙哉真實法， 佛以導眾生， 一切諸有中， 無生亦無死。 勝慧先已說， 清凈微妙法， 我從彼勝聞， 深解諸佛道。」
爾時，精進慧菩薩承佛神力，普觀十方，以偈頌曰：
「以諸妄想行， 慧眼不清凈， 愚癡邪見增， 常不見諸佛。 若能見邪偽， 及以真實法， 諦了實不實， 則見清凈佛。 見者則是垢， 彼則無所見， 諸佛離所見， 是故見清凈。 世間語言法， 虛妄無真實， 知世從緣起， 能離生死患。 世間非世間， 觀察悉平等， 二俱知真實， 是名真見者。 若能如是觀， 漏盡得自在， 非有亦非無， 是名不二見。 虛妄非虛妄， 非是諸佛法， 真實無二相， 法性清凈故。 法性自清凈， 無相如虛空， 一切無能說， 智者如是觀。 樂觀一切法， 寂滅無所有， 亦知不可修， 能見牟尼尊。 如是見佛者， 功德不可量， 一切所有行， 寂靜空無相。」◎
大方廣佛華嚴經卷第七 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷
【現代漢語翻譯】 現代漢語譯本 沒有執著于『見』，才能真正看見，一切真實的法（dharma，宇宙的真理或法則），如果對法有所執著，那就無法真正看見。真實法是如此奇妙，佛（Buddha，覺悟者）用它來引導眾生，在一切存在之中，既沒有生，也沒有死。殊勝的智慧早已闡明，清凈而微妙的法，我從那殊勝之處聽聞，深刻理解了諸佛的道（Buddha-dharma，佛陀的教導）。 那時，精進慧菩薩（Vīryamati Bodhisattva，一位以精進智慧著稱的菩薩）承蒙佛的神力，普遍觀察十方世界，用偈頌說道： 因為各種虛妄的念頭，智慧之眼不清凈，愚癡和邪見增長，所以常常看不見諸佛。如果能夠看清虛假的和真實的法，明瞭什麼是真實，什麼是不真實，就能看見清凈的佛。執著于『見』本身就是一種污垢，真正看見的人是沒有任何執著的。諸佛是超越『見』的，所以他們的『見』是清凈的。世間的語言和法，都是虛妄而不真實的，明白世間萬物都是因緣和合而生起，就能脫離生死的苦難。世間和非世間，觀察它們都是平等的，兩者都明白它們的真實性，這才是真正的看見者。如果能夠這樣觀察，就能斷盡煩惱，獲得自在，既不是有，也不是無，這就是不二之見。虛妄和非虛妄，都不是諸佛的法，真實是無二相的，因為法性（dharma-nature，法的本質）是清凈的。法性本身就是清凈的，無形無相如同虛空，一切都無法用語言表達，有智慧的人是這樣觀察的。樂觀地看待一切法，它們都是寂滅而空無所有的，也知道它們是不可修的，這樣就能看見牟尼尊（Muni，佛陀的尊稱）。像這樣看見佛的人，功德是不可計量的，一切所有的行為，都是寂靜、空無和無相的。 《大方廣佛華嚴經》第七卷
【English Translation】 English version Without clinging to 'seeing,' one can truly see, all the real dharmas (universal truths or laws). If one clings to the dharma, then one cannot truly see. The real dharma is so wonderful, the Buddha (the awakened one) uses it to guide sentient beings. In all existence, there is neither birth nor death. The supreme wisdom has already explained the pure and subtle dharma. I heard it from that supreme place and deeply understood the path of all Buddhas (Buddha-dharma, the teachings of the Buddha). At that time, Vīryamati Bodhisattva (a Bodhisattva known for his diligent wisdom), empowered by the Buddha's spiritual power, universally observed the ten directions and spoke in verses: Because of various false thoughts, the eye of wisdom is not clear. Ignorance and wrong views increase, so one often cannot see the Buddhas. If one can see through the false and the real dharmas, understanding what is real and what is not, then one can see the pure Buddha. Clinging to 'seeing' itself is a defilement; one who truly sees has no clinging. The Buddhas are beyond 'seeing,' therefore their 'seeing' is pure. The languages and dharmas of the world are false and unreal. Understanding that all things in the world arise from causes and conditions, one can escape the suffering of birth and death. The worldly and the unworldly, observing them as equal, understanding the reality of both, this is the true seer. If one can observe in this way, one can exhaust all afflictions and attain freedom. It is neither existence nor non-existence; this is the non-dual view. False and non-false are not the dharmas of the Buddhas. Reality is without duality because dharma-nature (the essence of dharma) is pure. Dharma-nature itself is pure, formless and like space. Everything cannot be expressed in words. The wise observe in this way. Optimistically view all dharmas, they are all extinguished and empty. Also know that they are not to be cultivated, and then one can see the Muni (an honorific title for the Buddha). One who sees the Buddha in this way has immeasurable merit. All actions are peaceful, empty, and without form. The Avatamsaka Sutra, Volume 7
第八
東晉天竺三藏佛馱跋陀羅譯
菩薩雲集妙勝殿上說偈品第十之二
◎爾時，善慧菩薩承佛神力，普觀十方，以偈頌曰：
「妙哉佛世尊， 無量諸如來， 離害心解脫， 自度能度彼。 正見世間燈， 如實不顛倒， 無量無數劫， 積德故見佛。 諸行空無實， 凡夫謂真諦， 一切無自性， 皆悉等虛空。 無盡智所說， 說者無所說， 了知有悉無， 故得難思議。 無盡說無盡， 眾生空寂故， 知彼真實性， 則見大名稱。 無見說是見， 無我說眾生， 說見及眾生， 是二悉非有。 見者無所見， 是見不壞相， 是名真實法， 一切佛所說。 能知真實佛， 及佛之所說， 普見一切世， 如佛盧舍那。 如來等正覺， 善說明凈道， 精進慧菩薩， 演說無量法。 有無諸法相， 一相平等修， 如是能見佛， 安住真實際。」
爾時，智慧菩薩承佛神力，普觀十方，以偈頌曰：
「我聞最勝教， 即生凈慧光， 普照十方世， 悉見一切佛。 若計有眾生， 是為最難處， 法本無真主， 但有假言說。 愚惑莫能知， 自身真實性， 如來非取相
【現代漢語翻譯】 現代漢語譯本 第八
東晉天竺三藏佛馱跋陀羅（Buddhabhadra）譯
菩薩雲集妙勝殿上說偈品第十之二
◎爾時，善慧菩薩（Sudharmati）承佛神力，普觀十方，以偈頌曰：
『妙哉佛世尊， 無量諸如來， 離害心解脫， 自度能度彼。 正見世間燈， 如實不顛倒， 無量無數劫， 積德故見佛。 諸行空無實， 凡夫謂真諦， 一切無自性， 皆悉等虛空。 無盡智所說， 說者無所說， 了知有悉無， 故得難思議。 無盡說無盡， 眾生空寂故， 知彼真實性， 則見大名稱。 無見說是見， 無我說眾生， 說見及眾生， 是二悉非有。 見者無所見， 是見不壞相， 是名真實法， 一切佛所說。 能知真實佛， 及佛之所說， 普見一切世， 如佛盧舍那（Vairocana）。 如來等正覺， 善說明凈道， 精進慧菩薩， 演說無量法。 有無諸法相， 一相平等修， 如是能見佛， 安住真實際。』
爾時，智慧菩薩（Prajnamati）承佛神力，普觀十方，以偈頌曰：
『我聞最勝教， 即生凈慧光， 普照十方世， 悉見一切佛。 若計有眾生， 是為最難處， 法本無**， 但有假言說。 愚惑莫能知， 自身真實性， 如來非取相
【English Translation】 English version Chapter Eight
Translated by Tripiṭaka Master Buddhabhadra of Eastern Jin from India
The Second of the Chapter on Verses Spoken by Bodhisattvas Assembled in the Wondrously Victorious Palace
◎At that time, Bodhisattva Sudharmati, empowered by the Buddha's spiritual might, surveyed the ten directions and spoke in verse:
'Wonderful is the World Honored One, the Buddha, countless are the Tathagatas, Freed from harmful thoughts, they liberate themselves and others. The lamp of right view in the world, they are truthful and not inverted, Through countless eons, they accumulated merit and thus see the Buddha. All actions are empty and unreal, yet ordinary people deem them true, Everything is without self-nature, all are equal to empty space. What is spoken by boundless wisdom, the speaker has nothing to say, Knowing that existence is non-existence, one attains the inconceivable. Endlessly speaking of the endless, because beings are empty and still, Knowing their true nature, one sees the Great Name. To say 'no seeing' is seeing, to say 'no self' is beings, To speak of seeing and beings, these two are all non-existent. The seer has nothing to see, this seeing is of an indestructible nature, This is called the true Dharma, spoken by all Buddhas. Able to know the true Buddha, and what the Buddha has spoken, One sees all the worlds, like the Buddha Vairocana. The Tathagata, the Perfectly Enlightened One, skillfully explains the pure path, The diligent and wise Bodhisattvas expound limitless Dharma. The characteristics of existence and non-existence, one practices with equality, Thus one can see the Buddha, and abide in true reality.'
At that time, Bodhisattva Prajnamati, empowered by the Buddha's spiritual might, surveyed the ten directions and spoke in verse:
'Having heard the most supreme teaching, pure wisdom light arises, Illuminating the ten directions, one sees all the Buddhas. If one calculates that there are beings, this is the most difficult point, The Dharma is fundamentally without substance, there are only provisional words. The deluded are unable to know, the true nature of themselves, The Tathagata does not grasp at appearances
， 是故不見佛。 塵垢障慧眼， 不見等正覺， 無量無數劫， 流轉生死海。 流轉則生死， 非轉是涅槃， 生死及涅槃， 二皆不可得。 虛誑妄說者， 生死涅槃異， 迷惑賢聖法， 不識無上道。 如是取相者， 言有佛等覺， 顛倒無正念， 是故不見佛。 能知此實法， 寂滅真如相， 則見最正覺， 超出語言道。 虛妄說諸法， 法實無所有， 一切諸世尊， 諦求不可得。 明瞭過去世， 未來及現在， 究竟永寂滅， 故說為如來。」
爾時，真慧菩薩承佛神力，普觀十方，以偈頌曰：
「寧受無量苦， 得聞佛音聲， 不受一切樂， 而不聞佛名。 所以無量劫， 受此眾苦惱， 流轉生死中， 不聞佛名故。 實以無實法， 正覺等真偽， 以無和合相， 是名為菩提。 現佛非緣合， 去來亦復然， 一切法無相， 是則佛真性。 若能如是觀， 諸法甚深義， 則見無量佛， 法身真實相。 于實知真實， 非實知非實， 善解真實際， 故號為正覺。 覺者無所覺， 是佛真妙法， 諸佛如是修， 非一亦非二。 知一法為眾， 知眾法為一
【現代漢語翻譯】 現代漢語譯本 因此，他們看不見佛陀。 塵垢遮蔽了智慧之眼，看不見等正覺（無上正等正覺，指佛的智慧）。 在無量無數的劫（佛教時間單位，指極長的時間）中，他們流轉于生死輪迴的苦海。 流轉即是生死，不流轉才是涅槃（佛教術語，指解脫生死輪迴的境界）。 生死和涅槃，這二者都是不可得的。 虛妄不實地說，生死和涅槃是不同的， 這會迷惑賢聖的教法，使人不能認識無上之道。 像這樣執著于表象的人，說有佛陀等正覺， 他們是顛倒的，沒有正確的念頭，所以看不見佛陀。 如果能認識到這真實的法，寂滅真如（佛教術語，指不生不滅的真理）的實相， 就能見到最正覺，超越了語言的表達。 虛妄地說諸法，法的實相是空無所有的， 一切諸世尊（佛的尊稱），仔細尋求也是不可得的。 明瞭過去世，未來世和現在世， 最終達到永恒的寂滅，所以被稱為如來（佛的稱號之一）。
那時，真慧菩薩（菩薩名，代表真實智慧）承蒙佛陀的神力，普遍觀察十方，用偈頌說道：
『寧願承受無量的痛苦，也要聽聞佛陀的聲音， 不願享受一切快樂，卻聽不到佛陀的名號。 所以，在無量劫中，承受著這些眾多的苦惱， 在生死輪迴中流轉，就是因為沒有聽聞佛陀的名號。 實際上，用無實之法，來衡量正覺（佛的智慧）的真偽， 以無和合之相，這被稱為菩提（佛教術語，指覺悟的智慧）。 佛陀的顯現不是因緣和合，過去和未來也是如此， 一切法都沒有固定的相狀，這就是佛陀的真性。 如果能夠這樣觀察，諸法甚深的含義， 就能見到無量的佛陀，法身（佛的真身）真實的相貌。 對於真實，知道它是真實，對於非真實，知道它不是真實， 善於理解真實際（佛教術語，指真理的實際），所以被稱為正覺。 覺悟者沒有所覺，這是佛陀真正的微妙之法， 諸佛都是這樣修行的，不是一也不是二。 知道一法即是眾法，知道眾法即是一法。
【English Translation】 English version Therefore, they do not see the Buddha. The dust and grime obscure the eye of wisdom, preventing them from seeing Samyak-sambodhi (Supreme Perfect Enlightenment, referring to the wisdom of the Buddha). In immeasurable and countless kalpas (Buddhist time unit, referring to extremely long periods), they transmigrate in the sea of birth and death. Transmigration is birth and death; non-transmigration is Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death). Birth and death, and Nirvana, both of these are unattainable. Those who falsely and wrongly say that birth and death and Nirvana are different, confuse the teachings of the wise and holy, and do not recognize the unsurpassed path. Those who grasp at appearances in this way, saying there is a Buddha with Samyak-sambodhi, are deluded and without right mindfulness, therefore they do not see the Buddha. If one can know this true Dharma, the true nature of quiescence and Suchness (Buddhist term, referring to the unchanging truth), then one will see the most perfect enlightenment, transcending the path of language. Falsely speaking of all dharmas, the true nature of dharmas is empty and without substance, all the World Honored Ones (a respectful title for the Buddha), when diligently sought, cannot be found. Clearly understanding the past, future, and present worlds, ultimately reaching eternal quiescence, therefore they are called Tathagata (one of the titles of the Buddha).
At that time, Bodhisattva True Wisdom, empowered by the Buddha's spiritual power, universally observed the ten directions, and spoke in verse:
'I would rather endure immeasurable suffering, to hear the Buddha's voice, than not hear the Buddha's name, while enjoying all pleasures. Therefore, in immeasurable kalpas, enduring these many sufferings, transmigrating in the cycle of birth and death, is because they have not heard the Buddha's name. In reality, using unreal dharmas, to measure the truth or falsity of Samyak-sambodhi (the Buddha's wisdom), with no aspect of combination, this is called Bodhi (Buddhist term, referring to the wisdom of enlightenment). The appearance of the Buddha is not due to causal combination, and the same is true for the past and future, all dharmas have no fixed form, this is the true nature of the Buddha. If one can observe in this way, the profound meaning of all dharmas, then one will see immeasurable Buddhas, the true form of the Dharmakaya (the Buddha's true body). Regarding the real, knowing it is real, regarding the unreal, knowing it is not real, skillfully understanding the true reality (Buddhist term, referring to the reality of truth), therefore one is called Samyak-sambodhi. The enlightened one has nothing to be enlightened about, this is the true and subtle Dharma of the Buddha, all Buddhas cultivate in this way, neither one nor two. Knowing one dharma is all dharmas, knowing all dharmas is one dharma.'
， 法無所依處， 云何而緣合。 作者及所作， 二俱無所有， 若能如是解， 求之不可得。 是處不可得， 諸佛所依止， 法無有所依， 覺者無所著。」
爾時，無上慧菩薩承佛神力，普觀十方，以偈頌曰：
「無上摩訶薩， 遠離眾生相， 上相無所有， 故號為無上。 微妙無所有， 粗者亦復無， 諸佛之所得， 非望亦非作。 是法不可數， 諸佛之境界， 亦離於無數， 是名佛真法。 慧日照十方， 滅除眾闇冥， 亦非有所照， 亦復非無照。 常樂寂靜法， 永離有所依， 解脫無依處， 不染一切法。 善見大智者， 真實所依住， 若無有二法， 當知一亦無。 無一亦無二， 一切皆寂滅， 三種世間空， 是則諸佛見。 諸佛教眾生， 安住正法中， 解達無所住， 當見真實身。 非身即是身， 不轉不可見， 無轉亦無見， 是名無上身。 真慧所演說， 無量諸佛法， 若聞此法者， 常得清凈眼。」
爾時，堅固慧菩薩承佛神力，普觀十方，以偈頌曰：
「眾生不知恩， 如來發慈慧， 出現於世間， 普照除眾冥。 起大慈悲心，
【現代漢語翻譯】 現代漢語譯本 法沒有可以依賴的地方，如何能夠因緣和合呢？ 作者和所作的事物，兩者都是空無所有的， 如果能夠這樣理解，就無法尋找到任何實在的東西。 這個不可得之處，是諸佛所依止的境界， 法沒有可以依賴的，覺悟者也沒有任何執著。
這時，無上慧菩薩（Mahasattva，偉大的菩薩）承蒙佛的神力，普遍觀察十方世界，用偈頌說道：
『無上的大菩薩，遠離眾生的種種表象， 至上的表象也是空無所有的，所以被稱為無上。 微妙的法是空無所有的，粗糙的法也是如此， 諸佛所證悟的，不是通過期望或造作而得。 這個法是不可計數的，是諸佛的境界， 也超越了無數的概念，這就是佛的真實法。 智慧的太陽照耀十方，消滅一切黑暗， 也不是有所照耀，也不是沒有照耀。 常樂於寂靜的法，永遠遠離有所依賴， 解脫是沒有依賴之處的，不被一切法所污染。 善於見到大智慧的人，真實地依止於此， 如果沒有兩種對立的法，應當知道連一種法也沒有。 沒有一也沒有二，一切都歸於寂滅， 三種世間（欲界、色界、無色界）都是空性的，這就是諸佛的見解。 諸佛教導眾生，安住在正法之中， 理解通達無所住，就能見到真實的法身。 非身即是法身，不轉變也不可見， 沒有轉變也沒有可見，這稱為無上的法身。 真正的智慧所宣說的，是無量諸佛的法， 如果聽聞此法，就能常得清凈的智慧之眼。』
這時，堅固慧菩薩（Drdhamati Bodhisattva，具有堅定智慧的菩薩）承蒙佛的神力，普遍觀察十方世界，用偈頌說道：
『眾生不知道感恩，如來（Tathagata，佛的稱號）發起了慈悲和智慧， 出現在世間，普遍照耀，消除一切黑暗。 生起大慈悲心，
【English Translation】 English version The Dharma has no place to rely on, how can it be formed by conditions? The maker and what is made, both are without any substance, If one can understand it this way, nothing real can be found. This place of non-attainment is where all Buddhas abide, The Dharma has nothing to rely on, and the awakened have no attachments.
At that time, the Bodhisattva Mahasattva (great being) of Supreme Wisdom, empowered by the Buddha's spiritual power, observed the ten directions and spoke in verses:
'The supreme Mahasattva, is far from the appearances of beings, The supreme appearance is also without substance, hence called supreme. The subtle is without substance, and the coarse is also without substance, What the Buddhas attain is not through expectation or fabrication. This Dharma is immeasurable, it is the realm of the Buddhas, It also transcends the concept of countless, this is the true Dharma of the Buddha. The sun of wisdom illuminates the ten directions, eliminating all darkness, It is neither with illumination nor without illumination. Always joyful in the Dharma of stillness, forever free from reliance, Liberation has no place to rely on, not defiled by any Dharma. Those who see the great wisdom, truly abide in this, If there are no two opposing Dharmas, know that there is not even one. Neither one nor two, all is in quiescence, The three realms (desire, form, formless) are empty, this is the view of the Buddhas. The Buddhas teach beings to abide in the true Dharma, Understanding and realizing non-abiding, one will see the true Dharmakaya (body of Dharma). Non-body is the Dharmakaya, unchangeable and invisible, Without change and without visibility, this is called the supreme Dharmakaya. What is spoken by true wisdom is the Dharma of countless Buddhas, If one hears this Dharma, one will always attain the pure eye of wisdom.'
At that time, the Bodhisattva Drdhamati (firm wisdom), empowered by the Buddha's spiritual power, observed the ten directions and spoke in verses:
'Beings do not know gratitude, the Tathagata (Buddha) has generated compassion and wisdom, Appearing in the world, universally illuminating, eliminating all darkness. Arousing great compassion,
普觀諸群生， 具受無量苦， 永縛在三有。 唯除等正覺， 最勝尊導師， 一切天人中， 無可歸依者。 世界若無佛， 及眾賢聖人， 彼諸群生類， 無有一切樂。 如來眾賢聖， 出現於世間， 為開凈慧眼， 令得永安樂。 若見如來者， 為得最大利， 聞佛名歡喜， 則是世間塔。 我等獲善利， 現前覲如來， 聞斯微妙法， 悉當成佛道。 三世明解脫， 甚深諸境界， 一切眾菩薩， 清凈開慧眼。 我等重歡喜， 見佛盧舍那， 無量無邊智， 演說不可盡。 無上慧堅固， 及諸佛子等， 無數億劫中， 說佛德無盡。」◎◎
大方廣佛華嚴經菩薩十住品第十一
爾時，法慧菩薩承佛神力，入菩薩無量方便三昧正受。入三昧已，十方千佛世界塵數佛土之外，各見千佛世界塵數諸佛，是諸如來悉號法慧。時，彼諸佛告法慧菩薩言：「善哉！善哉！善男子！乃能入是菩薩無量方便三昧正受。善男子！十方各千佛剎塵數諸佛加汝神力，故能入是三昧正受；又盧舍那佛本願力故，威神力故，及汝善根力故，又欲令汝廣說法故，長養佛慧故，開解法界故，分別眾生界故，除滅障故，入無礙境界故，無等等方便
【現代漢語翻譯】 現代漢語譯本 普遍觀察所有眾生， 都承受著無量的痛苦， 永遠被束縛在三有（欲界、色界、無色界）之中。 只有等正覺（佛的智慧）的佛陀， 是最殊勝的尊貴導師， 在一切天人和人類中， 沒有可以依靠的歸宿。 如果世間沒有佛陀， 以及眾多的賢聖之人， 那麼這些眾生， 就不會有一切的快樂。 如來（佛的稱號）和眾賢聖， 出現在世間， 是爲了開啟清凈的智慧之眼， 使眾生得到永遠的安樂。 如果能見到如來， 就是得到了最大的利益， 聽到佛的名號而歡喜， 就是世間的寶塔。 我們獲得了善的利益， 現在能夠親眼見到如來， 聽聞這微妙的佛法， 都應當成就佛道。 通達三世（過去、現在、未來）的解脫， 以及甚深的境界， 一切的菩薩， 都清凈地開啟了智慧之眼。 我們再次感到歡喜， 見到了佛陀盧舍那（報身佛）， 他擁有無量無邊的智慧， 所演說的佛法不可窮盡。 無上的智慧堅固， 以及諸佛的弟子們， 在無數億劫中， 贊說佛的功德也說不完。
《大方廣佛華嚴經·菩薩十住品》第十一
這時，法慧菩薩承蒙佛的神力，進入菩薩無量方便三昧（禪定）的正受。進入三昧后，在十方千佛世界塵數佛土之外，各自見到千佛世界塵數諸佛，這些如來都號稱法慧。當時，那些佛告訴法慧菩薩說：『善哉！善哉！善男子！你能夠進入這種菩薩無量方便三昧的正受。善男子！十方各千佛剎塵數的諸佛加持你的神力，所以你能夠進入這種三昧正受；又因為盧舍那佛的本願力，威神力，以及你的善根力，又想讓你廣說佛法，增長佛的智慧，開解法界，分別眾生界，消除障礙，進入無礙的境界，無與倫比的方便。』
【English Translation】 English version Observing all living beings universally, They all endure immeasurable suffering, Forever bound within the three realms of existence (desire realm, form realm, formless realm). Only the Buddha, the fully enlightened one, Is the most supreme and venerable guide, Among all gods and humans, There is no refuge to rely upon. If the world were without the Buddha, And the many virtuous sages, Then these sentient beings, Would have no happiness at all. The Tathagata (another name for Buddha) and the virtuous sages, Appear in the world, To open the pure eye of wisdom, Enabling beings to attain eternal peace and joy. If one sees the Tathagata, It is to gain the greatest benefit, Hearing the Buddha's name with joy, Is like a pagoda in the world. We have obtained good benefits, Now we can see the Tathagata in person, Hearing this subtle Dharma, We shall all attain Buddhahood. Understanding the liberation of the three times (past, present, future), And the profound realms, All Bodhisattvas, Purely open the eye of wisdom. We rejoice again, Having seen the Buddha Vairocana (the Sambhogakaya Buddha), Whose immeasurable wisdom is boundless, And whose teachings are inexhaustible. The supreme wisdom is firm, And the disciples of all Buddhas, In countless eons, Cannot finish praising the Buddha's virtues.
The Avatamsaka Sutra, Chapter Eleven: The Ten Abodes of Bodhisattvas
At that time, Bodhisattva Dharmamati, empowered by the Buddha's spiritual power, entered the Samadhi (meditative absorption) of the Bodhisattva's Immeasurable Expedient Means. Having entered the Samadhi, beyond the dust-like number of Buddha lands in each of the ten directions, he saw a dust-like number of Buddhas in each of the thousand Buddha worlds, and all these Tathagatas were named Dharmamati. Then, those Buddhas said to Bodhisattva Dharmamati: 'Excellent! Excellent! Good man! You are able to enter this Samadhi of the Bodhisattva's Immeasurable Expedient Means. Good man! The Buddhas, as numerous as the dust of a thousand Buddha lands in each of the ten directions, have added their spiritual power to you, so you are able to enter this Samadhi; also, because of the original vows of the Buddha Vairocana, his majestic spiritual power, and the power of your good roots, and also because they wish you to widely expound the Dharma, increase the Buddha's wisdom, open up the Dharma realm, distinguish the realms of sentient beings, eliminate obstacles, enter the unobstructed realm, and the incomparable expedient means.'
入一切智陀羅尼故，覺一切法故，善知諸根故，說法持故，所謂菩薩十住。善男子！當承佛神力，說微妙法。」
爾時，一切如來即與法慧菩薩無礙智、無住智、無斷智、無癡智、無壞智、無惡智、無量智、無勝智、無懈怠智、無退智。何以故？彼三昧力法如是故。
爾時，諸佛各伸右手，摩法慧菩薩頂。摩其頂已，即從定起，告眾菩薩言：「諸佛子！菩薩種性甚深廣大與法界虛空等，一切菩薩從三世諸佛種性中生。諸佛子！菩薩摩訶薩十住行，去、來、現在諸佛所說。何等為十？一名初發心，二名治地，三名修行，四名生貴，五名方便具足，六名正心，七名不退，八名童真，九名法王子，十名灌頂。諸佛子！是名菩薩十住，去、來、現在諸佛所說。
「諸佛子！何等是菩薩摩訶薩初發心住？此菩薩見佛三十二相、八十種好，妙色具足，尊重難遇；或睹神變、或聞說法、或聽教誡、或見眾生受無量苦、或聞如來廣說佛法，發菩提心，求一切智，一向不回。此菩薩因初發心得十力分。何等為十？所謂：是處非處智、業報垢凈智、諸根智、欲樂智、性智、一切至處道智、一切禪定解脫三昧正受垢凈起智、宿命無礙智、天眼無礙智、三世漏盡智，是為十。諸佛子！彼菩薩應學十法。何等為十？所謂：學恭
【現代漢語翻譯】 現代漢語譯本：因為進入一切智陀羅尼（dharani，總持法門），覺悟一切法，善於瞭解眾生的根器，能夠說法並堅持佛法，這就是所謂的菩薩十住。善男子！應當承蒙佛的神力，宣說微妙的佛法。 那時，一切如來立即賜予法慧菩薩無礙智、無住智、無斷智、無癡智、無壞智、無惡智、無量智、無勝智、無懈怠智、無退智。為什麼呢？因為這種三昧（samadhi，禪定）的力量就是如此。 那時，諸佛各自伸出右手，摩法慧菩薩的頭頂。摩頂之後，他們立即從禪定中起身，告訴眾菩薩說：『諸佛子！菩薩的種性非常深廣，與法界虛空相等，一切菩薩都從過去、現在、未來三世諸佛的種性中產生。諸佛子！菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）的十住修行，是過去、現在、未來諸佛所宣說的。是哪十種呢？第一種叫做初發心住，第二種叫做治地住，第三種叫做修行住，第四種叫做生貴住，第五種叫做方便具足住，第六種叫做正心住，第七種叫做不退住，第八種叫做童真住，第九種叫做法王子住，第十種叫做灌頂住。諸佛子！這叫做菩薩十住，是過去、現在、未來諸佛所宣說的。』 『諸佛子！什麼是菩薩摩訶薩的初發心住呢？這位菩薩見到佛的三十二相、八十種好，相貌莊嚴美好，難以遇到；或者看到佛的神通變化，或者聽到佛的說法，或者聽聞佛的教誨，或者看到眾生遭受無量的痛苦，或者聽到如來廣說佛法，從而發起菩提心，追求一切智慧，一心不退轉。這位菩薩因為初發心而獲得十分力量。是哪十分呢？就是：是處非處智、業報垢凈智、諸根智、欲樂智、性智、一切至處道智、一切禪定解脫三昧正受垢凈起智、宿命無礙智、天眼無礙智、三世漏盡智，這就是十分。諸佛子！這位菩薩應當學習十種法。是哪十種呢？就是：學習恭敬……』
【English Translation】 English version: Because of entering the Dharani (a mnemonic device, a type of ritual speech) of all wisdom, awakening to all dharmas (teachings, phenomena), being skilled in understanding the faculties of beings, being able to preach and uphold the Dharma, this is what is called the Ten Abodes of a Bodhisattva. Good men! You should receive the Buddha's divine power and expound the subtle Dharma. At that time, all the Tathagatas (Buddhas) immediately bestowed upon Bodhisattva Dharma-wisdom unobstructed wisdom, non-abiding wisdom, non-severing wisdom, non-deluded wisdom, non-destructive wisdom, non-evil wisdom, immeasurable wisdom, unsurpassed wisdom, non-slothful wisdom, and non-retrogressing wisdom. Why? Because the power of this Samadhi (meditative absorption) is such. At that time, the Buddhas each extended their right hand and stroked the crown of Bodhisattva Dharma-wisdom. After stroking his crown, they immediately arose from Samadhi and told the assembly of Bodhisattvas, 'Buddha-sons! The nature of a Bodhisattva is extremely profound and vast, equal to the Dharma realm and space. All Bodhisattvas are born from the nature of the Buddhas of the past, present, and future. Buddha-sons! The ten abodes of practice of a Bodhisattva-Mahasattva (great Bodhisattva) are what the Buddhas of the past, present, and future have spoken of. What are the ten? The first is called the Abode of Initial Aspiration, the second is called the Abode of Ground Preparation, the third is called the Abode of Practice, the fourth is called the Abode of Noble Birth, the fifth is called the Abode of Perfected Means, the sixth is called the Abode of Correct Mind, the seventh is called the Abode of Non-Regression, the eighth is called the Abode of Pure Youth, the ninth is called the Abode of Dharma Prince, and the tenth is called the Abode of Consecration. Buddha-sons! These are called the Ten Abodes of a Bodhisattva, which the Buddhas of the past, present, and future have spoken of.' 'Buddha-sons! What is the Abode of Initial Aspiration of a Bodhisattva-Mahasattva? This Bodhisattva sees the thirty-two marks and eighty minor marks of a Buddha, whose appearance is majestic and beautiful, and difficult to encounter; or witnesses the Buddha's miraculous transformations, or hears the Buddha's teachings, or hears the Buddha's instructions, or sees beings suffering immeasurable pain, or hears the Tathagata extensively expounding the Buddha's Dharma, and thus generates the Bodhi mind, seeking all wisdom, with a single-minded non-regression. This Bodhisattva, because of the initial aspiration, obtains ten powers. What are the ten? They are: the wisdom of what is right and wrong, the wisdom of the purity and impurity of karmic retribution, the wisdom of the faculties, the wisdom of desires and inclinations, the wisdom of nature, the wisdom of the path to all destinations, the wisdom of the purity and arising of all meditative absorptions, liberations, and samadhis, the unobstructed wisdom of past lives, the unobstructed wisdom of the heavenly eye, and the wisdom of the exhaustion of outflows in the three times. These are the ten. Buddha-sons! That Bodhisattva should learn ten dharmas. What are the ten? They are: learning to be respectful...'
敬供養諸佛，讚歎諸菩薩護眾生心，親近賢明，贊不退法，修佛功德，稱揚嘆美，生諸佛前，方便修習寂靜三昧，讚歎遠離生死輪迴，為苦眾生作歸依處。何以故？欲令菩提心轉勝堅固，成無上道，有所聞法，即自開解，不由他悟。
「諸佛子！何等是菩薩摩訶薩治地住？此菩薩於一切眾生髮十種心。何等為十？所謂：大慈心、大悲心、樂心、安住心、歡喜心、度眾生心、守護眾生心、我所心、師心、如來心，是為十。諸佛子！彼菩薩應學十法。何等為十？所謂：先當勤學專求多聞，修離欲定，近善知識不違其教，善知時語，學無所畏，明解深義，了達正法，知堅法行，舍離癡冥，安住不動。何以故？欲於一切眾生增長大慈悲故；有所聞法，即自開解，不由他悟。
「諸佛子！何等是菩薩摩訶薩修行住？此菩薩十種觀一切法。何等為十？所謂：觀一切法無常、苦、空、無我、不自在，一切法不可樂，一切法無集散，一切法無堅固，一切法虛妄，一切法無精勤和合堅固，是為十。諸佛子！彼菩薩應學十法。何等為十？所謂：學分別知一切眾生界，分別知一切法界，分別知一切世界，分別知地、水、火、風界，分別知欲、色、無色界。何以故？欲於一切法增長明凈智慧故；有所聞法，即自開解，不由他悟。
【現代漢語翻譯】 現代漢語譯本 供養諸佛，讚歎諸菩薩守護眾生的心，親近賢明的人，讚美不退轉的佛法，修習佛的功德，稱揚讚美，得以往生在諸佛面前，方便修習寂靜的三昧（samadhi，禪定），讚歎遠離生死輪迴，為受苦的眾生提供皈依之處。為什麼呢？爲了使菩提心（bodhicitta，覺悟之心）更加殊勝堅固，成就無上的佛道，一旦聽聞佛法，就能自己開悟理解，不需要他人來啓發。
『諸佛子！什麼是菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）的治地住（bhumi，菩薩的修行階段）？這位菩薩對一切眾生髮起十種心。是哪十種呢？分別是：大慈心（maitri，慈愛之心）、大悲心（karuna，悲憫之心）、樂心（mudita，喜悅之心）、安住心（upeksa，平靜之心）、歡喜心、度眾生心、守護眾生心、我所心、師心、如來心，這就是十種。諸佛子！這位菩薩應當學習十種法。是哪十種呢？分別是：首先應當勤奮學習，專心追求多聞，修習遠離慾望的禪定，親近善知識而不違揹他們的教導，善於瞭解時機和言語，學習無所畏懼，明白理解深奧的含義，通達正法，知道堅固的修行，捨棄愚癡和黑暗，安住不動搖。為什麼呢？爲了在一切眾生中增長大慈悲心；一旦聽聞佛法，就能自己開悟理解，不需要他人來啓發。
『諸佛子！什麼是菩薩摩訶薩的修行住？這位菩薩用十種方式觀察一切法。是哪十種呢？分別是：觀察一切法是無常的（anitya，變化無常），是苦的（duhkha，痛苦），是空的（sunyata，無自性），是無我的（anatman，沒有永恒不變的自我），是不自在的，一切法不可貪戀，一切法沒有聚集和消散，一切法沒有堅固性，一切法是虛妄的，一切法沒有精勤和合的堅固性，這就是十種。諸佛子！這位菩薩應當學習十種法。是哪十種呢？分別是：學習分別瞭解一切眾生的界限，分別瞭解一切法的界限，分別瞭解一切世界的界限，分別瞭解地、水、火、風的界限，分別瞭解欲界（kamadhatu，慾望界）、色界（rupadhatu，物質界）、無色界（arupadhatu，非物質界）。為什麼呢？爲了在一切法中增長明凈的智慧；一旦聽聞佛法，就能自己開悟理解，不需要他人來啓發。
【English Translation】 English version To make offerings to all Buddhas, to praise the Bodhisattvas' (bodhisattva, enlightened being) hearts of protecting sentient beings, to be close to the wise and virtuous, to praise the Dharma (Buddhist teachings) of non-retrogression, to cultivate the merits of the Buddha, to extol and praise, to be born before all Buddhas, to conveniently practice the tranquil samadhi (meditative absorption), to praise the departure from the cycle of birth and death, and to be a place of refuge for suffering beings. Why is this so? It is to make the Bodhicitta (the mind of enlightenment) more excellent and firm, to achieve the unsurpassed path, and upon hearing the Dharma, to understand and awaken oneself, without relying on others for enlightenment.
'Oh, sons of the Buddhas! What is the 'dwelling in the stage of governance' (bhumi, stage of bodhisattva's practice) of a Bodhisattva-Mahasattva (great bodhisattva)? This Bodhisattva generates ten kinds of minds towards all sentient beings. What are the ten? They are: the mind of great loving-kindness (maitri), the mind of great compassion (karuna), the mind of joy (mudita), the mind of equanimity (upeksa), the mind of delight, the mind of liberating sentient beings, the mind of protecting sentient beings, the mind of 'mine', the mind of a teacher, and the mind of the Tathagata (Buddha), these are the ten. Oh, sons of the Buddhas! That Bodhisattva should learn ten dharmas (teachings). What are the ten? They are: first, one should diligently study and earnestly seek to hear much, cultivate samadhi free from desires, be close to virtuous teachers and not disobey their teachings, be skilled in understanding the right time and speech, learn to be fearless, clearly understand profound meanings, comprehend the true Dharma, know firm practice, abandon ignorance and darkness, and dwell without wavering. Why is this so? It is to increase great loving-kindness and compassion towards all sentient beings; upon hearing the Dharma, to understand and awaken oneself, without relying on others for enlightenment.
'Oh, sons of the Buddhas! What is the 'dwelling in the stage of practice' of a Bodhisattva-Mahasattva? This Bodhisattva observes all dharmas in ten ways. What are the ten? They are: observing that all dharmas are impermanent (anitya), are suffering (duhkha), are empty (sunyata), are without self (anatman), are not independent, that all dharmas are not desirable, that all dharmas have no gathering or scattering, that all dharmas have no firmness, that all dharmas are illusory, and that all dharmas have no diligent and harmonious firmness, these are the ten. Oh, sons of the Buddhas! That Bodhisattva should learn ten dharmas. What are the ten? They are: learning to discern the realms of all sentient beings, discerning the realms of all dharmas, discerning the realms of all worlds, discerning the realms of earth, water, fire, and wind, and discerning the desire realm (kamadhatu), the form realm (rupadhatu), and the formless realm (arupadhatu). Why is this so? It is to increase clear and pure wisdom in all dharmas; upon hearing the Dharma, to understand and awaken oneself, without relying on others for enlightenment.
「諸佛子！何等是菩薩摩訶薩生貴住？此菩薩從一切聖法正教中生，修十種法。何等為十？所謂：信佛不壞，究竟於法，寂然定意，分別眾生，分別佛剎，分別世界，分別諸業，分別果報，分別生死，分別涅槃，是為十。諸佛子！彼菩薩應學十法。何等為十？所謂：學分別去、來、今佛法，修行去、來、今佛法；具足去、來、今佛法，平等觀察一切諸佛。何以故？欲使明達二世等觀，有所聞法，即自開解，不由他悟。
「諸佛子！何等是菩薩摩訶薩具足方便住？此菩薩聞十種法應當修行。何等為十？所行善根悉為：救護一切眾生，饒益一切眾生，安樂一切眾生，哀愍一切眾生，成就一切眾生，令一切眾生舍離諸難，拔出一切眾生生死苦惱，令一切眾生歡喜快樂，令一切眾生調伏，令一切眾生悉得涅槃，是為具足方便住。諸佛子！彼菩薩應學十法。何等為十？所謂：學知眾生無有邊，知眾生不可數，知眾生不思議，知眾生種種色，知眾生不可量，知眾生空，知眾生不自在，知眾生非真實，知眾生無所有。何以故？欲令其心無所染著；有所聞法，即自開解，不由他悟。
「諸佛子！何等是菩薩摩訶薩正心住？此菩薩聞十種法，得決定心。何等為十？所謂：聞贊佛、毀佛、于佛法中心定不動；聞贊法、毀
【現代漢語翻譯】 現代漢語譯本 『諸位佛子！什麼是菩薩摩訶薩（偉大的菩薩）的生貴住（高貴的出生狀態）？這位菩薩從一切神聖的佛法正教中誕生，修習十種法。哪十種呢？即：對佛的信心不動搖，徹底理解佛法，內心寂靜專注，能分辨眾生，分辨佛剎（佛的國土），分辨世界，分辨各種業（行為），分辨果報，分辨生死，分辨涅槃（解脫），這便是十種。諸位佛子！這位菩薩應當學習十種法。哪十種呢？即：學習分辨過去、現在、未來的佛法，修行過去、現在、未來的佛法；圓滿具備過去、現在、未來的佛法，平等觀察一切諸佛。為什麼呢？爲了能夠明瞭通達過去、現在、未來三世的平等觀，聽到佛法，就能自己開悟理解，不需要他人開導。 『諸位佛子！什麼是菩薩摩訶薩的具足方便住（圓滿方便的狀態）？這位菩薩聽到十種法應當修行。哪十種呢？所修行的善根全部是爲了：救護一切眾生，饒益一切眾生，安樂一切眾生，憐憫一切眾生，成就一切眾生，使一切眾生舍離各種苦難，拔出一切眾生生死的苦惱，使一切眾生歡喜快樂，使一切眾生調伏，使一切眾生都得到涅槃，這就是圓滿方便住。諸位佛子！這位菩薩應當學習十種法。哪十種呢？即：學習知道眾生沒有邊際，知道眾生不可計數，知道眾生不可思議，知道眾生有種種色相，知道眾生不可衡量，知道眾生是空性的，知道眾生不自在，知道眾生不是真實的，知道眾生沒有實在的自體。為什麼呢？爲了使他的心不被任何事物所染著；聽到佛法，就能自己開悟理解，不需要他人開導。 『諸位佛子！什麼是菩薩摩訶薩的正心住（正念的狀態）？這位菩薩聽到十種法，能得到堅定的心。哪十種呢？即：聽到讚美佛、詆譭佛，對於佛法內心堅定不動搖；聽到讚美法、詆譭法，對於佛法內心堅定不動搖；聽到讚美僧、詆譭僧，對於佛法內心堅定不動搖；聽到讚美菩薩、詆譭菩薩，對於佛法內心堅定不動搖；聽到讚美佈施、詆譭佈施，對於佛法內心堅定不動搖；聽到讚美持戒、詆譭持戒，對於佛法內心堅定不動搖；聽到讚美忍辱、詆譭忍辱，對於佛法內心堅定不動搖；聽到讚美精進、詆譭精進，對於佛法內心堅定不動搖；聽到讚美禪定、詆譭禪定，對於佛法內心堅定不動搖；聽到讚美智慧、詆譭智慧，對於佛法內心堅定不動搖。這就是正心住。諸位佛子！這位菩薩應當學習十種法。哪十種呢？即：學習知道一切法都是無常的，知道一切法都是苦的，知道一切法都是無我的，知道一切法都是空的，知道一切法都是無相的，知道一切法都是無愿的，知道一切法都是無作的，知道一切法都是無生的，知道一切法都是無滅的，知道一切法都是寂靜的。為什麼呢？爲了使他的心不被任何事物所染著；聽到佛法，就能自己開悟理解，不需要他人開導。
【English Translation】 English version 'Disciples of the Buddhas! What is the Bodhisattva Mahasattva's (great Bodhisattva) 'Birth into Nobility' state? This Bodhisattva is born from all sacred Dharma teachings and cultivates ten kinds of Dharma. What are the ten? They are: unwavering faith in the Buddha, thorough understanding of the Dharma, a peaceful and focused mind, the ability to distinguish sentient beings, to distinguish Buddha-lands (Buddha's realms), to distinguish worlds, to distinguish various karmas (actions), to distinguish karmic retributions, to distinguish birth and death, and to distinguish Nirvana (liberation). These are the ten. Disciples of the Buddhas! That Bodhisattva should learn ten Dharmas. What are the ten? They are: learning to distinguish the Dharma of the past, present, and future; practicing the Dharma of the past, present, and future; fully possessing the Dharma of the past, present, and future; and observing all Buddhas equally. Why is this? It is to be able to clearly understand the equal view of the three times, past, present, and future. Upon hearing the Dharma, one can awaken and understand by oneself, without needing guidance from others. 'Disciples of the Buddhas! What is the Bodhisattva Mahasattva's 'State of Complete Expedient Means'? This Bodhisattva, upon hearing ten kinds of Dharma, should practice them. What are the ten? All the roots of good that are cultivated are for: protecting all sentient beings, benefiting all sentient beings, bringing peace to all sentient beings, having compassion for all sentient beings, accomplishing all sentient beings, enabling all sentient beings to abandon all difficulties, extracting all sentient beings from the suffering of birth and death, bringing joy and happiness to all sentient beings, taming all sentient beings, and enabling all sentient beings to attain Nirvana. This is the state of complete expedient means. Disciples of the Buddhas! That Bodhisattva should learn ten Dharmas. What are the ten? They are: learning to know that sentient beings are boundless, knowing that sentient beings are countless, knowing that sentient beings are inconceivable, knowing that sentient beings have various forms, knowing that sentient beings are immeasurable, knowing that sentient beings are empty, knowing that sentient beings are not self-governing, knowing that sentient beings are not real, and knowing that sentient beings have no inherent existence. Why is this? It is to ensure that his mind is not tainted by anything; upon hearing the Dharma, one can awaken and understand by oneself, without needing guidance from others. 'Disciples of the Buddhas! What is the Bodhisattva Mahasattva's 'State of Right Mind'? This Bodhisattva, upon hearing ten kinds of Dharma, attains a firm mind. What are the ten? They are: upon hearing praise of the Buddha or criticism of the Buddha, the mind remains firm and unwavering in the Dharma; upon hearing praise of the Dharma or criticism of the Dharma, the mind remains firm and unwavering in the Dharma; upon hearing praise of the Sangha (monastic community) or criticism of the Sangha, the mind remains firm and unwavering in the Dharma; upon hearing praise of the Bodhisattvas or criticism of the Bodhisattvas, the mind remains firm and unwavering in the Dharma; upon hearing praise of giving or criticism of giving, the mind remains firm and unwavering in the Dharma; upon hearing praise of keeping precepts or criticism of keeping precepts, the mind remains firm and unwavering in the Dharma; upon hearing praise of patience or criticism of patience, the mind remains firm and unwavering in the Dharma; upon hearing praise of diligence or criticism of diligence, the mind remains firm and unwavering in the Dharma; upon hearing praise of meditation or criticism of meditation, the mind remains firm and unwavering in the Dharma; upon hearing praise of wisdom or criticism of wisdom, the mind remains firm and unwavering in the Dharma. This is the state of right mind. Disciples of the Buddhas! That Bodhisattva should learn ten Dharmas. What are the ten? They are: learning to know that all Dharmas are impermanent, knowing that all Dharmas are suffering, knowing that all Dharmas are without self, knowing that all Dharmas are empty, knowing that all Dharmas are without characteristics, knowing that all Dharmas are without wishes, knowing that all Dharmas are without action, knowing that all Dharmas are without birth, knowing that all Dharmas are without cessation, and knowing that all Dharmas are peaceful. Why is this? It is to ensure that his mind is not tainted by anything; upon hearing the Dharma, one can awaken and understand by oneself, without needing guidance from others.'
法、于佛法中心定不動；聞贊、毀菩薩于佛法中心定不動；聞贊、毀菩薩所行法，于佛法中心定不動；聞眾生有量、無量，于佛法中心定不動；聞眾生有垢、無垢，于佛法中心定不動；聞眾生易度、難度，于佛法中心定不動；聞法界有量、無量，于佛法中心定不動；聞法界若成、若壞，于佛法中心定不動；聞法界若有、若無，于佛法中心定不動；是為十。諸佛子！彼菩薩應學十法。何等為十？所謂：學一切法無相，一切法無性，一切法不可修，一切法無所有，一切法無真實，一切法如虛空，一切法無自性，一切法如幻，一切法如夢，一切法如響。何以故？欲令得不退轉無生法忍故，有所聞法，即自開解，不由他悟。
「諸佛子！何等是菩薩摩訶薩不退轉住？此菩薩聞十種法，其心堅固而不動轉。何等為十？所謂：聞有佛、無佛，于佛法中不退轉，有法、無法，于佛法中不退轉，有菩薩、無菩薩，于佛法中不退轉，有菩薩行、無菩薩行，于佛法中不退轉，菩薩行出生死、不出生死，于佛法中不退轉，有過去佛、無過去佛，于佛法中不退轉，有未來佛、無未來佛，于佛法中不退轉，有現在佛、無現在佛，于佛法中不退轉，佛智有盡、無盡，于佛法中不退轉，三世法一相、非一相，于佛法中不退轉，是為十。諸佛子！
【現代漢語翻譯】 現代漢語譯本：聽聞讚揚或詆譭佛陀，菩薩在佛法中心堅定不動搖；聽聞讚揚或詆譭菩薩，菩薩在佛法中心堅定不動搖；聽聞讚揚或詆譭菩薩所修行的法，菩薩在佛法中心堅定不動搖；聽聞眾生有數量限制或無數量限制，菩薩在佛法中心堅定不動搖；聽聞眾生有污垢或無污垢，菩薩在佛法中心堅定不動搖；聽聞眾生容易度化或難以度化，菩薩在佛法中心堅定不動搖；聽聞法界有數量限制或無數量限制，菩薩在佛法中心堅定不動搖；聽聞法界形成或壞滅，菩薩在佛法中心堅定不動搖；聽聞法界存在或不存在，菩薩在佛法中心堅定不動搖；這是第十種。諸位佛子！那些菩薩應當學習這十種法。哪十種呢？就是：學習一切法無相（沒有固定的形態），一切法無性（沒有獨立的自性），一切法不可修（無法通過修行來獲得），一切法無所有（沒有任何實在的擁有），一切法無真實（沒有真實的本質），一切法如虛空（像虛空一樣空曠），一切法無自性（沒有自身的獨立性），一切法如幻（像幻覺一樣虛幻），一切法如夢（像夢境一樣不真實），一切法如響（像回聲一樣空洞）。為什麼呢？爲了能夠獲得不退轉的無生法忍（對無生之法的理解和接受），聽到任何法，都能自己開悟理解，不需要他人來啓發。 諸位佛子！什麼是菩薩摩訶薩（偉大的菩薩）的不退轉住（不退轉的境界）呢？這位菩薩聽聞十種法，他的心堅定而不動搖。哪十種呢？就是：聽聞有佛或無佛，在佛法中不退轉；聽聞有法或無法，在佛法中不退轉；聽聞有菩薩或無菩薩，在佛法中不退轉；聽聞有菩薩行或無菩薩行，在佛法中不退轉；聽聞菩薩行能出生死或不能出生死，在佛法中不退轉；聽聞有過去佛或無過去佛，在佛法中不退轉；聽聞有未來佛或無未來佛，在佛法中不退轉；聽聞有現在佛或無現在佛，在佛法中不退轉；聽聞佛的智慧有盡或無盡，在佛法中不退轉；聽聞三世（過去、現在、未來）的法是一相（統一的本質）或非一相（不統一的本質），在佛法中不退轉，這是第十種。諸位佛子！
【English Translation】 English version: Hearing praise or disparagement of the Buddha, the Bodhisattva remains steadfast in the Dharma; hearing praise or disparagement of the Bodhisattva, the Bodhisattva remains steadfast in the Dharma; hearing praise or disparagement of the practices of the Bodhisattva, the Bodhisattva remains steadfast in the Dharma; hearing that sentient beings are finite or infinite, the Bodhisattva remains steadfast in the Dharma; hearing that sentient beings are defiled or undefiled, the Bodhisattva remains steadfast in the Dharma; hearing that sentient beings are easy or difficult to liberate, the Bodhisattva remains steadfast in the Dharma; hearing that the Dharma realm is finite or infinite, the Bodhisattva remains steadfast in the Dharma; hearing that the Dharma realm is formed or destroyed, the Bodhisattva remains steadfast in the Dharma; hearing that the Dharma realm exists or does not exist, the Bodhisattva remains steadfast in the Dharma; this is the tenth. O sons of the Buddhas! Those Bodhisattvas should learn these ten dharmas. What are the ten? They are: learning that all dharmas are without characteristics (no fixed form), all dharmas are without nature (no independent self-nature), all dharmas are uncultivable (cannot be obtained through cultivation), all dharmas are without possession (no real ownership), all dharmas are without reality (no real essence), all dharmas are like space (empty like space), all dharmas are without self-nature (no independent self-existence), all dharmas are like illusions (illusory like a mirage), all dharmas are like dreams (unreal like a dream), all dharmas are like echoes (empty like an echo). Why is this? It is to attain the non-regression and non-arising forbearance (understanding and acceptance of the non-arising of dharmas), so that upon hearing any dharma, one can understand it oneself, without needing others to enlighten them. O sons of the Buddhas! What is the non-regression dwelling (state of non-regression) of a Bodhisattva Mahasattva (great Bodhisattva)? This Bodhisattva, upon hearing ten kinds of dharmas, his mind is firm and unmoving. What are the ten? They are: hearing that there is a Buddha or no Buddha, one does not regress in the Dharma; hearing that there is Dharma or no Dharma, one does not regress in the Dharma; hearing that there is a Bodhisattva or no Bodhisattva, one does not regress in the Dharma; hearing that there are Bodhisattva practices or no Bodhisattva practices, one does not regress in the Dharma; hearing that Bodhisattva practices can lead to birth and death or not lead to birth and death, one does not regress in the Dharma; hearing that there are past Buddhas or no past Buddhas, one does not regress in the Dharma; hearing that there are future Buddhas or no future Buddhas, one does not regress in the Dharma; hearing that there are present Buddhas or no present Buddhas, one does not regress in the Dharma; hearing that the wisdom of the Buddha is finite or infinite, one does not regress in the Dharma; hearing that the dharmas of the three times (past, present, and future) are of one nature (unified essence) or not of one nature (not unified essence), one does not regress in the Dharma, this is the tenth. O sons of the Buddhas!
彼菩薩應學十法。何等為十？所謂：知一即是多，多即是一，隨味知義，隨義知味，知非有是有，知有是非有，知非相是相，知相是非相，知非性是性，知性是非性。何以故？欲於一切法方便具足故，有所聞法，即自開解，不由他悟。
「諸佛子！何等是菩薩摩訶薩童真住？此菩薩於十種法心得安立。何等為十？所謂：身行清凈，口行清凈，意行清凈，隨意受生，知眾生心，知眾生種種欲樂，知眾生種種性，知眾生種種業，知世界成壞，神通自在無有障礙，是為十。諸佛子！彼菩薩應學十法。何等為十？所謂：學知一切佛剎，震動一切佛剎，持一切佛剎，觀一切佛剎，詣一切佛剎，遍至一切世界，善問難無量妙法神通變化無量身，善解無量諸音聲，於一念中恭敬供養無量諸佛。何以故？欲於一切法中出巧方便，具足成就，有所聞法，即自開解，不由他悟。
「諸佛子！何等是菩薩摩訶薩法王子住？此菩薩善解十種法。何等為十？所謂：善解眾生趣，善解諸煩惱，善解諸習氣，善解方便智，善解分別無量法，善解諸威儀，善解分別諸世界，善解去、來、今，善解說世諦，善解說第一義諦，是為十。諸佛子！彼菩薩應學十法。何等為十？所謂：學善知法王所住處，善知法王所行威儀，善知安立法王處，善知巧
【現代漢語翻譯】 現代漢語譯本 菩薩應當學習十種法。哪十種呢？就是：知道一即是多，多即是一；隨順滋味瞭解意義，隨順意義瞭解滋味；知道非有即是有，知道有即是非有；知道非相即是相，知道相即是非相；知道非性即是性，知道性即是非性。為什麼呢？因為想要在一切法中方便具足，所以聽到任何法，就能自己開悟理解，不需要他人來啓發。 『諸佛子！什麼是菩薩摩訶薩（菩薩中的大菩薩）的童真住？』這位菩薩在十種法中內心得到安立。哪十種呢？就是：身行清凈，口行清凈，意行清凈；隨意受生；知道眾生的心；知道眾生種種的慾望和喜好；知道眾生種種的根性；知道眾生種種的業；知道世界的成住壞空；神通自在沒有障礙。這就是十種。『諸佛子！』這位菩薩應當學習十種法。哪十種呢？就是：學習知道一切佛剎（佛的國土），震動一切佛剎，持一切佛剎，觀察一切佛剎，前往一切佛剎，普遍到達一切世界；善於問難無量微妙的法；神通變化無量身；善於理解無量諸音聲；在一念中恭敬供養無量諸佛。為什麼呢？因為想要在一切法中生出巧妙的方便，具足成就，所以聽到任何法，就能自己開悟理解，不需要他人來啓發。 『諸佛子！什麼是菩薩摩訶薩的法王子住？』這位菩薩善於理解十種法。哪十種呢？就是：善於理解眾生的去向；善於理解各種煩惱；善於理解各種習氣；善於理解方便的智慧；善於分別無量的法；善於理解各種威儀；善於分別各種世界；善於理解過去、現在、未來；善於解說世俗諦；善於解說第一義諦。這就是十種。『諸佛子！』這位菩薩應當學習十種法。哪十種呢？就是：學習善於知道法王（佛）所住的地方，善於知道法王所行的威儀，善於安立法王的地方，善於巧妙地
【English Translation】 English version A Bodhisattva should learn ten dharmas. What are the ten? They are: knowing that one is many, and many is one; understanding the meaning according to the flavor, and understanding the flavor according to the meaning; knowing that non-existence is existence, and knowing that existence is non-existence; knowing that non-form is form, and knowing that form is non-form; knowing that non-nature is nature, and knowing that nature is non-nature. Why is this so? Because one wishes to be fully equipped with skillful means in all dharmas, so upon hearing any dharma, one can understand it oneself, without needing enlightenment from others. 『Oh, sons of the Buddhas! What is the Bodhisattva Mahasattva's (great Bodhisattva) dwelling in the stage of pure innocence?』 This Bodhisattva's mind is established in ten dharmas. What are the ten? They are: purity of bodily conduct, purity of verbal conduct, purity of mental conduct; taking rebirth at will; knowing the minds of sentient beings; knowing the various desires and pleasures of sentient beings; knowing the various natures of sentient beings; knowing the various karmas of sentient beings; knowing the formation, existence, destruction, and emptiness of the world; having unobstructed supernatural powers. These are the ten. 『Oh, sons of the Buddhas!』 This Bodhisattva should learn ten dharmas. What are the ten? They are: learning to know all Buddha-lands (Buddha's realms), shaking all Buddha-lands, holding all Buddha-lands, observing all Buddha-lands, going to all Buddha-lands, reaching all worlds; being skilled in questioning and answering about immeasurable wonderful dharmas; having immeasurable bodies through supernatural transformations; being skilled in understanding immeasurable sounds; reverently making offerings to immeasurable Buddhas in a single thought. Why is this so? Because one wishes to generate skillful means in all dharmas, to be fully accomplished, so upon hearing any dharma, one can understand it oneself, without needing enlightenment from others. 『Oh, sons of the Buddhas! What is the Bodhisattva Mahasattva's dwelling in the stage of Dharma Prince?』 This Bodhisattva is skilled in understanding ten dharmas. What are the ten? They are: being skilled in understanding the destinations of sentient beings; being skilled in understanding various afflictions; being skilled in understanding various habitual tendencies; being skilled in understanding the wisdom of skillful means; being skilled in distinguishing immeasurable dharmas; being skilled in understanding various forms of conduct; being skilled in distinguishing various worlds; being skilled in understanding the past, present, and future; being skilled in explaining conventional truth; being skilled in explaining ultimate truth. These are the ten. 『Oh, sons of the Buddhas!』 This Bodhisattva should learn ten dharmas. What are the ten? They are: learning to know well the place where the Dharma King (Buddha) dwells, learning to know well the conduct of the Dharma King, learning to establish the place of the Dharma King, learning to skillfully
入法王處，善知分別法王處，善知法王甘露灌頂，善知受持法王法，善知法王無畏法，善知法王無著法，善知讚歎法王法。何以故？欲於一切法得無障礙智，有所聞法，即自開解，不由他悟。
「諸佛子！何等是菩薩摩訶薩灌頂住？此菩薩成就十種智住。何等為十？所謂：悉能震動無量世界，悉能照明無量世界，悉能住持無量世界，悉能遍游無量世界，悉能嚴凈無量世界，悉知無量眾生心行，悉知眾生隨心所行，悉知無量眾生諸根，悉能方便度無量眾生，悉能調伏無量眾生，是為十。諸佛子！彼菩薩身不可知；身業神足、神足自在；過去智、未來智、現在智、凈諸佛剎智、心境界、智境界不可知；一切眾生，乃至法王子菩薩悉不能知。
「諸佛子！彼菩薩應學十種智。何等為十？所謂：學三世智，一切佛法智，法界無障礙智，法界無量無邊智，充滿一切世界智，普照一切世界智，能持一切世界智，分別一切眾生智，一切種智智，佛無量無邊智。何以故？欲令具足一切種智，有所聞法，即自開解，不由他悟。」
爾時，佛神力故，十方各萬佛世界塵數佛國，六種十八相震動，雨天寶華、天末香、天寶鬘、天雜香、天寶衣、天寶云、天莊嚴具，天妙音樂，不鼓自鳴，又自演出無畏之音。如此四天下須彌
【現代漢語翻譯】 現代漢語譯本：進入法王（Dharma Raja，佛的尊稱）的境界，善於分辨法王的境界，善於領受法王的甘露灌頂（Amrita Abhisheka，象徵智慧的灌輸），善於受持法王的教法，善於理解法王的無畏法，善於理解法王的無執著法，善於讚歎法王的教法。為什麼呢？因為想要在一切法中獲得無障礙的智慧，聽到任何教法，都能自己開悟理解，不需要他人來啓發。 『諸佛子！什麼是菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）的灌頂住（Abhisheka-sthita，獲得灌頂的境界）？』這位菩薩成就十種智慧的安住。是哪十種呢？就是：能夠震動無量的世界，能夠照亮無量的世界，能夠住持無量的世界，能夠遍游無量的世界，能夠莊嚴清凈無量的世界，能夠完全瞭解無量眾生的心念和行為，能夠完全瞭解眾生隨心所行的業，能夠完全瞭解無量眾生的根器，能夠方便度化無量眾生，能夠調伏無量眾生，這就是十種。諸佛子！這位菩薩的身體是不可思議的；他的身業、神通、神通自在；他的過去智、未來智、現在智、清凈諸佛剎土的智慧、心的境界、智慧的境界都是不可思議的；一切眾生，乃至法王子菩薩（Dharmaraja-putra Bodhisattva，繼承佛法的菩薩）都不能瞭解。 『諸佛子！這位菩薩應當學習十種智慧。是哪十種呢？就是：學習三世智（過去、現在、未來三世的智慧），一切佛法智，法界無障礙智，法界無量無邊智，充滿一切世界智，普照一切世界智，能持一切世界智，分別一切眾生智，一切種智智（對一切事物和現象的智慧），佛的無量無邊智。為什麼呢？因為想要具足一切種智，聽到任何教法，都能自己開悟理解，不需要他人來啓發。』 這時，由於佛的神力，十方各個如微塵數般多的佛國世界，發生了六種十八相的震動，降下天寶華、天末香、天寶鬘、天雜香、天寶衣、天寶云、天莊嚴具，天上的美妙音樂，不敲自鳴，並且自然發出無畏的聲音。就像這四天下須彌山一樣。
【English Translation】 English version: Entering the realm of the Dharma Raja (the King of Dharma, an epithet for the Buddha), being skilled in discerning the realm of the Dharma Raja, being skilled in receiving the Dharma Raja's Amrita Abhisheka (nectar consecration, symbolizing the infusion of wisdom), being skilled in upholding the Dharma Raja's teachings, being skilled in understanding the Dharma Raja's fearlessness, being skilled in understanding the Dharma Raja's non-attachment, being skilled in praising the Dharma Raja's teachings. Why is this so? Because one desires to attain unobstructed wisdom in all dharmas, and upon hearing any teaching, to understand it oneself, without needing enlightenment from others. 'Disciples of the Buddhas! What is the Abhisheka-sthita (the state of being consecrated) of a Bodhisattva Mahasattva (a great Bodhisattva)?' This Bodhisattva achieves ten kinds of wisdom-abiding. What are the ten? They are: being able to shake immeasurable worlds, being able to illuminate immeasurable worlds, being able to sustain immeasurable worlds, being able to travel throughout immeasurable worlds, being able to adorn and purify immeasurable worlds, being able to fully understand the thoughts and actions of immeasurable beings, being able to fully understand the karma of beings according to their minds, being able to fully understand the faculties of immeasurable beings, being able to expediently liberate immeasurable beings, being able to tame immeasurable beings. These are the ten. Disciples of the Buddhas! The body of this Bodhisattva is inconceivable; his bodily actions, his miraculous powers, his freedom of miraculous powers; his wisdom of the past, wisdom of the future, wisdom of the present, wisdom of purifying Buddha-lands, the realm of his mind, the realm of his wisdom are all inconceivable; all beings, even the Dharma-prince Bodhisattvas (Dharmaraja-putra Bodhisattva, Bodhisattvas who inherit the Dharma), cannot know it. 'Disciples of the Buddhas! This Bodhisattva should learn ten kinds of wisdom. What are the ten? They are: learning the wisdom of the three times (past, present, and future), the wisdom of all Buddha-dharmas, the unobstructed wisdom of the Dharma-realm, the immeasurable and boundless wisdom of the Dharma-realm, the wisdom that fills all worlds, the wisdom that illuminates all worlds, the wisdom that can sustain all worlds, the wisdom that discerns all beings, the wisdom of all-knowing (wisdom of all things and phenomena), the immeasurable and boundless wisdom of the Buddha. Why is this so? Because one desires to be complete with all-knowing wisdom, and upon hearing any teaching, to understand it oneself, without needing enlightenment from others.' At that time, due to the Buddha's divine power, in each of the ten directions, in as many Buddha-lands as there are dust particles in a myriad of Buddha-worlds, there were six kinds of eighteen-fold earthquakes, and there rained down heavenly precious flowers, heavenly powdered incense, heavenly precious garlands, heavenly mixed incense, heavenly precious garments, heavenly precious clouds, heavenly adornments, and heavenly exquisite music, which played without being struck, and naturally emitted fearless sounds. It was like the Sumeru mountain in this four-continent world.
山頂妙勝殿上，威神變化，說十住法，一切十方世界，亦復如是。
爾時，佛神力故，十方各過萬佛世界塵數剎外，有十佛剎微塵數等諸大菩薩充滿十方，來詣此土，說如是言：「善哉！善哉！佛子善說是法，我等諸人，同名法慧；所從來國，同名法雲；彼諸如來，同號妙法；我等佛所，亦說十住。大眾眷屬名味句身，等無有異。是故，佛子！我等承佛神力，來詣此土，為汝作證。」如此四天下須彌山頂妙勝殿上說十住法，十佛世界微塵數等諸大菩薩來此作證，一切十方亦復如是。
爾時，法慧菩薩承佛神力，普觀十方及諸法界，以偈頌曰：
「見大智尊微妙身， 相好端嚴悉具足， 最勝尊重甚難遇， 勇猛大士初發心。 見無等等大神變， 聞說妙法及教誡， 觀察五道無量苦， 無畏大士初發心。 聞諸如來普智尊， 無量功德悉具足， 解佛心相如虛空， 菩薩因此初發心。 能知是處及非處， 若我非我如是等， 欲解平等真實義， 菩薩因此初發心。 過去未來現在世， 一切善惡諸業報， 欲善觀察悉平等， 菩薩因此初發心。 諸禪三昧及解脫， 隨順正受無所著， 欲善分別垢凈起， 菩薩因此初發心。 隨諸眾生根利鈍，
【現代漢語翻譯】 現代漢語譯本 在山頂的妙勝殿上，佛以威神之力展現變化，宣說十住法（菩薩修行十個階段的法門），一切十方世界也是如此。 當時，由於佛的神力，從十方各處，越過相當於萬佛世界塵埃數量的剎土之外，有相當於十佛剎微塵數量的大菩薩，充滿十方，來到此土，說道：『善哉！善哉！佛子善於宣說此法，我們這些人，同名法慧（菩薩名）；所來自的國度，同名法雲（佛國名）；那些如來，同號妙法（佛號）；我們在佛所，也宣說十住法。大眾眷屬的名號、意義、語句、身形，都完全相同，沒有差異。所以，佛子！我們承蒙佛的神力，來到此土，為你們作證。』就像這四天下須彌山頂的妙勝殿上宣說十住法一樣，有相當於十佛世界微塵數量的大菩薩來此作證，一切十方世界也是如此。 當時，法慧菩薩承蒙佛的神力，普遍觀察十方和諸法界，以偈頌說道： 『見到大智尊者微妙的身軀，相好端正莊嚴，完全具足，最殊勝的尊重者甚難遇到，勇猛的大士初發菩提心。 見到無與倫比的大神通變化，聽聞宣說微妙的佛法和教誡，觀察五道（地獄、餓鬼、畜生、人、天）無量的痛苦，無畏的大士初發菩提心。 聽聞諸如來普智尊者，無量功德完全具足，理解佛的心相如同虛空，菩薩因此初發菩提心。 能夠知道是處和非處，若我非我等等，想要理解平等真實的意義，菩薩因此初發菩提心。 過去、未來、現在世，一切善惡諸業報，想要善於觀察一切平等，菩薩因此初發菩提心。 諸禪定、三昧和解脫，隨順正受而無所執著，想要善於分別垢染和清凈的生起，菩薩因此初發菩提心。 隨順諸眾生根性的利鈍，
【English Translation】 English version On the Wondrous Victory Palace atop the mountain, through divine power and transformation, the Buddha expounded the Ten Abidings (ten stages of Bodhisattva practice), and it was the same in all the worlds of the ten directions. At that time, due to the Buddha's divine power, from each of the ten directions, beyond realms as numerous as the dust of ten thousand Buddha-worlds, there came great Bodhisattvas, equal in number to the dust of ten Buddha-lands, filling the ten directions. They arrived in this land and said: 'Excellent! Excellent! Son of the Buddha, you have skillfully expounded this Dharma. We, all of us, share the name Dharma Wisdom (Bodhisattva name); the lands from which we come share the name Dharma Cloud (Buddha-land name); those Tathagatas share the name Wondrous Dharma (Buddha's title); and in the presence of our Buddhas, we also expound the Ten Abidings. The names, meanings, phrases, and forms of the assemblies and retinues are all identical, without any difference. Therefore, Son of the Buddha! We, relying on the Buddha's divine power, have come to this land to bear witness for you.' Just as the Ten Abidings were expounded in the Wondrous Victory Palace atop Mount Sumeru in this four-continent world, and great Bodhisattvas, equal in number to the dust of ten Buddha-worlds, came to bear witness, so it was in all the worlds of the ten directions. At that time, the Bodhisattva Dharma Wisdom, relying on the Buddha's divine power, universally observed the ten directions and all the realms of Dharma, and spoke in verse: 'Seeing the Great Wisdom Honored One's subtle form, with excellent marks and adornments, completely perfect, the most supreme and revered one is very difficult to encounter, the courageous great being first awakens the Bodhi mind. Seeing the incomparable great spiritual transformations, hearing the exposition of the subtle Dharma and teachings, observing the immeasurable suffering of the five paths (hell, hungry ghosts, animals, humans, and gods), the fearless great being first awakens the Bodhi mind. Hearing of the Tathagatas, the Universally Wise Honored Ones, with immeasurable merits completely perfect, understanding the Buddha's mind as being like space, the Bodhisattva therefore first awakens the Bodhi mind. Being able to know what is appropriate and inappropriate, whether 'I' or 'not-I' and so on, desiring to understand the true meaning of equality, the Bodhisattva therefore first awakens the Bodhi mind. The past, future, and present worlds, all good and evil karmic retributions, desiring to skillfully observe all as equal, the Bodhisattva therefore first awakens the Bodhi mind. All meditations, samadhis, and liberations, following the correct reception without attachment, desiring to skillfully distinguish the arising of defilement and purity, the Bodhisattva therefore first awakens the Bodhi mind. Following the sharpness and dullness of the faculties of all sentient beings,
種種勤修精進力， 悉欲了達分別知， 菩薩因此初發心。 一切眾生種種欲， 心好樂著諸希望， 悉欲了達分別知， 菩薩因此初發心。 一切眾生種種性， 無量無邊不可數， 悉欲了達分別知， 菩薩因此初發心。 一切諸道所至處， 八正聖路向無為， 悉欲了達知其實， 菩薩因此初發心。 一切世界眾生類， 流轉五道生死海， 欲得天眼悉明達， 菩薩因此初發心。 於過去世一切事， 如其體性所有相， 悉欲隨順達宿命， 菩薩因此初發心。 世間一切諸煩惱， 所有結縛余習氣， 悉欲覺知究竟盡， 菩薩因此初發心。 世間所有世諦法， 名字談論語言道， 悉欲明達世諦義， 菩薩因此初發心。 一切諸法語言斷， 無有自性如虛空， 悉欲明達真諦義， 菩薩因此初發心。 震動一切佛世界， 傾覆鼓盪諸大海， 悉欲明達佛神力， 菩薩因此初發心。 一毛放演無量光， 普照十方一切剎， 欲於一光一切覺， 菩薩因此初發心。 無量佛剎難思議， 皆悉能置一掌中， 欲解一切如幻化， 菩薩因此初發心。 無量佛剎諸眾生， 皆悉安置一毛端， 悉欲了達皆寂滅，
【現代漢語翻譯】 現代漢語譯本 通過種種勤奮的修行和精進的力量，菩薩希望完全瞭解和分辨一切事物，因此初次發起了菩提心。 一切眾生有各種各樣的慾望，他們的心喜歡執著于各種希望，菩薩希望完全瞭解和分辨這些，因此初次發起了菩提心。 一切眾生有各種各樣的秉性，數量無量無邊，不可計數，菩薩希望完全瞭解和分辨這些，因此初次發起了菩提心。 一切修行之道所能到達的境界，包括通向無為的八正聖道（arya-astangika-marga），菩薩希望完全瞭解它們的真實本質，因此初次發起了菩提心。 一切世界中的眾生，在五道（gati）輪迴的生死苦海中流轉，菩薩希望獲得天眼（divya-cakshus）來完全明瞭這些，因此初次發起了菩提心。 對於過去世發生的一切事情，以及它們所具有的體性和現象，菩薩希望能夠隨順地瞭解宿命（purva-nivasanusmriti-jnana），因此初次發起了菩提心。 世間一切的煩惱（klesha），以及所有的結縛（bandhana）、殘餘習氣（anusaya），菩薩希望覺知並最終斷除它們，因此初次發起了菩提心。 世間所有世俗諦（samvriti-satya）的法則，包括名字、談論和語言之道，菩薩希望明瞭世俗諦的意義，因此初次發起了菩提心。 一切諸法超越語言的描述，沒有自性，如同虛空一般，菩薩希望明瞭真諦（paramartha-satya）的意義，因此初次發起了菩提心。 能夠震動一切佛世界（buddha-kshetra），傾覆和鼓盪諸大海，菩薩希望明瞭佛的神力（buddha-bala），因此初次發起了菩提心。 能夠從一根毫毛中放出無量的光芒，普照十方一切佛剎（buddha-kshetra），菩薩希望在一道光中覺悟一切，因此初次發起了菩提心。 能夠將無量難以思議的佛剎都放置在一掌之中，菩薩希望瞭解一切都如幻化一般，因此初次發起了菩提心。 能夠將無量佛剎中的眾生都安置在一根毫毛的末端，菩薩希望瞭解一切都歸於寂滅，因此初次發起了菩提心。
【English Translation】 English version Through various diligent practices and the power of vigor, the Bodhisattva wishes to fully understand and discern all things, thus initially arousing the Bodhi mind. All sentient beings have various desires, their minds are fond of clinging to various hopes, the Bodhisattva wishes to fully understand and discern these, thus initially arousing the Bodhi mind. All sentient beings have various natures, countless and immeasurable, the Bodhisattva wishes to fully understand and discern these, thus initially arousing the Bodhi mind. All the realms that can be reached through the paths of practice, including the Noble Eightfold Path (arya-astangika-marga) leading to the unconditioned, the Bodhisattva wishes to fully understand their true essence, thus initially arousing the Bodhi mind. All sentient beings in all worlds, transmigrating in the sea of birth and death in the five realms (gati), the Bodhisattva wishes to obtain the divine eye (divya-cakshus) to fully understand these, thus initially arousing the Bodhi mind. Regarding all events that occurred in past lives, and their inherent nature and phenomena, the Bodhisattva wishes to understand past lives (purva-nivasanusmriti-jnana) accordingly, thus initially arousing the Bodhi mind. All the afflictions (klesha) in the world, as well as all the bonds (bandhana), and residual habits (anusaya), the Bodhisattva wishes to perceive and ultimately eliminate them, thus initially arousing the Bodhi mind. All the laws of conventional truth (samvriti-satya) in the world, including names, discussions, and the path of language, the Bodhisattva wishes to understand the meaning of conventional truth, thus initially arousing the Bodhi mind. All dharmas transcend linguistic description, having no self-nature, like empty space, the Bodhisattva wishes to understand the meaning of ultimate truth (paramartha-satya), thus initially arousing the Bodhi mind. Being able to shake all Buddha-fields (buddha-kshetra), overturn and agitate the great oceans, the Bodhisattva wishes to understand the Buddha's power (buddha-bala), thus initially arousing the Bodhi mind. Being able to emit immeasurable light from a single hair, illuminating all Buddha-lands (buddha-kshetra) in the ten directions, the Bodhisattva wishes to awaken to everything in a single ray of light, thus initially arousing the Bodhi mind. Being able to place immeasurable and inconceivable Buddha-lands all within the palm of one's hand, the Bodhisattva wishes to understand that everything is like an illusion, thus initially arousing the Bodhi mind. Being able to place all sentient beings from immeasurable Buddha-lands on the tip of a single hair, the Bodhisattva wishes to understand that all is extinguished, thus initially arousing the Bodhi mind.
菩薩因此初發心。 一切十方大海水， 渧以一毛盡無餘， 悉欲分別知渧數， 菩薩因此初發心。 不可思議諸佛剎， 皆碎為末如微塵， 悉欲分別知其數， 菩薩因此初發心。 過去未來無量劫， 一切世界成敗相， 悉欲究竟達其際， 菩薩因此初發心。 三世一切等正覺， 諸辟支佛及聲聞， 悉欲分別三乘道， 菩薩因此初發心。 無量無邊諸世界， 能以一毛悉稱舉， 欲知有無真實相， 菩薩因此初發心。 金剛圍山數無量， 盡能安置一毛端， 欲知至大有小相， 菩薩因此初發心。 十方一切諸世界， 能以一音遍充滿， 悉欲解了凈妙聲， 菩薩因此初發心。 一切眾生語言法， 一言演說盡無餘， 悉欲解了凈密音， 菩薩因此初發心。 如來清凈微妙音， 充滿十方諸世界， 欲得具足舌根相， 菩薩因此初發心。 一切十方諸世界， 有成壞者皆悉見， 欲得解了悉虛妄， 菩薩因此初發心。 一切十方諸佛剎， 其中無量諸如來， 悉欲了達佛正法， 菩薩因此初發心。 普能應現無量身， 一切世界微塵等， 悉欲了達如幻化， 菩薩因此初發心。 過去未來現在世，
【現代漢語翻譯】 現代漢語譯本 菩薩因此初發菩提心。 十方所有大海的水，如果能用一根毛髮沾盡，並且沒有剩餘，想要分別知道每一滴水的數量，菩薩因此初發菩提心。 不可思議的諸佛剎（佛的國土），如果都粉碎成微塵，想要分別知道這些微塵的數量，菩薩因此初發菩提心。 過去和未來無量劫的時間裡，一切世界的成住壞空，想要徹底瞭解它們的究竟，菩薩因此初發菩提心。 三世一切等正覺（佛），以及辟支佛（獨覺）和聲聞（阿羅漢），想要分別瞭解三乘（聲聞乘、緣覺乘、菩薩乘）的修行之道，菩薩因此初發菩提心。 無量無邊的諸世界，如果能用一根毛髮全部稱量舉起，想要知道它們的有無真實相，菩薩因此初發菩提心。 數量無量的金剛圍山，如果都能安置在一根毛髮的頂端，想要知道至大與至小的相對關係，菩薩因此初發菩提心。 十方一切諸世界，如果能用一個聲音遍滿，想要了解清凈微妙的聲音，菩薩因此初發菩提心。 一切眾生的語言和表達方式，如果能用一句話全部演說出來，想要了解清凈秘密的語言，菩薩因此初發菩提心。 如來清凈微妙的聲音，如果能充滿十方諸世界，想要獲得具足的舌根相，菩薩因此初發菩提心。 十方一切諸世界，如果有成住壞空的變化，都能看見，想要了解這一切都是虛妄的，菩薩因此初發菩提心。 十方一切諸佛剎（佛的國土），其中有無量諸如來，想要了解佛的正法，菩薩因此初發菩提心。 能夠普遍顯現無量化身，數量如同一切世界微塵，想要了解這些化身如夢幻泡影，菩薩因此初發菩提心。 過去、未來和現在三世的一切，
【English Translation】 English version Thus, the Bodhisattva initially generates the aspiration for enlightenment. If all the water in the oceans of the ten directions could be drawn up by a single hair, with nothing remaining, and one wished to know the number of each drop, the Bodhisattva would thus initially generate the aspiration for enlightenment. If the inconceivable Buddha-lands (Buddha's realms) were all crushed into fine dust, and one wished to know the number of these dust particles, the Bodhisattva would thus initially generate the aspiration for enlightenment. Throughout the immeasurable kalpas (eons) of the past and future, the formation, existence, destruction, and emptiness of all worlds, if one wished to thoroughly understand their ultimate nature, the Bodhisattva would thus initially generate the aspiration for enlightenment. All the perfectly enlightened ones (Buddhas) of the three times, as well as the Pratyekabuddhas (Solitary Buddhas) and Sravakas (Arhats), if one wished to understand the paths of the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), the Bodhisattva would thus initially generate the aspiration for enlightenment. If the immeasurable and boundless worlds could all be weighed and lifted by a single hair, and one wished to know their true nature of existence or non-existence, the Bodhisattva would thus initially generate the aspiration for enlightenment. If the immeasurable number of Vajra (diamond) mountain ranges could all be placed on the tip of a single hair, and one wished to know the relationship between the extremely large and the extremely small, the Bodhisattva would thus initially generate the aspiration for enlightenment. If all the worlds of the ten directions could be filled with a single sound, and one wished to understand the pure and subtle sound, the Bodhisattva would thus initially generate the aspiration for enlightenment. If all the languages and expressions of all sentient beings could be fully articulated in a single word, and one wished to understand the pure and secret language, the Bodhisattva would thus initially generate the aspiration for enlightenment. If the pure and subtle sound of the Tathagata (Buddha) could fill all the worlds of the ten directions, and one wished to attain the perfect tongue faculty, the Bodhisattva would thus initially generate the aspiration for enlightenment. If all the worlds of the ten directions, with their changes of formation, existence, destruction, and emptiness, could all be seen, and one wished to understand that all of this is illusory, the Bodhisattva would thus initially generate the aspiration for enlightenment. If all the Buddha-lands (Buddha's realms) of the ten directions, with their immeasurable Tathagatas (Buddhas), and one wished to understand the true Dharma of the Buddha, the Bodhisattva would thus initially generate the aspiration for enlightenment. If one could universally manifest immeasurable bodies, as numerous as the dust particles in all the worlds, and one wished to understand that these manifestations are like illusions, the Bodhisattva would thus initially generate the aspiration for enlightenment. All of the past, future, and present,
無量無邊諸如來， 欲於一念悉了知， 菩薩因此初發心。 欲具演說一句法， 阿僧祇劫無窮盡， 欲使辯才不斷絕， 菩薩因此初發心。 十方一切諸群生， 隨其遷變生滅相， 欲於一念悉了達， 菩薩因此初發心。 凈妙身口及意行， 游步十方無障礙， 欲了三世悉空寂， 菩薩因此初發心。 菩薩如是發心已， 於十方界諸佛所， 應學盡敬供養佛， 如是說者不退教。 菩薩舍離種種樂， 不厭生死求菩提， 以此勸進歡喜嘆， 如是說者不退教。 十方一切諸世界， 其中所有眾賢聖， 菩薩常應讚歎彼， 如是說者不退教。 最勝最上無有比， 甚深微妙清凈法， 菩薩以此化眾生， 如是說者不退教。 無上清凈妙善法， 一切眾魔不能壞， 菩薩尊重常稱歎， 如是說者不退教。 一切所有妙功德， 天人之尊悉成就， 以此安立諸菩薩， 如是說者人中王。 方便教化見諸佛， 無量無數難思議， 若能以此方便化， 如是說者不退教。 一切甚深諸三昧， 悉教眾生無有餘， 菩薩分別具開導， 如是說者不退教。 悉能摧滅生死輪， 具轉聖道妙法輪， 一切世間無所著，
【現代漢語翻譯】 現代漢語譯本 無量無邊的諸佛如來，想要在一念之間完全了知，菩薩因此初發菩提心。 想要詳盡演說一句佛法，即使經歷阿僧祇劫（無數個大劫）也無窮無盡，想要使辯才永不斷絕，菩薩因此初發菩提心。 十方一切的眾生，隨著他們的遷變生滅之相，想要在一念之間完全通達，菩薩因此初發菩提心。 清凈微妙的身口意行為，游步十方沒有障礙，想要了知過去、現在、未來三世皆是空寂的，菩薩因此初發菩提心。 菩薩如此發心之後，在十方世界諸佛的處所，應當學習盡心恭敬供養佛，如此宣說的人不會退轉教誨。 菩薩捨棄種種享樂，不厭倦生死輪迴而追求菩提，以此勸勉精進，歡喜讚歎，如此宣說的人不會退轉教誨。 十方一切的世界，其中所有的賢聖，菩薩應當常常讚歎他們，如此宣說的人不會退轉教誨。 最殊勝、最至上、無與倫比，甚深微妙清凈的佛法，菩薩用此來教化眾生，如此宣說的人不會退轉教誨。 無上清凈微妙的善法，一切魔眾都不能破壞，菩薩尊重並常常稱讚，如此宣說的人不會退轉教誨。 一切所有的微妙功德，天人之尊都能成就，用此來安立諸菩薩，如此宣說的人是人中之王。 用方便法教化，見到無量無數難以思議的諸佛，如果能用這種方便法教化，如此宣說的人不會退轉教誨。 一切甚深的禪定，全部教導眾生沒有遺漏，菩薩分別詳細地開導，如此宣說的人不會退轉教誨。 能夠摧毀生死輪迴，具足轉動聖道微妙的法輪，在一切世間沒有執著，
【English Translation】 English version The immeasurable and boundless Tathagatas (Buddhas), wishing to fully understand in a single thought, the Bodhisattva (enlightenment being) thus initially awakens the Bodhi mind (mind of enlightenment). Wishing to fully expound a single Dharma (Buddhist teaching), even through countless Asamkhya kalpas (incalculable eons), it would be endless, wishing to make eloquence never cease, the Bodhisattva thus initially awakens the Bodhi mind. All sentient beings in the ten directions, along with their changing and arising-and-ceasing appearances, wishing to fully comprehend in a single thought, the Bodhisattva thus initially awakens the Bodhi mind. With pure and subtle actions of body, speech, and mind, traveling in the ten directions without obstruction, wishing to understand that the three periods of time (past, present, future) are all empty and still, the Bodhisattva thus initially awakens the Bodhi mind. After the Bodhisattva has thus awakened the mind, in the places of all Buddhas in the ten directions, one should learn to wholeheartedly respect and make offerings to the Buddhas, those who speak thus will not regress from the teachings. The Bodhisattva abandons all kinds of pleasures, not weary of birth and death, seeking Bodhi (enlightenment), with this they encourage progress, joyfully praising, those who speak thus will not regress from the teachings. All the worlds in the ten directions, and all the wise and holy beings within them, the Bodhisattva should always praise them, those who speak thus will not regress from the teachings. The most supreme, the most excellent, incomparable, the profound, subtle, and pure Dharma, the Bodhisattva uses this to transform sentient beings, those who speak thus will not regress from the teachings. The unsurpassed, pure, subtle, and virtuous Dharma, which all demons cannot destroy, the Bodhisattva respects and always praises, those who speak thus will not regress from the teachings. All the subtle merits and virtues, which the honored ones of gods and humans can accomplish, with this they establish all Bodhisattvas, those who speak thus are kings among humans. Using skillful means to teach, seeing the immeasurable, countless, and inconceivable Buddhas, if one can teach with these skillful means, those who speak thus will not regress from the teachings. All the profound Samadhis (meditative states), teaching all sentient beings without omission, the Bodhisattva separately and thoroughly guides, those who speak thus will not regress from the teachings. Able to destroy the cycle of birth and death, fully turning the sacred and wondrous Dharma wheel, without attachment in all the world,
諸佛所記是菩薩。 菩薩若見無量眾， 輪轉生死受諸苦， 為作救護歸依者， 諸佛所記是菩薩。 是說菩薩發心住， 一向志求無上道， 如我所說微妙法， 一切諸佛亦如是。 第二治地真佛子， 先應發心作是念， 愿令一切群生類， 隨順修行諸佛教。 饒益安樂眾生心， 歡喜不捨眾生心， 大悲救護我所心， 起大師心如來心。 發如是等勝妙心， 精勤學問求多聞， 寂然定意正思惟， 心常親近善知識。 隨順奉行修其教， 柔軟善語不放逸， 善能了知一切時， 達深法義無所畏。 明解深義了正法， 則離一切諸癡冥， 已離愚癡心安住， 是則名為真佛子。 亦名治地摩訶薩， 一向堅固求菩提， 如是善學諸佛教， 是則名為真佛子。 第三修行真佛子， 應當如是觀諸法， 無常苦空無堅固， 無我無主不自在。 一切諸法不可樂， 無作虛誑不真實， 無有積集亦無散， 如是觀者是菩薩。 分別觀察眾生界， 亦當解了諸法界， 善能分別方便觀， 無量無邊諸世界。 一切十方國土中， 地水火風四大界， 欲界色界無色界， 悉能觀察分別知。 善能明達一切界，
【現代漢語翻譯】 現代漢語譯本 諸佛所記（預言）的是菩薩（bodhisattva，指發願要成就佛果的修行者）。 菩薩如果看到無量的眾生，在生死輪迴中遭受各種痛苦， 發願要成為他們的救護者和皈依處，這樣的菩薩是諸佛所預言的。 這說的是菩薩處於發心住的階段，一心一意地追求無上的佛道， 就像我所說的微妙佛法一樣，一切諸佛也是如此教導的。 第二階段，治地（修行）的真佛子，首先應當發心立下這樣的念頭： 愿一切眾生都能隨順修行諸佛的教誨。 要生起饒益眾生、使眾生安樂的心，歡喜而不捨棄眾生的心， 以大悲心救護眾生，發起如大師（佛陀）一般的心，如來（tathagata，佛的稱號）一般的心。 發起這樣殊勝微妙的心之後，要精勤學習，追求廣博的知識， 在寂靜中禪定，正確地思維，心中常常親近善知識（kalyanamitra，指引導修行的人）。 要隨順奉行善知識的教導，言語柔和，不放縱自己， 善於瞭解一切時機，通達深奧的佛法義理而無所畏懼。 明白瞭解深奧的佛法義理，就能遠離一切愚癡和黑暗， 已經遠離愚癡，心能安住，這樣的人才稱為真佛子。 也稱為治地摩訶薩（mahasattva，大菩薩），一心堅定地追求菩提（bodhi，覺悟）， 像這樣善於學習諸佛的教誨，這樣的人才稱為真佛子。 第三階段，修行的真佛子，應當這樣觀察諸法： 諸法是無常的、苦的、空的、沒有堅固性的， 沒有自我、沒有主宰、不自在。 一切諸法都不可貪戀，是無作的、虛妄的、不真實的， 沒有積聚，也沒有散失，這樣觀察的人才是菩薩。 要分別觀察眾生的世界，也應當瞭解諸法的界限， 善於分別運用方便的觀察方法，觀察無量無邊的世界。 在一切十方國土中，地、水、火、風這四大界， 欲界、色界、無色界，都能觀察分別瞭解。 善於明瞭通達一切界限，
【English Translation】 English version Those who are predicted by all Buddhas are Bodhisattvas (beings who aspire to achieve Buddhahood). If a Bodhisattva sees countless beings, revolving in the cycle of birth and death, suffering all kinds of pain, and vows to become their protector and refuge, such a Bodhisattva is predicted by all Buddhas. This speaks of a Bodhisattva dwelling in the stage of initial aspiration, wholeheartedly seeking the unsurpassed path of Buddhahood, just as the subtle Dharma I have spoken, so do all Buddhas teach. The second stage, the true disciple of the Buddha who cultivates the ground, should first make the aspiration with this thought: May all sentient beings follow and practice the teachings of all Buddhas. One should generate the mind of benefiting beings and bringing them happiness, the mind of joy without abandoning beings, with great compassion to protect beings, and generate the mind of a great master (Buddha), the mind of a Tathagata (a title of the Buddha). Having generated such supreme and subtle minds, one should diligently study, seek extensive knowledge, meditate in stillness, contemplate correctly, and always be close to good spiritual friends (kalyanamitra). One should follow and practice the teachings of good spiritual friends, speak gently, and not be lax, be skilled in understanding all times, and penetrate the profound meaning of the Dharma without fear. Understanding the profound meaning of the Dharma, one can be free from all ignorance and darkness, having already left ignorance, the mind can abide in peace, such a person is called a true disciple of the Buddha. Also called a Mahasattva (great Bodhisattva) who cultivates the ground, one who steadfastly seeks Bodhi (enlightenment), one who is skilled in learning the teachings of all Buddhas, such a person is called a true disciple of the Buddha. The third stage, the true disciple of the Buddha who practices, should observe all dharmas in this way: All dharmas are impermanent, suffering, empty, and without solidity, without self, without a master, and not independent. All dharmas are not to be desired, are uncreated, false, and not real, there is no accumulation, nor is there dispersion, one who observes in this way is a Bodhisattva. One should observe the world of sentient beings, and also understand the boundaries of all dharmas, be skilled in using skillful means of observation, and observe the immeasurable and boundless worlds. In all the lands of the ten directions, the four great elements of earth, water, fire, and wind, the desire realm, the form realm, and the formless realm, one can observe and understand them all. One is skilled in understanding all boundaries,
真實究竟無有餘， 如是真諦正法教， 隨順學者是菩薩。 第四生貴真佛子， 從諸賢聖正法生， 有無諸法無所著， 舍離生死出三界。 信佛堅固不可壞， 究竟凈心不退轉， 明瞭觀察甚深法， 一切眾生無真實。 行業世界諸佛剎， 生死果報及涅槃， 佛子若能如是觀， 是名如來法化生。 過去未來現在世， 諸佛如來及正法， 無量方便求究竟， 成就一切大聖法。 一切三世諸如來， 平等觀察無異相， 分別差別不可得， 如是觀者達三世。 如我所說讚歎者， 是名四住摩訶薩， 若能如是修學者， 速成無上佛菩提。 第五菩薩真佛子， 微妙具足方便住， 深入清凈巧方便， 究竟一切功德業。 所修無量諸功德， 悉為一切作歸依， 饒益安樂大慈悲， 哀愍度脫諸群生。 為一切世除眾難， 永拔生死令歡喜， 調伏一切諸群生， 具足功德趣涅槃。 普為一切諸群生， 分別演說清凈法， 是名第五摩訶薩， 成就方便度眾生， 具足一切功德者， 演說五住凈妙法。 第六正心真佛子， 解真實法離愚癡， 於一切世天人中， 正念思惟滅虛妄。 聞贊毀佛及佛法，
【現代漢語翻譯】 現代漢語譯本 真實的存在實際上沒有任何剩餘， 這樣的真理是正法的教導， 順應這種教導的修行者就是菩薩（Bodhisattva）。 第四種高貴的佛子， 是從諸位賢聖的正法中誕生的， 對於有和無的諸法都不執著， 捨棄生死，超出三界（欲界、色界、無色界）。 對佛的信仰堅固不可動搖， 最終達到清凈的心，不會退轉， 明瞭地觀察甚深的佛法， 明白一切眾生都沒有真實的自性。 行業、世界、諸佛剎（Buddha-ksetra）， 生死果報以及涅槃（Nirvana）， 佛子如果能夠這樣觀察， 就稱為如來（Tathagata）法所化生。 過去、未來、現在的世界， 諸佛如來以及正法， 用無量的方法尋求究竟， 成就一切偉大的聖法。 一切三世的諸如來， 平等地觀察，沒有不同的相狀， 分別和差別是不可得的， 這樣觀察的人通達三世。 像我所說這樣讚歎的人， 稱為四住摩訶薩（Mahasattva）， 如果能夠這樣修行學習， 很快就能成就無上的佛菩提（Anuttara-samyak-sambodhi）。 第五種菩薩，真正的佛子， 微妙地具足方便的安住， 深入清凈巧妙的方便， 最終成就一切功德事業。 所修的無量功德， 都為一切眾生作為歸依， 給予饒益安樂的大慈悲， 哀憫救度一切眾生。 為一切世間消除眾多的災難， 永遠拔除生死，令眾生歡喜， 調伏一切眾生， 具足功德，趨向涅槃。 普遍為一切眾生， 分別演說清凈的佛法， 這稱為第五摩訶薩， 成就方便度化眾生， 具足一切功德的人， 演說五住清凈微妙的佛法。 第六種正心的佛子， 理解真實的佛法，遠離愚癡， 在一切世間的天人之中， 以正念思維，滅除虛妄。 聽到讚歎或譭謗佛和佛法，
【English Translation】 English version The truth is ultimately without remainder, Such is the teaching of the true Dharma, A follower who accords with this teaching is a Bodhisattva. The fourth noble child of the Buddha, Is born from the true Dharma of the sages, Not attached to phenomena of existence or non-existence, Relinquishing birth and death, transcending the three realms (desire realm, form realm, formless realm). Faith in the Buddha is firm and unbreakable, Ultimately achieving a pure mind, without regression, Clearly observing the profound Dharma, Understanding that all beings have no true self-nature. Actions, worlds, Buddha-ksetras (Buddha-fields), The karmic results of birth and death, and Nirvana, If a child of the Buddha can observe in this way, They are called a transformation born from the Tathagata's (Thus Come One) Dharma. The past, future, and present worlds, All Buddhas, Tathagatas, and the true Dharma, Seek ultimate truth through immeasurable means, Accomplishing all great sacred Dharmas. All Tathagatas of the three times, Observe equally, without different appearances, Distinctions and differences are unattainable, One who observes in this way understands the three times. One who praises as I have spoken, Is called a Mahasattva (Great Being) of the four abodes, If one can practice and learn in this way, They will quickly achieve unsurpassed Buddha-bodhi (Enlightenment). The fifth Bodhisattva, a true child of the Buddha, Subtly dwells with skillful means, Deeply entering into pure and skillful means, Ultimately accomplishing all meritorious deeds. The immeasurable merits cultivated, Are all for the refuge of all beings, Bestowing great compassion of benefit and joy, Pitying and liberating all sentient beings. Eliminating numerous calamities for all worlds, Permanently uprooting birth and death, bringing joy to beings, Taming all sentient beings, Accomplishing merits, moving towards Nirvana. Universally for all sentient beings, Separately expounding the pure Dharma, This is called the fifth Mahasattva, Accomplishing skillful means to liberate beings, One who is complete with all merits, Expounds the pure and subtle Dharma of the five abodes. The sixth child of the Buddha with a righteous mind, Understands the true Dharma, free from ignorance, Among all beings in the worlds of gods and humans, With right mindfulness, contemplates and extinguishes falsehood. Hearing praise or slander of the Buddha and the Dharma,
一切菩薩所行道， 眾生有量若無量， 于佛法中心不動。 眾生有垢若無垢， 或有易度或難度， 法界有量若無量， 世界有成或有敗。 或聞法界若有無， 過去未來今現在， 菩薩於此一切法， 寂然觀察心不動。 觀一切法無性相， 其義真實如虛空， 猶若幻化夢所見， 是人於法為真解。 第七不退真佛子， 聞有諸佛菩薩法， 聞無諸佛菩薩法， 若出非出不退轉。 過去未來及現在， 一切諸佛有以無， 若法起滅不起滅， 若有一相若異相。 若一即多多即一， 義味寂滅悉平等， 遠離一異顛倒相， 是名菩薩不退住。 若有法相及無相， 若有法性及無性， 二俱無實等虛空， 如是知者必究竟。 第八童真真佛子， 身口意行悉具足， 微妙清凈無染污， 隨意所欲自在生。 悉知一切眾生心， 善能觀察諸欲性， 了眾生法無差別， 十方世界成敗相。 速逮一切妙神通， 往詣十方諸佛剎， 隨意自在無障礙， 聞說妙法悉受持。 六種震動一切國， 皆悉能持諸世界， 梵音遍滿十方剎， 度脫無量群生類。 咨問佛義不可數， 變化其身無有量， 隨受化者演法言，
【現代漢語翻譯】 現代漢語譯本 所有菩薩所修行的道路， 眾生有數量或無數量，對於佛法中心不動搖。 眾生有污垢或無污垢，或者容易度化或者難以度化， 法界有數量或無數量，世界有成住或有敗壞。 或者聽聞法界有或無，過去、未來、現在， 菩薩對於這一切法，寂靜觀察內心不動搖。 觀察一切法沒有自性與表象，它的意義真實如同虛空， 就像幻化和夢中所見，這樣的人對於佛法才是真正的理解。 第七不退轉的真佛子，聽聞有諸佛菩薩的教法， 聽聞沒有諸佛菩薩的教法，無論出世或不出世都不退轉。 過去、未來以及現在，一切諸佛存在或不存在， 如果法生起或滅去，或者不生起不滅去，如果有一個相或不同的相。 如果一即是多，多即是一，其意義寂靜平等， 遠離一和異的顛倒之相，這稱為菩薩的不退轉住。 如果有法相或沒有法相，如果有法性或沒有法性， 兩者都沒有實體，如同虛空，這樣認知的人必定究竟。 第八童真的真佛子，身口意行為都具足， 微妙清凈沒有染污，隨心所欲自在化生。 完全瞭解一切眾生的心，善於觀察各種慾望的本性， 明瞭一切眾生法沒有差別，十方世界成住敗壞的現象。 迅速獲得一切微妙神通，前往十方諸佛的剎土， 隨心自在沒有障礙，聽聞宣說微妙的佛法並全部接受。 能使一切國土發生六種震動，都能承載一切世界， 梵音遍滿十方剎土，度脫無量眾生。 請教佛法的意義不可計數，變化自身沒有限量， 隨著被教化者的根器演說佛法。
【English Translation】 English version All the paths that Bodhisattvas practice, Whether sentient beings are finite or infinite, their minds remain unmoved in the core of the Buddha's teachings. Whether sentient beings are defiled or undefiled, whether they are easy or difficult to liberate, Whether the Dharma realm is finite or infinite, whether worlds arise or decay. Whether one hears of the Dharma realm as existing or not existing, in the past, future, or present, Bodhisattvas, regarding all these dharmas, observe with stillness and their minds remain unmoved. They observe that all dharmas have no inherent nature or form, their meaning is as real as the void, Like illusions and what is seen in dreams, such a person has a true understanding of the Dharma. The seventh, the true Buddha's child who does not regress, hears of the teachings of Buddhas and Bodhisattvas, Hears of the absence of teachings of Buddhas and Bodhisattvas, whether they are in the world or not, they do not regress. Past, future, and present, whether all Buddhas exist or do not exist, Whether dharmas arise and cease, or do not arise and do not cease, whether there is one form or different forms. If one is many and many is one, their meaning is tranquil and equal, Far from the inverted views of one and different, this is called the Bodhisattva's non-regressing abode. Whether there is a form of dharma or no form, whether there is a nature of dharma or no nature, Both are without substance, like the void, one who knows this will surely attain ultimate understanding. The eighth, the true Buddha's child of pure innocence, is complete in body, speech, and mind, Subtle, pure, and without defilement, they are born freely according to their will. They fully understand the minds of all sentient beings, are skilled in observing the nature of all desires, They understand that all dharmas of sentient beings are without difference, and the phenomena of the formation, existence, and decay of the ten directions of the world. They quickly attain all wondrous spiritual powers, go to the Buddha lands of the ten directions, They are free and without obstacles, they hear the wonderful Dharma being taught and receive it all. They can cause six kinds of earthquakes in all lands, and can support all worlds, Their Brahma-like voice fills the lands of the ten directions, liberating countless beings. They inquire about the meaning of the Buddha's teachings countless times, transform their bodies without limit, And expound the Dharma according to the capacity of those being taught.
如佛所說無有異。 第九王子摩訶薩， 悉能分別諸群生， 善知輕重煩惱行， 隨其所應方便度。 善分別知諸法相， 明達世界先後際， 善解俗諦第一義， 具足方便無有餘。 善能了達法王處， 隨順法王威儀法， 善知安入法王位， 善知分別法王界。 第十灌頂真佛子， 方便善持一切法， 如法隨順入深義， 悉能究竟分別說。 悉度眾生無有餘， 而於眾生不取相， 寂然不動學正念， 悉在十方諸佛前。 灌頂菩薩真佛子， 悉能究竟諸勝法， 十方無量諸世界， 悉能震動光普照。 能持十方諸世界， 嚴凈一切眾生心， 悉知一切眾生根， 演梵音聲滿十方。 調伏化度諸群生， 悉令修習菩提心， 普入十方諸佛國， 觀察法界無有餘。 灌頂色身及身業， 神足自在不思議， 觀察三世佛國智， 乃至王子所不測。 三世諸佛及佛法， 分別了知無障礙， 法界無量無有邊， 諸佛聲聞悉充滿。 盡於一切諸世界， 皆悉能持光普照， 盡於一切群生類， 為說究竟正覺智。 如是十住諸菩薩， 悉從如來法化生， 隨其方便及境界， 一切天人莫能知。 初發無上菩提心，
【現代漢語翻譯】 現代漢語譯本 正如佛陀所說，沒有絲毫差異。 第九位王子摩訶薩（Mahasattva，偉大的存在），完全能夠分辨各種眾生， 善於瞭解煩惱的輕重和行為，根據他們的情況方便地進行度化。 善於分辨瞭解諸法的現象，明瞭世界的前後因果， 善解世俗諦（Samvriti-satya，相對真理）和第一義諦（Paramartha-satya，絕對真理），具備所有方便法門，毫無遺漏。 善於通達法王（Dharmaraja，佛陀）的境界，遵循法王的威儀和法則， 善於安住於法王的地位，善於分辨法王的領域。 第十位受灌頂的真佛子，善巧方便地持有一切佛法， 如法地隨順進入深奧的意義，完全能夠究竟地分辨和解說。 完全度化眾生，沒有遺漏，但對於眾生不執著于任何表象， 寂靜不動地學習正念，都處在十方諸佛的面前。 受灌頂的菩薩，真正的佛子，完全能夠究竟一切殊勝的佛法， 十方無量無數的世界，都能夠震動並普照光明。 能夠持有十方諸世界，莊嚴清凈一切眾生的心， 完全瞭解一切眾生的根性，演說清凈的梵音充滿十方。 調伏教化各種眾生，使他們都修習菩提心（Bodhi-citta，覺悟之心）， 普遍進入十方諸佛的國土，觀察法界，沒有遺漏。 灌頂的色身（Rupa-kaya，物質之身）和身業（Karma，行為），神通自在不可思議， 觀察三世諸佛國土的智慧，乃至王子們都無法測度。 三世諸佛和佛法，分辨瞭解，沒有障礙， 法界無量無邊，諸佛和聲聞（Sravaka，聽聞佛法者）都充滿其中。 在一切世界中，都能夠持有並普照光明， 對於一切眾生，為他們宣說究竟的覺悟智慧。 像這樣的十住菩薩，都是從如來的佛法教化中產生， 根據他們的方便和境界，一切天人和人都無法知曉。 最初發無上菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），
【English Translation】 English version As the Buddha said, there is no difference. The ninth prince, Mahasattva (great being), is fully capable of distinguishing all sentient beings, Skilled in understanding the weight of afflictions and their actions, he liberates them expediently according to their circumstances. Skilled in distinguishing and understanding the phenomena of all dharmas, clear about the cause and effect of the world, Well versed in both the conventional truth (Samvriti-satya) and the ultimate truth (Paramartha-satya), possessing all expedient means without omission. Skilled in comprehending the realm of the Dharma King (Dharmaraja, Buddha), following the Dharma King's dignity and laws, Skilled in abiding in the position of the Dharma King, skilled in distinguishing the Dharma King's domain. The tenth true Buddha child who has received the abhiseka (consecration), skillfully and expediently upholds all the Buddha's teachings, Righteously following and entering into the profound meaning, fully capable of ultimately distinguishing and explaining. Completely liberating all sentient beings without omission, yet not clinging to any appearance of sentient beings, Quietly and immovably learning right mindfulness, all are present before the Buddhas of the ten directions. The Bodhisattvas who have received the abhiseka, the true children of the Buddha, are fully capable of mastering all the supreme dharmas, The immeasurable worlds of the ten directions are all able to be shaken and illuminated by light. Able to uphold the worlds of the ten directions, adorning and purifying the minds of all sentient beings, Fully understanding the roots of all sentient beings, proclaiming pure Brahma sounds that fill the ten directions. Subduing and transforming all kinds of sentient beings, causing them all to cultivate the Bodhi-citta (mind of enlightenment), Universally entering the Buddha lands of the ten directions, observing the Dharma realm without omission. The abhiseka of the physical body (Rupa-kaya) and bodily actions (Karma), with inconceivable supernatural powers, Observing the wisdom of the Buddha lands of the three times, even the princes cannot fathom it. The Buddhas and the Dharma of the three times, are distinguished and understood without obstruction, The Dharma realm is immeasurable and boundless, filled with Buddhas and Sravakas (listeners of the Dharma). In all the worlds, they are able to uphold and illuminate with light, For all sentient beings, they proclaim the ultimate wisdom of enlightenment. Such Bodhisattvas of the ten abodes, all arise from the Buddha's Dharma teachings, According to their expedient means and realms, all gods and humans are unable to know. Initially generating the unsurpassed Bodhi-citta (Anuttara-samyak-sambodhi-citta, mind of supreme perfect enlightenment),
充滿十方悉無餘， 了達三世諸法相， 具足成就一切智。 無邊佛剎及世間， 無量無數眾生類， 煩惱業報菩提心， 如是一切無所著。 初求佛道發一念， 世間眾生及二乘， 斯等一切莫能知， 何況菩薩余功德？ 十方一切諸世界， 能以一毛悉稱舉， 彼知菩薩具足行， 疾得如來一切智。 十方一切大海水， 能以一毛渧令盡， 於一念中悉知數， 如是行者真佛子。 一切世界末為塵， 悉能分別知其數， 菩薩所行等微塵， 是則名為真佛子。 過去未來現在佛， 一切緣覺及聲聞， 分別解說不能盡， 發心菩薩諸功德。 菩薩初發菩提心， 廣大無量無有邊， 大慈大悲覆一切， 何況菩薩余功德。」◎◎
大方廣佛華嚴經梵行品第十二
爾時，正念天子白法慧菩薩言：「佛子！一切世界中，諸菩薩摩訶薩信家、非家、出家學道，舍離俗飾，被服法衣，彼諸菩薩云何方便修習梵行，具足菩薩十住道地，速成無上平等菩提？」
爾時，法慧菩薩答正念天子言：「正士！此菩薩摩訶薩一向專求無上菩提，先當分別十種之法。何等為十？所謂：身、身業、口、口業、意、意業、佛、法、僧、戒，應如是觀：為身是
【現代漢語翻譯】 現代漢語譯本 充滿十方，沒有遺漏， 徹悟過去、現在、未來三世諸法的實相， 圓滿具足成就一切智慧。 無邊無際的佛國剎土和世間， 無量無數的眾生種類， 煩惱、業報和菩提心， 對於這一切都無所執著。 最初求取佛道時發出的一個念頭， 世間的眾生以及聲聞、緣覺二乘， 這些都不能知曉， 更何況是菩薩其他的功德呢？ 十方一切諸世界， 能夠用一根毫毛全部托舉起來， 他知道菩薩具足修行， 很快就能獲得如來的一切智慧。 十方一切大海的水， 能夠用一根毫毛上的水滴令其乾涸， 在一念之間全部知曉其數量， 像這樣修行的人才是真正的佛子。 一切世界都化為微塵， 能夠分別知曉其數量， 菩薩所修行的功德如同微塵一樣眾多， 這樣的人才稱得上是真正的佛子。 過去、未來、現在的一切佛， 一切緣覺和聲聞， 分別解說也無法窮盡， 發菩提心的菩薩的種種功德。 菩薩最初發菩提心， 廣大無量沒有邊際， 大慈大悲覆蓋一切， 更何況菩薩其他的功德呢？
《大方廣佛華嚴經·梵行品》第十二
這時，正念天子對法慧菩薩說：『佛子！在一切世界中，諸位菩薩摩訶薩（大菩薩）無論是信徒、非信徒、出家學道，捨棄世俗的裝飾，穿上法衣，這些菩薩如何方便地修習梵行，圓滿菩薩十住道地，迅速成就無上平等菩提（無上正等正覺）呢？』
這時，法慧菩薩回答正念天子說：『正士！這些菩薩摩訶薩一心專求無上菩提，首先應當分別十種法。哪十種呢？就是：身、身業、口、口業、意、意業、佛、法、僧、戒，應當這樣觀察：身體是……』
【English Translation】 English version Filling all ten directions without remainder, Comprehending the characteristics of all dharmas in the three periods of time, Perfectly accomplishing all wisdom. Boundless Buddha lands and worlds, Limitless and countless kinds of sentient beings, Afflictions, karmic retribution, and the Bodhi mind, To all of these, there is no attachment. The single thought of first seeking the Buddha path, Sentient beings in the world and the two vehicles of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), All of these cannot know, How much more so the other merits of Bodhisattvas? All the worlds in the ten directions, Can be lifted up entirely with a single hair, He knows that the Bodhisattva has perfected practice, And will quickly attain the Tathagata's (Buddha's) all-encompassing wisdom. All the waters of the great oceans in the ten directions, Can be dried up with a single drop of water from a hair, And in a single thought, all their numbers can be known, Such a practitioner is a true child of the Buddha. All the worlds are reduced to dust, And their numbers can be distinguished and known, The practices of the Bodhisattva are as numerous as these dust particles, Such a one is called a true child of the Buddha. All Buddhas of the past, future, and present, All Pratyekabuddhas and Sravakas, Cannot fully explain, The merits of a Bodhisattva who has generated the Bodhi mind. The Bodhi mind first generated by a Bodhisattva, Is vast, immeasurable, and without limit, Great compassion and great mercy cover all, How much more so the other merits of a Bodhisattva?
The Avatamsaka Sutra, Chapter 12: Pure Conduct
At that time, the Deva (god) 'Right Mindfulness' said to the Bodhisattva 'Dharma Wisdom': 'Child of the Buddha! In all the worlds, how do the Bodhisattva Mahasattvas (great Bodhisattvas), whether they are believers, non-believers, or have left home to study the path, abandoning worldly adornments and wearing the Dharma robes, how do these Bodhisattvas conveniently cultivate pure conduct, perfect the ten stages of the Bodhisattva path, and quickly attain unsurpassed, equal, and perfect Bodhi (enlightenment)?'
At that time, the Bodhisattva 'Dharma Wisdom' replied to the Deva 'Right Mindfulness': 'Righteous one! These Bodhisattva Mahasattvas, who single-mindedly seek unsurpassed Bodhi, should first distinguish ten kinds of dharmas. What are the ten? They are: body, bodily actions, speech, verbal actions, mind, mental actions, Buddha, Dharma, Sangha, and precepts. One should observe them thus: the body is...'
梵行耶？乃至戒是梵行耶？若身是梵行者，當知梵行則不清凈；當知梵行則為非法；當知梵行則為渾濁；當知梵行則為臭惡；當知梵行則為穢污；當知梵行則為塵垢；當知梵行則為諂曲；當知梵行則為八萬戶蟲。若身業是梵行者，當知身四威儀則為梵行；左右顧眄舉足下足則為梵行。若口是梵行者，當知音聲則為梵行；當知語言則為梵行；當知心觸則為梵行；當知舌動則為梵行；當知唇齒和合則為梵行。若口業是梵行者，當知語言則為梵行；當知所說作、無作、稱譏、譭譽，則為梵行。若意是梵行者，當知覺、觀、憶念、不忘、思惟、幻、夢等悉為梵行。若意業是梵行者，當知想是梵行；施設是梵行；寒、熱、饑、渴、苦、樂、憂、喜等悉是梵行。若佛是梵行者，為色是佛耶？為受、想、行、識是佛耶？為三十二相、八十種好是佛耶？為一切神通、業報是佛耶？若法是梵行者，為正教是法耶？為寂滅、離涅槃是法耶？為生、非生是法耶？為實、非實是法耶？為虛妄是法耶？為合、散是法耶？若僧是梵行者，為向須陀洹果是僧耶？為得須陀洹果是僧耶？為向斯陀含阿那含阿羅漢果是僧耶？為得斯陀含阿那含阿羅漢果是僧耶？為三明、六通是僧耶？為時解脫是僧耶？為非時解脫是僧耶？若戒是梵行者，為戒場是戒耶？為十
【現代漢語翻譯】 現代漢語譯本：什麼是梵行？乃至戒律是梵行嗎？如果身體是梵行，那麼應當知道梵行是不清凈的；應當知道梵行是違背佛法的；應當知道梵行是渾濁的；應當知道梵行是臭惡的；應當知道梵行是污穢的；應當知道梵行是塵垢；應當知道梵行是諂媚虛偽的；應當知道梵行是八萬戶蟲（指微小的生物，這裡比喻煩惱）。如果身業是梵行，那麼應當知道身體的四種威儀（行、住、坐、臥）就是梵行；左右顧盼、舉足下足就是梵行。如果口是梵行，那麼應當知道聲音就是梵行；應當知道語言就是梵行；應當知道心的觸動就是梵行；應當知道舌頭的活動就是梵行；應當知道嘴唇牙齒的閉合就是梵行。如果口業是梵行，那麼應當知道語言就是梵行；應當知道所說的作、無作、稱讚、譏諷、譭謗、讚譽，就是梵行。如果意是梵行，那麼應當知道感覺、觀察、憶念、不忘、思考、幻覺、夢境等都是梵行。如果意業是梵行，那麼應當知道想是梵行；施設是梵行；寒冷、炎熱、飢餓、口渴、痛苦、快樂、憂愁、喜悅等都是梵行。如果佛是梵行，那麼色（物質）是佛嗎？受（感受）、想（概念）、行（意志）、識（意識）是佛嗎？三十二相（佛的特殊外貌）、八十種好（佛的細微特徵）是佛嗎？一切神通、業報是佛嗎？如果法是梵行，那麼正教是法嗎？寂滅、離涅槃是法嗎？生、非生是法嗎？實、非實是法嗎？虛妄是法嗎？合、散是法嗎？如果僧是梵行，那麼趨向須陀洹果（初果）的修行者是僧嗎？證得須陀洹果的修行者是僧嗎？趨向斯陀含果（二果）、阿那含果（三果）、阿羅漢果（四果）的修行者是僧嗎？證得斯陀含果、阿那含果、阿羅漢果的修行者是僧嗎？具有三明（宿命明、天眼明、漏盡明）、六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）的修行者是僧嗎？時解脫（在特定時間獲得解脫）的修行者是僧嗎？非時解脫（在任何時間都能獲得解脫）的修行者是僧嗎？如果戒律是梵行，那麼戒場是戒律嗎？十 現代漢語譯本：戒是戒律嗎？乃至一切戒律是戒律嗎？
【English Translation】 English version: What is Brahma-conduct? Is even the precepts Brahma-conduct? If the body is Brahma-conduct, then know that Brahma-conduct is not pure; know that Brahma-conduct is unlawful; know that Brahma-conduct is turbid; know that Brahma-conduct is foul; know that Brahma-conduct is defiled; know that Brahma-conduct is dust; know that Brahma-conduct is deceitful; know that Brahma-conduct is eighty thousand kinds of insects (referring to tiny creatures, here a metaphor for afflictions). If bodily actions are Brahma-conduct, then know that the four postures of the body (walking, standing, sitting, lying down) are Brahma-conduct; looking left and right, lifting and placing the feet are Brahma-conduct. If the mouth is Brahma-conduct, then know that sound is Brahma-conduct; know that speech is Brahma-conduct; know that the touch of the mind is Brahma-conduct; know that the movement of the tongue is Brahma-conduct; know that the closing of the lips and teeth is Brahma-conduct. If verbal actions are Brahma-conduct, then know that speech is Brahma-conduct; know that what is said, done, not done, praised, ridiculed, slandered, and honored are Brahma-conduct. If the mind is Brahma-conduct, then know that feelings, observations, recollections, non-forgetfulness, thoughts, illusions, dreams, etc., are all Brahma-conduct. If mental actions are Brahma-conduct, then know that thought is Brahma-conduct; establishment is Brahma-conduct; cold, heat, hunger, thirst, pain, pleasure, sorrow, joy, etc., are all Brahma-conduct. If the Buddha is Brahma-conduct, is form (materiality) the Buddha? Are feeling, perception, volition, and consciousness the Buddha? Are the thirty-two marks (special physical features of the Buddha), and the eighty minor marks (subtle characteristics of the Buddha) the Buddha? Are all supernatural powers and karmic retributions the Buddha? If the Dharma is Brahma-conduct, is the correct teaching the Dharma? Is cessation, detachment from Nirvana the Dharma? Is birth, non-birth the Dharma? Is reality, non-reality the Dharma? Is illusion the Dharma? Is union, separation the Dharma? If the Sangha is Brahma-conduct, are those who are progressing towards the Srotapanna (stream-enterer) fruit the Sangha? Are those who have attained the Srotapanna fruit the Sangha? Are those who are progressing towards the Sakadagami (once-returner), Anagami (non-returner), and Arhat (worthy one) fruits the Sangha? Are those who have attained the Sakadagami, Anagami, and Arhat fruits the Sangha? Are those who possess the three knowledges (knowledge of past lives, divine eye, and extinction of defilements) and six supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of defilements) the Sangha? Are those who are liberated in time (achieving liberation at a specific time) the Sangha? Are those who are liberated out of time (achieving liberation at any time) the Sangha? If the precepts are Brahma-conduct, is the precept-taking place the precepts? Ten English version: precepts are the precepts? Even all precepts are the precepts?
眾是戒耶？為問清凈、不清凈是戒耶？為戒師是戒耶？為三羯磨和尚是戒耶？為剃髮、法服、乞食是戒耶？菩薩摩訶薩當如是觀察十種法。
「又，知過去無所至，未來無所有，現在無作者、無知者、無受報者，此世不至彼世，彼世不至此世。為何等法是梵行？梵行法為在何處？誰有是梵行法？此梵行法為是有耶？為是無耶？為是色法耶？為非色法耶？為是受、想、行、識法耶？為非受、想、行、識法耶？菩薩摩訶薩正念無障礙，觀察、分別三世諸法平等，猶如虛空，無有二相。如是觀者，智慧、方便無所掛礙。於一切法而不取相，一切諸法無自性故；於一切佛及諸佛法平等觀察，猶如虛空；是名菩薩摩訶薩方便修習清凈梵行。
「又復修習增上十法。何等為十？所謂：是處非處智，去、來、現在諸業報智，一切諸禪三昧正受解脫垢凈起智，眾生諸根智，隨諸欲樂智，種種性智，至一切處道智，無障礙宿命智，無障礙天眼智，斷習氣智，是為十。如是觀察如來十力甚深無量，具足長養大慈悲心，悉分別眾生而不捨眾生，亦不捨寂滅；行無上業，不求果報；觀一切法如幻、如夢、如電、如響、如化。菩薩摩訶薩如是觀者，以少方便，疾得一切諸佛功德。常樂觀察無二法相，斯有是處。初發心時，便成正覺，
【現代漢語翻譯】 現代漢語譯本：
是大眾（僧團）本身是戒律嗎？還是爲了辨別清凈與不清凈才是戒律？是戒師是戒律嗎？還是三羯磨（僧團的儀式）的和尚是戒律？是剃髮、穿法服、乞食是戒律嗎？菩薩摩訶薩應當這樣觀察這十種法。
此外，要知道過去無所去，未來無所來，現在沒有作者、沒有知者、沒有受報者，此世不會到彼世，彼世也不會到此世。那麼，什麼樣的法是梵行（清凈的行為）？梵行法存在於何處？誰擁有這梵行法？這梵行法是存在還是不存在？是色法（物質現象）還是非色法？是受、想、行、識（心理現象）法還是非受、想、行、識法？菩薩摩訶薩以正念無障礙，觀察、分別過去、現在、未來三世諸法平等，如同虛空，沒有兩種不同的相。像這樣觀察的人，智慧和方便都不會受到阻礙。對於一切法都不執著于表象，因為一切諸法都沒有自性；對於一切佛和諸佛的教法都平等地觀察，如同虛空；這被稱為菩薩摩訶薩方便地修習清凈的梵行。
此外，還要修習增上的十種法。哪十種呢？就是：是處非處智（瞭解因果關係的智慧），過去、現在、未來諸業報智（瞭解業力果報的智慧），一切諸禪定、三昧、正受、解脫、垢凈的生起智（瞭解禪定等修行狀態的智慧），眾生諸根智（瞭解眾生根性的智慧），隨諸欲樂智（瞭解眾生慾望和喜好的智慧），種種性智（瞭解眾生不同性格的智慧），至一切處道智（瞭解通往一切境界的道路的智慧），無障礙宿命智（瞭解過去世的智慧），無障礙天眼智（瞭解超越肉眼所見事物的智慧），斷習氣智（斷除煩惱習氣的智慧），這就是十種。像這樣觀察如來的十力（佛的十種力量）是極其深遠和無量的，具足增長大慈悲心，能夠分別眾生而不捨棄眾生，也不捨棄寂滅；行無上的事業，不求果報；觀察一切法如幻、如夢、如電、如響、如化。菩薩摩訶薩像這樣觀察，以少許方便，就能迅速獲得一切諸佛的功德。常常樂於觀察無二的法相，這是有可能的。初發心時，便能成就正覺。 English version:
Is the multitude (Sangha) itself the precepts? Or is it for distinguishing purity and impurity that are the precepts? Is the precept master the precepts? Or is it the monk who performs the three karmas (Sangha rituals) the precepts? Is it shaving the head, wearing monastic robes, and begging for alms that are the precepts? A Bodhisattva Mahasattva should observe these ten dharmas in this way.
Furthermore, know that the past has nowhere to go, the future has nothing to come from, and the present has no creator, no knower, and no receiver of retribution. This world does not go to that world, and that world does not come to this world. Then, what kind of dharma is Brahmacharya (pure conduct)? Where does the dharma of Brahmacharya exist? Who possesses this dharma of Brahmacharya? Does this dharma of Brahmacharya exist or not? Is it a form dharma (material phenomenon) or a non-form dharma? Is it a feeling, perception, volition, consciousness (psychological phenomenon) dharma or a non-feeling, perception, volition, consciousness dharma? A Bodhisattva Mahasattva, with unobstructed right mindfulness, observes and distinguishes the equality of all dharmas of the past, present, and future, like empty space, without two different aspects. One who observes in this way will have no hindrance in wisdom and skillful means. One does not cling to the appearance of any dharma, because all dharmas have no self-nature; one observes all Buddhas and the teachings of all Buddhas equally, like empty space; this is called a Bodhisattva Mahasattva's skillful practice of pure Brahmacharya.
Furthermore, one should cultivate the ten superior dharmas. What are the ten? They are: the wisdom of what is possible and impossible (understanding cause and effect), the wisdom of the retribution of past, present, and future karmas (understanding the consequences of actions), the wisdom of the arising of all meditations, samadhis, right reception, liberation, and purity and impurity (understanding meditative states), the wisdom of the faculties of all beings (understanding the nature of beings), the wisdom of following the desires and pleasures of all beings (understanding the desires and preferences of beings), the wisdom of various natures (understanding the different characters of beings), the wisdom of the path to all places (understanding the path to all realms), the unobstructed wisdom of past lives (understanding past lives), the unobstructed divine eye wisdom (understanding things beyond the physical eye), and the wisdom of cutting off habitual tendencies (cutting off the habits of afflictions). These are the ten. Observing the ten powers of the Tathagata (ten powers of the Buddha) in this way, which are extremely profound and immeasurable, one fully cultivates great compassion, is able to distinguish beings without abandoning them, and also does not abandon nirvana; one performs supreme deeds without seeking reward; one observes all dharmas as illusions, dreams, lightning, echoes, and transformations. A Bodhisattva Mahasattva who observes in this way, with little effort, can quickly attain all the merits of all Buddhas. One is always happy to observe the non-dual aspect of dharmas, and this is possible. At the time of the initial aspiration, one can achieve perfect enlightenment.
【English Translation】 Is the multitude (Sangha) itself the precepts? Or is it for distinguishing purity and impurity that are the precepts? Is the precept master the precepts? Or is it the monk who performs the three karmas (Sangha rituals) the precepts? Is it shaving the head, wearing monastic robes, and begging for alms that are the precepts? A Bodhisattva Mahasattva should observe these ten dharmas in this way. Furthermore, know that the past has nowhere to go, the future has nothing to come from, and the present has no creator, no knower, and no receiver of retribution. This world does not go to that world, and that world does not come to this world. Then, what kind of dharma is Brahmacharya (pure conduct)? Where does the dharma of Brahmacharya exist? Who possesses this dharma of Brahmacharya? Does this dharma of Brahmacharya exist or not? Is it a form dharma (material phenomenon) or a non-form dharma? Is it a feeling, perception, volition, consciousness (psychological phenomenon) dharma or a non-feeling, perception, volition, consciousness dharma? A Bodhisattva Mahasattva, with unobstructed right mindfulness, observes and distinguishes the equality of all dharmas of the past, present, and future, like empty space, without two different aspects. One who observes in this way will have no hindrance in wisdom and skillful means. One does not cling to the appearance of any dharma, because all dharmas have no self-nature; one observes all Buddhas and the teachings of all Buddhas equally, like empty space; this is called a Bodhisattva Mahasattva's skillful practice of pure Brahmacharya. Furthermore, one should cultivate the ten superior dharmas. What are the ten? They are: the wisdom of what is possible and impossible (understanding cause and effect), the wisdom of the retribution of past, present, and future karmas (understanding the consequences of actions), the wisdom of the arising of all meditations, samadhis, right reception, liberation, and purity and impurity (understanding meditative states), the wisdom of the faculties of all beings (understanding the nature of beings), the wisdom of following the desires and pleasures of all beings (understanding the desires and preferences of beings), the wisdom of various natures (understanding the different characters of beings), the wisdom of the path to all places (understanding the path to all realms), the unobstructed wisdom of past lives (understanding past lives), the unobstructed divine eye wisdom (understanding things beyond the physical eye), and the wisdom of cutting off habitual tendencies (cutting off the habits of afflictions). These are the ten. Observing the ten powers of the Tathagata (ten powers of the Buddha) in this way, which are extremely profound and immeasurable, one fully cultivates great compassion, is able to distinguish beings without abandoning them, and also does not abandon nirvana; one performs supreme deeds without seeking reward; one observes all dharmas as illusions, dreams, lightning, echoes, and transformations. A Bodhisattva Mahasattva who observes in this way, with little effort, can quickly attain all the merits of all Buddhas. One is always happy to observe the non-dual aspect of dharmas, and this is possible. At the time of the initial aspiration, one can achieve perfect enlightenment.
知一切法真實之性，具足慧身，不由他悟。」◎
大方廣佛華嚴經卷第八 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第九
東晉天竺三藏佛馱跋陀羅譯◎
初發心菩薩功德品第十三
爾時，天帝釋白法慧菩薩言：「佛子！初發心菩薩為成就幾功德藏？」
法慧答言：「佛子！是處甚深！難知、難信、難解、難說、難通、難分別，雖然，我當承佛神力，具足演說。佛子！假使有人供養東方阿僧祇世界眾生一切樂具乃至一劫，然後教令凈修五戒，南、西、北方，四維，上、下，亦復如是。佛子！于意云何？彼人功德寧為多不？」
帝釋言：「佛子！除諸如來，其餘一切，不能稱量彼人功德。」
法慧菩薩語帝釋言：「佛子！初發心菩薩功德之藏百分，彼人功德不及其一，千分、百千分、億分、百億分、千億分、百千億分、百那由他分、千那由他分、百千那由他分、億那由他分、百億那由他分、千億那由他分、百千億那由他分，乃至不可數不可譬諭不可說分，彼人功德不及其一。
「佛子！復置此諭：假使有人供養十方各十阿僧祇世界眾生一切樂具乃至百劫，然後教令凈修十善；教十善已，又復供養一切樂具乃至千劫，然後
【現代漢語翻譯】 現代漢語譯本：『通達一切法真實不虛的本性，具備圓滿的智慧之身，無需依賴他人開悟。』
《大方廣佛華嚴經》卷第八 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第九
東晉天竺三藏佛馱跋陀羅（Buddhabhadra）譯
初發心菩薩功德品第十三
當時，天帝釋（Indra）問法慧菩薩（Dharma-mati Bodhisattva）說：『佛子！初發心的菩薩要成就多少功德藏？』
法慧菩薩回答說：『佛子！這個問題非常深奧！難以理解、難以相信、難以通達、難以言說、難以貫通、難以分別，雖然如此，我將承蒙佛陀的神力，詳細地解說。佛子！假設有人供養東方無數（阿僧祇，asamkhya）世界的一切眾生各種享樂的器具，乃至長達一劫（kalpa），然後教導他們清凈地修持五戒，南方、西方、北方，四維（東南、東北、西南、西北），上方、下方，也都是這樣。佛子！你認為如何？那人的功德難道不多嗎？』
天帝釋說：『佛子！除了諸佛如來，其餘一切眾生都無法衡量那人的功德。』
法慧菩薩對天帝釋說：『佛子！初發心菩薩的功德之藏，如果以百分來衡量，那人的功德連百分之一都比不上；千分之一、百千分之一、億分之一、百億分之一、千億分之一、百千億分之一、百那由他（nayuta）分之一、千那由他分之一、百千那由他分之一、億那由他分之一、百億那由他分之一、千億那由他分之一、百千億那由他分之一，乃至不可計數、不可比喻、不可言說的分，那人的功德都比不上初發心菩薩功德的百分之一。
『佛子！再舉個例子：假設有人供養十方各十個阿僧祇世界的一切眾生各種享樂的器具，乃至長達百劫，然後教導他們清凈地修持十善；教導十善之後，又供養一切享樂的器具，乃至長達千劫，然後
【English Translation】 English version: 'Knowing the true nature of all dharmas, possessing a body of wisdom, not enlightened by others.'
The Great Extensive Buddha Flower Adornment Sutra, Volume 8 Taisho Tripitaka Volume 09, No. 0278, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 9
Translated by Buddhabhadra of Eastern Jin Dynasty, Tripitaka Master from India
Chapter Thirteen: The Merits of the Bodhisattva Who First Arouses the Mind
At that time, Indra (Heavenly Emperor Shakra) said to Dharma-mati Bodhisattva: 'Son of Buddha! How many merit treasuries does a Bodhisattva who first arouses the mind achieve?'
Dharma-mati replied: 'Son of Buddha! This matter is very profound! It is difficult to know, difficult to believe, difficult to understand, difficult to speak, difficult to penetrate, and difficult to distinguish. Nevertheless, I will rely on the Buddha's divine power to fully explain it. Son of Buddha! Suppose someone were to offer all kinds of enjoyable things to all beings in as many worlds as there are sand grains in the Ganges River in the east, for as long as one kalpa, and then teach them to purely practice the five precepts. The same is true for the south, west, north, four intermediate directions, above, and below. Son of Buddha! What do you think? Would that person's merits be many or not?'
Indra said: 'Son of Buddha! Except for all Tathagatas, all other beings cannot measure that person's merits.'
Dharma-mati Bodhisattva said to Indra: 'Son of Buddha! The merit treasury of a Bodhisattva who first arouses the mind, if measured in hundredths, that person's merits would not even equal one hundredth. Not even one thousandth, one hundred thousandth, one millionth, one hundred millionth, one billionth, one hundred billionth, one nayuta (ten million)th, one thousand nayuta-th, one hundred thousand nayuta-th, one million nayuta-th, one hundred million nayuta-th, one billion nayuta-th, one hundred billion nayuta-th, and even down to immeasurable, incomparable, and unspeakable parts, that person's merits would not equal one hundredth of the merits of a Bodhisattva who first arouses the mind.'
'Son of Buddha! Let me give another example: Suppose someone were to offer all kinds of enjoyable things to all beings in ten directions, each with as many worlds as there are sand grains in the Ganges River, for as long as one hundred kalpas, and then teach them to purely practice the ten good deeds. After teaching the ten good deeds, they would again offer all kinds of enjoyable things for as long as one thousand kalpas, and then'
教令凈修四禪；教四禪已，又復供養一切樂具至百千劫，然後教行四無量心；又復供養一切樂具乃至億劫，然後教行四無色定；又復供養一切樂具至百億劫，然後教令得須陀洹果；又復供養一切樂具至千億劫，然後教令得斯陀含果；又復供養一切樂具至百千億劫，然後教令得阿那含果；又復供養一切樂具至億那由他劫，然後教令得阿羅漢果；又復供養一切樂具至千億那由他劫，然後教令盡成緣覺。佛子！于意云何？彼人功德寧為多不？」
帝釋白言：「佛子！彼人功德唯除諸佛，其餘一切悉不能知。」
法慧言：「佛子！初發心菩薩功德之藏，百分千分乃至不可數不可譬諭不可說分，彼人功德不及其一。何以故？佛子！一切諸佛初發心時，不為供養十方各十阿僧祇世界眾生一切樂具，百劫乃至千億那由他劫故，出興於世；亦不為教爾所眾生，凈修五戒、十善、四禪、四無量心、四無色定、須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道故，出興於世；欲不斷佛種故，發菩提心；欲充滿十方一切世界故，發菩提心；欲悉度脫一切眾生故，發菩提心；欲悉知一切世界成壞故，發菩提心；欲悉知一切世界中眾生垢凈起故，發菩提心；欲悉知一切世界自性清凈故，發菩提心；欲悉知一切群生虛妄煩惱習氣故
【現代漢語翻譯】 現代漢語譯本 教導他人清凈修習四禪（色界四種禪定境界）；教導四禪之後，又供養一切享樂器具長達百千劫，然後教導修行四無量心（慈、悲、喜、舍四種心境）；又供養一切享樂器具乃至億劫，然後教導修行四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）；又供養一切享樂器具長達百億劫，然後教導使其證得須陀洹果（小乘初果）；又供養一切享樂器具長達千億劫，然後教導使其證得斯陀含果（小乘二果）；又供養一切享樂器具長達百千億劫，然後教導使其證得阿那含果（小乘三果）；又供養一切享樂器具長達億那由他劫（極大的數字單位），然後教導使其證得阿羅漢果（小乘四果）；又供養一切享樂器具長達千億那由他劫，然後教導使其全部成為緣覺（辟支佛）。佛子！你認為如何？那人的功德難道不多嗎？ 帝釋（天神之王）回答說：『佛子！那人的功德除了諸佛，其餘一切眾生都無法知曉。』 法慧（菩薩名）說：『佛子！初發菩提心的菩薩的功德之藏，即使是百分之一、千分之一，乃至不可計數、不可比喻、不可言說的部分，那人的功德也比不上其中之一。為什麼呢？佛子！一切諸佛最初發菩提心時，不是爲了供養十方各十阿僧祇（極大的數字單位）世界眾生一切享樂器具，長達百劫乃至千億那由他劫而出世；也不是爲了教導如此眾生，清凈修習五戒、十善、四禪、四無量心、四無色定、須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道而出世；而是爲了不斷絕佛的種子，才發菩提心；爲了充滿十方一切世界，才發菩提心；爲了全部度脫一切眾生，才發菩提心；爲了全部知曉一切世界的成住壞空，才發菩提心；爲了全部知曉一切世界中眾生的垢染與清凈的生起，才發菩提心；爲了全部知曉一切世界自性清凈，才發菩提心；爲了全部知曉一切眾生虛妄的煩惱習氣，才發菩提心。
【English Translation】 English version Instructing others to purely cultivate the four Dhyanas (four meditative states in the realm of form); after instructing in the four Dhyanas, further providing all kinds of enjoyable things for hundreds of thousands of kalpas (eons), and then instructing in the practice of the four immeasurable minds (loving-kindness, compassion, joy, and equanimity); again providing all kinds of enjoyable things for even billions of kalpas, and then instructing in the practice of the four formless absorptions (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception); again providing all kinds of enjoyable things for hundreds of billions of kalpas, and then instructing to attain the Srotaapanna fruit (the first stage of Arhatship in Hinayana); again providing all kinds of enjoyable things for thousands of billions of kalpas, and then instructing to attain the Sakrdagamin fruit (the second stage of Arhatship in Hinayana); again providing all kinds of enjoyable things for hundreds of thousands of billions of kalpas, and then instructing to attain the Anagamin fruit (the third stage of Arhatship in Hinayana); again providing all kinds of enjoyable things for billions of nayutas (a very large number) of kalpas, and then instructing to attain the Arhat fruit (the fourth stage of Arhatship in Hinayana); again providing all kinds of enjoyable things for thousands of billions of nayutas of kalpas, and then instructing to all become Pratyekabuddhas (Solitary Buddhas). Buddha's son! What do you think? Is that person's merit not great? Shakra (king of the gods) replied: 'Buddha's son! That person's merit, except for all Buddhas, all other beings cannot know.' Dharma-prabha (a Bodhisattva's name) said: 'Buddha's son! The store of merit of a Bodhisattva who has just generated the Bodhi mind, even if it is one percent, one thousandth, or even an immeasurable, incomparable, and unspeakable part, that person's merit cannot compare to even one of those parts. Why is that? Buddha's son! When all Buddhas initially generated the Bodhi mind, it was not to provide all kinds of enjoyable things to the beings of ten directions, each with ten asankhyeya (a very large number) worlds, for hundreds of kalpas or even thousands of billions of nayutas of kalpas, that they appeared in the world; nor was it to teach such beings to purely cultivate the five precepts, the ten virtues, the four Dhyanas, the four immeasurable minds, the four formless absorptions, the Srotaapanna fruit, the Sakrdagamin fruit, the Anagamin fruit, the Arhat fruit, and the path of the Pratyekabuddha, that they appeared in the world; but it was to not cut off the seed of the Buddha, that they generated the Bodhi mind; it was to fill all the worlds in the ten directions, that they generated the Bodhi mind; it was to liberate all beings, that they generated the Bodhi mind; it was to know all the formations and destructions of all the worlds, that they generated the Bodhi mind; it was to know the arising of defilement and purity of beings in all the worlds, that they generated the Bodhi mind; it was to know the self-nature purity of all the worlds, that they generated the Bodhi mind; it was to know the false afflictions and habitual tendencies of all beings, that they generated the Bodhi mind.'
，發菩提心；欲悉知一切眾生死此生彼故，發菩提心；欲悉知一切眾生諸根方便故，發菩提心；欲悉知一切眾生心心所念故，發菩提心；欲悉分別三世一切眾生故，發菩提心；欲悉知一切諸佛平等境界故，發菩提心。
「佛子！復置此諭：假使有人於一念頃，能過東方無量世界，彼人以此自在神力，從此東行盡無量無數阿僧祇劫，猶不能得世界邊際；又第二人，神力自在，於一念頃能過前人無量無數阿僧祇劫所行世界，此第二人從此東行盡無量無邊阿僧祇劫，猶不能得世界邊際；又第三人，神力自在，於一念頃，能過前人無量無數阿僧祇劫所行世界；又第四人，神力自在，於一念頃，能過前人無量無數阿僧祇劫所行世界；又第五人，神力自在，於一念頃，能過前人無量無數阿僧祇劫所行世界；又第六人，神力自在，於一念頃，能過前人無量無數阿僧祇劫所行世界；又第七人，神力自在，於一念頃，能過前人無量無數阿僧祇劫所行世界；又第八人，神力自在，於一念頃，能過前人無量無數阿僧祇劫所行世界；又第九人，神力自在，於一念頃，能過前人無量無數阿僧祇劫所行世界；又第十人，神力自在，於一念頃，能過前人無量無數阿僧祇劫所行世界；彼第十人，以此最勝自在神力，從此東行盡無量無數阿僧祇劫，
【現代漢語翻譯】 現代漢語譯本 發菩提心（bodhicitta，覺悟之心）；爲了完全瞭解一切眾生從此處死亡后投生到何處，發菩提心；爲了完全瞭解一切眾生的根器和方便法門，發菩提心；爲了完全瞭解一切眾生的心念和所思所想，發菩提心；爲了完全分別三世一切眾生，發菩提心；爲了完全瞭解一切諸佛平等境界，發菩提心。 『佛子！再舉個例子：假設有人在一念之間，能超越東方無量世界，這個人憑藉這種自在的神力，從這裡向東行進，即使經過無量無數阿僧祇劫（asamkhya kalpa，極長的時間單位），仍然無法到達世界的邊際；又有第二個人，神力自在，在一念之間能超越前一個人無量無數阿僧祇劫所行進的世界，這第二個人從這裡向東行進，即使經過無量無邊阿僧祇劫，仍然無法到達世界的邊際；又有第三個人，神力自在，在一念之間，能超越前一個人無量無數阿僧祇劫所行進的世界；又有第四個人，神力自在，在一念之間，能超越前一個人無量無數阿僧祇劫所行進的世界；又有第五個人，神力自在，在一念之間，能超越前一個人無量無數阿僧祇劫所行進的世界；又有第六個人，神力自在，在一念之間，能超越前一個人無量無數阿僧祇劫所行進的世界；又有第七個人，神力自在，在一念之間，能超越前一個人無量無數阿僧祇劫所行進的世界；又有第八個人，神力自在，在一念之間，能超越前一個人無量無數阿僧祇劫所行進的世界；又有第九個人，神力自在，在一念之間，能超越前一個人無量無數阿僧祇劫所行進的世界；又有第十個人，神力自在，在一念之間，能超越前一個人無量無數阿僧祇劫所行進的世界；這第十個人，憑藉這種最殊勝自在的神力，從這裡向東行進，即使經過無量無數阿僧祇劫，
【English Translation】 English version Generate the bodhicitta (awakening mind); to fully understand where all sentient beings go after death, generate the bodhicitta; to fully understand the faculties and skillful means of all sentient beings, generate the bodhicitta; to fully understand the thoughts and intentions of all sentient beings, generate the bodhicitta; to fully distinguish all sentient beings in the three periods of time, generate the bodhicitta; to fully understand the equal realm of all Buddhas, generate the bodhicitta. 『Buddha-child! Consider this further: Suppose there is a person who, in a single thought, can surpass immeasurable worlds to the east. With this power of free and unhindered movement, this person travels east for countless asamkhya kalpas (an extremely long unit of time), yet still cannot reach the edge of the world. Then, a second person, with the power of free and unhindered movement, in a single thought can surpass the worlds traveled by the first person in countless asamkhya kalpas. This second person travels east for immeasurable and boundless asamkhya kalpas, yet still cannot reach the edge of the world. Then, a third person, with the power of free and unhindered movement, in a single thought can surpass the worlds traveled by the previous person in countless asamkhya kalpas. Then, a fourth person, with the power of free and unhindered movement, in a single thought can surpass the worlds traveled by the previous person in countless asamkhya kalpas. Then, a fifth person, with the power of free and unhindered movement, in a single thought can surpass the worlds traveled by the previous person in countless asamkhya kalpas. Then, a sixth person, with the power of free and unhindered movement, in a single thought can surpass the worlds traveled by the previous person in countless asamkhya kalpas. Then, a seventh person, with the power of free and unhindered movement, in a single thought can surpass the worlds traveled by the previous person in countless asamkhya kalpas. Then, an eighth person, with the power of free and unhindered movement, in a single thought can surpass the worlds traveled by the previous person in countless asamkhya kalpas. Then, a ninth person, with the power of free and unhindered movement, in a single thought can surpass the worlds traveled by the previous person in countless asamkhya kalpas. Then, a tenth person, with the power of free and unhindered movement, in a single thought can surpass the worlds traveled by the previous person in countless asamkhya kalpas. This tenth person, with this most supreme power of free and unhindered movement, travels east for countless asamkhya kalpas,
猶故不得世界邊際，十方世界亦復如是；如是展轉乃至百人，其人以此最勝自在神力，于無量無數阿僧祇劫所至十方，尚可了知得其邊際，初發心菩薩功德之藏，不可得知，何以故？初發心菩薩不齊限，為爾所世界眾生故，發菩提心；悉為十方一切世界眾生故，欲度一切眾生故，欲分別知一切世界故，發菩提心；欲知微細世界即是大世界，知大世界即是微細世界；知少世界即是多世界，知多世界即是少世界；知廣世界即是狹世界，知狹世界即是廣世界；知一世界即是無量無邊世界，知無量無邊世界即是一世界；知無量無邊世界入一世界，知一世界入無量無邊世界；知穢世界即是凈世界，知凈世界即是穢世界；於一毛孔中悉分別知一切世界，於一切世界中悉分別知一毛孔性；知一世界出生一切世界，知一切世界猶如虛空，欲於一念知一切世界，悉無有餘故，發阿耨多羅三藐三菩提心。
「佛子！復置此諭：假使有人，于東方無量無邊阿僧祇世界，於一念中悉分別知成敗之數，此人精勤方便，唸唸次第，于無量無數阿僧祇劫，欲盡算知東方世界成敗之數，猶不能知；又第二人，于第一人無量無數阿僧祇劫，所算世界成敗之數，於一念中悉能了知，此人精勤方便，唸唸次第，于無量無邊阿僧祇劫，猶不能盡知東方世界
【現代漢語翻譯】 現代漢語譯本 即使如此，仍然無法得知世界的邊際，十方世界也是如此。像這樣輾轉推算，乃至一百個人，他們憑藉這種最殊勝自在的神力，在無量無數阿僧祇劫（asaṃkhya kalpa，極長的時間單位）中所到達的十方世界，尚且可以了知其邊際，但初發菩提心的菩薩的功德寶藏，卻無法得知。這是為什麼呢？因為初發菩提心的菩薩沒有固定的界限，他們爲了某個世界的眾生而發菩提心；他們爲了十方一切世界的眾生而發菩提心；他們爲了度脫一切眾生而發菩提心；他們爲了分別瞭解一切世界而發菩提心；他們想要知道微小的世界即是大的世界，知道大的世界即是微小的世界；知道少量的世界即是大量的世界，知道大量的世界即是少量的世界；知道廣闊的世界即是狹小的世界，知道狹小的世界即是廣闊的世界；知道一個世界即是無量無邊的世界，知道無量無邊的世界即是一個世界；知道無量無邊的世界進入一個世界，知道一個世界進入無量無邊的世界；知道污穢的世界即是清凈的世界，知道清凈的世界即是污穢的世界；在一個毛孔中完全分別瞭解一切世界，在一切世界中完全分別瞭解一個毛孔的性質；知道一個世界出生一切世界，知道一切世界猶如虛空，想要在一念之間瞭解一切世界，完全沒有遺漏，因此發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。 『佛子！再舉個例子：假設有個人，在東方無量無邊阿僧祇世界中，在一念之間完全分別瞭解成敗的次數，這個人精勤方便，唸唸相續，在無量無數阿僧祇劫中，想要窮盡計算知道東方世界成敗的次數，仍然不能知道；又有第二個人，對於第一個人在無量無數阿僧祇劫中所計算的世界成敗次數，在一念之間完全能夠了解，這個人精勤方便，唸唸相續，在無量無邊阿僧祇劫中，仍然不能窮盡知道東方世界成敗的次數。
【English Translation】 English version Even so, one still cannot know the boundaries of the world, and the same is true for the ten directions. If we continue this process, even up to a hundred people, who, with their supreme and unhindered divine power, could know the boundaries of the ten directions they have reached in immeasurable, countless asaṃkhya kalpas (an extremely long unit of time), still, the treasury of merit of a Bodhisattva who has just awakened the Bodhi mind cannot be known. Why is this so? Because a Bodhisattva who has just awakened the Bodhi mind has no fixed limits. They awaken the Bodhi mind for the sake of the sentient beings of a certain world; they awaken the Bodhi mind for the sake of all sentient beings in the ten directions; they awaken the Bodhi mind to liberate all sentient beings; they awaken the Bodhi mind to understand all worlds; they wish to know that a tiny world is the same as a large world, and that a large world is the same as a tiny world; to know that a few worlds are the same as many worlds, and that many worlds are the same as a few worlds; to know that a vast world is the same as a narrow world, and that a narrow world is the same as a vast world; to know that one world is the same as immeasurable and boundless worlds, and that immeasurable and boundless worlds are the same as one world; to know that immeasurable and boundless worlds enter into one world, and that one world enters into immeasurable and boundless worlds; to know that a defiled world is the same as a pure world, and that a pure world is the same as a defiled world; to fully understand all worlds within a single pore, and to fully understand the nature of a single pore within all worlds; to know that one world gives rise to all worlds, and that all worlds are like empty space; wishing to understand all worlds in a single thought, without any remainder, therefore, they awaken the anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment). 『Buddha's disciples! Let me give another example: Suppose there is a person who, in immeasurable and boundless asaṃkhya worlds in the east, can fully understand the number of formations and destructions in a single thought. This person, with diligence and skillful means, continuously, in immeasurable and countless asaṃkhya kalpas, tries to exhaustively calculate and know the number of formations and destructions of the eastern worlds, yet still cannot know it. Then, there is a second person who, in a single thought, can fully understand the number of formations and destructions of the worlds that the first person calculated in immeasurable and countless asaṃkhya kalpas. This person, with diligence and skillful means, continuously, in immeasurable and boundless asaṃkhya kalpas, still cannot exhaustively know the number of formations and destructions of the eastern worlds.』
成敗之數；如是展轉，乃至第十；彼第十人，于第九人無量無邊阿僧祇劫所算世界成敗之數，於一念中悉能了知，此人精勤方便，唸唸次第，于無量無邊阿僧祇劫，猶不能盡知東方世界成敗之數，乃至十方，亦復如是；十方無量無邊世界成敗之數，尚可了知；初發心菩薩功德之藏，不可得知，何以故？初發心菩薩摩訶薩不為齊限，知爾所世界劫數成敗故，發菩提心；菩薩摩訶薩，欲悉了知一切世界劫數成敗故，發菩提心；欲知長劫即是短劫，短劫即是長劫；知一劫即是不可數阿僧祇劫，不可數阿僧祇劫即是一劫；知一切有佛劫；知一切無佛劫；知一佛劫中有無量佛，知無量佛劫中有一佛；知異劫中有無異劫，知無異劫中有異劫；知有盡劫是無盡劫，知無盡劫是有盡劫；知無量劫即是一念，知一念即是無量劫；知一切劫入無劫，知無劫入一切劫；欲悉了知過去、未來際及現在一切世界劫數成敗故，發阿耨多羅三藐三菩提心。是名菩薩初大誓莊嚴，所謂：悉知一切劫智慧照明。
「佛子！復置此諭：假使有人，於一念中悉知無量無邊阿僧祇世界眾生種種欲樂，此人精勤方便，唸唸次第，于無量無數阿僧祇劫不能盡知東方一切世界眾生種種欲樂；如是展轉至第十人，此第十人，于第九人無量無數阿僧祇劫，精勤方便，
【現代漢語翻譯】 現代漢語譯本 成敗的次數；像這樣輾轉推算，直到第十個人；這第十個人，對於第九個人在無量無邊阿僧祇劫所計算的世界成敗次數，在一念之間全部能夠了知。這個人精勤方便，唸唸相續，在無量無邊阿僧祇劫中，仍然不能完全知道東方世界的成敗次數，乃至十方世界也是如此。十方無量無邊世界的成敗次數，尚且可以了知；初發菩提心的菩薩的功德寶藏，卻不可得知。為什麼呢？因為初發菩提心的菩薩摩訶薩（大菩薩）不是爲了限定知道多少世界劫數的成敗而發菩提心；菩薩摩訶薩，是爲了完全了知一切世界劫數的成敗而發菩提心；想要知道長劫就是短劫，短劫就是長劫；知道一劫就是不可數的阿僧祇劫，不可數的阿僧祇劫就是一劫；知道一切有佛的劫；知道一切沒有佛的劫；知道一個佛劫中有無量佛，知道無量佛劫中有一個佛；知道不同的劫中有無不同的劫，知道無不同的劫中有不同的劫；知道有盡的劫是無盡的劫，知道無盡的劫是有盡的劫；知道無量劫就是一念，知道一念就是無量劫；知道一切劫進入無劫，知道無劫進入一切劫；想要完全了知過去、未來和現在一切世界劫數的成敗，所以發阿耨多羅三藐三菩提心（無上正等正覺之心）。這叫做菩薩最初的大誓願莊嚴，也就是：完全知道一切劫的智慧光明。 『佛子！再舉個例子：假設有個人，在一念之間完全知道無量無邊阿僧祇世界眾生的種種慾望和喜好，這個人精勤方便，唸唸相續，在無量無數阿僧祇劫中，也不能完全知道東方一切世界眾生的種種慾望和喜好；像這樣輾轉推算到第十個人，這第十個人，對於第九個人在無量無數阿僧祇劫中，精勤方便，
【English Translation】 English version The number of successes and failures; thus, it goes on, until the tenth person; this tenth person, regarding the number of world successes and failures calculated by the ninth person in immeasurable, boundless asamkhya kalpas, can know all of it in a single thought. This person, with diligence and skillful means, thought after thought, in immeasurable, boundless asamkhya kalpas, still cannot fully know the number of successes and failures of the eastern world, and so it is with the ten directions. The number of successes and failures of the immeasurable, boundless worlds in the ten directions can still be known; but the treasury of merit of a Bodhisattva who has just awakened the Bodhi mind cannot be known. Why is that? Because a Bodhisattva Mahasattva (great Bodhisattva) who has just awakened the Bodhi mind does not awaken the Bodhi mind for the sake of knowing the successes and failures of a limited number of world kalpas; a Bodhisattva Mahasattva awakens the Bodhi mind for the sake of fully knowing the successes and failures of all world kalpas; wanting to know that a long kalpa is a short kalpa, and a short kalpa is a long kalpa; knowing that one kalpa is an immeasurable asamkhya kalpa, and an immeasurable asamkhya kalpa is one kalpa; knowing all kalpas with Buddhas; knowing all kalpas without Buddhas; knowing that in one Buddha kalpa there are immeasurable Buddhas, and knowing that in immeasurable Buddha kalpas there is one Buddha; knowing that in different kalpas there are non-different kalpas, and knowing that in non-different kalpas there are different kalpas; knowing that a finite kalpa is an infinite kalpa, and knowing that an infinite kalpa is a finite kalpa; knowing that immeasurable kalpas are one thought, and knowing that one thought is immeasurable kalpas; knowing that all kalpas enter no kalpa, and knowing that no kalpa enters all kalpas; wanting to fully know the successes and failures of all world kalpas in the past, future, and present, therefore, they awaken the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, complete, and perfect enlightenment). This is called the first great vow adornment of a Bodhisattva, which is: the wisdom light of fully knowing all kalpas. 『Buddha's child! Let me give another example: Suppose there is a person who, in a single thought, fully knows the various desires and pleasures of sentient beings in immeasurable, boundless asamkhya worlds. This person, with diligence and skillful means, thought after thought, in immeasurable, countless asamkhya kalpas, cannot fully know the various desires and pleasures of all sentient beings in the eastern world; and so it goes on until the tenth person. This tenth person, regarding the ninth person in immeasurable, countless asamkhya kalpas, with diligence and skillful means,
所知眾生種種欲樂，於一念中，悉能了知，此人如是精勤方便，唸唸次第，無量無數阿僧祇劫，猶不能盡知東方一切世界眾生種種欲樂，乃至十方，亦復如是；如是十方無量無邊阿僧祇世界眾生種種欲樂，尚可了知；初發心菩薩功德之藏，不可得知。何以故？佛子！初發心菩薩摩訶薩不齊限欲知爾所世界眾生種種欲樂故，發菩提心；欲悉知十方一切世界眾生種種欲樂故，發阿耨多羅三藐三菩提心；欲知種種無量欲樂即是一欲，而亦不壞一切欲性，欲悉知一切眾生欲樂海，欲知一眾生欲即是一切眾生欲，欲悉知一切眾生去、來、現在種種欲樂，欲悉知相似欲、不相似欲，欲知一切欲即是一欲、一欲即是一切欲，欲得具足如來種種欲樂力、欲知有上欲、無上欲，有餘欲、無餘欲，等欲、不等欲，有所依欲、無所依欲，共欲、不共欲，有邊欲、無邊欲，善欲、不善欲，世間欲、出世間欲，大智欲、凈欲、勝欲、無礙智欲、無礙智佛解脫欲、清凈欲、不清凈欲、廣欲、狹欲、細欲、粗欲，故發阿耨多羅三藐三菩提心；欲悉知一切眾生，一一眾生有十種欲，所謂：因苦生欲、方便欲、希望欲、著味欲、隨因生欲、隨緣生欲、盡欲、一切欲、初發心菩薩摩訶薩欲悉分別了知此諸欲網故，發阿耨多羅三藐三菩提心。
「佛子！
【現代漢語翻譯】 現代漢語譯本：所知眾生種種慾望和喜好，於一念之間，都能完全瞭解。此人如此精勤努力，唸唸相續，經過無量無數阿僧祇劫（梵語，意為無數大劫），仍然不能完全瞭解東方一切世界眾生的種種慾望和喜好，乃至十方世界也是如此。像這樣十方無量無邊阿僧祇世界眾生的種種慾望和喜好，尚且可以瞭解；而初發菩提心的菩薩的功德寶藏，卻無法得知。為什麼呢？佛子！初發菩提心的菩薩摩訶薩（梵語，意為大菩薩）並非僅僅爲了瞭解某個世界眾生的種種慾望和喜好而發菩提心；而是爲了完全瞭解十方一切世界眾生的種種慾望和喜好，才發阿耨多羅三藐三菩提心（梵語，意為無上正等正覺之心）；想要了解種種無量的慾望和喜好實則是一個慾望，並且不破壞一切慾望的本質，完全瞭解一切眾生的慾望之海，想要了解一個眾生的慾望即是一切眾生的慾望，想要完全瞭解一切眾生過去、現在、未來的種種慾望和喜好，想要完全瞭解相似的慾望和不相似的慾望，想要了解一切慾望即是一個慾望，一個慾望即是一切慾望，想要獲得如來種種慾望和喜好的力量，想要了解有上欲和無上欲，有餘欲和無餘欲，相等欲和不相等欲，有所依欲和無所依欲，共同欲和不共同欲，有邊欲和無邊欲，善欲和不善欲，世間欲和出世間欲，大智慧欲、清凈欲、殊勝欲、無礙智欲、無礙智佛解脫欲、清凈欲、不清凈欲、廣大欲、狹隘欲、細微欲、粗大欲，因此發阿耨多羅三藐三菩提心；想要完全瞭解一切眾生，每一個眾生都有十種慾望，即：因苦而生的慾望、方便的慾望、希望的慾望、執著于味道的慾望、隨因緣而生的慾望、隨緣而生的慾望、盡除慾望的慾望、一切慾望，初發菩提心的菩薩摩訶薩想要完全分別瞭解這些慾望之網，因此發阿耨多羅三藐三菩提心。 佛子！
【English Translation】 English version: The various desires and pleasures of all sentient beings, can be fully understood in a single thought. Even if a person were to diligently strive, thought after thought, for immeasurable, countless asamkhya kalpas (Sanskrit, meaning countless great eons), they still could not fully understand the various desires and pleasures of all sentient beings in the eastern world, and so it is for the ten directions. Even though the various desires and pleasures of sentient beings in the immeasurable, boundless asamkhya worlds of the ten directions can be understood, the treasury of merits of a Bodhisattva who has just generated the aspiration for enlightenment cannot be known. Why is this so? Child of the Buddha! A Bodhisattva Mahasattva (Sanskrit, meaning great Bodhisattva) who has just generated the aspiration for enlightenment does not do so merely to understand the various desires and pleasures of sentient beings in a certain world; but rather, they generate the aspiration for Anuttara-samyak-sambodhi (Sanskrit, meaning unsurpassed, complete and perfect enlightenment) in order to fully understand the various desires and pleasures of all sentient beings in all worlds of the ten directions; desiring to understand that the various immeasurable desires and pleasures are in essence one desire, and without destroying the nature of all desires, fully understanding the ocean of desires of all sentient beings, desiring to understand that the desire of one sentient being is the desire of all sentient beings, desiring to fully understand the various desires and pleasures of all sentient beings in the past, present, and future, desiring to fully understand similar desires and dissimilar desires, desiring to understand that all desires are one desire, and one desire is all desires, desiring to obtain the power of the various desires and pleasures of the Tathagata, desiring to understand superior desires and unsurpassed desires, desires with remainder and desires without remainder, equal desires and unequal desires, dependent desires and independent desires, shared desires and unshared desires, finite desires and infinite desires, wholesome desires and unwholesome desires, worldly desires and transcendental desires, desires for great wisdom, pure desires, supreme desires, desires for unobstructed wisdom, desires for unobstructed wisdom and Buddha liberation, pure desires, impure desires, vast desires, narrow desires, subtle desires, and coarse desires, therefore they generate the aspiration for Anuttara-samyak-sambodhi; desiring to fully understand all sentient beings, that each sentient being has ten kinds of desires, namely: desires arising from suffering, desires for skillful means, desires for hope, desires attached to taste, desires arising from conditions, desires arising from circumstances, desires to extinguish desires, and all desires, a Bodhisattva Mahasattva who has just generated the aspiration for enlightenment desires to fully and distinctly understand this net of desires, therefore they generate the aspiration for Anuttara-samyak-sambodhi. Child of the Buddha!
復置此諭：假使有人於一念中，悉知無量無邊阿僧祇世界眾生種種諸根，以此智慧精勤方便，唸唸次第，于無量無數阿僧祇劫不能盡知東方一切世界眾生種種諸根，廣說乃至悉知一切眾生，一一眾生有十種根。
「佛子！復置此諭：假使有人於一念中，悉知東方無量無邊阿僧祇世界眾生種種希望，廣說乃至悉知一切眾生，一一皆有十種希望。
「佛子！復置此諭：假使有人於一念中，悉知無量無邊阿僧祇世界眾生種種方便，廣說乃至悉知一切眾生，一一皆有十種方便。
「佛子！復置此諭：假使有人於一念中，悉知無量無邊阿僧祇世界眾生唸唸心意，廣說乃至悉知一切眾生，一一皆有十種心。佛子！復置此諭：假使有人於一念中，悉知無量無邊阿僧祇世界眾生種種諸業，廣說乃至悉知一切眾生一一皆有十種業。
「佛子！復置此諭：假使有人於一念中，悉知東方無量無邊阿僧祇世界眾生種種煩惱，此人精勤方便，唸唸次第，于無量無數阿僧祇劫，猶不能知東方一切眾生種種煩惱；如是展轉乃至第十；此第十人，于第九人無量無數阿僧祇劫所知眾生種種煩惱，於一念中悉分別知，此人精勤方便，唸唸次第，于無量無數阿僧祇劫，猶不能盡知一切眾生種種煩惱，乃至十方亦復如是；爾所世界一切
【現代漢語翻譯】 現代漢語譯本 佛子，我再舉個例子：假設有人在一念之間，完全知曉無量無邊的阿僧祇（無數）世界中眾生的各種根器（指眾生的能力、傾向），並以這種智慧精勤努力，唸唸相續，即使經過無量無數阿僧祇劫，也不能完全知曉東方一切世界眾生的各種根器。更進一步說，即使能知曉一切眾生，每個眾生都有十種根器。 佛子，我再舉個例子：假設有人在一念之間，完全知曉東方無量無邊的阿僧祇世界中眾生的各種希望，更進一步說，即使能知曉一切眾生，每個眾生都有十種希望。 佛子，我再舉個例子：假設有人在一念之間，完全知曉無量無邊的阿僧祇世界中眾生的各種方便法門（指修行的方法），更進一步說，即使能知曉一切眾生，每個眾生都有十種方便法門。 佛子，我再舉個例子：假設有人在一念之間，完全知曉無量無邊的阿僧祇世界中眾生唸唸之間的心意，更進一步說，即使能知曉一切眾生，每個眾生都有十種心意。 佛子，我再舉個例子：假設有人在一念之間，完全知曉無量無邊的阿僧祇世界中眾生的各種業力（指行為所產生的力量），更進一步說，即使能知曉一切眾生，每個眾生都有十種業力。 佛子，我再舉個例子：假設有人在一念之間，完全知曉東方無量無邊的阿僧祇世界中眾生的各種煩惱，這個人精勤努力，唸唸相續，即使經過無量無數阿僧祇劫，也不能完全知曉東方一切眾生的各種煩惱。如此輾轉推及到第十個人；這第十個人，對於第九個人經過無量無數阿僧祇劫所知曉的眾生各種煩惱，在一念之間完全分別知曉。這個人精勤努力，唸唸相續，即使經過無量無數阿僧祇劫，也不能完全知曉一切眾生的各種煩惱，乃至十方世界也是如此。所有這些世界的一切
【English Translation】 English version Furthermore, O son of Buddha, suppose there is a person who, in a single moment of thought, fully knows the various faculties of all sentient beings in immeasurable, boundless asamkhya (countless) worlds. With this wisdom, diligently and continuously, even after countless asamkhya kalpas (eons), they would not be able to fully know the various faculties of all sentient beings in the eastern direction. Furthermore, even if they could know all sentient beings, each sentient being has ten kinds of faculties. Furthermore, O son of Buddha, suppose there is a person who, in a single moment of thought, fully knows the various aspirations of all sentient beings in the immeasurable, boundless asamkhya worlds of the east. Furthermore, even if they could know all sentient beings, each sentient being has ten kinds of aspirations. Furthermore, O son of Buddha, suppose there is a person who, in a single moment of thought, fully knows the various skillful means of all sentient beings in immeasurable, boundless asamkhya worlds. Furthermore, even if they could know all sentient beings, each sentient being has ten kinds of skillful means. Furthermore, O son of Buddha, suppose there is a person who, in a single moment of thought, fully knows the thoughts of all sentient beings in immeasurable, boundless asamkhya worlds, moment by moment. Furthermore, even if they could know all sentient beings, each sentient being has ten kinds of thoughts. Furthermore, O son of Buddha, suppose there is a person who, in a single moment of thought, fully knows the various karmas of all sentient beings in immeasurable, boundless asamkhya worlds. Furthermore, even if they could know all sentient beings, each sentient being has ten kinds of karmas. Furthermore, O son of Buddha, suppose there is a person who, in a single moment of thought, fully knows the various afflictions of all sentient beings in the immeasurable, boundless asamkhya worlds of the east. This person, diligently and continuously, even after countless asamkhya kalpas, would not be able to fully know the various afflictions of all sentient beings in the east. This extends to the tenth person; this tenth person, in a single moment of thought, fully understands the various afflictions of sentient beings that the ninth person knew over countless asamkhya kalpas. This person, diligently and continuously, even after countless asamkhya kalpas, would still not be able to fully know the various afflictions of all sentient beings, and this is the same for the ten directions. All of these worlds, all of
眾生種種煩惱尚可得知，初發心菩薩功德之藏，不可得知。何以故？佛子！初發心菩薩不齊限欲知爾所世界眾生種種煩惱故，發阿耨多羅三藐三菩提心；欲悉分別了知一切眾生種種煩惱故，發菩提心；所謂：欲悉知輕煩惱、重煩惱、結使煩惱、纏煩惱、一一眾生無量煩惱、一切眾生種種覺觀煩惱、依無明煩惱、愛相應煩惱、貪慾不善根煩惱、瞋恚不善根煩惱、愚癡不善根煩惱、等分煩惱、一切煩惱、根本煩惱、我我所煩惱、我慢煩惱、邪憶念虛妄生煩惱、因身見生六十二見等諸煩惱、蓋煩惱、障礙煩惱，欲悉了知一切眾生煩惱惑網，具足大慈大悲一切種智故，發阿耨多羅三藐三菩提心。
「佛子！復置此諭：假使有人於一念中，悉見東方無量無邊世界現在諸佛及彼一切眾生，此人悉能恭敬、禮拜、尊重、讚歎、一心觀察種種供養，無量上味肴膳飲食，香華、瓔珞、繒彩、幢蓋、上妙宮殿嚴飾、帳幔、寶網羅覆、眾寶莊嚴師子之座，此人精勤方便，唸唸次第，以如是等眾妙供具，無量無數阿僧祇劫供養諸佛；又復勸教彼諸眾生，以如是等眾妙供具，于無量無數阿僧祇劫供養諸佛，彼諸如來般涅槃已，復為一一諸如來故，以無量寶起塔供養，其塔高廣，一一週滿無量無邊世界，又以上妙眾寶而莊嚴之，一一塔中有無
【現代漢語翻譯】 現代漢語譯本 眾生的種種煩惱尚且可以知曉，但初發菩薩心的菩薩所擁有的功德寶藏，是無法知曉的。這是什麼原因呢？佛子！初發心的菩薩並非僅僅爲了瞭解某個世界眾生的種種煩惱而發起了阿耨多羅三藐三菩提心（無上正等正覺之心），而是爲了完全分別瞭解一切眾生的種種煩惱而發起了菩提心。他們想要完全瞭解輕微的煩惱、嚴重的煩惱、結使（束縛）煩惱、纏縛煩惱、每一個眾生無量的煩惱、一切眾生種種覺觀（思維）煩惱、依附於無明的煩惱、與愛相應的煩惱、貪慾不善根的煩惱、嗔恚不善根的煩惱、愚癡不善根的煩惱、等分（平均）煩惱、一切煩惱、根本煩惱、我及我所的煩惱、我慢煩惱、邪念虛妄產生的煩惱、因身見而產生的六十二種見解等各種煩惱、蓋覆煩惱、障礙煩惱。他們想要完全瞭解一切眾生的煩惱迷惑之網，爲了具足大慈大悲和一切種智（佛陀的智慧），才發起了阿耨多羅三藐三菩提心。 佛子！再舉個例子：假設有人在一念之間，能夠看到東方無量無邊的世界中現在的所有佛陀以及他們的一切眾生，這個人能夠恭敬、禮拜、尊重、讚歎、一心觀察並以種種供養，包括無量上等的美味佳餚、香花、瓔珞、絲綢綵帶、幢幡寶蓋、上妙的宮殿裝飾、帳幔、寶網覆蓋、用眾寶莊嚴的獅子座，這個人精勤方便，唸唸相續，用這些美好的供養品，在無量無數阿僧祇劫（極長的時間單位）中供養諸佛；又勸導那些眾生，用同樣的供養品，在無量無數阿僧祇劫中供養諸佛。當這些如來涅槃之後，又為每一位如來，用無量珍寶建造佛塔供養，這些佛塔高大廣闊，每一座都遍滿無量無邊的世界，又用上妙的珍寶來莊嚴它們，每一座塔中都有無
【English Translation】 English version The various afflictions of sentient beings can still be known, but the treasure of merit possessed by a Bodhisattva who has initially aroused the Bodhi mind is unknowable. Why is this so? O son of the Buddha! A Bodhisattva who has initially aroused the mind does not do so merely to understand the various afflictions of sentient beings in a certain world, but rather arouses the Bodhi mind in order to fully and distinctly understand the various afflictions of all sentient beings. They wish to fully understand the light afflictions, the heavy afflictions, the afflictions of fetters (kleshas), the afflictions of entanglements, the immeasurable afflictions of each sentient being, the various afflictions of perception and thought of all sentient beings, the afflictions dependent on ignorance, the afflictions corresponding to love, the afflictions of the unwholesome root of greed, the afflictions of the unwholesome root of hatred, the afflictions of the unwholesome root of delusion, the afflictions of equal division, all afflictions, the fundamental afflictions, the afflictions of self and what belongs to self, the afflictions of pride, the afflictions arising from false recollection and delusion, the various afflictions such as the sixty-two views arising from the view of self, the afflictions of cover, and the afflictions of obstruction. They wish to fully understand the net of afflictions and delusions of all sentient beings, and in order to be complete with great compassion, great mercy, and all-knowing wisdom (the wisdom of a Buddha), they arouse the mind of Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment). O son of the Buddha! Let me give another example: Suppose there is a person who, in a single moment, can see all the Buddhas present in the immeasurable and boundless worlds of the East, as well as all their sentient beings. This person is able to respectfully bow, pay homage, honor, praise, and observe with a focused mind, making various offerings, including immeasurable superior delicacies, fragrant flowers, necklaces, silk ribbons, banners, canopies, exquisitely adorned palaces, curtains, nets of jewels, and lion thrones adorned with various treasures. This person, with diligence and skillful means, moment by moment, continuously uses these wonderful offerings to make offerings to the Buddhas for immeasurable and countless asamkhya kalpas (extremely long units of time); and also encourages those sentient beings to make offerings to the Buddhas with the same offerings for immeasurable and countless asamkhya kalpas. After these Tathagatas have entered Nirvana, they again build pagodas with immeasurable treasures for each Tathagata, these pagodas are tall and vast, each one filling immeasurable and boundless worlds, and they are adorned with exquisite treasures. In each pagoda, there are immeasurable
量無數如來形像，彼諸形像光明普照無量無邊諸佛世界，又復勸彼一一眾生為諸如來，起眾寶塔，嚴好如前，十方世界亦復如是。佛子！于意云何？彼人功德寧為多不？」
帝釋答言：「彼人功德，唯佛乃知，余無能及。」
法慧答言：「佛子！初發心菩薩摩訶薩功德之藏，百分、千分、乃至不可數、不可譬諭、不可說分，彼人功德不及其一。佛子！假使有人于第一人及所勸眾生精勤方便，唸唸次第，無量無數阿僧祇劫，所作功德諸供養具，於一念中，皆悉能辨，此人如是精勤方便，唸唸次第，于無量無數阿僧祇劫供養功德，廣說如前；如是展轉乃至第十人，廣說亦復如前；初發心菩薩摩訶薩功德之藏，百分、千分、乃至不可數、不可譬諭、不可說分、彼人功德不及其一，何以故？佛子！彼菩薩不為齊限，供養爾所如來故，發阿耨多羅三藐三菩提心，欲悉供養十方法界、虛空界等世界中三世諸佛故，發阿耨多羅三藐三菩提心；發是心已，得知盡過去際諸佛無障礙智，得信盡未來際諸佛功德，得知盡現在際一切諸佛所說智慧，彼三世一切諸佛功德，此菩薩摩訶薩悉皆信向受持修習，得證身證，悉等諸佛一切功德，何以故？初發心菩薩摩訶薩，欲不斷一切諸佛性故，發菩提心；欲令慈悲心充滿一切世界眾生悉
【現代漢語翻譯】 現代漢語譯本：『塑造無數如來的形像，這些形像的光明普照無量無邊的諸佛世界，又勸導那些眾生為諸如來建造眾寶塔，裝飾得像之前描述的那樣精美，十方世界也都是如此。佛子！你認為怎麼樣？那人的功德難道不多嗎？』 帝釋回答說：『那人的功德，只有佛才能知道，其他人無法企及。』 法慧回答說：『佛子！初發心的菩薩摩訶薩（Mahasattva，偉大的菩薩）的功德之藏，即使是百分之一、千分之一、乃至不可數、不可比喻、不可言說的份量，那人的功德也比不上其中的一分。佛子！假設有人對於第一人以及他所勸導的眾生，精勤方便，唸唸相續，在無量無數阿僧祇劫（asamkhya kalpa，無數大劫）中所作的功德和供養，在一念之間都能辦到，此人如此精勤方便，唸唸相續，在無量無數阿僧祇劫中所作的供養功德，廣說如前；如此輾轉乃至第十人，廣說也如前；初發心的菩薩摩訶薩的功德之藏，即使是百分之一、千分之一、乃至不可數、不可比喻、不可言說的份量，那人的功德也比不上其中的一分。為什麼呢？佛子！那位菩薩不是爲了有限的供養那些如來而發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），而是爲了供養十方法界、虛空界等世界中三世諸佛而發阿耨多羅三藐三菩提心；發了此心之後，得知盡過去際諸佛的無障礙智慧，相信盡未來際諸佛的功德，得知盡現在際一切諸佛所說的智慧，他將三世一切諸佛的功德，都信受奉行、修習，得到身證，與諸佛的一切功德相等。為什麼呢？初發心的菩薩摩訶薩，爲了不斷絕一切諸佛的佛性，而發菩提心；爲了讓慈悲心充滿一切世界眾生，』
【English Translation】 English version: 'Imagine creating countless images of the Tathagatas (如來, Thus Come Ones), and the light from these images illuminates immeasurable and boundless Buddha-worlds. Furthermore, encourage each of those beings to build jeweled pagodas for the Tathagatas, adorned as described before, and the same is done in all ten directions. Disciple of the Buddha! What do you think? Is the merit of that person not great?' Indra (帝釋, the king of gods) replied, 'The merit of that person is known only to the Buddha; no one else can comprehend it.' Dharma-mati (法慧, Wisdom of Dharma) replied, 'Disciple of the Buddha! The store of merit of a Bodhisattva Mahasattva (菩薩摩訶薩, great Bodhisattva) who has just generated the aspiration for enlightenment, even if we consider one hundredth, one thousandth, or even an incalculable, incomparable, and inexpressible fraction, the merit of that person does not equal even one part of it. Disciple of the Buddha! Suppose someone, for the first person and the beings they have encouraged, diligently and skillfully, moment by moment, in countless asamkhya kalpas (阿僧祇劫, countless eons), performs meritorious deeds and offerings, and in a single moment, can accomplish all of them. This person, with such diligence and skill, moment by moment, in countless asamkhya kalpas, performs offerings and meritorious deeds, as described before. And so on, up to the tenth person, the description is the same as before. The store of merit of a Bodhisattva Mahasattva who has just generated the aspiration for enlightenment, even if we consider one hundredth, one thousandth, or even an incalculable, incomparable, and inexpressible fraction, the merit of that person does not equal even one part of it. Why is that? Disciple of the Buddha! That Bodhisattva does not generate the aspiration for anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) for the sake of limited offerings to those Tathagatas. Instead, they generate the aspiration for anuttara-samyak-sambodhi in order to offer to all the Buddhas of the three times in the ten directions, the realms of space, and other worlds. Having generated this aspiration, they understand the unobstructed wisdom of all the Buddhas of the past, believe in the merit of all the Buddhas of the future, and understand the wisdom spoken by all the Buddhas of the present. They believe in, accept, uphold, and practice all the merits of the Buddhas of the three times, attaining realization and becoming equal to all the merits of the Buddhas. Why is that? A Bodhisattva Mahasattva who has just generated the aspiration for enlightenment generates the Bodhi-citta (菩提心, aspiration for enlightenment) in order not to sever the Buddha-nature of all the Buddhas; they wish to fill all the worlds and beings with compassion.'
無餘故；欲悉度脫一切眾生故；欲悉知一切世界成敗故；欲悉知一切世界眾生垢凈起故；欲令三有眾生悉得清凈故；欲悉知一切眾生心念煩惱習故；欲悉知一切眾生死此生彼故；欲悉知一切眾生諸根方便故；欲悉知一切眾生心心行故；欲悉知一切三世眾生故；欲悉知三世諸佛具足功德故；欲悉知三世諸佛無上菩提故；欲悉知三世諸佛具足凈法故；欲悉知三世諸佛法平等相故；欲悉知三世諸佛無上智慧因緣清凈故；欲悉知長養三世諸佛智慧力故；欲悉具足三世諸佛無畏法故；欲悉具足莊嚴三世諸佛不共法故；欲悉得法界等無量無邊三世諸佛平等智慧故；發阿耨多羅三藐三菩提心。何以故？此初發心菩薩即是佛故；悉與三世諸如來等，亦與三世佛境界等，悉與三世佛正法等，得如來一身無量身，三世諸佛平等智慧所化眾生，皆悉同等；悉能震動一切世界，悉能普照一切世界，悉能休息一切世界諸惡道苦，悉能嚴凈一切世界，悉於一切世界示現成佛，悉令一切眾生皆得歡喜，悉令一切眾生解深法界，悉能護持諸佛種性，悉得諸佛智慧光明；彼初發心菩薩摩訶薩，常不遠離三世諸佛及諸佛法，一切菩薩、緣覺、聲聞及所行法，世間、出世間法，眾生及眾生法，專求菩提智慧無礙。」◎
◎爾時，佛神力故，說初發心菩薩
【現代漢語翻譯】 現代漢語譯本：沒有剩餘的緣故；想要完全度脫一切眾生的緣故；想要完全知曉一切世界的成敗的緣故；想要完全知曉一切世界眾生的垢染和清凈的起因的緣故；想要使三有（欲界、色界、無色界）眾生都得到清凈的緣故；想要完全知曉一切眾生的心念、煩惱和習氣的緣故；想要完全知曉一切眾生從此處死後又生到彼處的緣故；想要完全知曉一切眾生的諸根和方便的緣故；想要完全知曉一切眾生的心和心所行的緣故；想要完全知曉一切三世（過去、現在、未來）眾生的緣故；想要完全知曉三世諸佛具足的功德的緣故；想要完全知曉三世諸佛的無上菩提（覺悟）的緣故；想要完全知曉三世諸佛具足的清凈法的緣故；想要完全知曉三世諸佛的法平等相的緣故；想要完全知曉三世諸佛的無上智慧因緣清凈的緣故；想要完全知曉長養三世諸佛智慧力的緣故；想要完全具足三世諸佛的無畏法的緣故；想要完全具足莊嚴三世諸佛的不共法的緣故；想要完全得到法界等無量無邊的三世諸佛的平等智慧的緣故；發阿耨多羅三藐三菩提心（無上正等正覺之心）。為什麼呢？因為這初發心的菩薩就是佛的緣故；完全與三世諸如來相等，也與三世佛的境界相等，完全與三世佛的正法相等，得到如來一身無量身，三世諸佛平等智慧所教化的眾生，都完全相同；完全能夠震動一切世界，完全能夠普照一切世界，完全能夠止息一切世界諸惡道的痛苦，完全能夠莊嚴清凈一切世界，完全在一切世界示現成佛，完全使一切眾生都得到歡喜，完全使一切眾生理解甚深的法界，完全能夠護持諸佛的種性，完全得到諸佛的智慧光明；那初發心的菩薩摩訶薩（大菩薩），常常不遠離三世諸佛以及諸佛的法，一切菩薩、緣覺、聲聞以及所修行的法，世間法、出世間法，眾生以及眾生法，專心尋求菩提智慧，沒有障礙。 這時，由於佛的神力，宣說了初發心菩薩的功德。
【English Translation】 English version: Because there is no remainder; because they wish to completely liberate all sentient beings; because they wish to fully know the success and failure of all worlds; because they wish to fully know the causes of defilement and purity of sentient beings in all worlds; because they wish to enable all sentient beings in the three realms (desire realm, form realm, formless realm) to attain purity; because they wish to fully know the thoughts, afflictions, and habits of all sentient beings; because they wish to fully know where all sentient beings go after death; because they wish to fully know the faculties and skillful means of all sentient beings; because they wish to fully know the mind and mental activities of all sentient beings; because they wish to fully know all sentient beings of the three times (past, present, future); because they wish to fully know the merits and virtues of all Buddhas of the three times; because they wish to fully know the unsurpassed Bodhi (enlightenment) of all Buddhas of the three times; because they wish to fully know the pure Dharma of all Buddhas of the three times; because they wish to fully know the equality of Dharma of all Buddhas of the three times; because they wish to fully know the pure causes and conditions of the unsurpassed wisdom of all Buddhas of the three times; because they wish to fully know the power of wisdom that nourishes all Buddhas of the three times; because they wish to fully possess the fearlessness of all Buddhas of the three times; because they wish to fully possess the unique qualities that adorn all Buddhas of the three times; because they wish to fully attain the equal wisdom of all Buddhas of the three times, which is as boundless and limitless as the Dharma realm; they generate the mind of Anuttara-samyak-sambodhi (unsurpassed, right, and complete enlightenment). Why is this? Because this Bodhisattva who has just generated the mind is already a Buddha; they are completely equal to all Tathagatas of the three times, also equal to the realms of the Buddhas of the three times, completely equal to the true Dharma of the Buddhas of the three times, attaining one body of the Tathagata that is countless bodies, and the sentient beings transformed by the equal wisdom of the Buddhas of the three times are all the same; they are able to shake all worlds, able to illuminate all worlds, able to cease the suffering of all evil paths in all worlds, able to adorn and purify all worlds, able to manifest Buddhahood in all worlds, able to make all sentient beings joyful, able to make all sentient beings understand the profound Dharma realm, able to protect the lineage of the Buddhas, and able to attain the wisdom and light of the Buddhas; that Bodhisattva Mahasattva (great Bodhisattva) who has just generated the mind is always not separated from the Buddhas of the three times and the Dharma of the Buddhas, all Bodhisattvas, Pratyekabuddhas, Sravakas, and the practices they undertake, worldly and transcendental Dharmas, sentient beings and the Dharmas of sentient beings, single-mindedly seeking Bodhi wisdom without obstruction. At that time, due to the Buddha's spiritual power, the merits of the Bodhisattva who had just generated the mind were spoken.
功德藏力故，十方各萬佛剎塵數世界六種震動，雨眾天華、天香、天末香、天鬘、天寶、天莊嚴具，自然演出微妙樂聲；又復震吼師子之音，放大光明普照十方。爾時，十方各過十佛剎塵數世界，有萬佛剎塵數諸佛，悉號法慧，各現其身，示法慧菩薩而告之言：「善哉！善哉！佛子！善說初發心菩薩功德之藏，我等萬佛剎塵數如來，亦悉演說發心菩薩功德之藏，十方世界一切諸佛亦復如是；法慧菩薩說是發心菩薩功德藏時，萬佛世界塵數眾生，皆得初發心菩薩功德之藏，發阿耨多羅三藐三菩提心；我等今者悉授彼記，于未來世，各於十方一時成佛，同號凈心如來、應供、等正覺，我等悉當護持此法，普為未來諸菩薩故；如此娑婆世界、四天下閻浮提、菩提樹下、須彌山頂、妙勝殿上、敷演此法，教化眾生，十方世界千億那由他不可量、不可數、不可思議、無有邊際、不可說法界、虛空界等諸世界中，亦說是法教化眾生，彼說法者，悉名法慧，佛神力故、佛本願力故、顯示佛法故、智慧光明普照故、解第一義故、法如是故、諸菩薩歡喜故、讚歎諸佛功德故、悉知諸佛平等故、解法界無有二故。」
爾時，法慧菩薩普觀十方，普觀一切大眾，觀虛空界，觀成就眾生界，不違業報，清凈如虛空界，欲拔三有垢穢眾生，
【現代漢語翻譯】 現代漢語譯本 由於功德藏的力量，十方各如微塵數般的世界都發生了六種震動，天空中降下各種天花、天香、天末香、天鬘、天寶、天莊嚴具，自然演奏出美妙的音樂；又發出如獅子吼般的震懾之音，放出光明普照十方。那時，十方各過如微塵數般的世界，有如微塵數般的諸佛，都名為法慧（Dharma Wisdom），各自顯現身形，向法慧菩薩（Dharma Wisdom Bodhisattva）說道：『善哉！善哉！佛子！你善於宣說初發心菩薩的功德之藏，我們如微塵數般的如來，也都宣說發心菩薩的功德之藏，十方世界一切諸佛也都是如此；法慧菩薩在宣說發心菩薩功德藏時，如微塵數般世界的眾生，都獲得了初發心菩薩的功德之藏，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi, 無上正等正覺之心）；我們現在都為他們授記，在未來世，各自在十方同時成佛，都名為凈心如來（Pure Mind Tathagata）、應供（Arhat, 應受供養者）、等正覺（Samyak-sambuddha, 正等覺者），我們都將護持此法，爲了未來一切菩薩的緣故；就像這娑婆世界（Saha World）、四大洲的閻浮提（Jambudvipa, 南贍部洲）、菩提樹下、須彌山頂、妙勝殿上，敷演此法，教化眾生，十方世界千億那由他（Nayuta, 數量單位）不可量、不可數、不可思議、無有邊際、不可說法界、虛空界等諸世界中，也宣說此法教化眾生，那些說法者，都名為法慧，由於佛的神力、佛的本願力、顯示佛法、智慧光明普照、理解第一義、法就是如此、諸菩薩歡喜、讚歎諸佛功德、都知諸佛平等、理解法界沒有二元對立。』 那時，法慧菩薩普遍觀察十方，普遍觀察一切大眾，觀察虛空界，觀察成就眾生界，不違背業報，清凈如虛空界，想要拔除三有（欲界、色界、無色界）垢穢的眾生。
【English Translation】 English version Due to the power of the treasury of merit, the worlds in the ten directions, each as numerous as dust particles, experienced six kinds of tremors. Heavenly flowers, heavenly incense, heavenly powdered incense, heavenly garlands, heavenly treasures, and heavenly adornments rained down, and subtle music naturally arose. Moreover, a sound like a lion's roar was emitted, and great light illuminated the ten directions. At that time, beyond the worlds in the ten directions, each as numerous as dust particles, there were Buddhas as numerous as dust particles, all named Dharma Wisdom (法慧), each manifesting their bodies, and speaking to Bodhisattva Dharma Wisdom (法慧菩薩), saying: 'Excellent! Excellent! Son of the Buddha! You have skillfully expounded the treasury of merit of a Bodhisattva who has just generated the aspiration for enlightenment. We, the Tathagatas as numerous as dust particles, also expound the treasury of merit of a Bodhisattva who has generated the aspiration for enlightenment. All the Buddhas in the ten directions are also like this. When Bodhisattva Dharma Wisdom expounds the treasury of merit of a Bodhisattva who has generated the aspiration for enlightenment, the beings in the worlds as numerous as dust particles all obtain the treasury of merit of a Bodhisattva who has just generated the aspiration for enlightenment, and generate the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, unsurpassed, complete, and perfect enlightenment). We now bestow predictions upon them, that in the future, each will attain Buddhahood simultaneously in the ten directions, all named Pure Mind Tathagata (凈心如來), Arhat (應供), and Samyak-sambuddha (等正覺). We will all uphold this Dharma, for the sake of all future Bodhisattvas. Just as in this Saha World (娑婆世界), in Jambudvipa (閻浮提) of the four continents, under the Bodhi tree, on the summit of Mount Sumeru, in the Wondrous Victory Palace, this Dharma is expounded, and beings are taught, so too in the worlds in the ten directions, as numerous as a thousand billion Nayutas (那由他), immeasurable, countless, inconceivable, boundless, beyond description, in the Dharma realm, the space realm, and other realms, this Dharma is also expounded to teach beings. Those who expound this Dharma are all named Dharma Wisdom, due to the Buddha's divine power, the Buddha's original vows, the manifestation of the Buddha's Dharma, the universal illumination of wisdom light, the understanding of the ultimate meaning, the Dharma being such, the joy of the Bodhisattvas, the praise of the Buddhas' merits, the understanding that all Buddhas are equal, and the understanding that the Dharma realm is non-dual.' At that time, Bodhisattva Dharma Wisdom universally observed the ten directions, universally observed all the great assemblies, observed the space realm, observed the realm of beings who have achieved enlightenment, not violating karmic retribution, being as pure as the space realm, desiring to uproot the defilements of beings in the three realms of existence (欲界, 色界, 無色界).
欲令眾生得廣解脫，欲知種種諸根，等觀三世正趣涅槃，及現自身甚深清凈諸功德故，承佛神力，以偈頌曰：
「大慈大悲心， 充滿十方界， 分別諸佛剎， 佛法及三世， 欲具佛功德， 菩薩法藏海， 饒益眾生故， 初發菩提心。 欲悉分別知， 虛空等法界， 一切群生類， 諸佛及佛法， 欲得一切佛， 諸道至處力， 成就不退轉， 饒益諸群生。 一切眾生中， 常起大慈悲， 遠離瞋恚念， 修習饒益心。 慈光照十方， 為眾作歸依， 諸佛悉護念， 功德難思議。 欲悉分別知， 一切諸佛剎， 如來妙法身， 甚深難思議。 無量功德藏， 智慧甚深廣， 因是初發心， 專求佛菩提。 欲悉分別知， 一切眾生類， 十方世界中， 智慧無障礙。 粗細諸世界， 或狹廣無量， 一切中知一， 一中知一切。 菩薩于彼行， 精勤不放逸， 苦樂無厭著， 欲度眾生故。 一切佛現前， 樂觀無厭足， 悉入甚深法， 無量功德海。 五道諸群生， 愍之如一子， 令除眾垢穢， 具足清凈法。 欲令諸佛種， 究竟不斷絕， 降伏一切魔， 摧滅無有餘。 平
【現代漢語翻譯】 現代漢語譯本 爲了使眾生獲得廣大的解脫，爲了瞭解種種眾生的根器，平等地觀察過去、現在、未來三世，正確地趨向涅槃（Nirvana，佛教的最高境界，指脫離輪迴的寂滅狀態），以及爲了展現自身甚深清凈的功德，我承蒙佛的神力，用偈頌說道： 『以大慈大悲的心，充滿十方世界，分別觀察諸佛的剎土（Buddha-ksetra，佛所教化的世界），佛法以及三世（過去、現在、未來），想要具備佛的功德，菩薩的法藏（Dharma-bhandara，佛法的寶藏）如大海般深廣，爲了饒益眾生，最初發起了菩提心（Bodhi-citta，覺悟之心）。 想要完全分別瞭解，如同虛空一樣廣闊的法界（Dharmadhatu，一切法的總稱），一切眾生種類，諸佛以及佛法，想要獲得一切佛的，通達一切道的智慧力量，成就永不退轉的境界，從而饒益一切眾生。 在一切眾生中，常常生起大慈大悲之心，遠離嗔恨的念頭，修習饒益眾生的心。慈悲的光芒照耀十方，為眾生作歸依，諸佛都護念著，這樣的功德難以思議。 想要完全分別瞭解，一切諸佛的剎土，如來（Tathagata，佛的稱號之一）微妙的法身（Dharmakaya，佛的真身），甚深而難以思議。無量的功德寶藏，智慧深廣無邊，因此最初發起了菩提心，專心尋求佛的菩提（Bodhi，覺悟）。 想要完全分別瞭解，一切眾生的種類，十方世界中，智慧沒有障礙。粗細不同的世界，或者狹小或者廣闊無量，在一切世界中瞭解一個，在一個世界中瞭解一切。 菩薩在其中修行，精勤而不懈怠，對於苦樂沒有厭倦和執著，想要度化眾生。一切佛都顯現在眼前，歡喜地觀察而沒有厭足，完全進入甚深的佛法，無量功德的海洋。 對於五道（地獄、餓鬼、畜生、人、天）的眾生，憐憫他們如同自己的孩子，使他們去除一切污垢，具足清凈的佛法。想要使諸佛的種子，究竟不斷絕，降伏一切魔，徹底摧毀而沒有剩餘。 平等對待一切眾生，
【English Translation】 English version To enable all sentient beings to attain vast liberation, to understand the various faculties of beings, to equally observe the three periods of time—past, present, and future—correctly progressing towards Nirvana (the ultimate state of liberation from the cycle of rebirth), and to manifest the profound and pure merits of oneself, I, relying on the Buddha's divine power, speak in verses: 'With a heart of great compassion and mercy, filling the ten directions, discerning the Buddha-ksetras (Buddha-fields, the realms where Buddhas teach), the Dharma (Buddhist teachings), and the three periods of time, desiring to possess the merits of the Buddha, the Bodhisattva's Dharma-bhandara (treasury of teachings) as vast as the ocean, for the benefit of all beings, I initially generate the Bodhi-citta (the mind of enlightenment).' 'Desiring to fully understand and discern, the Dharmadhatu (the realm of all phenomena) as vast as space, all kinds of sentient beings, the Buddhas and the Dharma, desiring to attain the power of all Buddhas, the wisdom that penetrates all paths, to achieve the state of non-retrogression, thereby benefiting all sentient beings.' 'Among all sentient beings, constantly arising great compassion and mercy, staying away from thoughts of anger, cultivating the mind of benefiting others. The light of compassion shines in the ten directions, providing refuge for all beings, all Buddhas protect and remember, such merits are inconceivable.' 'Desiring to fully understand and discern, all the Buddha-ksetras, the Tathagata's (one of the titles of the Buddha) wondrous Dharmakaya (the body of Dharma, the true body of the Buddha), profound and inconceivable. The immeasurable treasury of merits, wisdom profound and vast, therefore, initially generating the Bodhi-citta, wholeheartedly seeking the Buddha's Bodhi (enlightenment).' 'Desiring to fully understand and discern, all kinds of sentient beings, in the ten directions of the world, wisdom without obstruction. Worlds that are coarse and fine, either narrow or vast and immeasurable, understanding one in all, and understanding all in one.' 'The Bodhisattva practices therein, diligently without negligence, without weariness or attachment to suffering and joy, desiring to liberate all beings. All Buddhas appear before them, joyfully observing without satiety, fully entering the profound Dharma, the ocean of immeasurable merits.' 'For the sentient beings in the five paths (hell, hungry ghosts, animals, humans, and gods), having compassion for them as if they were their own children, enabling them to remove all defilements, and to be complete with the pure Dharma. Desiring to make the seeds of the Buddhas, ultimately not be cut off, subduing all demons, completely destroying them without remainder.' 'Treating all sentient beings equally,'
等觀如來， 三世諸法相， 甚深微妙法， 常修不放逸。 菩薩常樂觀， 一切佛境界， 是故諸如來， 甘露慧灌頂。 信心不可沮， 堅固如金剛， 于諸如來所， 知恩而報恩。 最勝之境界， 無量智慧光， 自悟不由他， 菩薩初發心。 悉能分別知， 五道眾生欲， 種種諸業報， 一切心所行。 知諸根利鈍， 無量無數性， 一切勝境界， 菩薩初發心。 菩提心無量， 清凈法界等， 無著無所依， 無染如虛空。 成就佛智慧， 其心無障礙， 諦了真實際， 寂滅離虛妄。 了達眾生心， 而無眾生想， 方便分別法， 究竟到彼岸。 無量無數劫， 悉能分別知， 往詣諸佛剎， 明解甚深法。 若能分別知， 無量諸佛法， 清凈法界藏， 諦了無疑惑。 深解眾生根， 究竟到彼岸， 平等觀諸法， 則與如來等。 清凈無量心， 常在諸佛前， 恭敬而尊重， 供養人師子。 親覲一切佛， 樂觀無厭足， 彼諸如來等， 護念此菩薩。 于諸深妙法， 分別無障礙， 無著無所依， 心凈如虛空。 彼知人師子， 智慧海深廣， 寂然入正受
【現代漢語翻譯】 現代漢語譯本 以平等之心看待如來（Tathagata），觀察過去、現在、未來三世一切諸法的實相。 對於甚深微妙的佛法，要時常修習而不懈怠。 菩薩應當經常以樂觀的心態，觀察一切佛的境界。 因此，諸如來以甘露般的智慧為菩薩灌頂。 要堅定信心，不可動搖，如同金剛一般堅固。 對於諸如來，要知恩圖報。 最殊勝的境界，是擁有無量的智慧光明。 這種覺悟是自己領悟的，不是從他人那裡得來的，這是菩薩初發心時的狀態。 能夠清楚地分辨瞭解五道眾生的慾望。 以及他們各自所受的各種業報，和一切心念的活動。 瞭解眾生根性的利鈍，以及無量無數的性格。 一切殊勝的境界，都是菩薩初發心時的狀態。 菩提心是無量的，它與清凈的法界相等。 沒有執著，沒有依靠，像虛空一樣沒有污染。 成就佛的智慧，內心沒有任何障礙。 徹底明瞭真實的實際，達到寂滅，遠離虛妄。 瞭解眾生的心，但心中沒有眾生的概念。 善巧方便地分辨各種佛法，最終到達彼岸。 能夠分別瞭解無量無數劫的事情。 前往諸佛的剎土，明瞭甚深的佛法。 如果能夠分別瞭解無量諸佛的佛法。 就能明白清凈法界的寶藏，徹底明瞭而沒有疑惑。 深刻理解眾生的根性，最終到達彼岸。 以平等心看待一切諸法，就與如來相等。 擁有清凈無量的心，常在諸佛面前。 恭敬而尊重，供養人中獅子（佛）。 親近覲見一切佛，以樂觀的心態觀察而不會厭倦。 諸如來會護念這樣的菩薩。 對於甚深微妙的佛法，能夠分別瞭解而沒有障礙。 沒有執著，沒有依靠，心像虛空一樣清凈。 他們知道人中獅子（佛）的智慧如海般深廣。 寂靜地進入正定。
【English Translation】 English version Equally regarding the Tathagata (如來), observe the characteristics of all dharmas in the past, present, and future three periods. For the profound and subtle Dharma, always practice without negligence. Bodhisattvas should always observe all the realms of the Buddhas with an optimistic mind. Therefore, all Tathagatas anoint Bodhisattvas with the nectar of wisdom. Have unwavering faith, as firm as a diamond. Towards all Tathagatas, be grateful and repay their kindness. The most supreme realm is having immeasurable light of wisdom. This enlightenment is self-realized, not obtained from others; this is the state of a Bodhisattva's initial aspiration. Be able to clearly distinguish and understand the desires of sentient beings in the five realms. As well as their respective karmic retributions and all the activities of their minds. Understand the sharpness and dullness of sentient beings' faculties, and their immeasurable and countless natures. All supreme realms are the state of a Bodhisattva's initial aspiration. The Bodhi mind is immeasurable, equal to the pure Dharma realm. Without attachment, without reliance, as pure as the void. Achieve the wisdom of the Buddha, with no obstacles in the mind. Thoroughly understand the true reality, reaching tranquility, and being free from falsehood. Understand the minds of sentient beings, but without the concept of sentient beings in the mind. Skillfully distinguish various Dharmas, ultimately reaching the other shore. Be able to distinguish and understand matters of immeasurable and countless kalpas. Go to the Buddha lands, understanding the profound Dharma. If one can distinguish and understand the Dharmas of immeasurable Buddhas. Then one will understand the treasure of the pure Dharma realm, thoroughly understanding without doubt. Deeply understand the faculties of sentient beings, ultimately reaching the other shore. Equally regarding all dharmas, one is equal to the Tathagata. Having a pure and immeasurable mind, always be in the presence of all Buddhas. Respectfully and reverently, make offerings to the Lion among men (Buddha). Closely visit all Buddhas, observing with an optimistic mind without weariness. All Tathagatas will protect and remember such Bodhisattvas. For the profound and subtle Dharma, be able to distinguish and understand without obstacles. Without attachment, without reliance, the mind is as pure as the void. They know that the wisdom of the Lion among men (Buddha) is as deep and vast as the ocean. Silently enter into Samadhi.
， 三世觀無礙。 堅固不可沮， 一切莫能壞， 專念無上道， 未曾有斷絕。 離闇趣明正， 志學諸善法， 常樂觀寂滅， 具足真實性。 寂默語言道， 平等無異觀， 於法不分別， 是則從如生。 悉能分別知， 諸佛深境界， 寂然入正受， 三達無障礙。 十方世界中， 一切諸佛剎， 菩薩自在力， 一念悉周遍。 無量不可數， 方便悉具足， 普游十方界， 是名真佛子。 具足大悲心， 清涼除渴愛， 大慈念一切， 無礙如虛空。 于彼眾生類， 不生眾生想， 悉已離虛妄， 清凈游十方。 于彼諸群生， 常施以無畏， 如此真實行， 是則等如來。 常說甚深法， 清凈無所著， 是故十方佛， 一切悉護念。 過去未來世， 無量無數劫， 次第悉憶念， 具足分別知。 菩薩于現在， 一切十方界， 悉能普周遍， 濟度諸群萌。 深智正觀察， 明瞭無障礙， 悉知因緣合， 磨滅無堅固。 一切眾生類， 諸有疑難者， 菩薩悉除滅， 安住法性中。 菩薩無畏力， 降伏一切魔， 悉能為眾生， 滅除愚癡闇。 世界若成壞， 悉
【現代漢語翻譯】 現代漢語譯本 對過去、現在、未來三世的觀察沒有障礙。 堅定不可動搖，一切都不能破壞。 專心念誦無上的佛道，從未有間斷。 離開黑暗走向光明正道，立志學習各種善法。 常常樂觀地看待寂滅，具備真實的本性。 寂靜無聲的語言之道，平等無差別地觀察。 對於佛法不作分別，這就是從真如實相中產生。 能夠完全分別瞭解諸佛的深奧境界。 寂靜地進入正定，在三達（宿命通、天眼通、漏盡通）上沒有障礙。 在十方世界中，一切諸佛的國土， 菩薩憑藉自在的力量，一念之間就能周遍到達。 擁有無量無數的方便法門，全部都具備。 普遍遊歷十方世界，這被稱為真正的佛子。 具備偉大的慈悲心，清涼地消除渴愛。 以大慈之心關念一切眾生，沒有障礙如同虛空。 對於那些眾生，不產生眾生的想法。 都已經遠離虛妄，清凈地遊歷十方。 對於那些眾生，常常給予無畏的保護。 像這樣真實的修行，就等同於如來。 常常宣說甚深的佛法，清凈而沒有執著。 因此十方諸佛，都護念著他們。 過去和未來的世界，無量無數的劫數。 依次都能憶念，完全分別瞭解。 菩薩在現在，在一切十方世界。 都能普遍周遍，救度一切眾生。 以深刻的智慧正確地觀察，明瞭而沒有障礙。 完全瞭解因緣和合，生滅變化沒有堅固的實體。 一切眾生，凡是有疑惑和困難的。 菩薩都能消除，讓他們安住在法性之中。 菩薩擁有無畏的力量，降伏一切魔。 能夠為眾生，滅除愚癡的黑暗。 世界如果成住壞空，菩薩都
【English Translation】 English version The observation of the three times (past, present, and future) is unobstructed. Firm and unshakeable, nothing can destroy it. Concentrated on the supreme path, never interrupted. Leaving darkness and heading towards the bright and righteous path, aspiring to learn all good dharmas. Always optimistically viewing nirvana, possessing true nature. The path of silent language, observing with equality and without difference. Not making distinctions in the Dharma, this is born from Suchness (Tathata). Able to completely discern and understand the profound realms of all Buddhas. Silently entering into right concentration, without obstacles in the three insights (divine eye, divine ear, and the extinction of outflows). In the ten directions of the world, in all the Buddha lands, Bodhisattvas, with their power of freedom, can reach everywhere in a single thought. Possessing immeasurable and countless skillful means, all fully equipped. Universally traveling through the ten directions, this is called a true child of the Buddha. Possessing a great compassionate heart, coolly eliminating craving. With great loving-kindness, mindful of all beings, unobstructed like the void. Towards those beings, not generating the thought of beings. Having already left behind falsehood, purely traveling through the ten directions. Towards those beings, always giving fearless protection. Such true practice is equal to the Tathagata. Always speaking the profound Dharma, pure and without attachment. Therefore, all the Buddhas of the ten directions protect and remember them. The past and future worlds, immeasurable and countless kalpas (aeons). Able to recall them in order, fully discerning and understanding. Bodhisattvas, in the present, in all the ten directions of the world, Are able to universally pervade, saving all living beings. Observing correctly with profound wisdom, clear and without obstacles. Fully understanding the union of causes and conditions, arising and ceasing without a solid entity. All living beings, those who have doubts and difficulties, Bodhisattvas can eliminate them, allowing them to abide in the nature of Dharma. Bodhisattvas possess fearless power, subduing all demons. Able to eliminate the darkness of ignorance for all beings. If the world forms, dwells, decays, and becomes void, Bodhisattvas are
皆分別知， 若能如是觀， 佛境無疑惑。 觀察三世法， 疑網永已除， 一切如來所， 凈信不可壞。 信力安隱住， 智慧力成就， 智慧清凈故， 決定解真實。 盡于未來際， 饒益眾生故， 欲令一切眾， 究竟得解脫。 無際生死中， 精勤不厭倦， 一切地獄處， 受苦為眾生， 功德智慧藏， 具足皆成就。 悉能善分別， 一切眾生根， 又能分別知， 眾生種種業， 隨彼業對治， 菩薩為說法， 以大慈悲心， 隨順世間行。 悉於一切法， 解達空無我， 一一音聲中， 演說無量教， 菩薩放大光， 種種微妙色， 普照十方界， 除滅一切闇。 一一光明端， 清凈寶華座， 菩薩悉處上， 為眾演說法。 於一毛孔中， 普見十方剎， 彼剎妙莊嚴， 諸佛菩薩會。 一一如來所， 無量眾圍繞， 清凈妙智慧， 明瞭眾生心。 十方世界中， 無量諸佛剎， 菩薩神通力， 一念悉遍至。 恭敬供養佛， 饒益眾生故， 一一導師所， 咨決甚深義。 普于諸世尊， 先起慈父想， 饒益眾生故， 分別菩薩行。 明凈利智慧， 解達深法藏
【現代漢語翻譯】 現代漢語譯本 都能分別瞭解。 如果能夠這樣觀察，對於佛的境界就不會有疑惑。 觀察過去、現在、未來三世的法，疑惑的網就會永遠消除， 對於一切如來（Tathagata，佛的稱號）的教導，會產生清凈不壞的信心。 依靠信的力量安穩地住于正道，智慧的力量得以成就， 因為智慧清凈的緣故，能夠確定地理解真實。 爲了在未來無盡的時間裡，利益眾生， 想要讓一切眾生，最終都得到解脫。 在無邊無際的生死輪迴中，精進勤勉而不厭倦， 在一切地獄之處，為眾生承受痛苦， 功德和智慧的寶藏，都圓滿成就。 完全能夠善巧地分辨一切眾生的根性， 也能夠分別瞭解眾生種種的業力， 根據他們所造的業力，菩薩為他們說法， 以大慈悲心，隨順世間的行為。 完全通達一切法的空性無我（sunyata and anatman）， 在每一個音聲中，演說無量的教法， 菩薩放出大光明，呈現種種微妙的色彩， 普遍照耀十方世界，消除一切黑暗。 在每一道光明的頂端，都有清凈的寶華座， 菩薩都坐在上面，為眾生演說佛法。 在一個毛孔中，普遍見到十方佛剎（Buddha-ksetra，佛的國土）， 那些佛剎美妙莊嚴，有諸佛菩薩的聚會。 在每一位如來（Tathagata）那裡，都有無量的眾生圍繞， 以清凈微妙的智慧，明瞭眾生的心念。 在十方世界中，有無量諸佛的國土， 菩薩以神通的力量，一念之間就能普遍到達。 恭敬供養諸佛，爲了利益眾生， 在每一位導師（Buddha）那裡，請教甚深的義理。 普遍對於諸世尊（Bhagavan，佛的尊稱），首先生起慈父般的想法， 爲了利益眾生，分別修習菩薩的行持。 以明凈銳利的智慧，通達甚深的法藏。
【English Translation】 English version All can understand separately. If one can observe in this way, there will be no doubt about the realm of the Buddha. Observing the dharmas of the three times—past, present, and future—the net of doubt will be forever removed, Towards the teachings of all Tathagatas (Buddha's title), pure and indestructible faith will arise. Relying on the power of faith, one dwells securely on the right path; the power of wisdom is accomplished, Because of the purity of wisdom, one can decisively understand the truth. For the sake of benefiting sentient beings throughout the endless future, Wishing to lead all sentient beings to ultimately attain liberation. In the boundless cycle of birth and death, one is diligent and tireless, In all the hell realms, one endures suffering for the sake of sentient beings, The treasures of merit and wisdom are all fully accomplished. One is fully capable of skillfully discerning the roots of all sentient beings, And also able to separately understand the various karmas of sentient beings, According to their karmic actions, Bodhisattvas preach the Dharma to them, With great compassion, they act in accordance with the ways of the world. They fully understand the emptiness and non-self (sunyata and anatman) of all dharmas, In every sound, they expound immeasurable teachings, Bodhisattvas emit great light, displaying various subtle colors, Universally illuminating the ten directions, eliminating all darkness. At the tip of each ray of light, there is a pure jeweled lotus seat, Bodhisattvas are all seated upon them, expounding the Dharma for sentient beings. In one pore, one can universally see the Buddha-ksetras (Buddha's lands) of the ten directions, Those Buddha-ksetras are wonderfully adorned, with gatherings of Buddhas and Bodhisattvas. At the place of each Tathagata, there are immeasurable beings surrounding them, With pure and subtle wisdom, they understand the minds of sentient beings. In the ten directions, there are immeasurable Buddha-ksetras, Bodhisattvas, with their power of supernormal abilities, can reach them all in a single thought. Respectfully making offerings to the Buddhas, for the sake of benefiting sentient beings, At the place of each guide (Buddha), they inquire about the profound meanings. Universally towards all Bhagavan (Buddha's honorific), they first generate the thought of a compassionate father, For the sake of benefiting sentient beings, they separately cultivate the practices of Bodhisattvas. With clear and sharp wisdom, they understand the profound Dharma treasury.
， 出生無量智， 佛法無所礙。 無量無數劫， 分別說法界， 劫數可究竟， 法界無窮盡。 平等觀諸法， 其心無所染， 不厭生死苦， 智慧無障礙。 無上佛種性， 三世法王家， 一切如來法， 菩薩由此生。 清凈妙法身， 應現種種形， 猶如大幻師， 所樂無不見。 或處為眾生， 究竟菩薩行， 或復現初生， 出家行學道， 或於樹王下， 自然成正覺， 或處為眾生， 示現入泥洹。 現住甚深妙， 無量自在法， 聲聞辟支佛， 一切莫能測。 菩薩身口意， 寂滅無生相， 普應一切世， 方便無不現。 如是佛真子， 境界甚深妙， 眾生若思議， 迷亂心發狂。 一切悉具足， 安住無礙智， 普現諸如來， 無量自在力。 菩薩功德藏， 世間無與等， 何況最勝尊， 無量難思議。 菩薩雖未得， 具足一切智， 無量諸法門， 究竟到彼岸。 一切勝妙法， 皆悉已具足， 一向求菩提， 究竟一乘道。 于彼諸群生， 善知時非時， 為欲利益故， 示現大神力。 一身悉充滿， 一切諸佛剎， 演出凈光明， 輝耀無倫匹。 遍
【現代漢語翻譯】 現代漢語譯本 出生時就具有無量的智慧，佛法對其沒有任何阻礙。 經歷無量無數的劫數，分別闡述法界（dharma-dhātu，宇宙萬法所依之處）的道理， 劫數或許有窮盡的時候，但法界卻是無窮無盡的。 以平等心看待一切諸法，內心沒有任何污染。 不厭惡生死的痛苦，智慧沒有任何障礙。 具有無上的佛陀種性，是過去、現在、未來三世諸佛的法王之家。 一切如來的佛法，都是菩薩由此而生。 清凈而微妙的法身（dharma-kāya，佛的真身），能夠應現種種不同的形體， 就像偉大的魔術師一樣，所想所樂的沒有不能顯現的。 有時爲了眾生，究竟地修行菩薩的行持， 有時又示現初生，出家修行學習佛道， 有時在菩提樹下，自然成就正等正覺（anuttarā-samyak-saṃbodhi，無上圓滿的覺悟）， 有時爲了眾生，示現進入涅槃（nirvāṇa，寂滅）。 現在安住于甚深微妙、無量自在的佛法之中， 聲聞（śrāvaka，聽聞佛陀教誨而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）都無法測度。 菩薩的身、口、意，都處於寂滅無生的狀態， 普遍應化於一切世間，方便法門沒有不顯現的。 像這樣的佛陀真子，他們的境界非常深奧微妙， 眾生如果用思議去揣測，只會迷亂心智，甚至發狂。 一切功德都完全具足，安住于無礙的智慧之中， 普遍顯現諸如來的無量自在神力。 菩薩的功德如同寶藏，世間沒有任何事物可以與之相比， 更何況是最為殊勝的佛陀，其功德更是無量難以思議。 菩薩雖然還沒有獲得圓滿的一切智慧， 但已經究竟通達無量的法門，到達了彼岸。 一切殊勝微妙的佛法，都已經完全具足， 一心一意地追求菩提（bodhi，覺悟），最終到達唯一的佛乘之道。 對於那些眾生，善於瞭解何時應該教化，何時不應該教化， 爲了利益眾生的緣故，示現廣大的神通力量。 一個身體能夠充滿一切諸佛的剎土（buddhakṣetra，佛所教化的世界）， 散發出清凈的光明，光輝無比，沒有任何事物可以與之相比。 遍
【English Translation】 English version Born with immeasurable wisdom, the Buddha's teachings are unobstructed. Through immeasurable and countless kalpas (aeons), they explain the dharma-dhātu (the realm of all phenomena), Kalpas may have an end, but the dharma-dhātu is endless. They observe all dharmas (teachings, phenomena) with equanimity, their minds unblemished. They do not tire of the suffering of birth and death, their wisdom is without hindrance. They possess the supreme Buddha-nature, belonging to the family of the Dharma Kings of the three times (past, present, future). All the teachings of the Tathagatas (Buddhas) arise from the Bodhisattvas. The pure and wondrous dharma-kāya (Buddha's body of truth) can manifest in various forms, Like a great illusionist, whatever they desire, they can make appear. Sometimes, for the sake of sentient beings, they perfect the practice of the Bodhisattva, Sometimes, they appear as newborns, leaving home to practice and learn the Way, Sometimes, under the Bodhi tree, they naturally attain anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), Sometimes, for the sake of sentient beings, they demonstrate entering nirvana (extinction of suffering). They now abide in the profound, wondrous, and immeasurable, unhindered Dharma, Śrāvakas (disciples who hear the teachings) and pratyekabuddhas (solitary realizers) cannot fathom it. The Bodhisattva's body, speech, and mind are in a state of extinction and non-arising, They universally respond to all worlds, manifesting expedient means without exception. Such true sons of the Buddha, their realm is extremely profound and wondrous, If sentient beings try to comprehend it with their thoughts, their minds will become confused and even go mad. They are fully endowed with all merits, abiding in unobstructed wisdom, Universally manifesting the immeasurable, unhindered power of all Tathagatas. The Bodhisattva's merits are like a treasure, nothing in the world can compare, How much more so the most supreme Buddha, whose merits are immeasurable and inconceivable. Although Bodhisattvas have not yet attained complete omniscience, They have thoroughly mastered immeasurable dharma-gates, reaching the other shore. All the supreme and wondrous teachings are fully possessed, Single-mindedly seeking bodhi (enlightenment), ultimately reaching the one vehicle of Buddhahood. For those sentient beings, they skillfully know when to teach and when not to teach, For the sake of benefiting sentient beings, they manifest great supernatural powers. One body can fill all Buddha-kṣetras (Buddha-fields), Emitting pure light, shining incomparably, nothing can match it. Throughout
照十方界， 除滅一切闇， 普降妙法雨， 如海大龍王。 觀察一切法， 虛妄猶如幻， 煩惱業力故， 生死常輪轉。 以大慈悲心， 普覆諸群生， 清凈妙方便， 度脫無量眾。 菩薩功德力， 與諸如來等， 無量智慧海， 清凈如虛空。 無量無數劫， 具修菩薩行， 精進勤方便， 欲度一切眾。 眾生種種行， 悉能分別知， 令修清凈業， 志求無上道。 菩薩摩訶薩， 行是勝妙法， 決定不退轉， 諦觀一切智。 一切諸世界， 無量難思議， 菩薩能于彼， 一念悉周遍。 遠離虛妄想， 其心如虛空， 清凈法身一， 普應一切世。 湛然常不動， 十方無不現， 分別一切法， 不取諸法相。 了達一切法， 其心無所染， 濟度一切眾， 而無解脫者。 一切群生類， 種種諸希望， 善惡無記法， 寂滅如虛空。 隨順眾庶類， 種種欲樂相， 無量自在力， 悉能應化之。 猶如工幻師， 能現種種身， 菩薩自在力， 充滿十方界。 菩薩凈法身， 無量等虛空， 隨眾所欲樂， 一切無不現。 其心無所染， 真實無虛妄， 清凈煩惱法
【現代漢語翻譯】 現代漢語譯本 光照十方世界，消除一切黑暗， 普遍降下微妙的佛法甘露，如同大海中的龍王。 觀察一切事物，虛幻不實如同幻象， 因為煩惱和業力的緣故，眾生在生死中不斷輪迴。 以偉大的慈悲心，普遍覆蓋所有眾生， 用清凈微妙的方便法門，救度無量無邊的眾生。 菩薩的功德力量，與諸佛如來相等同， 擁有無量智慧的海洋，清凈如同虛空。 在無量無數的劫數中，圓滿修習菩薩的行持， 精進勤奮地運用方便法門，想要救度一切眾生。 眾生有種種不同的行為，菩薩都能夠分辨瞭解， 引導他們修習清凈的善業，立志追求無上的佛道。 菩薩摩訶薩（大菩薩），奉行這種殊勝微妙的佛法， 堅定不移地不會退轉，真實地觀察一切智慧。 一切諸世界，無量無邊難以思議， 菩薩能夠在那樣的世界中，一念之間全部周遍到達。 遠離虛妄的念頭，內心如同虛空一般， 清凈的法身是唯一的，普遍應化於一切世間。 寂靜安然常住不動，在十方世界無處不顯現， 分別瞭解一切事物，卻不執著于任何事物的表象。 通達明瞭一切事物，內心沒有任何污染， 救濟度脫一切眾生，但實際上沒有被解脫的眾生。 一切眾生種類，有種種不同的希望， 善、惡、無記等各種法，寂靜空無如同虛空。 隨順眾生的種類，以及他們種種的慾望和喜好， 以無量自在的力量，都能夠應機教化他們。 如同善於變幻的魔術師，能夠顯現種種不同的身形， 菩薩自在的力量，充滿整個十方世界。 菩薩清凈的法身，無量無邊等同虛空， 隨著眾生所希望和喜好的，一切都能夠顯現出來。 內心沒有任何污染，真實不虛妄， 清凈一切煩惱的法。
【English Translation】 English version Illuminating the ten directions, eliminating all darkness, Universally showering the wonderful Dharma rain, like the great dragon king in the sea. Observing all phenomena, illusory and unreal like a mirage, Due to afflictions and karmic forces, beings constantly revolve in birth and death. With great compassion, universally covering all living beings, Using pure and wonderful skillful means, liberating countless beings. The power of a Bodhisattva's merit is equal to that of all Tathagatas (Buddhas), Possessing a sea of immeasurable wisdom, pure like the void. In immeasurable and countless kalpas (eons), fully cultivating the Bodhisattva path, Diligently and skillfully using expedient means, desiring to liberate all beings. Beings have various kinds of actions, which the Bodhisattva can discern and understand, Guiding them to cultivate pure good karma, aspiring to the unsurpassed path of Buddhahood. The Bodhisattva Mahasattva (Great Bodhisattva), practices this supreme and wonderful Dharma, Firmly and irreversibly without regression, truly observing all wisdom. All the worlds, immeasurable and inconceivable, The Bodhisattva can, in those worlds, reach everywhere in a single thought. Away from delusive thoughts, their mind is like the void, The pure Dharmakaya (Dharma body) is one, universally manifesting in all worlds. Serene and constantly unmoving, appearing everywhere in the ten directions, Discerning all phenomena, yet not clinging to the appearance of any phenomena. Penetrating and understanding all phenomena, the mind is without any defilement, Saving and liberating all beings, yet in reality, there are no beings to be liberated. All kinds of living beings, have various hopes, Good, evil, and neutral dharmas, are quiescent and empty like the void. In accordance with the types of beings, and their various desires and pleasures, With immeasurable and free power, they can all be transformed and taught. Like a skilled illusionist, who can manifest various forms, The Bodhisattva's free power, fills the entire ten directions. The Bodhisattva's pure Dharmakaya, is immeasurable and equal to the void, According to what beings desire and enjoy, everything can be manifested. The mind is without any defilement, true and not false, Purifying all afflictive dharmas.
， 皆悉無所有。 解脫非解脫， 其心無所染， 普施苦眾生， 無上涅槃樂。 悉于諸世間， 智慧無所畏， 具足眾相好， 究竟無上道。 一念悉分別， 一切諸法相， 去來現在世， 求之無所有。 菩薩觀前際， 了達過去世， 分別后際相， 究竟亦如是。 一切佛世界， 分別皆悉知， 除滅眾煩惱， 具足諸功德。 常好觀寂靜， 究竟趣涅槃， 樂無諍三昧， 其心無所依。 菩薩等實際， 一切無與等， 究竟堅固行， 決定不退轉。 彼修眾勝行， 寂滅無所依， 其心常安住， 不動如須彌。 菩薩凈妙行， 充滿諸法界， 諸佛及菩薩， 皆悉分別知。 欲求導師慧， 究竟最勝道， 甚深一切智， 無上解脫王， 勇猛勤精進， 速發菩提心， 欲求最勝樂， 應疾斷諸漏。 菩薩摩訶薩， 初發清凈心， 彼心功德藏， 說之不可盡。 饒益眾生故， 讚歎如來行， 一心善諦聽， 最勝所行道。 無量諸佛剎， 悉末為微塵， 一塵置一剎， 悉能分別知， 是諸剎土中， 一切諸如來， 說初功德藏， 猶故不可盡。 善分別眾生， 而
【現代漢語翻譯】 現代漢語譯本 一切都空無所有。 解脫與非解脫，內心都不受任何污染。 普遍施予受苦的眾生，無上的涅槃之樂。 在所有世間，智慧無所畏懼。 具足各種殊勝的相好，達到究竟無上的道。 一念之間就能分辨，一切諸法的實相。 過去、現在、未來三世，尋求都不可得。 菩薩觀察過去，了達過去世的真相。 分別未來世的景象，究竟也是如此。 一切佛的世界，都能分別知曉。 消除各種煩惱，具足各種功德。 常常喜歡觀察寂靜，最終趨向涅槃。 樂於無諍的三昧（samadhi，禪定），內心無所依傍。 菩薩的境界等同於真如實際，一切都無可比擬。 以究竟堅固的修行，決定不會退轉。 他們修習各種殊勝的修行，寂滅無所依。 內心常常安住，不動如須彌山（Sumeru，佛教中的聖山）。 菩薩清凈微妙的修行，充滿整個法界。 諸佛和菩薩，都能分別知曉。 想要尋求導師的智慧，達到究竟最殊勝的道。 甚深的一切智，無上的解脫之王。 勇猛精進，迅速發起菩提心（bodhicitta，覺悟之心）。 想要尋求最殊勝的快樂，應當迅速斷除各種煩惱。 菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），最初發起清凈的心。 這顆心的功德寶藏，說也說不盡。 爲了饒益眾生，讚歎如來的修行。 一心好好地聽，最殊勝的修行之道。 無量諸佛的剎土（buddha-ksetra，佛的國土），全部磨成微塵。 一粒微塵放置一個剎土，都能分別知曉。 在這些剎土中，一切諸如來。 說最初的功德寶藏，仍然說不盡。 善於分別眾生，而
【English Translation】 English version All are without any existence. Liberation and non-liberation, the mind is not stained by anything. Universally bestowing suffering beings, the supreme bliss of nirvana (nirvana, ultimate liberation). In all the worlds, wisdom is without fear. Possessing all excellent marks and characteristics, reaching the ultimate unsurpassed path. In a single thought, one can discern the characteristics of all dharmas (dharmas, phenomena). The past, present, and future, seeking them, one finds nothing. Bodhisattvas (bodhisattva, one who seeks enlightenment) observe the past, understanding the past. Discerning the future, it is ultimately the same. All Buddha worlds, one can discern and know. Eliminating all afflictions, possessing all merits. Always delighting in observing stillness, ultimately moving towards nirvana. Enjoying the samadhi (samadhi, meditative absorption) of non-contention, the mind has no reliance. The realm of Bodhisattvas is equal to reality, nothing can compare. With ultimate firm practice, one will definitely not regress. They cultivate various excellent practices, in stillness without reliance. Their minds are always at peace, unmoving like Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology). The pure and subtle practice of Bodhisattvas, fills all the realms of dharma. All Buddhas and Bodhisattvas, can discern and know. Seeking the wisdom of the guide, reaching the ultimate supreme path. The profound all-knowing wisdom, the unsurpassed king of liberation. With courageous diligence, quickly generate the bodhicitta (bodhicitta, the mind of enlightenment). Seeking the most supreme bliss, one should quickly cut off all defilements. Bodhisattva-mahasattvas (bodhisattva-mahasattva, great bodhisattvas), initially generate a pure mind. The treasure of merits of this mind, cannot be fully described. For the benefit of all beings, praising the practices of the Tathagata (Tathagata, the Buddha). Listen attentively with one mind, to the most supreme path of practice. The immeasurable Buddha-ksetras (buddha-ksetra, Buddha's lands), all ground into dust. Placing one dust particle in one ksetra, one can discern and know. In these ksetras, all the Tathagatas. Speaking of the initial treasure of merits, it still cannot be fully described. Skilled in discerning beings, and
無眾生想， 善解一切語， 而無言語想。 甚深無礙智， 分別諸世界， 善解劫成敗， 而無成敗想。 清凈廣大心， 猶如虛空性， 明解三世法， 一切諸世間。 除滅諸煩惱， 永盡無有餘， 無礙寂滅觀， 是則佛正法。 十方世界中， 一切如來所， 一念悉遍至， 其心無所染。 善解不生法， 如如真實際， 一切種種相， 皆悉無真實。 無量不可數， 一切諸如來， 清凈眷屬俱， 悉往禮供養。 常樂問如來， 甚深微妙法， 一切諸菩薩， 誓願清凈行。 十方世界中， 一切諸導師， 一念悉睹見， 而心無所依。 一切三有中， 最勝妙功德， 以此清凈行， 莊嚴諸佛剎。 慧眼無障礙， 善解一切生， 分別無所有， 遠離無染著。 善解眾生根， 煩惱及習氣， 眾生種種欲， 了達不思議。 菩薩摩訶薩， 先知眾生心， 隨彼所應度， 慧者為說法。 善知時非時， 眾生凈穢行， 漸令彼清凈， 究竟得解脫。 無量那由他， 甚深諸三昧， 菩薩自在力， 一念悉能入。 三昧起住相， 悉善分別知， 無量諸境界， 善解住起緣
【現代漢語翻譯】 現代漢語譯本 沒有眾生的概念， 善於理解一切語言，卻沒有語言的概念。 擁有深邃無礙的智慧，能分辨各個世界， 善於理解劫的成敗，卻沒有成敗的概念。 擁有清凈廣大的心，如同虛空的性質， 明瞭地理解過去、現在、未來三世的法，以及一切世間。 消除一切煩惱，永遠斷盡沒有剩餘， 擁有無礙寂滅的觀察，這就是佛的正法。 在十方世界中，一切如來所在之處， 一念之間都能到達，內心沒有任何染著。 善於理解不生之法，如同真如實際（如如：指不生不滅的真理；真實際：指真實不虛的境界）， 一切種種的現象，都沒有真實的自性。 無數不可計數的一切如來， 與清凈的眷屬一起，都前往禮拜供養。 常常樂於向如來請問，甚深微妙的佛法， 一切菩薩都發誓願，清凈地修行。 在十方世界中，一切導師（導師：指佛陀）， 一念之間都能看見，而內心沒有任何依賴。 在一切三有（三有：指欲界、色界、無色界）之中，最殊勝的功德， 用這種清凈的修行，來莊嚴諸佛的剎土（佛剎：指佛所教化的世界）。 智慧之眼沒有障礙，善於理解一切眾生的生起， 能分辨一切都是空無所有，遠離一切染著。 善於理解眾生的根性，煩惱和習氣， 眾生種種的慾望，都能了達不可思議。 菩薩摩訶薩（菩薩摩訶薩：指大菩薩），先知道眾生的心， 隨著他們所應被度化的方式，有智慧的人為他們說法。 善於知道何時應該，何時不應該，眾生的清凈和污穢的行為， 逐漸讓他們清凈，最終得到解脫。 無數那由他（那由他：數量單位，表示極大的數目）的甚深三昧（三昧：指禪定）， 菩薩憑藉自在的力量，一念之間都能進入。 對於三昧的生起和住止的現象，都能善於分辨和了解， 對於無數的境界，都能善於理解其住止和生起的因緣。
【English Translation】 English version Without the thought of sentient beings, Skilled in understanding all languages, yet without the thought of language. With profound and unobstructed wisdom, discerning all worlds, Skilled in understanding the formation and destruction of kalpas, yet without the thought of formation or destruction. With a pure and vast mind, like the nature of emptiness, Clearly understanding the Dharma of the three times, and all the worlds. Eliminating all afflictions, forever extinguished without remainder, Possessing unobstructed and tranquil contemplation, this is the true Dharma of the Buddha. In the ten directions of the world, wherever all the Tathagatas are, In a single thought, one can reach them all, with the mind unblemished. Skilled in understanding the Dharma of non-arising, like the true reality (Tathata: refers to the unchanging truth; True Reality: refers to the realm of truth), All kinds of phenomena are without true essence. Countless and immeasurable, all the Tathagatas, Together with their pure retinues, all go to pay homage and make offerings. Always joyful in asking the Tathagatas about the profound and subtle Dharma, All Bodhisattvas vow to practice purely. In the ten directions of the world, all the guides (guides: refers to the Buddhas), In a single thought, one can see them all, yet the mind is without reliance. Among all the three realms of existence (three realms: refers to the desire realm, form realm, and formless realm), the most supreme merit, With this pure practice, one adorns the Buddha lands (Buddha lands: refers to the worlds where Buddhas teach). The eye of wisdom is unobstructed, skilled in understanding the arising of all beings, Discerning that all is empty and without substance, far from all attachments. Skilled in understanding the roots of beings, their afflictions and habits, The various desires of beings, all are understood as inconceivable. The Bodhisattva Mahasattvas (Bodhisattva Mahasattvas: refers to great Bodhisattvas), first know the minds of beings, According to how they should be liberated, the wise ones teach them the Dharma. Skilled in knowing when it is appropriate and when it is not, the pure and impure actions of beings, Gradually leading them to purity, ultimately attaining liberation. Countless nayutas (nayutas: a unit of number, indicating a very large number) of profound samadhis (samadhis: refers to meditative concentration), Bodhisattvas, with their power of freedom, can enter them all in a single thought. The phenomena of the arising and abiding of samadhi, all are skillfully discerned and understood, For countless realms, one is skilled in understanding the causes of their abiding and arising.
。 如是等智慧， 皆悉已具足， 不久得菩提， 一切無障礙。 常為利眾生， 正趣智慧光， 彼能與眾生， 無上丈夫法。 悉能善分別， 一切劫長短， 晝夜及歲月， 斯亦善觀察。 正念不放逸， 善解諸世間， 分別諸佛剎， 真實無差別。 能善分別知， 一切諸世界， 于彼十方國， 無有分別想。 如是正觀察， 十方諸世界， 嚴凈一切國， 而心無所著。 成就智慧力， 與諸如來等， 是處非處力， 分別知眾生。 悉知眾生類， 善惡諸業報， 過去未來世， 明達無障礙。 一切諸世界， 眾生種種性， 于彼三有中， 悉能分別知。 一切群生類， 諸根上中下， 菩薩摩訶薩， 悉能分別知。 一切眾生類， 欲樂上中下， 清凈不清凈， 悉能分別知。 分別知眾生， 一切至處道， 永斷相續緣， 究竟離三有。 一切諸三昧， 正受禪解脫， 垢穢清凈起， 悉能分別知。 次第知宿命， 隨所受苦樂， 如是分別者， 是則如來力。 一切善不善， 眾生煩惱業， 分別五道生， 究竟得泥洹。 諸漏若未盡， 能趣處處生， 煩
【現代漢語翻譯】 現代漢語譯本 像這樣的智慧，都完全具備，不久就能證得菩提（覺悟），一切都沒有障礙。 常常爲了利益眾生，走向智慧的光芒，他們能給予眾生無上的大丈夫之道。 能夠清楚地分辨一切劫（時間單位）的長短，白天黑夜以及歲月，也能善於觀察。 正念不放逸，善於瞭解世間的一切，分辨諸佛的剎土（佛的國土），真實而沒有差別。 能夠清楚地分辨知道一切諸世界，對於十方國土，沒有分別的想法。 像這樣正確地觀察十方諸世界，莊嚴清凈一切國土，而心中沒有任何執著。 成就智慧的力量，與諸如來（佛的稱號）相等，知道什麼是應該做的，什麼是不應該做的，並能分辨眾生。 完全知道眾生的種類，善惡的各種業報，過去未來世，明瞭通達沒有障礙。 一切諸世界，眾生種種的根性，在三有（欲界、色界、無色界）之中，都能分辨知道。 一切眾生種類，諸根（眼、耳、鼻、舌、身、意）的上中下，菩薩摩訶薩（大菩薩）都能分辨知道。 一切眾生種類，慾望和喜好的上中下，清凈不清凈，都能分辨知道。 分辨知道眾生，一切所到達的道路，永遠斷絕相續的因緣，最終脫離三有。 一切諸三昧（禪定），正確地接受禪定解脫，垢穢清凈的生起，都能分辨知道。 依次知道宿命（前世的生命），隨著所受的苦樂，像這樣分辨的，就是如來的力量。 一切善與不善，眾生的煩惱業，分辨五道（地獄、餓鬼、畜生、人、天）的出生，最終得到泥洹（涅槃）。 如果諸漏（煩惱）沒有斷盡，還能去往各處出生，煩惱的業力，不能斷絕。
【English Translation】 English version Such wisdom, all are fully possessed, soon attaining Bodhi (enlightenment), with no obstacles whatsoever. Constantly for the benefit of sentient beings, they go towards the light of wisdom, they can give sentient beings the unsurpassed path of the great man. Able to clearly distinguish the length of all kalpas (eons), day and night, and years, also skilled in observation. With right mindfulness and non-negligence, skilled in understanding all of the world, distinguishing the Buddha-lands (Buddha's realms), truly without difference. Able to clearly distinguish and know all the worlds, towards the ten directions of lands, without any discriminating thoughts. Observing the ten directions of worlds in this way, adorning and purifying all lands, while the mind is without any attachment. Achieving the power of wisdom, equal to all Tathagatas (Buddha's title), knowing what should be done and what should not be done, and able to distinguish sentient beings. Completely knowing the types of sentient beings, the various karmic retributions of good and evil, the past and future lives, clearly understanding without obstacles. All the worlds, the various natures of sentient beings, within the three realms of existence (desire realm, form realm, formless realm), all can be distinguished and known. All types of sentient beings, the superior, middle, and inferior of the faculties (eyes, ears, nose, tongue, body, mind), Bodhisattva Mahasattvas (great Bodhisattvas) can all distinguish and know. All types of sentient beings, the superior, middle, and inferior of desires and pleasures, pure and impure, all can be distinguished and known. Distinguishing and knowing sentient beings, all the paths they reach, forever cutting off the causes of continuity, ultimately escaping the three realms of existence. All the samadhis (meditative states), correctly receiving meditative liberation, the arising of defilement and purity, all can be distinguished and known. Sequentially knowing past lives, according to the suffering and joy experienced, such distinguishing is the power of the Tathagata. All good and non-good, the afflictions and karma of sentient beings, distinguishing the births in the five paths (hell, hungry ghosts, animals, humans, gods), ultimately attaining Nirvana. If the outflows (afflictions) are not exhausted, one can still go to various places to be born, the karma of afflictions cannot be cut off.
惱習已滅， 究竟無上道。 方便度眾生， 滅垢具凈道， 慧者能分別， 是則人中雄。 具足十種力， 慧光除眾冥， 安住最勝力， 疑惑究竟滅。 一一毛孔中， 無量諸佛剎， 菩薩摩訶薩， 一切皆悉見。 穢濁或清凈， 種種妙莊嚴， 隨彼諸行業， 皆悉分別知。 一一微塵中， 一切諸佛剎， 諸佛及菩薩， 佛子皆悉見。 諸剎不積聚， 不亂不迫迮， 一切入一剎， 而亦無所入。 十方諸國土， 虛空法界等， 能於一毛孔， 具足分別知， 普見十方界， 一切諸最勝。 微妙凈莊嚴， 一切諸佛剎， 一切諸如來， 及彼嚴凈國。 於一毛孔中， 慧者皆悉見， 三世差別相， 一切諸法界。 時節歲相續， 分別得解脫， 如是真佛子， 具足無所畏。 是名人中雄， 明達智慧者， 如是深法門， 慧者悉分別。 彼于如來所， 恭敬喜無量， 無量無數劫， 長養功德藏。 供養一切佛， 度脫眾生故， 無量自在力， 種種能示現。 彼智慧境界， 與諸如來等， 無量諸佛所， 所學皆成就。 寂靜深法藏， 悉樂無厭足， 一切導師所
【現代漢語翻譯】 現代漢語譯本 煩惱的習氣已經滅盡，最終達到了無上的道。 以方便法門度化眾生，滅除污垢，具足清凈之道。 有智慧的人能夠分辨，這樣的人是人中的英雄。 具足十種力量，智慧的光芒能夠消除一切黑暗。 安住于最殊勝的力量，疑惑最終得以滅除。 在每一個毛孔中，都顯現出無量的佛剎（佛所居住的國土）。 菩薩摩訶薩（偉大的菩薩）們，一切都能夠看見。 無論是污濁的還是清凈的，種種美妙的莊嚴。 都隨著眾生的各種行業（行為和業力），能夠分別知曉。 在每一個微塵中，都顯現出一切的佛剎。 諸佛和菩薩，以及佛的弟子們，都能夠看見。 這些佛剎不會積聚在一起，不會混亂，也不會擁擠。 一切都進入一個佛剎中，但也沒有真正進入。 十方諸國土，如同虛空法界一樣廣大。 能夠在一個毛孔中，完全分別知曉。 普遍看見十方世界，一切最殊勝的境界。 微妙清凈的莊嚴，一切諸佛的國土。 一切諸如來（佛的稱號），以及他們莊嚴清凈的國土。 在一個毛孔中，有智慧的人都能夠看見。 過去、現在、未來三世的差別相，以及一切諸法界（宇宙萬法存在的界限）。 時節歲月的相續，分別瞭解而得到解脫。 像這樣的真佛子，具足無所畏懼的勇氣。 這樣的人被稱為人中的英雄，通達智慧的人。 像這樣深奧的法門，有智慧的人都能夠分別理解。 他們對於如來（佛的稱號）的教導，恭敬歡喜無量。 在無量無數劫的時間裡，增長功德的寶藏。 爲了供養一切佛，度脫一切眾生。 擁有無量的自在力量，能夠示現種種神通。 他們的智慧境界，與諸如來相等。 在無量諸佛的處所，所學習的都能夠成就。 對於寂靜深奧的法藏，都樂於接受而沒有厭足。 在一切導師（佛的稱號）的處所。
【English Translation】 English version The habits of affliction have been extinguished, ultimately reaching the unsurpassed path. Using expedient means to liberate sentient beings, eliminating defilements, and possessing the pure path. The wise are able to discern, such a person is a hero among humans. Possessing ten powers, the light of wisdom can dispel all darkness. Dwelling in the most supreme power, doubts are ultimately extinguished. In each and every pore, immeasurable Buddha-lands (lands where Buddhas reside) appear. Bodhisattva Mahasattvas (great Bodhisattvas), all are able to see. Whether they are defiled or pure, all kinds of wonderful adornments. All follow the various karmas (actions and their consequences) of sentient beings, and can be discerned. In each and every dust mote, all Buddha-lands appear. All Buddhas and Bodhisattvas, and the Buddha's disciples, are able to see. These Buddha-lands do not accumulate, do not become chaotic, nor do they crowd. All enter into one Buddha-land, yet there is no actual entering. The lands of the ten directions, as vast as the space of the Dharma realm. Able to fully discern within one pore. Universally seeing the worlds of the ten directions, all the most supreme realms. Subtle and pure adornments, all the Buddha-lands. All the Tathagatas (title of a Buddha), and their adorned and pure lands. Within one pore, the wise are able to see. The differences of the three times—past, present, and future—and all the Dharma realms (the boundaries of existence of all phenomena). The continuity of seasons and years, understanding them separately and attaining liberation. Such a true child of the Buddha, possesses fearless courage. Such a person is called a hero among humans, one who is enlightened in wisdom. Such profound Dharma teachings, the wise are able to discern. They have immeasurable respect and joy for the teachings of the Tathagata (title of a Buddha). Over immeasurable and countless kalpas (eons), they cultivate the treasury of merit. In order to make offerings to all Buddhas and liberate all sentient beings. Possessing immeasurable power of freedom, able to manifest various spiritual powers. Their realm of wisdom is equal to that of all Tathagatas. In the presence of immeasurable Buddhas, all that is learned is accomplished. For the silent and profound Dharma treasury, they are joyful and never satisfied. In the presence of all guides (title of a Buddha).
， 恭敬尊重心。 彼修菩薩行， 常飲法甘露， 悉能善分別， 長養智慧法。 菩提無礙辯， 甚深諸三昧， 信心不可動， 猶如須彌山， 長養諸眾生， 一切功德藏。◎ ◎菩薩摩訶薩， 大慈悲無量， 普念一切眾， 其心無所著。 一切種智樂， 惠施諸眾生， 悉欲救世間， 永離煩惱垢。 菩薩摩訶薩， 大悲心無量， 佛及己眾生， 等觀無有異。 樂觀寂滅相， 諸法如虛空， 慧者如是觀， 一切真實性。 菩薩初發心， 甚深功德藏， 無量無數劫， 說之不可盡。 出生諸如來， 緣覺閑靜樂， 自在聲聞眾， 一切賢聖故。 十方世界中， 無邊諸佛剎， 所有眾生類， 供養無量劫。 又教修五戒， 十善及四禪， 四等無色定， 寂滅諸解脫。 復于無量劫， 供施諸樂具， 又復教轉勝， 漏盡成羅漢。 如此諸功德， 猶尚可稱量， 發心功德藏， 無譬不可說。 又化無量眾， 悉成辟支佛， 寂靜三摩提， 甚深諸功德。 彼人功德聚， 比初發心藏， 百分不及一， 乃至不可說。 無量無有邊， 微塵等佛剎， 假使神力人，
【現代漢語翻譯】 現代漢語譯本 以恭敬和尊重的心對待一切。 那些修行菩薩道的人，常常飲用法味的甘露， 能夠很好地分辨是非，增長智慧。 菩提的無礙辯才，甚深的各種三昧（samadhi，禪定）， 他們的信心堅定不可動搖，猶如須彌山（Sumeru，佛教中的聖山）， 能夠滋養一切眾生，是一切功德的寶藏。 菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩），擁有無量的慈悲心， 普遍關懷一切眾生，他們的心中沒有任何執著。 他們樂於將一切種智（sarvajna，佛陀的智慧）的快樂，佈施給一切眾生， 希望救度世間的一切，永遠脫離煩惱的污垢。 菩薩摩訶薩，擁有無量的悲心， 看待佛陀和自己以及一切眾生，都平等無差別。 他們樂觀地看待寂滅的境界，認為一切法都如虛空一般， 有智慧的人這樣觀察，就能明白一切的真實性。 菩薩最初發菩提心，就蘊藏著甚深的功德寶藏， 即使經過無量無數劫的時間，也無法完全說盡。 因為菩提心能出生諸如來（Tathagata，佛陀的稱號），緣覺（Pratyekabuddha，獨覺）的閑靜之樂， 自在的聲聞（Sravaka，佛陀的弟子）眾，以及一切賢聖。 在十方世界中，無邊無際的諸佛剎（Buddha-ksetra，佛的凈土）， 所有一切的眾生，都用無量劫的時間來供養。 又教導他們修行五戒（panca-sila，佛教的基本戒律），十善（dasa-kusala，十種善行）以及四禪（catuh-dhyana，四種禪定）， 四等（catasrah-apramanyah，四種無量心）和無色定（arupya-samapatti，無色界的禪定），以及寂滅的各種解脫。 又在無量劫的時間裡，供養各種快樂的器具， 又進一步教導他們，使他們漏盡（asrava-ksaya，斷除煩惱）成就阿羅漢（Arhat，已證得解脫的聖者）。 像這樣的各種功德，雖然還可以稱量， 但最初發菩提心的功德寶藏，是無法比擬，無法言說的。 又教化無量的眾生，使他們都成就辟支佛（Pratyekabuddha，獨覺）， 獲得寂靜的三摩提（samadhi，禪定），以及甚深的各種功德。 那些人的功德聚集起來，與最初發菩提心的功德寶藏相比， 百分之一都比不上，乃至無法用言語來形容。 無量無邊，如同微塵一樣多的佛剎， 假設有神通的人，
【English Translation】 English version With a respectful and reverent heart. Those who cultivate the Bodhisattva path, constantly drink the nectar of Dharma, Are able to discern good from evil, and nurture the wisdom of Dharma. The unobstructed eloquence of Bodhi, the profound samadhis (meditative states), Their faith is firm and unshakeable, like Mount Sumeru (the sacred mountain in Buddhism), They are able to nourish all sentient beings, and are a treasure of all merits. Bodhisattva-mahasattvas (great Bodhisattvas), possess immeasurable compassion, Universally caring for all beings, their hearts are without any attachments. They are happy to bestow the joy of all-knowing wisdom (sarvajna, the wisdom of the Buddha) to all beings, Wishing to save all in the world, and forever be free from the defilements of afflictions. Bodhisattva-mahasattvas, possess immeasurable compassion, They view the Buddha, themselves, and all sentient beings as equal and without difference. They optimistically view the state of Nirvana, considering all dharmas as empty as space, Those with wisdom observe in this way, and understand the true nature of all things. When a Bodhisattva first generates the Bodhi mind, it contains a profound treasure of merits, Even after countless eons, it cannot be fully described. Because the Bodhi mind gives rise to all Tathagatas (Buddhas), the peaceful joy of Pratyekabuddhas (solitary realizers), The free and at-ease Sravakas (disciples of the Buddha), and all the wise and holy ones. In the ten directions of the world, in the boundless Buddha-ksetras (Buddha lands), All sentient beings, make offerings for countless eons. They also teach them to practice the five precepts (panca-sila, basic Buddhist precepts), the ten good deeds (dasa-kusala, ten virtuous actions), and the four dhyanas (catuh-dhyana, four meditative states), The four immeasurables (catasrah-apramanyah, four boundless states of mind) and the formless samadhis (arupya-samapatti, formless meditative states), and the various liberations of Nirvana. Also, for countless eons, they offer various joyful things, And further teach them, so that they can exhaust their outflows (asrava-ksaya, the elimination of afflictions) and become Arhats (enlightened beings). Such merits, although they can be measured, The treasure of merits from the initial generation of the Bodhi mind, is incomparable and indescribable. They also transform countless beings, enabling them to become Pratyekabuddhas (solitary realizers), Attaining the peaceful samadhi (meditative state), and various profound merits. The accumulation of merits of those people, compared to the treasure of merits from the initial generation of the Bodhi mind, Is not even one percent, and cannot be described in words. Countless and boundless, Buddha-ksetras as numerous as dust particles, Suppose there are people with supernatural powers,
一念悉能過。 如是神足力， 無量劫中行， 彼剎猶可數， 發心藏難知。 去來現在劫， 無量無有邊， 如是等諸劫， 猶可知其數。 菩薩初發心， 無量功德藏， 猶如虛空界， 分際不可知。 去來現在世， 一切諸劫數， 菩薩於一念， 悉能分別故。 菩薩發心寶， 欲達去來今， 一念悉明瞭， 利益眾生故。 十方世界中， 無量剎眾生， 所有欲希望， 一念悉分別。 知諸根方便， 唸唸心所行， 虛空尚可量， 菩提心難知。 所以不可量， 大慈無量故， 普施一切樂， 充滿十方界。 欲令悉得佛， 法藏解脫樂， 初發寶藏心， 功德力無量。 眾生欲希望， 方便愿求想， 隨彼種種根， 身口意所行。 能於一念中， 彼彼悉覺知， 欲得一切智， 發心愿菩提。 一切眾生類， 無量煩惱業， 由斯結業故， 趣趣受諸有。 如此結業報， 猶可知邊際， 發心功德藏， 不可得思議。 所以不可議， 能發無上愿， 供養一切佛， 永離諸煩惱。 兼除群生類， 一切煩惱業， 濟拔三世苦， 究竟大悲心。 十方諸世界， 無量無
【現代漢語翻譯】 現代漢語譯本 一念之間，便能超越一切。 如此神通之力，即使在無量劫中行走， 那些佛剎（佛的國土）尚可計數，而菩薩發心的功德藏卻難以知曉。 過去、現在、未來的劫數，無量無邊， 即使是如此眾多的劫數，也仍然可以計算出來。 菩薩最初發心，所蘊含的無量功德藏， 猶如虛空界一般，其邊際無法知曉。 過去、現在、未來的一切劫數， 菩薩在一念之間，都能完全分別清楚。 菩薩發心如珍寶，爲了通達過去、現在、未來， 在一念之間完全明瞭，是爲了利益眾生。 十方世界中，無量佛剎的眾生， 他們所有的慾望和希望，菩薩在一念之間都能分別清楚。 菩薩瞭解眾生的根器和方便法門，以及他們唸唸之間的心念活動， 虛空尚且可以測量，菩提心卻難以知曉。 之所以無法測量，是因為菩薩的大慈悲心是無量的， 普遍施予一切快樂，充滿十方世界。 希望令一切眾生都成佛，獲得法藏（佛法寶藏）的解脫之樂， 最初發起的珍寶般的心，其功德力量是無量的。 眾生的慾望和希望，以及他們所用的方便法門和願望， 隨著他們各自的根器，以及身、口、意所造作的行為， 菩薩都能在一念之間，完全覺知這些， 爲了獲得一切智慧，發願求得菩提（覺悟）。 一切眾生，都有無量的煩惱和業力， 由於這些業力的束縛，在不同的輪迴中承受各種果報。 如此業力所造成的果報，尚且可以知道其邊際， 而菩薩發心的功德藏，卻不可思議。 之所以不可思議，是因為菩薩能發起無上的願望， 供養一切諸佛，永遠脫離一切煩惱。 同時消除眾生的一切煩惱和業力， 救拔三世的痛苦，這是究竟的大悲心。 十方世界，無量無邊。
【English Translation】 English version In a single thought, one can transcend everything. Such is the power of spiritual ability, even if one travels through immeasurable kalpas (eons), Those Buddha-lands (Buddha's realms) can still be counted, but the treasury of merit from a Bodhisattva's initial aspiration is difficult to know. The kalpas of the past, present, and future, are immeasurable and boundless, Even such numerous kalpas can still be calculated. The immeasurable treasury of merit contained in a Bodhisattva's initial aspiration, Is like the realm of space, its boundaries cannot be known. All the kalpas of the past, present, and future, A Bodhisattva can completely distinguish them in a single thought. The Bodhisattva's aspiration is like a treasure, to understand the past, present, and future, In a single thought, it is completely clear, for the benefit of all beings. In the ten directions of the world, the beings in immeasurable Buddha-lands, All their desires and hopes, a Bodhisattva can distinguish in a single thought. The Bodhisattva understands the faculties and skillful means of beings, as well as their mental activities in each thought, Space can still be measured, but the Bodhi mind (mind of enlightenment) is difficult to know. The reason it cannot be measured is because the Bodhisattva's great compassion is immeasurable, Universally bestowing all happiness, filling the ten directions of the world. Hoping to enable all beings to become Buddhas, attaining the joy of liberation from the Dharma treasury (treasure of Buddhist teachings), The initial aspiration of a treasure-like mind, its power of merit is immeasurable. The desires and hopes of beings, as well as the skillful means and wishes they use, According to their respective faculties, and the actions created by their body, speech, and mind, The Bodhisattva can completely perceive these in a single thought, In order to attain all wisdom, aspiring to seek Bodhi (enlightenment). All sentient beings have immeasurable afflictions and karmic actions, Due to the bondage of these karmic actions, they endure various retributions in different cycles of rebirth. The retributions caused by such karmic actions can still be known to have boundaries, But the treasury of merit from a Bodhisattva's aspiration is inconceivable. The reason it is inconceivable is because the Bodhisattva can initiate the supreme aspiration, To make offerings to all Buddhas, and to forever be free from all afflictions. At the same time, eliminating all afflictions and karmic actions of sentient beings, Rescuing them from the suffering of the three times, this is the ultimate great compassion. The ten directions of the world, are immeasurable and boundless.
數佛， 一念悉供養， 兼以勸眾生。 熏以殊妙香， 寶幢諸幡蓋， 天衣珍妙饌， 上味甘露漿。 隨時諸宮觀， 床臥莊嚴具， 清凈經行地， 安身順道心。 斯等眾供具， 無量寶莊嚴， 摩尼發光耀， 皆是快樂因。 如是供養佛， 兼以勸眾生， 不可思議劫， 常行此供養。 斯等諸功德， 尚可究竟說， 發心功德藏， 無可為譬諭。 一切諸譬諭， 如前廣分別， 欲比初發心， 無量不及一。 三世人中尊， 一切功德業， 無上菩提果， 皆由初發心。 無數億劫中， 修行無上道， 無數無有量， 出過一切量。 究竟一切智， 其力不可量， 到彼菩提岸， 超度群生趣。 初發菩薩心， 廣大如虛空， 出生諸功德， 其相同法界。 等觀諸法性， 如實無異相， 永離一切有， 性同堅固士。 甚深真法性， 妙智隨順入， 無邊諸佛土， 一念悉周遍。 一切智所知， 無不遍觀察， 無量佛境界， 了達無障礙。 常修妙功德， 一切無與等， 具足微妙戒， 清凈無瑕穢。 內外一切施， 等心施一切， 一切時常施， 精勤不退轉。
【現代漢語翻譯】 現代漢語譯本 思維佛陀， 一念之間，以所有供品供養，同時勸導眾生。 用殊勝美妙的香薰染，以寶幢、各種幡蓋裝飾， 獻上天衣、珍貴的美味佳餚，以及上等的甘露漿。 隨時供奉各種宮殿樓閣，床榻臥具等莊嚴之物， 提供清凈的經行之地，使身心安穩，順應菩提之道。 這些供養之物，都以無量的珍寶裝飾， 摩尼寶珠發出光芒，這一切都是快樂的根源。 如此供養佛陀，同時勸導眾生， 在不可思議的漫長劫數中，持續進行這樣的供養。 這些功德，尚且可以用言語究竟描述， 而發起菩提心的功德寶藏，卻無法用任何比喻來形容。 所有一切的比喻，如前文所廣泛分別闡述的， 想要比擬初發菩提心，無量比喻也不及它的一分。 三世（過去、現在、未來）人中的至尊，一切功德事業， 無上的菩提果位，都源於最初的發心。 在無數億劫中，修行無上之道， 其數量無數無量，超越一切數量的衡量。 究竟圓滿一切智慧，其力量不可估量， 到達菩提彼岸，超度一切眾生。 初發菩薩心，廣大如同虛空， 出生一切功德，其性質等同於法界（一切諸法的總和）。 平等看待諸法的本性，如實而無差別， 永遠脫離一切有為法，其本性如同堅固的勇士。 甚深真實的法性，以微妙的智慧隨順契入， 無邊無際的諸佛國土，一念之間都能周遍到達。 一切智慧所知曉的，沒有不普遍觀察到的， 無量佛的境界，都能通達而無障礙。 常修微妙的功德，一切都無法與之相比， 具足微妙的戒律，清凈而無瑕疵。 內外一切的佈施，以平等心施予一切眾生， 一切時常行佈施，精進而不退轉。
【English Translation】 English version Reflecting on the Buddha, In a single thought, offering all things, while also encouraging sentient beings. Perfuming with exquisite and wonderful incense, adorned with jeweled banners and canopies, Presenting celestial garments, precious delicacies, and the finest nectar. Constantly offering various palaces and pavilions, beds and bedding, and other magnificent items, Providing pure places for walking meditation, so that body and mind are at peace, in accordance with the path of Bodhi. These offerings are all adorned with immeasurable treasures, Mani jewels emit light, all of which are the source of happiness. Offering to the Buddha in this way, while also encouraging sentient beings, For immeasurable eons, continuously making such offerings. These merits can still be described completely with words, But the treasure of merit from the arising of the Bodhi mind cannot be described by any analogy. All analogies, as explained in detail before, Trying to compare to the initial arising of the Bodhi mind, countless analogies do not equal even a fraction of it. The most honored among beings in the three times (past, present, future), all meritorious deeds, The unsurpassed fruit of Bodhi, all originate from the initial arising of the mind. In countless eons, practicing the unsurpassed path, Their number is countless and immeasurable, surpassing all measures. Ultimately perfecting all wisdom, its power is immeasurable, Reaching the shore of Bodhi, liberating all sentient beings. The initial arising of the Bodhisattva mind is as vast as space, Giving rise to all merits, its nature is the same as the Dharmadhatu (totality of all dharmas). Equally viewing the nature of all dharmas, truly without difference, Forever free from all conditioned phenomena, its nature is like a steadfast warrior. The profound and true nature of Dharma, entered into with subtle wisdom, The boundless Buddha lands, can be reached in a single thought. All that is known by all wisdom, there is nothing that is not universally observed, The immeasurable realms of the Buddhas, can be understood without obstruction. Constantly cultivating subtle merits, nothing can compare to it, Possessing subtle precepts, pure and without blemish. All giving, internal and external, giving to all beings with an equal mind, Constantly giving at all times, diligently without regression.
專念修正受， 諸禪功德藏， 常習微妙智， 深廣無涯底。 於此最勝地， 成就佛真子， 逮得如實智， 平等甚深行。 去來現在世， 一切諸如來， 悉以威神護， 初發菩提心。 甚深諸三昧， 無量陀羅尼， 諸佛自在力， 莊嚴初發心。 一切諸世間， 莫能稱算者， 無量無有邊， 猶如虛空界。 初發菩提心， 無量無有邊， 一切人師子， 皆由初發心。 如來十種力， 四辯無所畏， 無量諸功德， 皆由初發心。 一切諸導師， 十八不共法， 斯等殊勝慧， 皆由初發心。 諸佛妙色身， 種種相莊嚴， 究竟離虛妄， 清凈真法身。 天人所應供， 甚深無礙智， 如是等功德， 皆由初發心。 一切辟支佛， 無量聲聞眾， 斯等諸賢聖， 皆由初發心。 四禪無色定， 甚深諸三昧， 斯等無量樂， 皆由初發心。 去來今現在， 十方天人類， 一切世界中， 趣趣受生樂， 方便勤精進， 諸根悉調伏， 斯等無量樂， 皆由初發心。 所以然者何？ 菩薩摩訶薩， 因初發心故， 具六波羅蜜。 化諸群生類， 棄邪入正道， 故能令
【現代漢語翻譯】 現代漢語譯本 專心修習禪定，這是各種禪定功德的寶藏。 經常修習微妙的智慧，其深廣無邊無際。 在這最殊勝的境地，成就真正的佛子。 獲得如實的智慧，平等而深奧的修行。 過去、現在、未來世，一切諸佛如來， 都以威神之力護佑，最初發起的菩提心（bódhicitta，覺悟之心）。 深奧的各種三昧（samādhi，禪定），無量的陀羅尼（dhāraṇī，總持）， 諸佛自在的力量，都用來莊嚴最初發起的菩提心。 一切世間，沒有能夠稱量計算的， 無量無邊，就像虛空一樣廣大。 最初發起的菩提心，無量無邊， 一切人中獅子（指佛），都是由最初發心而成就。 如來的十種力量，四種辯才和無所畏懼， 無量的各種功德，都是由最初發心而成就。 一切導師（指佛），十八不共法（佛獨有的十八種功德）， 這些殊勝的智慧，都是由最初發心而成就。 諸佛微妙的色身，種種相好莊嚴， 最終遠離虛妄，清凈真實的法身（dharmakāya，佛的真身）。 天人所應供養，深奧無礙的智慧， 像這樣的功德，都是由最初發心而成就。 一切辟支佛（pratyekabuddha，獨覺），無量的聲聞眾（śrāvaka，聽聞佛法而修行者）， 這些賢聖，都是由最初發心而成就。 四禪（catvāri dhyānāni，四種禪定）和無色定（ārūpya-samāpatti，無色界的禪定），深奧的各種三昧， 這些無量的快樂，都是由最初發心而成就。 過去、現在、未來，十方天人和人類， 一切世界中，在各道輪迴中享受的快樂， 方便勤奮精進，諸根都調伏， 這些無量的快樂，都是由最初發心而成就。 之所以這樣，是因為菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）， 因為最初發心的緣故，具足六波羅蜜（ṣaṭ pāramitā，六種到彼岸的修行）。 教化各種眾生，捨棄邪道進入正道， 所以能夠令
【English Translation】 English version Concentrate on cultivating meditative absorption, the treasury of all meditative merits. Constantly practice subtle wisdom, which is profound, vast, and without limit. In this most excellent place, one becomes a true child of the Buddha. Attaining true wisdom, and practicing equally profound conduct. All Tathagatas (Tathāgata, 'thus-gone one', an epithet of the Buddha) of the past, present, and future, Are all protected by their majestic power, from the initial arising of the Bodhicitta (bódhicitta, the mind of enlightenment). Profound Samadhis (samādhi, meditative concentration), immeasurable Dharanis (dhāraṇī, mnemonic devices), The Buddhas' power of freedom, all adorn the initial arising of the Bodhicitta. All the worlds, none can measure or calculate, Immeasurable and boundless, like the realm of space. The initial arising of the Bodhicitta, immeasurable and boundless, All the lions among humans (referring to the Buddhas), are all due to the initial arising of the Bodhicitta. The ten powers of the Tathagata, the four kinds of eloquence and fearlessness, Immeasurable merits, all are due to the initial arising of the Bodhicitta. All the guides (referring to the Buddhas), the eighteen unique qualities of a Buddha, These superior wisdoms, are all due to the initial arising of the Bodhicitta. The Buddhas' subtle forms, adorned with various marks, Ultimately free from falsehood, the pure and true Dharmakaya (dharmakāya, the body of the Dharma). Worthy of offerings from gods and humans, profound and unobstructed wisdom, Such merits, are all due to the initial arising of the Bodhicitta. All Pratyekabuddhas (pratyekabuddha, solitary Buddhas), immeasurable Śrāvakas (śrāvaka, disciples who hear the teachings), These sages and saints, are all due to the initial arising of the Bodhicitta. The four Dhyanas (catvāri dhyānāni, four meditative absorptions) and the formless attainments (ārūpya-samāpatti, formless meditative states), profound Samadhis, These immeasurable joys, are all due to the initial arising of the Bodhicitta. Past, present, and future, gods and humans of the ten directions, In all the worlds, the joys experienced in various realms of rebirth, Skillful and diligent effort, all faculties are subdued, These immeasurable joys, are all due to the initial arising of the Bodhicitta. Why is this so? Because the Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great Bodhisattva), Due to the initial arising of the Bodhicitta, possesses the six Paramitas (ṣaṭ pāramitā, six perfections). Transforming all kinds of beings, abandoning the wrong path and entering the right path, Therefore, they are able to make
三界， 受茲種種樂。 菩薩深妙智， 通達無障礙， 開導諸眾生， 凈修殊勝業。 滅除眾煩惱， 一切不善行， 修習涅槃道， 度脫一切眾。 無量智慧明， 猶如凈日光， 具足清白行， 譬如月盛滿。 無邊功德藏， 猶如十方海， 無垢無所染， 清凈如虛空。 菩薩初發心， 稱讚不可盡， 悉令諸眾生， 具受一切樂。 無量無數劫， 廣修諸大愿， 常習功德業， 調伏眾生故。 無量無有數， 凈愿難思議， 皆悉具足滿， 令眾得清凈。 普觀一切法， 悉空無相愿， 弘誓願力故， 心凈無所畏。 解法真實性， 清凈如虛空， 定亂悉平等， 寂滅無所有。 甚深諸妙法， 無量難思議， 常為大眾說， 其心無染著。 十方世界中， 一切諸如來， 彼佛常讚歎， 菩薩初發心。 無量妙功德， 莊嚴初發心， 至彼清凈岸， 性同諸如來。 一切眾生類， 無量無數劫， 稱讚初發心， 功德不可盡。 諸佛功德藏， 菩薩由是生， 于諸三有中， 最勝無倫匹。 欲得一切佛， 明凈智慧燈， 應建弘誓願， 速發菩提心。 一切功德中，
【現代漢語翻譯】 現代漢語譯本 在三界（欲界、色界、無色界）之中，享受著各種各樣的快樂。 菩薩擁有深邃微妙的智慧，通達一切而無障礙， 開導所有的眾生，清凈地修習殊勝的善業。 滅除所有的煩惱，以及一切不善的行為， 修習通往涅槃（佛教的最高境界）的道路，度脫一切眾生。 擁有無量的智慧光明，猶如清凈的日光， 具足清白的行為，譬如滿月一般圓滿。 擁有無邊的功德寶藏，猶如十方大海一般廣闊， 沒有污垢，沒有染著，清凈得如同虛空。 菩薩最初發菩提心（立志成佛的心），其功德稱讚也無法窮盡， 能夠讓所有的眾生，都享受到一切的快樂。 在無量無數的劫（佛教的時間單位）中，廣泛地修習各種大愿， 常常修習功德善業，爲了調伏眾生。 擁有無量無數、難以思議的清凈願力， 都能夠完全具足圓滿，讓眾生得到清凈。 普遍觀察一切法，明白一切皆空無相， 因為弘大的誓願之力，內心清凈而無所畏懼。 理解法的真實本性，清凈得如同虛空， 禪定和散亂都平等無二，寂靜滅絕而無所有。 甚深微妙的諸法，無量而難以思議， 常常為大眾宣說，內心沒有染著。 在十方世界之中，一切諸佛如來， 他們常常讚歎，菩薩最初發菩提心。 無量的微妙功德，莊嚴著最初發菩提心， 到達清凈的彼岸，其本性與諸佛如來相同。 一切眾生種類，在無量無數的劫中， 稱讚最初發菩提心的功德，也無法窮盡。 諸佛的功德寶藏，菩薩由此而生， 在三有（欲有、色有、無色有）之中，最為殊勝而無與倫比。 想要得到一切佛，明凈的智慧之燈， 應當建立弘大的誓願，迅速發起菩提心。 在一切功德之中，
【English Translation】 English version In the three realms (desire realm, form realm, formless realm), they experience all kinds of joys. Bodhisattvas possess profound and subtle wisdom, understanding everything without obstruction, Guiding all sentient beings, purely cultivating supreme virtuous deeds. Eliminating all afflictions, and all unwholesome actions, Cultivating the path to Nirvana (the highest state in Buddhism), liberating all beings. Possessing immeasurable wisdom light, like the pure sunlight, Endowed with pure conduct, as full as the full moon. Having boundless treasures of merit, as vast as the oceans of the ten directions, Without defilement, without attachment, pure like the empty space. The initial aspiration of a Bodhisattva to attain Buddhahood, its merits cannot be fully praised, Enabling all sentient beings to experience all joys. In immeasurable and countless kalpas (Buddhist unit of time), extensively cultivating various great vows, Constantly practicing meritorious deeds, in order to tame sentient beings. Possessing immeasurable and countless, inconceivable pure vows, All can be fully accomplished, enabling beings to attain purity. Universally observing all dharmas, understanding all is empty and without form, Because of the power of great vows, the mind is pure and fearless. Understanding the true nature of dharma, pure like the empty space, Meditation and distraction are equal, tranquil and without anything. The profound and subtle dharmas, immeasurable and inconceivable, Constantly spoken for the masses, the mind without attachment. In the ten directions of the world, all the Tathagatas (Buddhas), They constantly praise the initial aspiration of a Bodhisattva. Immeasurable subtle merits, adorning the initial aspiration to attain Buddhahood, Reaching the pure shore, their nature is the same as all Tathagatas. All kinds of sentient beings, in immeasurable and countless kalpas, Praising the merits of the initial aspiration to attain Buddhahood, cannot be exhausted. The treasure of merits of all Buddhas, Bodhisattvas are born from this, Among the three existences (desire existence, form existence, formless existence), the most supreme and unparalleled. Wanting to obtain all Buddhas, the bright lamp of wisdom, One should establish great vows, quickly generate the Bodhi mind (aspiration to attain Buddhahood). Among all merits,
菩提心為最， 能得無礙智， 從佛法化生。 一切眾生心， 悉可分別知， 一切剎微塵， 尚可算其數。 十方虛空界， 一毛猶可量， 菩薩初發心， 究竟不可測。 因初菩提心， 出生三世佛， 一切諸眾生， 種種上妙樂。 佛所贊功德， 因此悉具足， 于佛境界中， 其心無疑惑。 若能永遠離， 一切諸疑惑， 則能滅眾生， 無量諸障礙。 因初菩提心， 嚴凈諸佛國， 普令一切眾， 具足微妙智。 欲見十方剎， 三世一切佛， 又欲得無量， 甚深功德藏。 若欲滅眾生。 無量生死苦。 應建堅誓願。 速發菩提心。」◎
大方廣佛華嚴經卷第九 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第十
東晉天竺三藏佛馱跋陀羅譯◎
明法品第十四
爾時，精進慧菩薩問法慧菩薩言：「佛子！初發心菩薩成就如是無量功德之藏，以大莊嚴而自莊嚴，乘一切智乘，入菩薩離生道，遠離世間，志求正覺。諸佛所住，皆以得住，決定成就無上菩提。彼菩薩摩訶薩云何修習功德轉勝，令諸如來皆悉歡喜，具足菩薩所住功德，清凈之行，大愿成滿，得菩薩
【現代漢語翻譯】 現代漢語譯本 菩提心是最為殊勝的， 它能使人獲得無礙的智慧，從佛法中化生出來。 一切眾生的心念，都可以被分別知曉， 即使是所有世界的微塵，尚且可以計算出數量。 十方虛空的世界，即使是一根毫毛也可以度量， 但是菩薩最初發起的菩提心，卻是究竟無法測量的。 因為最初的菩提心，出生了過去、現在、未來三世諸佛， 以及一切眾生所能享受的種種最上等的微妙快樂。 佛陀所讚歎的功德，都因此而完全具備， 在佛的境界中，內心不會有任何疑惑。 如果能夠永遠遠離，一切的疑惑， 那麼就能滅除眾生，無量的障礙。 因為最初的菩提心，莊嚴清凈了諸佛的國土， 普遍令一切眾生，都具備微妙的智慧。 想要見到十方世界，過去、現在、未來三世的一切諸佛， 又想要獲得無量，甚深的功德寶藏。 如果想要滅除眾生，無量的生死痛苦。 就應當建立堅定的誓願，迅速發起菩提心。
當時，精進慧菩薩問法慧菩薩說：『佛子！初發心的菩薩成就如此無量的功德寶藏，以大莊嚴來莊嚴自己，乘坐一切智的乘具，進入菩薩的離生道，遠離世俗，立志追求正覺。諸佛所安住的境界，都能夠安住其中，決定成就無上的菩提。』 『那麼，這位菩薩摩訶薩如何修習功德，使其更加殊勝，令諸如來都歡喜，具足菩薩所安住的功德，清凈的行為，大愿圓滿，獲得菩薩的...
【English Translation】 English version The Bodhi mind is the most supreme, It can enable one to obtain unobstructed wisdom, born from the Dharma. The minds of all sentient beings can be distinguished and known, Even the dust of all worlds can still be counted. The realms of the ten directions of empty space, even a single hair can be measured, But the initial Bodhi mind of a Bodhisattva is ultimately immeasurable. Because of the initial Bodhi mind, the Buddhas of the three times (past, present, and future) are born, As well as all kinds of supreme and wonderful joys that all sentient beings can enjoy. The merits praised by the Buddha are all fully possessed because of this, In the realm of the Buddha, there is no doubt in the heart. If one can forever be free from all doubts, Then one can eliminate the immeasurable obstacles of sentient beings. Because of the initial Bodhi mind, the Buddha lands are adorned and purified, Universally enabling all sentient beings to possess subtle wisdom. If one wishes to see the ten directions of the worlds, all the Buddhas of the three times, And also wishes to obtain immeasurable, profound treasures of merit. If one wishes to eliminate the immeasurable suffering of birth and death of sentient beings, One should establish firm vows and quickly arouse the Bodhi mind.
At that time, Bodhisattva Jinjinhui asked Bodhisattva Fahui, 'Buddha-son! A Bodhisattva who has just aroused the Bodhi mind achieves such immeasurable treasures of merit, adorns himself with great adornments, rides the vehicle of all-knowing wisdom, enters the path of Bodhisattvas who have left birth, departs from the world, and aspires to attain perfect enlightenment. The realms where all Buddhas dwell, he can dwell in them, and he is determined to achieve unsurpassed Bodhi.' 'Then, how does this Bodhisattva Mahasattva cultivate merits to make them even more supreme, so that all Tathagatas are pleased, possessing the merits where Bodhisattvas dwell, pure conduct, fulfillment of great vows, and obtain the Bodhisattva's...'
藏，隨其所應而化度之，已能不捨諸波羅蜜，隨所請眾生皆悉度脫，興隆三寶，永使不絕，一切所為善根境界諸行方便，皆悉不虛？
「善哉！佛子！當爲我等演說此法，愿樂欲聞。如諸菩薩所修功德，滅除癡闇、降伏眾魔、制諸外道、離於塵垢、具足成就一切功德，究竟永離惡道諸難。具足清凈甚深智慧，菩薩一切諸地功德，諸波羅蜜。三昧總持，六通三明，清凈之法，莊嚴一切諸佛世界，具足相好，微妙音聲，清凈心行，一切如來力無所畏，十八不共，薩婆若智。具足佛剎，隨成熟眾生，隨時，隨根，無量佛事及諸菩薩無量功德，菩薩正法，菩薩所行，菩薩之道，菩薩境界皆悉滿足，速成如來。一切諸佛無量法藏，悉能守護。分別廣說，開示顯現，眾魔外道所不能壞，攝持正法而無窮盡，於一切世界悉能演說。天王、龍王、夜叉王、乾闥婆王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅伽王、人王、梵王、諸佛法王，皆悉守護此菩薩摩訶薩。一切世間恭敬供養、尊重讚歎，常為諸佛之所護念。一切菩薩皆亦愛敬，得善根力、增長白法，能開諸佛甚深法藏，以大正法而自莊嚴，次第演說菩薩所行。」
爾時，精進慧菩薩欲重宣此義，以偈頌曰：
「善哉愿說大乘法， 菩薩所成諸功德， 深入廣大
【現代漢語翻譯】 現代漢語譯本：『能夠根據眾生不同的根器和需求進行教化引導，已經能夠不捨棄各種波羅蜜（paramita，意為「到彼岸」），隨順所請求的眾生都能夠度脫，使佛法僧三寶興盛，永遠不會斷絕。一切所作所為的善根、境界、修行方便，都真實不虛嗎？』 『太好了！佛子！請為我們演說此法，我們非常樂意聽聞。就像諸位菩薩所修的功德，能夠滅除愚癡黑暗、降伏各種魔障、制服外道、遠離塵垢、具足成就一切功德，最終永遠脫離惡道諸難。具足清凈甚深的智慧，菩薩一切諸地的功德，各種波羅蜜，三昧（samadhi，意為「禪定」）總持，六神通（abhijna，意為「超自然能力」）三明（trividya，意為「三種智慧」），清凈之法，莊嚴一切諸佛世界，具足相好（lakshana，意為「佛的特徵」），微妙音聲，清凈心行，一切如來力（bala，意為「力量」）無所畏（vaisaradya，意為「無畏」），十八不共法（avenika-dharma，意為「佛獨有的十八種功德」），薩婆若智（sarvajna-jnana，意為「一切智」）。具足佛剎（buddha-ksetra，意為「佛的國土」），隨順成熟的眾生，隨時，隨根器，進行無量的佛事以及諸菩薩的無量功德，菩薩的正法，菩薩所行，菩薩之道，菩薩的境界都能夠滿足，迅速成就如來。一切諸佛無量的法藏，都能夠守護。分別廣泛地宣說，開示顯現，眾魔外道所不能破壞，攝持正法而無窮無盡，在一切世界都能夠演說。天王、龍王、夜叉王（yaksa，意為「夜叉」）、乾闥婆王（gandharva，意為「香神」）、阿修羅王（asura，意為「非天」）、迦樓羅王（garuda，意為「金翅鳥」）、緊那羅王（kinnara，意為「歌神」）、摩睺羅伽王（mahoraga，意為「大蟒神」）、人王、梵王、諸佛法王，都守護這位菩薩摩訶薩（bodhisattva-mahasattva，意為「大菩薩」）。一切世間恭敬供養、尊重讚歎，常常被諸佛所護念。一切菩薩也都愛敬，得到善根的力量、增長清凈的法，能夠開啟諸佛甚深的法藏，以大正法來莊嚴自己，次第演說菩薩所行。』 當時，精進慧菩薩想要再次宣說這個道理，用偈頌說道： 『太好了，愿說大乘法，菩薩所成就的各種功德，深入廣大』
【English Translation】 English version: 'Able to transform and guide beings according to their respective capacities and needs, already capable of not abandoning all the paramitas (perfections), able to liberate all beings who request it, causing the flourishing of the Triple Gem (Buddha, Dharma, Sangha), never allowing it to be cut off. Are all the roots of good, realms, practices, and skillful means of all actions true and not false?' 'Excellent! Son of Buddha! Please explain this Dharma for us, we are very eager to hear it. Like the merits cultivated by all Bodhisattvas, able to extinguish the darkness of ignorance, subdue all demons, control the heretics, be free from defilements, fully accomplish all merits, and ultimately be forever free from the difficulties of evil paths. Possessing pure and profound wisdom, the merits of all the Bodhisattva stages, all the paramitas, samadhi (meditative absorption), dharani (retentive power), the six abhijna (supernormal powers), the three trividya (knowledges), the pure Dharma, adorning all Buddha worlds, possessing the marks and characteristics (lakshana) of a Buddha, subtle sounds, pure mind and conduct, all the Tathagata's (Buddha's) powers (bala) and fearlessness (vaisaradya), the eighteen unique qualities (avenika-dharma), sarvajna-jnana (omniscience). Possessing Buddha-ksetra (Buddha-fields), according to the maturity of beings, at any time, according to their capacities, performing immeasurable Buddha activities and the immeasurable merits of all Bodhisattvas, the Bodhisattva's true Dharma, the Bodhisattva's practices, the Bodhisattva's path, the Bodhisattva's realms are all fulfilled, quickly attaining Buddhahood. Able to protect all the immeasurable Dharma treasures of all Buddhas. Separately and extensively explaining, revealing and manifesting, not able to be destroyed by demons and heretics, upholding the true Dharma without end, able to expound it in all worlds. Heavenly kings, dragon kings, yaksa kings, gandharva kings, asura kings, garuda kings, kinnara kings, mahoraga kings, human kings, Brahma kings, and all the Dharma kings of the Buddhas, all protect this Bodhisattva-mahasattva. All the worlds respectfully make offerings, honor and praise, and are always protected by all the Buddhas. All Bodhisattvas also love and respect, obtain the power of good roots, increase pure Dharma, able to open the profound Dharma treasures of all Buddhas, using the great true Dharma to adorn themselves, sequentially expounding the practices of Bodhisattvas.' At that time, the Bodhisattva of Diligent Wisdom, wishing to reiterate this meaning, spoke in verse: 'Excellent, may you speak the Great Vehicle Dharma, the various merits accomplished by Bodhisattvas, deeply entering the vast'
無量行， 具足清凈無師智。 若有菩薩初發心， 成就功德智慧乘， 入離生道出世間， 決定疾得佛菩提。 云何于佛正法中， 修習功德轉增勝， 令諸如來悉歡喜， 佛所住地而得住？ 所行清凈大愿滿， 具足菩薩智慧藏， 悉能度脫一切眾， 而於群生無所著？ 不捨一切波羅蜜， 諸所施為悉不虛， 所請眾生皆能度， 興隆佛法永不絕？ 凈眼境界無障礙， 具足功德求佛道， 人雄所行清凈道， 悉為具足分別說？ 滅除一切愚癡闇， 降伏眾魔制外道， 離垢功德皆成就， 得人中尊妙智慧？ 永離眾難惡道苦， 清凈智慧皆具足， 無量甚深大功德， 成就最勝諸道力？ 得人中上妙智慧， 隨其所應而度之， 不可思議諸佛剎， 自在無量作佛事？ 一切殊勝甚深行， 分別人雄功德藏， 常能護持最勝法， 世間諸難莫能壞？ 云何無畏如師子， 功德具足如滿月， 猶如蓮華不著水， 功德清凈如最勝？」
爾時，法慧菩薩告精進慧菩薩言：「善哉！善哉！佛子多所饒益、多所安樂、多所惠利、哀愍世間諸天人故，能問如是菩薩甚深清凈之行。佛子！汝住甚深真實智慧，大精進力，一心修
【現代漢語翻譯】 現代漢語譯本 無量修行，具足清凈無師之智。 若有菩薩初發菩提心，成就功德智慧之乘， 進入遠離生死的道，超出世間，必定迅速證得佛的菩提。 如何在佛的正法中，修習功德使其更加殊勝， 令諸如來都歡喜，安住于佛所安住的境界？ 所行清凈，大愿圓滿，具足菩薩的智慧寶藏， 能夠度脫一切眾生，而對於眾生沒有執著？ 不捨棄一切波羅蜜（paramita，意為「到彼岸」），所做的一切都不虛妄， 所請的眾生都能度化，使佛法興盛永不衰絕？ 清凈的眼界沒有障礙，具足功德以求佛道， 人中雄杰所行的清凈之道，請為我們詳細分別解說？ 滅除一切愚癡的黑暗，降伏眾魔，制服外道， 遠離垢染的功德都成就，獲得人中至尊的微妙智慧？ 永遠遠離各種災難和惡道的痛苦，清凈的智慧都具足， 無量甚深的大功德，成就最殊勝的各種道力？ 獲得人中最上等的微妙智慧，隨其所應而度化他們， 在不可思議的諸佛剎土，自在無量地做佛事？ 一切殊勝甚深的修行，分別解說人中雄杰的功德寶藏， 常常能夠護持最殊勝的佛法，世間的一切災難都不能破壞？ 如何才能像獅子一樣無畏，功德具足像滿月一樣圓滿， 猶如蓮花不沾染水，功德清凈如同最殊勝的境界？」 這時，法慧菩薩告訴精進慧菩薩說：『善哉！善哉！佛子，爲了饒益眾多眾生，爲了安樂眾多眾生，爲了惠利眾多眾生，爲了哀憫世間諸天人，你能夠問如此菩薩甚深清凈的修行。佛子！你安住于甚深真實的智慧，具有大精進力，一心修習』
【English Translation】 English version Immeasurable practices, possessing pure, uninstructed wisdom. If a Bodhisattva initially generates the aspiration for enlightenment, accomplishing the vehicle of merit and wisdom, Entering the path of detachment from birth, transcending the world, they will surely and swiftly attain Buddhahood. How, within the Buddha's true Dharma, can one cultivate merit to become increasingly superior, Causing all Tathagatas to rejoice, and abide in the state where the Buddha abides? Practicing purely, fulfilling great vows, possessing the treasury of Bodhisattva wisdom, Being able to liberate all beings, yet having no attachment to them? Not abandoning any of the paramitas (paramita, meaning 'to the other shore'), all actions being not in vain, All beings invited can be liberated, causing the Dharma to flourish and never decline? With pure vision, unobstructed, possessing merit to seek the Buddha's path, The pure path practiced by the hero among men, please explain it in detail? Eliminating all the darkness of ignorance, subduing all demons, controlling external paths, Accomplishing all merits free from defilement, attaining the supreme wisdom of the honored among men? Forever free from all calamities and the suffering of evil paths, possessing pure wisdom, Immeasurable, profound, great merit, accomplishing the most supreme powers of the path? Attaining the supreme, subtle wisdom among men, liberating them according to their needs, In the inconceivable Buddha-lands, freely performing Buddha-works immeasurably? All supreme and profound practices, explaining the treasury of merit of the hero among men, Always able to protect the most supreme Dharma, no worldly calamities can destroy it? How can one be fearless like a lion, with merit as complete as the full moon, Like a lotus flower not stained by water, with merit as pure as the most supreme state?' At that time, Bodhisattva Dharma-Wisdom said to Bodhisattva Vigorous-Wisdom: 'Excellent! Excellent! Child of the Buddha, for the benefit of many beings, for the happiness of many beings, for the welfare of many beings, and out of compassion for all the gods and humans in the world, you are able to ask about such profound and pure practices of a Bodhisattva. Child of the Buddha! You abide in profound, true wisdom, possess great vigor, and cultivate with one mind.'
習得不退轉，超出世間，所問自在與如來等。佛子！汝今諦聽，善思念之。我當承佛神力，為汝少說。佛子！此菩薩摩訶薩已得發心功德之藏，應離癡闇、精勤守護、滅諸放逸。
「佛子！菩薩摩訶薩有十種法，得不放逸。何等為十？一者、持戒清凈；二者、遠離愚癡，凈菩提心；三者、舍離諂曲，哀愍眾生；四者、勤修善根，得不退轉；五者、常樂寂靜，遠離在家、出家一切凡夫；六者、心不願樂世間之樂；七者、專精修習諸勝善業；八者、舍離二乘求菩薩道；九者、常習功德心無染污；十者、善能分別自知己身。佛子！是為菩薩修十種行住不放逸。
「佛子！菩薩摩訶薩已能住此不放逸法，又復正行十種凈法。何等為十？
「佛子！此菩薩摩訶薩如說修行，念智成就，舍離調戲諸放逸行，安住甚深微妙善法，常樂求法，心無厭足；隨所聞法，得真實觀，具足出生巧妙智慧，能入佛自在；心常寂定，未曾散亂，聞好聞惡，心無憂喜，猶如大地等視眾生；上中下類悉如佛想。恭敬供養和尚諸師及善知識菩薩法師。唸唸次第，如一切智。佛子！是為菩薩十種凈法。
「佛子！菩薩摩訶薩如是精勤修習念知，不捨方便，心無所倚修甚深法，入于無諍；無量無邊深妙佛法皆悉了知，令諸如來皆悉歡
【現代漢語翻譯】 現代漢語譯本 能夠習得不退轉的境界，超越世俗，所提出的問題自在無礙，與如來等同。佛子！你們現在仔細聽，好好思考。我將憑藉佛的神力，為你們略作解說。佛子！這位菩薩摩訶薩已經獲得了發菩提心的功德寶藏，應當遠離愚癡和黑暗，精勤守護，滅除一切放逸的行為。 佛子！菩薩摩訶薩有十種方法，可以獲得不放逸。是哪十種呢？第一，持戒清凈；第二，遠離愚癡，凈化菩提心；第三，捨棄諂媚虛偽，憐憫眾生；第四，勤修善根，獲得不退轉；第五，常常喜愛寂靜，遠離在家和出家的一切凡夫；第六，內心不貪戀世俗的快樂；第七，專心精進地修習各種殊勝的善業；第八，捨棄二乘（聲聞乘和緣覺乘）的修行，追求菩薩道；第九，常常修習功德，內心沒有染污；第十，善於分辨並瞭解自己的身心。佛子！這就是菩薩修習十種行為，安住于不放逸。 佛子！菩薩摩訶薩已經能夠安住于這種不放逸的法門，又進一步正確地修行十種清凈的法。是哪十種呢？ 佛子！這位菩薩摩訶薩如所說的那樣修行，念和智慧都成就，捨棄調戲和各種放逸的行為，安住于甚深微妙的善法，常常喜愛求法，內心沒有厭倦；隨著所聽聞的佛法，獲得真實的見解，具足出生巧妙的智慧，能夠進入佛的自在境界；內心常常寂靜安定，從未散亂，聽到好聽的或不好聽的，內心都沒有憂愁或喜悅，就像大地一樣平等看待眾生；對上等、中等、下等各類眾生都像看待佛一樣。恭敬供養和尚、諸位老師以及善知識菩薩法師。唸唸相續，如同一切智。佛子！這就是菩薩的十種清凈法。 佛子！菩薩摩訶薩像這樣精勤修習念和智慧，不捨棄方便，內心沒有依靠地修習甚深的法，進入無諍的境界；無量無邊深奧微妙的佛法都完全瞭解，令諸如來都感到歡喜。
【English Translation】 English version Having attained the irreversible state, transcending the world, their questions are unhindered, and they are equal to the Tathagata (如來, Thus Come One). Oh, sons of the Buddha! Now listen carefully and contemplate well. I will, by the power of the Buddha, explain a little for you. Oh, sons of the Buddha! This Bodhisattva Mahasattva (菩薩摩訶薩, Great Bodhisattva) has already obtained the treasure of merits from the aspiration for enlightenment, and should be free from ignorance and darkness, diligently guarding against and extinguishing all laxity. Oh, sons of the Buddha! There are ten dharmas (法, teachings/methods) by which a Bodhisattva Mahasattva attains non-laxity. What are these ten? First, maintaining pure precepts; second, being free from ignorance, purifying the Bodhi mind (菩提心, mind of enlightenment); third, abandoning flattery and deceit, having compassion for all beings; fourth, diligently cultivating roots of goodness, attaining irreversibility; fifth, always delighting in tranquility, staying away from all ordinary people, whether lay or monastic; sixth, not desiring worldly pleasures in their hearts; seventh, focusing diligently on cultivating all superior good deeds; eighth, abandoning the paths of the two vehicles (聲聞乘 and 緣覺乘, Śrāvakayāna and Pratyekabuddhayāna) and pursuing the Bodhisattva path; ninth, constantly cultivating merits with a mind free from defilement; tenth, being able to discern and understand their own body and mind. Oh, sons of the Buddha! These are the ten practices by which a Bodhisattva dwells in non-laxity. Oh, sons of the Buddha! Having been able to dwell in this dharma of non-laxity, the Bodhisattva Mahasattva further correctly practices ten pure dharmas. What are these ten? Oh, sons of the Buddha! This Bodhisattva Mahasattva practices as taught, with mindfulness and wisdom accomplished, abandoning frivolous and lax behaviors, dwelling in profound and subtle good dharmas, always delighting in seeking the Dharma, with no weariness in their hearts; following the Dharma they have heard, they attain true insight, fully possessing the birth of skillful wisdom, able to enter the Buddha's state of freedom; their minds are always tranquil and stable, never scattered, hearing good or bad, their hearts have neither sorrow nor joy, like the earth, they regard all beings equally; they regard all beings of superior, middle, and inferior classes as if they were the Buddha. They respectfully make offerings to their Upadhyayas (和尚, preceptors), teachers, and virtuous friends who are Bodhisattva Dharma masters. Their thoughts are continuous, like the all-knowing wisdom. Oh, sons of the Buddha! These are the ten pure dharmas of a Bodhisattva. Oh, sons of the Buddha! The Bodhisattva Mahasattva, through such diligent practice of mindfulness and wisdom, without abandoning skillful means, with a mind without reliance, cultivates profound dharmas, entering the state of non-contention; they fully understand the immeasurable, boundless, profound, and subtle Buddha dharmas, causing all Tathagatas to rejoice.
喜。
「佛子！菩薩摩訶薩行十種法，能令一切諸佛歡喜。何等為十？一者、所行精勤而不退轉；二者、不惜身命；三者、不求利養；四者、修一切法猶如虛空；五者、巧方便慧，觀察諸法等同法界；六者、分別諸法，心無所倚；七者、常發大愿；八者、成就清凈忍智光明；九者、善知一切損益諸法；十者、所行法門皆悉清凈。佛子！是為菩薩行十種法，能令一切諸佛歡喜。
「佛子！菩薩復安住十法，能令一切諸佛歡喜。何等為十？安住不放逸；安住無生法忍；安住大慈；安住大悲；安住滿足諸波羅蜜；安住菩薩清凈之行；安住滿足無量大愿；安住巧方便；安住一切力；安住一切法；猶如虛空無所依止。佛子！是為菩薩安住十法，能令一切諸佛歡喜。
「佛子！菩薩摩訶薩行十種法，能速成就一切諸地。何等為十？一者、心常樂行諸功德事；二者、行大莊嚴諸波羅蜜道；三者、智慧明達，不隨他語；四者、恒不遠離真善知識；五者、常修精進而不退轉；六者、善取佛意，受持諸法；七者、行諸善根心無憂戚；八者、以大乘莊嚴而自莊嚴，明利慧光普照一切；九者、安住一切諸地法門；十者、同三世佛善根正法。佛子！是為菩薩行十種法，能速成就一切諸地。
「佛子！彼菩薩摩訶薩住諸地
【現代漢語翻譯】 現代漢語譯本 『佛子！菩薩摩訶薩修行十種法，能使一切諸佛歡喜。是哪十種呢？第一，所做的事情精進而不退轉；第二，不吝惜自己的身命；第三，不追求名利供養；第四，修習一切法如同虛空一般；第五，善用方便智慧，觀察諸法等同於法界；第六，分別諸法，心中沒有任何依賴；第七，常常發起大愿；第八，成就清凈的忍辱智慧光明；第九，善於瞭解一切有益和有害的諸法；第十，所修行的法門都清凈無染。佛子！這就是菩薩修行的十種法，能使一切諸佛歡喜。 『佛子！菩薩又安住於十種法，能使一切諸佛歡喜。是哪十種呢？安住于不放逸；安住于無生法忍（對諸法不生不滅的真理的忍可）；安住于大慈（給予眾生快樂的願望）；安住于大悲（拔除眾生痛苦的願望）；安住于圓滿諸波羅蜜（到達彼岸的方法）；安住于菩薩清凈的行為；安住于圓滿無量的大愿；安住于巧妙的方便；安住於一切力量；安住於一切法，如同虛空一樣沒有任何依止。佛子！這就是菩薩安住的十種法，能使一切諸佛歡喜。 『佛子！菩薩摩訶薩修行十種法，能迅速成就一切諸地（菩薩修行的不同階段）。是哪十種呢？第一，心中常常樂於修行各種功德之事；第二，修行以大莊嚴來裝飾的諸波羅蜜道；第三，智慧明達，不隨從他人的言語；第四，恒常不遠離真正的善知識；第五，常常修習精進而不退轉；第六，善於領會佛的意旨，受持諸法；第七，修行各種善根，心中沒有憂愁和悲傷；第八，用大乘的莊嚴來莊嚴自己，明亮的智慧之光普照一切；第九，安住於一切諸地的法門；第十，與三世諸佛的善根正法相同。佛子！這就是菩薩修行的十種法，能迅速成就一切諸地。 『佛子！那些菩薩摩訶薩安住于諸地
【English Translation】 English version 'Buddha's children! A Bodhisattva Mahasattva, by practicing ten dharmas, can make all Buddhas rejoice. What are the ten? First, to be diligent in practice without regression; second, not to be stingy with one's own life; third, not to seek profit or offerings; fourth, to cultivate all dharmas as if they were empty space; fifth, to skillfully use expedient wisdom, observing all dharmas as equal to the Dharma realm; sixth, to distinguish all dharmas without any dependence in the mind; seventh, to constantly make great vows; eighth, to achieve the pure light of patience and wisdom; ninth, to be skilled in understanding all beneficial and harmful dharmas; tenth, all the dharma practices are pure and undefiled. Buddha's children! These are the ten dharmas practiced by a Bodhisattva that can make all Buddhas rejoice.' 'Buddha's children! A Bodhisattva also dwells in ten dharmas that can make all Buddhas rejoice. What are the ten? Dwelling in non-negligence; dwelling in the forbearance of the unproduced dharmas (acceptance of the truth that dharmas neither arise nor cease); dwelling in great loving-kindness (the wish to give happiness to all beings); dwelling in great compassion (the wish to remove suffering from all beings); dwelling in the fulfillment of all paramitas (methods to reach the other shore); dwelling in the pure conduct of a Bodhisattva; dwelling in the fulfillment of immeasurable great vows; dwelling in skillful means; dwelling in all powers; dwelling in all dharmas, like empty space without any dependence. Buddha's children! These are the ten dharmas in which a Bodhisattva dwells that can make all Buddhas rejoice.' 'Buddha's children! A Bodhisattva Mahasattva, by practicing ten dharmas, can quickly achieve all the bhumis (stages of Bodhisattva practice). What are the ten? First, the mind is always joyful in practicing all meritorious deeds; second, to practice the path of the paramitas adorned with great adornments; third, to have clear wisdom and not follow the words of others; fourth, to constantly not be separated from true good teachers; fifth, to constantly cultivate diligence without regression; sixth, to be skilled in understanding the Buddha's intention and uphold all dharmas; seventh, to practice all good roots without sorrow or grief in the mind; eighth, to adorn oneself with the adornments of the Mahayana, with the bright light of wisdom illuminating all; ninth, to dwell in the dharma gates of all the bhumis; tenth, to be the same as the good roots and righteous dharmas of the Buddhas of the three times. Buddha's children! These are the ten dharmas practiced by a Bodhisattva that can quickly achieve all the bhumis.' 'Buddha's children! Those Bodhisattva Mahasattvas dwell in the bhumis'
已，先應修習巧妙方便。隨其所得諸地法門，隨其所得甚深智慧，隨其行業，隨其依果，隨其境界，隨其自在，隨其示現，隨其分別諸勝法門，得諸勝法門已，悉善分別，於一切法而無所著。所有諸法，皆由心造。菩薩摩訶薩若能如是明瞭觀察，則能具足一切諸地。彼菩薩摩訶薩作如是念：『我應速成一切諸地，何以故？我于諸地如說行時，逮得無量諸功德藏，得無量功德藏已，漸到佛地，到佛地已，能作佛事。』是故，菩薩摩訶薩常勤修習、不捨方便、心無憂戚，得大莊嚴，住菩薩住。
「佛子！菩薩摩訶薩復行十法，悉能清凈菩薩諸行。何等為十？一者、悉舍一切，滿眾生意；二者、持戒清凈，無所毀犯；三者、具足忍辱，無有窮盡；四者、勤修方便而不退轉；五者、離癡正念，常定不亂；六者、分別明瞭一切諸法；七者、具足成滿一切眾行；八者、功德尊重心如山王；九者、為一切眾生作清涼池；十者、令一切眾生同諸佛法。佛子！是為菩薩行十種法，悉能清凈菩薩諸行。
「佛子！菩薩摩訶薩如是修行清凈之行，復得十種轉勝妙法。何等為十？一者、他方諸佛皆悉護念；二者、修習長養超勝善根；三者、安住如來巧密方便；四者、常樂親近依善知識；五者、安住精進修不放逸；六者、分別諸法非
【現代漢語翻譯】 現代漢語譯本：首先，應該修習巧妙的方便法門。隨著他所證得的各個地位的法門，隨著他所證得的甚深智慧，隨著他的行業，隨著他所依止的果報，隨著他的境界，隨著他的自在，隨著他的示現，隨著他分別各種殊勝的法門，得到這些殊勝的法門后，都能善巧地分別，對於一切法都不執著。所有一切法，都是由心所造。菩薩摩訶薩如果能夠這樣明瞭地觀察，就能具足一切諸地。這位菩薩摩訶薩這樣想：『我應該快速成就一切諸地，為什麼呢？因為我如果按照諸地所說的去修行，就能獲得無量無邊的功德寶藏，得到無量功德寶藏后，逐漸到達佛地，到達佛地后，就能做佛的事業。』因此，菩薩摩訶薩應當常常勤奮修習，不捨棄方便法門，心中沒有憂愁，得到大莊嚴，安住于菩薩的境界。 『佛子！菩薩摩訶薩又修行十種法，就能完全清凈菩薩的各種修行。是哪十種呢？第一，完全捨棄一切，滿足眾生的意願；第二，持戒清凈，沒有毀犯；第三，具足忍辱，沒有窮盡；第四，勤奮修習方便法門而不退轉；第五，遠離愚癡，保持正念，常常禪定不散亂；第六，分別明瞭一切諸法；第七，具足成就圓滿一切修行；第八，功德尊重，心像山王一樣穩固；第九，為一切眾生作清涼的池水；第十，使一切眾生都與諸佛的教法相同。佛子！這就是菩薩修行的十種法，能夠完全清凈菩薩的各種修行。 『佛子！菩薩摩訶薩像這樣修行清凈的修行，又得到十種更加殊勝的妙法。是哪十種呢？第一，他方世界的諸佛都護念他；第二，修習增長超勝的善根；第三，安住于如來的巧妙秘密方便法門；第四，常常樂於親近依止善知識；第五，安住于精進修行，不放逸；第六，分別諸法，知道它們不是真實存在的；第七，成就一切菩薩的功德；第八，得到一切諸佛的灌頂；第九，得到一切諸佛的加持；第十，得到一切諸佛的授記。佛子！這就是菩薩修行清凈之行所得到的十種轉勝妙法。』
【English Translation】 English version: Firstly, one should cultivate skillful means. According to the dharmas of the various stages one has attained, according to the profound wisdom one has attained, according to one's actions, according to the results one relies on, according to one's realm, according to one's freedom, according to one's manifestations, according to one's discrimination of various superior dharmas, having obtained these superior dharmas, one should skillfully discriminate them, and not be attached to any dharma. All dharmas are created by the mind. If a Bodhisattva Mahasattva can clearly observe in this way, then he can fulfill all the stages. That Bodhisattva Mahasattva thinks thus: 'I should quickly accomplish all the stages. Why? Because when I practice according to what is said in the stages, I will attain immeasurable treasures of merit, and having attained immeasurable treasures of merit, I will gradually reach the Buddha stage. Having reached the Buddha stage, I will be able to do the work of a Buddha.' Therefore, a Bodhisattva Mahasattva should always diligently cultivate, not abandon skillful means, have no sorrow in his heart, attain great adornment, and abide in the Bodhisattva's state. 'Buddha-son! A Bodhisattva Mahasattva also practices ten dharmas, which can completely purify all the practices of a Bodhisattva. What are the ten? First, completely giving up everything, fulfilling the wishes of sentient beings; second, upholding precepts purely, without any violations; third, possessing patience completely, without end; fourth, diligently cultivating skillful means without retreating; fifth, being free from ignorance, maintaining right mindfulness, always in samadhi without distraction; sixth, clearly discriminating all dharmas; seventh, completely accomplishing all practices; eighth, respecting merit, with a mind as firm as a mountain king; ninth, being a cool pond for all sentient beings; tenth, making all sentient beings the same as the Buddhas' teachings. Buddha-son! These are the ten dharmas practiced by a Bodhisattva, which can completely purify all the practices of a Bodhisattva.' 'Buddha-son! A Bodhisattva Mahasattva, practicing pure conduct in this way, also attains ten kinds of even more superior and wonderful dharmas. What are the ten? First, all the Buddhas in other worlds protect and remember him; second, cultivating and growing superior roots of goodness; third, abiding in the Tathagata's skillful and secret means; fourth, always delighting in being close to and relying on good teachers; fifth, abiding in diligent practice, without negligence; sixth, discriminating dharmas, knowing they are not real; seventh, accomplishing all the merits of a Bodhisattva; eighth, receiving the anointment of all the Buddhas; ninth, receiving the blessings of all the Buddhas; tenth, receiving the prediction of all the Buddhas. Buddha-son! These are the ten kinds of superior and wonderful dharmas attained by a Bodhisattva practicing pure conduct.'
總非別；七者、安住具足無上大悲；八者、觀法如實出生智慧；九者、能善修行巧妙方便；十者、一切方便觀如來力。佛子！是為菩薩十種清凈轉勝妙法。
「佛子！菩薩摩訶薩復有十種清凈之愿，何等為十？愿成就眾生，心無憂戚；愿長養善根，嚴凈佛剎；愿恭敬供養一切如來；愿不惜身命，守護正法；愿以種種諸智慧門，悉令眾生生諸佛剎；愿諸菩薩入不二法門，入佛法門分別諸法；愿令一切所欲見佛，悉得見之；愿盡未來際，一切諸劫如須臾頃；愿具足普賢菩薩所愿；愿凈一切種智之門。佛子！是為菩薩摩訶薩十種清凈之愿。
「佛子！菩薩摩訶薩修行十法，悉能滿足一切諸愿，何等為十？一者、生大莊嚴，心無憂戚；二者、轉向勝愿念諸菩薩；三者、所聞十方嚴凈佛剎，悉愿往生；四者、究竟未來際；五者、究竟成就一切眾生、滿足大愿；六者、住一切劫，不覺其久；七者、於一切苦，不以為苦；八者、於一切樂，心無染著；九者、悉善分別無等等解脫；十者、得大涅槃，無有差別。
「佛子！是為菩薩摩訶薩悉能滿足一切諸愿；菩薩摩訶薩滿諸愿已，逮得十種無盡法藏，何等為十？得見諸佛無盡之藏、得陀羅尼無盡之藏、得分別法無盡之藏、得大悲心覆護一切無盡之藏、得諸三昧無盡之
【現代漢語翻譯】 現代漢語譯本： 『總非別』；第七，安住于具足無上的大悲心；第八，如實觀察諸法生出智慧；第九，能夠善巧地修行各種巧妙方便；第十，以一切方便觀察如來的力量。佛子！這就是菩薩的十種清凈殊勝的妙法。
『佛子！菩薩摩訶薩又有十種清凈的願望，是哪十種呢？愿成就眾生，心中沒有憂愁悲傷；愿增長善根，莊嚴清凈佛的國土；愿恭敬供養一切如來（佛的稱號）；愿不惜生命，守護正法（佛的教誨）；愿以種種智慧之門，使一切眾生都往生到諸佛的國土；愿諸菩薩進入不二法門（超越對立的真理），進入佛法之門分別諸法；愿使一切想要見到佛的人，都能見到佛；愿使未來的一切劫數都如須臾一般短暫；愿具足普賢菩薩（象徵菩薩行愿的菩薩）的願望；愿清凈一切種智（佛的智慧）之門。佛子！這就是菩薩摩訶薩的十種清凈的願望。
『佛子！菩薩摩訶薩修行十種法，就能滿足一切願望，是哪十種呢？第一，生起大莊嚴，心中沒有憂愁悲傷；第二，轉向殊勝的願望，憶念諸菩薩；第三，聽到十方莊嚴清凈的佛土，都發愿往生；第四，究竟未來際；第五，究竟成就一切眾生，滿足大愿；第六，安住於一切劫數，不覺得時間長久；第七，對於一切苦，不認為是苦；第八，對於一切樂，心中沒有染著；第九，能夠善巧地分別無等等（無與倫比）的解脫；第十，得到大涅槃（超越生死輪迴的境界），沒有差別。
『佛子！這就是菩薩摩訶薩能夠滿足一切願望的方法；菩薩摩訶薩滿足一切願望后，就能獲得十種無盡的法藏，是哪十種呢？獲得見到諸佛無盡的寶藏、獲得陀羅尼（總持一切法）無盡的寶藏、獲得分別諸法無盡的寶藏、獲得大悲心覆蓋守護一切眾生無盡的寶藏、獲得諸三昧（禪定）無盡的
【English Translation】 English version: 'Not different in totality'; seventh, abiding in the possession of supreme great compassion; eighth, observing dharmas as they truly are, giving rise to wisdom; ninth, being able to skillfully practice various skillful means; tenth, observing the power of the Tathagata (Buddha's title) through all means. Sons of the Buddha! These are the ten pure and excellent dharmas of a Bodhisattva.
'Sons of the Buddha! Furthermore, a Bodhisattva Mahasattva has ten pure vows. What are these ten? Vowing to accomplish sentient beings, with no sorrow or grief in their hearts; vowing to cultivate good roots, adorning and purifying the Buddha lands; vowing to respectfully make offerings to all Tathagatas; vowing to protect the true Dharma (Buddha's teachings) without regard for one's own life; vowing to use various wisdom doors to enable all sentient beings to be reborn in the Buddha lands; vowing that all Bodhisattvas enter the non-dual dharma gate (truth beyond duality), enter the Dharma gate of the Buddha to distinguish all dharmas; vowing that all who wish to see the Buddha may see him; vowing that all future kalpas (eons) be as short as a moment; vowing to fulfill the vows of Samantabhadra Bodhisattva (Bodhisattva symbolizing practice and vows); vowing to purify all doors of omniscience (Buddha's wisdom). Sons of the Buddha! These are the ten pure vows of a Bodhisattva Mahasattva.
'Sons of the Buddha! A Bodhisattva Mahasattva, by practicing ten dharmas, can fulfill all vows. What are these ten? First, generating great adornment, with no sorrow or grief in the heart; second, turning towards supreme vows, remembering all Bodhisattvas; third, upon hearing of the adorned and pure Buddha lands in the ten directions, vowing to be reborn there; fourth, reaching the ultimate future; fifth, ultimately accomplishing all sentient beings, fulfilling great vows; sixth, abiding in all kalpas, not feeling their length; seventh, not regarding any suffering as suffering; eighth, having no attachment to any joy; ninth, being able to skillfully distinguish incomparable liberation; tenth, attaining great Nirvana (state beyond the cycle of birth and death), without any difference.
'Sons of the Buddha! These are the ways in which a Bodhisattva Mahasattva can fulfill all vows; after fulfilling all vows, a Bodhisattva Mahasattva attains ten inexhaustible Dharma treasures. What are these ten? Attaining the inexhaustible treasure of seeing all Buddhas, attaining the inexhaustible treasure of Dharani (mantras that hold all dharmas), attaining the inexhaustible treasure of distinguishing all dharmas, attaining the inexhaustible treasure of great compassion covering and protecting all sentient beings, attaining the inexhaustible treasure of all Samadhis (meditative states)
藏、得滿眾生意功德無盡之藏、得深智慧解法真實無盡之藏、得出生諸通分別眾寶無盡之藏、得一切諸佛威神守護無盡之藏、得分別無量無邊世界智慧無盡之藏。佛子！是為菩薩摩訶薩得十種無盡之藏，成就無量無邊功德之藏。具足凈慧，隨其所應而化度之。
「佛子！云何菩薩摩訶薩隨其所應而化眾生？此菩薩知諸眾生所宜方便；知諸眾生種種因緣；知諸眾生心心所念；知心念已，教對治法：貪慾多者，教不凈觀；瞋恚多者，教大慈觀；愚癡多者，教令分別一切諸法；三毒等分，教以具足勝智法門；樂生死者，教三種苦；著諸有者，教空法門；懈怠眾生，教行精進；我慢眾生，教平等觀；心諂曲者，教菩薩心寂靜非有；如是一切諸煩惱患，教以無量對治法門。具足次第演說義味，分別智慧平等觀法，先後無違。演說諸法破壞之性，而於法界無所散滅，斷除疑惑，令悉歡喜；隨其諸根教入真諦，教諸功德入如來海；說真實際，以壞眾相；教等法界開示法藏；教一切依心無所染；教平等念一切諸佛恭敬親近；教柔軟音而無所著；教一切音而無差別；教殊勝法而無倫匹；教具足一切如來平等智身。菩薩如是，常能化度一切眾生，而心寂定未曾散亂。不捨一切諸波羅蜜，具足莊嚴六波羅蜜，普為一切群生類故。悉能捨
【現代漢語翻譯】 現代漢語譯本：獲得充滿眾生意願的無盡功德寶藏，獲得深刻智慧理解佛法真諦的無盡寶藏，獲得能生出各種神通、分辨各種珍寶的無盡寶藏，獲得一切諸佛威神守護的無盡寶藏，獲得分辨無量無邊世界智慧的無盡寶藏。佛子！這就是菩薩摩訶薩獲得的十種無盡寶藏，成就無量無邊的功德寶藏。具備清凈的智慧，根據眾生的情況而教化他們。 佛子！菩薩摩訶薩如何根據眾生的情況而教化他們呢？這位菩薩知道眾生適合的方便法門；知道眾生種種的因緣；知道眾生心中所想；知道他們心中所想之後，就教導對治的方法：貪慾心重的，教導不凈觀；嗔恚心重的，教導大慈觀；愚癡心重的，教導他們分辨一切諸法；貪嗔癡三毒均等的，教導他們具足殊勝智慧的法門；喜歡生死的，教導他們三種苦；執著于存在的，教導他們空法門；懈怠的眾生，教導他們精進行持；我慢的眾生，教導他們平等觀；心懷諂曲的，教導菩薩心寂靜而非實有；像這樣，對於一切煩惱的病患，教導他們無量的對治法門。按照次第詳細地演說佛法的意義，分辨智慧，平等地觀察諸法，前後沒有矛盾。演說諸法破壞的本性，但在法界中沒有散失，斷除疑惑，使他們都歡喜；根據他們的根器教導他們進入真諦，教導他們將功德融入如來大海；宣說真實際（指事物的真實本質），以此破除一切表象；教導他們等同法界，開示佛法寶藏；教導他們一切都依心而行，不被外物所染；教導他們平等地念誦一切諸佛，恭敬親近；教導他們用柔和的聲音說法，而不執著于聲音；教導他們一切聲音都沒有差別；教導他們殊勝的佛法，而沒有可以比擬的；教導他們具足一切如來平等的智慧之身。菩薩像這樣，常常能夠教化一切眾生，而內心寂靜，不曾散亂。不捨棄一切諸波羅蜜（指到達彼岸的方法），具足莊嚴六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），普遍爲了所有眾生。都能捨棄
【English Translation】 English version: Obtaining the inexhaustible treasury of merit that fulfills the desires of all beings, obtaining the inexhaustible treasury of profound wisdom that understands the true meaning of Dharma, obtaining the inexhaustible treasury that gives rise to various spiritual powers and distinguishes various treasures, obtaining the inexhaustible treasury protected by the majestic power of all Buddhas, and obtaining the inexhaustible treasury of wisdom that distinguishes immeasurable and boundless worlds. O sons of the Buddha! These are the ten inexhaustible treasuries obtained by Bodhisattva Mahasattvas, accomplishing immeasurable and boundless treasuries of merit. Possessing pure wisdom, they transform and guide beings according to their needs. O sons of the Buddha! How do Bodhisattva Mahasattvas transform and guide beings according to their needs? These Bodhisattvas know the expedient methods suitable for all beings; they know the various causes and conditions of all beings; they know the thoughts in the minds of all beings; and after knowing their thoughts, they teach the methods of counteracting them: for those with strong greed, they teach the contemplation of impurity; for those with strong anger, they teach the contemplation of great compassion; for those with strong ignorance, they teach them to distinguish all dharmas; for those with equal measures of greed, anger, and ignorance, they teach the Dharma of possessing superior wisdom; for those who enjoy birth and death, they teach the three kinds of suffering; for those who are attached to existence, they teach the Dharma of emptiness; for lazy beings, they teach them to practice diligence; for arrogant beings, they teach them the contemplation of equality; for those with deceitful minds, they teach that the Bodhisattva's mind is tranquil and non-existent; in this way, for all afflictions and illnesses, they teach immeasurable methods of counteraction. They explain the meaning of the Dharma in detail and in order, distinguishing wisdom, observing all dharmas with equality, without contradiction between beginning and end. They explain the destructive nature of all dharmas, but they are not scattered in the Dharma realm, eliminating doubts and making them all joyful; according to their faculties, they teach them to enter the true reality, teaching them to merge their merits into the ocean of the Tathagata; they proclaim the true reality (referring to the true essence of things), thereby breaking all appearances; they teach them to be equal to the Dharma realm, revealing the treasury of Dharma; they teach them that everything depends on the mind, and not to be defiled by external things; they teach them to equally recite the names of all Buddhas, respectfully approaching them; they teach them to speak with gentle voices, without attachment to sound; they teach them that all sounds are without difference; they teach them the superior Dharma, which has no equal; they teach them to possess the equal wisdom body of all Tathagatas. Bodhisattvas, in this way, are always able to transform and guide all beings, while their minds remain tranquil and never scattered. They do not abandon all Paramitas (methods of reaching the other shore), fully adorning the six Paramitas (generosity, discipline, patience, diligence, meditation, and wisdom), universally for the sake of all living beings. They are able to give up
離內外所有，而未曾起慳吝之心，是名清凈檀波羅蜜。又復不生持戒相故，于戒無著，是名清凈尸波羅蜜。悉能堪忍一切諸苦，聞好聞惡，心無憂喜，未曾傾動猶如大地，是名清凈羼提波羅蜜。勇猛精進、方便修習，其心堅固而不退轉，究竟成就佛智慧門，是名清凈毗梨耶波羅蜜。舍一切欲，離生喜樂清凈次第，入于正受而無所染；燒滅煩惱，生無量定具大神通；次第超越，入于無量諸三昧門，於一三昧門入無量三昧，悉知一切三昧境界，漸具諸佛智慧之地；是名清凈禪波羅蜜。于諸佛所聞法受持，恭敬親近諸善知識，心無疲倦；常樂聞法，無有厭足；所聞諸法，能正觀察，入真實定，舍離一切顛倒邪見；妙善方便，分別了知諸法相海無有自性，修習如來深智慧門；具足一切智慧之力，乘普門慧，能入一切智慧之門；是名清凈般若波羅蜜。示現一切世間威儀，教化眾生心無憂戚。隨其所應示現其身，一切所行，心無染著。示現童蒙黠慧所行；示現生死及解脫門，善能分別諸方便行；示現無量諸莊嚴事，能入一切諸生趣中，解了一切眾生所行；是名清凈方便波羅蜜。究竟成就一切眾生，究竟嚴凈一切世界，究竟供養一切如來，究竟解達諸法真實而無障礙，究竟修行具足法界，究竟未來劫住如須臾頃，究竟未來劫猶如一念
，究竟解達一切成壞，究竟示現一切佛剎，究竟逮得諸佛智慧，是名具足愿波羅蜜。自專正力離眾煩惱，具足清凈能正他力；具足成就無能壞者。大悲力滿足、大慈力平等，悉能覆護一切眾生。陀羅尼力能持一切諸方便義。妙辯才力，令諸眾生皆悉歡喜。諸波羅蜜力莊嚴大乘，弘誓願力未曾斷絕。諸神通力，出生無量具佛神力，覆護一切；是名清凈力波羅蜜。知貪慾增、知瞋恚增、知愚癡增，又知等分分別學地，於一念中，悉知眾生心心所行，能知眾生諸所希望，能知一切諸法真實，解達諸佛深智慧力，普知一切諸法界門；是名清凈智波羅蜜。
「佛子！菩薩摩訶薩如是清凈諸波羅蜜，滿足諸波羅蜜，不捨諸波羅蜜，乘大莊嚴悉能度脫所請眾生。教化一切修習善行，悉令一切永離惡道，勤修精進超出眾難。貪慾多者，教離欲觀；瞋恚多者，教平等觀；邪見多者，教因緣觀；欲界眾生，教離欲恚惡不善法；色界眾生，教增上觀；無色界眾生，教細微智慧；樂聲聞緣覺，教寂靜行；樂大乘者，教以十力莊嚴大乘。如初發心時，見有眾生墮諸惡道，大師子吼，我當知其心病，以諸法門而濟度之。菩薩具足如此智慧，皆能度脫一切眾生。
「佛子！菩薩摩訶薩能如是行者，則能興隆三寶，永使不絕。所以者何？菩
【現代漢語翻譯】 現代漢語譯本：究竟通達一切事物的成住壞空，究竟示現一切佛的國土，究竟獲得諸佛的智慧，這稱為具足愿波羅蜜（愿的圓滿）。自己專注正向的力量，遠離各種煩惱，具足清凈的力量，能夠正確引導他人；具足成就，沒有能破壞的。大悲的力量圓滿，大慈的力量平等，能夠覆蓋保護一切眾生。陀羅尼（總持）的力量能夠保持一切方便法門的意義。美妙的辯才力量，使一切眾生都歡喜。各種波羅蜜（到彼岸）的力量莊嚴大乘，弘大的誓願力量從未斷絕。各種神通的力量，產生無量具足佛的神力，覆蓋保護一切；這稱為清凈力波羅蜜（力量的圓滿）。知道貪慾增長、知道瞋恚增長、知道愚癡增長，也知道等分分別的修學階段，在一念之間，完全知道眾生心中所想，能夠知道眾生所希望的，能夠知道一切諸法的真實，通達諸佛深奧的智慧力量，普遍知道一切諸法界的門徑；這稱為清凈智波羅蜜（智慧的圓滿）。 佛子！菩薩摩訶薩（偉大的菩薩）像這樣清凈各種波羅蜜，圓滿各種波羅蜜，不捨棄各種波羅蜜，乘坐大莊嚴，完全能夠度脫所請求的眾生。教化一切修習善行，使一切永遠脫離惡道，勤奮精進超越各種困難。貪慾多的，教導他們修習離欲的觀想；瞋恚多的，教導他們修習平等觀；邪見多的，教導他們修習因緣觀；欲界眾生，教導他們遠離慾望、嗔恨等不善法；眾生，教導他們修習增上觀；無眾生，教導他們修習細微的智慧；喜歡聲聞緣覺的，教導他們修習寂靜行；喜歡大乘的，教導他們用十力莊嚴大乘。就像最初發心時，看到有眾生墮入各種惡道，發出大獅子吼，『我應當知道他們的心病，用各種法門來救度他們。』菩薩具足這樣的智慧，都能度脫一切眾生。 佛子！菩薩摩訶薩能夠這樣修行，就能興盛三寶，使其永遠不絕。為什麼呢？
【English Translation】 English version: Ultimately understanding the arising, abiding, and ceasing of all things, ultimately manifesting all Buddha lands, ultimately attaining the wisdom of all Buddhas, this is called the perfection of the vow pāramitā (perfection of vows). With focused, righteous power, free from all afflictions, possessing pure power, able to correctly guide others; possessing accomplishments, with nothing able to destroy it. The power of great compassion is complete, the power of great loving-kindness is equal, able to cover and protect all sentient beings. The power of dhāraṇī (mantra) can maintain the meaning of all expedient methods. The power of wonderful eloquence makes all sentient beings rejoice. The power of various pāramitās (perfections) adorns the Mahāyāna, the power of great vows has never ceased. The power of various supernormal abilities produces immeasurable Buddha powers, covering and protecting all; this is called the pure power pāramitā (perfection of power). Knowing the increase of greed, knowing the increase of anger, knowing the increase of ignorance, and also knowing the stages of learning with equal distinction, in a single thought, completely knowing the thoughts and mental activities of sentient beings, able to know what sentient beings hope for, able to know the truth of all dharmas, understanding the profound wisdom power of all Buddhas, universally knowing the gateways of all dharma realms; this is called the pure wisdom pāramitā (perfection of wisdom). O son of Buddha! A Bodhisattva Mahāsattva (great Bodhisattva) who is thus pure in all pāramitās, fulfills all pāramitās, does not abandon all pāramitās, and rides on the great adornment, is fully able to liberate all sentient beings who request it. Teaching all to cultivate good deeds, causing all to forever depart from evil paths, diligently striving to overcome all difficulties. Those with much greed, teach them to contemplate detachment; those with much anger, teach them to contemplate equality; those with much wrong view, teach them to contemplate dependent origination; sentient beings in the desire realm, teach them to abandon desire, hatred, and other unwholesome dharmas; ** sentient beings, teach them to cultivate superior contemplation; ** sentient beings, teach them to cultivate subtle wisdom; those who enjoy the Śrāvakayāna and Pratyekabuddhayāna, teach them to cultivate peaceful practice; those who enjoy the Mahāyāna, teach them to adorn the Mahāyāna with the ten powers. Just like when first generating the aspiration, seeing sentient beings falling into various evil paths, roaring like a great lion, 『I shall know their mental illnesses, and use various dharma methods to save them.』 A Bodhisattva who possesses such wisdom is able to liberate all sentient beings. O son of Buddha! A Bodhisattva Mahāsattva who can practice in this way can cause the Three Jewels to flourish and never cease. Why is this so?
薩摩訶薩教化眾生，發菩提心，是故能令佛寶不斷；開示甚深諸妙法藏，是故能令法寶不斷；具足受持威儀教法，是故能令僧寶不斷。
「複次，悉能讚歎一切大愿，是故能令佛寶不斷；分別解說十二緣起，是故能令法寶不斷；行六和敬，是故能令僧寶不斷。
「複次，下佛種子于眾生田，生正覺芽，是故能令佛寶不斷；不惜身命護持正法，是故能令法寶不斷；善御大眾，心無憂惱，是故能令僧寶不斷；去、來、今佛所說正法，不違其教，是故能令三寶不斷；菩薩如是不斷三寶，一切所行無有不善，彼能悉行一切迴向，決定究竟無上菩提。菩薩如是安住清凈身、口、意業已，所說善根教化眾生，種種方便，所言不虛，能令眾生皆得歡喜。彼菩薩摩訶薩諸所施行，乃至無有一念錯謬，如是一切諸深妙行，皆為智慧方便攝持，悉能迴向無上菩提。
「如是菩薩安住離癡清白法已，于唸唸中具足出生十種莊嚴，何等為十？色身莊嚴，隨應示現；語言莊嚴，除眾疑惑，悉令歡喜；意行莊嚴，於一念中，入諸正受；佛剎莊嚴，滅除一切諸煩惱跡；光明莊嚴，普照十方；眷屬莊嚴，能集勝眾，悉令歡喜；神力莊嚴，隨其所應，自在示現；佛教莊嚴，皆能攝取諸黠慧者；涅槃地莊嚴，一處成道悉能充滿示現十方；
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）教化眾生，發起菩提心（覺悟之心），因此能夠使佛寶（佛陀的教法）不斷傳承；開示甚深微妙的諸法寶藏，因此能夠使法寶（佛陀的教義）不斷傳承；具足受持威儀教法，因此能夠使僧寶（僧團）不斷傳承。 『再者，菩薩能夠讚歎一切大愿，因此能夠使佛寶不斷傳承；分別解說十二緣起（佛教關於因果關係的理論），因此能夠使法寶不斷傳承；奉行六和敬（僧團成員之間應遵守的六種和諧相處之道），因此能夠使僧寶不斷傳承。 『再者，菩薩在眾生的心田中播下佛的種子，使其生出正覺的萌芽，因此能夠使佛寶不斷傳承；不惜身命護持正法，因此能夠使法寶不斷傳承；善於管理大眾，心中沒有憂愁煩惱，因此能夠使僧寶不斷傳承；過去、現在、未來諸佛所說的正法，都不違背其教誨，因此能夠使三寶（佛、法、僧）不斷傳承；菩薩如此使三寶不斷傳承，一切所作所為沒有不善的，他們能夠將一切功德迴向，最終達到無上菩提（最高的覺悟）。菩薩如此安住于清凈的身、口、意業之後，所說的善根教化眾生，用種種方便，所說的話真實不虛，能夠使眾生都感到歡喜。這些菩薩摩訶薩所做的一切，乃至沒有一念的錯誤，像這樣一切深妙的修行，都為智慧和方便所攝持，都能夠迴向無上菩提。 『如此，菩薩安住于遠離愚癡的清凈法之後，在每一個念頭中都具足出生十種莊嚴，是哪十種呢？色身莊嚴，隨應示現；語言莊嚴，消除眾人的疑惑，使他們都感到歡喜；意行莊嚴，在一念之間，進入各種正受（禪定）；佛剎莊嚴，滅除一切煩惱的痕跡；光明莊嚴，普照十方；眷屬莊嚴，能夠聚集殊勝的僧眾，使他們都感到歡喜；神力莊嚴，隨其所應，自在示現；佛教莊嚴，都能夠攝取那些聰慧的人；涅槃地莊嚴，在一處成道，能夠充滿示現十方；
【English Translation】 English version: The Bodhisattva Mahasattva (great Bodhisattva) teaches sentient beings, generates the Bodhi mind (mind of enlightenment), therefore is able to ensure the continuous existence of the Buddha Jewel (Buddha's teachings); reveals the profound and subtle treasures of the Dharma, therefore is able to ensure the continuous existence of the Dharma Jewel (Buddha's doctrine); fully upholds the dignified teachings, therefore is able to ensure the continuous existence of the Sangha Jewel (monastic community). 『Furthermore, they are able to praise all great vows, therefore are able to ensure the continuous existence of the Buddha Jewel; explain the twelve links of dependent origination (Buddhist theory of causality), therefore are able to ensure the continuous existence of the Dharma Jewel; practice the six harmonies (six ways of harmonious living among the Sangha), therefore are able to ensure the continuous existence of the Sangha Jewel.』 『Furthermore, they plant the seeds of Buddhahood in the fields of sentient beings, causing the sprouts of right enlightenment to grow, therefore are able to ensure the continuous existence of the Buddha Jewel; they protect the true Dharma without regard for their own lives, therefore are able to ensure the continuous existence of the Dharma Jewel; they skillfully manage the assembly, with no worries or afflictions in their hearts, therefore are able to ensure the continuous existence of the Sangha Jewel; they do not violate the teachings of the true Dharma spoken by the Buddhas of the past, present, and future, therefore are able to ensure the continuous existence of the Three Jewels (Buddha, Dharma, Sangha); Bodhisattvas thus ensure the continuous existence of the Three Jewels, and all their actions are without fault, they are able to dedicate all merits, ultimately reaching unsurpassed Bodhi (supreme enlightenment). Having thus established themselves in pure body, speech, and mind, the Bodhisattvas use the roots of goodness they have cultivated to teach sentient beings, using various skillful means, their words are true and not false, and they are able to make all sentient beings rejoice. All that these Bodhisattva Mahasattvas do, even down to a single thought, is without error, and all these profound and subtle practices are embraced by wisdom and skillful means, and they are all able to dedicate them to unsurpassed Bodhi.』 『Thus, having established themselves in the pure Dharma free from delusion, Bodhisattvas, in every thought, fully manifest ten kinds of adornments. What are these ten? The adornment of the physical body, appearing as appropriate; the adornment of speech, removing the doubts of all, making them all rejoice; the adornment of mental activity, entering various right samadhis (meditative states) in a single thought; the adornment of the Buddha-field, eliminating all traces of afflictions; the adornment of light, illuminating all ten directions; the adornment of retinue, able to gather a superior assembly, making them all rejoice; the adornment of spiritual power, manifesting freely as appropriate; the adornment of the Buddha's teachings, able to gather all the wise and intelligent; the adornment of the Nirvana ground, achieving enlightenment in one place, able to fully manifest in all ten directions;』
持法莊嚴，隨眾隨時隨其器量而為說法。
「菩薩如是于唸唸中具足出生十種莊嚴已，身、口、意行悉皆清凈，永離愚癡，智慧成就。如此菩薩，若有親近恭敬，隨逐出家聽受法教，隨喜憶念乃至見聞此等眾生必定究竟無上菩提。
「佛子！譬如阿伽陀藥，眾生見者，眾病悉除；菩薩成就如是無量法藏，眾生見者煩惱諸病皆悉除愈，于白凈法心得自在。
「佛子！菩薩摩訶薩若得成就如是方便，安住此法，除滅愚癡。具足智慧故，降伏眾魔；大慈悲心故，制諸外道；具足智慧功德力故，除滅一切心垢煩惱；入金剛定故，具足善根心無憂戚；于先佛所修功德力故，能離一切惡道諸難；清凈智慧悉滿足故，出生菩薩清凈諸地、諸波羅蜜、一切三昧、六通、三明、四無所畏，次第方便智慧力故，凈諸佛剎相好莊嚴；身、口、意凈白凈法力故，得佛十力、四無所畏、十八不共平等佛法；智慧分別速解諸法，一切種智平等正覺諸大願力，如來神力，大智慧力，隨順眾生現諸佛剎；隨應受化，轉大法輪，度脫無量無邊眾生。
「佛子！菩薩摩訶薩如是修行無量法藏，次第具足得如來處；于無量剎修菩薩行，護持正法為大法師，守護攝持如來法藏，成就四辯，于大眾中演暢深法，身相端嚴，說法周備；於四
【現代漢語翻譯】 現代漢語譯本：持守佛法莊嚴，隨順大眾，隨時根據他們的根器和接受能力而說法。
『菩薩像這樣在每一個念頭中都具足出生十種莊嚴之後，身、口、意三方面的行為都清凈，永遠遠離愚癡，成就智慧。這樣的菩薩，如果有親近恭敬、跟隨出家聽受佛法教誨、隨喜憶念乃至見聞的眾生，必定最終成就無上菩提（無上覺悟）。』
『佛子！譬如阿伽陀藥（萬能藥），眾生見到它，所有的疾病都會消除；菩薩成就了這樣無量的法藏，眾生見到他，煩惱和各種疾病都會全部消除，在清凈的佛法中獲得自在。』
『佛子！菩薩摩訶薩如果能夠成就這樣的方便，安住於此法，就能消除愚癡。因為具足智慧，所以能夠降伏眾魔；因為有大慈悲心，所以能夠制服各種外道；因為具足智慧功德的力量，所以能夠消除一切心中的垢染和煩惱；因為進入金剛定（堅固的禪定），所以具足善根，心中沒有憂愁；因為在過去的佛那裡修習功德的力量，所以能夠遠離一切惡道和各種災難；因為清凈的智慧完全圓滿，所以能夠出生菩薩清凈的各個階位、各個波羅蜜（到達彼岸的方法）、一切三昧（禪定）、六通（六種神通）、三明（三種智慧）、四無所畏（四種無所畏懼的自信），通過次第方便的智慧力量，能夠清凈各個佛剎的相好莊嚴；因為身、口、意清凈的白凈法力，所以能夠獲得佛的十力（十種力量）、四無所畏、十八不共法（佛獨有的十八種功德），以及平等佛法；智慧能夠迅速分辨理解各種佛法，一切種智（佛的智慧）平等正覺的各種大願力，如來的神力，大智慧力，隨順眾生顯現各種佛剎；根據眾生應受教化的根器，轉大法輪，度脫無量無邊的眾生。』
『佛子！菩薩摩訶薩像這樣修行無量的法藏，次第具足獲得如來的果位；在無量的佛剎中修行菩薩行，護持正法，成為大法師，守護和攝持如來的法藏，成就四辯（四種辯才），在大眾中宣揚深奧的佛法，身相端正莊嚴，說法周全完備；在四
【English Translation】 English version: Upholding the Dharma with dignity, adapting teachings to the capacity of the assembly and the time.
'Bodhisattvas, having thus fully manifested ten kinds of adornments in every thought, purify their actions of body, speech, and mind, forever abandoning ignorance and attaining wisdom. If beings approach and respectfully follow such Bodhisattvas, leave home to receive Dharma teachings, rejoice in their remembrance, or even see or hear them, they will surely attain unsurpassed Bodhi (supreme enlightenment).'
'O son of the Buddha! It is like the Agada medicine (panacea); when beings see it, all their diseases are cured. Bodhisattvas, having attained such immeasurable Dharma treasures, when beings see them, all their afflictions and diseases are completely healed, and they gain freedom in the pure Dharma.'
'O son of the Buddha! If Bodhisattva Mahasattvas attain such skillful means and abide in this Dharma, they eradicate ignorance. Because they possess wisdom, they subdue all demons; because they have great compassion, they restrain all heretics; because they possess the power of wisdom and merit, they eliminate all defilements and afflictions of the mind; because they enter the Vajra Samadhi (diamond concentration), they possess good roots and have no sorrow; because of the power of merits cultivated with past Buddhas, they can avoid all evil paths and difficulties; because their pure wisdom is fully perfected, they give rise to the pure Bodhisattva stages, all Paramitas (perfections), all Samadhis (meditative absorptions), the six supernormal powers, the three kinds of knowledge, the four fearlessnesses, and through the power of sequential skillful wisdom, they purify the adornments of all Buddha lands; because of the pure power of body, speech, and mind, they attain the ten powers of the Buddha, the four fearlessnesses, the eighteen unique qualities of the Buddha, and the equal Dharma of the Buddha; their wisdom quickly discerns and understands all Dharmas, the great vows of all-knowing wisdom (Buddha's wisdom) and equal right enlightenment, the divine power of the Tathagata, and the power of great wisdom, manifesting various Buddha lands in accordance with beings; according to the capacity of those to be transformed, they turn the great Dharma wheel, liberating immeasurable and boundless beings.'
'O son of the Buddha! Bodhisattva Mahasattvas, cultivating such immeasurable Dharma treasures, gradually attain the position of the Tathagata; in immeasurable Buddha lands, they practice the Bodhisattva path, protect the true Dharma, become great Dharma masters, guard and uphold the Dharma treasures of the Tathagata, attain the four kinds of eloquence, proclaim the profound Dharma in the assembly, have dignified and beautiful forms, and their teachings are comprehensive and complete; in the four
辯才，具足無量巧妙方便，能得無盡諸智慧門，音聲殊妙，演一法言能悅一切，隨宜順導，令得開解，入智慧門。菩薩以如是等無量方便，普為眾生開闡法藏而未曾生懈怠之心；于大眾中，而無所畏，一切世間無能壞者；具足增上般若波羅蜜，次第分別一切法相而無斷絕。勝妙四辯，說一切法，種種譬諭，不可窮盡。具足大悲能令一切清涼悅樂。修習大慈，充遍十方。處師子座，廣為眾生說微妙法。唯除如來無能過者、無能見頂、無能觀察、無能屈者、無能問難，若能窮其言論之辯，無有是處。
「佛子！菩薩摩訶薩成就如是勝妙法已，無邊世界滿中大眾，彼一一身，猶如三千大千世界。菩薩摩訶薩處彼眾中，其身殊特，映蔽大會，皆悉不現。以大慈心，普覆一切。甚深智慧，分別彼心。成就無畏，具足辯才，廣為說法，皆令歡喜。何以故？菩薩摩訶薩成就無量凈智慧故、成就無量巧方便故、成就無量正念力故、成就無盡巧方便故、成就分別諸法陀羅尼故、成就分別諸法深智慧故、成就諸佛威神力故、成就三世諸佛實智慧故、成就三世諸佛清凈巧方便故、成就廣說一切諸佛甚深法藏護持法故、成就三世諸佛勝妙智慧菩薩大愿智慧力故。」
爾時，法慧菩薩說是漸增功德藏已，欲重宣此義，承佛威神，以偈
【現代漢語翻譯】 現代漢語譯本 辯才（指菩薩的辯論才能），具足無量巧妙方便，能獲得無盡的智慧之門，聲音特別美妙，說一句法就能使一切眾生喜悅，隨眾生的根器引導他們，使他們開悟，進入智慧之門。菩薩以這樣無量的方便，普遍為眾生開示佛法寶藏，而從未產生懈怠之心；在大眾之中，毫無畏懼，一切世間的人都不能摧毀他；具足增上般若波羅蜜（指以智慧到達彼岸），次第分別一切法的相狀而沒有間斷。擁有殊勝美妙的四種辯才，宣說一切法，使用種種譬喻，無窮無盡。具足大悲心，能使一切眾生清涼喜悅。修習大慈心，充滿十方世界。坐在獅子座上，為眾生廣說微妙的佛法。除了如來（指佛陀）之外，沒有人能超過他，沒有人能見到他的頂，沒有人能觀察他，沒有人能使他屈服，沒有人能問難他，如果有人能窮盡他的言論辯才，那是沒有可能的事情。 『佛子！菩薩摩訶薩成就這樣殊勝美妙的法之後，無邊世界充滿大眾，他們每一個人的身體，都像三千大千世界一樣巨大。菩薩摩訶薩處在這些大眾之中，他的身體特別殊勝，光芒遮蔽了整個大會，使其他人都看不見。他以大慈悲心，普遍覆蓋一切眾生。以甚深的智慧，分別眾生的心念。成就無畏，具足辯才，廣為說法，使他們都感到歡喜。為什麼呢？因為菩薩摩訶薩成就無量的清凈智慧，成就無量的巧妙方便，成就無量的正念力量，成就無盡的巧妙方便，成就分別諸法的陀羅尼（指總持一切法義的智慧），成就分別諸法的甚深智慧，成就諸佛的威神力，成就三世諸佛的真實智慧，成就三世諸佛的清凈巧妙方便，成就廣說一切諸佛甚深法藏並護持佛法，成就三世諸佛殊勝美妙的智慧和菩薩的大愿智慧力。』 當時，法慧菩薩說完這些漸增功德的寶藏后，想要再次宣說這個道理，承蒙佛的威神力，用偈頌說道：
【English Translation】 English version Eloquence (referring to a Bodhisattva's ability to debate), endowed with immeasurable skillful means, capable of attaining endless gates of wisdom, with a voice of extraordinary beauty, uttering a single Dharma word that can delight all beings, guiding them according to their capacities, enabling them to awaken and enter the gate of wisdom. The Bodhisattva, with such immeasurable skillful means, universally reveals the Dharma treasury to all beings, never generating a mind of laziness; in the midst of the assembly, without fear, no one in the world can destroy him; fully endowed with the supreme Prajna Paramita (referring to reaching the other shore with wisdom), sequentially distinguishing the characteristics of all dharmas without interruption. Possessing the four excellent and wondrous kinds of eloquence, expounding all dharmas, using various metaphors, inexhaustible. Endowed with great compassion, capable of bringing coolness and joy to all beings. Cultivating great loving-kindness, pervading the ten directions. Sitting on the lion throne, widely expounding the subtle Dharma for all beings. Except for the Tathagata (referring to the Buddha), no one can surpass him, no one can see his crown, no one can observe him, no one can subdue him, no one can question him, if someone could exhaust his eloquence, it is impossible. 'Buddha-child! After the Bodhisattva Mahasattva has accomplished such excellent and wondrous dharmas, the boundless worlds are filled with great assemblies, each of their bodies is as vast as a three-thousand great thousand world. The Bodhisattva Mahasattva, being in the midst of these assemblies, his body is particularly extraordinary, his radiance obscures the entire assembly, making others invisible. With great compassion, he universally covers all beings. With profound wisdom, he discerns the thoughts of beings. Accomplishing fearlessness, endowed with eloquence, widely expounding the Dharma, making them all joyful. Why is this so? Because the Bodhisattva Mahasattva has accomplished immeasurable pure wisdom, accomplished immeasurable skillful means, accomplished immeasurable power of right mindfulness, accomplished endless skillful means, accomplished the Dharani (referring to the wisdom that holds all the meanings of the Dharma) of distinguishing all dharmas, accomplished the profound wisdom of distinguishing all dharmas, accomplished the majestic power of all Buddhas, accomplished the true wisdom of all Buddhas of the three times, accomplished the pure skillful means of all Buddhas of the three times, accomplished the wide exposition of all the profound Dharma treasuries of all Buddhas and the protection of the Dharma, accomplished the excellent and wondrous wisdom of all Buddhas of the three times and the power of the Bodhisattva's great vow wisdom.' At that time, Bodhisattva Dharma-wisdom, having spoken of these gradually increasing treasures of merit, wishing to reiterate this meaning, relying on the majestic power of the Buddha, spoke in verses:
頌曰：
「菩薩住初地， 長養功德藏， 修習不放逸， 慧光照十方。 菩薩菩提心， 守護常不忘， 十方諸如來， 心皆大歡喜。 勤修行精進， 正念力堅固， 所行不退轉， 不著於世間。 常樂甚深法， 成就無諍定， 十方諸最勝， 一切皆歡喜。 諸佛歡喜已， 究竟精進度， 成就功德藏， 無量深智慧。 一切行清凈， 具足於諸地， 十方佛本願， 皆悉具足滿。 如是智慧成， 得諸深法藏， 得是法藏已， 隨順於世間。 成就巧方便， 分別眾生心， 隨所應教化， 而為演說法。 已能廣說法， 不捨于自行， 具足波羅蜜， 成就大功德。 已具波羅蜜， 本所請眾生， 無量生死海， 皆悉究竟度。 如是常修習， 日夜無休懈， 興隆佛法僧， 永使不斷絕。 所修無量行， 清白悉具足， 一切皆究竟， 成就最勝地。 菩薩所修行， 真實無虛偽， 度脫眾生類， 離諸煩惱垢。 成就如是法， 除滅愚癡闇， 降伏一切魔， 究竟得菩提。 佛子如是行， 具足如來智， 悉能分別說， 諸佛甚深藏。 若能如是說， 法師中第一，
【現代漢語翻譯】 現代漢語譯本 菩薩安住于初地（菩薩修行階位的第一個階段），增長功德的寶藏， 修習不懈怠，智慧的光芒照耀十方。 菩薩的菩提心（覺悟之心），守護它從不遺忘， 十方諸佛如來，心中都感到無比歡喜。 勤奮修行精進，正念的力量堅固， 所做的一切都不會退轉，不執著於世俗。 常常喜愛甚深的佛法，成就無諍的禪定， 十方一切最殊勝的佛，都感到歡喜。 諸佛歡喜之後，修行精進達到究竟， 成就功德的寶藏，擁有無量深遠的智慧。 一切行為都清凈，具足各個菩薩的階位， 十方諸佛的本願，都完全具足圓滿。 像這樣智慧成就，獲得各種甚深的法藏， 得到這些法藏后，隨順世間的規律。 成就巧妙的方便法門，分別眾生的心念， 根據他們應該接受的教化，而為他們演說佛法。 已經能夠廣泛地說法，但不放棄自身的修行， 具足波羅蜜（到達彼岸的方法），成就大功德。 已經具足波羅蜜，原本所請的眾生， 在無量的生死苦海中，都能夠究竟地度脫。 像這樣常常修習，日夜沒有懈怠， 興盛佛法僧三寶，使之永遠不會斷絕。 所修的無量行，清凈潔白都具足， 一切都達到究竟，成就最殊勝的菩薩地位。 菩薩所修行的，真實不虛偽， 度脫眾生，使他們脫離各種煩惱的污垢。 成就這樣的佛法，消除愚癡的黑暗， 降伏一切魔障，最終獲得菩提（覺悟）。 佛子像這樣修行，具足如來的智慧， 能夠分別解說，諸佛甚深的法藏。 如果能夠像這樣解說，就是法師中的第一。
【English Translation】 English version Bodhisattvas dwelling in the first ground (the first stage of a Bodhisattva's practice), cultivate a treasury of merits, Practicing without negligence, their wisdom light illuminates the ten directions. The Bodhisattva's Bodhi mind (mind of enlightenment), they guard it and never forget, All the Tathagatas (Buddhas) in the ten directions, their hearts are filled with great joy. Diligently practicing with vigor, the power of right mindfulness is firm, All that they do will not regress, they are not attached to the world. They always delight in the profound Dharma, achieving the samadhi (meditative absorption) of non-contention, All the most excellent ones in the ten directions, are all joyful. After the Buddhas are joyful, their practice of vigor reaches its ultimate point, They achieve a treasury of merits, possessing immeasurable and profound wisdom. All their actions are pure, they are complete in all the Bodhisattva grounds, The original vows of all the Buddhas in the ten directions, are all completely fulfilled. When wisdom is thus achieved, they obtain all the profound Dharma treasures, Having obtained these Dharma treasures, they accord with the ways of the world. They achieve skillful means, discerning the minds of sentient beings, According to what they should be taught, they expound the Dharma for them. Having been able to widely expound the Dharma, they do not abandon their own practice, They are complete in the Paramitas (perfections), achieving great merits. Having completed the Paramitas, the sentient beings they originally invited, In the immeasurable ocean of birth and death, they are all ultimately liberated. They constantly practice like this, day and night without rest, They cause the flourishing of the Buddha, Dharma, and Sangha (the three jewels), making sure they never cease. The immeasurable practices they cultivate, are all pure and complete, Everything is brought to its ultimate end, achieving the most excellent Bodhisattva position. The practice of the Bodhisattva, is true and without falsehood, They liberate sentient beings, freeing them from the defilements of all afflictions. Achieving such Dharma, they eliminate the darkness of ignorance, They subdue all demons, ultimately attaining Bodhi (enlightenment). A Buddha's child practices like this, complete in the wisdom of the Tathagata, They are able to explain, the profound Dharma treasures of the Buddhas. If one can explain like this, they are the foremost among Dharma teachers.
等為諸群生， 普雨甘露法。 無極大慈悲， 充滿十方界， 悉能分別知， 一切眾生心。 已了眾生心， 及諸餘心行， 為彼說深法， 無量無有數。 進止常安諦， 猶如大象王， 威猛如師子， 一切莫能害。 不動如須彌， 智慧如大海， 普雨甘露水， 除滅煩惱熱。」
法慧菩薩說是偈已，如來隨喜，大眾奉行。◎◎
大方廣佛華嚴經佛升夜摩天宮自在品第十五
爾時，如來威神力故，十方一切諸佛世界、諸四天下一一閻浮提，皆有如來坐菩提樹下，無不顯現。彼諸菩薩各承佛神力，說種種法，皆悉自謂在於佛所。爾時，世尊威神力故，不離道樹及帝釋宮，向夜摩天寶莊嚴殿。
時，彼天王遙見佛來，即于殿上敷蓮華藏寶師子座；十萬種寶以為莊嚴；十萬寶帳，彌覆其上；十萬寶網，以為珓珞；次上十萬眾妙寶蓋，又復十萬天諸華蓋、天繒、雜寶，以為垂帶；十萬瓔珞而莊嚴之；十萬寶衣以敷其上；十萬天子在前立侍；十萬梵天而圍繞之；十萬菩薩在前讚歎；十萬光明以為照耀；十萬妓樂自然演出；十萬正法娛樂音聲；十萬善根妙相顯現；十萬如來威神護持；十萬功德藏而長養之；十萬三昧而嚴凈之；十萬愿藏以為清凈；十萬奇特
【現代漢語翻譯】 現代漢語譯本 平等地爲了所有眾生，普遍降下甘露般的佛法。 擁有無邊廣大的慈悲，充滿整個十方世界， 完全能夠分別瞭解，一切眾生的心念。 已經明瞭眾生的心，以及其他各種心行， 為他們宣說深奧的佛法，無量無邊。 進退舉止常常安穩真實，猶如大象王一般， 威猛如獅子，一切都不能傷害。 不動搖如須彌山（Mount Sumeru），智慧如大海， 普遍降下甘露之水，消除煩惱的熾熱。
法慧菩薩說完這首偈頌后，如來隨喜讚歎，大眾都遵奉實行。
《大方廣佛華嚴經·佛升夜摩天宮自在品第十五》
這時，由於如來的威神力，十方一切諸佛世界、諸四天下中每一個閻浮提（Jambudvipa，指我們所居住的這個世界），都有如來坐在菩提樹下，無不顯現。那些菩薩各自承受佛的神力，宣說種種佛法，都各自認為自己在佛的身邊。這時，世尊由於威神力的緣故，沒有離開菩提樹和帝釋宮（Indra's palace），前往夜摩天（Yama Heaven）的寶莊嚴殿。
當時，那位天王遙遠地看見佛陀到來，立即在殿上鋪設蓮花藏寶獅子座；用十萬種寶物來裝飾；用十萬寶帳覆蓋在上面；用十萬寶網作為瓔珞；接著是十萬眾妙寶蓋，又加上十萬天上的華蓋、天繒、雜寶，作為垂帶；用十萬瓔珞來莊嚴它；用十萬寶衣鋪在上面；十萬天子在前面侍立；十萬梵天（Brahma）圍繞著它；十萬菩薩在前面讚歎；十萬光明作為照耀；十萬種伎樂自然地演奏；十萬種正法娛樂的聲音；十萬種善根的微妙相顯現；十萬如來的威神護持；十萬功德藏來滋養它；十萬三昧（Samadhi，禪定）來莊嚴清凈它；十萬愿藏作為清凈；十萬種奇特
【English Translation】 English version Equally for all living beings, universally raining down the Dharma like sweet dew. Possessing boundless great compassion, filling the entire ten directions, Completely able to discern and understand, the minds of all sentient beings. Having understood the minds of sentient beings, and all other mental activities, For them, expounding the profound Dharma, immeasurable and without number. In movement and stillness, always stable and truthful, like a great elephant king, Powerful and fierce like a lion, nothing can harm it. Unmoving like Mount Sumeru, wisdom like the great ocean, Universally raining down the water of sweet dew, eliminating the heat of afflictions.
After Bodhisattva Dharma Wisdom finished reciting this verse, the Tathagata rejoiced, and the assembly practiced accordingly.
The Great Extensive Buddha Flower Adornment Sutra, The Fifteenth Chapter on the Tathagata Ascending to the Yama Heaven Palace and Being at Ease
At that time, due to the Tathagata's majestic spiritual power, in all the Buddha worlds of the ten directions, in each of the four continents, in each Jambudvipa (the world we inhabit), there was a Tathagata sitting under the Bodhi tree, all appearing. Those Bodhisattvas, each receiving the Buddha's spiritual power, expounded various Dharmas, each thinking they were in the presence of the Buddha. At that time, due to the World Honored One's majestic spiritual power, without leaving the Bodhi tree and Indra's palace, he went to the Treasure Adorned Palace of the Yama Heaven.
At that time, that heavenly king, seeing the Buddha coming from afar, immediately spread a lotus-treasured lion throne on the palace; adorned with ten myriad kinds of treasures; covered with ten myriad treasure canopies above it; using ten myriad treasure nets as necklaces; followed by ten myriad wonderful treasure canopies, and also ten myriad heavenly flower canopies, heavenly silks, and various treasures, as hanging ornaments; adorned with ten myriad necklaces; covered with ten myriad treasure garments; ten myriad heavenly beings stood in attendance in front; ten myriad Brahmas surrounded it; ten myriad Bodhisattvas praised in front; ten myriad lights illuminated; ten myriad kinds of music naturally played; ten myriad sounds of righteous Dharma entertainment; ten myriad subtle appearances of good roots manifested; ten myriad Tathagatas' majestic spiritual power protected; ten myriad merit treasuries nurtured it; ten myriad Samadhis (meditative states) adorned and purified it; ten myriad vow treasuries served as purity; ten myriad extraordinary
未曾有法勝相顯出；十萬妙法而現在前；十萬自在處處普現；十萬功德妙相等起；十萬音聲演出諸法。
時，彼天王莊嚴寶蓮華藏師子座已，合掌恭敬白佛言：「善來世尊！唯愿哀愍處此宮殿。」時，佛受請，即升寶殿，一切十方夜摩天宮，亦復如是。
爾時，天王無量音樂寂然無聲，即自憶念過去佛所所種善根，以偈頌曰：
「名稱如來聞十方， 諸吉祥中最無上， 來入摩尼莊嚴殿， 是故此處最吉祥。 寶王如來世間燈， 諸吉祥中最無上， 來入甘露上味殿， 是故此處最吉祥。 喜王如來慧無量， 諸吉祥中最無上， 來入雜寶莊嚴殿， 是故此處最吉祥。 慧眼如來世間燈， 諸吉祥中最無上， 來入殊特最勝殿， 是故此處最吉祥。 饒益如來義無量， 諸吉祥中最無上， 來入清凈寶山殿， 是故此處最吉祥。 無師如來世間尊， 諸吉祥中最無上， 來入微妙寶香殿， 是故此處最吉祥。 天人中尊世間燈， 諸吉祥中最無上， 來入輕微妙香殿， 是故此處最吉祥。 無去如來論師子， 諸吉祥中最無上， 來入明凈普眼殿， 是故此處最吉祥。 分別如來功德持， 諸吉祥中最無上， 來入娛樂莊嚴殿
【現代漢語翻譯】 現代漢語譯本 從未有過的殊勝之法顯現出來；十萬種微妙的法門同時展現；十萬種自在的境界處處普遍顯現；十萬種功德的微妙相貌同時生起；十萬種音聲演說各種佛法。 當時，那位天王莊嚴地佈置好寶蓮花藏獅子座后，合掌恭敬地對佛說：『世尊，您來得真好！希望您能慈悲憐憫，在此宮殿中安住。』當時，佛接受了邀請，隨即升上寶殿，所有十方夜摩天宮，也都是如此。 這時，天王所奏的無量音樂都寂靜無聲，他憶念起過去諸佛所種下的善根，用偈頌說道： 『名稱如來（佛名，意為名聲遠揚的佛）名聞十方，在一切吉祥中最為無上，來到這摩尼（寶珠）莊嚴的宮殿，因此這裡最為吉祥。 寶王如來（佛名，意為如寶珠般珍貴的佛）是世間的明燈，在一切吉祥中最為無上，來到這甘露（不死之藥）上味的宮殿，因此這裡最為吉祥。 喜王如來（佛名，意為帶來喜悅的佛）的智慧無量，在一切吉祥中最為無上，來到這雜寶莊嚴的宮殿，因此這裡最為吉祥。 慧眼如來（佛名，意為具有智慧之眼的佛）是世間的明燈，在一切吉祥中最為無上，來到這殊特最勝的宮殿，因此這裡最為吉祥。 饒益如來（佛名，意為利益眾生的佛）的意義無量，在一切吉祥中最為無上，來到這清凈寶山的宮殿，因此這裡最為吉祥。 無師如來（佛名，意為無需老師教導的佛）是世間的尊者，在一切吉祥中最為無上，來到這微妙寶香的宮殿，因此這裡最為吉祥。 天人中尊（佛的尊稱）是世間的明燈，在一切吉祥中最為無上，來到這輕妙香的宮殿，因此這裡最為吉祥。 無去如來（佛名，意為不來不去的佛）是論師中的獅子，在一切吉祥中最為無上，來到這明凈普眼的宮殿，因此這裡最為吉祥。 分別如來（佛名，意為能分別諸法的佛）持有功德，在一切吉祥中最為無上，來到這娛樂莊嚴的宮殿
【English Translation】 English version Unprecedented, supreme dharmas manifested; ten myriad wondrous dharmas appeared simultaneously; ten myriad states of freedom universally manifested everywhere; ten myriad meritorious virtues and exquisite forms arose together; ten myriad voices expounded all dharmas. At that time, the heavenly king, having adorned the lion throne of the jeweled lotus treasury, respectfully joined his palms and said to the Buddha, 'Welcome, World Honored One! May you have compassion and reside in this palace.' Then, the Buddha accepted the invitation and ascended the jeweled palace, and all the palaces of the Trayastrimsa heavens in the ten directions were also like this. At that time, the immeasurable music of the heavenly king became silent, and he recalled the roots of goodness planted by the Buddhas of the past, and spoke in verses: 'The Tathagata named 'Renown' (a Buddha whose name means 'far-reaching fame') is heard in the ten directions, the most supreme among all auspiciousness, having come to this palace adorned with mani (jewels), therefore this place is most auspicious. The Tathagata 'Jewel King' (a Buddha whose name means 'precious like a jewel') is the lamp of the world, the most supreme among all auspiciousness, having come to this palace of ambrosia (the drink of immortality), therefore this place is most auspicious. The Tathagata 'Joy King' (a Buddha whose name means 'bringer of joy') has immeasurable wisdom, the most supreme among all auspiciousness, having come to this palace adorned with various jewels, therefore this place is most auspicious. The Tathagata 'Wisdom Eye' (a Buddha whose name means 'possessor of the eye of wisdom') is the lamp of the world, the most supreme among all auspiciousness, having come to this unique and supreme palace, therefore this place is most auspicious. The Tathagata 'Beneficial' (a Buddha whose name means 'beneficial to beings') has immeasurable meaning, the most supreme among all auspiciousness, having come to this pure jeweled mountain palace, therefore this place is most auspicious. The Tathagata 'Without Teacher' (a Buddha whose name means 'self-taught') is the honored one of the world, the most supreme among all auspiciousness, having come to this palace of subtle and precious fragrance, therefore this place is most auspicious. The honored one among gods and humans (a title for the Buddha) is the lamp of the world, the most supreme among all auspiciousness, having come to this palace of light and subtle fragrance, therefore this place is most auspicious. The Tathagata 'Without Going' (a Buddha whose name means 'neither coming nor going') is the lion among debaters, the most supreme among all auspiciousness, having come to this bright and all-seeing palace, therefore this place is most auspicious. The Tathagata 'Discriminating' (a Buddha whose name means 'able to discriminate dharmas') holds merit, the most supreme among all auspiciousness, having come to this palace adorned for enjoyment
， 是故此處最吉祥。 苦行如來利世間， 諸吉祥中最無上， 來入等色普照殿， 是故此處最吉祥。」
如此間夜摩天王，佛神力故，憶念過去諸等正覺，以偈讚歎。如是十方一切世界夜摩天王，各自憶念過去佛所所種善根，以偈讚歎，亦復如是。
爾時，世尊升其寶殿，寶蓮華藏師子座上結跏趺坐。爾時，寶殿忽然廣博猶如夜摩天處，十方世界亦復如是。
大方廣佛華嚴經夜摩天宮菩薩說偈品第十六
爾時，十方各過十萬佛剎塵數世界，有世界名無量慧、次名幢慧、次名地慧、次名勝慧、次名燈慧、次名金剛慧、次名安樂慧、次名日慧、次名清凈慧、次名梵慧。其佛號常住眼、次號無量眼、次號真實眼、次號不動眼、次號天眼、次號清凈眼、次號安諦眼、次號明相眼、次號無上眼、次號凈光澤眼。其菩薩名功德林、次名慧林、次名勝林、次名無畏林、次名慚愧林、次名精進林、次名力成就林、次名堅固林、次名如來林、次名智林。此諸菩薩各于其國佛所凈修梵行。
爾時，佛神力故，彼諸菩薩各與一佛世界塵數菩薩來詣佛所，恭敬禮拜。佛神力故，隨所來方化作寶藏師子之座，結跏趺坐，充滿十方。如此世界夜摩天上菩薩雲集，十方世界亦復如是。
爾時，世
【現代漢語翻譯】 因此，這裡是最吉祥的地方。 苦行如來（指通過苦修證悟的佛陀）利益世間，在所有吉祥中最為無上， 他來到普照一切的等色殿（指佛陀所處的宮殿），因此這裡是最吉祥的地方。」 這時，夜摩天王（欲界六天之一，居於須彌山頂）因為佛陀的神力，回憶起過去諸位等正覺（指佛陀），用偈頌讚嘆。像這樣，十方一切世界的夜摩天王，各自回憶起過去佛所種下的善根，也用偈頌讚嘆，情況也是如此。 這時，世尊（指釋迦牟尼佛）升上他的寶殿，在寶蓮華藏師子座上結跏趺坐（指佛陀的坐姿）。這時，寶殿忽然變得廣闊，猶如夜摩天所處的地方，十方世界也是如此。 《大方廣佛華嚴經》夜摩天宮菩薩說偈品第十六 這時，從十方各過十萬佛剎塵數的世界，有世界名為無量慧、其次名為幢慧、其次名為地慧、其次名為勝慧、其次名為燈慧、其次名為金剛慧、其次名為安樂慧、其次名為日慧、其次名為清凈慧、其次名為梵慧。他們的佛號分別為常住眼、其次為無量眼、其次為真實眼、其次為不動眼、其次為天眼、其次為清凈眼、其次為安諦眼、其次為明相眼、其次為無上眼、其次為凈光澤眼。他們的菩薩名為功德林、其次名為慧林、其次名為勝林、其次名為無畏林、其次名為慚愧林、其次名為精進林、其次名為力成就林、其次名為堅固林、其次名為如來林、其次名為智林。這些菩薩各自在他們的國土佛所凈修梵行（指清凈的修行）。 這時，因為佛陀的神力，那些菩薩各自帶領一個佛世界塵數（指數量極多）的菩薩來到佛陀所在之處，恭敬禮拜。因為佛陀的神力，隨著他們所來的方向，化作寶藏師子之座，結跏趺坐，充滿十方。就像這個世界的夜摩天上的菩薩雲集一樣，十方世界也是如此。 這時，世尊
【English Translation】 Therefore, this is the most auspicious place. The ascetic Tathagata (referring to the Buddha who attained enlightenment through ascetic practices) benefits the world, and is the most supreme among all auspicious things, He comes to the Hall of Equal Colors that illuminates all, therefore this is the most auspicious place.」 At this time, the Yama Heaven King (one of the six heavens of the desire realm, located on the summit of Mount Sumeru), due to the Buddha's divine power, recalled the past Buddhas of Equal and Righteous Enlightenment (referring to the Buddhas), and praised them with verses. In this way, the Yama Heaven Kings of all the worlds in the ten directions, each recalled the good roots planted by the past Buddhas, and also praised them with verses, and the situation was the same. At this time, the World Honored One (referring to Shakyamuni Buddha) ascended his precious palace, and sat in the lotus-treasury lion seat in the lotus position (referring to the Buddha's sitting posture). At this time, the precious palace suddenly became vast, like the place where the Yama Heaven is located, and the worlds in the ten directions were also like this. The Sixteenth Chapter, 'Verses of the Bodhisattvas in the Yama Heaven Palace' of the Avatamsaka Sutra At this time, from each of the ten directions, passing through worlds as numerous as the dust particles of ten hundred thousand Buddha lands, there were worlds named Immeasurable Wisdom, followed by Banner Wisdom, followed by Earth Wisdom, followed by Superior Wisdom, followed by Lamp Wisdom, followed by Vajra Wisdom, followed by Bliss Wisdom, followed by Sun Wisdom, followed by Pure Wisdom, followed by Brahma Wisdom. Their Buddhas were named Constant Eye, followed by Immeasurable Eye, followed by True Eye, followed by Immovable Eye, followed by Heavenly Eye, followed by Pure Eye, followed by An-di Eye, followed by Bright Sign Eye, followed by Supreme Eye, followed by Pure Luster Eye. Their Bodhisattvas were named Merit Forest, followed by Wisdom Forest, followed by Superior Forest, followed by Fearless Forest, followed by Shame Forest, followed by Diligence Forest, followed by Power Accomplishment Forest, followed by Firm Forest, followed by Tathagata Forest, followed by Wisdom Forest. These Bodhisattvas each purified and practiced Brahma conduct (referring to pure practice) in their respective Buddha lands. At this time, due to the Buddha's divine power, those Bodhisattvas each led Bodhisattvas as numerous as the dust particles of a Buddha world (referring to an extremely large number) to the place where the Buddha was, and respectfully bowed. Due to the Buddha's divine power, following the direction from which they came, precious lion seats were transformed, and they sat in the lotus position, filling the ten directions. Just as the Bodhisattvas in the Yama Heaven of this world gathered, so did the worlds in the ten directions. At this time, the World Honored One
尊從兩足指放百千億妙色光明，普照十方一切世界、諸四天下、菩提樹下夜摩天宮蓮華藏寶師子座，如來神力及諸大會，皆悉顯現。
爾時，功德林菩薩承佛神力，普觀十方，以偈頌曰：
「普放凈光明， 遍照十方界， 一切悉睹佛， 通達無障礙。 佛處夜摩宮， 蓮華寶座上， 一切諸世間， 奇特未曾有。 讚歎十如來， 眾生皆悉聞， 世尊大眾會， 一切無不見。 普於十方界， 演說無上法， 亦悉同名字， 如我菩薩眾， 各從十方界， 來詣於此處， 彼諸上人等， 清凈修梵行。 彼諸如來等， 亦各同名號， 見佛清凈剎， 自在神通力。 一切見如來， 人中或道場， 又復見世尊， 處此夜摩宮， 一切諸世間， 莫能思議佛， 隨彼眾生愿， 一切皆悉見。 眾生見如來， 無量自在力， 離世大仙人， 功德藏無量。 遊行十方界， 一切無障礙， 一身為無量， 無量身為一。 功德甚深妙， 一切莫能測， 無著無所依， 清凈如虛空。」
爾時，慧林菩薩承佛神力，普觀十方，以偈頌曰：
「不可思議劫， 天人師難值， 離垢諸大人， 此會亦難遇。
【現代漢語翻譯】 現代漢語譯本 佛陀從雙足的腳趾間放出百千億種美妙的光芒，普遍照耀十方一切世界、所有四天下（四大洲）的菩提樹下、夜摩天宮（欲界六天之一）的蓮花寶師子座。如來的神力和所有大會的景象，都完全顯現出來。
這時，功德林菩薩（Bodhisattva Guṇavṛkṣa）承蒙佛陀的神力，普遍觀察十方，以偈頌說道：
『普遍放出清凈的光明， 遍照十方世界， 一切眾生都得見到佛陀， 通達無礙。 佛陀安住于夜摩天宮， 在蓮花寶座之上， 一切世間， 都覺得奇特，前所未有。 讚歎十方如來， 眾生都聽聞到， 世尊的大眾集會， 一切都無所不見。 普遍在十方世界， 演說無上的佛法， 也都有相同的名字， 如同我們這些菩薩眾， 各自從十方世界， 來到這裡， 那些上人等， 清凈地修持梵行。 那些如來等， 也各自有相同的名號， 見到佛陀清凈的剎土， 自在的神通力量。 一切眾生見到如來， 在人間或道場， 又見到世尊， 安住於此夜摩天宮， 一切世間， 都無法思議佛陀的境界， 隨著眾生的願望， 一切都能見到。 眾生見到如來， 無量的自在力量， 遠離世俗的大仙人， 功德的寶藏無量無邊。 十方世界， 一切都無障礙， 一身化為無量身， 無量身又化為一身。 功德極其深奧微妙， 一切都無法測度， 無所執著，無所依賴， 清凈如同虛空。』
這時，慧林菩薩（Bodhisattva Prajñāvṛkṣa）承蒙佛陀的神力，普遍觀察十方，以偈頌說道：
『不可思議的劫數中， 天人導師難以值遇， 遠離垢染的大人們， 這樣的集會也難以遇到。
【English Translation】 English version From between the toes of his two feet, the Buddha emitted hundreds of thousands of billions of exquisite rays of light, illuminating all the worlds in the ten directions, the four continents (the four great continents) beneath the Bodhi tree, and the jeweled lion throne in the Lotus Treasury of the Yama Heaven (one of the six heavens of the Desire Realm). The Buddha's divine power and the entire assembly were all fully manifested.
At that time, Bodhisattva Guṇavṛkṣa, empowered by the Buddha's divine might, surveyed the ten directions and spoke in verse:
'Universally emitting pure light, Illuminating all realms in the ten directions, All beings see the Buddha, Understanding without obstruction. The Buddha dwells in the Yama Heaven, Upon a jeweled lotus throne, All the worlds, Find it wondrous and unprecedented. Praising the Tathagatas of the ten directions, All beings hear it, The assembly of the World Honored One, All see everything without exception. Universally in the ten directions, Expounding the supreme Dharma, They also have the same names, Like us, the Bodhisattva assembly, Each from the ten directions, Come to this place, Those noble ones, Purely cultivate Brahma conduct. Those Tathagatas, Also each have the same names, Seeing the Buddha's pure lands, With free and divine powers. All beings see the Tathagata, In the human realm or the Bodhimanda, And also see the World Honored One, Dwelling in this Yama Heaven, All the worlds, Cannot fathom the Buddha's realm, According to the wishes of beings, All can see. Beings see the Tathagata, With immeasurable free power, The great sage who has left the world, The treasure of merit is boundless. The ten directions, All without obstruction, One body becomes immeasurable, Immeasurable bodies become one. Merit is profound and subtle, All cannot fathom it, Without attachment, without reliance, Purity like the void.'
At that time, Bodhisattva Prajñāvṛkṣa, empowered by the Buddha's divine might, surveyed the ten directions and spoke in verse:
'In immeasurable kalpas, The teacher of gods and humans is hard to encounter, The great ones who are free from defilement, Such an assembly is also hard to meet.'
悉皆一切智， 慧光靡不照， 演說深妙法， 饒益於眾生。 一切諸世間， 常為癡冥蔽， 如來世燈明， 皆悉能除滅。 施戒忍精進， 禪定三昧藏， 修習深妙智， 普照於一切。 如來無與等， 何況有勝者？ 顛倒取諸法， 是故不見佛。 自在神通力， 無量難思議， 無來亦無去， 說法度眾生。 若有得聞見， 清凈天人師， 永出諸惡道， 遠離一切苦。 無量無數劫， 修習求菩提， 逮成等正覺， 廣度諸群生。 不可思議劫， 供養無量佛， 若能解是義， 功德勝於彼。 雖施無量剎， 滿中諸珍寶， 不能解此義， 終不成正覺。」
爾時，勝林菩薩承佛神力，普觀十方，以偈頌曰：
「猶如春后月， 虛空無雲曀， 日曜清凈光， 一切無不照。 光明無限量， 世間無能數， 有眼尚不知， 何況盲冥者？ 如來亦如是， 功德光無量， 無量無數劫， 莫能分別知。 光明無來處， 去亦無所至， 不生亦不滅， 空寂無所有。 未來一切法， 悉無有來者， 無生無現在， 是故無過去。 一切法無生， 亦復無有滅， 若能如是解，
【現代漢語翻譯】 現代漢語譯本 完全通曉一切智慧，智慧的光芒無處不照耀， 宣說深奧微妙的佛法，利益所有的眾生。 一切世間，常常被愚癡和黑暗所矇蔽， 如來是世間的明燈，能夠完全消除這些矇蔽。 佈施、持戒、忍辱、精進，禪定和三昧的寶藏， 修習深奧微妙的智慧，普遍照耀一切。 如來是無與倫比的，更何況有能勝過他的呢？ 因為顛倒地執取諸法，所以不能見到佛。 自在的神通力量，無量無邊難以思議， 沒有來處也沒有去處，說法度化眾生。 如果有人能夠聽聞和見到，清凈的天人導師（指佛陀）， 將永遠脫離各種惡道，遠離一切痛苦。 在無量無數的劫數中，修習並尋求菩提（覺悟）， 最終成就無上正等正覺，廣度一切眾生。 在不可思議的劫數中，供養無量無數的佛， 如果能夠理解這個道理，功德勝過前者。 即使佈施無量國土，充滿各種珍寶， 如果不能理解這個道理，終究不能成就正覺。
這時，勝林菩薩（Sheng Lin Pusa）承蒙佛的神力，普遍觀察十方，用偈頌說道：
猶如春季之後的月亮，虛空中沒有云霧遮蔽， 太陽的光芒清凈明亮，一切都被照耀。 光明沒有邊際，世間沒有人能夠數清， 有眼睛的人尚且不能知道，更何況是盲目無知的人呢？ 如來也是這樣，功德的光芒無量無邊， 經過無量無數的劫數，也不能分別知曉。 光明沒有來處，去也沒有去處， 不生也不滅，空寂而無所有。 未來的一切法，都沒有來處， 沒有生起也沒有現在，所以也沒有過去。 一切法沒有生起，也沒有滅亡， 如果能夠這樣理解，
【English Translation】 English version Completely knowing all wisdom, the light of wisdom shines everywhere, Expounding the profound and subtle Dharma, benefiting all sentient beings. All the worlds are often obscured by ignorance and darkness, The Tathagata (Rulai) is the lamp of the world, capable of completely eliminating these obscurations. Generosity, discipline, patience, diligence, the treasures of meditation and samadhi, Cultivating profound and subtle wisdom, universally illuminating everything. The Tathagata is unparalleled, let alone someone who can surpass him? Because of the inverted grasping of all dharmas, one cannot see the Buddha. The power of unconstrained supernatural abilities, immeasurable and inconceivable, Without coming or going, teaching the Dharma to liberate sentient beings. If one can hear and see, the pure teacher of gods and humans (referring to the Buddha), One will forever escape all evil paths, and be free from all suffering. In immeasurable and countless kalpas (eons), cultivating and seeking Bodhi (enlightenment), Finally attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), widely liberating all beings. In inconceivable kalpas, making offerings to immeasurable Buddhas, If one can understand this principle, the merit is greater than the former. Even if one were to give away immeasurable lands, filled with all kinds of treasures, If one cannot understand this principle, one will ultimately not attain enlightenment.
At that time, Sheng Lin Bodhisattva (Victorious Forest Bodhisattva), empowered by the Buddha's divine power, universally observed the ten directions, and spoke in verses:
Like the moon after spring, the sky is clear without clouds, The sun's light is pure and bright, illuminating everything. The light has no boundaries, no one in the world can count it, Those with eyes still cannot know, let alone the blind and ignorant? The Tathagata is also like this, the light of merit is immeasurable, Even after immeasurable and countless kalpas, it cannot be fully known. The light has no place of origin, nor a place to go, Neither born nor extinguished, empty and without substance. All dharmas of the future, have no place of origin, Neither arising nor present, therefore there is no past. All dharmas have no arising, nor do they have extinction, If one can understand this way,
斯人睹如來。 諸法無生故， 當知無所有， 如是分別知， 此人達深義。 諸法無自性， 一切無能知， 若能如是解， 是則無所解。 所言有生者， 當知由所生， 解彼真實性， 是則無疑惑。 一切諸所生， 正觀亦如是， 菩薩如是觀， 具足一切智。」
爾時，無畏林菩薩承佛神力，普觀十方，以偈頌曰：
「此處無邊際， 廣大如法界， 一切無不至， 湛然不遷變。 若聞如是法， 恭敬信樂者， 永離三惡道， 一切諸難苦。 往詣諸世界， 無量不可數， 聞此甚深法， 憶念善受持。 聞受大仙人， 清凈深妙法， 一向求菩提， 究竟無上道。 深信過去佛， 及彼諸佛法， 一切世間燈， 除滅眾癡闇。 若有得聞佛， 無量自在力， 決定信曏者， 具足人中雄。 若能一心信， 現在一切佛， 彼成等正覺， 開示無量義。 無量無數劫， 此法甚難值， 若有得聞者， 當知本願力。 如是佛深法， 悉能善受持， 廣為眾生說， 是人難思議。 是故勤精進， 修行大莊嚴， 聞持是正法， 究竟得菩提。」
爾時，慚愧林菩薩承佛神力
【現代漢語翻譯】 現代漢語譯本 這個人能見到如來（Tathagata）。 因為一切諸法（dharma）本無生起，應當知道它們本無所有。 如果能這樣分別理解，這個人就通達了甚深的意義。 一切諸法沒有自性（svabhava），一切都無法被認知。 如果能夠這樣理解，那就是無所執著的理解。 所說的『有生』，應當知道是由因緣所生。 理解它們的真實本性，就不會有疑惑。 一切所生之法，以正觀來看也是如此。 菩薩（Bodhisattva）如果這樣觀察，就能具足一切智慧（sarvajna）。
這時，無畏林菩薩（Abhayavana Bodhisattva）承佛的神力，普遍觀察十方，用偈頌說道：
『此處無邊無際，廣大如同法界（dharmadhatu）， 一切無所不至，寂靜而不遷變。 如果聽到這樣的法，恭敬信樂的人， 將永遠脫離三惡道（tri-durgati），以及一切的苦難。 他們將前往無數不可計量的世界， 聽聞這甚深的法，憶念並善加受持。 聽聞並接受大仙人（Mahamuni），清凈深妙的法， 一心求取菩提（bodhi），最終達到無上的道。 深信過去的佛（Buddha），以及他們所說的法， 他們是世間一切的明燈，能消除眾生的愚癡和黑暗。 如果有人聽聞佛無量的自在神力， 並能堅定信奉，那他就是人中的雄杰。 如果能一心信奉現在的一切佛， 他們成就正等正覺（samyak-sambuddha），開示無量的意義。 在無量無數劫中，此法都難以值遇， 如果有人能夠聽聞，應當知道這是本願的力量。 像這樣佛的甚深之法，如果能夠善加受持， 並廣為眾生宣說，這個人是難以思議的。 因此要勤奮精進，修行大莊嚴， 聽聞並受持這正法，最終就能得到菩提。』
這時，慚愧林菩薩（Hri-vana Bodhisattva）承佛的神力
【English Translation】 English version This person beholds the Tathagata (Thus Gone One). Because all dharmas (phenomena) are unborn, it should be known that they are without any inherent existence. If one understands this discriminatively, this person has attained profound meaning. All dharmas are without self-nature (svabhava), and nothing can be known. If one can understand in this way, then there is no attachment to understanding. What is said to be 'born' should be known as arising from conditions. Understanding their true nature, there will be no doubt. All that is born, when viewed with right contemplation, is also like this. If a Bodhisattva (Enlightenment Being) observes in this way, they will possess all wisdom (sarvajna).
At that time, Abhayavana Bodhisattva (Fearless Forest Bodhisattva), empowered by the Buddha's spiritual power, observed the ten directions and spoke in verses:
'This place is boundless, vast like the dharmadhatu (realm of phenomena), Everything is reached, serene and unchanging. If one hears such a dharma, and reverently believes and rejoices, They will forever be free from the three evil paths (tri-durgati), and all suffering. They will go to countless immeasurable worlds, Hear this profound dharma, remember it, and uphold it well. Hearing and accepting the Great Sage (Mahamuni), the pure and profound dharma, Single-mindedly seeking bodhi (enlightenment), ultimately reaching the unsurpassed path. Deeply believing in the Buddhas (Enlightened Ones) of the past, and their teachings, They are the lamps of the world, dispelling the ignorance and darkness of beings. If one hears of the Buddha's immeasurable power of freedom, And firmly believes and turns towards it, they are a hero among people. If one can single-mindedly believe in all the Buddhas of the present, They will attain perfect enlightenment (samyak-sambuddha), revealing immeasurable meanings. In countless immeasurable kalpas (eons), this dharma is difficult to encounter, If one is able to hear it, it should be known that it is the power of their original vow. If one can uphold well such profound dharma of the Buddha, And widely proclaim it to all beings, this person is inconceivable. Therefore, one should diligently strive, cultivate great adornment, Hear and uphold this true dharma, and ultimately attain bodhi (enlightenment).'
At that time, Hri-vana Bodhisattva (Shame Forest Bodhisattva), empowered by the Buddha's spiritual power
，普觀十方，以偈頌曰：
「得聞真諦法， 殊特未曾有， 歡喜信樂者， 除滅眾疑惑。 一切知見人， 自說深妙法， 佛慧靡不照， 是故難思議。 非從智慧生， 亦非無智生， 了達一切法， 除滅世間闇。 色法非色法， 此二不為一， 愚智亦如是， 其性各別異。 生死及涅槃， 此二悉虛妄， 愚智亦如是， 二俱無真實。 世界始成立， 無有敗壞相， 愚智亦如是， 二俱相乖違。 菩薩初發心， 及以最後心， 愚智亦如是， 二俱不相應。 譬如六情識， 迭用互不同， 愚智亦如是， 究竟不和合。 譬如伽陀藥， 消滅一切毒， 智慧亦如是， 除滅諸癡闇。 法王無上尊， 是勝莫能過， 所說皆真實， 以故難值遇。」
爾時，精進林菩薩承佛神力，普觀十方，以偈頌曰：
「諸法無差別， 唯佛分別知， 一切無不達， 智慧到彼岸。 如金及金色， 其性無差別， 如是法非法， 其性無有異。 眾生非眾生， 二俱無真實， 如是法非法， 其性無所有。 譬如未來世， 無有過去相， 一切法如是， 無有真實相。 譬如過去法， 無
【現代漢語翻譯】 現代漢語譯本 普遍觀察十方世界，用偈頌說道： 『能夠聽聞真理的教法，是如此殊勝獨特，前所未有。 那些歡喜信受的人，能夠消除一切疑惑。 一切具有智慧和見解的人，親自宣說深奧微妙的佛法， 佛陀的智慧無所不照，所以難以思議。 它不是從智慧產生，也不是從無知產生， 它通達一切法，能夠消除世間的黑暗。 有形之法和無形之法，這兩者不是一體的， 愚笨和智慧也是如此，它們的性質各自不同。 生死和涅槃（Nirvana，佛教術語，指解脫輪迴的狀態），這兩者都是虛妄的， 愚笨和智慧也是如此，兩者都沒有真實性。 世界開始形成時，沒有敗壞的跡象， 愚笨和智慧也是如此，兩者相互違背。 菩薩最初發心，以及最後的發心， 愚笨和智慧也是如此，兩者不相應。 譬如六種感官的意識，輪流使用，互不相同， 愚笨和智慧也是如此，最終不能調和。 譬如伽陀藥（一種傳說中的藥），能夠消除一切毒素， 智慧也是如此，能夠消除一切愚癡的黑暗。 法王（指佛陀）是無上尊者，是至勝的，沒有誰能超越， 他所說的一切都是真實的，因此難以值遇。』 當時，精進林菩薩（Vīryāraṇya Bodhisattva）承蒙佛陀的神力，普遍觀察十方世界，用偈頌說道： 『諸法沒有差別，只有佛陀能夠分別知曉， 一切無所不通達，智慧到達彼岸。 如同黃金和金的顏色，它們的性質沒有差別， 如同法和非法，它們的性質沒有不同。 眾生和非眾生，兩者都沒有真實性， 如同法和非法，它們的性質都是空無所有。 譬如未來的世界，沒有過去的形態， 一切法也是如此，沒有真實的形態。 譬如過去的法，沒有
【English Translation】 English version Observing the ten directions, he spoke in verse: 'To hear the true Dharma, is so unique and unprecedented, Those who rejoice and believe, can dispel all doubts. All those with wisdom and insight, personally proclaim the profound and subtle Dharma, The Buddha's wisdom illuminates everything, therefore it is inconceivable. It is not born from wisdom, nor is it born from ignorance, It understands all dharmas, and can dispel the darkness of the world. Form and formlessness, these two are not one, Foolishness and wisdom are also like this, their natures are different. Birth and death and Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of rebirth), these two are all illusory, Foolishness and wisdom are also like this, neither has reality. When the world begins to form, there is no sign of decay, Foolishness and wisdom are also like this, the two are contradictory. The initial aspiration of a Bodhisattva, and the final aspiration, Foolishness and wisdom are also like this, the two are not in harmony. Like the consciousness of the six senses, used in turn, they are different from each other, Foolishness and wisdom are also like this, ultimately they cannot be reconciled. Like the Gada medicine (a legendary medicine), which can eliminate all poisons, Wisdom is also like this, it can eliminate all the darkness of ignorance. The Dharma King (referring to the Buddha) is the supreme venerable one, the most excellent, none can surpass him, All that he says is true, therefore it is difficult to encounter.' At that time, Vīryāraṇya Bodhisattva, empowered by the Buddha, observed the ten directions and spoke in verse: 'All dharmas are without difference, only the Buddha can discern them, Everything is understood, wisdom reaches the other shore. Like gold and the color of gold, their nature is without difference, Like dharma and non-dharma, their nature is not different. Sentient beings and non-sentient beings, neither has reality, Like dharma and non-dharma, their nature is empty and without substance. Like the future world, there is no form of the past, All dharmas are like this, without a real form. Like the past dharma, there is no
有生起相， 諸法亦如是， 皆悉無有相。 涅槃不可取， 說時有二種， 諸法亦如是， 無有差別相。 譬如種種數， 皆悉是數法， 諸法亦如是， 其性無別異。 譬如數法十， 增一至無量， 皆悉是本數， 智慧故差別。 譬如諸世界， 劫燒有終敗， 虛空無損減， 無師智亦然。 十方空無異， 眾生起分別， 如是取如來， 虛妄不見佛。」
爾時，力成就林菩薩承佛神力，普觀十方，以偈頌曰：
「一切眾生類， 悉皆三世攝， 三世諸眾生， 皆為五陰攝。 五陰從業起， 諸業因心起， 心法猶如幻， 眾生亦如是。 世間非自作， 亦復非他作， 不知真實性， 生死輪常轉。 所謂世間轉， 皆悉是苦轉， 眾生不知故， 生死輪常轉。 世間非世間， 二俱非真實， 眾生愚癡故， 妄取諸法相。 三世五陰法， 說名為世間， 斯由虛妄有， 無則出世間。 何等是五陰， 五陰有何相， 不見五陰壞， 妄取謂常住。 五陰虛妄法， 真實無所有， 空寂不遷變， 究竟離眾相。 世間既虛寂， 佛及法亦然， 斯等三種法， 其性無所有。
【現代漢語翻譯】 現代漢語譯本 有生起現象，一切諸法也是如此，都本無自性。涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）不可執取，說的時候有二種說法，一切諸法也是如此，沒有差別之相。譬如種種數字，都屬於數的範疇，一切諸法也是如此，其本性沒有差別。譬如數字十，增加一到無量，都屬於本數，只是因為智慧的差別而有所不同。譬如各個世界，在劫火焚燒後會有終結和敗壞，而虛空不會因此而損減，無師智（指不需老師指導而自然獲得的智慧）也是如此。十方虛空沒有差別，眾生卻生起分別心，像這樣執取如來（Tathagata，佛的稱號之一），是虛妄的，不能見到佛的真諦。 這時，力成就林菩薩（Lì Chéngjiù Lín Púsà，菩薩名）承蒙佛的神力加持，普遍觀察十方世界，用偈頌說道： 一切眾生都包含在過去、現在、未來三世之中，三世的眾生都被五陰（Wǔyīn，佛教術語，指構成個體存在的五種要素：色、受、想、行、識）所包含。五陰由業力而生起，諸業由心而生起，心法猶如幻象，眾生也是如此。世間不是自己產生的，也不是由他產生的，因為不瞭解真實的本性，所以生死輪迴不斷。所謂的世間流轉，都是苦的流轉，眾生因為不瞭解這個道理，所以生死輪迴不斷。世間和非世間，兩者都不是真實的，眾生因為愚癡，所以妄取諸法的表象。過去、現在、未來三世的五陰法，被稱為世間，這是由於虛妄而存在，如果不存在，就超越了世間。什麼是五陰？五陰有什麼樣的表象？因為沒有看到五陰的壞滅，所以妄執為常住不變。五陰是虛妄的法，真實中什麼都沒有，空寂而不遷變，最終遠離一切表象。世間既然是虛寂的，佛和法也是如此，這三種法，其本性都是空無所有的。
【English Translation】 English version When there is the arising of phenomena, all dharmas (Dharma, Buddhist teachings or phenomena) are also like this, all without inherent nature. Nirvana (Nirvana, the state of liberation from the cycle of birth and death) cannot be grasped, and when spoken of, there are two ways of saying it. All dharmas are also like this, without any distinguishing characteristics. For example, various numbers are all part of the concept of number, and all dharmas are also like this, their nature is not different. For example, the number ten, when increased by one to infinity, all belong to the original number, only differing due to the difference in wisdom. For example, various worlds, after being burned by the fire of a kalpa (Kalpa, an eon in Buddhist cosmology), will have an end and decay, but space will not be diminished, and the wisdom without a teacher (referring to wisdom gained naturally without instruction) is also like this. The space of the ten directions is not different, but sentient beings create distinctions. Grasping the Tathagata (Tathagata, one of the titles of the Buddha) in this way is illusory and one cannot see the true essence of the Buddha. At that time, Bodhisattva Lì Chéngjiù Lín (Lì Chéngjiù Lín Bodhisattva, a Bodhisattva's name), empowered by the Buddha's spiritual power, observed the ten directions and spoke in verses: All sentient beings are included within the three times of past, present, and future. The sentient beings of the three times are all included within the five skandhas (Wǔyīn, the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness). The five skandhas arise from karma, and all karmas arise from the mind. The mind is like an illusion, and sentient beings are also like this. The world is not self-created, nor is it created by others. Because the true nature is not understood, the cycle of birth and death continues. The so-called turning of the world is all the turning of suffering. Because sentient beings do not understand this, the cycle of birth and death continues. The world and non-world are both not real. Because sentient beings are ignorant, they falsely grasp the appearances of dharmas. The five skandhas of the three times are called the world. This exists due to illusion. If it does not exist, one transcends the world. What are the five skandhas? What are the characteristics of the five skandhas? Because the destruction of the five skandhas is not seen, they are falsely believed to be permanent. The five skandhas are illusory dharmas, and in reality, there is nothing. They are empty and still, not changing, and ultimately free from all appearances. Since the world is empty and still, the Buddha and the Dharma are also like this. These three dharmas, their nature is all empty and without substance.
除滅諸顛倒， 明瞭見真實， 一切知見人， 常現在其前。」
爾時，堅固林菩薩承佛神力，普觀十方，以偈頌曰：
「譬如地種性， 自性無所有， 一切佛自在， 其性亦如是。 一切諸世間， 咸共偁贊佛， 求彼偁贊法， 十方無來處。 眾生虛妄取， 謂之為真實， 分別離眾生， 業性不可得。 業性無所有， 眾生身非真， 種種無量色， 亦復無來處。 一切諸形色， 業性難思議， 雖見無所有， 識性亦如是。 諸佛身如是， 不可得思議， 無量妙色身， 普現一切剎。 無量身非佛， 佛非無量身， 清凈妙法身， 究竟度彼岸。 若有能得見， 清凈妙法身， 是人于佛法， 其心無癡惑。 過去一切法， 觀察等涅槃， 彼人見如來， 究竟常安住。 修習正憶念， 明瞭見正覺， 無相無所有， 是名法王子。」
爾時，如來林菩薩承佛神力，普觀十方，以偈頌曰：
「譬如工畫師， 分佈諸彩色， 虛妄取異色， 四大無差別。 四大非彩色， 彩色非四大， 不離四大體， 而別有彩色。 心非彩畫色， 彩畫色非心， 離心無畫色， 離
【現代漢語翻譯】 現代漢語譯本 『消除一切顛倒妄想，明晰地見到真實，一切知見的人，常在他們面前顯現。』
當時，堅固林菩薩（堅固的森林，指菩薩的堅定修行）承蒙佛的神力，普遍觀察十方世界，用偈頌說道：
『譬如大地的本性，其自性本無所有，一切佛的自在境界，其本性也像這樣。一切世間的人們，都共同稱讚佛，尋求他們所稱讚的佛法，在十方世界都找不到來處。眾生虛妄地執取，認為那是真實，分別執著于眾生，業的本性是不可得的。業的本性本無所有，眾生的身體並非真實，種種無量的色相，也都沒有來處。一切諸形色，業的本性難以思議，雖然見到它們本無所有，識的本性也是如此。諸佛的身體也是這樣，不可思議，無量美妙的色身，普遍顯現在一切佛土。無量的身體並非佛，佛也並非無量的身體，清凈美妙的法身，究竟度脫到彼岸。如果有人能夠見到，清凈美妙的法身，這個人對於佛法，他的心中就沒有愚癡迷惑。觀察過去的一切法，都等同於涅槃，這個人見到如來，究竟常住不滅。修習正確的憶念，明晰地見到正覺，無相無所有，這就是所謂的法王子（指繼承佛法的人）。』
當時，如來林菩薩（如來所處的森林，指菩薩的修行境界）承蒙佛的神力，普遍觀察十方世界，用偈頌說道：
『譬如工匠畫師，分佈各種色彩，虛妄地執取不同的顏色，四大（地、水、火、風）並沒有差別。四大並非彩色，彩色也並非四大，不離開四大的本體，而另外有彩色。心並非彩畫的顏色，彩畫的顏色也並非心，離開心就沒有彩畫的顏色，離開彩畫的顏色也沒有心。
【English Translation】 English version 'Eliminating all inverted views, clearly seeing the truth, the one who knows all, always appears before them.'
At that time, Bodhisattva Firm Forest (Firm forest, referring to the steadfast practice of a Bodhisattva), empowered by the Buddha's spiritual power, universally observed the ten directions and spoke in verse:
'Like the nature of the earth, its self-nature is without anything, the self-mastery of all Buddhas, its nature is also like this. All beings in the world, together praise the Buddha, seeking the Dharma they praise, there is no source in the ten directions. Sentient beings falsely grasp, considering it to be real, distinguishing and clinging to sentient beings, the nature of karma is unattainable. The nature of karma is without anything, the body of sentient beings is not real, all kinds of immeasurable forms, also have no source. All forms and colors, the nature of karma is inconceivable, although seeing they are without anything, the nature of consciousness is also like this. The bodies of all Buddhas are like this, inconceivable, immeasurable wonderful forms, universally appearing in all Buddha lands. Immeasurable bodies are not the Buddha, the Buddha is not immeasurable bodies, the pure and wonderful Dharma body, ultimately crosses to the other shore. If one can see, the pure and wonderful Dharma body, this person, regarding the Buddha's Dharma, their mind has no ignorance or delusion. Observing all past dharmas, they are equal to Nirvana, this person sees the Tathagata, ultimately abiding eternally. Cultivating right mindfulness, clearly seeing enlightenment, without form or anything, this is called the Dharma Prince (referring to the one who inherits the Buddha's Dharma).'
At that time, Bodhisattva Tathagata Forest (The forest where the Tathagata resides, referring to the Bodhisattva's state of practice), empowered by the Buddha's spiritual power, universally observed the ten directions and spoke in verse:
'Like a craftsman painter, distributing various colors, falsely grasping different colors, the four great elements (earth, water, fire, wind) have no difference. The four great elements are not colors, colors are not the four great elements, without leaving the substance of the four great elements, there are separate colors. The mind is not the color of painting, the color of painting is not the mind, without the mind there is no color of painting, without the color of painting there is no mind.'
畫色無心。 彼心不常住， 無量難思議， 顯現一切色， 各各不相知。 猶如工畫師， 不能知畫心， 當知一切法， 其性亦如是。 心如工畫師， 畫種種五陰， 一切世界中， 無法而不造。 如心佛亦爾， 如佛眾生然， 心佛及眾生， 是三無差別。 諸佛悉了知， 一切從心轉， 若能如是解， 彼人見真佛。 心亦非是身， 身亦非是心， 作一切佛事， 自在未曾有。 若人慾求知， 三世一切佛， 應當如是觀， 心造諸如來。」
爾時，智林菩薩承佛神力，普觀十方，以偈頌曰：
「所取不可取， 所見不可見， 所聞不可聞， 所思不可思。 于有量無量， 不應作限量， 有量及無量， 二俱無所取。 不應說而說， 是為自欺誑， 己事不成就， 不能悅眾生。 若有能讚歎， 無量諸如來， 不可思議劫， 功德不可盡。 猶如隨意珠， 能現無量色， 此色非真色， 諸佛亦如是。 如虛空清凈， 非色不可見， 能現一切色， 其性不可見。 如是大智人， 示現無量色， 非識之所識， 一切莫能睹。 雖聞如來聲， 音聲非如來， 離
【現代漢語翻譯】 現代漢語譯本 繪畫的色彩本身沒有心識。 那個心識不是恒常不變的，它具有無量難以思議的特性， 它顯現出一切的色彩，但每種色彩之間互不相知。 就像一個工匠畫師，他無法知道自己繪畫時的心念， 應當知道一切諸法的本性也是如此。 心就像一個工匠畫師，描繪出種種的五蘊（色、受、想、行、識）， 在一切世界中，沒有哪一樣事物不是由心所造。 心是如此，佛也是如此，佛與眾生也是如此， 心、佛和眾生，這三者之間沒有差別。 諸佛完全明瞭，一切都由心所轉變， 如果能夠這樣理解，這個人就能見到真正的佛。 心也不是身體，身體也不是心， 心能自在地完成一切佛事，這是前所未有的。 如果有人想要了解過去、現在、未來三世的一切佛， 應當這樣觀察：心創造了諸如來。
這時，智林菩薩承蒙佛的神力，普遍觀察十方世界，用偈頌說道：
所執取的並非真實可取，所見到的並非真實可見， 所聽到的並非真實可聞，所思量的並非真實可思。 對於有量和無量，不應該執著于任何概念， 有量和無量，兩者都不可執取。 不應該說卻說了，這是自欺欺人， 自己的事情沒有成就，也不能使眾生喜悅。 如果有能夠讚歎無量諸如來的人， 即使經過不可思議的劫數，功德也無法窮盡。 就像如意寶珠，能夠顯現無量的色彩， 這些色彩並非真實的色彩，諸佛也是如此。 就像虛空清凈，雖然沒有顏色卻可以被看見， 能夠顯現一切色彩，但其本性卻不可見。 像這樣的大智慧之人，示現無量的色彩， 不是意識所能認識的，一切都無法看到。 雖然聽聞如來的聲音，但聲音並非如來本身， 遠離了聲音和語言，才能見到如來。
【English Translation】 English version The colors of painting have no mind of their own. That mind is not constant, it has immeasurable and inconceivable characteristics, It manifests all colors, but each color does not know the others. Just like a craftsman painter, he cannot know the thoughts in his mind while painting, It should be known that the nature of all dharmas is also like this. The mind is like a craftsman painter, depicting various skandhas (form, feeling, perception, mental formations, consciousness), In all the worlds, there is nothing that is not created by the mind. The mind is like this, the Buddha is also like this, the Buddha and sentient beings are also like this, The mind, the Buddha, and sentient beings, these three are not different. All Buddhas fully understand that everything is transformed by the mind, If one can understand this way, that person can see the true Buddha. The mind is not the body, and the body is not the mind, The mind can freely accomplish all the Buddha's deeds, which is unprecedented. If someone wants to understand all the Buddhas of the past, present, and future three times, One should observe like this: the mind creates the Tathagatas.
At that time, Bodhisattva Zhilin, relying on the Buddha's divine power, universally observed the ten directions and spoke in verses:
What is grasped is not truly graspable, what is seen is not truly visible, What is heard is not truly audible, what is thought is not truly thinkable. Regarding the finite and the infinite, one should not cling to any concept, Both the finite and the infinite are not to be grasped. To speak when one should not speak is self-deception, One's own affairs are not accomplished, and one cannot please sentient beings. If there is someone who can praise the immeasurable Tathagatas, Even after inconceivable kalpas, the merits cannot be exhausted. Just like a wish-fulfilling jewel, which can manifest immeasurable colors, These colors are not true colors, and the Buddhas are also like this. Just like the purity of space, although it has no color, it can be seen, It can manifest all colors, but its nature is invisible. A person of great wisdom like this manifests immeasurable colors, It is not what consciousness can recognize, and everything cannot be seen. Although one hears the voice of the Tathagata, the voice is not the Tathagata itself, Only by being apart from sound and language can one see the Tathagata.
聲復不知， 如來等正覺。 是處甚深妙， 若能分別知， 莊嚴無上道， 遠離諸虛妄。 一切諸如來， 無有說佛法， 隨其所應化， 而為演說法。」◎
大方廣佛華嚴經卷第十 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第十一
東晉天竺三藏佛馱跋陀羅譯◎
功德華聚菩薩十行品第十七之一
爾時，功德林菩薩摩訶薩承佛神力，入菩薩善伏三昧。入三昧已，十方各過萬佛世界塵數剎外，各見萬佛世界塵數諸佛；是諸如來，皆號功德林。時，彼諸佛告功德林菩薩言：「善哉！善哉！佛子！乃能入是善伏三昧。十方各萬佛剎塵數諸佛加汝神力故，能入是善伏三昧；盧舍那佛本願力故、威神力故、諸菩薩善根力故、欲令汝廣說甚深法故、長養一切智故、分別一切眾生性故、離一切障礙入無障礙境界故、成就一切方便故、成就一切種智故、覺悟一切法故、善知諸根故、聞持一切法故。所謂菩薩十行。佛子！當承佛神力廣說妙法。」時，彼諸佛即與功德林菩薩無障礙法、與安住法、與無師法、與無癡法、與不雜亂法、與清凈法、與無量法、與最勝法、與無垢法、與不退法。何以故？彼三昧力故。
爾時，諸佛各申右手，
【現代漢語翻譯】 現代漢語譯本：聲音無法知曉，如來（Tathagata，佛的稱號）是等正覺（Sammasambuddha，完全覺悟者）。這個境界非常深奧微妙，如果能夠分別瞭解，就能莊嚴無上的道，遠離一切虛妄。一切諸佛，都沒有固定的說法，而是隨著所應教化的對象，而為他們演說佛法。
《大方廣佛華嚴經》卷第十 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十一
東晉天竺三藏佛馱跋陀羅譯
功德華聚菩薩十行品第十七之一
當時，功德林菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）承佛的神力，進入菩薩善伏三昧（Samadhi，禪定）。進入三昧后，在十方各超過萬佛世界微塵數之外的剎土（Kshetra，佛土），各見到萬佛世界微塵數的諸佛；這些如來，都號為功德林。當時，那些佛告訴功德林菩薩說：『善哉！善哉！佛子！你能夠進入這個善伏三昧。十方各萬佛剎微塵數的諸佛加持你的神力，所以你能夠進入這個善伏三昧；這是因為盧舍那佛（Vairocana，報身佛）的本願力、威神力、諸菩薩的善根力，想要讓你廣說甚深法，增長一切智（Sarvajna，佛的智慧），分別一切眾生的根性，離開一切障礙進入無障礙的境界，成就一切方便，成就一切種智（Sarvakarajnata，佛的一切智慧），覺悟一切法，善知諸根，聽聞並受持一切法。這就是所謂的菩薩十行。佛子！應當承佛的神力廣說妙法。』當時，那些佛就給予功德林菩薩無障礙法、安住法、無師法、無癡法、不雜亂法、清凈法、無量法、最勝法、無垢法、不退法。為什麼呢？因為三昧的力量。
當時，諸佛各伸出右手，
【English Translation】 English version: Sound cannot comprehend, the Tathagata (the title of a Buddha) is Sammasambuddha (a fully enlightened one). This realm is extremely profound and subtle, if one can discern and understand it, one can adorn the unsurpassed path, and be far from all falsehoods. All Buddhas do not have fixed teachings, but rather, according to the beings they are to teach, they expound the Dharma for them.
The Avatamsaka Sutra, Volume 10 Taisho Tripitaka Volume 09, No. 0278, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 11
Translated by the Tripitaka Master Buddhabhadra of Eastern Jin from India
Chapter 17, Part 1: The Ten Practices of the Bodhisattva Guṇavṛkṣa
At that time, the Bodhisattva-Mahasattva (Great Bodhisattva) Guṇavṛkṣa, by the power of the Buddha, entered the Samadhi (meditative absorption) of the Bodhisattva's Good Subjugation. Having entered the Samadhi, in each of the ten directions, beyond the number of dust motes of a myriad of Buddha-worlds, he saw Buddhas equal to the number of dust motes of a myriad of Buddha-worlds; these Tathagatas were all named Guṇavṛkṣa. At that time, those Buddhas said to the Bodhisattva Guṇavṛkṣa: 'Excellent! Excellent! Son of the Buddha! You are able to enter this Samadhi of Good Subjugation. Because the Buddhas, equal to the number of dust motes of a myriad of Buddha-lands in each of the ten directions, have added their divine power to you, you are able to enter this Samadhi of Good Subjugation; this is because of the original vow power of Vairocana (the Sambhogakaya Buddha), his majestic power, the power of the good roots of the Bodhisattvas, the desire to have you widely expound the profound Dharma, to increase all-knowing wisdom (Sarvajna, the wisdom of a Buddha), to discern the nature of all beings, to leave all obstacles and enter the realm of no obstacles, to accomplish all skillful means, to accomplish all-knowing wisdom (Sarvakarajnata, the all-knowing wisdom of a Buddha), to awaken to all dharmas, to be skilled in knowing the faculties, and to hear and uphold all dharmas. This is what is called the Ten Practices of the Bodhisattva. Son of the Buddha! You should, by the power of the Buddha, widely expound the wonderful Dharma.' At that time, those Buddhas gave to the Bodhisattva Guṇavṛkṣa the Dharma of no obstacles, the Dharma of abiding, the Dharma of no teacher, the Dharma of no delusion, the Dharma of no confusion, the Dharma of purity, the Dharma of immeasurability, the Dharma of supremacy, the Dharma of no defilement, and the Dharma of non-retrogression. Why? Because of the power of the Samadhi.
At that time, each of the Buddhas extended their right hand,
摩功德林菩薩頂。摩其頂已，即從定起，告眾菩薩言：「諸佛子！菩薩行業不可思議，廣大如法界，究竟如虛空。何以故？菩薩摩訶薩學三世諸佛所行法故。
「佛子！何等為菩薩摩訶薩行？菩薩有十行，三世諸佛之所宣說。何等為十？一者、歡喜行，二者、饒益行，三者、無恚恨行，四者、無盡行，五者、離癡亂行，六者、善現行，七者、無著行，八者、尊重行，九者、善法行，十者、真實行。是為十行。
「佛子！何等為菩薩摩訶薩歡喜行？此菩薩為大施主，悉能捨離一切所有，等心惠施一切眾生。施已無悔，不望果報，不求名譽，不求生勝處，不求利養；但欲救護一切眾生，欲攝取一切眾生，欲饒益一切眾生，欲學一切諸佛本行，欲正憶念諸佛本行，欲得清凈諸佛本行，欲得受持諸佛本行，欲顯現諸佛本行，欲廣說諸佛本行，欲令一切離苦得樂，是名菩薩摩訶薩歡喜行。菩薩修歡喜行時，一切眾生歡喜愛敬，隨諸方土有貧窮處，菩薩愿往生彼。豪貴大富，財寶無盡。于唸唸中，有無量、無邊、無數眾生詣菩薩所，白言：『仁者！我等貧窶，靡所資贍，愿垂慈救，得濟生命。』菩薩唸唸應其所須悉令滿足，靡不歡喜。菩薩不以求索煩重，而生憂惱，但發無上大慈悲心，施無厭足，欲令常來。來已，稱
【現代漢語翻譯】 現代漢語譯本：摩功德林菩薩（Mogongdelin Pusa，菩薩名）用頭頂觸碰摩功德林菩薩的頭頂。觸碰之後，他立即從禪定中起身，告訴在場的菩薩們：『諸位佛子！菩薩的修行是不可思議的，它廣大如法界（Dharma Realm，佛教宇宙觀），究竟如虛空（emptiness，佛教概念）。這是為什麼呢？因為菩薩摩訶薩（Mahasattva，偉大的菩薩）學習三世諸佛（past, present, and future Buddhas）所修行的法門。』 『佛子！什麼是菩薩摩訶薩的修行？菩薩有十種修行，是三世諸佛所宣說的。是哪十種呢？第一是歡喜行，第二是饒益行，第三是無恚恨行，第四是無盡行，第五是離癡亂行，第六是善現行，第七是無著行，第八是尊重行，第九是善法行，第十是真實行。這就是十種修行。』 『佛子！什麼是菩薩摩訶薩的歡喜行？這位菩薩是大施主，能夠捨棄一切所有，平等地佈施給一切眾生。佈施之後沒有後悔，不期望得到回報，不追求名譽，不求生於更好的地方，不求利益供養；只是想要救護一切眾生，想要攝取一切眾生，想要饒益一切眾生，想要學習一切諸佛的本行，想要正確憶念諸佛的本行，想要得到清凈的諸佛本行，想要受持諸佛的本行，想要顯現諸佛的本行，想要廣說諸佛的本行，想要讓一切眾生離苦得樂，這叫做菩薩摩訶薩的歡喜行。菩薩修歡喜行時，一切眾生都歡喜愛戴敬重他，無論在哪個地方有貧窮之處，菩薩都願意往生到那裡。即使是豪門貴族，財富無盡，在每一個念頭中，都有無量、無邊、無數的眾生來到菩薩這裡，告訴菩薩：『仁者！我們貧窮困苦，沒有可以依靠的資助，希望您能慈悲救助，讓我們得以生存。』菩薩在每一個念頭中都滿足他們所需要的，沒有不歡喜的。菩薩不會因為求索過多而感到煩惱憂愁，只是發起無上的大慈悲心，佈施沒有厭倦，希望他們常常來。來了之後，稱讚他們。』
【English Translation】 English version: The Bodhisattva Mogongdelin (Mogongdelin Pusa, name of a Bodhisattva) touched the crown of Bodhisattva Mogongdelin's head with his own. Having touched it, he immediately arose from his samadhi (meditative state) and addressed the assembled Bodhisattvas, saying: 'Oh, sons of the Buddha! The practices of a Bodhisattva are inconceivable, as vast as the Dharma Realm (Dharma Realm, Buddhist cosmology), and as ultimate as emptiness (emptiness, Buddhist concept). Why is this so? Because the Bodhisattva Mahasattva (Mahasattva, great Bodhisattva) learns the practices of the Buddhas of the three times (past, present, and future Buddhas).' 'Oh, sons of the Buddha! What are the practices of a Bodhisattva Mahasattva? A Bodhisattva has ten practices, which are proclaimed by the Buddhas of the three times. What are these ten? First is the practice of joy, second is the practice of benefiting others, third is the practice of non-hatred, fourth is the practice of inexhaustibility, fifth is the practice of being free from delusion, sixth is the practice of good manifestation, seventh is the practice of non-attachment, eighth is the practice of respect, ninth is the practice of good dharma, and tenth is the practice of truthfulness. These are the ten practices.' 'Oh, sons of the Buddha! What is the practice of joy of a Bodhisattva Mahasattva? This Bodhisattva is a great benefactor, capable of giving away all possessions, and equally bestowing them upon all sentient beings. After giving, there is no regret, no expectation of reward, no seeking of fame, no seeking to be born in a superior place, no seeking of profit or offerings; but only the desire to protect all sentient beings, the desire to gather all sentient beings, the desire to benefit all sentient beings, the desire to learn the fundamental practices of all Buddhas, the desire to correctly remember the fundamental practices of all Buddhas, the desire to attain the pure fundamental practices of all Buddhas, the desire to uphold the fundamental practices of all Buddhas, the desire to manifest the fundamental practices of all Buddhas, the desire to widely proclaim the fundamental practices of all Buddhas, and the desire to enable all sentient beings to be free from suffering and attain happiness. This is called the practice of joy of a Bodhisattva Mahasattva. When a Bodhisattva practices the practice of joy, all sentient beings rejoice, love, and respect him. Wherever there is poverty, the Bodhisattva is willing to be born there. Even among the wealthy and noble, with endless riches, in every thought, countless, boundless, and innumerable sentient beings come to the Bodhisattva, saying: 'Oh, benevolent one! We are poor and destitute, without any means of support. We hope that you will have compassion and save us, so that we may survive.' In every thought, the Bodhisattva fulfills their needs, and there is no lack of joy. The Bodhisattva does not become troubled or distressed by the excessive demands, but only generates the supreme great compassion, giving without weariness, hoping that they will come often. Having come, he praises them.'
慶倍復歡喜，作如是念：『我得善利。此等眾生，是我福田，是我善友，不請不求，自來教誨，發起我心修行佛道。我今應當如是修學，普令眾生悉得歡喜，我於三世所修功德，愿速成就清凈法身神力自在，悉令眾生隨其所須皆得歡喜。以此功德，令諸眾生悉成正覺，度脫無量眾生，悉令究竟無餘涅槃；我當先令一切眾生，滿足諸愿，然後我當成等正覺，離我想、眾生想、我所想、壽命想、種種想、福伽羅想、作者想，法界、眾生界，空無差別；離欲法、非真實法、無所有法、非堅固法、非恃怙法、非所作法。』菩薩如是觀時，不見施者，不見受者，不見財物，不見福田，不見業，不見報，不見果，不見大果，不見小果。菩薩觀察三世，發如是念：『哀哉！眾生為愚癡所覆，煩惱所纏，常流生死輪迴苦海，于不堅固法不得堅固；我當盡學諸佛所學，饒益眾產生等正覺，開悟一切皆令清凈，隨順寂滅觀三世法。』是名菩薩摩訶薩初歡喜行。
「佛子！何等為菩薩摩訶薩第二饒益行？此菩薩持戒清凈，於色、聲、香、味、觸、法，心無染著，廣為眾生說無染法。不求生於人天勝處尊貴之家、不求利養、不求端正、不求帝王，但堅持凈戒。作如是念：『我持凈戒，離一切纏煩惱熾火憂悲苦惱，不負眾生，諸佛歡喜，究
【現代漢語翻譯】 現代漢語譯本 慶幸而又歡喜，心中這樣想：『我得到了極大的好處。這些眾生，是我的福田，是我的善友，他們不請自來，教誨我，發起我修行佛道的心。我現在應當這樣修學，普遍讓眾生都得到歡喜，我於過去、現在、未來三世所修的功德，愿能迅速成就清凈法身，獲得神通自在，讓眾生都能隨其所需而得到歡喜。以此功德，讓所有眾生都成就正覺，度脫無量眾生，讓他們都究竟達到無餘涅槃；我應當先讓一切眾生，滿足他們的願望，然後我再成就無上正等正覺，遠離我相、眾生相、我所相、壽命相、種種相、福伽羅（補特伽羅，指人）相、作者相，法界、眾生界，空無差別；遠離欲法、非真實法、無所有法、非堅固法、非可依賴法、非所作法。』菩薩這樣觀察時，不見施者，不見受者，不見財物，不見福田，不見業，不見報，不見果，不見大果，不見小果。菩薩觀察三世，發起這樣的念頭：『可悲啊！眾生被愚癡所矇蔽，被煩惱所纏繞，常常在生死輪迴的苦海中漂流，對於不堅固的法執著為堅固；我應當盡力學習諸佛所學，饒益眾生，成就無上正等正覺，開悟一切眾生，讓他們都得到清凈，隨順寂滅，觀察三世法。』這稱為菩薩摩訶薩的初歡喜行。 「佛子！什麼是菩薩摩訶薩的第二饒益行？這位菩薩持戒清凈，對於色、聲、香、味、觸、法，心中沒有染著，廣泛地為眾生宣說無染之法。不求生於人天勝處尊貴之家，不求利養，不求端正，不求成為帝王，只是堅持清凈的戒律。心中這樣想：『我持守清凈的戒律，遠離一切纏縛、煩惱的熾火、憂悲苦惱，不辜負眾生，諸佛歡喜，最終
【English Translation】 English version Rejoicing and feeling happy, they think: 『I have gained great benefit. These beings are my field of merit, my good friends. Without being asked or sought, they come to teach me, inspiring my mind to cultivate the path of Buddhahood. I should now cultivate in this way, universally causing all beings to rejoice. May the merits I have cultivated in the three periods of time swiftly accomplish a pure Dharma body, attain supernatural powers and freedom, and enable all beings to rejoice according to their needs. With these merits, may all beings achieve perfect enlightenment, liberate countless beings, and lead them all to ultimate, complete Nirvana; I should first enable all beings to fulfill their wishes, and then I will achieve perfect enlightenment, free from the notions of self, beings, what belongs to self, lifespan, various notions, the notion of a person (Pudgala), the notion of an agent, the realms of Dharma and beings, which are empty and without difference; free from desires, non-realities, non-existences, non-firmness, non-reliance, and non-actions.』 When a Bodhisattva observes in this way, they do not see a giver, a receiver, possessions, a field of merit, karma, retribution, results, great results, or small results. Observing the three periods of time, the Bodhisattva generates this thought: 『Alas! Beings are covered by ignorance, entangled by afflictions, constantly drifting in the sea of suffering of birth and death, clinging to non-firm things as if they were firm; I should strive to learn what all Buddhas have learned, benefit beings, achieve perfect enlightenment, enlighten all beings, purify them, and observe the three periods of time in accordance with tranquility.』 This is called the first joyful practice of a Bodhisattva Mahasattva. 「Buddha's children! What is the second beneficial practice of a Bodhisattva Mahasattva? This Bodhisattva upholds pure precepts, their mind is not attached to form, sound, smell, taste, touch, or Dharma, and they widely preach the Dharma of non-attachment to beings. They do not seek to be born in noble families in superior realms of humans or gods, do not seek profit or offerings, do not seek beauty, do not seek to be emperors, but only uphold pure precepts. They think: 『By upholding pure precepts, I am free from all entanglements, the blazing fire of afflictions, sorrow, grief, and suffering. I do not let down beings, the Buddhas rejoice, and ultimately』
竟成就無上菩提。』菩薩如是持凈戒時，於一日中，若有無量無數阿僧祇諸大魔王，一一魔王，各將無量無數阿僧祇諸天女眾，皆悉端正，顏貌姝妙，姿容妖艷，傾惑人心；又復赍持一切樂具，欲來惑亂菩薩道意。爾時，菩薩作如是念：『此五欲者，是障道法，乃能障礙無上菩提。』是故，菩薩乃至不生一念欲心，心凈如佛。除其方便教化眾生，內不離菩薩一切種智，堅固正念，不為五欲因緣故，起一惡念，惱亂眾生。寧捨身命，不加惡於人，若加惡於人，無有是處。菩薩自見佛已來，未曾有心起一欲想，何況從事？若或從事無有是處。爾時，菩薩作如是念：『眾生長夜在生死中，憶念五欲、貪著五欲、愛樂五欲、心常流轉五欲、境界永沒五欲，莫之能出，我今應當作如是學：令諸魔王、天女眷屬、及一切眾生，立無上戒；立凈戒已，又教令得不退轉地，一切種智成等正覺，乃至究竟無餘涅槃。何以故？此是我業，一切諸佛皆如是學。離諸非行、計我、無知；觀一切佛平等深法，得一切智為眾生說法，斷除顛倒。不離眾生而有顛倒，不離顛倒而有眾生；顛倒內無眾生，眾生內無顛倒；顛倒非眾生，眾生非顛倒；顛倒非內法；顛倒非外法；眾生非內法，眾生非外法。一切諸法，但是虛妄，無有真實；須臾不住，無有堅固
。猶如幻化，欺誑愚夫，悟一切法，如夢、如電。』如是解者，能達生死究竟菩提。未度者度；未脫者脫；未調伏者，令得調伏；未寂靜者，令得寂靜；未安隱者，令得安隱；未離垢者，令得離垢；未清凈者，令得清凈；未涅槃者，令得涅槃；未快樂者，令得快樂。我當舍離世間眾事，令諸如來皆悉歡喜。具足成就一切佛法，安住無上最勝法中，平等正觀一切眾生，分別了知一切諸法，遠離諸惡，永舍虛妄，除滅一切煩惱習氣，成就出要勝妙方便，悉得無量無邊辯才，成就甚深空寂智慧。是名菩薩摩訶薩第二饒益行。
「佛子！何等為菩薩摩訶薩第三無恚恨行？此菩薩常能修習忍辱之法，謙卑恭敬，和顏愛語；不自害，不害他，亦不俱害；不自舉，不舉他，亦不兩舉；不自是，不是他，亦不兩是；不自讚嘆，但作是念：『我當常為眾生說法，離一切惡，斷貪、恚、癡、憍、慢、亂心、慳、嫉、諂曲；以大忍法而安立之。』菩薩成就如是清凈忍法，設有無量無數眾生，一一眾生，各有無量無數眷屬；一一眾生，各有無量無數化頭；頭有無量阿僧祇舌；舌出無量無數惡聲；聲出無量無數惡罵；音辭鄙穢毀辱菩薩。又此眾生，各有無量阿僧祇手；手執無量無數刀杖，捶擊摧辱毀害菩薩，乃至無量阿僧祇劫，未曾休息。
【現代漢語翻譯】 現代漢語譯本：『如同幻化，欺騙愚笨的人，領悟一切法，如同夢境、如同閃電。』如此理解的人，能夠達到生死輪迴的終點，證得菩提。使未被度化的人得到度化；使未解脫的人得到解脫；使未被調伏的人，令其得到調伏；使未寂靜的人，令其得到寂靜；使未安穩的人，令其得到安穩；使未離垢的人，令其得到離垢；使未清凈的人，令其得到清凈；使未涅槃的人，令其得到涅槃；使未快樂的人，令其得到快樂。我應當捨棄世間的一切事務，使諸如來都歡喜。圓滿成就一切佛法，安住于無上最殊勝的法中，平等正觀一切眾生，分別了知一切諸法，遠離各種惡行，永遠捨棄虛妄，消除一切煩惱習氣，成就出離生死輪迴的殊勝方便，完全獲得無量無邊的辯才，成就甚深空寂的智慧。這稱為菩薩摩訶薩的第二種饒益眾生的行為。 『佛子！什麼是菩薩摩訶薩的第三種無嗔恨行為？』這位菩薩常常能夠修習忍辱之法，謙卑恭敬，和顏悅色，說愛語；不傷害自己，不傷害他人，也不同時傷害自己和他人；不抬高自己，不抬高他人，也不同時抬高自己和他人；不認為自己正確，不認為他人錯誤，也不同時認為自己和他人正確；不自我讚歎，只是這樣想：『我應當常常為眾生說法，遠離一切惡行，斷除貪、嗔、癡、驕傲、我慢、散亂的心、慳吝、嫉妒、諂媚虛偽；用大忍辱法來安立他們。』菩薩成就如此清凈的忍辱法，假設有無量無數的眾生，每一個眾生，各有無量無數的眷屬；每一個眾生，各有無量無數的化頭；每個頭有無量阿僧祇（無數）的舌頭；舌頭發出無量無數的惡聲；聲音發出無量無數的惡罵；言辭鄙俗，毀辱菩薩。而且這些眾生，各有無量阿僧祇的手；手裡拿著無量無數的刀杖，捶打、摧殘、毀壞、傷害菩薩，乃至無量阿僧祇劫，都不曾停止。
【English Translation】 English version: 'Like an illusion, deceiving the foolish, realizing all dharmas are like dreams, like lightning.' One who understands in this way can reach the ultimate Bodhi, the end of birth and death. They will liberate those who are not yet liberated; free those who are not yet free; tame those who are not yet tamed; pacify those who are not yet pacified; secure those who are not yet secure; purify those who are not yet purified; cleanse those who are not yet cleansed; lead to Nirvana those who are not yet in Nirvana; and bring happiness to those who are not yet happy. I shall abandon all worldly affairs, making all Tathagatas rejoice. I shall fully accomplish all Buddha-dharmas, abide in the supreme and most excellent dharma, observe all beings with equanimity, discern all dharmas, stay away from all evils, forever abandon falsehood, eliminate all afflictions and habitual tendencies, accomplish the excellent means of liberation, fully attain immeasurable eloquence, and achieve profound wisdom of emptiness and tranquility. This is called the second beneficial practice of a Bodhisattva Mahasattva. 'Buddha-child! What is the third practice of a Bodhisattva Mahasattva, which is without hatred or resentment?' This Bodhisattva is always able to cultivate the dharma of patience, being humble and respectful, with a kind face and loving speech; not harming oneself, not harming others, nor harming both; not exalting oneself, not exalting others, nor exalting both; not considering oneself right, not considering others wrong, nor considering both right; not praising oneself, but thinking: 'I should always preach the Dharma to sentient beings, stay away from all evils, cut off greed, hatred, delusion, arrogance, pride, a scattered mind, stinginess, jealousy, and flattery; and establish them with the great dharma of patience.' A Bodhisattva who has accomplished such pure patience, even if there are immeasurable and countless sentient beings, each with immeasurable and countless retinues; each with immeasurable and countless transformed heads; each head with immeasurable asamkhya (countless) tongues; each tongue emitting immeasurable and countless evil sounds; the sounds emitting immeasurable and countless curses; the words being vulgar and insulting to the Bodhisattva. Moreover, these sentient beings each have immeasurable asamkhya hands; the hands holding immeasurable and countless knives and staffs, striking, crushing, destroying, and harming the Bodhisattva, even for immeasurable asamkhya kalpas, without ever resting.
菩薩遭此楚毒之時，作如是念：『我因是苦，若生恚心，則自不調伏、自不守護、自不明瞭、自不寂靜、自不修定、自不真實、自愛其身，何能令彼生歡喜心而得度脫？』菩薩作是思惟：『因身心故，于無量劫受諸苦惱；是故重自勸勵，令心歡喜，善自調攝。何以故？我當安住無上法故，欲令眾生亦得此法。』復更思惟：『此身空寂，無我、我所，無真實性，空無有二。若苦、若樂，皆無所有，諸法空故。我當解了，廣為人說。是故我今雖遭苦毒，應當忍受。為愍傷眾生故、饒益眾生故、安隱眾生故、攝取眾生故、不捨眾生故、欲令眾生得不退轉究竟成就無上菩提，佛所行法，我當修行。』是名菩薩摩訶薩第三無恚恨行。
「佛子！何等為菩薩摩訶薩第四無盡行？此菩薩勤修精進、勝精進、最勝精進、第一精進、大精進、微妙精進、上精進、無上精進、無等精進、無等等精進。彼菩薩不為貪慾所亂；不為瞋恚、愚癡、憍慢、惱害、慳嫉、嫌恨、諂曲、無慚、無愧之所惱亂。菩薩復作是念：『我不欲惱諸眾生，乃至不欲惱一眾生故，勤修精進；但欲舍離諸煩惱故，修行精進；欲害一切結故，修行精進；欲離一切習氣故，修行精進；欲悉分別一切眾生故，修行精進；欲知一切眾生死此生彼故，修行精進；欲知一切眾
【現代漢語翻譯】 現代漢語譯本：菩薩在遭受這種劇烈痛苦的時候，會這樣想：『我如果因為這痛苦而生起嗔恨心，那就是自己不能調伏自己、不能守護自己、不能明白事理、不能使自己平靜、不能修習禪定、不能真實不虛、愛惜自己的身體，又怎麼能讓眾生生起歡喜心而得到解脫呢？』菩薩這樣思惟：『因為有身心，所以在無量劫中遭受各種苦惱；因此要更加自我勉勵，使內心歡喜，好好地調攝自己。為什麼呢？因為我將安住于無上佛法，也想讓眾生得到這佛法。』又進一步思惟：『這身體是空寂的，沒有我、沒有我所，沒有真實不變的性質，空性是無二的。無論是苦還是樂，都是虛幻不實的，因為一切法都是空性的。我應當理解這個道理，並廣泛地為他人宣說。因此，我現在雖然遭受痛苦，也應當忍受。爲了憐憫眾生、利益眾生、使眾生安穩、攝受眾生、不捨棄眾生，爲了讓眾生得到不退轉，最終成就無上菩提，佛所修行的法，我也應當修行。』這就是菩薩摩訶薩的第三種無嗔恨的修行。 『佛子！什麼是菩薩摩訶薩的第四種無盡的修行呢？』這位菩薩勤奮地修習精進，殊勝的精進，最殊勝的精進，第一的精進，廣大的精進，微妙的精進，上的精進，無上的精進，無等的精進，無等等的精進。這位菩薩不會被貪慾所擾亂；不會被嗔恚、愚癡、驕慢、惱害、慳吝、嫉妒、嫌恨、諂媚、無慚、無愧所擾亂。菩薩又這樣想：『我不想要惱害眾生，甚至不想要惱害一個眾生，所以勤奮地修習精進；只是想要舍離各種煩惱，所以修行精進；想要斷除一切結縛，所以修行精進；想要遠離一切習氣，所以修行精進；想要完全瞭解一切眾生，所以修行精進；想要知道一切眾生從這裡死去又到那裡出生，所以修行精進；想要知道一切眾
【English Translation】 English version: When a Bodhisattva encounters such intense suffering, they think like this: 『If I were to generate anger because of this suffering, then I would be unable to subdue myself, unable to protect myself, unable to understand clearly, unable to be peaceful, unable to cultivate samadhi, unable to be truthful, and would be attached to my own body. How then could I enable others to generate joy and attain liberation?』 The Bodhisattva contemplates thus: 『Because of the body and mind, I have endured countless sufferings throughout immeasurable kalpas; therefore, I must further encourage myself, make my mind joyful, and properly regulate myself. Why? Because I shall abide in the supreme Dharma, and I wish for all sentient beings to also attain this Dharma.』 They further contemplate: 『This body is empty and still, without a self, without anything belonging to a self, without any real nature, and emptiness is non-dual. Whether it is suffering or joy, all are unreal, because all dharmas are empty. I shall understand this principle and widely proclaim it to others. Therefore, even though I am now encountering suffering, I should endure it. For the sake of compassion for sentient beings, for the benefit of sentient beings, for the peace of sentient beings, for the sake of gathering sentient beings, for the sake of not abandoning sentient beings, and for the sake of enabling sentient beings to attain non-retrogression and ultimately achieve unsurpassed Bodhi, I shall practice the Dharma that the Buddha practiced.』 This is called the third practice of non-hatred of a Bodhisattva Mahasattva. 『Buddha's children! What is the fourth inexhaustible practice of a Bodhisattva Mahasattva?』 This Bodhisattva diligently cultivates vigor, superior vigor, the most superior vigor, the foremost vigor, great vigor, subtle vigor, supreme vigor, unsurpassed vigor, incomparable vigor, and unequaled vigor. This Bodhisattva is not disturbed by greed; they are not disturbed by anger, ignorance, arrogance, harm, stinginess, jealousy, resentment, flattery, shamelessness, or lack of conscience. The Bodhisattva further thinks: 『I do not wish to harm any sentient beings, not even a single sentient being, therefore I diligently cultivate vigor; I only wish to abandon all afflictions, therefore I practice vigor; I wish to sever all bonds, therefore I practice vigor; I wish to be free from all habitual tendencies, therefore I practice vigor; I wish to fully understand all sentient beings, therefore I practice vigor; I wish to know where all sentient beings go after death, therefore I practice vigor; I wish to know all
生煩惱習故，修行精進；欲知一切眾生種種希望故，修行精進；欲知一切眾生諸境界故，修行精進；欲知一切眾生諸根故，修行精進；欲知一切眾生心、心所行故，修行精進；欲知一切法境界故，修行精進；欲知諸佛實法故，修行精進；欲知諸佛平等法故，修行精進；欲以善方便知三世平等故，修行精進；欲知清凈平等法故，修行精進；欲得一切諸佛法故，修行精進；欲以一方便門知一切佛法故，修行精進；欲知諸佛無量無邊不可思議故，修行精進；欲知諸佛大智慧善方便故，修行精進；欲知一切佛法廣為眾生句句分別故，修行精進。』菩薩成就如是精進，若有人言：『無量無數阿僧祇世界眾生，汝能為此一一眾生故，于無量無數阿僧祇劫，具受無擇大地獄苦，令彼眾生究竟涅槃；復有無量無數阿僧祇佛出興於世，令無量無數阿僧祇眾生，受種種樂，汝猶具受大地獄苦，然後汝當成阿耨多羅三藐三菩提？』菩薩答言：『我悉能為爾所世界一一眾生，受地獄苦；諸佛出世，眾生受樂，我亦受苦，然後我當成無上道。』復有人言：『汝若能以一毛渧無量無邊阿僧祇諸大海水，皆悉令盡？無量、無邊阿僧祇世界末為微塵，悉知其數？如是念念次第，常不廢忘菩提之心？』菩薩若聞是語，不退、不悔，歡喜踴躍，勤修精進，作
【現代漢語翻譯】 現代漢語譯本 因為生起煩惱的習氣，所以修行精進；爲了瞭解一切眾生種種的希望，所以修行精進；爲了瞭解一切眾生的各種境界，所以修行精進；爲了瞭解一切眾生的各種根器，所以修行精進；爲了瞭解一切眾生的心和心所的活動，所以修行精進；爲了瞭解一切法的境界，所以修行精進；爲了瞭解諸佛真實的法，所以修行精進；爲了瞭解諸佛平等的法，所以修行精進；爲了用善巧方便了解過去、現在、未來三世的平等，所以修行精進；爲了瞭解清凈平等的法，所以修行精進；爲了獲得一切諸佛的法，所以修行精進；爲了用一種方便法門瞭解一切佛法，所以修行精進；爲了瞭解諸佛無量無邊不可思議的功德，所以修行精進；爲了瞭解諸佛的大智慧和善巧方便，所以修行精進；爲了瞭解一切佛法，併爲眾生一句一句地分別解說，所以修行精進。』菩薩成就這樣的精進，如果有人說：『無量無數阿僧祇（梵語，意為無數）世界中的眾生，你能夠爲了這每一個眾生，在無量無數阿僧祇劫中，承受無間地獄的痛苦，使這些眾生最終達到涅槃；又有無量無數阿僧祇佛出世，使無量無數阿僧祇眾生，享受各種快樂，你仍然要承受地獄的痛苦，然後你才能成就阿耨多羅三藐三菩提（梵語，意為無上正等正覺）嗎？』菩薩回答說：『我能夠爲了所有這些世界中的每一個眾生，承受地獄的痛苦；諸佛出世，眾生享受快樂，我也承受痛苦，然後我才能成就無上道。』又有人說：『你如果能夠用一滴毛端的水滴，使無量無邊阿僧祇大海的水都乾涸？能夠知道無量無邊阿僧祇世界化為微塵后的數量？像這樣唸唸相續，始終不忘失菩提之心？』菩薩如果聽到這樣的話，不退縮、不後悔，歡喜踴躍，勤奮修行精進，作
【English Translation】 English version Because of the habit of generating afflictions, one practices diligently; to know all the various hopes of all sentient beings, one practices diligently; to know all the various realms of all sentient beings, one practices diligently; to know all the various faculties of all sentient beings, one practices diligently; to know the minds and mental activities of all sentient beings, one practices diligently; to know the realms of all dharmas, one practices diligently; to know the true dharma of all Buddhas, one practices diligently; to know the equal dharma of all Buddhas, one practices diligently; to know the equality of the three periods of time through skillful means, one practices diligently; to know the pure and equal dharma, one practices diligently; to attain all the dharmas of all Buddhas, one practices diligently; to know all the Buddha dharmas through one skillful means, one practices diligently; to know the immeasurable, boundless, and inconceivable qualities of all Buddhas, one practices diligently; to know the great wisdom and skillful means of all Buddhas, one practices diligently; to know all the Buddha dharmas and explain them to sentient beings, phrase by phrase, one practices diligently.』 A Bodhisattva who has achieved such diligence, if someone were to say: 『For each and every sentient being in immeasurable, countless asamkhya (Sanskrit, meaning countless) worlds, can you endure the suffering of the Avici hell for immeasurable, countless asamkhya kalpas, so that these sentient beings may ultimately attain Nirvana; and even if immeasurable, countless asamkhya Buddhas appear in the world, causing immeasurable, countless asamkhya sentient beings to experience various joys, you would still endure the suffering of hell, and only then would you attain Anuttara-samyak-sambodhi (Sanskrit, meaning unsurpassed, complete, and perfect enlightenment)?』 The Bodhisattva would answer: 『I am able to endure the suffering of hell for each and every sentient being in all those worlds; when Buddhas appear in the world and sentient beings experience joy, I will also endure suffering, and then I will attain the unsurpassed path.』 Furthermore, if someone were to say: 『If you could use a single drop of water from the tip of a hair to dry up the water of immeasurable, boundless asamkhya oceans? Could you know the number of immeasurable, boundless asamkhya worlds reduced to dust? And in this way, moment after moment, continuously, never forgetting the mind of Bodhi?』 If the Bodhisattva were to hear these words, they would not retreat, not regret, but rejoice and be diligent in their practice, making
如是念：『我得善利。因我故，令無量無邊阿僧祇世界眾生永離眾苦。』菩薩復作是念：『我當代一切眾生受一切苦，普令眾生離一切苦，悉皆究竟無餘涅槃，然後我當成無上道。』是名菩薩摩訶薩第四無盡行。
「佛子！何等為菩薩摩訶薩第五離癡亂行？此菩薩成就第一正念，未曾散亂，堅固不壞，第一最勝清凈無量，舍離癡冥；分別正念，善能受持世間、出世間經論，色法、非色法經論，受、想、行、識經論。無有癡亂死此生彼，無有癡亂處胎出胎，無有癡亂住菩提心，無有癡亂親近善知識，無有癡亂學諸佛法，無有癡亂覺諸魔事，無有癡亂遠離魔事，無有癡亂于無量劫修菩薩行。菩薩成就如是等無量無數堅固正念，于無量無數阿僧祇劫，從諸佛菩薩善知識所聞受正法；所謂：甚深法、微妙法、莊嚴法、種種莊嚴法、種種名味句身法、莊嚴菩薩法、莊嚴諸佛無上法、正希望清凈法、不染一切世間法、分別一切世間法、廣法、無量法、舍離癡暗分別世間法、共法、不共法、菩薩智境界法、一切智自在法。菩薩聞此法已，于無量無邊阿僧祇劫，未曾退忘。何以故？菩薩摩訶薩本無量劫修道行時，未曾惱亂眾生，正念三昧，不斷正法，不斷善根，不斷智慧故。此菩薩無量種聲不能嬈亂，所謂：高大聲、惱亂聲、令
【現代漢語翻譯】 現代漢語譯本 如此思念：『我獲得了極大的利益。因為我的緣故，能讓無量無邊的阿僧祇（asaṃkhya，意為無數）世界中的眾生永遠脫離各種痛苦。』菩薩又這樣想：『我應當代替一切眾生承受一切痛苦，普遍讓眾生脫離一切痛苦，全部都達到究竟的無餘涅槃（nirvāṇa，意為寂滅），然後我才成就無上的佛道。』這稱為菩薩摩訶薩（bodhisattva-mahāsattva，意為大菩薩）的第四種無盡行。
『佛子！什麼是菩薩摩訶薩的第五種離癡亂行？』這位菩薩成就了第一正念，從未散亂，堅定不壞，第一最殊勝清凈無量，舍離愚癡昏暗；分別正念，善於受持世間和出世間的經論，色法和非色法的經論，受、想、行、識的經論。沒有愚癡錯亂地從死亡到出生，沒有愚癡錯亂地入胎和出胎，沒有愚癡錯亂地安住菩提心（bodhicitta，意為覺悟之心），沒有愚癡錯亂地親近善知識，沒有愚癡錯亂地學習諸佛的教法，沒有愚癡錯亂地覺察各種魔事，沒有愚癡錯亂地遠離魔事，沒有愚癡錯亂地在無量劫中修菩薩行。菩薩成就了這樣等無量無數的堅定正念，在無量無數阿僧祇劫中，從諸佛菩薩和善知識那裡聽聞接受正法；所謂：甚深法、微妙法、莊嚴法、種種莊嚴法、種種名味句身法、莊嚴菩薩法、莊嚴諸佛無上法、正希望清凈法、不染一切世間法、分別一切世間法、廣法、無量法、舍離癡暗分別世間法、共法、不共法、菩薩智慧境界法、一切智自在法。菩薩聽聞這些法后，在無量無邊的阿僧祇劫中，從未退失遺忘。為什麼呢？因為菩薩摩訶薩在過去無量劫修道時，從未惱亂眾生，正念三昧（samādhi，意為禪定），不斷正法，不斷善根，不斷智慧的緣故。這位菩薩不會被無量種聲音擾亂，例如：高大的聲音、惱亂的聲音、令
【English Translation】 English version Such is the thought: 『I have obtained great benefit. Because of me, may countless asaṃkhya (innumerable) world's beings be forever free from all suffering.』 The Bodhisattva further thinks: 『I shall bear all suffering for all beings, universally causing all beings to be free from all suffering, all attaining ultimate nirvana (extinction), and then I shall achieve the unsurpassed path.』 This is called the fourth inexhaustible practice of a Bodhisattva-Mahasattva (great Bodhisattva).
『Buddha-child! What is the fifth practice of a Bodhisattva-Mahasattva, which is free from delusion and confusion?』 This Bodhisattva achieves the foremost right mindfulness, never scattered, firm and indestructible, the foremost, most excellent, pure, and immeasurable, abandoning ignorance and darkness; discerning right mindfulness, being skilled in upholding the scriptures and treatises of the world and beyond, the scriptures and treatises of form and non-form, the scriptures and treatises of feeling, perception, volition, and consciousness. There is no deluded confusion from death to birth, no deluded confusion in entering and leaving the womb, no deluded confusion in abiding in the bodhicitta (mind of enlightenment), no deluded confusion in approaching good teachers, no deluded confusion in learning the teachings of all Buddhas, no deluded confusion in perceiving the affairs of demons, no deluded confusion in distancing oneself from the affairs of demons, no deluded confusion in cultivating the Bodhisattva path for countless kalpas (eons). The Bodhisattva achieves such immeasurable and countless firm right mindfulness, and for immeasurable and countless asaṃkhya kalpas, from all Buddhas, Bodhisattvas, and good teachers, hears and receives the right Dharma; namely: the profound Dharma, the subtle Dharma, the adorned Dharma, the various adorned Dharmas, the various name, taste, phrase, and body Dharmas, the Dharma that adorns Bodhisattvas, the Dharma that adorns the unsurpassed Buddhas, the right hope and pure Dharma, the Dharma that is not tainted by all worldly things, the Dharma that distinguishes all worldly things, the vast Dharma, the immeasurable Dharma, the Dharma that abandons ignorance and distinguishes worldly things, the common Dharma, the uncommon Dharma, the Dharma of the Bodhisattva's wisdom realm, the Dharma of the omniscience and freedom. Having heard these Dharmas, the Bodhisattva, for immeasurable and countless asaṃkhya kalpas, has never retreated or forgotten them. Why? Because when the Bodhisattva-Mahasattva cultivated the path in past immeasurable kalpas, he never troubled beings, had right mindfulness and samadhi (meditative absorption), did not discontinue the right Dharma, did not discontinue good roots, and did not discontinue wisdom. This Bodhisattva cannot be disturbed by countless kinds of sounds, such as: loud sounds, disturbing sounds, sounds that cause
人恐怖聲、微妙聲、不可愛聲、散亂六根聲。菩薩聞如是等無量無數好惡諸聲，于正念不亂，三昧不亂，境界不亂，入微妙法不亂，菩薩行不亂，修習菩提心不亂，唸佛三昧不亂，觀察真實法不亂，教化眾生智不亂，成就眾生不亂，安立眾生清凈智不亂，觀察甚深義不亂。不行惡業故，無惡業障；不行煩惱故，無煩惱障；不行不恭敬故，無不恭敬障；不行謗法故，無謗法障。如是等無量種聲，一一音聲，充滿十方無量無邊阿僧祇世界，于無量無邊阿僧祇劫，未曾斷絕，悉能壞亂眾生諸根，令其發狂，而不能亂此菩薩甚深三昧。菩薩於三昧中，思惟、分別一切音聲生、住、滅相，善分別知生、住、滅性；亦善觀察諸聞聲者，聞好惡聲，心無憎愛，正念不亂，于彼諸聲，善取其相而不染著。知一切聲，皆無所有，非真實性，無有造者，亦無本際，與法性等，無有差別。是菩薩成就寂靜身、口、意行，不復退轉；安住諸禪三昧正受。悟一切法，智慧成就，得離一切音聲三昧，阿僧祇三昧門以為眷屬。長養大悲于唸唸中，能得無量阿僧祇三昧，究竟成就一切種智。菩薩聞此能壞諸根大惡音聲已，作如是念：『我當令一切眾生，安住清凈正念。於一切智，得不退轉，究竟成就無餘涅槃。』是名菩薩摩訶薩第五離癡亂行。◎
「◎佛子！何等為菩薩摩訶薩第六善現行？此菩薩成就寂滅身、口、意業；無所有無所示現身、口、意業；無縛無脫身、口、意業；無縛無脫，諸所示現無所依、無所住、隨心住無量心性等，一切法性等；無性相，示現無相，相甚深無底。如如性離業報，善方便出生、離生，不生、不滅、寂滅涅槃等，非有說有，語言道斷。離一切世間，無所依住，長養菩薩所起善根，入離虛妄無縛無著法門，入真實法門，入離世間法門，分別一切世間法。菩薩作如是念：『一切眾生，無性為性；一切諸法，無為為性；一切佛剎，無相為相；究竟三世皆悉無性；言語道斷，於一切法而無所依。』菩薩解如是等諸甚深法，解一切世間悉皆寂滅，解一切諸佛甚深妙法，解佛法、世間法等無差別，世間法入佛法、佛法入世間法；佛法、世間法而不雜亂，世間法不壞佛法。真實法界不可破壞，安住三世平等正法，亦不捨菩提心、不捨教化眾生心，增長大慈大悲心，悉欲救度一切眾生。菩薩作是念：『我不成就眾生，誰當成就？我不調伏眾生，誰當調伏？我不寂靜眾生，誰當寂靜？我不令眾生歡喜，誰當令歡喜？我不清凈眾生，誰當令清凈？』菩薩復作是念：『我以解了此甚深法，見諸眾生受大苦惱，趣危險徑，為諸煩惱之所纏縛，如重病人，
【現代漢語翻譯】 現代漢語譯本： 『佛子！什麼是菩薩摩訶薩的第六種善現行？這位菩薩成就寂滅的身、口、意業；沒有所有、沒有所示現的身、口、意業；沒有束縛、沒有解脫的身、口、意業；沒有束縛、沒有解脫，所有所示現的都沒有所依、沒有所住，隨心安住于無量的心性等，一切法性等；沒有自性、沒有相狀，示現無相，相狀極其深邃無底。如如性遠離業報，善巧方便出生、遠離生，不生、不滅、寂滅涅槃等，非有說有，語言之道斷絕。遠離一切世間，沒有所依所住，增長菩薩所生起的善根，進入遠離虛妄、沒有束縛、沒有執著的法門，進入真實法門，進入遠離世間法門，分別一切世間法。菩薩這樣想：『一切眾生，以無自性為自性；一切諸法，以無為為自性；一切佛剎，以無相為相；究竟來說三世都是沒有自性的；言語之道斷絕，對於一切法都沒有所依。』菩薩理解這些甚深之法，理解一切世間都寂滅，理解一切諸佛的甚深妙法，理解佛法、世間法等沒有差別，世間法進入佛法、佛法進入世間法；佛法、世間法不雜亂，世間法不破壞佛法。真實法界不可破壞，安住於三世平等的正法，也不捨棄菩提心、不捨棄教化眾生的心，增長大慈大悲心，想要救度一切眾生。菩薩這樣想：『我不成就眾生，誰來成就？我不調伏眾生，誰來調伏？我不使眾生寂靜，誰來使寂靜？我不令眾生歡喜，誰來令歡喜？我不清凈眾生，誰來令清凈？』菩薩又這樣想：『我因為理解了這些甚深之法，看到眾生遭受巨大苦惱，走向危險的道路，被各種煩惱所纏縛，如同重病之人， 現代漢語譯本： 『佛子！何謂菩薩摩訶薩的第六種善現行？此菩薩成就寂滅的身、口、意業；無所有、無所顯現的身、口、意業；無縛無脫的身、口、意業；無縛無脫，所顯現的一切皆無所依、無所住，隨心安住于無量心性等，一切法性等；無自性、無相狀，顯現無相，相狀極其深邃無底。如如性遠離業報，善巧方便出生、遠離生，不生、不滅、寂滅涅槃等，非有說有，語言之道斷絕。遠離一切世間，無所依住，增長菩薩所生起的善根，進入遠離虛妄、無縛無著的法門，進入真實法門，進入遠離世間法的法門，分別一切世間法。菩薩作如是念：『一切眾生，以無自性為自性；一切諸法，以無為為自性；一切佛剎，以無相為相；究竟而言，三世皆無自性；言語之道斷絕，對於一切法都無所依。』菩薩理解這些甚深之法，理解一切世間皆寂滅，理解一切諸佛的甚深妙法，理解佛法、世間法等無差別，世間法入佛法、佛法入世間法；佛法、世間法不雜亂，世間法不破壞佛法。真實法界不可破壞，安住於三世平等的正法，也不捨棄菩提心、不捨棄教化眾生的心，增長大慈大悲心，想要救度一切眾生。菩薩作是念：『我不成就眾生，誰來成就？我不調伏眾生，誰來調伏？我不使眾生寂靜，誰來使寂靜？我不令眾生歡喜，誰來令歡喜？我不清凈眾生，誰來令清凈？』菩薩又作是念：『我因為理解了這些甚深之法，看到眾生遭受巨大苦惱，走向危險的道路，被各種煩惱所纏縛，如同重病之人，』
【English Translation】 English version: 'O son of Buddha! What is the sixth good manifestation practice of a Bodhisattva Mahasattva? This Bodhisattva achieves the tranquilized actions of body, speech, and mind; actions of body, speech, and mind that are without possession and without manifestation; actions of body, speech, and mind that are without bondage and without liberation; without bondage and without liberation, all manifestations are without reliance, without dwelling, abiding at will in immeasurable mind-nature, etc., all dharma-natures, etc.; without self-nature, without characteristics, manifesting without characteristics, the characteristics are extremely profound and bottomless. The suchness nature is apart from karmic retribution, skillfully born from expedient means, apart from birth, non-birth, non-extinction, tranquilized Nirvana, etc., saying 'is' when it is not, the path of language is cut off. Apart from all worldly things, without reliance or dwelling, nurturing the good roots that Bodhisattvas generate, entering the dharma gate of being apart from falseness, without bondage, and without attachment, entering the true dharma gate, entering the dharma gate of being apart from worldly dharmas, distinguishing all worldly dharmas. The Bodhisattva thinks thus: 'All sentient beings, take non-self-nature as their nature; all dharmas, take non-action as their nature; all Buddha-lands, take non-form as their form; ultimately, the three times are all without self-nature; the path of language is cut off, and there is no reliance on any dharma.' The Bodhisattva understands these profound dharmas, understands that all worldly things are tranquilized, understands the profound and wonderful dharmas of all Buddhas, understands that there is no difference between Buddha-dharma and worldly dharma, worldly dharma enters Buddha-dharma, Buddha-dharma enters worldly dharma; Buddha-dharma and worldly dharma are not mixed up, worldly dharma does not destroy Buddha-dharma. The true dharma realm is indestructible, abiding in the equal and righteous dharma of the three times, and also not abandoning the Bodhi mind, not abandoning the mind to teach sentient beings, increasing the great loving-kindness and great compassion mind, desiring to save all sentient beings. The Bodhisattva thinks thus: 'If I do not accomplish sentient beings, who will accomplish them? If I do not tame sentient beings, who will tame them? If I do not tranquilize sentient beings, who will tranquilize them? If I do not make sentient beings happy, who will make them happy? If I do not purify sentient beings, who will purify them?' The Bodhisattva also thinks thus: 'Because I have understood these profound dharmas, I see that sentient beings are suffering great distress, going down dangerous paths, being entangled by various afflictions, like seriously ill people,' English version: 'O son of Buddha! What is the sixth good manifestation practice of a Bodhisattva Mahasattva? This Bodhisattva achieves the tranquilized actions of body, speech, and mind; actions of body, speech, and mind that are without possession and without manifestation; actions of body, speech, and mind that are without bondage and without liberation; without bondage and without liberation, all manifestations are without reliance, without dwelling, abiding at will in immeasurable mind-nature, etc., all dharma-natures, etc.; without self-nature, without characteristics, manifesting without characteristics, the characteristics are extremely profound and bottomless. The suchness nature is apart from karmic retribution, skillfully born from expedient means, apart from birth, non-birth, non-extinction, tranquilized Nirvana, etc., saying 'is' when it is not, the path of language is cut off. Apart from all worldly things, without reliance or dwelling, nurturing the good roots that Bodhisattvas generate, entering the dharma gate of being apart from falseness, without bondage, and without attachment, entering the true dharma gate, entering the dharma gate of being apart from worldly dharmas, distinguishing all worldly dharmas. The Bodhisattva thinks thus: 'All sentient beings, take non-self-nature as their nature; all dharmas, take non-action as their nature; all Buddha-lands, take non-form as their form; ultimately, the three times are all without self-nature; the path of language is cut off, and there is no reliance on any dharma.' The Bodhisattva understands these profound dharmas, understands that all worldly things are tranquilized, understands the profound and wonderful dharmas of all Buddhas, understands that there is no difference between Buddha-dharma and worldly dharma, worldly dharma enters Buddha-dharma, Buddha-dharma enters worldly dharma; Buddha-dharma and worldly dharma are not mixed up, worldly dharma does not destroy Buddha-dharma. The true dharma realm is indestructible, abiding in the equal and righteous dharma of the three times, and also not abandoning the Bodhi mind, not abandoning the mind to teach sentient beings, increasing the great loving-kindness and great compassion mind, desiring to save all sentient beings. The Bodhisattva thinks thus: 'If I do not accomplish sentient beings, who will accomplish them? If I do not tame sentient beings, who will tame them? If I do not tranquilize sentient beings, who will tranquilize them? If I do not make sentient beings happy, who will make them happy? If I do not purify sentient beings, who will purify them?' The Bodhisattva also thinks thus: 'Because I have understood these profound dharmas, I see that sentient beings are suffering great distress, going down dangerous paths, being entangled by various afflictions, like seriously ill people,'
常被苦痛恩愛繫縛在生死獄；常不離地獄、餓鬼、畜生、閻羅王處，不能永滅無量苦聚，不離三障。常處愚癡暗，不見真實明，受無窮生死，不得解脫道。輪迴八難，愚癡所病，諸垢所染，沒在無量深煩惱海，邪見所惑，不睹正道。』菩薩作如是觀察：『眾生若未成熟而舍取正覺，是所不應。我當先教化眾生，于無量劫修菩薩行，未成熟者教令成熟，未調伏者教令調伏，諸未度者教令得度。』是菩薩住此行時，諸天、世人、魔王、釋梵、沙門、婆羅門、諸天、乾闥婆等，見此菩薩，歡喜敬仰。若有眾生，恭敬、供養、尊重、禮拜，乃至見聞，皆悉不虛，畢定究竟阿耨多羅三藐三菩提。是名菩薩摩訶薩第六善現行。
「佛子！何等為菩薩摩訶薩第七無著行？此菩薩以無著心，于唸唸中，能觀察阿僧祇世界，嚴凈阿僧祇佛剎，于諸佛剎，心無染著。往詣阿僧祇諸如來所，禮拜恭敬，以阿僧祇華、香、涂香、末香、眾寶、華鬘、天衣、雜寶、寶蓋、幢幡諸莊嚴具，各阿僧祇以用供養，心無所著。阿僧祇諸方便行而無所行，阿僧祇思，無思法住。于唸唸中，見無量諸佛，于諸佛所，心無所著；于佛相好，心無所著；于佛光明，心無所著；于諸佛剎，心無所著；聞佛說法，心無所著；於十方世界，心無所著；于如來眾，心
【現代漢語翻譯】 現代漢語譯本：'常常被痛苦和愛慾束縛在生死的牢獄中；常常無法脫離地獄、餓鬼、畜生、閻羅王這些地方，不能永遠滅除無量的痛苦聚集，無法脫離三種障礙（業障、報障、煩惱障）。常常處於愚癡的黑暗中，看不見真實的智慧光明，遭受無盡的生死輪迴，無法得到解脫之道。在八難（地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後）中輪迴，被愚癡所困擾，被各種污垢所污染，沉沒在無量深重的煩惱之海中，被邪見所迷惑，看不見正道。』菩薩這樣觀察：『如果眾生尚未成熟就捨棄而獨自證得正覺，這是不應該的。我應當先教化眾生，在無量劫中修行菩薩行，使未成熟的眾生得以成熟，使未調伏的眾生得以調伏，使未得度的眾生得以得度。』當菩薩安住于這種修行時，諸天、世人、魔王、釋梵（帝釋天和梵天）、沙門（出家修行者）、婆羅門（印度教祭司）、諸天、乾闥婆（天上的樂神）等，見到這位菩薩，都歡喜敬仰。如果有眾生，恭敬、供養、尊重、禮拜，乃至只是見到或聽到這位菩薩，都不會徒勞無功，必定最終成就阿耨多羅三藐三菩提（無上正等正覺）。這就是菩薩摩訶薩的第六善現行。 『佛子！什麼是菩薩摩訶薩的第七無著行？』這位菩薩以無執著的心，在每一個念頭中，都能觀察無數（阿僧祇）的世界，莊嚴清凈無數的佛剎（佛的國土），對於這些佛剎，心中沒有絲毫的染著。前往無數的如來（佛）所在之處，禮拜恭敬，用無數的花、香、涂香、末香、各種珍寶、花鬘、天衣、雜寶、寶蓋、幢幡等莊嚴物品，各自以無數的數量進行供養，心中沒有任何執著。修行無數的方便法門而沒有執著于所修之法，以無數的思慮，安住于無思慮的法中。在每一個念頭中，見到無量的諸佛，對於諸佛，心中沒有執著；對於佛的相好（佛的三十二相和八十種好），心中沒有執著；對於佛的光明，心中沒有執著；對於諸佛的國土，心中沒有執著；聽聞佛的說法，心中沒有執著；對於十方世界，心中沒有執著；對於如來的僧眾，心中沒有執著。
【English Translation】 English version: 'Constantly bound by suffering and love in the prison of birth and death; constantly unable to escape from places like hell, hungry ghosts, animals, and the realm of Yama (the king of the underworld), unable to eternally extinguish the accumulation of immeasurable suffering, unable to escape the three obstacles (karmic obstacles, retributive obstacles, and afflictive obstacles). Constantly dwelling in the darkness of ignorance, unable to see the true light of wisdom, enduring endless cycles of birth and death, unable to attain the path of liberation. Reincarnating in the eight difficulties (hell, hungry ghosts, animals, long-lived gods, border regions, the blind, deaf, and mute, worldly cleverness, and before or after a Buddha's appearance), afflicted by ignorance, defiled by various impurities, submerged in the immeasurable ocean of deep afflictions, deluded by wrong views, unable to see the right path.』 The Bodhisattva observes thus: 『If sentient beings are not yet mature and one abandons them to attain enlightenment alone, this is not proper. I should first teach and transform sentient beings, cultivate the Bodhisattva path for immeasurable kalpas (eons), causing those who are not yet mature to become mature, causing those who are not yet tamed to become tamed, and causing those who are not yet liberated to become liberated.』 When the Bodhisattva dwells in this practice, gods, humans, Mara (the demon king), Shakra (Indra) and Brahma, Shramanas (ascetics), Brahmins (Hindu priests), gods, Gandharvas (celestial musicians), and others, seeing this Bodhisattva, rejoice and revere him. If there are sentient beings who respect, make offerings, honor, and bow down to him, or even just see or hear of this Bodhisattva, it will not be in vain, and they will certainly ultimately attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). This is called the sixth good manifestation practice of the Bodhisattva Mahasattva. 『Buddha's son! What is the seventh non-attachment practice of the Bodhisattva Mahasattva?』 This Bodhisattva, with a mind of non-attachment, in every thought, is able to observe countless (asamkhya) worlds, adorn and purify countless Buddha-lands (Buddha-fields), and towards these Buddha-lands, the mind has no attachment. Going to the places of countless Tathagatas (Buddhas), bowing down and paying respect, using countless flowers, incense, scented ointments, powdered incense, various treasures, flower garlands, celestial garments, miscellaneous treasures, jeweled canopies, banners, and other adornments, each in countless quantities, to make offerings, the mind has no attachment. Cultivating countless expedient practices without attachment to the practices, with countless thoughts, dwelling in the dharma of no thought. In every thought, seeing countless Buddhas, towards the Buddhas, the mind has no attachment; towards the marks and characteristics of the Buddhas (the thirty-two major marks and eighty minor marks), the mind has no attachment; towards the light of the Buddhas, the mind has no attachment; towards the Buddha-lands, the mind has no attachment; hearing the Buddha's teachings, the mind has no attachment; towards the ten directions of the world, the mind has no attachment; towards the Sangha (community) of the Tathagatas, the mind has no attachment.
無所著；于菩薩眾，心無所著；聞法歡喜，心無所著；正心增廣，攝意不亂，行菩薩行，不著佛法。此菩薩摩訶薩於十方剎，一一佛所，無量無邊阿僧祇劫，恭敬、禮拜、供養，心無厭足；見佛聞法，心無所著；見諸如來菩薩大眾以為莊嚴，心無所著；見不凈剎，心不憎惡。何以故？菩薩摩訶薩寂滅平等觀諸法故。諸法無垢、無凈、無暗、無明、無分別、無不分別、無虛妄、無真實、無安隱、無危險、無正道、無邪道。
「菩薩如是觀真實法性入眾生性，教化、調伏成熟眾生，于彼眾生，心無所著；受持諸法，而於諸法，心無所著；不捨菩薩心，而住佛所住，于佛所住，心無所著；入種種語言道，于語言道，心無所著；入眾生道，于眾生道，心無所著；分別諸三昧正受，皆悉能入，心無所著；往詣無量無邊不可說諸佛國土，見彼佛國，心無所著；若去佛國，心無餘戀。菩薩摩訶薩于諸佛國，以無貪著心，解佛實教；于無上道，而無障礙；于佛正教，已得安立；具足菩薩行，安住菩薩心，成就菩薩寂滅解脫；不念、不著菩薩所行，住菩薩凈道，受真實記。得授記已，作如是念：『凡夫愚癡，不知真諦，不見真諦，暗鈍無信，心不真實，常行染著，流轉生死，不見諸佛，離善知識，離於正道，迷惑邪見，不求調御師
【現代漢語翻譯】 現代漢語譯本：
無所執著；對於菩薩大眾，心無所執著；聽聞佛法歡喜，心無所執著；端正心念，增長智慧，攝持意念不散亂，行菩薩道，不執著于佛法。這位菩薩摩訶薩在十方世界，每一位佛陀之處，經歷無量無邊阿僧祇劫（極長的時間單位），恭敬、禮拜、供養，心中沒有厭倦；見到佛陀，聽聞佛法，心無所執著；見到諸如來菩薩大眾作為莊嚴，心無所執著；見到不凈的國土，心中不憎惡。為什麼呢？因為菩薩摩訶薩以寂滅平等的智慧觀察諸法。諸法沒有垢染、沒有清凈、沒有黑暗、沒有光明、沒有分別、沒有不分別、沒有虛妄、沒有真實、沒有安穩、沒有危險、沒有正道、沒有邪道。
菩薩這樣觀察真實的法性，進入眾生的本性，教化、調伏、成熟眾生，對於那些眾生，心無所執著；受持諸法，而對於諸法，心無所執著；不捨棄菩薩心，而安住于佛所安住的境界，對於佛所安住的境界，心無所執著；進入種種語言之道，對於語言之道，心無所執著；進入眾生之道，對於眾生之道，心無所執著；分別諸三昧（禪定）正受，都能進入，心無所執著；前往無量無邊不可說的諸佛國土，見到那些佛國，心無所執著；如果離開佛國，心中沒有留戀。菩薩摩訶薩在諸佛國土，以無貪著的心，理解佛陀的真實教誨；對於無上道，沒有障礙；對於佛陀的正教，已經得到安立；具足菩薩的修行，安住菩薩的心，成就菩薩的寂滅解脫；不念、不執著菩薩所行，安住菩薩清凈之道，接受真實的授記。得到授記后，這樣想：『凡夫愚癡，不知道真諦，看不到真諦，暗鈍沒有信心，心不真實，常常執著于染污，流轉于生死，見不到諸佛，遠離善知識，遠離正道，迷惑于邪見，不尋求調御師（佛陀）。』 English version:
Without attachment; towards the assembly of Bodhisattvas, the mind is without attachment; hearing the Dharma with joy, the mind is without attachment; rectifying the mind, increasing wisdom, gathering the mind without distraction, practicing the Bodhisattva path, not attached to the Buddha Dharma. This Bodhisattva Mahasattva, in the ten directions, at each Buddha's place, for immeasurable, boundless asamkhya kalpas (extremely long periods of time), with reverence, prostration, and offerings, the mind is without weariness; seeing the Buddha, hearing the Dharma, the mind is without attachment; seeing the Tathagatas and the Bodhisattva assembly as adornments, the mind is without attachment; seeing impure lands, the mind does not feel aversion. Why is this so? Because the Bodhisattva Mahasattva observes all dharmas with the wisdom of quiescence and equality. All dharmas have no defilement, no purity, no darkness, no light, no discrimination, no non-discrimination, no falsehood, no truth, no safety, no danger, no right path, no wrong path.
The Bodhisattva thus observes the true nature of dharmas, enters the nature of beings, teaches, tames, and matures beings, towards those beings, the mind is without attachment; receiving all dharmas, yet towards all dharmas, the mind is without attachment; not abandoning the Bodhisattva mind, yet dwelling in the dwelling of the Buddha, towards the dwelling of the Buddha, the mind is without attachment; entering various paths of language, towards the paths of language, the mind is without attachment; entering the paths of beings, towards the paths of beings, the mind is without attachment; distinguishing all samadhis (meditative absorptions) and right receptions, being able to enter all, the mind is without attachment; going to immeasurable, boundless, inexpressible Buddha lands, seeing those Buddha lands, the mind is without attachment; if leaving a Buddha land, the mind has no lingering attachment. The Bodhisattva Mahasattva, in all Buddha lands, with a mind without greed or attachment, understands the true teachings of the Buddha; towards the unsurpassed path, there is no obstacle; towards the true teachings of the Buddha, one has already been established; fully possessing the practice of a Bodhisattva, dwelling in the mind of a Bodhisattva, achieving the quiescence and liberation of a Bodhisattva; not thinking of, not attached to the Bodhisattva's practices, dwelling in the pure path of a Bodhisattva, receiving the true prediction. Having received the prediction, one thinks thus: 'Ordinary beings are foolish, do not know the true meaning, do not see the true meaning, are dull and without faith, the mind is not true, constantly attached to defilements, transmigrating in birth and death, not seeing the Buddhas, separated from good teachers, separated from the right path, confused by wrong views, not seeking a tamer (Buddha).'
【English Translation】 Without attachment; towards the assembly of Bodhisattvas, the mind is without attachment; hearing the Dharma with joy, the mind is without attachment; rectifying the mind, increasing wisdom, gathering the mind without distraction, practicing the Bodhisattva path, not attached to the Buddha Dharma. This Bodhisattva Mahasattva, in the ten directions, at each Buddha's place, for immeasurable, boundless asamkhya kalpas (extremely long periods of time), with reverence, prostration, and offerings, the mind is without weariness; seeing the Buddha, hearing the Dharma, the mind is without attachment; seeing the Tathagatas and the Bodhisattva assembly as adornments, the mind is without attachment; seeing impure lands, the mind does not feel aversion. Why is this so? Because the Bodhisattva Mahasattva observes all dharmas with the wisdom of quiescence and equality. All dharmas have no defilement, no purity, no darkness, no light, no discrimination, no non-discrimination, no falsehood, no truth, no safety, no danger, no right path, no wrong path. The Bodhisattva thus observes the true nature of dharmas, enters the nature of beings, teaches, tames, and matures beings, towards those beings, the mind is without attachment; receiving all dharmas, yet towards all dharmas, the mind is without attachment; not abandoning the Bodhisattva mind, yet dwelling in the dwelling of the Buddha, towards the dwelling of the Buddha, the mind is without attachment; entering various paths of language, towards the paths of language, the mind is without attachment; entering the paths of beings, towards the paths of beings, the mind is without attachment; distinguishing all samadhis (meditative absorptions) and right receptions, being able to enter all, the mind is without attachment; going to immeasurable, boundless, inexpressible Buddha lands, seeing those Buddha lands, the mind is without attachment; if leaving a Buddha land, the mind has no lingering attachment. The Bodhisattva Mahasattva, in all Buddha lands, with a mind without greed or attachment, understands the true teachings of the Buddha; towards the unsurpassed path, there is no obstacle; towards the true teachings of the Buddha, one has already been established; fully possessing the practice of a Bodhisattva, dwelling in the mind of a Bodhisattva, achieving the quiescence and liberation of a Bodhisattva; not thinking of, not attached to the Bodhisattva's practices, dwelling in the pure path of a Bodhisattva, receiving the true prediction. Having received the prediction, one thinks thus: 'Ordinary beings are foolish, do not know the true meaning, do not see the true meaning, are dull and without faith, the mind is not true, constantly attached to defilements, transmigrating in birth and death, not seeing the Buddhas, separated from good teachers, separated from the right path, confused by wrong views, not seeking a tamer (Buddha).'
，不敬十力王，不知菩薩恩，親近惡知識，聞諸法空，心大恐怖，不正思惟，誹謗正法，棄捨正道，好從邪徑，入魔羅網，遠離諸佛，常著諸有，受種種苦。』爾時，菩薩見彼眾生受諸苦已，增長大悲，觀諸善根，心無所著。
「爾時，菩薩作如是念：『我當爲十方一一眾生故，住無量無邊阿僧祇劫，成熟眾生，心無疲厭。常共止住，不欲舍離去。如毫端，以一毫端，悉遍量度十方世界；為一眾生故，於一一毫端處，各住無量無邊阿僧祇劫；如為一眾生，為一切眾生，亦復如是。』以此大悲心，唸唸次第，未曾斷絕；而於眾生，心無所著。於一一毫端處，具足修習盡過去、未來際諸菩薩行。不著身、不著法、不著念、不著愿、不著三昧、不著行、不著寂靜、不著境界、不著教化成熟眾生、不著入深法界。何以故？菩薩如是觀察：一切法界如幻；諸佛法如電；菩薩行如夢；所聞法如響；一切世界如化；業報所起。如摩㝹摩化身，知一切眾生猶如畫像，種種異形，皆由心畫。所說諸法，皆如實際；於一念中，遍滿十方。修菩薩行，廣大如法界，究竟如虛空。於一念中，悉知諸佛，決定方便，了知心相迴轉迅速，而於此心，無所染著。菩薩如是觀察無我。見佛化度一切眾生，于佛法中得無量喜；起大慈悲，救護一切，
【現代漢語翻譯】 現代漢語譯本：『不尊敬具有十種力量的佛（十力王），不瞭解菩薩的恩德，親近惡友，聽到諸法皆空，內心極度恐懼，不正當思考，誹謗正法，拋棄正道，喜歡走邪路，進入魔的羅網，遠離諸佛，常常執著于存在，遭受各種痛苦。』當時，菩薩看到那些眾生遭受各種痛苦后，增長了巨大的悲憫之心，觀察各種善根，內心沒有任何執著。 『當時，菩薩這樣想：『我應當爲了十方世界每一個眾生的緣故，停留無量無邊的阿僧祇劫（極長的時間單位），來成熟眾生，內心沒有疲憊和厭倦。常常和他們在一起，不想要捨棄離開。就像用一根毫毛的尖端，用這一根毫毛的尖端，完全測量十方世界；爲了一個眾生的緣故，在每一個毫毛的尖端處，各自停留無量無邊的阿僧祇劫；就像爲了一個眾生，爲了所有眾生，也是這樣。』用這種大悲心，唸唸相續，從未斷絕；然而對於眾生，內心沒有任何執著。在每一個毫毛的尖端處，都圓滿地修習盡過去、未來際所有菩薩的修行。不執著于身體，不執著於法，不執著于念頭，不執著于願望，不執著於三昧（禪定），不執著于修行，不執著于寂靜，不執著于境界，不執著于教化成熟眾生，不執著于進入深奧的法界。為什麼呢？菩薩這樣觀察：一切法界都像幻象；諸佛的法像閃電；菩薩的修行像夢；所聽聞的法像回聲；一切世界像變化；是業報所產生的。就像摩㝹摩（一種幻術）所變化出來的身體，知道一切眾生就像畫像，各種不同的形狀，都是由心所畫出來的。所說的各種法，都像實際存在一樣；在一念之間，遍滿十方。修菩薩的修行，廣大如法界，究竟如虛空。在一念之間，完全瞭解諸佛，確定的方便法門，瞭解心的狀態迴轉迅速，然而對於這個心，沒有任何染著。菩薩這樣觀察無我。看到佛化度一切眾生，在佛法中得到無量的喜悅；生起大慈悲心，救護一切眾生。
【English Translation】 English version: 『They do not respect the Ten-Powered King (Buddha), do not understand the kindness of Bodhisattvas, associate with evil friends, hear that all dharmas are empty, feel great fear in their hearts, think incorrectly, slander the true Dharma, abandon the right path, like to follow evil paths, enter the net of Mara, stay away from all Buddhas, are always attached to existence, and suffer all kinds of pain.』 At that time, the Bodhisattva, seeing those beings suffering all kinds of pain, increased his great compassion, observed all good roots, and had no attachment in his heart. 『At that time, the Bodhisattva thought like this: 『I should, for the sake of each and every being in the ten directions, stay for immeasurable and boundless asamkhya kalpas (extremely long units of time), to mature beings, without fatigue or weariness in my heart. I will always stay with them, not wanting to abandon and leave. Like the tip of a hair, using the tip of one hair, I will completely measure the ten directions of the world; for the sake of one being, at each tip of a hair, I will stay for immeasurable and boundless asamkhya kalpas; just as for one being, so it is for all beings.』 With this great compassionate heart, thought after thought, without ever ceasing; yet towards beings, there is no attachment in the heart. At each tip of a hair, I will fully cultivate all the Bodhisattva practices of the past and future. Not attached to the body, not attached to the Dharma, not attached to thoughts, not attached to vows, not attached to samadhi (meditative absorption), not attached to practice, not attached to stillness, not attached to realms, not attached to teaching and maturing beings, not attached to entering the profound Dharma realm. Why? Because the Bodhisattva observes like this: all Dharma realms are like illusions; the Buddhas』 Dharma is like lightning; the Bodhisattva』s practice is like a dream; what is heard is like an echo; all worlds are like transformations; they are caused by karmic retribution. Like the transformed body of a Mayamara (a kind of illusion), knowing that all beings are like paintings, with various different shapes, all drawn by the mind. All the dharmas spoken are like actual existence; in one thought, they pervade the ten directions. Cultivating the Bodhisattva』s practice, it is as vast as the Dharma realm, and as ultimate as space. In one thought, I will fully understand all the Buddhas, the definite expedient methods, understand the mind』s state of rapid turning, yet towards this mind, there is no attachment. The Bodhisattva observes no-self like this. Seeing the Buddha transforming and liberating all beings, he gains immeasurable joy in the Buddha』s Dharma; he arises with great compassion, protecting and saving all beings.』
心無憂惱，得歡喜愿。未成熟者，當令成熟；未調伏者，當令調伏。遠離世間，而能隨順一切世間。若聞諸方國土眾生音聲、眾生諸業、眾生施設、眾生和合、眾生流轉、眾生諸行、眾生境界、眾生諸地、眾生興起，我當乘大愿之力，普至彼處，終不捨弘誓教化眾生，乃至不起一念染著。所以者何？以無所著故，自利利彼，清凈滿足。是名菩薩摩訶薩第七無著行。◎
「◎佛子！何等為菩薩摩訶薩第八尊重行？此菩薩成就尊重善根、不壞善根、最勝善根、不思議善根、無盡善根、不退善根、無比善根、寂靜善根、一切佛法善根。此菩薩修習行時，心常愛樂諸佛妙法；一向專求無上菩提，未曾暫舍菩薩大愿；于無量劫行菩薩道，不計眾苦而生憂惱；一切眾魔所不能壞，一切諸佛悉共護念，常行菩薩諸清凈行，精勤修習一切菩薩無量苦行，未曾懈倦，得不退轉大乘弘願。此菩薩安住、尊重菩薩行已，于唸唸中，能轉阿僧祇劫生死、苦難，長養菩薩無量大愿。若有眾生恭敬、供養、乃至見聞，斯等皆得住不退轉，決定究竟無上菩提。彼菩薩觀察眾生，了達非有，而不捨一切。譬如河水，不至彼岸，不來此岸，不斷中流，能度眾生於彼此岸，以流通故。菩薩摩訶薩亦復如是，不趣生死，不趣涅槃，亦復不住生死中流，而
【現代漢語翻譯】 現代漢語譯本：心中沒有憂愁煩惱，獲得歡喜的願望。對於尚未成熟的眾生，應當令其成熟；對於尚未調伏的眾生，應當令其調伏。雖然遠離世俗，卻能隨順一切世俗。如果聽到各方國土眾生的聲音、眾生的各種業力、眾生的施設（指眾生的行為和活動）、眾生的和合（指眾生的聚集和聯繫）、眾生的流轉（指眾生的生死輪迴）、眾生的各種行為、眾生的境界、眾生的各種狀態、眾生的興起，我應當憑藉大愿的力量，普遍到達那些地方，終究不放棄弘揚誓願教化眾生，乃至不起一絲一毫的染著。為什麼呢？因為沒有執著，所以能自利利他，清凈圓滿。這稱為菩薩摩訶薩的第七無著行。 佛子！什麼是菩薩摩訶薩的第八尊重行？這位菩薩成就尊重善根、不壞善根、最勝善根、不可思議善根、無盡善根、不退善根、無比善根、寂靜善根、一切佛法善根。這位菩薩在修行時，心中常常喜愛諸佛的微妙法；一心專求無上菩提，從未曾暫時捨棄菩薩的大愿；在無量劫中行菩薩道，不計較各種苦難而產生憂愁煩惱；一切魔障都不能破壞他，一切諸佛都共同護念他，常常修行菩薩的各種清凈行為，精勤修習一切菩薩的無量苦行，從未懈怠疲倦，獲得不退轉的大乘弘願。這位菩薩安住、尊重菩薩的修行后，在每一個念頭中，都能轉化無數劫的生死苦難，增長菩薩的無量大愿。如果有眾生恭敬、供養，乃至見到或聽到他，這些眾生都能安住于不退轉，決定最終成就無上菩提。這位菩薩觀察眾生，了達眾生並非實有，卻不捨棄一切眾生。譬如河水，不流向彼岸，也不流向此岸，也不停留在中間，卻能通過流動，度化眾生到達彼岸。菩薩摩訶薩也是如此，不趨向生死，不趨向涅槃，也不停留在生死之中，而
【English Translation】 English version: The mind is without worry or distress, obtaining the wish of joy. For those who are not yet mature, they should be made to mature; for those who are not yet tamed, they should be tamed. Although one is apart from the world, one can accord with all the world. If I hear the voices of sentient beings in all lands, the various karmas of sentient beings, the establishments of sentient beings (referring to the actions and activities of sentient beings), the gatherings of sentient beings, the transmigrations of sentient beings (referring to the cycle of birth and death), the various conducts of sentient beings, the realms of sentient beings, the various states of sentient beings, and the arising of sentient beings, I shall, by the power of my great vows, universally reach those places, and never abandon the vow to teach and transform sentient beings, not even giving rise to a single thought of attachment. Why is this so? Because there is no attachment, one can benefit oneself and others, achieving purity and fulfillment. This is called the seventh non-attachment practice of a Bodhisattva Mahasattva. O son of Buddha! What is the eighth practice of reverence of a Bodhisattva Mahasattva? This Bodhisattva achieves the roots of reverence, the indestructible roots of goodness, the most excellent roots of goodness, the inconceivable roots of goodness, the inexhaustible roots of goodness, the non-retrogressing roots of goodness, the incomparable roots of goodness, the tranquil roots of goodness, and the roots of all Buddha-dharmas. When this Bodhisattva practices, his mind always loves the wonderful Dharma of all Buddhas; he single-mindedly seeks supreme Bodhi, never temporarily abandoning the great vows of a Bodhisattva; he practices the Bodhisattva path for countless kalpas, not counting various sufferings and not giving rise to worry or distress; all demons cannot destroy him, all Buddhas together protect and remember him, he constantly practices all the pure practices of a Bodhisattva, diligently cultivates all the immeasurable ascetic practices of a Bodhisattva, never becoming lazy or weary, and obtains the great vow of the non-retrogressing Mahayana. After this Bodhisattva dwells in and reveres the practice of a Bodhisattva, in every thought, he can transform the suffering of birth and death of countless kalpas, and increase the immeasurable great vows of a Bodhisattva. If there are sentient beings who respect, make offerings, or even see or hear him, these beings can all dwell in non-retrogression, and will definitely ultimately achieve supreme Bodhi. This Bodhisattva observes sentient beings, understanding that they are not real, yet does not abandon all sentient beings. Just like river water, it does not flow to the other shore, nor does it flow to this shore, nor does it stay in the middle, but through its flow, it can ferry sentient beings to the other shore. A Bodhisattva Mahasattva is also like this, not tending towards birth and death, not tending towards Nirvana, nor does he stay in the middle of birth and death, but
能濟度此岸群生，到于彼岸，安隱、無畏、無憂惱處。于眾生數，心無所著。不離一眾生，著多眾生；不離多眾生，著一眾生；不增眾生界，不損眾生界；不生眾生界，不滅眾生界；不盡眾生界，不長眾生界；不虛眾生界，不二眾生界。何以故？菩薩深解眾生界如法界，眾生界、法界無有二；無二法中，無增、無損、無生、無滅，法性真實，無來無去，無所猗著，不作二相。何以故？菩薩解一切法界無二相故。菩薩如是以善方便，解深法界；住無相、住清凈妙相，莊嚴其身。善能分別一切諸相，決定究竟到于彼岸，悉分別知眾生之數。普能現身一切佛剎，于諸佛剎心無所著，深入佛法，亦無所染，分別義味，廣為人說。於一切法離諸欲際，而不斷菩薩道，不捨菩薩行。行無盡功德，入清凈法界。譬如火珠，出火不可窮盡，如是菩薩諸功德藏不可窮盡，教化眾生亦不可盡。而菩薩摩訶薩非究竟、非不究竟；非離取、非不離取；非依、非無依；非世間法、非佛法；非凡夫、非得果。如是菩薩成就尊重心，修習菩薩行，不教聲聞、辟支佛乘；不教佛法，不教世間法；不教眾生，不壞眾生；不教正道，不壞正道；不教垢，不教凈。何以故？菩薩解了諸法無垢、無凈；知一切法無受、無轉，亦無有退。行是寂滅甚深法時，亦不生
【現代漢語翻譯】 現代漢語譯本 能救度此岸的眾生，到達彼岸，那裡安穩、無畏、沒有憂愁煩惱。對於眾生的數量，心中沒有執著。不因為離開一個眾生而執著于多個眾生；不因為離開多個眾生而執著於一個眾生；不增加眾生界，也不減少眾生界；不產生眾生界，也不滅亡眾生界；不窮盡眾生界，也不增長眾生界；不虛妄眾生界，也不把眾生界看作是二元的。為什麼呢？菩薩深刻理解眾生界如同法界（dharma-dhātu，宇宙萬法的本性），眾生界和法界沒有分別；在沒有分別的法中，沒有增加、沒有減少、沒有產生、沒有滅亡，法的本性是真實的，沒有來也沒有去，沒有可以依賴執著的地方，不產生二元對立的觀念。為什麼呢？菩薩理解一切法界沒有二元對立的相狀。菩薩像這樣以善巧方便，理解深奧的法界；安住于無相，安住于清凈微妙的相，以此來莊嚴自身。善於分辨一切諸相，最終決定到達彼岸，完全分別知曉眾生的數量。普遍能在一切佛剎（buddha-kṣetra，佛的國土）顯現身形，對於各個佛剎心中沒有執著，深入佛法，也沒有被污染，分別理解佛法的意義，廣泛地為他人宣說。對於一切法，遠離各種慾望的邊際，而不中斷菩薩道，不捨棄菩薩的修行。修行無盡的功德，進入清凈的法界。譬如火珠，發出火焰不可窮盡，菩薩的功德寶藏也是這樣不可窮盡，教化眾生也同樣不可窮盡。而菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）不是究竟的，也不是不究竟的；不是脫離執取的，也不是不脫離執取的；不是有所依賴的，也不是無所依賴的；不是世間法，也不是佛法；不是凡夫，也不是證果者。這樣的菩薩成就尊重的心，修習菩薩的修行，不教導聲聞（śrāvaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）的乘；不教導佛法，也不教導世間法；不教導眾生，也不破壞眾生；不教導正道，也不破壞正道；不教導污垢，也不教導清凈。為什麼呢？菩薩理解一切法沒有污垢，也沒有清凈；知道一切法沒有接受，沒有轉變，也沒有退轉。當修行這種寂滅甚深的法時，也不會產生
【English Translation】 English version Able to ferry beings from this shore to the other shore, to a place of peace, fearlessness, and freedom from sorrow and distress. Regarding the number of beings, the mind is without attachment. Not abandoning one being to be attached to many beings; not abandoning many beings to be attached to one being; not increasing the realm of beings, nor decreasing the realm of beings; not creating the realm of beings, nor destroying the realm of beings; not exhausting the realm of beings, nor extending the realm of beings; not falsifying the realm of beings, nor making the realm of beings dualistic. Why is this so? The Bodhisattva deeply understands the realm of beings as being like the dharma-dhātu (the realm of all phenomena), the realm of beings and the dharma-dhātu are not two; in the non-dual dharma, there is no increase, no decrease, no birth, no death, the nature of dharma is real, without coming or going, without anything to rely on or be attached to, not creating dualistic concepts. Why is this so? The Bodhisattva understands that all dharma-dhātu are without dualistic appearances. The Bodhisattva, in this way, with skillful means, understands the profound dharma-dhātu; dwells in non-appearance, dwells in pure and wondrous appearance, and adorns their body with this. They are skilled in distinguishing all appearances, ultimately determined to reach the other shore, and fully understand the number of beings. They can universally manifest in all buddha-kṣetra (Buddha-fields), without attachment to any buddha-kṣetra, deeply immersed in the Buddha's teachings, yet not defiled, discerning the meaning of the teachings, and widely proclaiming them to others. Regarding all dharmas, they are free from the boundaries of all desires, yet do not interrupt the Bodhisattva path, nor abandon the Bodhisattva practice. They practice endless merit, entering the pure dharma-dhātu. Just as a fire pearl emits inexhaustible flames, so too are the Bodhisattva's store of merits inexhaustible, and their teaching of beings is also inexhaustible. And the Bodhisattva-mahāsattva (great Bodhisattva) is neither ultimate nor not ultimate; neither detached from grasping nor not detached from grasping; neither dependent nor independent; neither worldly dharma nor Buddha dharma; neither an ordinary person nor one who has attained fruition. Such a Bodhisattva achieves a respectful mind, practices the Bodhisattva path, does not teach the vehicle of śrāvakas (hearers) or pratyekabuddhas (solitary realizers); does not teach Buddha dharma, nor worldly dharma; does not teach beings, nor destroy beings; does not teach the right path, nor destroy the right path; does not teach defilement, nor teach purity. Why is this so? The Bodhisattva understands that all dharmas are without defilement and without purity; knows that all dharmas are without reception, without transformation, and without regression. When practicing this profound dharma of quiescence, they do not give rise to
念：『我今行此法，已行此法，當行此法。』未曾生念：『有陰界入內世間、外世間、內外世間一切大愿，諸波羅蜜。』何以故？一切法中，無向聲聞、緣覺、菩薩、佛乘，亦復無向諸凡夫界，亦復無向垢凈生死及涅槃界。何以故？諸法無二，無不二故。譬如虛空，求之十方，無有差別，非無虛空。菩薩如是觀一切法，悉無差別。非不究竟成等正覺；彼最真實，不違正行，普能示現菩薩所行，而不捨離無量大愿；調伏眾生，轉大法輪，不壞因果，不違寂滅平等觀法。此菩薩悉與三世諸如來等，不斷佛性，不壞正法，興隆正法，辯才無盡，于諸法中，心無所著，安住法堂，分別深法，住無所畏，不捨佛住，不違世法，普現世間等，於世間心無所著。菩薩如是成就尊重智慧修菩薩行，令一切眾生，永離世間惡道、諸難；教化、成就、安置三世諸佛法中，堅固不動。
「如是教已，復作是念：『一切眾生，不知恩義，更相殺害，邪見增盛，迷惑正道，煩惱充滿，癡冥所覆。設有善知識充滿世間，皆悉明達智慧具足者，我不為此等修菩薩行。何以故？我于善、惡人所，不求利養，不徇名譽，乃至一縷及一愛言。于無量劫，行菩薩道，不生一念自求己安，但欲調伏一切眾生，凈一切眾生，度一切眾生。』何以故？一切諸佛
【現代漢語翻譯】 現代漢語譯本：心中默唸：『我現在修行此法，已經修行此法，將來也要修行此法。』卻從未生起這樣的念頭：『有陰界（五蘊的界限）進入內在世間、外在世間、內外世間一切宏大誓願，以及各種波羅蜜（到達彼岸的方法）。』這是為什麼呢？因為一切法中，沒有趨向聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者）、菩薩（發願救度眾生者）、佛乘（成佛之道）的區分，也沒有趨向凡夫俗子的界限，更沒有趨向垢染、清凈、生死以及涅槃的界限。這是為什麼呢？因為諸法沒有二元對立，沒有不二的緣故。譬如虛空，向十方尋求，沒有差別，但並非沒有虛空。菩薩這樣觀察一切法，都無差別。並非不能最終成就無上正等正覺；他們是最真實的，不違背正道修行，普遍能夠示現菩薩所行的，而不捨離無量宏大誓願；調伏眾生，轉動大法輪，不破壞因果，不違背寂滅平等的觀察之法。這樣的菩薩與過去、現在、未來三世諸佛平等，不斷絕佛性，不破壞正法，興盛正法，辯才無盡，對於一切法，心中沒有執著，安住在法堂，分別深奧的佛法，安住于無所畏懼，不捨棄佛的境界，不違背世俗的法則，普遍顯現在世間，對於世間的心沒有執著。菩薩這樣成就尊重智慧，修行菩薩行，使一切眾生，永遠脫離世間的惡道、各種苦難；教化、成就、安置在過去、現在、未來三世諸佛的佛法中，堅固不動。 如此教導之後，又生起這樣的念頭：『一切眾生，不知感恩，互相殘殺，邪見日益增長，迷惑于正道，煩惱充滿，被愚癡黑暗所覆蓋。即使有善知識充滿世間，他們都明達智慧，具足智慧，我也不為這些人修行菩薩行。這是為什麼呢？因為我對於善人、惡人，不求取利益供養，不追求名譽，哪怕是一絲一毫，或者一句愛語。在無量劫中，修行菩薩道，不生起一念為自己求得安樂，只是想要調伏一切眾生，凈化一切眾生，度脫一切眾生。』這是為什麼呢？因為一切諸佛
【English Translation】 English version: One contemplates: 『I am now practicing this Dharma, have already practiced this Dharma, and will practice this Dharma.』 Yet, one has never generated the thought: 『There are skandha (aggregates) realms entering the inner world, the outer world, the inner and outer world, all great vows, and all paramitas (perfections).』 Why is this so? Because in all dharmas, there is no direction towards Sravakas (hearers of the Dharma), Pratyekabuddhas (solitary realizers), Bodhisattvas (beings striving for enlightenment), or the Buddha vehicle, nor is there a direction towards the realms of ordinary beings, nor towards the realms of defilement, purity, birth and death, or Nirvana. Why is this so? Because all dharmas are non-dual, and because there is no non-duality. For example, like space, if one seeks it in the ten directions, there is no difference, yet it is not that there is no space. Bodhisattvas observe all dharmas in this way, without any difference. It is not that they will not ultimately achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment); they are the most truthful, do not violate the right practice, are universally able to demonstrate the Bodhisattva's practice, and do not abandon immeasurable great vows; they tame sentient beings, turn the great Dharma wheel, do not destroy cause and effect, and do not violate the Dharma of peaceful equality. Such Bodhisattvas are equal to all Tathagatas (Buddhas) of the three times, do not cut off the Buddha-nature, do not destroy the true Dharma, promote the true Dharma, have inexhaustible eloquence, in all dharmas, their minds are without attachment, they dwell in the Dharma hall, distinguish profound Dharma, dwell in fearlessness, do not abandon the Buddha's abode, do not violate worldly laws, universally appear in the world, and their minds are without attachment to the world. Bodhisattvas thus accomplish respectful wisdom, practice the Bodhisattva path, enabling all sentient beings to forever depart from the evil paths and all difficulties of the world; they teach, accomplish, and establish them in the Dharma of the Buddhas of the three times, firm and unmoving. Having taught in this way, one further contemplates: 『All sentient beings do not know gratitude, kill each other, their wrong views are increasing, they are confused about the right path, their afflictions are full, and they are covered by the darkness of ignorance. Even if there are good teachers filling the world, all of whom are clear and wise, possessing complete wisdom, I would not practice the Bodhisattva path for these beings. Why is this so? Because I do not seek profit or offerings from good or bad people, nor do I pursue fame, not even a thread or a loving word. For immeasurable kalpas (eons), I practice the Bodhisattva path, without generating a single thought of seeking my own peace, but only desiring to tame all sentient beings, purify all sentient beings, and liberate all sentient beings.』 Why is this so? Because all Buddhas
法如是故。不求利養，不計人惡，常應等心行菩薩道，怨親等觀而無差別，欲令究竟至於彼岸，具足成就無上菩提。是名菩薩摩訶薩第八尊重行。
「佛子！何等為菩薩摩訶薩第九善法行？此菩薩為諸天人、沙門、婆羅門、乾闥婆等，一切眾生，作清涼法池。守護正法，佛種不絕，得清凈陀羅尼故；說法無障礙，得義陀羅尼故；義辯不可盡，得法陀羅尼故；法辯不可盡，得正語陀羅尼故；辭辯不可盡，得無障礙陀羅尼故；說義味不可盡，得佛甘露灌頂陀羅尼故；令眾生歡喜辯不可盡，得自覺悟陀羅尼故；同辯不可盡，入同辯陀羅尼故；說種種義、名味、句身不可盡，得正語陀羅尼故；無量辯不可盡，得無量讚歎陀羅尼故；於三千大千世界，變身如佛，妙音具足。於一切法，無所障礙，而作佛事。隨所應化，隨所解音，隨眾生根，以廣長舌清凈音聲，隨時說法，不違大悲。隨其所應，於一一言，出無量音，皆令歡喜。設有眾生，悉知無量不可計阿僧祇諸語言法、知無量業、知無量報，如是等無量無數阿僧祇眾生，充滿無量無邊阿僧祇世界，與菩薩為眷屬。菩薩處此會中，出一法言，悉令此等眾生，皆得開解。有如是等無量無邊阿僧祇諸大眾與菩薩為眷屬，亦復如是。
「爾時，菩薩復作是念：『設一毛端處
【現代漢語翻譯】 現代漢語譯本：法就是這樣。不追求利益供養，不計較他人的過錯，應當以平等心行菩薩道，對怨恨和親近的人都平等看待，沒有差別，想要讓他們最終到達彼岸，圓滿成就無上菩提（無上覺悟）。這稱為菩薩摩訶薩（大菩薩）的第八種尊重修行。 『佛子！什麼是菩薩摩訶薩的第九種善法修行？這位菩薩為諸天人、沙門（出家修行者）、婆羅門（祭司）、乾闥婆（天樂神）等一切眾生，作為清涼的法池。守護正法，使佛種不絕，因為他得到了清凈陀羅尼（總持，記憶法門）；說法沒有障礙，因為他得到了義陀羅尼（理解法門）；義理辯論無窮無盡，因為他得到了法陀羅尼（佛法法門）；佛法辯論無窮無盡，因為他得到了正語陀羅尼（正確言語法門）；辭藻辯論無窮無盡，因為他得到了無障礙陀羅尼（無礙法門）；說法的意義和味道無窮無盡，因為他得到了佛甘露灌頂陀羅尼（佛法甘露灌頂法門）；使眾生歡喜的辯論無窮無盡，因為他得到了自覺悟陀羅尼（自我覺悟法門）；與他人辯論無窮無盡，因為他進入了同辯陀羅尼（共同辯論法門）；說種種意義、名稱、味道、語句無窮無盡，因為他得到了正語陀羅尼；無量的辯論無窮無盡，因為他得到了無量讚歎陀羅尼（無量讚歎法門）；在三千大千世界，變化身體如同佛陀，美妙的聲音具足。對於一切法，沒有障礙，而做佛事。隨著所應教化的對象，隨著他們所理解的聲音，隨著眾生的根基，用廣長舌清凈的聲音，隨時說法，不違背大悲心。隨著他們所應接受的，在每一句話中，發出無量的聲音，都讓他們歡喜。假設有眾生，完全知道無量不可計數阿僧祇（極多的數量單位）的各種語言法、知道無量的業、知道無量的報應，像這樣無量無數阿僧祇的眾生，充滿無量無邊的阿僧祇世界，與菩薩成為眷屬。菩薩處在這個集會中，說出一句佛法，使所有這些眾生，都得到開悟理解。有像這樣無量無邊阿僧祇的大眾與菩薩成為眷屬，也是如此。 『那時，菩薩又這樣想：『假設在一根毛髮的尖端處
【English Translation】 English version: Such is the Dharma. Not seeking gain or offerings, not dwelling on the faults of others, one should always practice the Bodhisattva path with an equal mind, viewing enemies and loved ones equally without distinction, desiring to lead them ultimately to the other shore, fully accomplishing unsurpassed Bodhi (supreme enlightenment). This is called the eighth practice of respect of a Bodhisattva Mahasattva (great Bodhisattva). 『Buddha-child! What is the ninth practice of good Dharma of a Bodhisattva Mahasattva? This Bodhisattva serves as a cool Dharma pool for all beings, including gods, humans, Sramanas (ascetics), Brahmins (priests), Gandharvas (celestial musicians), and others. He protects the true Dharma, ensuring the Buddha-seed is not extinguished, because he has attained the pure Dharani (mnemonic device); he speaks the Dharma without obstruction, because he has attained the meaning Dharani; his discourse on meaning is inexhaustible, because he has attained the Dharma Dharani; his discourse on Dharma is inexhaustible, because he has attained the correct speech Dharani; his eloquence is inexhaustible, because he has attained the unobstructed Dharani; the meaning and flavor of his teachings are inexhaustible, because he has attained the Buddha's nectar-anointing Dharani; his discourse that delights beings is inexhaustible, because he has attained the self-awakening Dharani; his discourse with others is inexhaustible, because he has entered the shared discourse Dharani; his discourse on various meanings, names, flavors, and phrases is inexhaustible, because he has attained the correct speech Dharani; his immeasurable eloquence is inexhaustible, because he has attained the immeasurable praise Dharani; in the three thousand great thousand worlds, he transforms his body like a Buddha, possessing perfect and wonderful sounds. Regarding all Dharmas, he has no obstruction, and performs the work of a Buddha. According to what should be taught, according to the sounds they understand, according to the roots of beings, with his broad and long tongue and pure voice, he teaches the Dharma at the appropriate time, not violating great compassion. According to what they should receive, from each word, he emits immeasurable sounds, causing them all to rejoice. Suppose there are beings who fully know the immeasurable, countless Asankhyeya (an extremely large number) of various language Dharmas, know immeasurable karma, know immeasurable retribution, such immeasurable, countless Asankhyeya beings, filling immeasurable, boundless Asankhyeya worlds, are associated with the Bodhisattva. The Bodhisattva, in this assembly, speaks one Dharma word, causing all these beings to attain understanding and enlightenment. There are such immeasurable, boundless Asankhyeya multitudes associated with the Bodhisattva, and it is the same. 『At that time, the Bodhisattva further thought: 『Suppose at the tip of a single hair』
，於一念中，有無量無邊阿僧祇大眾來會；如是念念次第，盡過去、未來一切諸劫，大眾來會，猶故不盡。彼諸大眾，言聲不同，所問各異。』菩薩聞如是等一切問難，心無所畏，而作是念：『設令一切眾生，悉來問難，猶以一言，決其疑網，皆令歡喜。』菩薩說法，言不虛妄。於一一言，有無量無邊智慧莊嚴，成就無邊諸功德藏。慧光普照一切，諸法具足，成就一切種智。此菩薩安住善法行已，能自清凈，亦能饒益一切眾生。如此三千大千世界，乃至無量無邊不可稱數諸世界中，自化其身為真金色，妙音具足。於一切法，無所障礙，而作佛事。以無量無邊清凈法門，化度眾生。
「佛子！此菩薩摩訶薩有十種身：入無量無邊法界身，除滅一切世間故；未來身，一切趣生故；不生身，深樂不生平等法故；不滅身，一切諸法言語斷故；不實身，如如真實故；離癡妄身，隨應化故；無來去身，離死此生彼故；不壞身，法界性無壞故；一相身，三世語言道斷故；無相身，善分別諸法相故。
「菩薩摩訶薩成就如是十種身，能為一切眾生作舍，長養善根故；為一切眾生救護，與大無畏故；為一切眾生歸依，令大安隱住故；為一切眾生尊導，開示無上道門故；為一切眾生師，方便令入真實法故；為一切眾生燈，令見
【現代漢語翻譯】 現代漢語譯本：'在一念之間，有無量無邊的阿僧祇（asaṃkhya，意為無數）大眾前來集會；像這樣唸唸相續，直至過去、未來一切劫數，大眾前來集會，仍然沒有窮盡。那些大眾，言語聲音各不相同，所提出的問題也各異。』菩薩聽到這樣的一切問難，心中毫無畏懼，並且這樣想：『即使讓一切眾生都來提問，我也能用一句話，解決他們的疑惑，使他們都感到歡喜。』菩薩說法，言語真實不虛。每一句話，都具有無量無邊的智慧莊嚴，成就無邊的功德寶藏。智慧的光芒普遍照耀一切，諸法都完備具足，成就一切種智（sarvajñāna，意為一切智）。這位菩薩安住于善法修行之後，能夠自我清凈，也能利益一切眾生。像這樣在三千大千世界，乃至無量無邊不可稱數的諸世界中，將自身化現為真金色，具備美妙的聲音。對於一切法，沒有任何障礙，而行佛事。以無量無邊的清凈法門，教化度脫眾生。 『佛子！這位菩薩摩訶薩（bodhisattva mahāsattva，意為大菩薩）有十種身：入無量無邊法界身，爲了滅除一切世間；未來身，爲了使一切眾生趣向出生；不生身，因為深深喜愛不生不滅的平等法；不滅身，因為一切諸法的言語表達都已斷絕；不實身，因為如如真實；離癡妄身，爲了隨順眾生而化現；無來去身，因為遠離此生彼死的輪迴；不壞身，因為法界的本性不會壞滅；一相身，因為三世的語言表達都已斷絕；無相身，因為善於分別諸法的相狀。 『菩薩摩訶薩成就這樣的十種身，能夠為一切眾生作依靠，增長他們的善根；為一切眾生作救護，給予他們大無畏的勇氣；為一切眾生作歸依，使他們安穩地居住；為一切眾生作引導，開示無上的道門；為一切眾生作導師，方便地引導他們進入真實的佛法；為一切眾生作明燈，使他們能夠看見'
【English Translation】 English version: 'In a single thought, there are immeasurable, boundless asaṃkhya (countless) multitudes coming to assemble; in such a way, thought after thought, successively, until all past and future kalpas (aeons), the multitudes come to assemble, yet it is still not exhausted. Those multitudes, their voices are different, and their questions are also different.』 The Bodhisattva, hearing all such questions, has no fear in his heart, and thinks thus: 『Even if all sentient beings were to come and ask questions, I could resolve their doubts with just one word, making them all joyful.』 The Bodhisattva's teachings are true and not false. In each and every word, there is immeasurable, boundless wisdom adornment, accomplishing boundless treasures of merit. The light of wisdom shines universally on everything, all dharmas are complete and perfect, accomplishing sarvajñāna (all-knowing wisdom). This Bodhisattva, having settled in the practice of good dharmas, is able to purify himself and also benefit all sentient beings. In this way, in the three thousand great thousand worlds, and even in immeasurable, boundless, uncountable worlds, he transforms his body into true golden color, possessing wonderful sounds. Towards all dharmas, there is no obstruction, and he performs the work of the Buddha. With immeasurable, boundless pure dharma doors, he teaches and liberates sentient beings. 『Buddha-child! This Bodhisattva Mahāsattva (great Bodhisattva) has ten kinds of bodies: the body that enters immeasurable, boundless dharma realms, in order to eliminate all the world; the future body, in order to lead all beings towards birth; the non-birth body, because he deeply delights in the non-birth and non-death of the equal dharma; the non-extinction body, because the expression of all dharmas through language has been cut off; the non-real body, because it is as it is in reality; the body free from delusion, in order to transform according to the needs of sentient beings; the body without coming or going, because it is free from the cycle of death here and birth there; the indestructible body, because the nature of the dharma realm is indestructible; the one-form body, because the language of the three times has been cut off; the formless body, because he is skilled in distinguishing the forms of all dharmas.』 『The Bodhisattva Mahāsattva, having accomplished these ten kinds of bodies, is able to be a refuge for all sentient beings, nurturing their roots of goodness; to be a protector for all sentient beings, giving them great fearlessness; to be a reliance for all sentient beings, enabling them to dwell in great peace; to be a guide for all sentient beings, revealing the unsurpassed path; to be a teacher for all sentient beings, skillfully leading them into the true dharma; to be a lamp for all sentient beings, enabling them to see』
業報故；為一切眾生明，得甚深法故；為一切眾生炬，令離愚癡解真法故；為一切眾生光，令得明地故；為一切眾生趣趣燈，顯現如來自在力故。是名菩薩摩訶薩第九善法行。此菩薩摩訶薩安住善法行已，為一切眾生，作清涼法池，得佛甚深諸法底故。
「佛子！何等為菩薩摩訶薩真實行？此菩薩成就第一誠諦之語；如說能行，如行能說。此菩薩學三世諸佛真實語，入三世諸佛性，與三世諸佛善根等。此菩薩成就如是等一切善根，學三世諸佛無二語，隨順如來一切智慧。此菩薩成就眾生是處、非處智；眾生去、來、現在一切業報智；眾生諸根具足、不具足智；眾生種種性智；眾生種種欲智；眾生一切至處道智；一切禪定解脫三昧正受垢凈起時非時轉智；過去一切世界成壞智；無障礙天眼智；漏盡智；而不捨一切菩薩所行。何以故？欲令一切眾生，調伏清凈故。
「菩薩復作是念：『我見眾生受無量苦，若未度此等，先成正覺，是所不應，我當滿足大愿，然後成佛；令一切眾生，志求菩提究竟無餘涅槃。何以故？非眾生請我發菩提心，行菩薩行，我自發心普為眾生，欲令究竟得一切種智。是故，我於一切最為殊勝，不著眾生故；我於一切得為最上，調御眾生故；我離一切闇，解無眾生際故；我得所應得，本
【現代漢語翻譯】 現代漢語譯本 因為業報的緣故；爲了開示一切眾生，使其獲得甚深佛法；爲了成為一切眾生的火炬，使他們脫離愚癡，理解真正的佛法；爲了成為一切眾生的光明，使他們獲得明智的境界；爲了成為一切眾生所趨向的燈塔，彰顯如來的自在力量。這被稱為菩薩摩訶薩的第九種善法行。這位菩薩摩訶薩安住于善法行之後，爲了所有眾生，成為清涼的法池，因為他已通達佛陀甚深佛法的究竟之處。 『佛子！什麼是菩薩摩訶薩的真實修行？這位菩薩成就第一真實不虛的言語；能如所說而行，能如所行而說。這位菩薩學習三世諸佛的真實語言，進入三世諸佛的本性，與三世諸佛的善根相等。這位菩薩成就了這樣的一切善根，學習三世諸佛的無二之語，隨順如來的一切智慧。這位菩薩成就了眾生是處、非處智（明白眾生行為的因果報應的智慧）；眾生過去、現在、未來一切業報智（瞭解眾生過去、現在、未來行為的果報的智慧）；眾生諸根具足、不具足智（瞭解眾生感官能力是否健全的智慧）；眾生種種性智（瞭解眾生不同根性的智慧）；眾生種種欲智（瞭解眾生不同慾望的智慧）；眾生一切至處道智（瞭解眾生所能到達的各種境界的智慧）；一切禪定解脫三昧正受垢凈起時非時轉智（瞭解禪定、解脫、三昧等修行狀態的清凈與雜染、何時生起何時消退的智慧）；過去一切世界成壞智（瞭解過去一切世界形成和毀滅的智慧）；無障礙天眼智（沒有障礙的天眼通）；漏盡智（斷除一切煩惱的智慧）；但不捨棄一切菩薩所應修行的。為什麼呢？爲了使一切眾生，調伏清凈的緣故。 『菩薩又這樣想：『我看到眾生承受無量的痛苦，如果我沒有度化他們，就先成就正覺，這是不應該的，我應當先滿足我的大愿，然後成佛；使一切眾生，立志追求菩提，最終達到無餘涅槃。為什麼呢？不是眾生請求我發菩提心，修行菩薩行，而是我自己發心普遍爲了眾生，想要讓他們最終獲得一切種智（佛陀的智慧）。因此，我在一切之中最為殊勝，因為我不執著于眾生；我在一切之中最為至上，因為我調御眾生；我遠離一切黑暗，因為我瞭解眾生沒有邊際；我得到了我所應該得到的，本
【English Translation】 English version Because of karmic retribution; to illuminate all sentient beings, to enable them to obtain profound Dharma; to be a torch for all sentient beings, to liberate them from ignorance and understand the true Dharma; to be a light for all sentient beings, to enable them to attain the realm of wisdom; to be a guiding lamp for all sentient beings, manifesting the Tathagata's power of self-mastery. This is called the ninth good Dharma practice of a Bodhisattva Mahasattva. Having established themselves in this good Dharma practice, this Bodhisattva Mahasattva becomes a pool of cooling Dharma for all sentient beings, because they have penetrated the depths of the Buddha's profound Dharma. 'Buddha-child! What is the true practice of a Bodhisattva Mahasattva? This Bodhisattva achieves the first truthful and unwavering speech; they can act as they speak, and speak as they act. This Bodhisattva learns the true language of the Buddhas of the three times, enters the nature of the Buddhas of the three times, and is equal to the roots of goodness of the Buddhas of the three times. This Bodhisattva achieves all such roots of goodness, learns the non-dual language of the Buddhas of the three times, and follows all the wisdom of the Tathagata. This Bodhisattva achieves the wisdom of what is appropriate and inappropriate for sentient beings; the wisdom of all karmic retributions of sentient beings in the past, present, and future; the wisdom of whether sentient beings' faculties are complete or incomplete; the wisdom of the various natures of sentient beings; the wisdom of the various desires of sentient beings; the wisdom of all the paths that sentient beings can reach; the wisdom of the purity and impurity, the arising and ceasing of all meditative states, liberations, samadhis, and correct receptions; the wisdom of the formation and destruction of all past worlds; unobstructed divine eye wisdom; the wisdom of the exhaustion of outflows; yet they do not abandon all the practices of a Bodhisattva. Why? Because they wish to purify and subdue all sentient beings. 'Furthermore, the Bodhisattva thinks: 'I see sentient beings suffering immeasurable pain. If I do not liberate them and first attain enlightenment, that would be inappropriate. I should first fulfill my great vows and then become a Buddha; to enable all sentient beings to aspire to Bodhi and ultimately attain Nirvana without remainder. Why? It is not that sentient beings requested me to generate the Bodhi mind and practice the Bodhisattva path, but I myself generated the mind universally for all sentient beings, wishing to enable them to ultimately attain all-knowing wisdom (Buddha's wisdom). Therefore, I am the most excellent among all, because I am not attached to sentient beings; I am the highest among all, because I subdue sentient beings; I am free from all darkness, because I understand that sentient beings are without limit; I have obtained what I should obtain, the original
愿具足故；我善變化，菩薩功德莊嚴故；我有善攝取，三世諸佛所護念故。』
「此菩薩摩訶薩不捨本願故，得入無上智慧莊嚴。隨一切眾生所應，悉能化度，隨其本願，悉滿足已，得一切法，自在智慧，令一切眾生，皆得清凈。于唸唸中，悉能遍游十方世界；于唸唸中，悉能往詣無量佛國；于唸唸中，悉見無量無數諸佛及莊嚴剎，示現如來自在神力，究竟法界、虛空界等，其身無量，隨應悉現，無量、無礙而無所依；于自身中，普現佛剎，一切眾生、一切諸法，三世諸佛，皆悉顯現。
「此菩薩知眾生種種想、種種欲，業報清凈；隨其所應，為現其身，而調伏之。解一切法如幻、如化、如電；眾生如夢。此菩薩義身、味身不可窮盡，清凈正念，決定了知一切諸法，入諸三昧無上智慧，寂靜觀察不二之地。一切眾生，皆依二法。菩薩摩訶薩住大悲心，修習如是諸深妙法，寂靜究竟。得佛十力，入因陀羅網法界自在，成就如來無礙解脫。人中雄猛，大師子吼，得無所畏；為法轉輪王，能轉無礙清凈法輪；成就智慧解脫，了知一切世間所行；絕生死迴流，入智慧大海；悉能饒益一切眾生，護持三世諸佛正法，窮盡諸佛方便大海。是名菩薩摩訶薩第十真實行。此菩薩安住真實行已，能令一切天人、八部、無量眾
【現代漢語翻譯】 現代漢語譯本：'因為我具足了誓願，所以我能善於變化；因為菩薩的功德莊嚴，所以我擁有善巧的攝取能力，受到過去、現在、未來三世諸佛的護念。' 『這位菩薩摩訶薩（Mahāsattva，偉大的菩薩）不捨棄根本的誓願，因此得以進入無上智慧的莊嚴境界。他能隨順一切眾生所應接受的教化，都能化度他們；隨順他們各自的本願，都能使之圓滿；獲得一切法的自在智慧，使一切眾生都能得到清凈。在每一個念頭中，他都能遍游十方世界；在每一個念頭中，他都能前往無量佛國；在每一個念頭中，他都能見到無量無數的諸佛以及莊嚴的佛剎，示現如來（Tathāgata，佛的稱號）自在的神力，究竟遍及法界（Dharmadhātu，宇宙萬法所依之處）、虛空界等。他的身體無量，隨應眾生而顯現，無量無礙而無所依。在他自身中，普遍顯現佛剎，一切眾生、一切諸法、三世諸佛，都全部顯現出來。 『這位菩薩知道眾生種種的想法、種種的慾望，以及業報的清凈；隨順他們所應接受的，為他們顯現相應的身形，從而調伏他們。他理解一切法如幻、如化、如電；眾生如夢。這位菩薩的義身（Dharma-kāya，法身）、味身（Rasa-kāya，報身）不可窮盡，以清凈的正念，決定了知一切諸法，進入諸三昧（Samādhi，禪定）的無上智慧，寂靜地觀察不二之地。一切眾生，都依附於二法（相對的觀念）。菩薩摩訶薩安住于大悲心，修習如此深妙的法，達到寂靜的究竟。他獲得佛的十力（Daśa-bala，佛的十種力量），進入因陀羅網（Indra's net，比喻重重無盡的法界）的法界自在，成就如來無礙的解脫。他是人中的雄猛者，發出大師子吼，獲得無所畏懼；成為法轉輪王（Dharmacakravartin，轉動佛法之輪的聖王），能轉動無礙清凈的法輪（Dharmacakra，佛法之輪）；成就智慧解脫，了知一切世間所行；斷絕生死輪迴，進入智慧大海；能夠饒益一切眾生，護持三世諸佛的正法，窮盡諸佛的方便大海。這被稱為菩薩摩訶薩的第十真實行。這位菩薩安住于真實行之後，能夠使一切天人、八部（天龍八部，佛教的護法神）、無量眾生……』
【English Translation】 English version: 'Because I am complete in my vows, I am skilled in transformation; because of the adornment of the Bodhisattva's merits, I possess skillful means of gathering, and I am protected by the Buddhas of the three times.' 'This Bodhisattva Mahāsattva (great being) does not abandon his original vows, and thus attains the adornment of supreme wisdom. He is able to transform and guide all beings according to their needs; fulfilling their original vows, he attains the unhindered wisdom of all dharmas, enabling all beings to achieve purity. In every thought, he can travel throughout the ten directions; in every thought, he can visit countless Buddha lands; in every thought, he can see countless Buddhas and their adorned lands, manifesting the Tathāgata's (Buddha's title) unhindered spiritual powers, ultimately pervading the Dharmadhātu (realm of all phenomena), the space realm, and so on. His body is immeasurable, appearing according to the needs of beings, immeasurable and unhindered, yet without any dependence. Within himself, he universally manifests Buddha lands, all beings, all dharmas, and the Buddhas of the three times, all of which are revealed. 'This Bodhisattva knows the various thoughts and desires of beings, and the purity of their karmic retributions; according to what is appropriate, he manifests a corresponding form to tame them. He understands all dharmas as illusions, transformations, and lightning; beings are like dreams. This Bodhisattva's Dharma-kāya (body of truth) and Rasa-kāya (body of bliss) are inexhaustible. With pure right mindfulness, he decisively knows all dharmas, enters the supreme wisdom of all Samādhis (meditative states), and observes the non-dual ground in stillness. All beings rely on duality. The Bodhisattva Mahāsattva dwells in great compassion, practices such profound and wondrous dharmas, and attains ultimate stillness. He obtains the ten powers of the Buddha (Daśa-bala), enters the unhindered freedom of the Dharmadhātu within Indra's net (a metaphor for the interconnectedness of all phenomena), and achieves the Tathāgata's unhindered liberation. He is the hero among humans, roaring the great lion's roar, and attains fearlessness; he becomes the Dharmacakravartin (wheel-turning king of Dharma), able to turn the unhindered and pure wheel of Dharma (Dharmacakra); he achieves wisdom and liberation, understanding all worldly actions; he cuts off the cycle of birth and death, enters the ocean of wisdom; he is able to benefit all beings, protect the true Dharma of the Buddhas of the three times, and exhaust the ocean of the Buddhas' skillful means. This is called the tenth true practice of the Bodhisattva Mahāsattva. Having established himself in this true practice, this Bodhisattva is able to cause all gods, humans, the eight classes of beings (Devas, Nagas, etc.), and countless beings...'
生清凈歡喜。」◎
大方廣佛華嚴經卷第十一 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第十二
東晉天竺三藏佛馱跋陀羅譯
功德華聚菩薩十行品第十七之二
◎爾時，佛神力故，十方世界，六種震動，如來威神，法應如是：雨天華雲雨、天香雲雨、天末香雲雨、天鬘雲雨、天衣雲雨、天寶雲雨、天莊嚴雲雨；又自然出天妓樂音，天妙光明普照一切，演出諸天微妙音聲。如此四天下夜摩天宮說十行法，佛神力故，十方世界亦復如是。
爾時，十方各過十萬佛剎塵數世界，有十萬佛剎塵數菩薩，充滿十方，來詣此土。到已，語功德林菩薩言：「善哉！佛子！乃能演說諸菩薩行。我等諸來菩薩，皆同一字，名功德林；我等世界皆名功德幢，佛同號普功德；我等佛所亦說十行，名味、句身次第義味，眾會眷屬亦復如是，不增不減。是故，佛子！我等承佛神力，來詣此土，為汝作證，如此四天下夜摩天宮寶莊嚴殿說十行法，我來為證，十方世界亦復如是。」
爾時，功德林菩薩承佛神力，普觀十方一切法界及諸眷屬，欲令佛種永不斷絕、欲令菩薩種性清凈、欲令菩薩愿種不轉、欲令行種不斷、欲令攝取三世佛種、欲分別說眾生善根種、欲
【現代漢語翻譯】 生起清凈的歡喜。』
《大方廣佛華嚴經》卷第十一 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十二
東晉天竺三藏佛馱跋陀羅譯
功德華聚菩薩十行品第十七之二
『這時，由於佛的神力，十方世界發生了六種震動，這是如來威神所致，法應如此：天空中降下花云、香云、末香云、花鬘云、衣云、寶云、莊嚴云；又自然發出天上的音樂聲，天上的美妙光明普照一切，演說諸天微妙的聲音。就像在這四天下夜摩天宮宣說十行法一樣，由於佛的神力，十方世界也是如此。
這時，十方各過十萬佛剎塵數的世界，有十萬佛剎塵數的菩薩，充滿十方，來到這個世界。到達后，他們對功德林菩薩說：『善哉！佛子！你竟然能夠演說諸菩薩的修行。我們這些前來的菩薩，都同一個名字，叫做功德林；我們的世界都叫做功德幢，佛的稱號都叫做普功德；我們佛所也宣說十行，名稱、意義、次第、義理，以及眾會眷屬也都一樣，不多也不少。所以，佛子！我們承蒙佛的神力，來到這個世界，為你作證，就像在這四天下夜摩天宮寶莊嚴殿宣說十行法一樣，我們來為你作證，十方世界也是如此。』
這時，功德林菩薩承蒙佛的神力，普遍觀察十方一切法界以及諸眷屬，想要使佛種永遠不斷絕、想要使菩薩的種性清凈、想要使菩薩的愿種不改變、想要使行種不斷、想要攝取三世佛種、想要分別宣說眾生的善根種、想要
【English Translation】 generate pure joy.』
The Avatamsaka Sutra, Volume 11 Taisho Tripitaka Vol. 09, No. 0278, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 12
Translated by Buddhabhadra of Eastern Jin Dynasty
Chapter 17-2: The Ten Practices of the Bodhisattva Guṇavṛkṣa
『At that time, due to the Buddha's spiritual power, the ten directions of the world experienced six kinds of tremors. This was due to the majestic power of the Tathagata, and the Dharma should be like this: clouds of heavenly flowers, clouds of heavenly incense, clouds of heavenly powdered incense, clouds of heavenly garlands, clouds of heavenly garments, clouds of heavenly treasures, and clouds of heavenly adornments rained down; also, heavenly music naturally arose, and the wonderful light of the heavens illuminated everything, proclaiming the subtle sounds of the heavens. Just as the Ten Practices were expounded in the Trayastrimsa Heaven Palace of this four continents, so it was in the ten directions of the world due to the Buddha's spiritual power.』
『At that time, in each of the ten directions, beyond worlds as numerous as the dust particles of ten hundred thousand Buddha-lands, there were Bodhisattvas as numerous as the dust particles of ten hundred thousand Buddha-lands, filling the ten directions, who came to this world. Having arrived, they spoke to the Bodhisattva Guṇavṛkṣa, saying: 『Excellent, son of the Buddha! You are able to expound the practices of the Bodhisattvas. We Bodhisattvas who have come all share the same name, Guṇavṛkṣa; our worlds are all named Guṇadhvaja, and the Buddhas all share the name Puṇyaguṇa; in our Buddha-lands, we also expound the Ten Practices, with the same names, meanings, order, and significance, and the same assemblies and retinues, neither more nor less. Therefore, son of the Buddha! We, relying on the Buddha's spiritual power, have come to this world to bear witness for you. Just as the Ten Practices are expounded in the jeweled and adorned palace of the Trayastrimsa Heaven in this four continents, we have come to bear witness for you, and so it is in the ten directions of the world.』
『At that time, the Bodhisattva Guṇavṛkṣa, relying on the Buddha's spiritual power, universally observed all the Dharma realms of the ten directions and their retinues, desiring to ensure that the Buddha-seed would never be cut off, desiring to purify the Bodhisattva's nature, desiring to ensure that the Bodhisattva's vows would not change, desiring to ensure that the practice-seed would not be cut off, desiring to gather the Buddha-seeds of the three times, desiring to separately expound the good root-seeds of sentient beings, desiring to』
觀察一切眾生時根、欲樂垢凈心所行種、欲普照一切諸佛菩薩種，以偈頌曰：
「敬心頂禮十力尊， 清凈離垢慧無礙， 境界深遠無等倫， 其道清凈如虛空。 人中最勝無障礙， 功德無量無所畏， 智慧無二無等等， 一切所行皆清凈。 十方現在諸導師， 解真實義無所畏， 無等功德離諸惡， 彼速究竟無上道。 一切如來人中雄， 先已具發大慈悲， 游心清凈法界中， 所行饒益諸群生。 十方三世無與等， 自然正覺滅癡冥， 一切佛法悉平等， 彼之功德不可壞。 十方一切世界中， 悉得睹見諸如來， 于諸如來無虛妄， 彼人所行不退轉。 若見清凈真法界， 甚深微妙第一義， 一切癡妄莫能惑， 彼行能成功德藏。 方便善知眾生類， 入于真實妙法界， 自然覺悟不由他， 彼人所行如虛空。 無量無邊諸世界， 觀察究竟悉寂滅， 一切諸法無障礙， 彼人所行勝牟尼。 具足堅固不可轉， 成就尊重最勝法， 清凈愿滿到彼岸， 諦聽菩薩諸所行。 無量無邊一切地， 智慧明達無障礙， 甚深微妙為境界， 是名無畏論師行， 句句廣分別， 深入妙智慧， 真實解諸法，
【現代漢語翻譯】 現代漢語譯本 觀察一切眾生的根性、慾望、喜好、煩惱的清凈程度、心念的活動方式，以及他們所種下的菩提種子，並普遍照見一切諸佛菩薩的菩提種子，我以偈頌讚嘆： 『我以恭敬之心頂禮具有十種力量的佛陀（十力尊），您的智慧清凈無染，沒有任何障礙。 您的境界深遠，無與倫比，您所走的道路清凈如虛空。 您是人中最殊勝的，沒有任何障礙，您的功德無量無邊，沒有任何畏懼。 您的智慧獨一無二，無可比擬，您的一切行為都清凈無染。 十方世界現在的所有導師（諸導師），都能理解真實義理，沒有任何畏懼。 他們具有無與倫比的功德，遠離一切惡行，他們迅速證得無上菩提之道。 一切如來，人中之雄，都先已發起廣大的慈悲心。 他們的心遊于清凈的法界之中，他們所做的一切都利益著眾生。 十方三世的諸佛，沒有誰可以與之相比，他們自然覺悟，滅除愚癡和黑暗。 一切佛法都是平等的，他們的功德不可摧毀。 在十方一切世界中，都能見到諸如來。 對於諸如來，沒有虛妄，他們所行之道不會退轉。 如果能見到清凈真實的法界，那甚深微妙的第一義諦。 一切愚癡和虛妄都不能迷惑他，他的修行能成就功德寶藏。 他們善巧方便地瞭解眾生的種類，進入真實微妙的法界。 他們自然覺悟，不依賴他人，他們的修行如同虛空一般。 在無量無邊的世界中，觀察一切最終都歸於寂滅。 一切諸法都沒有障礙，他們的修行勝過牟尼（釋迦牟尼）。 他們具足堅固不可動搖的信念，成就最尊貴殊勝的佛法。 他們清凈的願望圓滿，到達彼岸，請諦聽菩薩的修行。 在無量無邊的一切菩薩修行階段（地），他們的智慧明達，沒有任何障礙。 他們以甚深微妙的境界為目標，這就是無畏論師的修行。 他們對每一句話都廣為分別解釋，深入微妙的智慧。 真實地理解一切諸法，
【English Translation】 English version Observing the roots, desires, inclinations, the purity of defilements, the activities of the mind, and the seeds of enlightenment planted by all sentient beings, and universally illuminating the seeds of enlightenment of all Buddhas and Bodhisattvas, I praise with verses: 'With a respectful heart, I bow to the Honored One with Ten Powers (Ten Powers), whose wisdom is pure and without defilement, and without any obstacles. Your realm is profound and unparalleled, and the path you walk is as pure as the void. You are the most supreme among humans, without any obstacles, your merits are immeasurable and without any fear. Your wisdom is unique and incomparable, and all your actions are pure and without defilement. All the guides (Guides) in the present in the ten directions can understand the true meaning without any fear. They possess unparalleled merits, are free from all evil deeds, and they quickly attain the supreme path of enlightenment. All Tathagatas, the heroes among humans, have first aroused great compassion. Their minds roam in the pure Dharma realm, and all that they do benefits sentient beings. The Buddhas of the ten directions and three times are incomparable, they are naturally enlightened, and they extinguish ignorance and darkness. All Buddhist teachings are equal, and their merits are indestructible. In all the worlds of the ten directions, one can see all the Tathagatas. Regarding the Tathagatas, there is no falsehood, and their path of practice will not regress. If one can see the pure and true Dharma realm, that profound and subtle first principle. All ignorance and falsehood cannot deceive him, and his practice can achieve a treasure of merits. They skillfully understand the types of sentient beings and enter the true and subtle Dharma realm. They are naturally enlightened, not relying on others, and their practice is like the void. In immeasurable and boundless worlds, observing everything ultimately returns to stillness. All dharmas have no obstacles, and their practice surpasses Muni (Shakyamuni). They possess firm and unwavering faith, and they achieve the most honorable and supreme Dharma. Their pure wishes are fulfilled, and they reach the other shore, please listen carefully to the practice of Bodhisattvas. In all the immeasurable and boundless stages of Bodhisattva practice (Bhumis), their wisdom is clear and without any obstacles. They take the profound and subtle realm as their goal, and this is the practice of the fearless debaters. They widely explain each sentence, and they delve into subtle wisdom. They truly understand all dharmas,
彼修大牟尼。 遠離一切惡， 常能利眾生， 彼人功德藏， 等諸調御師。 普于諸群生， 常施以無畏， 清凈無染著， 所行無倫比。 意凈無所著， 寂靜無口過， 具足妙功德， 彼修最勝行。 究竟度深義， 功德定無盡， 彼修不死行， 諸佛常護念。 離我瞋恚心， 妙音滿十方， 安住正法教， 所行無可諭。 佈施到彼岸， 百福自莊嚴， 彼慧最第一， 能令眾歡喜。 善入深智地， 安住心不動， 彼行如金剛， 堅固不可沮。 悉入諸法界， 隨順到彼岸， 究竟得自在， 法日之所行。 無等等牟尼， 修習不二法， 心常樂寂靜， 智慧無障礙。 細微世界中， 容受大世界， 境界無不了， 智慧山王行。 普于諸世間， 心凈無所著， 持戒到彼岸， 凈行之所行。 智慧不可量， 虛空法界等， 深入具足智， 是勝金剛行。 智慧悉充滿， 三世諸法界， 心常無懈怠， 入于最勝境。 一切所至道， 分別十力法， 身行無障礙， 勝智之所行。 一切十方界， 無量眾生類， 菩薩悉救護， 離癡之所行。 修習諸佛法， 精勤無
【現代漢語翻譯】 現代漢語譯本 那位修行的大牟尼（Muni，指佛陀）， 遠離一切惡行，常常能夠利益眾生， 他擁有功德的寶藏，如同諸位調御師（指佛陀）一般。 普遍地對一切眾生，常常施予無畏的保護， 清凈沒有染著，他的行為無與倫比。 意念清凈沒有執著，寂靜沒有口舌的過失， 具足微妙的功德，他修行最殊勝的行持。 究竟通達深奧的義理，功德必定沒有窮盡， 他修行不死的法門，諸佛常常護念著他。 遠離我執和瞋恚之心，美妙的聲音充滿十方， 安住在正法的教導中，他的行為無可比擬。 佈施到達彼岸，以百種福德莊嚴自身， 他的智慧最為第一，能夠令眾生歡喜。 善於進入深奧的智慧之地，安住於心不動搖， 他的行為如同金剛一般，堅固不可摧毀。 完全進入諸法的境界，隨順到達彼岸， 究竟獲得自在，是法日（指佛陀）所行的道路。 無與倫比的牟尼（Muni，指佛陀），修習不二的法門， 內心常常安樂於寂靜，智慧沒有障礙。 在細微的世界中，能夠容納巨大的世界， 對一切境界都瞭然無礙，是智慧山王（指佛陀）的行持。 普遍地對於世間的一切，內心清凈沒有執著， 持戒到達彼岸，是清凈行為的體現。 智慧不可衡量，如同虛空法界一般， 深入具足的智慧，這是殊勝的金剛行。 智慧完全充滿，三世的一切法界， 內心常常沒有懈怠，進入最殊勝的境界。 對於一切所到達的道路，分別十力（佛陀的十種力量）之法， 身行沒有障礙，是殊勝智慧的體現。 一切十方世界，無量眾生的種類， 菩薩都救護他們，這是遠離愚癡的行為。 修習諸佛的法門，精勤不懈怠。
【English Translation】 English version That great Muni (Muni, referring to the Buddha) practices, Far from all evil, always able to benefit sentient beings, He possesses a treasure of merit, like all the Tamer of Beings (referring to the Buddha). Universally to all beings, he always bestows fearlessness, Pure without attachment, his actions are unparalleled. His mind is pure without clinging, peaceful without verbal faults, Possessing wonderful merits, he practices the most excellent conduct. Ultimately understanding profound meanings, his merits are surely endless, He practices the path of immortality, and is always protected by all Buddhas. Away from ego and anger, his wonderful voice fills the ten directions, Dwelling in the teachings of the righteous Dharma, his actions are incomparable. Giving reaches the other shore, adorned with a hundred blessings, His wisdom is the foremost, able to bring joy to all beings. Skillfully entering the profound realm of wisdom, dwelling with an unmoving mind, His actions are like diamond, firm and indestructible. Completely entering the realms of all dharmas, following to the other shore, Ultimately attaining freedom, it is the path of the Dharma Sun (referring to the Buddha). The incomparable Muni (Muni, referring to the Buddha), practices the non-dual Dharma, His heart is always joyful in tranquility, his wisdom is without obstacles. In the subtle worlds, he can contain vast worlds, His understanding of all realms is unobstructed, it is the conduct of the King of Wisdom Mountains (referring to the Buddha). Universally towards all in the world, his mind is pure without attachment, Holding precepts reaches the other shore, it is the manifestation of pure conduct. His wisdom is immeasurable, like the space of the Dharma realm, Deeply entering into complete wisdom, this is the supreme diamond conduct. His wisdom is completely full, in all the Dharma realms of the three times, His mind is always without laziness, entering the most excellent state. For all the paths he has reached, distinguishing the ten powers (ten powers of the Buddha), His bodily actions are without obstacles, it is the manifestation of supreme wisdom. In all the ten directions, countless kinds of sentient beings, Bodhisattvas protect them all, this is the conduct of being free from ignorance. Practicing the teachings of all Buddhas, diligently without laziness.
懈怠， 普令世間凈， 大龍之所行。 悉知眾生根， 究竟種種欲， 了達無量性， 平等之所行。 普於十方界， 久受無量苦， 其心無憂惱， 歡喜之所行。 放諸光明網， 普照諸世間， 具足智慧明， 善修慧所行。 皆悉能震動， 十方無量界， 常能利一切， 不令生恐怖。 善解語言法， 分別到彼岸， 離垢智慧明， 不動之所行。 善解俯仰國， 分別到彼岸， 成就無盡地， 最勝慧所行。 無量諸功德， 常行求菩提， 到彼功德岸， 大稱無盡行。 無上大論師， 最勝師子吼， 令眾悉清凈， 離垢之所行。 佛甘露灌頂， 授以法王記， 究竟方便法， 大心之所行。 分別一切眾， 其心無染著， 決定持法藏， 法王之所行。 一一語言中， 能出無量音， 眾生各各解， 無礙慧所行。 究竟語言法， 分別悉了知， 遠離諸虛妄， 真實見所行。 安住法海印， 善印一切法， 了法無實相， 方便身所行。 能於一一剎， 無量無數劫， 窮盡諸劫行， 其心無憂厭。 無數諸如來， 名號各不同， 見之一毛孔， 善修之所行。
【現代漢語翻譯】 現代漢語譯本 懈怠（指修行上的懈怠）， 普遍令世間清凈，這是大龍（指菩薩）的修行。 完全瞭解眾生的根性，究竟各種慾望， 通達無量的本性，這是平等心的修行。 普遍在十方世界，長久承受無量的痛苦， 內心沒有憂愁煩惱，這是歡喜心的修行。 放出各種光明之網，普遍照耀各個世間， 具足智慧光明，這是善修智慧的修行。 都能震動，十方無量的世界， 常常能夠利益一切眾生，不令他們產生恐懼。 善於理解語言的法則，分別到達彼岸（指解脫）， 遠離垢染的智慧光明，這是不動心的修行。 善於理解世間的興衰，分別到達彼岸， 成就無盡的境界，這是最殊勝的智慧修行。 無量的各種功德，常常修行求菩提（指覺悟）， 到達功德的彼岸，這是大稱（指菩薩）無盡的修行。 無上偉大的論師，最殊勝的獅子吼（指佛陀的教誨）， 令眾生都清凈，這是遠離垢染的修行。 佛陀用甘露灌頂，授予法王的記別（指預言成佛）， 究竟方便的法門，這是大心的修行。 分別一切眾生，內心沒有染著， 決定持有法藏（指佛法），這是法王的修行。 在每一個語言中，都能發出無量的聲音， 眾生各自理解，這是無礙智慧的修行。 究竟語言的法則，分別完全瞭解， 遠離各種虛妄，這是真實見的修行。 安住在法海印（指佛法的印記），善於印證一切法， 了解法沒有真實的自性，這是方便身的修行。 能夠在每一個剎土（指佛國），經歷無量無數的劫數， 窮盡各種劫數的修行，內心沒有憂愁厭倦。 無數的如來（指佛陀），名號各自不同， 在一個毛孔中見到他們，這是善修的修行。
【English Translation】 English version Sloth (referring to laziness in practice), Universally purify the world, this is the practice of the Great Dragon (referring to Bodhisattvas). Fully understand the roots of sentient beings, ultimately all kinds of desires, Penetrate immeasurable natures, this is the practice of equality. Universally in the ten directions, enduring immeasurable suffering for a long time, The mind has no sorrow or distress, this is the practice of joy. Releasing various nets of light, universally illuminating all worlds, Possessing the light of wisdom, this is the practice of cultivating wisdom well. All can shake, the immeasurable worlds of the ten directions, Always able to benefit all beings, not causing them to feel fear. Skilled in understanding the laws of language, distinguishing and reaching the other shore (referring to liberation), The light of wisdom free from defilement, this is the practice of an unmoving mind. Skilled in understanding the rise and fall of the world, distinguishing and reaching the other shore, Achieving endless realms, this is the most supreme practice of wisdom. Immeasurable merits, constantly practicing to seek Bodhi (referring to enlightenment), Reaching the other shore of merit, this is the endless practice of the Great Name (referring to Bodhisattvas). The unsurpassed great teacher, the most supreme lion's roar (referring to the Buddha's teachings), Making all beings pure, this is the practice of being free from defilement. The Buddha anoints with nectar, bestowing the prediction of becoming a Dharma King (referring to the prediction of Buddhahood), The ultimate expedient methods, this is the practice of a great mind. Distinguishing all sentient beings, the mind has no attachment, Determined to uphold the Dharma treasury (referring to the Buddha's teachings), this is the practice of the Dharma King. In every single language, able to produce immeasurable sounds, Sentient beings each understand, this is the practice of unobstructed wisdom. Ultimately understanding the laws of language, distinguishing and fully knowing, Being free from all falsehoods, this is the practice of true seeing. Abiding in the Dharma Sea Seal (referring to the seal of the Buddha's teachings), skilled in sealing all dharmas, Understanding that dharmas have no real self-nature, this is the practice of the expedient body. Able to be in every single land (referring to Buddha lands), experiencing immeasurable and countless kalpas, Exhausting the practice of various kalpas, the mind has no sorrow or weariness. Countless Tathagatas (referring to Buddhas), their names are each different, Seeing them in a single pore, this is the practice of good cultivation.
如一毛端處， 普見無量佛， 一切諸世界， 見佛亦如是。 無量無數劫， 能作一念頃， 非長亦非短， 解脫人所行。 見者悉不虛， 所修皆真實， 業行不可壞， 最勝之所行。 無量無數劫， 觀佛無厭足， 能令眾歡喜， 無礙慧所行。 無量無數劫， 觀察眾生界， 眾生非眾生， 堅固士所行。 具足智慧藏， 清涼功德池， 饒益一切眾， 第一人所行。 法界無邊際， 無量如虛空， 語言無所著， 無畏論師行。 於一三昧中， 入無量三昧， 升彼無上堂， 凈月論師行。 究竟忍彼岸， 堪忍寂滅法， 遠離瞋恚心， 無量智所行。 不離一世界， 不起一坐處， 普現十方剎， 無量身所行。 無量諸佛剎， 能入一世界， 佛剎不增減， 不思議所行。 分別處非處， 審諦入諸力， 無上力成就， 第一力所行。 去來現在世， 一切諸業報， 智慧不退轉， 明智之所行。 善知時非時， 調伏一切眾， 教化不失時， 善知時所行。 身行悉皆善， 口意行亦然， 一切無所著， 凈智意所行。 智慧善分別， 法辯無窮盡， 境界等
【現代漢語翻譯】 現代漢語譯本 如同在一根毛髮的尖端，普遍見到無量無數的佛（Buddha，覺悟者）， 一切諸世界，見到佛也是如此。 能將無量無數劫的時間，化為一念之間， 既非長也非短，這是解脫之人所行的境界。 所見皆真實不虛，所修行的都是真實的， 業行不可摧毀，這是最殊勝的修行。 用無量無數劫的時間，觀佛也不會感到厭倦， 能令眾生歡喜，這是無礙智慧所行的境界。 用無量無數劫的時間，觀察眾生界， 眾生並非真正的眾生，這是堅固修行者所行的境界。 具足智慧寶藏，如同清涼的功德池， 饒益一切眾生，這是第一等修行者所行的境界。 法界（Dharmadhatu，宇宙萬法界）無邊無際，無量如同虛空， 語言無法執著，這是無畏論師所行的境界。 在一種三昧（Samadhi，禪定）中，進入無量的三昧， 升入那無上的殿堂，這是清凈月亮般的論師所行的境界。 究竟到達忍辱的彼岸，能夠忍受寂滅之法， 遠離嗔恚之心，這是無量智慧所行的境界。 不離開一個世界，不起身離開一個座位， 普遍顯現在十方剎土（Buddha-ksetra，佛的國土），這是無量化身所行的境界。 能將無量諸佛剎土，納入一個世界， 佛剎土不會因此增多或減少，這是不可思議的境界。 分別什麼是正確的，什麼是不正確的，審慎地進入諸力（bala，力量）， 成就無上的力量，這是第一等力量所行的境界。 過去、現在、未來世，一切諸業的果報， 智慧不會退轉，這是明智之人所行的境界。 善於瞭解何時是適當的時機，何時不是，調伏一切眾生， 教化眾生不失時機，這是善於把握時機者所行的境界。 身所行的一切都是善的，口和意所行也是如此， 一切都沒有執著，這是清凈智慧所行的境界。 智慧善於分別，法辯無窮無盡，境界等同於虛空。
【English Translation】 English version As at the tip of a single hair, one universally sees immeasurable Buddhas (enlightened ones), In all the worlds, seeing Buddhas is also like this. One can transform immeasurable eons into a single moment, Neither long nor short, this is the realm of those who have attained liberation. What is seen is all true and not false, what is practiced is all real, The actions of karma cannot be destroyed, this is the most supreme practice. For immeasurable eons, one can contemplate the Buddha without weariness, Able to bring joy to all beings, this is the realm of unobstructed wisdom. For immeasurable eons, one observes the realm of sentient beings, Sentient beings are not truly sentient beings, this is the realm of steadfast practitioners. Possessing the treasury of wisdom, like a cool pool of merit, Benefiting all beings, this is the realm of the foremost practitioners. The Dharmadhatu (the realm of all phenomena) is boundless, immeasurable like space, Language cannot grasp it, this is the realm of fearless teachers. In one Samadhi (meditative absorption), one enters immeasurable Samadhis, Ascending to that supreme hall, this is the realm of teachers like the pure moon. Ultimately reaching the shore of patience, able to endure the Dharma of cessation, Far from the mind of anger, this is the realm of immeasurable wisdom. Without leaving one world, without rising from one seat, Universally appearing in the ten directions of Buddha-ksetras (Buddha-fields), this is the realm of immeasurable bodies. Able to bring immeasurable Buddha-ksetras into one world, The Buddha-ksetras do not increase or decrease, this is the realm of the inconceivable. Distinguishing what is right and what is wrong, carefully entering into the powers (bala), Achieving supreme power, this is the realm of the foremost power. The past, present, and future worlds, all the karmic retributions, Wisdom does not regress, this is the realm of the wise. Knowing well when the time is appropriate and when it is not, subduing all beings, Teaching beings without missing the opportune time, this is the realm of those who know the right time. All actions of the body are good, and so are the actions of speech and mind, Without attachment to anything, this is the realm of pure wisdom. Wisdom is good at distinguishing, the eloquence of Dharma is endless, the realm is equal to space.
如實， 如來之所行。 無礙功德藏， 喜樂總持門， 深入諸法界， 隨入之所行。 悉與三世佛， 等心無異想， 一相無差別， 無礙境界行。 深入智慧海， 除滅諸癡闇， 能與清凈眼， 凈眼之所行。 一切諸導師， 常行不二法， 神通力自在， 具足行所行。 十方佛剎中， 普雨妙法雨， 令眾解實義， 法雲之所行。 普于諸佛所， 逮得堅固信， 一切智解脫， 所學悉究竟。 彼於一念中， 悉知眾生心， 究竟解心性， 無性性所行。 不思議世界， 變化無量身， 無等遍遊行， 諸行中無比。 無量世界中， 現在諸如來， 菩薩摩訶薩， 常現彼佛前。 菩薩入三昧， 眾生見一身， 菩薩出三昧， 眾見無量身。 所行甚深妙， 未曾有口過， 悅樂心無量， 令眾悉歡喜。 逮得無著智， 分別知諸根， 其心無所染， 無上調伏行。 方便分別法， 於法得自在， 一切世界中， 常作諸佛事。 菩薩微妙行， 所行如虛空， 何人得聞此， 其心不欣悅。 彼智無與等， 慧眼見一切， 方便無倫匹， 無等智所行。 無盡妙功德，
【現代漢語翻譯】 現代漢語譯本 真實不虛，這正是如來（Tathagata）所踐行的。 擁有無礙的功德寶藏，是喜悅和總持（Dharani）的法門， 深入到一切法界（Dharmadhatu），隨順進入其中而行。 與過去、現在、未來三世諸佛，心意平等沒有分別， 在同一相中沒有差別，是無礙境界的修行。 深入智慧的海洋，消除一切愚癡和黑暗， 能夠給予清凈的眼睛，是清凈之眼所見的修行。 一切導師（Buddha），常行不二之法， 神通之力自在無礙，具足所應修行的行為。 在十方佛剎（Buddha-ksetra）中，普遍降下微妙的法雨， 使眾生理解真實的意義，是法雲所行的境界。 普遍在諸佛之處，獲得堅固的信心， 對於一切智慧的解脫，所學都達到究竟。 他們在一念之間，完全瞭解眾生的心念， 究竟理解心性，是無自性的本性所展現的修行。 在不可思議的世界中，變化出無量的身形， 無與倫比地遍佈一切，在諸行中無與倫比。 在無量的世界中，現在的諸如來（Tathagata）， 菩薩摩訶薩（Bodhisattva-mahasattva），常常顯現在諸佛面前。 菩薩進入三昧（Samadhi）時，眾生只見到一個身形， 菩薩出三昧時，眾生見到無量的身形。 所行的甚深微妙，從未有過任何過失， 喜悅的心情無量無邊，使眾生都感到歡喜。 獲得無執著的智慧，分別瞭解眾生的根器， 他們的心沒有被任何事物污染，是無上的調伏修行。 善巧方便地分別說法，對於法得到自在， 在一切世界中，常常做著諸佛的事業。 菩薩的微妙修行，所行如同虛空一般， 何人聽到這些，心中不會感到欣悅呢？ 他們的智慧無與倫比，慧眼能見到一切， 方便善巧無與倫比，是無等智慧所展現的修行。 擁有無盡的微妙功德。
【English Translation】 English version Truly, this is the practice of the Tathagata (如來). Possessing the unobstructed treasury of merits, it is the gate of joy and total retention (Dharani). Deeply entering all realms of Dharma (Dharmadhatu), following and entering into its practice. With the Buddhas of the three times—past, present, and future—having equal minds without differentiation, In the same form, there is no difference, it is the practice of the unobstructed realm. Deeply entering the ocean of wisdom, eliminating all ignorance and darkness, Able to give pure eyes, it is the practice seen by pure eyes. All the guides (Buddha), constantly practice the non-dual Dharma, The power of supernatural abilities is free and unhindered, fully possessing the actions that should be practiced. In the Buddha-lands (Buddha-ksetra) of the ten directions, universally raining down the wonderful Dharma rain, Enabling sentient beings to understand the true meaning, it is the realm of practice of the Dharma cloud. Universally in the presence of all Buddhas, attaining firm faith, Regarding the liberation of all wisdom, all that is learned is completely perfected. In a single thought, they fully understand the minds of sentient beings, Completely understanding the nature of mind, it is the practice manifested by the nature of no-self. In inconceivable worlds, transforming into immeasurable forms, Unparalleled in pervading everywhere, incomparable in all practices. In immeasurable worlds, the present Tathagatas (如來), Bodhisattva-mahasattvas (菩薩摩訶薩), constantly appear before the Buddhas. When a Bodhisattva enters Samadhi (三昧), sentient beings see only one form, When a Bodhisattva emerges from Samadhi, sentient beings see immeasurable forms. The practice is profound and subtle, never having any fault, The joy of the heart is immeasurable, making all sentient beings happy. Attaining wisdom without attachment, discerning and understanding the faculties of sentient beings, Their minds are not defiled by anything, it is the supreme practice of taming. Skillfully and expediently distinguishing and explaining the Dharma, attaining freedom in the Dharma, In all worlds, constantly doing the work of the Buddhas. The subtle practice of Bodhisattvas, the practice is like the void, Who, upon hearing this, would not feel joy in their heart? Their wisdom is unparalleled, the eye of wisdom sees everything, Skillful means are unparalleled, it is the practice manifested by unequaled wisdom. Possessing endless wonderful merits.
能滅一切惡， 到彼清凈岸， 無比之所行。 成就莊嚴法， 安住不退轉， 度脫無量眾， 而無眾生想。 所修無諍行， 一切智微妙， 正法化眾生， 凈眼之所行， 恭敬一切佛， 具足究竟慧。 成就無所畏， 方便智所行， 普能入一切， 世界及諸法， 亦入群生類， 度脫無量眾， 遍於十方界， 擊無上法鼓。 常施無量法， 不死之所行， 一身跏趺坐， 充滿無量剎。 眾生不迫迮， 清凈法身力， 一味一義中， 分別無量義。 演說無窮盡， 無邊慧所行， 修習佛解脫， 智慧無障礙。 成就無所畏， 無量方便德， 了諸世界海， 一切佛剎海， 法海智慧海， 度脫眾生海。 或有見菩薩， 入胎及出生， 或見成正覺， 無量功德行， 處處佛剎中， 示現般涅槃， 真實無涅槃， 無畏師常住。 金剛身無異， 隨應現眾生， 真實無差別， 一身行所行。 平等法界一， 具足無量義， 常樂觀三世， 一相無相法。 到彼諸持岸， 正法安眾生， 逮得諸佛持， 最勝之所行。 無染妙法身， 慧眼清凈耳， 是悉無障礙， 無礙之
【現代漢語翻譯】 現代漢語譯本 能夠滅除一切罪惡，到達清凈的彼岸，這是無與倫比的修行境界。 成就莊嚴的佛法，安住于不退轉的境界，度脫無量眾生，心中卻沒有眾生的概念。 所修行的乃是無諍的行持，所證得的是一切智的微妙境界，以正法教化眾生，這是清凈的佛眼所能見的境界。 恭敬一切諸佛，具足究竟的智慧。 成就無所畏懼的境界，這是方便智慧所能達到的境界，普遍能進入一切世界和諸法，也能進入眾生種類之中，度脫無量眾生。 遍佈於十方世界，擊響無上的法鼓。 常常施予無量的佛法，這是不死的境界所能達到的，以一身跏趺坐的姿態，充滿無量的佛剎（Buddha-ksetra，佛的國土）。 眾生不會感到擁擠，這是清凈法身的力量，在同一味道和同一意義中，分別出無量的意義。 演說佛法無窮無盡，這是無邊智慧所能達到的境界，修習佛的解脫之道，智慧沒有障礙。 成就無所畏懼的境界，具有無量的方便功德，明瞭一切世界海，一切佛剎海，法海和智慧海，度脫眾生海。 有時看見菩薩入胎和出生，有時看見菩薩成就正覺，具有無量的功德行。 在各個佛剎中，示現般涅槃（Parinirvana，佛的最終寂滅），但實際上沒有涅槃，無畏的導師常住於世。 金剛身沒有差異，隨應眾生而顯現，實際上沒有差別，以一身行持一切修行。 平等法界是一體的，具足無量的意義，常常觀察三世，一相無相的佛法。 到達彼岸的持戒者，以正法安頓眾生，獲得諸佛的護持，這是最殊勝的修行境界。 具有無染的妙法身，慧眼清凈，耳朵清凈，這些都是沒有障礙的，無礙的境界。
【English Translation】 English version Able to extinguish all evils, reaching the pure shore, this is an unparalleled realm of practice. Accomplishing the majestic Dharma, dwelling in the state of non-retrogression, liberating immeasurable beings, yet without the concept of beings in mind. What is practiced is non-contention, what is attained is the subtle realm of all-knowing wisdom, teaching beings with the righteous Dharma, this is the realm seen by the pure Buddha-eye. Respecting all Buddhas, possessing ultimate wisdom. Achieving the state of fearlessness, this is the realm attainable by expedient wisdom, universally able to enter all worlds and all dharmas, also able to enter the categories of beings, liberating immeasurable beings. Spreading throughout the ten directions, striking the supreme Dharma drum. Constantly bestowing immeasurable Dharma, this is the realm attainable by the undying, with one body in the lotus posture, filling immeasurable Buddha-ksetras (Buddha-lands). Beings do not feel crowded, this is the power of the pure Dharma-body, within the same taste and the same meaning, distinguishing immeasurable meanings. Expounding the Dharma endlessly, this is the realm attainable by boundless wisdom, practicing the Buddha's liberation, wisdom without obstacles. Achieving the state of fearlessness, possessing immeasurable expedient virtues, understanding all the ocean of worlds, all the ocean of Buddha-ksetras, the ocean of Dharma and the ocean of wisdom, liberating the ocean of beings. Sometimes seeing Bodhisattvas entering the womb and being born, sometimes seeing Bodhisattvas attaining enlightenment, possessing immeasurable meritorious practices. In various Buddha-ksetras, manifesting Parinirvana (the final passing away of a Buddha), but in reality, there is no Nirvana, the fearless teacher dwells eternally. The Vajra body is without difference, manifesting according to beings, in reality, there is no difference, with one body practicing all practices. The equal Dharma realm is one, possessing immeasurable meanings, constantly observing the three times, the Dharma of one form and no form. Reaching the shore of those who uphold precepts, settling beings with the righteous Dharma, obtaining the support of all Buddhas, this is the most supreme realm of practice. Having the undefiled wondrous Dharma-body, the wisdom eye is pure, the ears are pure, these are all without obstacles, the realm of non-obstruction.
所行。 究竟諸神通， 具足深智慧， 智慧最殊勝， 方便智所行。 心定未曾亂， 智慧不可量， 境界無不照， 一切見所行。 到彼功德岸， 度脫無量眾， 其心無疲厭， 常修之所行。 一切知見人， 在諸佛家生， 普於三世佛， 法中而化生。 語言法成就， 摧伏諸論師， 究竟無量行， 隨入佛菩提。 能放一光明， 普照無量剎， 世間大明曜， 除滅一切暗。 隨其所應見， 為現如來身， 調伏群生類， 嚴凈一切剎。 菩薩行無量， 一切莫能知， 示現一切行， 欲度眾生故。 無量不可數， 眾生法界等， 無數劫讚歎， 菩薩德無盡。 菩薩德無量， 究竟一切德， 諸佛無量劫， 嘆此德無盡。 何況世間人， 聲聞及緣覺， 無量劫讚歎， 而能得窮盡。」◎
◎大方廣佛華嚴經菩薩十無盡藏品第十八
爾時，功德林菩薩摩訶薩復告諸菩薩言：「佛子！菩薩摩訶薩有十種藏，三世諸佛之所演說。何等為十？信藏、戒藏、慚藏、愧藏、聞藏、施藏、慧藏、正念藏、持藏、辯藏。是為十。
「何等為菩薩信藏？此菩薩信一切法空無真實、信一切法無相、信一切法
【現代漢語翻譯】 現代漢語譯本 所行。 究竟諸神通，具足深智慧， 智慧最殊勝，方便智所行。 心定未曾亂，智慧不可量， 境界無不照，一切見所行。 到彼功德岸，度脫無量眾， 其心無疲厭，常修之所行。 一切知見人，在諸佛家生， 普於三世佛，法中而化生。 語言法成就，摧伏諸論師， 究竟無量行，隨入佛菩提（Buddha's enlightenment）。 能放一光明，普照無量剎（Buddha-field）， 世間大明曜，除滅一切暗。 隨其所應見，為現如來（Tathagata）身， 調伏群生類，嚴凈一切剎（Buddha-field）。 菩薩（Bodhisattva）行無量，一切莫能知， 示現一切行，欲度眾生故。 無量不可數，眾生法界（Dharma-realm）等， 無數劫讚歎，菩薩（Bodhisattva）德無盡。 菩薩（Bodhisattva）德無量，究竟一切德， 諸佛（Buddhas）無量劫，嘆此德無盡。 何況世間人，聲聞（Sravaka）及緣覺（Pratyekabuddha）， 無量劫讚歎，而能得窮盡。」
◎大方廣佛華嚴經菩薩十無盡藏品第十八
爾時，功德林菩薩摩訶薩（Bodhisattva-Mahasattva）復告諸菩薩（Bodhisattvas）言：『佛子！菩薩摩訶薩（Bodhisattva-Mahasattva）有十種藏，三世諸佛（Buddhas）之所演說。何等為十？信藏、戒藏、慚藏、愧藏、聞藏、施藏、慧藏、正念藏、持藏、辯藏。是為十。
『何等為菩薩（Bodhisattva）信藏？此菩薩（Bodhisattva）信一切法空無真實、信一切法無相、信一切法
【English Translation】 English version What is practiced. Ultimately possessing all spiritual powers, fully endowed with profound wisdom, Wisdom that is most supreme, practiced through expedient wisdom. With a mind that is settled and never disturbed, wisdom that is immeasurable, Illuminating all realms without exception, all that is seen is what is practiced. Reaching the shore of merit, delivering countless beings, With a mind that is without weariness, this is what is constantly practiced. Those who know and see all, are born in the family of all Buddhas, Universally in the three times of Buddhas, they are transformed and born within the Dharma. Accomplishing the Dharma of language, subduing all debaters, Ultimately practicing immeasurable deeds, entering into Buddha's enlightenment (Bodhi). Able to emit a single ray of light, universally illuminating countless Buddha-fields (kshetra), A great illumination in the world, eliminating all darkness. According to what is appropriate to be seen, manifesting the body of the Tathagata, Taming all kinds of beings, purifying all Buddha-fields (kshetra). The practices of a Bodhisattva (Bodhisattva) are immeasurable, none can know them all, Manifesting all practices, for the sake of delivering all beings. Immeasurable and countless, beings are like the Dharma-realm (Dharmadhatu), Praising for countless kalpas, the virtues of a Bodhisattva (Bodhisattva) are endless. The virtues of a Bodhisattva (Bodhisattva) are immeasurable, ultimately possessing all virtues, All Buddhas (Buddhas) for immeasurable kalpas, praise these virtues without end. How much more so worldly people, Sravakas (Sravaka) and Pratyekabuddhas (Pratyekabuddha), Praising for immeasurable kalpas, and yet be able to exhaust them.』
◎ The Eighteenth Chapter on the Ten Inexhaustible Treasuries of Bodhisattvas from the Great Extensive Buddha Flower Adornment Sutra
At that time, the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) Merit Forest again spoke to all the Bodhisattvas (Bodhisattvas), saying: 『Children of the Buddha! Bodhisattva-Mahasattvas (Bodhisattva-Mahasattvas) have ten kinds of treasuries, which are expounded by the Buddhas (Buddhas) of the three times. What are the ten? The treasury of faith, the treasury of precepts, the treasury of shame, the treasury of remorse, the treasury of learning, the treasury of giving, the treasury of wisdom, the treasury of right mindfulness, the treasury of upholding, and the treasury of eloquence. These are the ten.』
『What is the Bodhisattva』s (Bodhisattva) treasury of faith? This Bodhisattva (Bodhisattva) believes that all dharmas are empty and without reality, believes that all dharmas are without characteristics, believes that all dharmas are
無愿、信一切法無作者、信一切法不實、信一切法無堅固、信一切法無量、信一切法無上、信一切法不可度、信一切法不生。若菩薩成就如是隨順凈信，聞諸佛法不可思議，心不驚怖；聞一切佛不可思議，心不驚怖；聞眾生不可思議，心不驚怖；聞法界不可思議，心不驚怖；聞虛空界不可思議，心不驚怖；聞涅槃界不可思議，心不驚怖；聞過去世不可思議，心不驚怖；聞未來世不可思議，心不驚怖；聞現在世不可思議，心不驚怖；聞入一切劫不可思議，心不驚怖。何以故？菩薩于諸佛所，一向堅信，不可沮壞，佛如是知佛無盡無邊智。十方一切世界，一一世界中，三世無量無數諸佛，出興於世，施行佛事而般涅槃。彼諸佛智慧不增、不減，不生、不滅，不盡、不去，不近、不遠，不智、不亂，菩薩成就如是等無邊無盡信藏，則能乘如來乘。此菩薩成就如是等無量無邊信、不退轉信、不亂信、不壞信、不著信、有根信、隨順聖人信、如來家性信，則能護持一切佛法，長養一切菩薩善根，隨順一切如來善根，從一切佛善方便生，是名菩薩摩訶薩無盡信藏。菩薩住此信藏，悉能聞持諸如來法，廣為一切眾生演說。
「佛子！何等為菩薩摩訶薩戒藏？此菩薩成就饒益戒、不受戒、無著戒、安住戒、不諍戒、不惱害戒、不
【現代漢語翻譯】 現代漢語譯本：不執著于願望，相信一切法沒有創造者，相信一切法不真實，相信一切法不堅固，相信一切法無量，相信一切法無上，相信一切法不可度量，相信一切法不生。如果菩薩成就了這樣的隨順清凈的信心，聽到諸佛的法不可思議，心中不會驚恐；聽到一切佛不可思議，心中不會驚恐；聽到眾生不可思議，心中不會驚恐；聽到法界（一切諸法的總和）不可思議，心中不會驚恐；聽到虛空界不可思議，心中不會驚恐；聽到涅槃界（寂滅的境界）不可思議，心中不會驚恐；聽到過去世不可思議，心中不會驚恐；聽到未來世不可思議，心中不會驚恐；聽到現在世不可思議，心中不會驚恐；聽到進入一切劫（極長的時間單位）不可思議，心中不會驚恐。為什麼呢？因為菩薩對於諸佛，一向堅信，不可動搖，佛是這樣知道佛的無盡無邊的智慧。十方一切世界，每一個世界中，三世無量無數的諸佛，出現於世，施行佛事而進入涅槃。那些佛的智慧不增加、不減少，不生、不滅，不盡、不去，不近、不遠，不智、不亂，菩薩成就了這樣等同無邊無盡的信藏，就能乘坐如來的乘（教法）。這位菩薩成就了這樣等同無量無邊的信心、不退轉的信心、不混亂的信心、不壞滅的信心、不執著的信心、有根基的信心、隨順聖人的信心、如來家性的信心，就能護持一切佛法，增長一切菩薩的善根，隨順一切如來的善根，從一切佛的善巧方便中產生，這就是菩薩摩訶薩（大菩薩）無盡的信藏。菩薩安住于這個信藏，完全能夠聽聞並受持諸如來的法，廣泛地為一切眾生演說。 『佛子！什麼是菩薩摩訶薩的戒藏呢？這位菩薩成就了饒益戒（利益眾生的戒律）、不受戒（不執著于戒律形式的戒律）、無著戒（不執著于戒律的戒律）、安住戒（安住于戒律的戒律）、不諍戒（不與人爭論的戒律）、不惱害戒（不惱害眾生的戒律）、不』
【English Translation】 English version: Not desiring, believing that all dharmas have no creator, believing that all dharmas are unreal, believing that all dharmas are not firm, believing that all dharmas are immeasurable, believing that all dharmas are supreme, believing that all dharmas are immeasurable, believing that all dharmas are unborn. If a Bodhisattva achieves such pure faith that accords with the truth, upon hearing the inconceivable teachings of all Buddhas, their mind will not be frightened; upon hearing of the inconceivable nature of all Buddhas, their mind will not be frightened; upon hearing of the inconceivable nature of sentient beings, their mind will not be frightened; upon hearing of the inconceivable nature of the Dharmadhatu (the totality of all phenomena), their mind will not be frightened; upon hearing of the inconceivable nature of the space realm, their mind will not be frightened; upon hearing of the inconceivable nature of the Nirvana realm (the state of cessation), their mind will not be frightened; upon hearing of the inconceivable nature of the past, their mind will not be frightened; upon hearing of the inconceivable nature of the future, their mind will not be frightened; upon hearing of the inconceivable nature of the present, their mind will not be frightened; upon hearing of the inconceivable nature of entering all kalpas (extremely long periods of time), their mind will not be frightened. Why is this so? Because the Bodhisattva has unwavering faith in all Buddhas, which cannot be destroyed. The Buddha knows the Buddha's endless and boundless wisdom in this way. In all the worlds of the ten directions, in each world, countless Buddhas of the three times appear in the world, perform the deeds of a Buddha, and then enter Nirvana. The wisdom of those Buddhas neither increases nor decreases, neither arises nor ceases, neither ends nor goes away, neither is near nor far, neither is wise nor confused. A Bodhisattva who achieves such a boundless and endless treasury of faith can then ride the vehicle of the Tathagata (Buddha's teachings). This Bodhisattva, who achieves such immeasurable and boundless faith, non-regressing faith, non-confused faith, indestructible faith, non-attached faith, rooted faith, faith that accords with the sages, and faith that is of the Tathagata's lineage, can then uphold all the Buddha's teachings, nurture all the Bodhisattvas' roots of goodness, accord with all the Tathagatas' roots of goodness, and arise from all the Buddhas' skillful means. This is called the Bodhisattva Mahasattva's (Great Bodhisattva) endless treasury of faith. A Bodhisattva who dwells in this treasury of faith can completely hear and uphold all the Tathagatas' teachings and extensively expound them for all sentient beings. 『Buddha's child! What is the Bodhisattva Mahasattva's treasury of precepts? This Bodhisattva achieves precepts of benefiting others, precepts of non-attachment, precepts of non-clinging, precepts of abiding, precepts of non-contention, precepts of non-harming, precepts of non』
雜戒、離邪命戒、離惡戒、清凈戒。何等為饒益戒？此菩薩先當饒益安樂眾生。何等為不受戒？此菩薩不受外道戒，具足奉持三世諸佛平等凈戒。何等為無著戒？此菩薩不著欲界戒，不著色界戒，不著無色界戒；何以故？不迴向彼故。何等為安住戒？此菩薩成就清凈無疑悔戒；何以故？菩薩不作五無間罪，永不故犯一切戒故。何等為不諍戒？此菩薩不非先制，不更造立，心常隨順向涅槃戒；皆具足持無所毀犯，不由此戒惱亂眾生，共相違諍，菩薩持戒，但饒益眾生，令歡喜故。何等為不惱害戒？此菩薩不因持戒，學諸咒術、藥草，惱害眾生；何以故？菩薩欲救護眾生故，持清凈戒。何等為不雜戒？此菩薩離斷常見，不持雜戒，但觀察十二緣起，持清凈戒。何等為離邪命戒？此菩薩不作持凈戒相，欲使他知內無實德，現實德相，但持凈戒，一向求法，究竟薩婆若。何等為不惡戒？此菩薩不自貢高言我持戒，見犯戒人，不輕賤訶罵，令其憂惱，但一其心，持清凈戒。何等為清凈戒？此菩薩舍離殺、盜、邪淫、妄語、惡口、粗言、兩舌、雜語、貪、恚、邪見，具持十善。此菩薩持如是等清凈戒時，作是念：『若有眾生犯凈戒者，斯由顛倒諸煩惱故，一切諸佛悉分別知是一切眾生，因諸顛倒，毀犯凈戒；是故，我當專求佛道，
【現代漢語翻譯】 現代漢語譯本 雜戒、離邪命戒、離惡戒、清凈戒。什麼是饒益戒？此菩薩首先應當饒益和安樂眾生。什麼是不受戒？此菩薩不受外道（指佛教以外的宗教）的戒律，而是具足奉持過去、現在、未來三世諸佛平等清凈的戒律。什麼是無著戒？此菩薩不執著于欲界（指眾生有慾望的境界）的戒律，不執著于（原文如此，此處應為色界，指有形物質的境界）的戒律，不執著于無（原文如此，此處應為無色界，指沒有形體的精神境界）的戒律；為什麼呢？因為不將持戒的功德迴向于這些境界。什麼是安住戒？此菩薩成就清凈無疑悔的戒律；為什麼呢？因為菩薩不做五無間罪（指極重的五種罪業），永遠不會故意違犯一切戒律。什麼是不諍戒？此菩薩不否定先前的戒律，也不重新制定戒律，內心常常隨順趨向涅槃（指解脫的境界）的戒律；都具足持守而不毀犯，不因此戒律惱亂眾生，與人爭執，菩薩持戒，只是爲了饒益眾生，使他們歡喜。什麼是不惱害戒？此菩薩不因為持戒，學習各種咒術、藥草，去惱害眾生；為什麼呢？因為菩薩想要救護眾生，所以持清凈的戒律。什麼是不雜戒？此菩薩遠離斷見（認為人死後一切皆無）和常見（認為人死後靈魂永存），不持雜亂的戒律，只是觀察十二緣起（佛教關於生命和痛苦起源的理論），持清凈的戒律。什麼是離邪命戒？此菩薩不做出持凈戒的樣子，想要讓別人知道自己內在沒有真實的功德，卻表現出有功德的樣子，只是持守清凈的戒律，一心求法，最終達到薩婆若（指一切智慧）。什麼是不惡戒？此菩薩不自高自大地說自己持戒，看到犯戒的人，不輕視、責罵，使他們憂愁煩惱，只是一心一意，持清凈的戒律。什麼是清凈戒？此菩薩舍離殺生、偷盜、邪淫、妄語、惡口、粗言、兩舌、雜語、貪慾、嗔恚、邪見，具足持守十善。此菩薩持守這些清凈戒律時，會這樣想：『如果有眾生違犯清凈戒律，這是由於顛倒的煩惱所致，一切諸佛都知道這一切眾生，因為顛倒的緣故，毀犯清凈戒律；因此，我應當專心求取佛道，』
【English Translation】 English version Miscellaneous precepts, precepts of abandoning wrong livelihood, precepts of abandoning evil, and pure precepts. What are the precepts of benefiting others? This Bodhisattva should first benefit and bring happiness to all beings. What are the precepts of non-acceptance? This Bodhisattva does not accept the precepts of non-Buddhist paths (referring to religions other than Buddhism), but fully upholds the equal and pure precepts of all Buddhas of the past, present, and future. What are the precepts of non-attachment? This Bodhisattva is not attached to the precepts of the desire realm (referring to the realm of beings with desires), not attached to the precepts of the ** (original text, should be the form realm, referring to the realm of tangible matter), not attached to the precepts of the non-** (original text, should be the formless realm, referring to the realm of intangible spirit); why? Because they do not dedicate the merit of upholding precepts to these realms. What are the precepts of abiding? This Bodhisattva achieves pure precepts without doubt or regret; why? Because the Bodhisattva does not commit the five heinous crimes (referring to the five extremely grave offenses), and will never intentionally violate any precepts. What are the precepts of non-contention? This Bodhisattva does not negate previous precepts, nor does he re-establish precepts, his mind always follows the precepts that lead to Nirvana (referring to the state of liberation); he fully upholds them without violation, does not disturb sentient beings with these precepts, and does not argue with others. The Bodhisattva upholds precepts only to benefit sentient beings and make them happy. What are the precepts of non-harming? This Bodhisattva does not, because of upholding precepts, learn various incantations or herbs to harm sentient beings; why? Because the Bodhisattva wants to protect sentient beings, therefore he upholds pure precepts. What are the precepts of non-mixture? This Bodhisattva abandons the views of annihilation (believing that everything ceases after death) and permanence (believing that the soul is eternal), does not uphold mixed precepts, but observes the twelve links of dependent origination (the Buddhist theory about the origin of life and suffering), and upholds pure precepts. What are the precepts of abandoning wrong livelihood? This Bodhisattva does not pretend to uphold pure precepts, wanting others to know that he has no real merit within, but shows an appearance of having merit, he only upholds pure precepts, wholeheartedly seeks the Dharma, and ultimately attains Sarvajna (referring to all-knowing wisdom). What are the precepts of non-evil? This Bodhisattva does not arrogantly say that he upholds precepts, and when he sees someone violating precepts, he does not despise or scold them, causing them sorrow and distress, but with a single mind, upholds pure precepts. What are the pure precepts? This Bodhisattva abandons killing, stealing, sexual misconduct, lying, harsh speech, coarse language, divisive speech, idle chatter, greed, hatred, and wrong views, and fully upholds the ten virtues. When this Bodhisattva upholds these pure precepts, he thinks: 『If there are sentient beings who violate pure precepts, it is due to their inverted afflictions. All Buddhas know that all these sentient beings, because of their inversions, violate pure precepts; therefore, I should wholeheartedly seek the path of Buddhahood,』
究竟無上菩提，廣為眾生說真實法，令離顛倒，凈持禁戒，悉令究竟無上菩提。』是為菩薩摩訶薩第二無盡戒藏。
「佛子！何等為菩薩摩訶薩慚藏？此菩薩自憶宿命：無數世來，於六親所行無慚行，或侮慢無禮，或淫亂無節，忍害無親，興師相伐，迷惑顛倒，無惡不造，斯由三毒邪疑，使纏虛偽、諂曲諸不善故；一切眾生亦復如是，皆悉積習諸無慚行，斯由無智乃至諂曲故；尊卑失序，不相敬順，不能謙下，遵奉明哲，常懷毒念，怨結滋甚，更相屠害，曾無恥懼。自惟我身及餘眾生，去、來、現在行無慚法，三世諸佛無不知見，我當云何猶行無慚？甚為不可！是故，我應修習慚法，究竟菩提，廣為眾生說真實法，令其永離諸無慚法，成就菩提。是為菩薩摩訶薩第三無盡慚藏。
「佛子！何等為菩薩摩訶薩愧藏？此菩薩自愧：昔來貪求色、聲、香、味、觸、法、妻子、眷屬、錢財、寶物、僮僕、車乘，心無厭足，我不應行是諸非法事，因是生長貪、恚、愚癡，乃至諂曲。復作是念：『眾生所行無愧之法，皆以無智乃至諂曲，諸惡法故，不相承順、尊敬、供養，常懷毒心，迭相殘害。我及眾生去、來、現在，愛樂貪求，集行是法，因是法故，受胎生死、無量諸苦，三世諸佛皆悉知見，我猶行是無愧法者，三
【現代漢語翻譯】 現代漢語譯本：『究竟證得無上菩提（指最高的覺悟），為眾生廣泛宣說真實之法，使他們遠離顛倒妄想，清凈持守戒律，最終都達到無上菩提。』這就是菩薩摩訶薩的第二無盡戒藏。 『佛子！什麼是菩薩摩訶薩的慚藏？這位菩薩回憶自己的宿命：在無數世以來，對於六親（指父母、兄弟、妻子等）做了許多無慚愧的事情，或者侮辱輕慢，或者放縱無度，或者殘忍傷害親人，或者興兵互相攻伐，迷惑顛倒，無惡不作，這些都是由於貪、嗔、癡三毒和邪見疑惑，以及虛偽、諂媚等不善行為所導致的；一切眾生也都是如此，都積累了許多無慚愧的行為，這是由於無知乃至諂媚等原因；導致尊卑失序，不互相尊敬順從，不能謙虛低下，不遵從明智之人的教誨，常常懷有惡毒的念頭，怨恨結得越來越深，互相殘殺，從不畏懼。菩薩自己反思：我和其他眾生，過去、現在、未來都做了許多無慚愧的事情，三世諸佛沒有不知道、沒有不見到的，我怎麼還能繼續做無慚愧的事情呢？這太不應該了！因此，我應當修習慚愧之法，最終證得菩提，為眾生廣泛宣說真實之法，使他們永遠遠離各種無慚愧的行為，成就菩提。這就是菩薩摩訶薩的第三無盡慚藏。 『佛子！什麼是菩薩摩訶薩的愧藏？這位菩薩感到慚愧：過去以來，貪求色、聲、香、味、觸、法（指六種感官對像），以及妻子、眷屬、錢財、寶物、僕人、車乘，內心沒有滿足的時候，我不應該做這些非法的事情，因為這些事情會增長貪、嗔、癡，乃至諂媚。他又這樣想：『眾生所做的無愧之法，都是因為無知乃至諂媚等各種惡法，導致不互相順從、尊敬、供養，常常懷有惡毒的心，互相殘害。我和眾生過去、現在、未來，都喜愛貪求，積累這些行為，因為這些行為，遭受輪迴生死、無量痛苦，三世諸佛都知道、都看見，我如果還繼續做這些無愧的事情，那太不應該了！』
【English Translation】 English version: 'Ultimately attaining Anuttara-samyak-sambodhi (supreme enlightenment), extensively speaking the true Dharma to sentient beings, enabling them to depart from delusion, purely upholding precepts, and ultimately leading them all to Anuttara-samyak-sambodhi.' This is the second inexhaustible precept treasury of a Bodhisattva-Mahasattva. 'Buddha's child! What is the shame treasury of a Bodhisattva-Mahasattva? This Bodhisattva recalls their past lives: for countless lifetimes, they have engaged in shameless acts towards their six kinds of relatives (parents, siblings, spouse, etc.), either insulting and disrespecting, or being unrestrained, or cruelly harming relatives, or raising armies to attack each other, being deluded and confused, committing all kinds of evil deeds. These are all caused by the three poisons of greed, hatred, and ignorance, as well as wrong views and doubts, and the unwholesome acts of hypocrisy and flattery; all sentient beings are also like this, accumulating many shameless acts, due to ignorance and even flattery; leading to the disorder of hierarchy, not respecting and obeying each other, unable to be humble, not following the teachings of the wise, constantly harboring malicious thoughts, deepening resentment, slaughtering each other, and never fearing. The Bodhisattva reflects: I and other sentient beings, in the past, present, and future, have engaged in shameless acts, which are all known and seen by the Buddhas of the three times. How can I still continue to engage in shameless acts? This is extremely inappropriate! Therefore, I should cultivate the practice of shame, ultimately attain Bodhi, extensively speak the true Dharma to sentient beings, enabling them to forever depart from all shameless acts, and achieve Bodhi. This is the third inexhaustible shame treasury of a Bodhisattva-Mahasattva.' 'Buddha's child! What is the remorse treasury of a Bodhisattva-Mahasattva? This Bodhisattva feels remorse: in the past, they have been greedy for forms, sounds, smells, tastes, touches, and dharmas (the six sense objects), as well as wives, relatives, money, treasures, servants, and vehicles, with no satisfaction in their hearts. I should not engage in these unlawful acts, because these acts will increase greed, hatred, and ignorance, and even flattery. They also think: 'The shameless acts that sentient beings engage in are all due to ignorance and even flattery, and various evil dharmas, leading to not obeying, respecting, and making offerings to each other, constantly harboring malicious thoughts, and harming each other. I and sentient beings, in the past, present, and future, have loved and been greedy, accumulating these acts, and because of these acts, we suffer from the cycle of birth and death, and countless sufferings. The Buddhas of the three times all know and see this. If I still continue to engage in these shameless acts, it is extremely inappropriate!'
世諸佛皆不歡喜；我當修習愧法，究竟菩提，廣為眾生說如是法，令離無愧，成就佛道。』是為菩薩摩訶薩第四無盡愧藏。
「佛子！何等為菩薩摩訶薩多聞藏？此菩薩多聞者，所謂：知是事有故是事有，是事無故是事無；是事起故是事起，是事滅故是事滅；是世間法，是出世間法，是有為法，是無為法，是有記法，是無記法。
「何等為是事有故是事有？所謂：有無明，故有行。何等為是事無故是事無？所謂：無識，故無名色。何等為是事起故是事起？所謂：愛起，故苦起。何等為是事滅故是事滅？所謂：有滅，故生死滅。何等為世間法？所謂：色、受、想、行、識。何等為出世間法？所謂：戒身、定身、慧身、解脫身、解脫知見身。何等為有為法？所謂：欲界、色界、無色界、眾生界。何等為無為法？所謂：虛空、涅槃、數緣滅、非數緣滅、十二緣起及法界。何等為有記法？所謂：四真諦、四沙門果、四辯、四無所畏、四念處、四正勤、四如意足、五根、五力、七覺支、八聖道分。何等為無記法？所謂：世間有邊，世間無邊，世間有邊無邊，世間非有邊非無邊；世間有常，世間無常，世間有常無常，世間非有常非無常；如來滅后如去不受，如來滅后不如去亦不受，如來滅后如去不如去亦不受，如來滅
【現代漢語翻譯】 現代漢語譯本：『如果我不能生起慚愧心，那麼我將不能成就佛道，並且會令世間諸佛都不歡喜。我應當修習慚愧之法，最終成就菩提（覺悟），廣泛地為眾生宣說這樣的法，使他們遠離無慚愧，成就佛道。』這就是菩薩摩訶薩的第四個無盡慚愧寶藏。
『佛子！什麼是菩薩摩訶薩的多聞寶藏？這位菩薩的多聞是指：知道『因為有這個，所以有那個；因為沒有這個，所以沒有那個；因為這個生起，所以那個生起；因為這個滅盡，所以那個滅盡』；知道什麼是世間法，什麼是出世間法；什麼是有為法，什麼是無為法；什麼是有記法，什麼是無記法』。
『什麼是『因為有這個，所以有那個』？是指：因為有無明（對真理的無知），所以有行（意志行為）。什麼是『因為沒有這個，所以沒有那個』？是指：因為沒有識（意識），所以沒有名色（精神和物質）。什麼是『因為這個生起，所以那個生起』？是指：因為愛（渴求）生起，所以苦（痛苦）生起。什麼是『因為這個滅盡，所以那個滅盡』？是指：因為有（生命）滅盡，所以生死滅盡。什麼是世間法？是指：色（物質）、受（感受）、想（概念）、行（意志）、識（意識）。什麼是出世間法？是指：戒身（戒律）、定身（禪定）、慧身（智慧）、解脫身（解脫）、解脫知見身（解脫的智慧）。什麼是有為法？是指：欲界（慾望界）、色界（物質界）、無色界（非物質界）、眾生界（眾生的世界）。什麼是無為法？是指：虛空（空間）、涅槃（寂滅）、數緣滅（通過智慧滅盡煩惱）、非數緣滅（自然滅盡煩惱）、十二緣起（十二因緣）以及法界（真理的界限）。什麼是有記法？是指：四真諦（四聖諦）、四沙門果（四種修行果位）、四辯（四種辯才）、四無所畏（四種無畏）、四念處（四種觀想）、四正勤（四種精進）、四如意足（四種神通）、五根（五種善根）、五力（五種力量）、七覺支（七種覺悟的因素）、八聖道分（八正道）。什麼是無記法？是指：世間有邊，世間無邊，世間有邊無邊，世間非有邊非無邊；世間有常，世間無常，世間有常無常，世間非有常非無常；如來滅后如去不受，如來滅后不如去亦不受，如來滅后如去不如去亦不受，如來滅后非如去非不如去亦不受。』
【English Translation】 English version: 'If I cannot generate a sense of shame, then I will not be able to achieve Buddhahood, and I will cause all the Buddhas in the world to be displeased. I should cultivate the Dharma of shame, ultimately achieve Bodhi (enlightenment), and widely proclaim such Dharma to sentient beings, enabling them to be free from shamelessness and achieve Buddhahood.' This is the fourth inexhaustible treasury of shame of a Bodhisattva Mahasattva.
'Buddha-son! What is the treasury of extensive learning of a Bodhisattva Mahasattva? This Bodhisattva's extensive learning refers to: knowing 'because this exists, that exists; because this does not exist, that does not exist; because this arises, that arises; because this ceases, that ceases'; knowing what is worldly Dharma, what is transcendental Dharma; what is conditioned Dharma, what is unconditioned Dharma; what is determinate Dharma, what is indeterminate Dharma.'
'What is 'because this exists, that exists'? It refers to: because there is ignorance (avidya), there is action (samskara). What is 'because this does not exist, that does not exist'? It refers to: because there is no consciousness (vijnana), there is no name and form (nama-rupa). What is 'because this arises, that arises'? It refers to: because craving (trsna) arises, suffering (duhkha) arises. What is 'because this ceases, that ceases'? It refers to: because existence (bhava) ceases, birth and death (samsara) cease. What is worldly Dharma? It refers to: form (rupa), feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana). What is transcendental Dharma? It refers to: the body of precepts (sila-skandha), the body of concentration (samadhi-skandha), the body of wisdom (prajna-skandha), the body of liberation (vimukti-skandha), and the body of the knowledge and vision of liberation (vimukti-jnana-darsana-skandha). What is conditioned Dharma? It refers to: the desire realm (kama-dhatu), the form realm (rupa-dhatu), the formless realm (arupa-dhatu), and the realm of sentient beings (sattva-dhatu). What is unconditioned Dharma? It refers to: space (akasa), nirvana, cessation through wisdom (pratisankhya-nirodha), cessation without wisdom (apratisankhya-nirodha), the twelve links of dependent origination (dvadasanga-pratitya-samutpada), and the Dharma realm (dharma-dhatu). What is determinate Dharma? It refers to: the four noble truths (arya-satya), the four fruits of a sramana (samanya-phala), the four kinds of eloquence (pratisamvid), the four fearlessnesses (vaisaradyani), the four foundations of mindfulness (smrtyupasthana), the four right exertions (pradhana), the four bases of psychic power (rddhipada), the five roots (indriya), the five powers (bala), the seven factors of enlightenment (bodhyanga), and the eightfold noble path (arya-astangika-marga). What is indeterminate Dharma? It refers to: the world is finite, the world is infinite, the world is both finite and infinite, the world is neither finite nor infinite; the world is permanent, the world is impermanent, the world is both permanent and impermanent, the world is neither permanent nor impermanent; after the Tathagata's passing, he neither exists nor does not exist, after the Tathagata's passing, he neither does not exist nor does not not exist, after the Tathagata's passing, he neither exists nor does not exist and does not not exist, after the Tathagata's passing, he is neither existing nor not existing and not not existing.'
后非如去非不如去亦不受；有我有眾生，無我無眾生，有我無我，有眾生無眾生，非有我非無我，非有眾生非無眾生；過去有幾如來滅度、幾聲聞緣覺滅度，未來有幾如來、幾聲聞緣覺、幾衆生生，現在有幾佛、幾聲聞緣覺；何等如來最初出世？何等聲聞緣覺最初出世，何等眾生最初生，何等如來最後出世，何等聲聞緣覺最後出世，何等眾生最後生；何等諸法最在初，何等諸法最在後；世間從何處來、去至何所、有幾世界成、有幾世界敗，世界從何所來、去至何所；何等為生死最初際，何等為生死最後際。是名無記法。
「菩薩摩訶薩作如是念：『眾生長夜流轉生死，童蒙、凡夫不知修道，我當晝夜精勤學問，受持一切諸佛法藏，究竟成就無上菩提，廣為眾生說真實法，普令一切成無上道。』是為菩薩摩訶薩第五無盡多聞藏。
「佛子！何等為菩薩摩訶薩施藏？此菩薩修行十種施，所謂：施法、最後難施法、內施法、外施法、內外施法、一切施法、過去施法、未來施法、現在施法、究竟施法。
「何等為菩薩修習施法？此菩薩從本以來，習平等施，珍饌美味不自貪著，惠施一切，其餘諸物亦復如是。所施之餘，然後自食，作是念言：『為我身中八萬戶蟲故，我身安樂，彼亦安樂；我身饑苦，彼亦饑
【現代漢語翻譯】 現代漢語譯本：
後來的狀態並非像過去那樣，也不是不像過去那樣，也不接受；有『我』和『眾生』的概念，沒有『我』和『眾生』的概念，有『我』而沒有『我』，有『眾生』而沒有『眾生』，既不是有『我』也不是沒有『我』，既不是有『眾生』也不是沒有『眾生』；過去有多少如來（Tathagata，佛的稱號）滅度、多少聲聞（Sravaka，佛陀的弟子）緣覺（Pratyekabuddha，獨自覺悟者）滅度，未來有多少如來、多少聲聞緣覺、多少眾生出生，現在有多少佛、多少聲聞緣覺；哪位如來最初出世？哪位聲聞緣覺最初出世？哪個眾生最初出生？哪位如來最後出世？哪位聲聞緣覺最後出世？哪個眾生最後出生？哪些法（Dharma，佛教的教義）最先出現？哪些法最後出現？世間從哪裡來、去到哪裡、有多少世界形成、有多少世界敗壞，世界從哪裡來、去到哪裡？什麼是生死的最初界限，什麼是生死的最後界限？這些被稱為無記法（Avyakrta，無法明確回答的問題）。
菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）這樣想：『眾生在漫長的夜晚里流轉于生死，愚昧無知的凡夫不知道修道，我應當日夜精勤學習，受持一切諸佛的法藏（Dharmakosa，佛法的寶藏），最終成就無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），廣泛地為眾生宣說真實的法，普遍地令一切眾產生就無上道。』這就是菩薩摩訶薩的第五無盡多聞藏。
佛子！什麼是菩薩摩訶薩的施藏？這位菩薩修行十種佈施，即：佈施法、最後難施法、內施法、外施法、內外施法、一切施法、過去施法、未來施法、現在施法、究竟施法。
什麼是菩薩修習佈施法？這位菩薩從一開始就修習平等佈施，珍貴的食物不自己貪戀，惠施給一切眾生，其餘的物品也是如此。佈施之後，才自己食用，並這樣想：『爲了我身體中的八萬戶蟲，我身體安樂，它們也安樂；我身體飢餓痛苦，它們也飢餓痛苦。』
【English Translation】 English version:
The later state is neither like the past nor unlike the past, nor is it accepted; there are concepts of 'self' and 'sentient beings,' there are no concepts of 'self' and 'sentient beings,' there is 'self' without 'self,' there are 'sentient beings' without 'sentient beings,' it is neither 'self' nor no 'self,' it is neither 'sentient beings' nor no 'sentient beings'; how many Tathagatas (Buddha's title) have passed into Nirvana, how many Sravakas (Buddha's disciples) and Pratyekabuddhas (solitary realizers) have passed into Nirvana in the past, how many Tathagatas, how many Sravakas and Pratyekabuddhas, and how many sentient beings will be born in the future, how many Buddhas, how many Sravakas and Pratyekabuddhas are there now; which Tathagata first appeared in the world? Which Sravaka and Pratyekabuddha first appeared in the world? Which sentient being was first born? Which Tathagata will last appear in the world? Which Sravaka and Pratyekabuddha will last appear in the world? Which sentient being will last be born? Which Dharmas (Buddhist teachings) appeared first? Which Dharmas appeared last? Where does the world come from, where does it go, how many worlds are formed, how many worlds are destroyed, where does the world come from, where does it go? What is the initial limit of birth and death, what is the final limit of birth and death? These are called Avyakrta (indeterminate questions).
A Bodhisattva-Mahasattva (great Bodhisattva) thinks like this: 'Sentient beings transmigrate in birth and death throughout the long night, ignorant ordinary people do not know how to cultivate the path, I should diligently study day and night, receive and uphold all the Dharmakosas (treasuries of Buddhist teachings) of all Buddhas, ultimately achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment), widely proclaim the true Dharma to sentient beings, and universally enable all sentient beings to achieve the supreme path.' This is the fifth inexhaustible treasury of learning of a Bodhisattva-Mahasattva.
Buddha's disciples! What is the treasury of giving of a Bodhisattva-Mahasattva? This Bodhisattva practices ten kinds of giving, namely: giving of Dharma, giving of the last difficult thing, giving of inner things, giving of outer things, giving of inner and outer things, giving of all things, giving of past things, giving of future things, giving of present things, and giving of ultimate things.
What is the Bodhisattva's practice of giving? This Bodhisattva, from the beginning, practices equal giving, does not greedily cling to precious food, but bestows it upon all sentient beings, and the same is true for other things. After giving, he eats himself, and thinks like this: 'For the sake of the eighty thousand worms in my body, if my body is comfortable, they are also comfortable; if my body is hungry and suffering, they are also hungry and suffering.'
苦。』是故，菩薩有所服食，皆為諸蟲，欲令安樂，不貪其味。菩薩復作是念：『我長夜為身貪求飲食，當勤精進，速離此身。』是為菩薩修習施法。
「何等為菩薩最後難施法？此菩薩若得種種上味飲食、香華、衣服、資生之具，若自己受用，則快樂長壽，若盡以施人，則窮苦夭命。時，有乞人一切求索。菩薩自念：『吾從本際以來喪身無數，未曾損己利一眾生，令獲大利，希有之慶，當捐棄身命，悉舍一切，饒益眾生，究竟大施，是為菩薩最後難行施法。』
「何等為菩薩內施法？此菩薩于少壯時，形體端嚴，顏容殊特；澡浴清凈，服上妙衣，嚴飾之具，受灌頂轉輪王位，七寶具足，王四天下。時，有乞人來詣王所，而自陳曰：『大王！當知我今衰老，身嬰重疾，煢獨苦厄，無人贍救，生路既窮，必之死地；若得王身，隨所應用，或須手足，或須血肉，或須頭目，或須髓腦，若大王慈仁，矜哀窮老，舍離貪身以救我者，必蒙天施，得全性命。』菩薩即作是念：『今我此身亦當如彼，會應歸死，無一饒益，宜時捨身，以濟其命。』念已歡喜，施彼眾生，是為菩薩內施法。
「何等為菩薩外施法？此菩薩于少壯時，形體端嚴，顏容殊特，澡浴清凈，服上妙衣，嚴飾之具，受灌頂轉輪王位，七寶具足
【現代漢語翻譯】 現代漢語譯本：'苦。'因此，菩薩所食用的一切，都是爲了那些蟲子，希望它們安樂，而不是貪圖食物的味道。菩薩又這樣想：'我長久以來爲了身體貪求飲食，應當勤奮精進，儘快脫離這個身體。'這就是菩薩修習佈施的方法。 什麼是菩薩最後難以施捨的法？這位菩薩如果得到各種上等的美味飲食、香花、衣服、生活用品，如果自己享用，就會快樂長壽；如果全部施捨給別人，就會窮困短命。這時，有乞丐前來索求一切。菩薩自己想：'我從最初以來喪失身體無數次，從未曾損害自己利益一個眾生，使他獲得大利，這是難得的慶幸，應當捨棄身命，全部施捨一切，饒益眾生，成就最大的佈施，這就是菩薩最後難以實行的佈施法。' 什麼是菩薩的內施法？這位菩薩在年輕力壯時，形體端正莊嚴，容貌特別出衆；沐浴清凈，穿著上等的妙衣，佩戴裝飾品，接受灌頂成為轉輪王，擁有七寶，統治四天下。這時，有乞丐來到國王面前，自己陳述說：'大王！您應當知道我現在衰老，身患重病，孤獨困苦，沒有人贍養救助，生存之路已經窮盡，必定走向死亡；如果得到大王的身體，隨我使用，或者需要手足，或者需要血肉，或者需要頭目，或者需要骨髓腦漿，如果大王慈悲仁愛，憐憫我這窮困衰老之人，捨棄貪戀的身體來救我，必定蒙受天賜，得以保全性命。'菩薩立刻這樣想：'我現在這個身體也應當像他一樣，終將歸於死亡，沒有一點益處，應當及時捨棄身體，來救濟他的性命。'想到這裡，就歡喜地施捨給那個眾生，這就是菩薩的內施法。 什麼是菩薩的外施法？這位菩薩在年輕力壯時，形體端正莊嚴，容貌特別出衆，沐浴清凈，穿著上等的妙衣，佩戴裝飾品，接受灌頂成為轉輪王，擁有七寶
【English Translation】 English version: 'Suffering.' Therefore, whatever a Bodhisattva consumes is for the sake of the insects, wishing them happiness, not craving the taste. The Bodhisattva also thinks: 'For a long time, I have craved food for the sake of my body. I should diligently strive to quickly leave this body.' This is how a Bodhisattva practices giving. What is the most difficult giving for a Bodhisattva? If this Bodhisattva obtains various superior delicacies, fragrant flowers, clothing, and necessities, if they are used for oneself, one will have happiness and longevity; if they are all given to others, one will be poor and short-lived. At this time, a beggar comes seeking everything. The Bodhisattva thinks: 'Since the beginning, I have lost my body countless times, and have never harmed myself to benefit a single being, allowing them to obtain great benefit. This is a rare blessing. I should give up my life, give away everything, benefit all beings, and accomplish the greatest giving. This is the most difficult giving for a Bodhisattva to practice.' What is the Bodhisattva's internal giving? This Bodhisattva, in their youth, has a dignified and handsome form, and an exceptional appearance; having bathed and purified themselves, wearing superior fine clothing, adorned with ornaments, receiving the coronation as a Chakravartin King (universal monarch), possessing the seven treasures, and ruling over the four continents. At this time, a beggar comes to the king, and states: 'Great King! You should know that I am now old, suffering from serious illness, lonely and distressed, with no one to care for me. The path of life is exhausted, and I am certain to die; if I could obtain the king's body, to use as I need, whether it be hands and feet, flesh and blood, head and eyes, or marrow and brain, if the great king is compassionate and merciful, and pities my poor and old state, and gives up their attachment to their body to save me, I will surely receive a heavenly gift and be able to preserve my life.' The Bodhisattva immediately thinks: 'My body will also be like his, eventually returning to death, without any benefit. I should give up my body in time to save his life.' Having thought this, they joyfully give to that being. This is the Bodhisattva's internal giving. What is the Bodhisattva's external giving? This Bodhisattva, in their youth, has a dignified and handsome form, and an exceptional appearance; having bathed and purified themselves, wearing superior fine clothing, adorned with ornaments, receiving the coronation as a Chakravartin King (universal monarch), possessing the seven treasures
，王四天下。時，有乞人來詣王所，作如是言：『大王！當知我今衰老，身又嬰疾，余命無幾，終此貧苦，而王具足一切快樂。善哉大王！愿舍天位，哀施於我，我當統領天下，受王福樂。』菩薩即作是念：『富貴無常，必歸貧賤，若在貧賤，無所饒益，不能滿遂眾生所愿；是故，我今宜時舍位，稱悅其意。』念已歡喜，即舍與之，是為菩薩外施法。
「何等為菩薩內外施法？此菩薩于少壯時，形體端嚴，顏色殊特，澡浴清凈，服上妙衣，嚴身之具，受灌頂轉輪王位，七寶具足，王四天下。時，有乞人來詣王所，作如是言：『大王！當知今我老邁，身又嬰疾，不以衰賤，竊希美號。善哉大王！愿以王身、七寶、天下、轉輪王位，以授於我，令我具足，受王慶樂。』菩薩即作是念：『我身財寶，俱非堅固，無常、危脆、磨滅之法。我今盛壯，富有天下，乞者現前，三事具足；是故，於此不堅固法，當求堅固。』作是念已，倍大歡喜，即舍內外而施與之，是為菩薩內外施法。
「何等為菩薩一切施法？此菩薩于少壯時，形體端嚴，顏容殊特，沐浴香湯，服上妙衣，嚴身之具，受灌頂轉輪王位，七寶具足，王四天下。時，有乞人來詣王所，作如是言：『大王！當知大王名稱普聞十方，我乃在彼國，服承王問，自
【現代漢語翻譯】 現代漢語譯本：當時，有一位菩薩，他統治著四大部洲。那時，有個乞丐來到國王面前，這樣說道：『大王！您要知道我現在已經衰老，身體又患有疾病，剩下的壽命不多了，終將在這貧困中死去，而您卻擁有所有快樂。偉大的國王啊！我希望您能捨棄您的王位，可憐我，把王位施捨給我，我將統治天下，享受您的福樂。』菩薩立刻這樣想：『富貴是無常的，必定會歸於貧賤，如果處於貧賤，就不能利益眾生，不能滿足眾生的願望；因此，我現在應該及時捨棄王位，滿足他的心願。』想到這裡，他非常高興，立刻把王位施捨給了乞丐，這就是菩薩的外施法。 什麼是菩薩的內外施法呢？這位菩薩在年輕力壯的時候，形體端正莊嚴，容貌特別出衆，沐浴後身體清凈，穿著上等的衣服，佩戴著裝飾品，接受了灌頂成為轉輪聖王，擁有七寶，統治著四大部洲。那時，有個乞丐來到國王面前，這樣說道：『大王！您要知道我現在已經老邁，身體又患有疾病，不因為我衰老卑賤，就輕視我的請求。偉大的國王啊！我希望您能把您的身體、七寶、天下、轉輪聖王的王位，都施捨給我，讓我擁有這一切，享受您的快樂。』菩薩立刻這樣想：『我的身體和財寶，都不是堅固的，都是無常、脆弱、會消磨滅亡的。我現在正值盛年，富有天下，乞丐又出現在我面前，這三件事都具備了；因此，我應該從這不堅固的法中，尋求堅固的法。』想到這裡，他更加高興，立刻把內外一切都施捨給了乞丐，這就是菩薩的內外施法。 什麼是菩薩的一切施法呢？這位菩薩在年輕力壯的時候，形體端正莊嚴，容貌特別出衆，沐浴香湯，穿著上等的衣服，佩戴著裝飾品，接受了灌頂成為轉輪聖王，擁有七寶，統治著四大部洲。那時，有個乞丐來到國王面前，這樣說道：『大王！您要知道您的名聲傳遍十方，我從遙遠的國度而來，聽聞您的名聲，特地前來拜見您。』
【English Translation】 English version: At that time, there was a Bodhisattva who ruled over the four continents. Then, a beggar came to the king and said, 'Great King! You should know that I am now old, and my body is afflicted with illness. My remaining life is short, and I will die in this poverty, while you possess all happiness. Great King! I wish you would give up your throne and have mercy on me, bestowing the throne upon me. I will rule the world and enjoy your blessings.' The Bodhisattva immediately thought, 'Wealth and honor are impermanent and will surely return to poverty. If one is in poverty, one cannot benefit sentient beings and cannot fulfill their wishes. Therefore, I should give up my throne in time and fulfill his wish.' Having thought this, he was very happy and immediately gave the throne to the beggar. This is the Bodhisattva's external giving. What is the Bodhisattva's internal and external giving? This Bodhisattva, in his youth, had a dignified and handsome appearance, with an extraordinary complexion. After bathing, his body was pure. He wore the finest clothes and ornaments. He received the consecration to become a Chakravartin King (a universal monarch), possessing the seven treasures, and ruling over the four continents. At that time, a beggar came to the king and said, 'Great King! You should know that I am now old and my body is afflicted with illness. Do not despise my request because of my old age and lowliness. Great King! I wish you would bestow your body, the seven treasures, the world, and the throne of the Chakravartin King upon me, so that I may possess all of this and enjoy your happiness.' The Bodhisattva immediately thought, 'My body and treasures are not firm, they are impermanent, fragile, and subject to decay. I am now in my prime, possessing the world, and a beggar has appeared before me. These three conditions are met. Therefore, I should seek the firm from this impermanent dharma.' Having thought this, he was even more delighted and immediately gave everything, both internal and external, to the beggar. This is the Bodhisattva's internal and external giving. What is the Bodhisattva's all-encompassing giving? This Bodhisattva, in his youth, had a dignified and handsome appearance, with an extraordinary complexion. He bathed in fragrant water, wore the finest clothes and ornaments. He received the consecration to become a Chakravartin King, possessing the seven treasures, and ruling over the four continents. At that time, a beggar came to the king and said, 'Great King! You should know that your name is known throughout the ten directions. I have come from a distant land, having heard of your reputation, and have come to pay my respects.'
遠而來，欲有所請。善哉大王！愿隨所欲，充滿我意。』爾時，乞者或求國城、妻子、眷屬、肢節、血肉、頭目、髓腦。爾時，菩薩作是思惟：『一切恩愛，會當別離，無所饒益，不能果遂眾生諸愿。我今應當離貪貧行，一切速舍，饒益眾生。』作是念已，倍大歡喜，悉舍一切，惠施眾生，是為菩薩一切施法。
「何等為菩薩修習過去施法？此菩薩聞過去諸佛菩薩所行具足功德；聞已不著，了達非有，不起妄想，不貪、不味；觀察諸法，心無所猗，諸法如夢，無有堅固，于諸善根，不起有想，心無所著，但為化眾生故，示現其身，廣說道教，欲令眾產生就佛法。又復觀察過去諸法，十方推求都不可得。菩薩如是觀已，復作是念：『過去諸法皆悉舍離。』是為菩薩修習過去施法。
「何等為菩薩修習未來施法？此菩薩聞未來世諸佛菩薩所行善根，具足功德。聞已，而不取相，心無所有，不求往生彼方佛剎，無諸求想，不生行愿，攝心不散、不味、不厭，不以善根迴向于彼，不為生彼專修善根，亦不廢舍；但因彼境界教化眾生，欲令眾生具足佛法，觀察真實。此真實法非有處所、非無處所，非內、非外，非遠、非近。復作是念：『若法非有，不可不捨。』是為菩薩修習未來施法。
「何等為菩薩修習現
【現代漢語翻譯】 現代漢語譯本： 『他們從遠方而來，想要有所請求。』善哉，大王！』愿你隨心所欲，滿足我的願望。』那時，乞求者或者請求國都、城池、妻子、眷屬、肢體、血肉、頭顱、眼睛、骨髓、腦漿。那時，菩薩這樣思惟：『一切恩愛，終將別離，沒有絲毫益處，不能滿足眾生的一切願望。我現在應當捨棄貪婪，實行佈施，迅速捨棄一切，利益眾生。』這樣想后，更加歡喜，全部捨棄一切，施捨給眾生，這就是菩薩的一切佈施之法。 『什麼是菩薩修習過去的佈施之法？』這位菩薩聽聞過去諸佛菩薩所行的圓滿功德；聽聞后不執著，了達這些都是虛幻的，不起妄想，不貪戀，不執迷；觀察諸法，心中沒有依戀，諸法如夢，沒有堅固的實體，對於各種善根，不起執著的想法，心中沒有執著，只是爲了教化眾生，示現其身，廣泛宣說教義，想要讓眾產生就佛法。又觀察過去的諸法，在十方推求都不可得。菩薩這樣觀察后，又這樣想：『過去的諸法都應當捨棄。』這就是菩薩修習過去的佈施之法。 『什麼是菩薩修習未來的佈施之法？』這位菩薩聽聞未來世諸佛菩薩所行的善根，圓滿功德。聽聞后，不執著于表象，心中沒有任何執著，不求往生到彼方佛剎，沒有各種求取的想法，不生起行愿，攝持心念不散亂，不執迷，不厭惡，不把善根迴向到那裡，不爲了往生到那裡而專門修習善根，也不廢棄善根；只是因為那個境界而教化眾生，想要讓眾生圓滿佛法，觀察真實。這真實之法沒有處所，也沒有無處所，不在內，也不在外，不遠，也不近。又這樣想：『如果法不是真實存在的，就不可不捨棄。』這就是菩薩修習未來的佈施之法。 『什麼是菩薩修習現在的佈施之法？』
【English Translation】 English version: 'They come from afar, desiring to ask for something.' 'Excellent, O King! May you fulfill my wishes according to your desires.' At that time, the beggars might ask for kingdoms, cities, wives, relatives, limbs, flesh and blood, heads, eyes, marrow, and brains. At that time, the Bodhisattva thought: 'All love and affection will eventually be separated, without any benefit, unable to fulfill all the wishes of sentient beings. I should now abandon greed, practice giving, quickly give up everything, and benefit sentient beings.' Having thought this, he was even more delighted, gave up everything completely, and bestowed it upon sentient beings. This is the Bodhisattva's practice of all giving. 'What is the Bodhisattva's practice of past giving?' This Bodhisattva hears of the complete merits practiced by past Buddhas and Bodhisattvas; having heard, he does not cling to them, understands that they are unreal, does not give rise to delusions, does not crave, and is not attached; observing all dharmas, his mind has no attachment, all dharmas are like dreams, without any solid substance, regarding all good roots, he does not give rise to the thought of possession, his mind has no attachment, but for the sake of teaching sentient beings, he manifests his body, widely proclaims the teachings, desiring to enable sentient beings to achieve Buddhahood. Furthermore, he observes past dharmas, and seeking in the ten directions, they cannot be found. Having observed thus, the Bodhisattva thinks: 'All past dharmas should be abandoned.' This is the Bodhisattva's practice of past giving. 'What is the Bodhisattva's practice of future giving?' This Bodhisattva hears of the good roots practiced by future Buddhas and Bodhisattvas, which are complete with merits. Having heard, he does not grasp at appearances, his mind has no attachment, he does not seek rebirth in that Buddha-land, has no seeking thoughts, does not give rise to vows, his mind is collected and not scattered, not attached, not averse, does not dedicate good roots to that place, does not cultivate good roots specifically for rebirth there, nor does he abandon them; but because of that realm, he teaches sentient beings, desiring to enable sentient beings to achieve Buddhahood, and observes the truth. This truth is neither in a place nor not in a place, neither inside nor outside, neither far nor near. He also thinks: 'If a dharma is not real, it cannot not be abandoned.' This is the Bodhisattva's practice of future giving. 'What is the Bodhisattva's practice of present giving?'
在施法？此菩薩聞四天王、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵天、梵身天、梵輔天、梵眷屬天、大梵天、光天、少光天、無量光天、光音天、凈天、少凈天、無量凈天、遍凈天、密身天、少密身天、無量密身天、密果天、不煩天、不熱天、善現天、善見天、色究竟天，聞聲聞、緣覺具足功德。聞已，心不惑亂，正念不忘，不懈不沒，亦不憂戚，其心寂滅而無所取。菩薩唯作是念：『一切諸行，皆悉如夢，一切所行，皆非真實，眾生不知，故流轉惡道。』菩薩于彼，廣為說法，遠離諸惡，成就佛法，修菩薩道，心無惑亂，是為菩薩修習現在施法。
「何等為菩薩究竟施法？此菩薩摩訶薩有無量眾生，形類不同，往詣其所，作如是言：『我有所須，幸垂周給，我意既足，仁愿亦滿。』菩薩聞是語已，歡喜踴躍，隨其所求，施令滿足。菩薩摩訶薩內自觀察：從初入胎，不凈微形，胞段諸根，生老病死；又具觀此身：無有真實，無所有相，無慚愧物，賢聖所棄，惡露臭處，猶如死屍，骨節相持，血肉泥塗，九竅之門，常流不凈。菩薩見身無量過患，乃至不起一念貪惜是身，復作是念：『此身危脆，我當云何既見此身無量過患而生貪著？應當棄捨，施彼眾生，充滿其愿。我當於此不堅法中，求堅固法
【現代漢語翻譯】 現代漢語譯本 在修習佈施法時，這位菩薩聽到四天王天（四大天王所居之天）、三十三天（帝釋天所居之天）、夜摩天（又稱焰摩天，時分天）、兜率陀天（彌勒菩薩所居之天）、化樂天（能隨意變化享受快樂之天）、他化自在天（能使他人變化而自己享受快樂之天）、梵天（色界初禪天之總稱）、梵身天（梵眾天，梵天之身）、梵輔天（梵天之輔臣）、梵眷屬天（梵天之眷屬）、大梵天（梵天之王）、光天（色界二禪天之總稱）、少光天（光天之少者）、無量光天（光天之多者）、光音天（以光為語言之天）、凈天（色界三禪天之總稱）、少凈天（凈天之少者）、無量凈天（凈天之多者）、遍凈天（凈天之極者）、密身天（色界四禪天之總稱）、少密身天（密身天之少者）、無量密身天（密身天之多者）、密果天（密身天之果報）、不煩天（五不還天之一）、不熱天（五不還天之一）、善現天（五不還天之一）、善見天（五不還天之一）、色究竟天（五不還天之極果），聽到聲聞（聽聞佛陀教誨而得解脫者）、緣覺（不依佛陀教誨，自行悟道者）具足功德。聽聞之後，心中不迷惑混亂，正念不忘失，不懈怠不沉沒，也不憂愁悲傷，內心寂靜滅除一切執取。菩薩只是這樣想：『一切諸行，都像夢幻一樣，一切所行，都不是真實的，眾生不知道這個道理，所以流轉于惡道。』菩薩對於他們，廣泛地宣說佛法，使他們遠離各種惡行，成就佛法，修習菩薩道，心中沒有迷惑混亂，這就是菩薩修習現在的佈施法。 「什麼是菩薩究竟的佈施法呢？這位菩薩摩訶薩有無量眾生，形體種類各不相同，來到他這裡，這樣說：『我有所需要，希望您能給予，我的心意滿足了，您的願望也圓滿了。』菩薩聽到這些話后，歡喜踴躍，隨順他們的要求，佈施使他們滿足。菩薩摩訶薩內心自我觀察：從最初入胎，不凈的微小形體，胞胎、肢體、諸根，生老病死；又仔細觀察這個身體：沒有真實，沒有實在的相狀，是無慚愧之物，是賢聖所拋棄的，是污穢惡臭之處，就像死屍一樣，骨節相互支撐，血肉像泥土一樣塗抹，九竅之門，常常流出不乾淨的東西。菩薩看到身體有無量的過患，甚至不起一念貪愛珍惜這個身體，又這樣想：『這個身體是危脆的，我怎麼能既看到這個身體有無量的過患，還生起貪愛執著呢？應當捨棄它，佈施給那些眾生，滿足他們的願望。我應當在這不堅固的法中，尋求堅固的法。』
【English Translation】 English version While practicing the giving dharma, this Bodhisattva hears of the Four Heavenly Kings (the heavens where the Four Heavenly Kings reside), the Thirty-three Heavens (the heaven where Indra resides), the Yama Heaven (also known as the Heaven of Time), the Tusita Heaven (the heaven where Bodhisattva Maitreya resides), the Paranirmitavasavartin Heaven (the heaven where one can transform and enjoy pleasure), the Paranirmitavasavartin Heaven (the heaven where one can make others transform and enjoy pleasure), the Brahma Heaven (the general term for the first dhyana heaven in the realm of form), the Brahmaparisadya Heaven (the body of Brahma), the Brahmapurohita Heaven (the ministers of Brahma), the Mahabrahma Heaven (the king of Brahma), the Abhasvara Heaven (the general term for the second dhyana heaven in the realm of form), the Parittabha Heaven (the lesser of the Abhasvara Heaven), the Apramanabha Heaven (the greater of the Abhasvara Heaven), the Abhasvara Heaven (the heaven where light is used as language), the Subhakrtsna Heaven (the general term for the third dhyana heaven in the realm of form), the Parittasubha Heaven (the lesser of the Subhakrtsna Heaven), the Apramanasubha Heaven (the greater of the Subhakrtsna Heaven), the Subhakrtsna Heaven (the extreme of the Subhakrtsna Heaven), the Anabhraka Heaven (the general term for the fourth dhyana heaven in the realm of form), the Parittasubha Heaven (the lesser of the Anabhraka Heaven), the Apramanasubha Heaven (the greater of the Anabhraka Heaven), the Vehapphala Heaven (the result of the Anabhraka Heaven), the Avrha Heaven (one of the five Pure Abodes), the Atapa Heaven (one of the five Pure Abodes), the Sudrsa Heaven (one of the five Pure Abodes), the Sudarsana Heaven (one of the five Pure Abodes), and the Akanistha Heaven (the ultimate result of the five Pure Abodes), and hears of the Sravakas (those who attain liberation by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without relying on the Buddha's teachings) possessing complete merit. Having heard this, their mind is not confused or disordered, their right mindfulness is not lost, they are not lazy or submerged, nor are they worried or sad, their mind is tranquil and without any attachment. The Bodhisattva only thinks this: 'All actions are like dreams, all that is done is not real, sentient beings do not know this truth, therefore they transmigrate in evil paths.' The Bodhisattva, for them, widely proclaims the Dharma, causing them to be far from all evil actions, to accomplish the Buddha Dharma, to practice the Bodhisattva path, and their mind is without confusion or disorder, this is the Bodhisattva practicing the present giving dharma. 「What is the ultimate giving dharma of a Bodhisattva? This Bodhisattva Mahasattva has countless sentient beings, with different forms and kinds, who come to him and say: 'I have needs, I hope you can provide for them, my mind will be satisfied, and your wish will also be fulfilled.' Upon hearing these words, the Bodhisattva rejoices and leaps with joy, and according to their requests, gives to satisfy them. The Bodhisattva Mahasattva internally observes himself: from the beginning of entering the womb, an impure and tiny form, the placenta, limbs, and organs, birth, old age, sickness, and death; and also carefully observes this body: it has no reality, no real form, it is a shameless thing, it is discarded by the wise and holy, it is a place of filth and stench, like a corpse, bones supporting each other, blood and flesh smeared like mud, the nine orifices, constantly flowing with impure things. The Bodhisattva sees the countless faults of the body, and does not even arise a single thought of greed or cherishing this body, and thinks: 'This body is fragile, how can I, having seen the countless faults of this body, still give rise to greed and attachment? I should abandon it, give it to those sentient beings, and fulfill their wishes. I should seek the firm dharma in this impermanent dharma.'
，令一切眾生，隨其所愿，悉得滿足；開悟示導，皆令逮得清凈法身，住無所住，離身心相。』是為菩薩摩訶薩第六無盡施藏。
「佛子！何等為菩薩摩訶薩無盡慧藏？此菩薩知色苦如實，知色集如實，知色滅如實，知色道如實，知受、想、行、識苦如實，知識集如實，知識滅如實，知識道如實；知無明苦，知無明集，知無明滅，知無明道；知愛苦，知愛集，知愛滅，知愛道；知聲聞，知聲聞法，知聲聞集，知聲聞涅槃；知緣覺，知緣覺法，知緣覺集，知緣覺涅槃；知菩薩，知菩薩法，知菩薩集，知菩薩涅槃。云何知？知從業報因緣所造，諸行非我、非堅固、無真實、空無所有，不取諸法堅固之相，不取諸法所有之相，知一切法悉無所有，廣為眾生說真實法。云何為說？說一切法不可壞。何等不可壞？色不可壞，受、想、行、識不可壞，無明不可壞，聲聞法、緣覺法、菩薩法不可壞。何以故？一切諸法不自作，不他作，言語道斷，離一切處，不生、不起、不施、不受、無有心意。菩薩成就如是等無盡慧藏，以少方便，則能逮得一切諸法善妙方便，自然明達，不由他悟。此智慧藏有十種不可盡。何等為十？多聞善方便不可盡；親近善知識不可盡；演一句法不可盡；入深法界不可盡；入無量智慧莊嚴不可盡；出生、
【現代漢語翻譯】 現代漢語譯本：使一切眾生，都能隨他們的願望，全部得到滿足；開啟他們的智慧，引導他們，使他們都能獲得清凈的法身，安住于無所執著的狀態，脫離身心之相。』這就是菩薩摩訶薩的第六種無盡施藏。 『佛子！什麼是菩薩摩訶薩的無盡慧藏？這位菩薩如實地知曉色（物質現象）的苦，如實地知曉色的集（苦的產生），如實地知曉色的滅（苦的止息），如實地知曉色的道（滅苦的方法）；如實地知曉受（感受）、想（思維）、行（意志）、識（意識）的苦，如實地知曉識的集，如實地知曉識的滅，如實地知曉識的道；知曉無明（對真理的無知）的苦，知曉無明的集，知曉無明的滅，知曉無明的道；知曉愛（貪愛）的苦，知曉愛的集，知曉愛的滅，知曉愛的道；知曉聲聞（聽聞佛法而修行的人），知曉聲聞法，知曉聲聞集，知曉聲聞涅槃（寂滅）；知曉緣覺（獨自覺悟的人），知曉緣覺法，知曉緣覺集，知曉緣覺涅槃；知曉菩薩，知曉菩薩法，知曉菩薩集，知曉菩薩涅槃。如何知曉呢？知曉一切都是由業報因緣所造，諸行（一切有為法）非我、非堅固、無真實、空無所有，不執取諸法堅固之相，不執取諸法所有之相，知曉一切法都空無所有，廣泛地為眾生宣說真實的法。如何宣說呢？宣說一切法不可壞。什麼不可壞呢？色不可壞，受、想、行、識不可壞，無明不可壞，聲聞法、緣覺法、菩薩法不可壞。為什麼呢？一切諸法不是自己產生，也不是由他產生，言語道斷，超越一切處所，不生、不起、不施、不受、沒有心意。菩薩成就這樣的無盡慧藏，以少許方便，就能獲得一切諸法善妙的方便，自然明達，不需要他人開悟。這種智慧藏有十種不可窮盡。哪十種呢？多聞善巧方便不可窮盡；親近善知識不可窮盡；演說一句法不可窮盡；深入法界不可窮盡；深入無量智慧莊嚴不可窮盡；出生、
【English Translation】 English version: 『To enable all sentient beings to have all their wishes fulfilled; to enlighten and guide them, enabling them all to attain a pure Dharma body, dwelling in a state of non-attachment, free from the characteristics of body and mind.』 This is the sixth inexhaustible treasury of giving of a Bodhisattva Mahasattva. 『Buddha's disciples! What is the inexhaustible treasury of wisdom of a Bodhisattva Mahasattva? This Bodhisattva truly knows the suffering of form (rupa), truly knows the arising of form, truly knows the cessation of form, truly knows the path to the cessation of form; truly knows the suffering of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), truly knows the arising of consciousness, truly knows the cessation of consciousness, truly knows the path to the cessation of consciousness; knows the suffering of ignorance (avidya), knows the arising of ignorance, knows the cessation of ignorance, knows the path to the cessation of ignorance; knows the suffering of craving (trsna), knows the arising of craving, knows the cessation of craving, knows the path to the cessation of craving; knows the Sravakas (hearers of the Dharma), knows the Sravaka Dharma, knows the arising of Sravakas, knows the Nirvana of Sravakas; knows the Pratyekabuddhas (solitary realizers), knows the Pratyekabuddha Dharma, knows the arising of Pratyekabuddhas, knows the Nirvana of Pratyekabuddhas; knows the Bodhisattvas, knows the Bodhisattva Dharma, knows the arising of Bodhisattvas, knows the Nirvana of Bodhisattvas. How does one know? One knows that all is created by the causes and conditions of karmic retribution, that all phenomena (samskaras) are not self, not permanent, not real, empty and without substance, not grasping the solid nature of phenomena, not grasping the possessive nature of phenomena, knowing that all phenomena are empty and without substance, widely proclaiming the true Dharma to sentient beings. How does one proclaim? One proclaims that all phenomena are indestructible. What is indestructible? Form is indestructible, feeling, perception, mental formations, and consciousness are indestructible, ignorance is indestructible, the Sravaka Dharma, the Pratyekabuddha Dharma, and the Bodhisattva Dharma are indestructible. Why is this so? All phenomena are not self-created, nor created by others, beyond the reach of language, transcending all places, not arising, not ceasing, not giving, not receiving, without intention. A Bodhisattva who has achieved such an inexhaustible treasury of wisdom, with little effort, can attain all the skillful means of all phenomena, naturally understanding, without needing enlightenment from others. This treasury of wisdom has ten inexhaustible aspects. What are the ten? The skillful means of extensive learning are inexhaustible; the proximity to good teachers is inexhaustible; expounding a single verse of Dharma is inexhaustible; entering the profound Dharma realm is inexhaustible; entering the immeasurable adornment of wisdom is inexhaustible; the arising of,
長養諸功德藏，心無憂厭不可盡；入一切陀羅尼門不可盡；分別了知一切眾生語言、音聲不可盡；得普令眾生離諸疑惑不可盡；得一切佛自在示現教化眾生，所行成就不可盡；是為十種不可盡法。是為菩薩摩訶薩第七無盡慧藏。菩薩住此無盡慧藏，疾得無上平等正覺。
「佛子！何等為菩薩摩訶薩無盡念藏？此菩薩舍離癡冥，憶念過去一生、十生、百生、千生、萬生，乃至阿僧祇不可思議無分齊不可說億那由他生，成劫、壞劫、成壞劫、非一成劫、非一壞劫、非一成壞劫、百劫、千劫、百千億那由他劫，乃至阿僧祇不可思議無分齊不可說億那由他劫；念知一佛名號，乃至不可說不可說諸佛名號；念知授一佛記，乃至授不可說不可說諸佛記；念知一佛出世，乃至念知不可說不可說諸佛出世；念知從一佛所受一修多羅，乃至不可說不可說佛所受不可說不可說修多羅；祇夜、授記、伽陀、因緣、憂陀那、本事、本生、方廣，未曾有譬諭，憂波提舍亦復如是；念知一會眾一時說法，乃至不可說不可說時會說法；念知一根，乃至不可說不可說諸根；念知一煩惱，乃至不可說不可說諸煩惱；念知一三昧，乃至不可說不可說諸三昧。菩薩作如是念：妙念、凈念、不濁念、遍凈念、離塵念、離種種塵念、離垢念、光曜念、樂念、
【現代漢語翻譯】 現代漢語譯本 增長各種功德寶藏，心中沒有憂愁厭倦，永無止境；進入一切陀羅尼（總持，能持一切法）之門，永無止境；分別了知一切眾生的語言、聲音，永無止境；獲得普遍令眾生脫離各種疑惑的能力，永無止境；獲得一切佛自在示現教化眾生的能力，所行成就永無止境；這被稱為十種永無止境的法。這是菩薩摩訶薩的第七種無盡智慧寶藏。菩薩安住于這無盡智慧寶藏中，迅速證得無上平等正覺（佛的智慧）。 『佛子！什麼是菩薩摩訶薩的無盡念寶藏？』這位菩薩舍離愚癡昏昧，憶念過去一生、十生、百生、千生、萬生，乃至阿僧祇（無數）不可思議無分齊（沒有邊際）不可說億那由他（極大的數量單位）生，成劫（宇宙形成時期）、壞劫（宇宙毀滅時期）、成壞劫（宇宙形成和毀滅時期）、非一個成劫、非一個壞劫、非一個成壞劫、百劫、千劫、百千億那由他劫，乃至阿僧祇不可思議無分齊不可說億那由他劫；憶念知道一佛的名號，乃至不可說不可說諸佛的名號；憶念知道一位佛的授記，乃至授不可說不可說諸佛的授記；憶念知道一佛出世，乃至憶念知道不可說不可說諸佛出世；憶念從一佛那裡接受一部修多羅（佛經），乃至從不可說不可說佛那裡接受不可說不可說修多羅；祇夜（偈頌）、授記、伽陀（偈頌）、因緣（佛說法的因緣）、憂陀那（自說偈）、本事（佛或弟子過去世的經歷）、本生（佛前世的經歷）、方廣（廣大的經典）、未曾有（佛的神奇事蹟）、譬喻，憂波提舍（論議）也是如此；憶念知道一個法會一時說法，乃至不可說不可說時會說法；憶念知道一個根（感官），乃至不可說不可說諸根；憶念知道一個煩惱，乃至不可說不可說諸煩惱；憶念知道一個三昧（禪定），乃至不可說不可說諸三昧。菩薩作這樣的憶念：微妙的憶念、清凈的憶念、不混濁的憶念、普遍清凈的憶念、遠離塵垢的憶念、遠離種種塵垢的憶念、遠離污垢的憶念、光明的憶念、喜樂的憶念、
【English Translation】 English version Growing all stores of merit, the mind is without worry or weariness, inexhaustible; entering all Dharani (mantra, that which holds all dharmas) gates, inexhaustible; distinguishing and understanding the languages and sounds of all sentient beings, inexhaustible; obtaining the ability to universally liberate sentient beings from all doubts, inexhaustible; obtaining the ability of all Buddhas to freely manifest and teach sentient beings, the accomplishments are inexhaustible; these are called the ten inexhaustible dharmas. This is the seventh inexhaustible wisdom store of a Bodhisattva Mahasattva. A Bodhisattva abiding in this inexhaustible wisdom store, quickly attains unsurpassed, equal, and correct enlightenment (Buddhahood). 'Buddha-child! What is the inexhaustible memory store of a Bodhisattva Mahasattva?' This Bodhisattva abandons ignorance and darkness, remembering past one life, ten lives, hundred lives, thousand lives, ten thousand lives, up to asamkhya (countless) inconceivable, limitless, inexpressible billions of nayuta (a large number unit) lives, kalpas of formation (period of universe formation), kalpas of destruction (period of universe destruction), kalpas of formation and destruction, not one kalpa of formation, not one kalpa of destruction, not one kalpa of formation and destruction, hundred kalpas, thousand kalpas, hundred thousand billion nayuta kalpas, up to asamkhya inconceivable, limitless, inexpressible billions of nayuta kalpas; remembering and knowing the name of one Buddha, up to inexpressible inexpressible names of Buddhas; remembering and knowing the prediction of one Buddha, up to the prediction of inexpressible inexpressible Buddhas; remembering and knowing the appearance of one Buddha in the world, up to remembering and knowing the appearance of inexpressible inexpressible Buddhas in the world; remembering receiving one sutra (Buddhist scripture) from one Buddha, up to receiving inexpressible inexpressible sutras from inexpressible inexpressible Buddhas; geya (verses), predictions, gatha (verses), nidana (causes and conditions of Buddha's teachings), udana (spontaneous verses), jataka (past lives of Buddha or disciples), avadana (past lives of Buddha), vaipulya (extensive scriptures), adbhuta-dharma (miraculous events of Buddha), upadesha (commentaries) are also like this; remembering and knowing one assembly at one time teaching the Dharma, up to inexpressible inexpressible assemblies teaching the Dharma; remembering and knowing one root (sense organ), up to inexpressible inexpressible roots; remembering and knowing one affliction, up to inexpressible inexpressible afflictions; remembering and knowing one samadhi (meditative concentration), up to inexpressible inexpressible samadhis. The Bodhisattva makes such recollections: subtle recollection, pure recollection, unclouded recollection, universally pure recollection, recollection free from dust, recollection free from various dusts, recollection free from defilement, luminous recollection, joyful recollection,
無障礙念；此菩薩住是念時，一切世間不能嬈亂，諸根清凈，不復染著一切世間，眾魔外道所不能壞，念持一切諸佛法藏，決定明瞭，未曾錯亂。是為菩薩摩訶薩第八無盡念藏。
「佛子！何等為菩薩摩訶薩無盡聞持藏？此菩薩于諸佛所，聞持一品修多羅，乃至聞持不可說不可說修多羅，未曾忘失一字一句；於一生中而不忘失，乃至不可說不可說生，未曾忘失一字一句；聞持一佛名號，乃至聞持不可說不可說佛名號；聞持一世界名字，乃至聞持不可說不可說世界名字；聞持一劫名字，乃至聞持不可說不可說劫名字；聞持一如來記，乃至聞持不可說不可說如來記；聞持一修多羅，乃至聞持不可說不可說修多羅；聞持一會名字，乃至聞持不可說不可說會名字；聞持一時說法，乃至聞持不可說不可說時說法；聞持一根，乃至聞持不可說不可說諸根；聞持一煩惱，乃至聞持不可說不可說煩惱；聞持一三昧，乃至聞持不可說不可說三昧。是為菩薩摩訶薩第九甚深無盡聞持藏。此聞持藏，唯佛境界，余無能及。
「佛子！何等為菩薩摩訶薩無盡辯藏？此菩薩成就甚深智慧，廣為眾生演說諸法，不違一切諸佛經典，說一品法，乃至說不可說不可說品法；說一佛名號，乃至說不可說不可說諸佛名號；說一世界名字、說一佛
【現代漢語翻譯】 現代漢語譯本 無障礙地專注於此念；當這位菩薩安住於此念時，一切世間的事物都不能擾亂他，他的諸根清凈，不再執著於世間的一切，眾魔和外道都不能破壞他，他能憶持一切諸佛的法藏，確定明瞭，從未錯亂。這就是菩薩摩訶薩的第八無盡念藏。
『佛子！什麼是菩薩摩訶薩的無盡聞持藏？』這位菩薩在諸佛處，聽聞並憶持一部修多羅（佛經），乃至聽聞並憶持不可說不可說的修多羅，從未忘失一字一句；在一生中不忘失，乃至在不可說不可說的生命中，也從未忘失一字一句；聽聞並憶持一尊佛的名號，乃至聽聞並憶持不可說不可說的佛的名號；聽聞並憶持一個世界的名字，乃至聽聞並憶持不可說不可說的世界的名字；聽聞並憶持一個劫（時間單位）的名字，乃至聽聞並憶持不可說不可說的劫的名字；聽聞並憶持一個如來（佛的稱號）的授記，乃至聽聞並憶持不可說不可說的如來授記；聽聞並憶持一部修多羅，乃至聽聞並憶持不可說不可說的修多羅；聽聞並憶持一個法會的名字，乃至聽聞並憶持不可說不可說的法會的名字；聽聞並憶持一次說法的時間，乃至聽聞並憶持不可說不可說的說法時間；聽聞並憶持一個根（感官），乃至聽聞並憶持不可說不可說的諸根；聽聞並憶持一個煩惱，乃至聽聞並憶持不可說不可說的煩惱；聽聞並憶持一個三昧（禪定），乃至聽聞並憶持不可說不可說的三昧。這就是菩薩摩訶薩的第九甚深無盡聞持藏。這種聞持藏，唯有佛的境界才能達到，其他人都無法企及。
『佛子！什麼是菩薩摩訶薩的無盡辯藏？』這位菩薩成就甚深的智慧，廣泛地為眾生演說諸法，不違背一切諸佛的經典，說一部法，乃至說不可說不可說的法；說一尊佛的名號，乃至說不可說不可說的諸佛名號；說一個世界的名字，說一尊佛
【English Translation】 English version Unobstructed in this mindfulness; when this Bodhisattva dwells in this mindfulness, all worldly things cannot disturb him, his faculties are pure, he is no longer attached to all worldly things, demons and heretics cannot destroy him, he can remember and hold all the Dharma treasures of all Buddhas, with definite clarity, never confused. This is the eighth inexhaustible mindfulness treasury of the Bodhisattva Mahasattva.
'Buddha-child! What is the inexhaustible retention treasury of the Bodhisattva Mahasattva?' This Bodhisattva, in the presence of all Buddhas, hears and retains one Sutra (Buddhist scripture), even to hearing and retaining unspeakable, unspeakable Sutras, never forgetting a single word or phrase; in one lifetime not forgetting, even in unspeakable, unspeakable lifetimes, never forgetting a single word or phrase; hearing and retaining the name of one Buddha, even to hearing and retaining the names of unspeakable, unspeakable Buddhas; hearing and retaining the name of one world, even to hearing and retaining the names of unspeakable, unspeakable worlds; hearing and retaining the name of one kalpa (unit of time), even to hearing and retaining the names of unspeakable, unspeakable kalpas; hearing and retaining one prediction of a Tathagata (title of a Buddha), even to hearing and retaining unspeakable, unspeakable predictions of Tathagatas; hearing and retaining one Sutra, even to hearing and retaining unspeakable, unspeakable Sutras; hearing and retaining the name of one assembly, even to hearing and retaining the names of unspeakable, unspeakable assemblies; hearing and retaining the time of one Dharma teaching, even to hearing and retaining the times of unspeakable, unspeakable Dharma teachings; hearing and retaining one faculty (sense), even to hearing and retaining unspeakable, unspeakable faculties; hearing and retaining one affliction, even to hearing and retaining unspeakable, unspeakable afflictions; hearing and retaining one samadhi (meditative state), even to hearing and retaining unspeakable, unspeakable samadhis. This is the ninth profound inexhaustible retention treasury of the Bodhisattva Mahasattva. This retention treasury is only attainable by the realm of the Buddha, and no one else can reach it.
'Buddha-child! What is the inexhaustible eloquence treasury of the Bodhisattva Mahasattva?' This Bodhisattva achieves profound wisdom, widely expounds the Dharma for sentient beings, does not contradict all the scriptures of all Buddhas, speaks one Dharma, even to speaking unspeakable, unspeakable Dharmas; speaks the name of one Buddha, even to speaking the names of unspeakable, unspeakable Buddhas; speaks the name of one world, speaks one Buddha
記、說一修多羅、說一會、說一時、說法、說一根、說一煩惱、說一三昧，乃至說不可說不可說諸三昧；或一日說一句一味法無盡，乃至不可說不可說劫說一句一味法而無窮盡，一切諸劫尚可窮盡，說一句一味不可窮盡。何以故？此菩薩成就十種無盡藏故。成就此藏故，得攝一切法，陀羅尼門現在前，百萬阿僧祇陀羅尼以為眷屬。此菩薩成就百萬阿僧祇陀羅尼眷屬已，以法光明辯才，廣為眾生演說深法；以廣長舌出妙音聲，充滿一切十方世界，隨順諸根，除滅煩惱，皆令歡喜。善入一切音聲，於一切文字得不斷辯入，普照法門，說一切眾生，如來種子不可斷故，不捨菩薩一切諸行，心無憂厭。何以故？此菩薩成就充滿虛空法界，清凈法身故。是為菩薩摩訶薩第十無盡辯藏。此藏無量、無分齊、無間、不可壞、無斷、不可斷、不退轉，甚深無底，以一切法門，入一切佛法。
「佛子！是為菩薩摩訶薩十種無盡藏，令一切眾生，究竟成就無上菩提。此藏有十種無盡深法。何等為十？饒益一切眾生，善迴向故；不斷本願，一切劫行故；心無量無邊，觀察平等如虛空故；迴向有為，不著無為故；一切法無盡，唸唸知境界故；大愿不可壞，究竟諸力陀羅尼行故；諸佛護念，入一切法如幻化故。是為十種無盡法，能令一切世
【現代漢語翻譯】 現代漢語譯本：記錄、講述一部修多羅（佛經），講述一個法會，講述一個時機，說法，講述一個根基，講述一個煩惱，講述一個三昧（禪定），乃至講述不可說不可說的各種三昧；或者一天說一句一味法（唯一的真理）無窮無盡，乃至不可說不可說劫說一句一味法而無窮盡，一切劫數尚可窮盡，說一句一味法不可窮盡。為什麼呢？因為這位菩薩成就了十種無盡藏的緣故。成就此藏的緣故，得以攝取一切法，陀羅尼門（總持法門）現在眼前，百萬阿僧祇（無數）陀羅尼作為眷屬。這位菩薩成就百萬阿僧祇陀羅尼眷屬后，以法光明辯才，廣為眾生演說深奧的佛法；以廣長舌發出美妙的聲音，充滿一切十方世界，隨順眾生的根性，消除煩惱，都令他們歡喜。善於領會一切聲音，對於一切文字獲得不間斷的辯才，普遍照耀法門，宣說一切眾生，如來（佛）的種子不可斷絕的緣故，不捨棄菩薩的一切修行，心中沒有憂愁厭倦。為什麼呢？因為這位菩薩成就了充滿虛空法界，清凈的法身（佛的真身）的緣故。這就是菩薩摩訶薩（大菩薩）的第十種無盡辯才之藏。此藏無量、無邊際、無間斷、不可破壞、無斷絕、不可斷絕、不退轉，極其深邃無底，以一切法門，進入一切佛法。 佛子！這就是菩薩摩訶薩的十種無盡藏，令一切眾生，最終成就無上菩提（最高的覺悟）。此藏有十種無盡的深法。哪十種呢？饒益一切眾生，善於迴向的緣故；不斷本來的誓願，在一切劫中修行的緣故；心無量無邊，觀察平等如同虛空的緣故；迴向有為法，不執著于無為法的緣故；一切法無盡，唸唸都知道境界的緣故；大愿不可破壞，最終成就各種力量和陀羅尼的修行的緣故；諸佛護念，進入一切法如同幻化的緣故。這就是十種無盡法，能夠令一切世間
【English Translation】 English version: Recording, speaking of one sutra (Buddhist scripture), speaking of one assembly, speaking of one time, speaking of the Dharma, speaking of one root, speaking of one affliction, speaking of one samadhi (meditative absorption), and even speaking of unspeakable and unspeakable various samadhis; or speaking one sentence of one taste of Dharma (the sole truth) endlessly in one day, and even speaking one sentence of one taste of Dharma for unspeakable and unspeakable kalpas (eons) without end, all kalpas can still be exhausted, but speaking one sentence of one taste of Dharma cannot be exhausted. Why is this so? Because this Bodhisattva has achieved ten kinds of inexhaustible treasuries. Because of achieving this treasury, one is able to encompass all Dharmas, the Dharani (mantra) gate appears before one, with millions of asankhyas (countless) Dharanis as retinue. After this Bodhisattva has achieved millions of asankhyas of Dharani retinue, with the light of Dharma and eloquence, he widely expounds the profound Dharma for sentient beings; with a broad and long tongue, he emits wonderful sounds, filling all the ten directions of the world, according with the roots of sentient beings, eliminating afflictions, and making them all joyful. He is skilled in understanding all sounds, and obtains uninterrupted eloquence in all languages, universally illuminating the Dharma gates, proclaiming to all sentient beings, because the seed of Tathagata (Buddha) cannot be cut off, he does not abandon all the practices of a Bodhisattva, and his mind has no sorrow or weariness. Why is this so? Because this Bodhisattva has achieved a pure Dharmakaya (Dharma body of Buddha) that fills the entire space of the Dharma realm. This is the tenth inexhaustible treasury of eloquence of a Bodhisattva Mahasattva (great Bodhisattva). This treasury is immeasurable, boundless, uninterrupted, indestructible, without cessation, unceasing, non-retrogressing, extremely profound and bottomless, and through all Dharma gates, one enters all Buddha Dharmas. Buddha's disciples! These are the ten inexhaustible treasuries of a Bodhisattva Mahasattva, which enable all sentient beings to ultimately achieve Anuttara-samyak-sambodhi (supreme enlightenment). This treasury has ten kinds of inexhaustible profound Dharmas. What are the ten? Benefiting all sentient beings, because of skillful dedication; not abandoning the original vows, practicing in all kalpas; the mind is immeasurable and boundless, observing equality like space; dedicating to conditioned Dharmas, not being attached to unconditioned Dharmas; all Dharmas are inexhaustible, knowing the realm in every thought; the great vow is indestructible, ultimately achieving various powers and the practice of Dharani; the Buddhas protect and remember, entering all Dharmas like illusions. These are the ten inexhaustible Dharmas, which can enable all the worlds
間得無盡藏。」◎
大方廣佛華嚴經卷第十二 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第十三
東晉天竺三藏佛馱跋陀羅譯◎
如來升兜率天宮一切寶殿品第十九
爾時，佛威神力故，十方一切世界、諸四天下、一一閻浮提，皆有如來坐菩提樹，無不顯現。彼諸菩薩承佛神力，說種種法，皆悉自謂在於佛所。
爾時，如來以自在神力，不離菩提樹座及須彌頂妙勝殿，上夜摩天宮寶莊嚴殿，趣兜率天宮一切寶莊嚴殿。時，彼天王遙見佛來，即于殿上，敷如意寶藏師子之座，以種種天寶而莊嚴之。過去修習善根所得，一切如來威神護持，不可數那由他阿僧祇善根所生，一切諸佛凈法所起，一切眾生所共莊嚴，無量功德之所成就。離一切惡，清凈業報，一切樂觀，無有厭足，出離世間諸法所起，清凈無污，一切世間因緣所起，一切眾生見不能盡。以無量莊嚴具而莊嚴之，所謂：百萬億欄楯，百萬億寶網羅覆其上，百萬億華帳以張其上，百萬億華鬘以垂四邊；百萬億香帳普熏十方，百萬億寶帳以張其上；百萬億華蓋，諸天執持；百萬億華鬘蓋、百萬億寶蓋以蓋其上；百萬億寶衣以敷其上；百萬億妙寶樓閣，百萬億如意寶王網羅覆其上；百萬億勝
【現代漢語翻譯】 現代漢語譯本：
『間得無盡藏。』
《大方廣佛華嚴經》卷第十二 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十三
東晉天竺三藏佛馱跋陀羅譯
如來升兜率天宮一切寶殿品第十九
那時，由於佛的威神力，十方一切世界、所有四天下、每一個閻浮提（Jambudvipa，指我們所居住的這個世界），都有如來坐在菩提樹下，無不顯現。那些菩薩們承蒙佛的神力，宣說種種佛法，都各自認為自己是在佛的身邊。
那時，如來以自在的神力，不離開菩提樹座和須彌山頂的妙勝殿，上升到夜摩天宮（Yama Heaven，欲界六天中的第三層天）的寶莊嚴殿，前往兜率天宮（Tusita Heaven，欲界六天中的第四層天）的一切寶莊嚴殿。當時，兜率天王遙見佛來，立即在殿上，鋪設如意寶藏獅子座，用種種天寶來莊嚴它。這是過去修習善根所得，一切如來威神護持，由不可計數的那由他（Nayuta，數量單位，表示極大的數）阿僧祇（Asankhya，數量單位，表示極大的數）善根所生，一切諸佛清凈佛法所起，一切眾生共同莊嚴，無量功德所成就的。它遠離一切惡，是清凈的業報，一切樂觀，沒有厭足，出離世間諸法所起，清凈無染，一切世間因緣所起，一切眾生見也無法窮盡。用無量的莊嚴具來莊嚴它，例如：百萬億的欄楯，百萬億的寶網羅覆蓋其上，百萬億的華帳張在其上，百萬億的華鬘垂在四邊；百萬億的香帳普遍薰染十方，百萬億的寶帳張在其上；百萬億的華蓋，諸天執持；百萬億的華鬘蓋、百萬億的寶蓋覆蓋其上；百萬億的寶衣鋪在其上；百萬億的妙寶樓閣，百萬億的如意寶王網羅覆蓋其上；百萬億的勝 English version:
'Gained the inexhaustible treasury.'
The Great Extensive Buddha Flower Adornment Sutra, Volume 12 Tripitaka No. 0278, Volume 09 of the Taisho Tripitaka
The Great Extensive Buddha Flower Adornment Sutra, Volume 13
Translated by Tripitaka Master Buddhabhadra of Eastern Jin Dynasty, India
Chapter 19: The Thus Come One Ascends to the Palace of the Tusita Heaven, the Palace of All Treasures
At that time, due to the majestic spiritual power of the Buddha, in all the worlds of the ten directions, in all the four continents, in each Jambudvipa (the world we inhabit), there were Thus Come Ones sitting under the Bodhi tree, all of them manifesting. Those Bodhisattvas, receiving the spiritual power of the Buddha, spoke various Dharmas, each thinking they were in the presence of the Buddha.
At that time, the Thus Come One, with his free and unhindered spiritual power, without leaving the Bodhi tree seat and the Wondrous Excellent Palace on the summit of Mount Sumeru, ascended to the Jeweled Adornment Palace in the Yama Heaven (the third heaven of the desire realm), and proceeded to the Palace of All Treasures in the Tusita Heaven (the fourth heaven of the desire realm). At that time, the king of the Tusita Heaven, seeing the Buddha coming from afar, immediately laid out a lion seat of wish-fulfilling treasures on the palace, adorning it with various heavenly treasures. This was obtained from past cultivation of good roots, protected by the majestic spiritual power of all Thus Come Ones, born from countless Nayutas (a large number) of Asankhyas (a large number) of good roots, arising from the pure Dharma of all Buddhas, adorned by all sentient beings together, and accomplished by immeasurable merits. It was free from all evil, a pure karmic retribution, full of all joy, without any satiety, arising from the Dharma of leaving the world, pure and undefiled, arising from all worldly causes and conditions, and could not be exhausted by all sentient beings seeing it. It was adorned with immeasurable adornments, such as: hundreds of millions of railings, hundreds of millions of jeweled nets covering it, hundreds of millions of flower canopies spread above it, hundreds of millions of flower garlands hanging on all four sides; hundreds of millions of incense canopies pervading the ten directions, hundreds of millions of jeweled canopies spread above it; hundreds of millions of flower parasols, held by the gods; hundreds of millions of flower garland parasols, hundreds of millions of jeweled parasols covering it; hundreds of millions of jeweled garments spread upon it; hundreds of millions of wondrous jeweled pavilions, hundreds of millions of wish-fulfilling jeweled king nets covering it; hundreds of millions of superior
【English Translation】 'Gained the inexhaustible treasury.' The Great Extensive Buddha Flower Adornment Sutra, Volume 12 Tripitaka No. 0278, Volume 09 of the Taisho Tripitaka The Great Extensive Buddha Flower Adornment Sutra, Volume 13 Translated by Tripitaka Master Buddhabhadra of Eastern Jin Dynasty, India Chapter 19: The Thus Come One Ascends to the Palace of the Tusita Heaven, the Palace of All Treasures At that time, due to the majestic spiritual power of the Buddha, in all the worlds of the ten directions, in all the four continents, in each Jambudvipa (the world we inhabit), there were Thus Come Ones sitting under the Bodhi tree, all of them manifesting. Those Bodhisattvas, receiving the spiritual power of the Buddha, spoke various Dharmas, each thinking they were in the presence of the Buddha. At that time, the Thus Come One, with his free and unhindered spiritual power, without leaving the Bodhi tree seat and the Wondrous Excellent Palace on the summit of Mount Sumeru, ascended to the Jeweled Adornment Palace in the Yama Heaven (the third heaven of the desire realm), and proceeded to the Palace of All Treasures in the Tusita Heaven (the fourth heaven of the desire realm). At that time, the king of the Tusita Heaven, seeing the Buddha coming from afar, immediately laid out a lion seat of wish-fulfilling treasures on the palace, adorning it with various heavenly treasures. This was obtained from past cultivation of good roots, protected by the majestic spiritual power of all Thus Come Ones, born from countless Nayutas (a large number) of Asankhyas (a large number) of good roots, arising from the pure Dharma of all Buddhas, adorned by all sentient beings together, and accomplished by immeasurable merits. It was free from all evil, a pure karmic retribution, full of all joy, without any satiety, arising from the Dharma of leaving the world, pure and undefiled, arising from all worldly causes and conditions, and could not be exhausted by all sentient beings seeing it. It was adorned with immeasurable adornments, such as: hundreds of millions of railings, hundreds of millions of jeweled nets covering it, hundreds of millions of flower canopies spread above it, hundreds of millions of flower garlands hanging on all four sides; hundreds of millions of incense canopies pervading the ten directions, hundreds of millions of jeweled canopies spread above it; hundreds of millions of flower parasols, held by the gods; hundreds of millions of flower garland parasols, hundreds of millions of jeweled parasols covering it; hundreds of millions of jeweled garments spread upon it; hundreds of millions of wondrous jeweled pavilions, hundreds of millions of wish-fulfilling jeweled king nets covering it; hundreds of millions of superior
妙雜網，百萬億眾寶瓔珞間錯垂下；百萬億眾妙雜寶，百萬億網蓋以覆其上；百萬億雜寶網衣，百萬億妙寶蓮華開敷光曜；百萬億無厭香網普熏十方；百萬億大寶帳網以覆其上；百萬億寶鈴微動出和雅音；百萬億栴檀、寶帳普熏十方；百萬億雜寶妙華以散其上；百萬億雜色寶衣以覆其上；百萬億菩薩大帳、百萬億雜寶蓋帳、百萬億清凈金帳、百萬億凈琉璃帳、百萬億雜寶藏帳、百萬億一切寶帳，以覆其上；百萬億雜寶妙華，周匝圍繞；百萬億寶形像帳、百萬億眾妙寶鬘、百萬億香鬘普熏十方；百萬億天曼陀羅栴檀色香具足，普熏十方；百萬億天莊嚴具、百萬億妙寶華鬘、百萬億勝妙寶藏、百萬億勝寶藏鬘、百萬億清凈寶鬘、百萬億海寶藏鬘、百萬億因陀羅金剛妙寶、百萬億妙寶繒彩，以為垂帶；百萬億無量自在妙寶、百萬億真金寶藏，清凈微妙；百萬億毗樓那寶，以為照耀；百萬億因尼羅寶雜寶校飾；百萬億首羅幢寶光曜明凈；百萬億火珠寶出大光明，普照十方；百萬億天堅固寶，以為窗牖；百萬億凈功德寶，無量妙色；百萬億雜寶偏閣，清凈妙藏；百萬億大海月寶、百萬億離垢藏寶、百萬億心王寶，無量歡喜；百萬億師子面寶、百萬億閻浮檀寶、百萬億一切世間清凈藏寶、百萬億一切世間因陀羅幢寶、百萬億羅阇藏
【現代漢語翻譯】 現代漢語譯本：精妙交織的網，數以百萬億計的寶瓔珞錯落垂下；數以百萬億計的精妙雜寶，數以百萬億計的網覆蓋其上；數以百萬億計的雜寶網衣，數以百萬億計的妙寶蓮花綻放光芒；數以百萬億計的無厭香網普熏十方；數以百萬億計的大寶帳網覆蓋其上；數以百萬億計的寶鈴輕微搖動發出和諧的聲音；數以百萬億計的栴檀寶帳普熏十方；數以百萬億計的雜寶妙花散佈其上；數以百萬億計的雜色寶衣覆蓋其上；數以百萬億計的菩薩大帳、數以百萬億計的雜寶蓋帳、數以百萬億計的清凈金帳、數以百萬億計的凈琉璃帳、數以百萬億計的雜寶藏帳、數以百萬億計的一切寶帳，覆蓋其上；數以百萬億計的雜寶妙花，周匝圍繞；數以百萬億計的寶形像帳、數以百萬億計的眾妙寶鬘、數以百萬億計的香鬘普熏十方；數以百萬億計的天曼陀羅栴檀色香具足，普熏十方；數以百萬億計的天莊嚴具、數以百萬億計的妙寶華鬘、數以百萬億計的勝妙寶藏、數以百萬億計的勝寶藏鬘、數以百萬億計的清凈寶鬘、數以百萬億計的海寶藏鬘、數以百萬億計的因陀羅金剛妙寶、數以百萬億計的妙寶繒彩，作為垂帶；數以百萬億計的無量自在妙寶、數以百萬億計的真金寶藏，清凈微妙；數以百萬億計的毗樓那寶，用來照耀；數以百萬億計的因尼羅寶雜寶裝飾；數以百萬億計的首羅幢寶光芒明凈；數以百萬億計的火珠寶發出大光明，普照十方；數以百萬億計的天堅固寶，作為窗戶；數以百萬億計的凈功德寶，無量妙色；數以百萬億計的雜寶偏閣，清凈妙藏；數以百萬億計的大海月寶、數以百萬億計的離垢藏寶、數以百萬億計的心王寶，無量歡喜；數以百萬億計的師子面寶、數以百萬億計的閻浮檀寶、數以百萬億計的一切世間清凈藏寶、數以百萬億計的一切世間因陀羅幢寶、數以百萬億計的羅阇藏寶。
【English Translation】 English version: Exquisite interwoven nets, with hundreds of trillions of jeweled necklaces hanging down; hundreds of trillions of exquisite miscellaneous treasures, covered by hundreds of trillions of nets; hundreds of trillions of miscellaneous treasure net garments, hundreds of trillions of wonderful jeweled lotuses blooming with radiance; hundreds of trillions of inexhaustible fragrant nets pervading the ten directions; hundreds of trillions of great treasure tent nets covering them; hundreds of trillions of jeweled bells gently moving and emitting harmonious sounds; hundreds of trillions of sandalwood treasure tents pervading the ten directions; hundreds of trillions of miscellaneous treasure flowers scattered upon them; hundreds of trillions of multicolored treasure garments covering them; hundreds of trillions of Bodhisattva great tents, hundreds of trillions of miscellaneous treasure canopy tents, hundreds of trillions of pure gold tents, hundreds of trillions of pure lapis lazuli tents, hundreds of trillions of miscellaneous treasure store tents, hundreds of trillions of all treasure tents, covering them; hundreds of trillions of miscellaneous treasure flowers, surrounding them; hundreds of trillions of treasure image tents, hundreds of trillions of various exquisite jeweled garlands, hundreds of trillions of fragrant garlands pervading the ten directions; hundreds of trillions of celestial mandalas, sandalwood-colored and fragrant, pervading the ten directions; hundreds of trillions of celestial adornments, hundreds of trillions of exquisite jeweled flower garlands, hundreds of trillions of supreme wonderful treasure stores, hundreds of trillions of supreme treasure store garlands, hundreds of trillions of pure jeweled garlands, hundreds of trillions of ocean treasure store garlands, hundreds of trillions of Indra's vajra exquisite treasures, hundreds of trillions of exquisite jeweled silk ribbons, used as hanging bands; hundreds of trillions of immeasurable free and wonderful treasures, hundreds of trillions of pure gold treasure stores, pure and subtle; hundreds of trillions of Vairocana treasures, used for illumination; hundreds of trillions of Indranila treasures, adorned with miscellaneous treasures; hundreds of trillions of Shura banner treasures, with bright and clear radiance; hundreds of trillions of fire jewels emitting great light, illuminating the ten directions; hundreds of trillions of celestial firm treasures, used as windows; hundreds of trillions of pure merit treasures, with immeasurable wonderful colors; hundreds of trillions of miscellaneous treasure side pavilions, pure and wonderful repositories; hundreds of trillions of great ocean moon treasures, hundreds of trillions of defilement-free store treasures, hundreds of trillions of heart king treasures, with immeasurable joy; hundreds of trillions of lion-faced treasures, hundreds of trillions of Jambudvipa gold treasures, hundreds of trillions of all worldly pure store treasures, hundreds of trillions of all worldly Indra banner treasures, hundreds of trillions of Raja store treasures.
寶、百萬億須彌山王殊勝幢寶、百萬億解脫妙寶、百萬億琉璃鬘網，周匝垂下；百萬億赤色寶鬘、百萬億樂摩尼寶、百萬億清凈樂寶、百萬億眾雜寶藏、百萬億赤色解脫樂見妙寶、百萬億無量色寶鬘、百萬億無比寶鬘、百萬億凈光明寶，普照殊勝；百萬億摩尼寶像、百萬億因陀羅寶、百萬億黑沉水香普熏十方；百萬億不可思議眾雜妙香普熏十方一切佛剎；百萬億十方妙香普熏世界；百萬億最殊勝香普熏十方；百萬億香像香徹十方；百萬億隨所樂香普熏十方；百萬億凈光明香普熏眾生；百萬億種種色香普熏佛剎：不退轉香、百萬億涂香、百萬億栴檀涂香、百萬億香薰香、百萬億蓮華藏黑沉香云充滿十方；百萬億丸香菸云充滿十方；百萬億妙光明香常熏不絕；百萬億妙音聲香能轉眾心；百萬億明相香普熏眾味；百萬億能開悟香遠離瞋恚，寂靜諸根，充滿十方；百萬億香王香普熏十方。雨百萬億天華雲雨、百萬億天香雲雨、百萬億天末香雲雨、百萬億天妙蓮華雲雨、百萬億天種種寶華雲雨、百萬億天青蓮華不斷雲雨、百萬億天寶華雲雨、百萬億天分陀利華雲雨、百萬億天曼陀羅華雲雨、百萬億天一切雜華雲雨、百萬億天種種衣雲雨、百萬億天雜寶普照十方雲雨、百萬億天種種蓋雲雨、百萬億天無量色幡雲雨、百萬億天冠雲雨
、百萬億天種種莊嚴天冠雲雨、百萬億天莊嚴具雲雨、百萬億雜色天鬘雲雨、百萬億種種大莊嚴天鬘雲雨、百萬億種種色天栴檀雲雨、百萬億天沉水香雲雨，百萬億天寶幢、百萬億天雜幡、百萬億天帶垂下；百萬億天和香普熏十方；百萬億天妙功德寶鬘垂下；百萬億天多羅寶懸布光耀；百萬億天拂，執持侍立；百萬億天金鈴網，微風吹動出妙音聲；百萬億天寶欄楯周匝圍繞，百萬億天多羅寶墻週迴四繞；百萬億天雜寶樹圍繞覆蔭；百萬億天雜寶樓閣，莊嚴其內百萬億天勝寶門；百萬億天真金鈴，微風吹動出和雅音；百萬億清凈天鬘佈列垂下；百萬億天蘇婆提寶雜相解脫。百萬億天金剛藏眾妙瓔珞、百萬億天雜寶蓋，諸天執持；百萬億天雜寶網、百萬億天雜寶藏，光耀殊特；百萬億天凈光明普照十方；百萬億大光普耀；百萬億日藏光明普照一切；百萬億雜色月光、百萬億離癡凈香；百萬億天妙華藏開敷鮮茂；百萬億寶網藏、百萬億華網、百萬億香網以覆其上；百萬億天雜寶衣以敷其上，百萬億天諸寶衣處處敷置；百萬億天青色衣、百萬億天雜黃衣、百萬億天雜朱衣、百萬億天雜色衣、百萬億天雜寶衣、百萬億種種熏衣、百萬億殊勝寶衣，能令眾生髮歡喜心，如是等衣以敷其上；百萬億白凈妙衣以覆其上；百萬億天幢寶鈴
【現代漢語翻譯】 現代漢語譯本：百萬億天涌現出各種莊嚴的天冠雲雨，百萬億天涌現出莊嚴的器具雲雨，百萬億天涌現出雜色的天鬘（花環）雲雨，百萬億天涌現出各種盛大的莊嚴天鬘雲雨，百萬億天涌現出各種顏色的天栴檀（一種香木）雲雨，百萬億天涌現出天沉水香（一種名貴香料）雲雨，百萬億天寶幢（一種旗幟），百萬億天雜幡（各種旗幟），百萬億天帶垂落下來；百萬億天和香普熏十方；百萬億天美妙功德的寶鬘垂落下來；百萬億天多羅寶（一種寶物）懸掛並散發光芒；百萬億天拂塵，執持侍立；百萬億天金鈴網，微風吹動發出美妙的聲音；百萬億天寶欄桿周匝圍繞，百萬億天多羅寶墻週迴四繞；百萬億天雜寶樹圍繞覆蓋；百萬億天雜寶樓閣，其內裝飾著百萬億天勝寶門；百萬億天真金鈴，微風吹動發出和諧的聲音；百萬億清凈的天鬘佈列垂落下來；百萬億天蘇婆提寶（一種寶物）以各種形態展現解脫。百萬億天金剛藏（一種菩薩）的各種美妙瓔珞（裝飾品），百萬億天雜寶蓋，諸天執持；百萬億天雜寶網，百萬億天雜寶藏，光芒特別耀眼；百萬億天清凈光明普照十方；百萬億大光明普照；百萬億日藏光明普照一切；百萬億雜色月光，百萬億遠離愚癡的清凈香；百萬億天妙華藏（花朵的集合）開放，鮮艷茂盛；百萬億寶網藏，百萬億花網，百萬億香網覆蓋其上；百萬億天雜寶衣覆蓋其上，百萬億天各種寶衣處處鋪設；百萬億天青色衣，百萬億天雜黃色衣，百萬億天雜紅色衣，百萬億天雜色衣，百萬億天雜寶衣，百萬億各種薰香的衣服，百萬億殊勝寶衣，能令眾生生起歡喜心，像這樣的衣服覆蓋其上；百萬億白凈美妙的衣服覆蓋其上；百萬億天幢寶鈴。
【English Translation】 English version: Hundreds of trillions of heavens manifested clouds of jeweled heavenly crowns, hundreds of trillions of heavens manifested clouds of jeweled implements, hundreds of trillions of heavens manifested clouds of multicolored heavenly garlands, hundreds of trillions of heavens manifested clouds of various grand jeweled heavenly garlands, hundreds of trillions of heavens manifested clouds of various colored heavenly sandalwood, hundreds of trillions of heavens manifested clouds of heavenly aloeswood incense, hundreds of trillions of heavenly banners, hundreds of trillions of heavenly pennants, hundreds of trillions of heavenly sashes hanging down; hundreds of trillions of heavenly blended incense pervaded the ten directions; hundreds of trillions of heavenly wondrous merit jeweled garlands hung down; hundreds of trillions of heavenly Tarabhadra jewels (a type of precious gem) were suspended and radiated light; hundreds of trillions of heavenly whisks were held and stood in attendance; hundreds of trillions of heavenly golden bell nets, with gentle breezes, emitted wondrous sounds; hundreds of trillions of heavenly jeweled railings surrounded the area, hundreds of trillions of heavenly Tarabhadra jeweled walls encircled the area; hundreds of trillions of heavenly jeweled trees surrounded and shaded the area; hundreds of trillions of heavenly jeweled pavilions, within which were adorned hundreds of trillions of heavenly supreme jeweled gates; hundreds of trillions of heavenly pure gold bells, with gentle breezes, emitted harmonious sounds; hundreds of trillions of pure heavenly garlands were arranged and hung down; hundreds of trillions of heavenly Subhadra jewels (a type of precious gem) manifested various forms of liberation. Hundreds of trillions of heavenly Vajragarbha (a Bodhisattva) wondrous ornaments, hundreds of trillions of heavenly jeweled canopies, held by the heavens; hundreds of trillions of heavenly jeweled nets, hundreds of trillions of heavenly jeweled treasuries, their radiance was particularly extraordinary; hundreds of trillions of heavenly pure light illuminated the ten directions; hundreds of trillions of great lights shone everywhere; hundreds of trillions of sun-treasury lights illuminated everything; hundreds of trillions of multicolored moonlight, hundreds of trillions of pure incense free from delusion; hundreds of trillions of heavenly wondrous flower treasuries bloomed, fresh and luxuriant; hundreds of trillions of jeweled net treasuries, hundreds of trillions of flower nets, hundreds of trillions of incense nets covered them; hundreds of trillions of heavenly jeweled garments covered them, hundreds of trillions of heavenly various jeweled garments were placed everywhere; hundreds of trillions of heavenly blue garments, hundreds of trillions of heavenly mixed yellow garments, hundreds of trillions of heavenly mixed red garments, hundreds of trillions of heavenly mixed colored garments, hundreds of trillions of heavenly jeweled garments, hundreds of trillions of various perfumed garments, hundreds of trillions of supreme jeweled garments, which could cause sentient beings to generate joy, such garments covered them; hundreds of trillions of pure white wondrous garments covered them; hundreds of trillions of heavenly banner jeweled bells.
出微妙音；百萬億白凈寶幢，微風吹動出妙音聲；百萬億天繒彩幢、百萬億香幢出衆香網；百萬億華幢雨一切華；百萬億天妙衣幢、百萬億摩尼寶幢、百萬億天一切莊嚴具幢、百萬億天鬘幢，四面行列百萬億天蓋幢。一切寶鈴出妙音聲，百萬億天螺出妙音聲，百萬億天鼓出大音聲，百萬億天琴出微妙音，百萬億天牟陀羅出大音聲，百萬億天娛樂具、百萬億天樂音聲充滿十方一切佛剎，百萬億化音聲聲徹十方，眾生聞者，悉解如響。百萬億天妓樂音同時俱作，百萬億天神力妓樂出相和音，百萬億一切諸天娛樂之具出妙音聲。百萬億妙音讚歎如來，百萬億勝妙喜音讚歎如來，百萬億甚深音聲讚歎如來，百萬億種種音聲嘆佛果報，百萬億細微音聲稱揚、讚歎出三界法，百萬億寂靜音聲讚歎如來本所修行，百萬億音讚歎如來百萬億劫永離瞋恚，讚歎百萬億供養供養過去諸佛，百萬億法門讚歎如來，百萬億音讚歎一切菩薩功德不可窮盡，百萬億音讚歎菩薩一切諸地功德具足，百萬億音讚歎諸佛，無有厭足，百萬億音稱揚、讚歎見佛之行，百萬億音讚歎深法，其聞音者，得深智慧，無有障礙。百萬億妙音充滿十方一切世界；百萬億妙音嘆諸眾生，隨其志願，皆令歡喜；百萬億音嘆一切世間，其聞音者，解一切法真實之性；百萬億音
【現代漢語翻譯】 現代漢語譯本： 發出微妙的聲音；百萬億個潔白寶幢（一種裝飾華麗的旗幟），微風吹動，發出美妙的聲音；百萬億個天繒彩幢（用彩色絲綢製成的旗幟）、百萬億個香幢，散發出濃郁的香氣；百萬億個華幢，降下一切鮮花；百萬億個天妙衣幢、百萬億個摩尼寶幢（一種珍貴的寶石製成的旗幟）、百萬億個天一切莊嚴具幢（用各種裝飾品製成的旗幟）、百萬億個天鬘幢（用花環製成的旗幟），四面排列著百萬億個天蓋幢（一種遮陽的傘狀旗幟）。一切寶鈴發出美妙的聲音，百萬億個天螺發出美妙的聲音，百萬億個天鼓發出巨大的聲音，百萬億個天琴發出微妙的聲音，百萬億個天牟陀羅（一種樂器）發出巨大的聲音，百萬億個天娛樂器具、百萬億個天樂音聲充滿十方一切佛剎（佛的國土），百萬億個化音聲響徹十方，眾生聽到這些聲音，都能理解其含義，如同回聲一般。百萬億個天妓樂音同時響起，百萬億個天神力妓樂發出和諧的聲音，百萬億個一切諸天娛樂之具發出美妙的聲音。百萬億個美妙的聲音讚歎如來（佛的稱號），百萬億個殊勝喜悅的聲音讚歎如來，百萬億個甚深的聲音讚歎如來，百萬億種聲音讚歎佛的果報，百萬億個細微的聲音稱揚、讚歎出三界（欲界、色界、無色界）的法則，百萬億個寂靜的聲音讚歎如來本來的修行，百萬億個聲音讚歎如來百萬億劫永離瞋恚（嗔恨），讚歎百萬億供養過去諸佛，百萬億法門讚歎如來，百萬億個聲音讚歎一切菩薩的功德不可窮盡，百萬億個聲音讚歎菩薩一切諸地（菩薩修行的不同階段）的功德圓滿具足，百萬億個聲音讚歎諸佛，沒有厭倦，百萬億個聲音稱揚、讚歎見佛的行為，百萬億個聲音讚歎深奧的佛法，聽到這些聲音的人，能獲得深刻的智慧，沒有障礙。百萬億個美妙的聲音充滿十方一切世界；百萬億個美妙的聲音讚歎諸眾生，隨順他們的願望，都讓他們感到歡喜；百萬億個聲音讚歎一切世間，聽到這些聲音的人，能理解一切法的真實本性；百萬億個聲音 現代漢語譯本：
【English Translation】 English version: Emitting subtle sounds; a hundred trillion white and pure jeweled banners (a type of ornate flag), swayed by gentle breezes, producing wondrous sounds; a hundred trillion celestial silk banners, a hundred trillion fragrant banners, emitting networks of rich fragrance; a hundred trillion flower banners, raining down all kinds of flowers; a hundred trillion celestial fine clothing banners, a hundred trillion mani-jewel banners (banners made of precious gems), a hundred trillion celestial banners of all adornments, a hundred trillion celestial garland banners, with a hundred trillion celestial canopy banners (a type of parasol-like flag) arrayed on all four sides. All jeweled bells emit wondrous sounds, a hundred trillion celestial conches emit wondrous sounds, a hundred trillion celestial drums emit great sounds, a hundred trillion celestial lutes emit subtle sounds, a hundred trillion celestial mudras (a type of musical instrument) emit great sounds, a hundred trillion celestial entertainment instruments, a hundred trillion celestial musical sounds fill all the Buddha lands in the ten directions, a hundred trillion transformation sounds resound throughout the ten directions, and those who hear these sounds understand them as if they were echoes. A hundred trillion celestial musical performances occur simultaneously, a hundred trillion celestial divine-powered musical performances emit harmonious sounds, a hundred trillion celestial entertainment instruments emit wondrous sounds. A hundred trillion wondrous sounds praise the Tathagata (an epithet of the Buddha), a hundred trillion supremely joyful sounds praise the Tathagata, a hundred trillion profound sounds praise the Tathagata, a hundred trillion kinds of sounds praise the Buddha's fruition, a hundred trillion subtle sounds proclaim and praise the laws of the three realms (the realm of desire, the realm of form, and the formless realm), a hundred trillion tranquil sounds praise the Tathagata's original practices, a hundred trillion sounds praise the Tathagata for being eternally free from anger for a hundred trillion kalpas (eons), praise a hundred trillion offerings to past Buddhas, a hundred trillion Dharma doors praise the Tathagata, a hundred trillion sounds praise the immeasurable merits of all Bodhisattvas, a hundred trillion sounds praise the complete merits of all the Bodhisattva stages, a hundred trillion sounds praise the Buddhas without weariness, a hundred trillion sounds proclaim and praise the practice of seeing the Buddha, a hundred trillion sounds praise the profound Dharma, and those who hear these sounds attain profound wisdom without obstacles. A hundred trillion wondrous sounds fill all the worlds in the ten directions; a hundred trillion wondrous sounds praise all sentient beings, fulfilling their wishes and making them happy; a hundred trillion sounds praise all the worlds, and those who hear these sounds understand the true nature of all dharmas; a hundred trillion sounds English version:
讚歎如來，其聞音者，悉能恭敬一切如來；百萬億音嘆佛境界一切功德；百萬億音嘆諸總持善妙方便，善知分別一切諸法，聞持一切諸如來法；百萬億音讚歎甚深具足諸法。百萬億音嘆發心菩薩，修習長養一切種智；百萬億音嘆治地菩薩，其心歡喜；百萬億音嘆修行地菩薩，清凈解脫；百萬億音嘆生貴菩薩，心得安住；百萬億音讚歎方便具足菩薩，于摩訶衍究竟決定；百萬億音嘆善現菩薩，具足一切菩薩所行；百萬億音讚歎不退菩薩，所行一切諸地皆悉清凈；百萬億音嘆童真菩薩，光明普照一切十方；百萬億音嘆王子菩薩，善入甚深不可思議諸佛境界；百萬億音嘆灌頂菩薩，能現一切諸如來力。百萬億神力自在、百萬億清凈解脫，出生百萬億清凈解脫、百萬億長養大歡喜法、百萬億住不壞信、百萬億長養勇猛之力、百萬億長養名聞法；百萬億分別法義，廣說定慧；百萬億正念清凈不亂出生百萬億定慧、百萬億陀羅尼。悉能受持一切佛法，出生百萬億廣大智慧；出生百萬億深心，信佛信根堅固；出生百萬億清凈檀波羅蜜；出生百萬億尸波羅蜜；出生百萬億羼提波羅蜜，不生恚心，具足諸佛羼提波羅蜜；出生百萬億毗梨耶波羅蜜，究竟具足無量毗梨耶波羅蜜；出生百萬億禪波羅蜜，無量諸禪寂靜照明；出生百萬億般若波羅
【現代漢語翻譯】 現代漢語譯本 讚歎如來，聽到這些聲音的人，都能恭敬一切如來；百萬億種聲音讚歎佛的境界和一切功德；百萬億種聲音讚歎各種總持（dharani，一種記憶和理解佛法的能力）的善妙方便，善於分辨一切諸法，聽聞並受持一切如來之法；百萬億種聲音讚歎甚深且具足的諸法。 百萬億種聲音讚歎發心的菩薩，修習和增長一切種智（sarvajñāna，佛陀的智慧）；百萬億種聲音讚歎治地菩薩，他們的內心充滿歡喜；百萬億種聲音讚歎修行地菩薩，他們清凈解脫；百萬億種聲音讚歎生貴菩薩，他們的心得以安住；百萬億種聲音讚歎方便具足的菩薩，他們在摩訶衍（Mahāyāna，大乘佛教）中究竟決定；百萬億種聲音讚歎善現菩薩，他們具足一切菩薩所行的；百萬億種聲音讚歎不退菩薩，他們所行的一切諸地都清凈；百萬億種聲音讚歎童真菩薩，他們的光明普照一切十方；百萬億種聲音讚歎王子菩薩，他們善於進入甚深不可思議的諸佛境界；百萬億種聲音讚歎灌頂菩薩，他們能展現一切諸如來的力量。 百萬億種神力自在，百萬億種清凈解脫，出生百萬億種清凈解脫，百萬億種增長大歡喜之法，百萬億種安住不壞的信心，百萬億種增長勇猛之力，百萬億種增長名聞之法；百萬億種分別法義，廣說定慧（samādhi-prajñā，禪定和智慧）；百萬億種正念清凈不亂，出生百萬億種定慧，百萬億種陀羅尼（dhāraṇī，總持）。 他們都能受持一切佛法，出生百萬億種廣大智慧；出生百萬億種深心，信佛的信根堅固；出生百萬億種清凈的檀波羅蜜（dāna-pāramitā，佈施波羅蜜）；出生百萬億種尸波羅蜜（śīla-pāramitā，持戒波羅蜜）；出生百萬億種羼提波羅蜜（kṣānti-pāramitā，忍辱波羅蜜），不生嗔恚之心，具足諸佛的羼提波羅蜜；出生百萬億種毗梨耶波羅蜜（vīrya-pāramitā，精進波羅蜜），究竟具足無量毗梨耶波羅蜜；出生百萬億種禪波羅蜜（dhyāna-pāramitā，禪定波羅蜜），無量諸禪寂靜照明；出生百萬億種般若波羅蜜（prajñā-pāramitā，智慧波羅蜜）
【English Translation】 English version Praising the Tathāgata, those who hear these sounds are all able to respectfully honor all Tathāgatas; a million billion sounds praise the Buddha's realm and all merits; a million billion sounds praise the skillful means of various dhāraṇīs (a capacity to remember and understand the Dharma), being skilled in distinguishing all dharmas, hearing and upholding all the dharmas of the Tathāgatas; a million billion sounds praise the profound and complete dharmas. A million billion sounds praise the Bodhisattvas who have generated the aspiration, cultivating and increasing all-knowing wisdom (sarvajñāna); a million billion sounds praise the Bodhisattvas of the 'ground of practice', their hearts filled with joy; a million billion sounds praise the Bodhisattvas of the 'path of practice', they are pure and liberated; a million billion sounds praise the Bodhisattvas of noble birth, their minds are at peace; a million billion sounds praise the Bodhisattvas who are complete in skillful means, they are ultimately determined in the Mahāyāna; a million billion sounds praise the Bodhisattvas of 'good manifestation', they are complete in all the practices of Bodhisattvas; a million billion sounds praise the non-retreating Bodhisattvas, all the grounds they traverse are pure; a million billion sounds praise the youthful Bodhisattvas, their light illuminates all ten directions; a million billion sounds praise the prince Bodhisattvas, they are skilled in entering the profound and inconceivable realms of the Buddhas; a million billion sounds praise the Bodhisattvas who have received consecration, they can manifest all the powers of the Tathāgatas. A million billion kinds of divine power and freedom, a million billion kinds of pure liberation, giving rise to a million billion kinds of pure liberation, a million billion kinds of dharmas that increase great joy, a million billion kinds of abiding in indestructible faith, a million billion kinds of increasing the power of courage, a million billion kinds of increasing the dharma of fame; a million billion kinds of distinguishing the meaning of the Dharma, extensively expounding samādhi (meditative concentration) and prajñā (wisdom); a million billion kinds of right mindfulness, pure and unconfused, giving rise to a million billion kinds of samādhi and prajñā, a million billion kinds of dhāraṇīs. They are all able to uphold all the Buddha's teachings, giving rise to a million billion kinds of vast wisdom; giving rise to a million billion kinds of profound minds, the roots of faith in the Buddha are firm; giving rise to a million billion kinds of pure dāna-pāramitā (perfection of giving); giving rise to a million billion kinds of śīla-pāramitā (perfection of morality); giving rise to a million billion kinds of kṣānti-pāramitā (perfection of patience), not giving rise to anger, complete in the kṣānti-pāramitā of the Buddhas; giving rise to a million billion kinds of vīrya-pāramitā (perfection of vigor), ultimately complete in immeasurable vīrya-pāramitā; giving rise to a million billion kinds of dhyāna-pāramitā (perfection of meditation), immeasurable meditations are tranquil and illuminating; giving rise to a million billion kinds of prajñā-pāramitā (perfection of wisdom).
蜜，照一切法；出生百萬億清凈大愿；出生百萬億諸深法門智慧燈明；出生十方諸佛百萬億深妙法門；出生百萬億離癡，示現善妙方便；出生百萬億諸法之行，普入百萬億諸佛之剎，百萬億清凈法身往詣十方一切佛剎；出生百萬億如來微妙音聲；出生百萬億一切種智善妙方便；出生百萬億具足法門；出生百萬億正法知見，悉見一切諸佛實法，猶如寶幢；出生百萬億智慧，示現如來境界，無所障礙。百萬億諸天神王恭敬禮拜；百萬億龍王一心諦觀而無厭足；百萬億夜叉王合掌敬立；百萬億乾闥婆王一心恭敬，目不暫舍；百萬億阿修羅王斷除憍慢，敬心侍立；百萬億寶金翅鳥王口銜繒帶；百萬億緊那羅王歡喜立侍；百萬億摩睺羅王踴躍歡喜，一心諦觀；百萬億婆羅門王恭敬禮拜；百萬億一切世間諸王恭敬頂禮；百萬億諸釋天王恭敬尊重，一心觀察；百萬億夜摩天王踴躍歡喜，高聲讚歎；百萬億兜率陀天王恭敬禮拜；百萬億化樂天王恭敬讚歎；百萬億他化自在天王合掌恭敬，一心侍立；百萬億梵天王一心觀察；百萬億摩醯首羅天王恭敬讚歎；百萬億菩薩恭敬讚歎；百萬億天女恭敬供養；百萬億愿天敬心頂禮；百萬億宿命親近善知識天，妙聲讚歎；百萬億梵身天布身敬禮；百萬億梵輔天恭敬頂禮；百萬億梵眷屬天圍繞侍衛；百
【現代漢語翻譯】 現代漢語譯本 （佛陀的智慧）如同甘蜜，照亮一切法；生出百萬億清凈宏大的誓願；生出百萬億諸深奧法門的智慧燈光；生出十方諸佛百萬億深妙的法門；生出百萬億遠離愚癡，展現善巧方便；生出百萬億諸法之行，普遍進入百萬億諸佛的剎土，百萬億清凈法身前往十方一切佛剎；生出百萬億如來微妙的聲音；生出百萬億一切種智的善巧方便；生出百萬億具足的法門；生出百萬億正法的知見，完全見到一切諸佛的真實法，猶如寶幢（一種象徵佛法的旗幟）；生出百萬億智慧，展現如來的境界，沒有任何障礙。百萬億諸天神王恭敬禮拜；百萬億龍王一心專注地觀看而沒有厭倦；百萬億夜叉王合掌恭敬地站立；百萬億乾闥婆王（天上的樂神）一心恭敬，眼睛不曾離開；百萬億阿修羅王（一種好戰的神）斷除驕慢，以恭敬心侍立；百萬億寶金翅鳥王（一種神鳥）口銜著絲帶；百萬億緊那羅王（天上的歌神）歡喜地站立侍奉；百萬億摩睺羅王（一種蛇神）踴躍歡喜，一心專注地觀看；百萬億婆羅門王恭敬禮拜；百萬億一切世間諸王恭敬頂禮；百萬億諸釋天王（帝釋天）恭敬尊重，一心觀察；百萬億夜摩天王（欲界第三天）踴躍歡喜，高聲讚歎；百萬億兜率陀天王（欲界第四天）恭敬禮拜；百萬億化樂天王（欲界第五天）恭敬讚歎；百萬億他化自在天王（欲界第六天）合掌恭敬，一心侍立；百萬億梵天王（色界初禪天）一心觀察；百萬億摩醯首羅天王（色界頂天）恭敬讚歎；百萬億菩薩恭敬讚歎；百萬億天女恭敬供養；百萬億愿天（發願往生凈土的天人）以恭敬心頂禮；百萬億宿命親近善知識的天人，以美妙的聲音讚歎；百萬億梵身天（梵眾天）佈散身體以示敬禮；百萬億梵輔天（梵輔天）恭敬頂禮；百萬億梵眷屬天（大梵天）圍繞侍衛；百
【English Translation】 English version Like honey, (Buddha's wisdom) illuminates all dharmas; it gives rise to a hundred million trillion pure and great vows; it gives rise to a hundred million trillion wisdom lamps of profound dharma gates; it gives rise to a hundred million trillion profound and wonderful dharma gates of Buddhas in the ten directions; it gives rise to a hundred million trillion departures from ignorance, manifesting skillful means; it gives rise to a hundred million trillion practices of all dharmas, universally entering a hundred million trillion Buddha lands, a hundred million trillion pure dharma bodies going to all Buddha lands in the ten directions; it gives rise to a hundred million trillion subtle sounds of the Tathagata; it gives rise to a hundred million trillion skillful means of all-knowing wisdom; it gives rise to a hundred million trillion complete dharma gates; it gives rise to a hundred million trillion correct dharma views, fully seeing the true dharma of all Buddhas, like a jeweled banner (a flag symbolizing the Buddha's teachings); it gives rise to a hundred million trillion wisdoms, manifesting the realm of the Tathagata, without any obstruction. A hundred million trillion gods and kings respectfully bow; a hundred million trillion dragon kings attentively gaze without weariness; a hundred million trillion yaksha kings (a type of nature spirit) stand with palms together in reverence; a hundred million trillion gandharva kings (celestial musicians) are single-mindedly respectful, their eyes never leaving; a hundred million trillion asura kings (a type of warring spirit) have abandoned arrogance, standing in service with reverence; a hundred million trillion golden-winged bird kings (a type of divine bird) hold silk ribbons in their mouths; a hundred million trillion kinnara kings (celestial singers) stand joyfully in service; a hundred million trillion mahoraga kings (a type of serpent spirit) leap with joy, attentively gazing; a hundred million trillion Brahmin kings respectfully bow; a hundred million trillion kings of all the worlds respectfully bow their heads; a hundred million trillion Shakra kings (Indra) are respectful and reverent, observing with single-mindedness; a hundred million trillion Yama kings (the third heaven of the desire realm) leap with joy, loudly praising; a hundred million trillion Tushita kings (the fourth heaven of the desire realm) respectfully bow; a hundred million trillion Nirmanarati kings (the fifth heaven of the desire realm) respectfully praise; a hundred million trillion Paranirmitavasavartin kings (the sixth heaven of the desire realm) join their palms in reverence, standing in service with single-mindedness; a hundred million trillion Brahma kings (the first dhyana heaven of the form realm) observe with single-mindedness; a hundred million trillion Maheshvara kings (the highest heaven of the form realm) respectfully praise; a hundred million trillion bodhisattvas respectfully praise; a hundred million trillion celestial maidens respectfully make offerings; a hundred million trillion Vow Heavens (beings who have vowed to be reborn in a Pure Land) respectfully bow their heads; a hundred million trillion beings from heavens who have been close to good teachers in past lives, praise with wonderful voices; a hundred million trillion Brahma-bodied heavens (Brahma's assembly) spread their bodies in reverence; a hundred million trillion Brahma-ministers heavens (Brahma's ministers) respectfully bow their heads; a hundred million trillion Brahma-retinue heavens (Great Brahma) surround and protect; a hundred
萬億大梵王讚歎稱揚無量功德；百萬億光天五體投地；百萬億少光天宣揚、讚歎佛世難值；百萬億無量光天讚歎禮拜；百萬億光音天讚歎如來難遇、難見；百萬億凈天恭敬禮拜；百萬億少凈天恭敬禮拜；百萬億無量凈天樂見佛故，于虛空中，自投來下；百萬億遍凈天合掌敬住；百萬億密身天憶本功德，稱揚讚歎；百萬億少密身天生如來想，一心求見；百萬億無量密身天清凈善業，恭敬禮拜；百萬億密果天布身敬禮，百萬億無煩天得堅固信，恭敬禮拜；百萬億無熱天合掌觀察，心無厭足；百萬億善現天恭敬禮拜；百萬億善見天憶念無量佛所，恭敬供養，心無厭足；百萬億阿迦尼吒天恭敬禮拜；百萬億種種天皆大歡喜，恭敬讚歎；百萬億諸天以種種善慧而莊嚴之◎；◎百萬億諸大菩薩頂戴護持；百萬億華手菩薩雨一切華；百萬億香手菩薩雨一切香；百萬億鬘手菩薩雨一切鬘；百萬億末香手菩薩雨一切末香；百萬億衣手菩薩雨一切寶衣；百萬億幢手菩薩雨一切幢；百萬億幡手菩薩雨一切幡；百萬億寶手菩薩雨一切寶；百萬億莊嚴手菩薩普雨一切諸莊嚴具；百萬億諸天以天種種莊嚴宮殿而以莊嚴；歡喜天子以百萬億諸天莊嚴宮殿而莊嚴之；百萬億生貴天子法身普覆；百萬億灌頂天子舉身持座，出生百萬億菩薩清凈大愿，出生百
萬億菩薩初清凈心，出生菩薩百萬億柔軟利根，百萬億禪藏皆悉清凈；菩薩百萬億清凈解脫，嚴治菩薩百萬億諸清凈業，出生菩薩百萬億安住生貴地，出生菩薩百萬億法門，普照一切，成就百萬億菩薩諸地，教化調伏百萬億大眾，百萬億諸善根所起、百萬億諸佛護持、百萬億功德所成、百萬億直心莊嚴清凈、百萬億大愿莊嚴清凈、百萬億善行所起、百萬億諸法充滿、百萬億自在神力之所成就，百萬億諸功德所起，以百萬億贊法而讚歎之。如此世界、四天下、兜率陀天宮、一切寶莊嚴殿為如來敷摩尼寶藏師子之座；十方一切諸佛世界、諸四天下、兜率陀天宮、一切寶莊嚴殿為如來敷摩尼寶藏師子之座亦復如是。
爾時，兜率陀天王為如來敷高座竟，與不可計阿僧祇兜率陀天子俱，奉迎如來，雨阿僧祇色，上妙諸華，供養如來；雨不可思議香，雨無量色鬘，雨上妙栴檀，雨無量種種寶蓋，雨細妙天衣，雨無量雜寶，供養如來；以歡喜心，雨天上妙諸莊嚴具；燒種種香，香氣普熏十方世界；雨栴檀末香、沉水末香、堅固末香供養如來。無量天子各從其身出無量無數諸天子身；阿僧祇兜率陀天子及他方來諸天子眾皆大歡喜，恭敬作禮；阿僧祇天女眾歡喜無量，一心寂然諦觀如來；不可數、不可說諸大菩薩悉從他方兜率天
【現代漢語翻譯】 現代漢語譯本：萬億菩薩初發清凈心，由此出生百萬億具有柔軟利根的菩薩，百萬億禪定之藏皆清凈無染；百萬億菩薩獲得清凈解脫，嚴整治理百萬億菩薩的清凈事業，由此出生百萬億安住于高貴地位的菩薩，出生百萬億法門，普照一切，成就百萬億菩薩的各個階位，教化調伏百萬億大眾，由百萬億善根所生起，百萬億諸佛所護持，百萬億功德所成就，百萬億以正直之心莊嚴清凈，百萬億以大愿莊嚴清凈，百萬億善行所生起，百萬億諸法所充滿，百萬億自在神力所成就，百萬億諸功德所生起，以百萬億讚歎佛法之語而讚歎之。如此世界、四天下（指須彌山四周的四大洲）、兜率陀天宮（欲界天之一，彌勒菩薩所居之處）、一切寶莊嚴殿，為如來鋪設摩尼寶藏獅子之座；十方一切諸佛世界、諸四天下、兜率陀天宮、一切寶莊嚴殿，為如來鋪設摩尼寶藏獅子之座也是如此。 爾時，兜率陀天王為如來鋪設高座完畢，與不可計數阿僧祇（佛教中表示極大數量的單位）的兜率陀天子一同，迎接如來，降下阿僧祇種顏色，上妙的各種鮮花，供養如來；降下不可思議的香，降下無量色彩的花鬘，降下上妙的栴檀（一種香木），降下無量種種寶蓋，降下細妙的天衣，降下無量雜寶，供養如來；以歡喜心，降下天上美妙的各種莊嚴器具；焚燒各種香，香氣普遍薰染十方世界；降下栴檀末香、沉水末香、堅固末香供養如來。無量天子各自從自身化現出無量無數的天子之身；阿僧祇兜率陀天子及其他方前來的天子大眾都非常歡喜，恭敬地行禮；阿僧祇天女眾歡喜無量，一心寂靜地注視著如來；不可計數、不可言說的諸大菩薩都從他方兜率天而來。
【English Translation】 English version: A trillion Bodhisattvas, with their initial pure minds, gave rise to a hundred trillion Bodhisattvas with soft and sharp roots, a hundred trillion stores of meditation all being pure; a hundred trillion Bodhisattvas attained pure liberation, diligently managing the pure deeds of a hundred trillion Bodhisattvas, giving rise to a hundred trillion Bodhisattvas dwelling in noble birthplaces, giving rise to a hundred trillion Dharma doors, illuminating all, accomplishing the various stages of a hundred trillion Bodhisattvas, teaching and subduing a hundred trillion beings, arising from a hundred trillion roots of goodness, protected by a hundred trillion Buddhas, accomplished by a hundred trillion merits, adorned with a hundred trillion pure straight minds, adorned with a hundred trillion pure great vows, arising from a hundred trillion good deeds, filled with a hundred trillion Dharmas, accomplished by a hundred trillion powers of self-mastery, arising from a hundred trillion merits, praising with a hundred trillion praises of the Dharma. In this world, the four continents (referring to the four continents around Mount Sumeru), the Tusita Heaven Palace (one of the heavens in the desire realm, where Bodhisattva Maitreya resides), and all the jeweled adorned palaces, a lion seat of mani-jewel treasure was laid for the Tathagata; in all the Buddha worlds of the ten directions, the four continents, the Tusita Heaven Palace, and all the jeweled adorned palaces, a lion seat of mani-jewel treasure was also laid for the Tathagata. At that time, the Tusita Heaven King, having finished laying the high seat for the Tathagata, together with countless Asankhya (a unit in Buddhism denoting an extremely large number) Tusita Heaven sons, welcomed the Tathagata, raining down Asankhya colors, the most exquisite flowers, offering them to the Tathagata; raining down inconceivable fragrances, raining down countless colored garlands, raining down the most exquisite sandalwood, raining down countless various jeweled canopies, raining down fine and exquisite heavenly garments, raining down countless mixed treasures, offering them to the Tathagata; with joyful hearts, raining down the most exquisite heavenly adornments; burning various incenses, the fragrance pervading the ten directions; raining down sandalwood powder, aloeswood powder, and solid incense powder, offering them to the Tathagata. Countless heavenly sons each manifested countless heavenly son bodies from their own bodies; Asankhya Tusita Heaven sons and the multitudes of heavenly sons from other directions were all greatly joyful, respectfully bowing; Asankhya heavenly maiden multitudes were immeasurably joyful, single-mindedly and quietly gazing at the Tathagata; countless and inexpressible great Bodhisattvas all came from other Tusita Heavens.
來，住于虛空，以不可思議諸供養具供養如來，出過一切諸天供養，以阿僧祇勝妙音聲讚歎如來佛神力故、過去諸佛所修善根故、如來不可思議自在神力故。一切兜率陀天子及諸天女一心恭敬，靜默觀佛，咸作是念：「如來出世，甚難值遇，功德具足，智慧無礙，平等正覺，我今得見。」作是念已，皆大歡喜。阿僧祇那由他兜率陀天子來詣佛所，各以身上天衣盛種種寶，又以身上天衣盛種種香、一切寶衣、諸莊嚴具：栴檀末香、沉水末香、天妙寶末、諸天香華、天曼陀羅華普散十方，供養如來。億那由他無數天子以種種上妙供具，莊嚴虛空；燒眾名香，香氣成云，充滿十方、一切虛空，智境界心故；雨天華云，莊嚴虛空，于如來所起歡喜心故；雨一切天蓋云，莊嚴虛空，充滿十方，得敬佛心故；雨一切天鬘云，莊嚴虛空，充滿十方，供養佛故；以阿僧祇白凈寶網遍滿虛空以為莊嚴，懸眾金鈴而間錯之，自然微動出妙音聲，悟三乘者，令得解脫；無數寶帳莊嚴虛空，彌覆十方，于如來所得深信故；普雨一切妙寶鬘云，未曾斷絕。以阿僧祇諸天宮殿莊嚴虛空，一切天樂出微妙音，充滿十方，至心踴悅，尊敬佛故；以阿僧祇種種妙衣莊嚴虛空，得佛出世，難遇心故；雨阿僧祇諸天寶冠，莊嚴虛空，于如來所得欣敬心故；雨阿
【現代漢語翻譯】 現代漢語譯本：他們來到虛空中，用不可思議的各種供養品供養如來（Tathagata，佛的稱號），這些供養品超越了一切諸天的供養。他們以無數勝妙的聲音讚歎如來，這是因為佛的神力、過去諸佛所修的善根以及如來不可思議的自在神力。一切兜率陀（Tusita，欲界天之一）天子和諸天女一心恭敬，靜默地觀看佛陀，都這樣想著：『如來出世，實在難以值遇，他功德圓滿，智慧無礙，證得平等正覺，我們今天能夠見到他。』這樣想著，他們都非常歡喜。無數的兜率陀天子來到佛陀所在之處，各自用身上的天衣盛滿各種寶物，又用身上的天衣盛滿各種香、一切寶衣、各種莊嚴具：栴檀末香、沉水末香、天妙寶末、各種天香花、天曼陀羅花，普遍散佈在十方，供養如來。億萬無數的天子用各種上妙的供養品，莊嚴虛空；焚燒各種名香，香氣形成雲朵，充滿十方和一切虛空，這是因為他們具有智慧境界的心；降下天花云，莊嚴虛空，這是因為他們對如來生起了歡喜心；降下一切天蓋云，莊嚴虛空，充滿十方，這是因為他們獲得了敬佛之心；降下一切天鬘云，莊嚴虛空，充滿十方，這是爲了供養佛；用無數潔白的寶網遍佈虛空作為莊嚴，懸掛著各種金鈴，它們自然地發出微妙的聲音，開悟三乘（聲聞乘、緣覺乘、菩薩乘）的修行者，使他們得到解脫；無數的寶帳莊嚴虛空，覆蓋十方，這是因為他們對如來獲得了深刻的信心；普遍降下一切美妙的寶鬘云，從未間斷。用無數的天宮殿莊嚴虛空，一切天樂發出微妙的聲音，充滿十方，他們至誠踴躍，尊敬佛陀；用無數的各種妙衣莊嚴虛空，這是因為他們覺得佛陀出世難以值遇；降下無數的天寶冠，莊嚴虛空，這是因為他們對如來生起了欣喜敬畏之心；降下無數的 現代漢語譯本：天寶瓔珞，莊嚴虛空，這是因為他們對如來生起了愛樂之心；降下無數的寶樹，莊嚴虛空，這是因為他們對如來生起了清凈之心；降下無數的寶蓮花，莊嚴虛空，這是因為他們對如來生起了歡喜之心；降下無數的寶幢，莊嚴虛空，這是因為他們對如來生起了尊重之心；降下無數的寶幡，莊嚴虛空，這是因為他們對如來生起了恭敬之心；降下無數的寶傘，莊嚴虛空，這是因為他們對如來生起了守護之心；降下無數的寶座，莊嚴虛空，這是因為他們對如來生起了供養之心；降下無數的寶車，莊嚴虛空，這是因為他們對如來生起了承事之心；降下無數的寶樓閣，莊嚴虛空，這是因為他們對如來生起了讚歎之心；降下無數的寶網，莊嚴虛空，這是因為他們對如來生起了愛樂之心；降下無數的寶鈴，莊嚴虛空，這是因為他們對如來生起了歡喜之心；降下無數的寶鏡，莊嚴虛空，這是因為他們對如來生起了清凈之心；降下無數的寶瓶，莊嚴虛空，這是因為他們對如來生起了尊重之心；降下無數的寶香爐，莊嚴虛空，這是因為他們對如來生起了恭敬之心；降下無數的寶燈，莊嚴虛空，這是因為他們對如來生起了守護之心；降下無數的寶衣，莊嚴虛空，這是因為他們對如來生起了供養之心；降下無數的寶蓋，莊嚴虛空，這是因為他們對如來生起了承事之心；降下無數的寶鬘，莊嚴虛空，這是因為他們對如來生起了讚歎之心；降下無數的寶花，莊嚴虛空，這是因為他們對如來生起了愛樂之心；降下無數的寶果，莊嚴虛空，這是因為他們對如來生起了歡喜之心；降下無數的寶樂器，莊嚴虛空，這是因為他們對如來生起了清凈之心；降下無數的寶瓔珞，莊嚴虛空，這是因為他們對如來生起了尊重之心；降下無數的寶香，莊嚴虛空，這是因為他們對如來生起了恭敬之心；降下無數的寶燈，莊嚴虛空，這是因為他們對如來生起了守護之心；降下無數的寶座，莊嚴虛空，這是因為他們對如來生起了供養之心；降下無數的寶車，莊嚴虛空，這是因為他們對如來生起了承事之心；降下無數的寶樓閣，莊嚴虛空，這是因為他們對如來生起了讚歎之心。
【English Translation】 English version: They came, dwelling in the void, and offered to the Tathagata (a title for the Buddha) inconceivable offerings, surpassing all the offerings of the gods. They praised the Tathagata with countless sublime sounds, due to the Buddha's divine power, the good roots cultivated by past Buddhas, and the Tathagata's inconceivable, self-existent divine power. All the Tusita (a heaven in the desire realm) gods and goddesses, with one mind, respectfully and silently watched the Buddha, all thinking: 'The Tathagata's appearance in the world is extremely rare; he is complete in merit, unobstructed in wisdom, and has attained equal and correct enlightenment. Today, we are able to see him.' Having thought this, they were all greatly delighted. Countless Tusita gods came to where the Buddha was, each using their heavenly garments to hold various treasures, and also using their heavenly garments to hold various fragrances, all precious garments, and various adornments: sandalwood powder, aloeswood powder, heavenly precious powder, various heavenly fragrant flowers, and heavenly Mandarava flowers, scattering them throughout the ten directions to offer to the Tathagata. Billions of countless gods used various supreme offerings to adorn the void; they burned various famous incenses, the fragrance forming clouds, filling the ten directions and all of space, because they possessed minds of wisdom; they rained down clouds of heavenly flowers, adorning the void, because they had generated joy towards the Tathagata; they rained down clouds of all heavenly canopies, adorning the void, filling the ten directions, because they had obtained a mind of reverence for the Buddha; they rained down clouds of all heavenly garlands, adorning the void, filling the ten directions, to offer to the Buddha; they used countless pure white jeweled nets to cover the void as adornment, hanging various golden bells interspersed among them, which naturally emitted subtle sounds, enlightening those of the three vehicles (Sravaka, Pratyekabuddha, and Bodhisattva) and leading them to liberation; countless jeweled tents adorned the void, covering the ten directions, because they had obtained deep faith in the Tathagata; they universally rained down clouds of all exquisite jeweled garlands, never ceasing. They adorned the void with countless heavenly palaces, all heavenly music emitting subtle sounds, filling the ten directions, their hearts filled with joy and respect for the Buddha; they adorned the void with countless various exquisite garments, because they felt that the Buddha's appearance in the world was rare; they rained down countless heavenly jeweled crowns, adorning the void, because they had generated a mind of joy and reverence towards the Tathagata; they rained down countless English version: heavenly jeweled necklaces, adorning the void, because they had generated a mind of love and delight towards the Tathagata; they rained down countless jeweled trees, adorning the void, because they had generated a mind of purity towards the Tathagata; they rained down countless jeweled lotuses, adorning the void, because they had generated a mind of joy towards the Tathagata; they rained down countless jeweled banners, adorning the void, because they had generated a mind of respect towards the Tathagata; they rained down countless jeweled flags, adorning the void, because they had generated a mind of reverence towards the Tathagata; they rained down countless jeweled umbrellas, adorning the void, because they had generated a mind of protection towards the Tathagata; they rained down countless jeweled seats, adorning the void, because they had generated a mind of offering towards the Tathagata; they rained down countless jeweled chariots, adorning the void, because they had generated a mind of service towards the Tathagata; they rained down countless jeweled pavilions, adorning the void, because they had generated a mind of praise towards the Tathagata; they rained down countless jeweled nets, adorning the void, because they had generated a mind of love and delight towards the Tathagata; they rained down countless jeweled bells, adorning the void, because they had generated a mind of joy towards the Tathagata; they rained down countless jeweled mirrors, adorning the void, because they had generated a mind of purity towards the Tathagata; they rained down countless jeweled vases, adorning the void, because they had generated a mind of respect towards the Tathagata; they rained down countless jeweled incense burners, adorning the void, because they had generated a mind of reverence towards the Tathagata; they rained down countless jeweled lamps, adorning the void, because they had generated a mind of protection towards the Tathagata; they rained down countless jeweled garments, adorning the void, because they had generated a mind of offering towards the Tathagata; they rained down countless jeweled canopies, adorning the void, because they had generated a mind of service towards the Tathagata; they rained down countless jeweled garlands, adorning the void, because they had generated a mind of praise towards the Tathagata; they rained down countless jeweled flowers, adorning the void, because they had generated a mind of love and delight towards the Tathagata; they rained down countless jeweled fruits, adorning the void, because they had generated a mind of joy towards the Tathagata; they rained down countless jeweled musical instruments, adorning the void, because they had generated a mind of purity towards the Tathagata; they rained down countless jeweled necklaces, adorning the void, because they had generated a mind of respect towards the Tathagata; they rained down countless jeweled fragrances, adorning the void, because they had generated a mind of reverence towards the Tathagata; they rained down countless jeweled lamps, adorning the void, because they had generated a mind of protection towards the Tathagata; they rained down countless jeweled seats, adorning the void, because they had generated a mind of offering towards the Tathagata; they rained down countless jeweled chariots, adorning the void, because they had generated a mind of service towards the Tathagata; they rained down countless jeweled pavilions, adorning the void, because they had generated a mind of praise towards the Tathagata.
僧祇上妙眾寶及天寶鬘莊嚴虛空，無數億那由他天子各從身出阿僧祇種種色華，供養如來無有窮盡，于如來所歡喜恭敬故；以無數種種隨所樂香供養如來，于如來所歡喜恭敬故；以阿僧祇栴檀末香供養如來，于如來所得無比歡喜故；以種種寶蓋供養如來，長養唸佛三昧故；以無數種種上妙寶衣以佈道路，供養如來，于如來所得歡喜恭敬故；以無量無數雜色寶幢供養如來，于如來所得無量歡喜心故；以阿僧祇雜色寶幡供養如來，于如來所得歡喜恭敬故；以無數天樂出微妙音供養如來，其心常定，未曾散亂。不可說億那由他菩薩于兜率陀天宮，以離三界一切供具，從真實法生離諸煩惱大慈之心，充滿十方無有障礙，具足方便諸甚深法，唯有諸佛乃能測量，余無能及；堅固凈信之所長養，不可思議善根所生，無數變化因力所起，從諸如來真法化生無行法印。一切寶蓋普覆法界，供養如來，出過諸天一切所供；一切波羅蜜所起一切華帳普覆法界，出過諸天所供養上，供養如來，清凈解脫，充滿一切諸佛境界；一切寶衣普覆莊嚴一切法界，出過諸天所供養上，供養如來；無生法忍所起雜寶鈴網普覆莊嚴一切法界，出過諸天所供養上，供養如來，入無礙智慧；以一切堅固香莊嚴法界，出過諸天所供養上，供養如來，解一切法猶如幻
【現代漢語翻譯】 現代漢語譯本：僧眾以無上美妙的珍寶和天界的寶鬘莊嚴虛空，無數億那由他（極大的數量單位）天子各自從身上散發出阿僧祇（極其巨大的數量單位）的各種顏色的花朵，供養如來（佛陀），沒有窮盡，因為他們對如來心生歡喜和恭敬；他們用無數種隨心所欲的香供養如來，因為他們對如來心生歡喜和恭敬；他們用阿僧祇的栴檀（一種香木）末香供養如來，因為他們對如來獲得了無比的歡喜；他們用各種寶蓋供養如來，爲了增長唸佛三昧（禪定）的修行；他們用無數種上妙的寶衣鋪在道路上，供養如來，因為他們對如來心生歡喜和恭敬；他們用無量無數雜色的寶幢供養如來，因為他們對如來生起了無量的歡喜心；他們用阿僧祇雜色的寶幡供養如來，因為他們對如來心生歡喜和恭敬；他們用無數天樂發出微妙的音聲供養如來，他們的心常常安定，從未散亂。不可說億那由他的菩薩在兜率陀（欲界天）天宮，用超越三界一切的供養之物，從真實的佛法中生出遠離一切煩惱的大慈悲心，充滿十方沒有障礙，具足方便的各種甚深佛法，只有諸佛才能衡量，其他人都無法企及；他們以堅固的清凈信心所滋養，以不可思議的善根所生，以無數變化的力量所起，從諸如來的真法化生出無行法印。一切寶蓋普遍覆蓋法界，供養如來，超越了諸天的一切供養；一切波羅蜜（到達彼岸的方法）所產生的一切華帳普遍覆蓋法界，超越了諸天所供養的，供養如來，清凈解脫，充滿一切諸佛的境界；一切寶衣普遍覆蓋莊嚴一切法界，超越了諸天所供養的，供養如來；無生法忍（對無生之法的忍可）所產生的雜寶鈴網普遍覆蓋莊嚴一切法界，超越了諸天所供養的，供養如來，進入無礙的智慧；用一切堅固的香莊嚴法界，超越了諸天所供養的，供養如來，理解一切法如同幻象。
【English Translation】 English version: The Sangha adorned the void with supreme and exquisite treasures and celestial jeweled garlands. Countless billions of Nayutas (a large unit of number) of celestial beings each emitted Asankhyas (an immeasurably large unit of number) of various colored flowers from their bodies, offering them to the Tathagata (Buddha), without end, because they felt joy and reverence for the Tathagata. They offered countless kinds of incense according to their wishes to the Tathagata, because they felt joy and reverence for the Tathagata. They offered Asankhyas of sandalwood powder incense to the Tathagata, because they obtained incomparable joy from the Tathagata. They offered various jeweled canopies to the Tathagata, in order to cultivate the Samadhi (meditative absorption) of mindfulness of the Buddha. They spread countless kinds of supreme and exquisite jeweled garments on the roads, offering them to the Tathagata, because they felt joy and reverence for the Tathagata. They offered immeasurable and countless multicolored jeweled banners to the Tathagata, because they generated immeasurable joy in their hearts for the Tathagata. They offered Asankhyas of multicolored jeweled pennants to the Tathagata, because they felt joy and reverence for the Tathagata. They offered countless celestial music with subtle sounds to the Tathagata, their minds always stable and never distracted. Incalculable billions of Nayutas of Bodhisattvas in the Tushita (a heaven in the desire realm) Heaven Palace, with offerings that transcend all of the three realms, from the true Dharma, generated great compassion that is free from all afflictions, filling the ten directions without obstruction, possessing all the profound Dharmas of skillful means, which only the Buddhas can measure, and no others can reach. They were nurtured by firm and pure faith, born from inconceivable roots of goodness, arising from the power of countless transformations, and from the true Dharma of the Tathagatas, the Dharma seal of no-action was born. All jeweled canopies universally covered the Dharma realm, offering them to the Tathagata, surpassing all the offerings of the heavens. All flower canopies arising from all Paramitas (perfections) universally covered the Dharma realm, surpassing the offerings of the heavens, offering them to the Tathagata, pure liberation, filling all the realms of the Buddhas. All jeweled garments universally covered and adorned all the Dharma realm, surpassing the offerings of the heavens, offering them to the Tathagata. The nets of mixed jeweled bells arising from the forbearance of no-birth universally covered and adorned all the Dharma realm, surpassing the offerings of the heavens, offering them to the Tathagata, entering unobstructed wisdom. They adorned the Dharma realm with all firm incense, surpassing the offerings of the heavens, offering them to the Tathagata, understanding all Dharmas as illusions.
化；敷置一切妙寶高座莊嚴法界，出過諸天所供養上，供養如來；其心境界與如來等，座處境界亦同如來；建一切寶幢莊嚴法界，出過諸天所供養上，供養如來，善解應時，供養如來；以一切寶殿莊嚴法界，出過諸天所供養上，供養如來，解一切法如夢；以種種寶華莊嚴法界，出過諸天所供養上，供養如來，無著善根所生，充滿一切法界。此等無量菩薩皆從身出一切堅固香云、一切雜色華云、一切雜色衣云、一切栴檀香云、一切莊嚴寶蓋云、一切種種香云、一切華鬘云、一切清凈莊嚴具云，出過諸天所供養上，供養如來。無量菩薩稱歎如來真實功德，永離顛倒，安住正法，具一切力，能令眾生離諸惡難，開示善道，於一音中演無量法，從一切陀羅尼生辯才之藏，不可窮盡，具足無畏，心常歡喜。菩薩以如是等無量妙法讚歎如來，法身充滿虛空法界，心與三世諸如來等。
爾時，一切諸天眾及他方來諸天子眾、並不可數諸佛剎一切菩薩，見如來等正覺不可思議，人中之雄；其身無量不可稱數，示現不可思議神足，令一切眾生皆大歡喜，周遍充滿一切虛空；諸佛功德莊嚴一切法界，令一切眾生安住一切善根；成就神力，出過一切諸語言道；一切菩薩恭敬供養，隨所應化，現身救度；具足一切清凈善根，顯現如來無上
【現代漢語翻譯】 現代漢語譯本：他們變化出，並佈置一切以奇珍異寶裝飾的高座，莊嚴整個法界（宇宙），其高度超過諸天（神）所供養的，以此供養如來（佛）；他們的心境與如來等同，座位所處的境界也與如來相同；他們建立起一切寶幢，莊嚴整個法界，其高度超過諸天所供養的，以此供養如來，善於理解時機，供養如來；他們用一切寶殿莊嚴整個法界，其高度超過諸天所供養的，以此供養如來，理解一切法如夢幻；他們用種種寶華莊嚴整個法界，其高度超過諸天所供養的，以此供養如來，這些都是無執著的善根所生，充滿整個法界。這些無量的菩薩都從自身散發出一切堅固的香云、一切雜色的花云、一切雜色的衣云、一切栴檀香云、一切莊嚴的寶蓋云、一切種種香云、一切花鬘云、一切清凈的莊嚴具云，其高度超過諸天所供養的，以此供養如來。無量菩薩稱讚如來真實的功德，永遠脫離顛倒，安住于正法，具備一切力量，能夠使眾生脫離各種苦難，開示善道，在一個音聲中演說無量佛法，從一切陀羅尼（總持）生出辯才的寶藏，不可窮盡，具備無畏，內心常常歡喜。菩薩們用如此等等無量的妙法讚歎如來，法身充滿虛空法界，心與三世（過去、現在、未來）諸如來等同。 那時，一切諸天眾以及從其他世界來的諸天子眾，還有不可計數的諸佛剎土的一切菩薩，見到如來等正覺（佛的覺悟）不可思議，是人中的雄杰；他們的身體無量不可計數，示現不可思議的神足，使一切眾生都非常歡喜，周遍充滿整個虛空；諸佛的功德莊嚴整個法界，使一切眾生安住於一切善根；成就神力，超越一切語言的表達；一切菩薩恭敬供養，隨著所應教化的對象，現身救度；具足一切清凈的善根，顯現如來無上的智慧。
【English Translation】 English version: They transform and arrange all kinds of exquisite jeweled high seats, adorning the entire Dharma realm (universe), surpassing the offerings of all the devas (gods), and use these to make offerings to the Tathagata (Buddha); their minds are equal to the Tathagata, and the realm where their seats are located is also the same as the Tathagata; they erect all kinds of jeweled banners, adorning the entire Dharma realm, surpassing the offerings of all the devas, and use these to make offerings to the Tathagata, skillfully understanding the opportune time, making offerings to the Tathagata; they use all kinds of jeweled palaces to adorn the entire Dharma realm, surpassing the offerings of all the devas, and use these to make offerings to the Tathagata, understanding all dharmas as dreams; they use various jeweled flowers to adorn the entire Dharma realm, surpassing the offerings of all the devas, and use these to make offerings to the Tathagata, these are all born from non-attachment good roots, filling the entire Dharma realm. These immeasurable Bodhisattvas all emanate from their bodies all kinds of firm incense clouds, all kinds of variegated flower clouds, all kinds of variegated clothing clouds, all kinds of sandalwood incense clouds, all kinds of adorned jeweled canopy clouds, all kinds of various incense clouds, all kinds of flower garland clouds, all kinds of pure adornment clouds, surpassing the offerings of all the devas, and use these to make offerings to the Tathagata. Immeasurable Bodhisattvas praise the Tathagata's true merits, forever free from delusion, abiding in the true Dharma, possessing all powers, able to liberate sentient beings from all kinds of suffering, revealing the path of goodness, expounding immeasurable Dharma in one sound, from all Dharanis (mantras) generating a treasury of eloquence, inexhaustible, possessing fearlessness, their hearts always joyful. The Bodhisattvas use such immeasurable wonderful dharmas to praise the Tathagata, the Dharma body filling the empty Dharma realm, their minds equal to all the Tathagatas of the three times (past, present, future). At that time, all the devas and the deva sons from other worlds, as well as immeasurable Bodhisattvas from all Buddha lands, saw the Tathagata's Samyak-sambodhi (Buddha's enlightenment) as inconceivable, the hero among humans; their bodies were immeasurable and countless, manifesting inconceivable miraculous powers, making all sentient beings very joyful, pervading and filling the entire void; the merits of the Buddhas adorned the entire Dharma realm, enabling all sentient beings to abide in all good roots; achieving divine power, surpassing all expressions of language; all Bodhisattvas respectfully made offerings, according to the beings they should teach, manifesting bodies to save them; possessing all pure good roots, revealing the Tathagata's supreme wisdom.
功德，智慧境界不可窮盡；無比三昧之所出生，法身普至一切眾生，無有分際，令一切眾生皆大歡喜，不斷一切智種；住佛所住，於三世諸佛家生，無盡眾生，皆令清凈，悉能出生一切菩薩清凈智慧，發起一切菩薩諸根，一切法雲，普覆法界；如來教化，究竟無餘，隨其所愿，悉令滿足。安立清凈平等正智，出過一切眾生之上，得一切智；以正覺眼普觀世間，隨其先世所修善根，悉能示現。普發大心，眾生愛樂，智慧安住無能壞者。善知眾生，分別諸剎，于不退轉善法中生不壞法性，分別法界，現如來身無量無數，遠離癡妄，安住真實，一切眾生嘆無能盡，教化一切修唸佛三昧，充滿法界，度脫眾生；無量無邊，本之所請，悉能化度，隨其所應，以法惠施，種種方便，調伏眾生，隨彼欲性，悉令清凈，示現色身，不可思議；等觀眾生，心無所著，住無礙住，所見無障；善解如來一切諸力，心常寂定，未曾散亂；住一切智，善能演說句身、味身真實之義，悉能深入無量智海，出生無量功德慧藏；如來日出，普照法界，眾生願力，常住不沒；住佛所住，堅固不壞，於我、我所心無所著，所行諸法，永離世間，於一切世無所染污，在大眾會建智慧幢，智慧超出一切世間，無所染著。以大悲心拯拔眾苦，安立眾生於深妙智，饒
【現代漢語翻譯】 現代漢語譯本 功德與智慧的境界是無法窮盡的；從無上的三昧（Samadhi，禪定）中產生，法身（Dharmakaya，佛的法性身）普遍到達一切眾生，沒有界限，使一切眾生都非常歡喜，不斷絕一切智慧的種子；安住于佛所安住的境界，在三世諸佛的家中出生，使無盡的眾生都得到清凈，能夠生出一切菩薩的清凈智慧，發起一切菩薩的諸根（Indriya，修行能力），一切法雲（Dharmamegha，佛法之云）普遍覆蓋法界；如來的教化，究竟而沒有遺漏，隨著眾生的願望，都能使他們滿足。確立清凈平等正確的智慧，超越一切眾生之上，獲得一切智慧；用正覺的眼睛普遍觀察世間，隨著他們前世所修的善根，都能示現相應的教化。普遍發起大心，眾生都喜愛和樂於接受，智慧安住而沒有能破壞的。善於瞭解眾生，分別諸佛剎（Buddhaksetra，佛的國土），在不退轉的善法中生起不壞的法性，分別法界，顯現如來無量無數的身形，遠離愚癡和虛妄，安住于真實，一切眾生讚歎也無法窮盡，教化一切眾生修習唸佛三昧，充滿法界，度脫眾生；無量無邊，根據他們本來的請求，都能教化度脫，隨著他們所應得的，用佛法來施予，用種種方便，調伏眾生，隨著他們的慾望和習性，都使他們得到清凈，示現的色身（Rupakaya，佛的化身）不可思議；平等看待眾生，心中沒有執著，安住于無障礙的境界，所見沒有障礙；善於理解如來的一切力量，心常處於寂靜禪定，不曾散亂；安住於一切智慧，善於演說句身（Padakaya，語句的集合）、味身（Vyanjanakaya，詞語的集合）的真實含義，能夠深入無量的智慧之海，生出無量的功德智慧寶藏；如來的智慧之日昇起，普遍照耀法界，眾生的願力，常住而不消失；安住于佛所安住的境界，堅固而不壞，對於我（Atman，自我）和我所（Atmiya，屬於自我的事物）的心沒有執著，所修行的諸法，永遠脫離世間，在一切世間都沒有染污，在大眾集會中建立智慧的旗幟，智慧超出一切世間，沒有染著。用大悲心拯救眾生的痛苦，使眾生安住于深奧微妙的智慧，饒益眾生。
【English Translation】 English version The realms of merit and wisdom are inexhaustible; born from unsurpassed Samadhi (meditative absorption), the Dharmakaya (the Dharma body of the Buddha) universally reaches all sentient beings, without boundaries, causing all sentient beings to be greatly joyful, and not cutting off the seeds of all wisdom; abiding in the abode of the Buddha, born in the family of the Buddhas of the three times, making endless sentient beings pure, able to give rise to the pure wisdom of all Bodhisattvas, initiating all the Indriyas (faculties) of Bodhisattvas, the Dharmamegha (cloud of Dharma) universally covering the Dharma realm; the Tathagata's (Buddha's) teachings, ultimately without omission, according to the wishes of sentient beings, are able to satisfy them all. Establishing pure, equal, and correct wisdom, surpassing all sentient beings, attaining all wisdom; using the eye of right enlightenment to universally observe the world, according to the good roots cultivated in their past lives, they are able to manifest corresponding teachings. Universally generating great aspiration, sentient beings love and delight in accepting it, wisdom abides without being able to be destroyed. Skilful in understanding sentient beings, distinguishing the Buddhaksetras (Buddha-fields), in the non-retrogressive good Dharma, giving rise to the indestructible Dharma nature, distinguishing the Dharma realm, manifesting the Tathagata's countless forms, far from ignorance and delusion, abiding in truth, all sentient beings praise without end, teaching all sentient beings to cultivate the Samadhi of Buddha-recitation, filling the Dharma realm, liberating sentient beings; immeasurable and boundless, according to their original requests, they are able to teach and liberate, according to what they deserve, using the Dharma to bestow, using various skillful means, taming sentient beings, according to their desires and habits, making them all pure, manifesting Rupakaya (form body) that is inconceivable; regarding sentient beings equally, without attachment in the mind, abiding in the unobstructed state, what is seen has no obstruction; skillful in understanding all the powers of the Tathagata, the mind is always in tranquil Samadhi, never scattered; abiding in all wisdom, skillful in expounding the true meaning of Padakaya (collection of sentences) and Vyanjanakaya (collection of words), able to deeply enter the immeasurable ocean of wisdom, giving rise to immeasurable merit and wisdom treasures; the sun of the Tathagata's wisdom rises, universally illuminating the Dharma realm, the vows of sentient beings, constantly abiding without disappearing; abiding in the abode of the Buddha, firm and indestructible, without attachment in the mind to Atman (self) and Atmiya (belonging to self), the Dharmas practiced, forever detached from the world, without defilement in all worlds, in the assembly of the masses, establishing the banner of wisdom, wisdom surpassing all worlds, without attachment. With great compassion, rescuing sentient beings from suffering, establishing sentient beings in profound and subtle wisdom, benefiting sentient beings.
益眾生功德無盡，悉善分別菩薩智慧，信向佛道，成最正覺；出於大慈，顯現大悲，佛身無量諸法莊嚴，種種音聲演無量法，隨其所應，充滿其愿。于去、來、今心常清凈，悉令群生不著境界；能與一切諸菩薩記，生於三世諸如來家，普於十方智慧無礙，一切悉至而無所著；于諸佛世界了達真實，善能分別一切眾生，出世功德，普為一切世間燈明，生死垢惱無能染著；佛智慧月普照法界，了達諸法無真實性，無量深智觀察平等，慧心明凈，普照十方；解了諸法如夢如化，一切世間心、諸佛心及諸業報隨其所應，顯現真實；順眾生根，為現佛身，如來境界悉能容受一切眾生；普知眾生所行諸法，解了其相無有自性，知一切世間一性非性，隨順眾生示現有性；欲令眾生超出三界，一向正趣無上菩提，救護拯濟一切眾生，未曾妄取世間之相，滅諸煩惱，正觀世間，大乘轡勒所行不亂。成就一切諸法善利，悉能分別眾生善根，業報清凈，智慧明瞭，等入三世，永離世間一切虛妄；放光明網，普照十方，令一切眾普見如來，分別一切十方佛剎，相好具足，樂觀無厭；菩薩所行功德智慧之所興起，善能分別諸根境界，所行佛事不失其時。成就三世諸佛無量方便，慈悲普覆一切眾生，周遍普降陀羅尼雨，皆令成就諸佛功德，無量妙色
莊嚴佛身，十方眾生靡不瞻睹；除滅一切世間障礙，分別諸法，解真實義，成就功德自在法王。功德日王普能照曜一切世間，最上福田，依因一切智慧緣生，化身充滿一切世間，一一化身普放無量智慧光明，無礙天繒冠頂法王，功德無量，悉能隨順分別世間，無上導師開化群生如來智慧、一切世間無畏之乘。一切世間無上醫王，了知眾生所病輕重，永離癡冥，堅固不退，凈慧眼藏；善能分別一切世間，開示眾生一切業報，眾生病苦悉能除滅，無量方便而度脫之，隨其所應，常不失時。等觀眾生，遠離諸惡，示現業報，猶如幻化，隨其所應，為現佛身，普令眾生悉見導師，分別世間一切諸法，歡喜敬佛，長養善根，得不退轉，隨彼所業，皆分別知。一切眾生長眠生死，如來出世能覺悟之，安慰世間，令無怖畏，心無所著，無能壞者，安住智慧方便具足，如來最勝嚴凈眾生。智慧山王開凈法門，或現佛身，或現菩薩，開導眾生，遠離眾惡，安置善地，無量功德莊嚴佛身，業行所成，示現世間一切智慧，得到彼岸；成佛道時，悉令清凈，能滿世間一切所愿，開示世間堅固善友，光明清凈，遍照十方，普為眾生示現其身，滅除無量眾生慳垢，悉令眾生善根清凈，隨其所愿，皆得滿足。等觀眾生無上、中、下，攝取善根，起清凈
【現代漢語翻譯】 現代漢語譯本 佛陀的莊嚴身相，十方世界的眾生沒有不瞻仰看到的；能消除世間一切障礙，分辨各種法，理解真實的意義，成就功德自在的法王（Dharmaraja，指佛陀）。功德如日王一般普遍照耀一切世間，是最上的福田（Punyaksetra，指能生福德的田地），依因一切智慧的因緣而生，化身充滿一切世間，每一個化身都普遍放出無量的智慧光明，是無礙的天繒冠頂法王，功德無量，能夠隨順分辨世間，是無上的導師，開化眾生如來的智慧，是世間無畏的乘（yana，指載具，此處指教法）。是世間無上的醫王，瞭解眾生所患疾病的輕重，永遠脫離愚癡和黑暗，堅定不退轉，擁有清凈的智慧眼藏；善於分辨一切世間，開示眾生一切業報，眾生的病苦都能消除，用無量方便來度脫他們，隨其所應，常常不失時機。平等看待眾生，遠離各種惡行，示現業報，如同幻化一般，隨其所應，為他們示現佛身，普遍讓眾生都能見到導師，分辨世間一切諸法，歡喜敬佛，增長善根，得到不退轉，隨他們所造的業，都能分辨知道。一切眾生都長眠于生死之中，如來出世能夠覺悟他們，安慰世間，使他們沒有恐懼，心中沒有執著，沒有能破壞的，安住于智慧，方便具足，如來最殊勝地莊嚴清凈眾生。智慧如山王一般，開啟清凈的法門，或者示現佛身，或者示現菩薩，開導眾生，遠離各種惡行，安置在善地，用無量功德莊嚴佛身，是業行所成就的，示現世間一切智慧，到達彼岸（Paramita，指到達彼岸的修行），成佛道時，使一切都清凈，能夠滿足世間一切願望，開示世間堅固的善友，光明清凈，遍照十方，普遍為眾生示現其身，滅除無量眾生的慳吝污垢，使眾生的善根清凈，隨他們的願望，都能得到滿足。平等看待眾生，無論上、中、下，攝取善根，發起清凈的
【English Translation】 English version The majestic form of the Buddha, all beings in the ten directions gaze upon without exception; able to eliminate all worldly obstacles, distinguish all dharmas, understand the true meaning, and achieve the Dharma King (Dharmaraja) of meritorious virtue and freedom. Merits like the sun king universally illuminate all worlds, the supreme field of merit (Punyaksetra), arising from the causes and conditions of all wisdom, with transformation bodies filling all worlds, each transformation body universally emitting immeasurable light of wisdom, the unobstructed Dharma King crowned with heavenly silk, with immeasurable merits, able to accord with and distinguish the world, the supreme guide, enlightening beings with the wisdom of the Tathagata, the fearless vehicle (yana) of all worlds. The supreme physician of all worlds, understanding the severity of beings' illnesses, forever free from ignorance and darkness, firm and unretreating, possessing the pure treasury of wisdom eyes; skillful in distinguishing all worlds, revealing to beings all karmic retributions, able to eliminate the suffering of beings, using immeasurable skillful means to liberate them, according to their needs, always at the right time. Viewing all beings equally, staying away from all evils, demonstrating karmic retributions, like illusions, according to their needs, manifesting the Buddha's form for them, universally enabling all beings to see the guide, distinguishing all dharmas of the world, joyfully respecting the Buddha, nurturing good roots, attaining non-retrogression, and knowing all their karmic actions. All beings are in a long sleep of birth and death, the Tathagata's appearance in the world can awaken them, comforting the world, making them fearless, with no attachments in their hearts, nothing can destroy them, abiding in wisdom, with skillful means complete, the Tathagata most supremely adorns and purifies beings. Wisdom like a mountain king, opening the pure Dharma gate, sometimes manifesting the Buddha's form, sometimes manifesting as a Bodhisattva, guiding beings, staying away from all evils, placing them in good grounds, using immeasurable merits to adorn the Buddha's form, achieved by karmic actions, demonstrating all wisdom of the world, reaching the other shore (Paramita), when achieving Buddhahood, making everything pure, able to fulfill all the wishes of the world, revealing to the world steadfast good friends, with light pure, illuminating the ten directions, universally manifesting his form for beings, eliminating the immeasurable stinginess and defilements of beings, making the good roots of beings pure, according to their wishes, all can be fulfilled. Viewing all beings equally, whether superior, middle, or inferior, gathering good roots, arising pure
業，降伏眾魔，除滅煩惱，出生無量無礙之力。一切世間凈光明王，無礙慧日，照除癡冥，常以法施一切眾生，無量無邊如來智藏光明清凈，普照十方，令一切眾生遠離怨仇，隨其所愿，皆悉充滿，最勝福田靡不歸依，果報無量具足清凈，少修善根獲大功德，安置眾生無盡智地，一切善根皆由心起，無量歡喜清凈功德，能除眾生惡道諸難。如是正念如來，如是觀察正覺，如是入智慧淵，如是入功德海，如是至虛空智慧，如是知眾生福田，如是正知如來，如是觀察凈業相好，如是正知法身普照十方，如是知佛示現一切不可思議自在神力。
爾時，諸天見如來身，一一毛孔出阿僧祇億那由他光明，一一光明有阿僧祇妙色、阿僧祇清凈照明、阿僧祇佛剎、阿僧祇眾生、阿僧祇歡喜長養、阿僧祇佛勇猛精進凈、阿僧祇寂滅三昧、阿僧祇諸根清涼柔軟、阿僧祇恭敬如來。
爾時，諸天覆見佛身出不可思議雜色光明輪，一一光明輪有不可思議色、不可思議照明，普照十方無量無邊一切法界，示現如來無量無數自在神力。眾生皆聞清凈妙音，又自然出不可思議偈，宣揚演說出世間法，具足成就離世善根，顯現阿僧祇億那由他不可思議上妙莊嚴、不可思議劫讚歎光明，不能窮盡。從如來無盡自在中生，悉普照現不思議剎，
【現代漢語翻譯】 現代漢語譯本：通過修行，降伏一切魔障，消除所有煩惱，從而生出無量無礙的力量。如同世間清凈光明的王者，又如無礙的智慧太陽，照亮並驅散愚癡的黑暗，常常以佛法佈施給一切眾生。如來無量無邊的智慧寶藏，其光明清凈，普照十方世界，使一切眾生遠離怨恨和仇敵，隨其所愿，都能得到滿足。如來是最殊勝的福田，一切眾生都應歸依，其果報無量，具足清凈。即使稍作善行，也能獲得巨大的功德，能將眾生安置在無盡的智慧之地。一切善根都由心念而生，帶來無量的歡喜和清凈的功德，能夠消除眾生在惡道中的各種苦難。如此正念如來，如此觀察正覺，如此進入智慧的深淵，如此進入功德的海洋，如此達到虛空的智慧，如此瞭解眾生的福田，如此正確地認識如來，如此觀察清凈的業報和莊嚴的相貌，如此正確地認識到法身普照十方，如此瞭解佛陀示現一切不可思議的自在神通力量。 當時，諸天看到如來身上，每一個毛孔都發出無數（阿僧祇，梵語，意為無數）億那由他（梵語，意為極大的數目）的光明，每一道光明都具有無數種美妙的色彩、無數種清凈的照明、無數個佛剎（佛所教化的世界）、無數的眾生、無數的歡喜增長、無數的佛陀勇猛精進的清凈、無數的寂滅三昧（梵語，意為禪定）、無數的諸根清涼柔軟、無數的對如來的恭敬。 當時，諸天又看到佛身發出不可思議的各種顏色組成的光明輪，每一個光明輪都有不可思議的色彩、不可思議的照明，普照十方無量無邊的一切法界，顯示出如來無量無數的自在神通力量。眾生都能聽到清凈美妙的聲音，又自然發出不可思議的偈頌，宣揚演說出世間的佛法，具足成就脫離世俗的善根，顯現無數億那由他不可思議的殊勝莊嚴、不可思議的劫數讚歎的光明，都無法窮盡。這些光明從如來無盡的自在中產生，普遍照耀著不可思議的佛剎。
【English Translation】 English version: Through practice, subduing all demons, eliminating all afflictions, thereby generating immeasurable and unobstructed power. Like the king of pure light in the world, and like the unobstructed sun of wisdom, illuminating and dispelling the darkness of ignorance, constantly bestowing the Dharma upon all sentient beings. The immeasurable and boundless treasury of the Tathagata's wisdom, its light is pure, illuminating the ten directions, enabling all sentient beings to be free from resentment and enemies, and fulfilling all their wishes. The Tathagata is the most supreme field of merit, to whom all sentient beings should take refuge, whose karmic retribution is immeasurable and perfectly pure. Even a small act of good can bring great merit, placing sentient beings in the realm of endless wisdom. All good roots arise from the mind, bringing immeasurable joy and pure merit, capable of eliminating all the sufferings of sentient beings in the evil paths. Thus, rightly contemplating the Tathagata, thus observing perfect enlightenment, thus entering the abyss of wisdom, thus entering the ocean of merit, thus attaining the wisdom of emptiness, thus understanding the field of merit for sentient beings, thus correctly knowing the Tathagata, thus observing the pure karmic retributions and majestic appearances, thus correctly knowing that the Dharma body illuminates the ten directions, thus understanding that the Buddha manifests all inconceivable and unconstrained divine powers. At that time, the devas saw that from every pore of the Tathagata's body emanated countless (Asamkhya, Sanskrit, meaning countless) billions of nayutas (Sanskrit, meaning a very large number) of lights, each light possessing countless wonderful colors, countless pure illuminations, countless Buddha-lands (worlds where the Buddha teaches), countless sentient beings, countless joyful growths, countless pure and vigorous advancements of the Buddha, countless samadhis (Sanskrit, meaning meditative absorption) of quiescence, countless cool and gentle roots, and countless respects for the Tathagata. At that time, the devas also saw that from the Buddha's body emanated inconceivable light wheels of various colors, each light wheel possessing inconceivable colors and inconceivable illuminations, universally illuminating the immeasurable and boundless realms of all dharmas in the ten directions, manifesting the immeasurable and countless unconstrained divine powers of the Tathagata. Sentient beings could hear pure and wonderful sounds, and naturally, inconceivable verses were emitted, proclaiming and expounding the transcendental Dharma, fully accomplishing the good roots that transcend the world, manifesting countless billions of nayutas of inconceivable and supreme adornments, and the light praised for inconceivable kalpas (eons), which could not be exhausted. These lights arose from the Tathagata's endless freedom, universally illuminating inconceivable Buddha-lands.
諸佛出世，安立眾生於智慧門，入真實義，顯現不可思議如來化身，普照無量無數、不可思議諸佛世界及諸法界、十方一切世界、究竟法界、虛空界，持一切世界故起；普令眾生清凈平等，從如來無礙一切智佛所住生；又佛身中出無量無數、不可思議妙寶光明，本于無量無數、不可思議諸如來所修功德故，得是光明；清凈大愿，善根所起，無量佛所修習清凈不放逸行，一向專求無上菩提。得是光明，出生無量無礙善根，普令眾生於如來所，除滅疑惑，得見如來；又睹自在神力，安立無量眾生勝善根門，度眾生海，於一切佛剎為諸菩薩演說諸佛不思議法。
爾時，如來以大慈悲普覆一切，示現一切智慧莊嚴，欲令無量無邊、不可思議諸佛世界一切眾生未信者信，已信者增長善根；已增長者，令其清凈；已清凈者，令其成熟；已成熟者，令其解脫；得甚深法，具足無量智慧光明，滿足誓願，一切智心堅固不轉，不壞法性，聞真實際而不驚怖，具足解達如來實法，滿足一切諸波羅蜜，成就清凈出世善根，具足修習普賢所行，成就如來無量自在，遠離魔界入佛境界，解甚深法得不思議智，大乘弘願堅固不轉，常見諸佛得無量智、無量無邊功德藏力，發勝妙心離疑網地，滅惡清凈常依如來，于真實法堅固不轉，得入一切諸
【現代漢語翻譯】 現代漢語譯本：諸佛出世，是爲了安立眾生於智慧之門，使他們進入真實義理，顯現不可思議的如來化身，普遍照耀無量無數、不可思議的諸佛世界以及諸法界、十方一切世界、究竟法界、虛空界，因為持有這一切世界而興起；普遍令眾生清凈平等，從如來無礙一切智佛所住之處而生；又從佛身中發出無量無數、不可思議的妙寶光明，這光明本源於無量無數、不可思議的諸如來所修的功德，因此得到這種光明；清凈的大愿，善根所生起，無量佛所修習的清凈不放逸行，一心專求無上菩提。得到這種光明，出生無量無礙的善根，普遍令眾生在如來之處，消除疑惑，得見如來；又見到自在的神力，安立無量眾生殊勝的善根之門，度脫眾生之海，在一切佛剎為諸菩薩演說諸佛不可思議的法。 爾時，如來以大慈悲普遍覆蓋一切，示現一切智慧莊嚴，想要使無量無邊、不可思議的諸佛世界的一切眾生，未信者生起信心，已信者增長善根；已增長者，令其清凈；已清凈者，令其成熟；已成熟者，令其解脫；得到甚深之法，具足無量智慧光明，滿足誓願，一切智之心堅固不轉，不壞法性，聽聞真實實際而不驚恐，具足理解通達如來真實之法，滿足一切諸波羅蜜（paramita，意為到達彼岸），成就清凈出世的善根，具足修習普賢（Samantabhadra）菩薩所行，成就如來無量的自在，遠離魔界進入佛的境界，理解甚深之法得到不可思議的智慧，大乘弘願堅固不轉，常見諸佛得到無量智慧、無量無邊的功德藏力，發起殊勝微妙之心，離開疑惑之網，滅除惡業，清凈常依如來，對於真實之法堅固不轉，得以進入一切諸
【English Translation】 English version: When Buddhas appear in the world, it is to establish sentient beings in the gate of wisdom, to lead them into the true meaning, to manifest the inconceivable transformation bodies of the Tathagata (如來, Thus Come One), universally illuminating the immeasurable, countless, and inconceivable Buddha worlds, as well as all the Dharma realms, all the worlds in the ten directions, the ultimate Dharma realm, and the space realm, arising because they uphold all these worlds; universally enabling sentient beings to be pure and equal, born from where the Tathagata's unobstructed all-knowing Buddha dwells; and from the Buddha's body emanate immeasurable, countless, and inconceivable wondrous jewel lights, which originate from the merits cultivated by immeasurable, countless, and inconceivable Tathagatas, thus obtaining this light; pure great vows, arising from good roots, the pure and non-negligent practices cultivated by immeasurable Buddhas, single-mindedly seeking supreme Bodhi (菩提, enlightenment). Obtaining this light, immeasurable and unobstructed good roots are born, universally enabling sentient beings to, in the presence of the Tathagata, dispel doubts and see the Tathagata; and also witnessing the power of self-mastery, establishing the gates of superior good roots for immeasurable sentient beings, crossing the sea of sentient beings, and in all Buddha lands, expounding the inconceivable Dharma of the Buddhas for all Bodhisattvas. At that time, the Tathagata, with great compassion, universally covers all, manifesting all the adornments of wisdom, desiring to enable all sentient beings in the immeasurable, boundless, and inconceivable Buddha worlds, those who have not believed to generate faith, those who have believed to increase their good roots; those who have increased them, to purify them; those who have been purified, to mature them; those who have matured, to liberate them; to obtain the profound Dharma, to be endowed with immeasurable wisdom light, to fulfill their vows, the mind of all-knowing wisdom firm and unmoving, not destroying the nature of Dharma, hearing the true reality without fear, fully understanding and comprehending the true Dharma of the Tathagata, fulfilling all the Paramitas (波羅蜜, perfections), accomplishing pure, world-transcending good roots, fully cultivating the practices of Samantabhadra (普賢, Universal Worthy), accomplishing the immeasurable self-mastery of the Tathagata, departing from the realm of demons and entering the realm of the Buddha, understanding the profound Dharma and obtaining inconceivable wisdom, the great Mahayana (大乘, Great Vehicle) vows firm and unmoving, constantly seeing the Buddhas and obtaining immeasurable wisdom, immeasurable and boundless merit and virtue store power, generating a superior and wondrous mind, leaving the net of doubt, extinguishing evil and becoming pure, constantly relying on the Tathagata, firm and unmoving in the true Dharma, and thus entering all the
菩薩眾，常在三世諸如來家。如來顯現如是等類無量無數清凈善根，調伏眾生，悉欲令彼知佛功德，照明一切無礙慧藏。如來不可思議大神通力，於一切趣普現自在，本所志願，皆悉滿足，具足凈慧，究竟諸佛最勝善逝，成就法王一切自在，具足出生一切智門，成就最勝清凈法身。三世諸佛功德平等，一切世間無能為諭；相好嚴身具足諸力，見無厭足；於一切劫稱說如來智慧功德，自在示現，不可窮盡。一切菩薩不能究竟，普為眾生圓滿慧日，滅三世闇，逮得法王神力自在，出生無量清凈功德。
爾時，兜率天王為如來設如是等諸供具已，與無量無數阿僧祇兜率陀天子俱，恭敬合掌，白佛言：「善來世尊！善來正覺！唯愿哀愍處此宮殿。」
爾時，世尊以佛莊嚴而自莊嚴，眾生見者無不敬樂，一切菩薩之所愿求，令兜率諸天皆大歡喜，普令眾生修佛境界，種佛善根，功德無盡，逮得清凈不可壞信，常供養佛，心無厭倦。正心清凈，發起眾生求一切智故，受兜率天王請，即升一切寶莊嚴殿，如意寶藏師子之座；如此世界、四天下、兜率天宮，如來受請升一切寶莊嚴殿如意寶藏師子之座；一切十方、諸四天下、兜率天宮，一切寶莊嚴殿如意寶藏師子之座亦復如是。
爾時，一切寶莊嚴殿自然殊特，妙寶
【現代漢語翻譯】 現代漢語譯本：菩薩們，常常處於過去、現在、未來諸佛的家中。如來顯現如此等等無量無數的清凈善根，調伏眾生，都想讓他們瞭解佛的功德，照亮一切無礙的智慧寶藏。如來不可思議的大神通力，在一切道途普遍自在顯現，原本的願望，都完全滿足，具備清凈的智慧，最終成為諸佛中最殊勝的善逝（sugata，如來十號之一），成就法王的一切自在，具備出生一切智慧之門，成就最殊勝清凈的法身（dharmakāya，佛的三身之一）。過去、現在、未來諸佛的功德平等無二，世間一切都無法比擬；相好莊嚴其身，具備各種力量，見到的人沒有不感到滿足的；在一切劫中稱頌如來的智慧功德，自在示現，都無法窮盡。一切菩薩都不能完全瞭解，普遍為眾生圓滿智慧的太陽，滅除三世的黑暗，獲得法王的神力自在，出生無量清凈的功德。 當時，兜率天王（Tusita deva，欲界六天之一）為如來設定瞭如此等等的供養器具后，與無量無數阿僧祇（asamkhya，極大的數字單位）兜率陀天子一起，恭敬合掌，對佛說：『善來，世尊！善來，正覺（samyaksambuddha，佛的稱號）！唯愿您慈悲憐憫，在此宮殿安住。』 當時，世尊以佛的莊嚴來莊嚴自身，眾生見到沒有不敬佩喜悅的，這是一切菩薩所愿求的，令兜率諸天都非常歡喜，普遍令眾生修習佛的境界，種下佛的善根，功德無盡，獲得清凈不可動搖的信心，常常供養佛，心中沒有厭倦。以正心清凈，發起眾生求一切智（sarvajñā，佛的智慧）的緣故，接受兜率天王的邀請，就升上一切寶莊嚴殿，如意寶藏獅子之座；如此世界、四天下（catvāro dvīpāḥ，佛教宇宙觀中的四大洲）、兜率天宮，如來接受邀請升上一切寶莊嚴殿如意寶藏獅子之座；一切十方、諸四天下、兜率天宮，一切寶莊嚴殿如意寶藏獅子之座也是如此。 當時，一切寶莊嚴殿自然顯得特別殊勝，美妙的寶物
【English Translation】 English version: Bodhisattvas, are always in the homes of all Tathagatas (Tathāgata, one of the titles of Buddha) of the three times. The Tathagata manifests such immeasurable and countless pure roots of goodness, subduing sentient beings, all wishing to make them understand the merits of the Buddha, illuminating all unobstructed wisdom treasures. The inconceivable great spiritual power of the Tathagata manifests freely in all realms, fulfilling all original vows, possessing pure wisdom, ultimately becoming the most excellent Sugata (Sugata, one of the ten epithets of the Buddha) among all Buddhas, achieving the complete freedom of the Dharma King, possessing the gate to the birth of all wisdom, and achieving the most excellent pure Dharmakaya (Dharmakāya, one of the three bodies of the Buddha). The merits of the Buddhas of the past, present, and future are equal and incomparable, and nothing in the world can be compared to them; their forms and marks adorn their bodies, possessing all powers, and those who see them are never satiated; throughout all kalpas (kalpa, an extremely long period of time), praising the wisdom and merits of the Tathagata, their free manifestations are inexhaustible. All Bodhisattvas cannot fully comprehend, universally perfecting the sun of wisdom for sentient beings, extinguishing the darkness of the three times, attaining the divine power and freedom of the Dharma King, and giving birth to immeasurable pure merits. At that time, the Tusita deva king (Tusita deva, one of the six heavens of the desire realm), having prepared such offerings for the Tathagata, together with immeasurable and countless asamkhya (asamkhya, an extremely large number) Tusita deva sons, respectfully joined their palms and said to the Buddha: 'Welcome, World Honored One! Welcome, Perfectly Enlightened One (samyaksambuddha, a title of the Buddha)! We beseech you to have compassion and reside in this palace.' At that time, the World Honored One adorned himself with the adornments of a Buddha, and all sentient beings who saw him were filled with respect and joy. This was the wish of all Bodhisattvas, causing all the Tusita devas to be greatly delighted, universally enabling sentient beings to cultivate the realm of the Buddha, plant the roots of goodness of the Buddha, with endless merits, attaining pure and indestructible faith, constantly making offerings to the Buddha, without weariness in their hearts. With a pure and upright mind, they aroused sentient beings to seek all wisdom (sarvajñā, the wisdom of the Buddha), and accepting the invitation of the Tusita deva king, ascended to the All-Jewel Adorned Palace, the Lion Throne of the Wish-Fulfilling Treasure; in this world, the four continents (catvāro dvīpāḥ, the four continents in Buddhist cosmology), and the Tusita heaven, the Tathagata accepted the invitation and ascended to the All-Jewel Adorned Palace, the Lion Throne of the Wish-Fulfilling Treasure; in all ten directions, the four continents, and the Tusita heavens, the All-Jewel Adorned Palaces and the Lion Thrones of the Wish-Fulfilling Treasure were also the same. At that time, the All-Jewel Adorned Palace naturally appeared particularly magnificent, with wondrous treasures
莊嚴，出過諸天莊嚴之上，一切寶網彌覆其上，普雨一切妙寶雲雨、一切寶莊嚴雲雨、一切寶衣雲雨、一切栴檀雲雨、一切堅固香雲雨、一切雜寶莊嚴雲雨、不可思議眾華雲雨；自然演出不可思議妓樂音聲，宣揚如來一切種智、微妙法言。如是一切諸供養具，悉過諸天所供養上。
爾時，佛威神力，為兜率天王故，一切音樂寂然無聲，不復擾亂；天王正念，長養善根，增益大心，勇猛精進，甚大歡喜；正心清凈，即發無上菩提之心，于諸法門總持不忘。
爾時，兜率天王承佛神力，即自憶念過去佛所所種善根，以偈頌曰：
「無礙如來猶滿月， 諸吉祥中最第一， 來入眾寶莊嚴殿， 是故此處最吉祥。 無邊如來智甚深， 諸吉祥中最第一， 來入清凈金色殿， 是故此處最吉祥。 普眼如來甚明凈， 諸吉祥中最第一， 來入寶藏蓮華殿， 是故此處最吉祥。 珊瑚如來色鮮潔， 諸吉祥中最第一， 來入清凈寶藏殿， 是故此處最吉祥。 最勝如來論師子， 諸吉祥中最第一， 來入因陀寶山殿， 是故此處最吉祥。 滿月如來德無量， 諸吉祥中最第一， 來入妙寶華藏殿， 是故此處最吉祥。 無量如來光無際， 諸吉祥中最第一，
【現代漢語翻譯】 現代漢語譯本 （佛的住所）莊嚴，超越了諸天（devā）的莊嚴之上，一切寶網覆蓋其上，普遍降下一切美妙的寶雲雨、一切寶莊嚴雲雨、一切寶衣雲雨、一切栴檀（candana，一種香木）雲雨、一切堅固香雲雨、一切雜寶莊嚴雲雨、不可思議的眾多花雲雨；自然演奏出不可思議的音樂，宣揚如來（tathāgata）的一切種智（sarvajñāna，佛陀的智慧）、微妙的法言。像這樣的一切供養器具，都超過了諸天所供養的。 那時，佛以威神之力，爲了兜率天王（Tuṣita deva-rāja）的緣故，一切音樂都寂靜無聲，不再擾亂；天王正念，增長善根，增益大心，勇猛精進，非常歡喜；正心清凈，即發無上菩提之心，對於一切法門總持不忘。 那時，兜率天王承佛的神力，就自己憶念起過去佛所種的善根，用偈頌說道： 『無礙如來（tathāgata）猶如滿月，在一切吉祥中最第一，來到眾寶莊嚴的殿堂，因此這裡最吉祥。 無邊如來（tathāgata）的智慧甚深，在一切吉祥中最第一，來到清凈金色的殿堂，因此這裡最吉祥。 普眼如來（tathāgata）非常明凈，在一切吉祥中最第一，來到寶藏蓮花的殿堂，因此這裡最吉祥。 珊瑚如來（tathāgata）的顏色鮮潔，在一切吉祥中最第一，來到清凈寶藏的殿堂，因此這裡最吉祥。 最勝如來（tathāgata）如論師子，在一切吉祥中最第一，來到因陀寶山的殿堂，因此這裡最吉祥。 滿月如來（tathāgata）的功德無量，在一切吉祥中最第一，來到美妙寶華藏的殿堂，因此這裡最吉祥。 無量如來（tathāgata）的光芒無邊際，在一切吉祥中最第一，
【English Translation】 English version The adornment (of the Buddha's dwelling) surpasses the adornments of all the heavens (devā), with all precious nets covering it, universally raining down all wonderful clouds of jewels, clouds of all precious adornments, clouds of all precious garments, clouds of all sandalwood (candana) incense, clouds of all solid incense, clouds of all various precious adornments, and clouds of inconceivable multitudes of flowers; naturally producing inconceivable sounds of music, proclaiming the Tathāgata's (tathāgata) all-knowing wisdom (sarvajñāna, the wisdom of the Buddha) and subtle Dharma words. All such offerings surpass those offered by the heavens. At that time, by the Buddha's majestic power, for the sake of the Tuṣita deva-rāja (Tuṣita heaven king), all music became silent and ceased to be disturbing; the heavenly king, with right mindfulness, cultivated his roots of goodness, increased his great mind, became courageous and diligent, and was greatly delighted; with a pure mind, he immediately generated the unsurpassed Bodhi mind, and was able to retain all Dharma teachings without forgetting. At that time, the Tuṣita deva-rāja, receiving the Buddha's divine power, recalled the roots of goodness he had planted with past Buddhas, and spoke in verses: 'The unobstructed Tathāgata (tathāgata) is like a full moon, the foremost among all auspicious things, having come to the palace adorned with many treasures, therefore this place is most auspicious. The boundless Tathāgata's (tathāgata) wisdom is profound, the foremost among all auspicious things, having come to the pure golden palace, therefore this place is most auspicious. The all-seeing Tathāgata (tathāgata) is very clear and pure, the foremost among all auspicious things, having come to the palace of treasure lotus, therefore this place is most auspicious. The coral-like Tathāgata's (tathāgata) color is fresh and pure, the foremost among all auspicious things, having come to the pure treasure palace, therefore this place is most auspicious. The most victorious Tathāgata (tathāgata) is like a lion among debaters, the foremost among all auspicious things, having come to the palace of Mount Indra's jewels, therefore this place is most auspicious. The full-moon-like Tathāgata's (tathāgata) virtues are immeasurable, the foremost among all auspicious things, having come to the wonderful palace of the flower treasury, therefore this place is most auspicious. The immeasurable Tathāgata's (tathāgata) light is boundless, the foremost among all auspicious things,
來入寶樹莊嚴殿， 是故此處最吉祥。 寶幢如來離疑惑， 諸吉祥中最第一， 來入妙寶莊嚴殿， 是故此處最吉祥。 無量慧佛人師子， 諸吉祥中最第一， 來入香山莊嚴殿， 是故此處最吉祥。 功德如來光普照， 諸吉祥中最第一， 來入勝寶莊嚴殿， 是故此處最吉祥。」
如此間兜率天王承佛神力，憶念過去諸等正覺，以偈讚歎；如是十方一切世界兜率天王，各自憶念過去佛所所種善根，以偈讚歎，亦復如是。
爾時，世尊升一切寶莊嚴殿如意寶藏師子之座，結跏趺坐，清凈法身，三世諸佛境界自在皆悉平等，一向寂靜，以一切諸佛莊嚴而自莊嚴，無量無數、不可思議清凈大菩薩眾悉從他方世界來集。如來知時而為說法，法身不二，無所染著，諸佛所起，如來法身離諸所行。
爾時，一切寶莊嚴殿自然無量無數、不可思議阿僧祇諸供養具，殊特奇妙，出過諸天所供養上，所謂：華鬘、涂香、末香、寶衣、幢蓋、繒幡、種種眾寶、妓樂，恭敬供養，讚歎如來；如是等不可思議一切供養諸莊嚴具，如此世界四天下兜率天宮，一切寶莊嚴殿如意寶藏師子之座，一切十方諸佛世界亦復如是。◎
大方廣佛華嚴經卷第十三 大正藏第 09 冊 No.
【現代漢語翻譯】 現代漢語譯本 來到寶樹莊嚴的殿堂，因此這裡最為吉祥。 寶幢如來（Buddha of the Jeweled Banner）遠離疑惑，在一切吉祥中最為第一。 來到妙寶莊嚴的殿堂，因此這裡最為吉祥。 無量慧佛（Buddha of Immeasurable Wisdom）是人中獅子，在一切吉祥中最為第一。 來到香山莊嚴的殿堂，因此這裡最為吉祥。 功德如來（Buddha of Merit）的光芒普照，在一切吉祥中最為第一。 來到勝寶莊嚴的殿堂，因此這裡最為吉祥。
此時，兜率天王（Tushita Heaven King）承蒙佛的神力，憶念過去諸位正等覺者，以偈頌讚嘆；像這樣，十方一切世界的兜率天王，各自憶念過去佛所種下的善根，也以偈頌讚嘆，情況也是如此。
這時，世尊升到一切寶莊嚴殿的如意寶藏獅子座上，結跏趺坐，清凈的法身，與三世諸佛的境界自在平等，一向寂靜，以一切諸佛的莊嚴來莊嚴自身，無量無數、不可思議的清凈大菩薩眾都從其他世界前來聚集。如來知道時機成熟，便開始說法，法身不二，沒有執著，諸佛所證悟的，如來法身遠離一切所行。
這時，一切寶莊嚴殿自然涌現出無量無數、不可思議阿僧祇的各種供養器具，殊勝奇妙，超越了諸天所供養的物品，包括：花鬘、涂香、末香、寶衣、幢蓋、繒幡、各種珍寶、音樂，恭敬供養，讚歎如來；像這樣不可思議的一切供養莊嚴器具，在這個世界的四天下兜率天宮，一切寶莊嚴殿的如意寶藏獅子座，以及十方諸佛世界也是如此。
【English Translation】 English version Coming into the majestic hall of the Jewel Tree, therefore this place is most auspicious. The Tathagata of the Jeweled Banner (Bao幢如來) is free from doubt, and is the foremost among all auspicious things. Coming into the majestic hall of the Wonderful Jewel, therefore this place is most auspicious. The Buddha of Immeasurable Wisdom (無量慧佛), the lion among men, is the foremost among all auspicious things. Coming into the majestic hall of Fragrant Mountain, therefore this place is most auspicious. The Tathagata of Merit (功德如來), whose light shines universally, is the foremost among all auspicious things. Coming into the majestic hall of the Supreme Jewel, therefore this place is most auspicious.
At this time, the Tushita Heaven King (兜率天王), by the power of the Buddha, recalled the past Buddhas of Perfect Enlightenment, and praised them with verses; likewise, the Tushita Heaven Kings of all worlds in the ten directions, each recalling the good roots planted by past Buddhas, also praised them with verses, and so it was.
Then, the World Honored One ascended to the Lion Throne of the Wish-fulfilling Jewel Treasury in the Hall of All Jewel Adornments, sat in the lotus position, his pure Dharma body, the realm of all Buddhas of the three times, was free and equal, always in tranquility, adorning himself with the adornments of all Buddhas, and countless, immeasurable, inconceivable pure great Bodhisattvas gathered from other worlds. The Tathagata, knowing the time was right, began to preach the Dharma, the Dharma body is non-dual, without attachment, what all Buddhas have realized, the Tathagata's Dharma body is free from all actions.
At this time, the Hall of All Jewel Adornments naturally manifested countless, immeasurable, inconceivable asamkhyas of various offerings, supremely wonderful, surpassing the offerings of the gods, including: flower garlands, scented ointments, powdered incense, jeweled robes, banners, streamers, various treasures, and music, respectfully offering and praising the Tathagata; such inconceivable offerings and adornments, in the Tushita Heaven Palace of the four continents of this world, the Lion Throne of the Wish-fulfilling Jewel Treasury in the Hall of All Jewel Adornments, and in all the Buddha worlds of the ten directions, it was also the same.
0278 大方廣佛華嚴經
大方廣佛華嚴經卷第十四
東晉天竺三藏佛馱跋陀羅譯◎
兜率天宮菩薩雲集贊佛品第二十
爾時，佛神力故，十方各過萬佛世界塵數剎外；彼有世界，名堅固寶；次名堅固樂；次名堅固寶王；次名堅固金；次名堅固摩尼；次名堅固金剛；次名堅固蓮華；次名堅固青蓮華；次名堅固栴檀；次名堅固香。其佛號壽無盡幢；次號風幢；次號清白幢；次號威儀幢；次號明相幢；次號常幢；次號上幢；次號自在幢；次號梵幢；次號寧泰幢。彼諸菩薩，名字悉同，其名曰金剛幢；次名堅固幢；次名勇猛幢；次名夜光幢；次名智幢；次名寶幢；次名精進幢；次名離垢幢；次名真實幢；次名法幢。彼諸菩薩，各于其國佛所，凈修梵行；一一菩薩，各將萬佛世界微塵數等菩薩眷屬，來詣佛所，稽首禮敬。佛神力故，隨所來方，化作如意寶藏師子之座，充滿十方，結跏趺坐；白凈寶網，以覆其身。又放阿僧祇千億那由他光明，離垢光明，無量光明，普照十方；以正直心，攝取三寶，遠離諸惡。菩薩大愿之所興起，一切眾生觀無厭足；見者不虛，無不調伏，顯一切佛自在凈法；為一切眾生，作歸依處，勸化令發菩薩大愿。此諸菩薩，皆悉成就無量法門；所謂：遍游十方一切佛剎無所
【現代漢語翻譯】 現代漢語譯本 《大方廣佛華嚴經》卷第十四 東晉天竺三藏佛馱跋陀羅譯 兜率天宮菩薩雲集贊佛品第二十 爾時，由於佛的神力，十方各超過萬佛世界微塵數之外的剎土；那裡有世界，名為堅固寶（牢固的珍寶）；其次名為堅固樂（牢固的快樂）；其次名為堅固寶王（牢固的珍寶之王）；其次名為堅固金（牢固的金子）；其次名為堅固摩尼（牢固的摩尼寶珠）；其次名為堅固金剛（牢固的金剛）；其次名為堅固蓮華（牢固的蓮花）；其次名為堅固青蓮華（牢固的青蓮花）；其次名為堅固栴檀（牢固的檀香）；其次名為堅固香（牢固的香氣）。他們的佛號為壽無盡幢（壽命無盡的旗幟）；其次號為風幢（風的旗幟）；其次號為清白幢（清凈潔白的旗幟）；其次號為威儀幢（威嚴儀表的旗幟）；其次號為明相幢（光明相的旗幟）；其次號為常幢（永恒的旗幟）；其次號為上幢（至上的旗幟）；其次號為自在幢（自在的旗幟）；其次號為梵幢（清凈的旗幟）；其次號為寧泰幢（安寧泰平的旗幟）。那些菩薩，名字都相同，他們的名字是金剛幢（金剛的旗幟）；其次名為堅固幢（牢固的旗幟）；其次名為勇猛幢（勇猛的旗幟）；其次名為夜光幢（夜光的旗幟）；其次名為智幢（智慧的旗幟）；其次名為寶幢（珍寶的旗幟）；其次名為精進幢（精進的旗幟）；其次名為離垢幢（遠離污垢的旗幟）；其次名為真實幢（真實的旗幟）；其次名為法幢（佛法的旗幟）。那些菩薩，各自在他們國家的佛所，清凈地修行梵行；每一位菩薩，各自帶領著萬佛世界微塵數等同的菩薩眷屬，來到佛的處所，稽首禮敬。由於佛的神力，隨著他們來的方向，化作如意寶藏獅子之座，充滿十方，結跏趺坐；用白凈的寶網，覆蓋他們的身體。又放出阿僧祇千億那由他光明，離垢光明，無量光明，普遍照耀十方；以正直的心，攝取三寶，遠離各種惡行。菩薩的大愿所興起，一切眾生觀看都無厭足；見到的人不會徒勞，沒有不被調伏的，顯現一切佛自在清凈的法；為一切眾生，作為歸依之處，勸化他們發起菩薩的大愿。這些菩薩，都成就了無量的法門；所謂：遍游十方一切佛剎，無所
【English Translation】 English version The Great Extensive Buddha Flower Adornment Sutra, Volume 14 Translated by Tripiṭaka Buddhabhadra of Eastern Jin Dynasty, India Chapter 20: Assembly of Bodhisattvas in the Tuṣita Heaven Praising the Buddha At that time, due to the Buddha's spiritual power, in each of the ten directions, beyond the number of dust particles in ten thousand Buddha worlds, there were lands; there were worlds named Firm Treasure (solid treasure); next named Firm Joy (solid joy); next named Firm Treasure King (solid king of treasures); next named Firm Gold (solid gold); next named Firm Mani (solid mani jewel); next named Firm Vajra (solid vajra); next named Firm Lotus (solid lotus); next named Firm Blue Lotus (solid blue lotus); next named Firm Sandalwood (solid sandalwood); next named Firm Fragrance (solid fragrance). Their Buddhas were named Endless Life Banner (banner of endless life); next named Wind Banner (banner of wind); next named Pure White Banner (banner of pure white); next named Dignified Banner (banner of dignity); next named Bright Appearance Banner (banner of bright appearance); next named Constant Banner (banner of constancy); next named Supreme Banner (supreme banner); next named Self-Mastery Banner (banner of self-mastery); next named Brahma Banner (banner of purity); next named Peaceful Banner (banner of peace). Those Bodhisattvas, their names were all the same, their names were Vajra Banner (vajra banner); next named Firm Banner (firm banner); next named Courageous Banner (courageous banner); next named Night Light Banner (night light banner); next named Wisdom Banner (wisdom banner); next named Treasure Banner (treasure banner); next named Diligent Banner (diligent banner); next named Immaculate Banner (immaculate banner); next named Truthful Banner (truthful banner); next named Dharma Banner (dharma banner). Those Bodhisattvas, each in their own Buddha's land, purely cultivated Brahma conduct; each Bodhisattva, each leading a retinue of Bodhisattvas equal to the number of dust particles in ten thousand Buddha worlds, came to the Buddha's place, bowed their heads in reverence. Due to the Buddha's spiritual power, according to the direction they came from, transformed into wish-fulfilling treasure lion thrones, filling the ten directions, sitting in full lotus posture; with pure white treasure nets, covering their bodies. They also emitted asamkhya trillions of nayutas of light, immaculate light, immeasurable light, universally illuminating the ten directions; with upright minds, embracing the Three Jewels, staying away from all evils. The great vows of the Bodhisattvas arose, all sentient beings watched without satiety; those who saw were not in vain, none were not subdued, manifesting all the Buddhas' self-mastery pure Dharma; for all sentient beings, acting as a place of refuge, urging them to arouse the great vows of Bodhisattvas. These Bodhisattvas, all accomplished immeasurable Dharma doors; namely: traveling throughout all Buddha lands in the ten directions, without
障礙神足法門；見凈法身，無著法門；住持慧身，能為無數變化之身，往詣無量佛所法門；入無量無邊不可思議如來自在法門；無量無邊一切智法門；無量光明普照諸法無畏方便法門；盡未來劫，分別演說諸功德藏無盡辯法門；一切陀羅尼慧光普照法門；成就清凈慧眼，普觀法界法門；智慧境界，無量無邊，無縛無著，究竟如虛空法門。如此世界，兜率天宮菩薩雲集，一切世界諸四天下，兜率天宮雲集菩薩，所從來國，諸佛名號，亦復如是。
爾時，世尊從兩膝放百千億那由他光明，普照十方虛空法界等一切世界諸四天下兜率天宮，一切如來神力自在，皆悉顯現。彼諸菩薩，其有得見如來神力自在者，皆是盧舍那如來、應供、等正覺，行菩薩道，修習無量諸法門時，善知識也。是諸菩薩，常樂諸佛甚深解脫自在神力，得不壞法界身，得無礙三昧；見不思議佛，心無所著；以無礙心，充滿法界；離垢寶心，常為諸佛之所護念；得佛無量住持神力，決定究竟到于彼岸，清凈正念，速成等覺；得諸如來心之原底，入深智慧而得自在；于甚深智，究竟彼岸，清凈法身；住佛所住，得一切智，與如來等；從智寶起，皆于如來妙趣中生，開發清凈智慧法門；究竟金剛大智彼岸，成就金剛方便三昧，永離一切愚癡闇冥，教化成
【現代漢語翻譯】 現代漢語譯本 障礙神足法門（能自由自在地運用神通的修行方法）；見凈法身（清凈的法身），無著法門（不執著的修行方法）；住持慧身（以智慧為身的修行方法），能化為無數身形，前往無量佛所在之處的法門；進入無量無邊不可思議的如來自在法門；無量無邊一切智法門（通達一切智慧的修行方法）；無量光明普照諸法，無所畏懼的方便法門；盡未來劫，分別演說諸功德藏的無盡辯才法門；一切陀羅尼（總持）智慧光明普照的法門；成就清凈慧眼，普遍觀察法界的法門；智慧境界，無量無邊，無束縛無執著，最終如同虛空一般的法門。如此世界，兜率天宮（欲界天之一，彌勒菩薩所在之處）菩薩雲集，一切世界諸四天下（佛教宇宙觀中的基本世界單位），兜率天宮雲集菩薩，他們所來自的國度，諸佛的名號，也都是如此。 那時，世尊從雙膝放出百千億那由他（數量單位，表示極大的數目）光明，普照十方虛空法界等一切世界諸四天下兜率天宮，一切如來神力自在，都顯現出來。那些菩薩，凡是能夠見到如來神力自在的，都是盧舍那如來（報身佛）、應供（值得供養的聖者）、等正覺（完全覺悟的佛陀），在修行菩薩道，修習無量諸法門時，遇到的善知識。這些菩薩，常常樂於諸佛甚深解脫自在的神力，得到不壞的法界身，得到無礙的三昧（禪定）；見到不可思議的佛，心中沒有執著；以無礙的心，充滿法界；遠離垢染的寶貴心，常常被諸佛所護念；得到佛無量的住持神力，決定最終到達彼岸，清凈正念，迅速成就等覺；得到諸如來心之根本，進入深邃智慧而得自在；在甚深智慧中，到達彼岸，成就清凈法身；安住于佛所安住的境界，得到一切智慧，與如來平等；從智慧寶藏中生起，都在如來微妙的境界中產生，開發清凈智慧法門；最終到達金剛大智的彼岸，成就金剛方便三昧，永遠脫離一切愚癡黑暗，教化成就眾生。
【English Translation】 English version The Dharma gate of unimpeded supernatural powers; the Dharma gate of seeing the pure Dharma body, without attachment; the Dharma gate of abiding in the wisdom body, capable of transforming into countless bodies, going to the places of immeasurable Buddhas; the Dharma gate of entering the immeasurable, boundless, inconceivable self-mastery of the Tathagatas; the Dharma gate of immeasurable, boundless all-knowing wisdom; the Dharma gate of immeasurable light illuminating all dharmas, fearless and skillful means; the Dharma gate of inexhaustible eloquence, explaining the treasury of all merits throughout future kalpas; the Dharma gate of the light of all Dharani wisdom illuminating all; the Dharma gate of accomplishing pure wisdom eyes, universally observing the Dharma realm; the realm of wisdom, immeasurable and boundless, without bondage or attachment, ultimately like the void. In this world, Bodhisattvas gather in the Tushita Heaven (one of the heavens in the desire realm, where Bodhisattva Maitreya resides), in all the four continents of all worlds, Bodhisattvas gather in the Tushita Heaven, the countries they come from, and the names of the Buddhas, are also like this. At that time, the World Honored One emitted hundreds of thousands of billions of nayutas (a unit of number, indicating a very large number) of light from both knees, universally illuminating all the four continents of all worlds in the ten directions, the void, the Dharma realm, and the Tushita Heaven, all the self-mastery of the Tathagatas' divine power manifested. Those Bodhisattvas, all who could see the self-mastery of the Tathagatas' divine power, were all the good teachers of Vairocana Tathagata (the Sambhogakaya Buddha), worthy of offerings, the fully enlightened Buddha, when practicing the Bodhisattva path, cultivating immeasurable Dharma gates. These Bodhisattvas, always delight in the profound liberation and self-mastery of the Buddhas' divine power, obtain the indestructible Dharma realm body, obtain unobstructed Samadhi (meditative concentration); seeing the inconceivable Buddha, their minds are without attachment; with unobstructed minds, they fill the Dharma realm; their precious minds, free from defilement, are always protected by the Buddhas; they obtain the immeasurable sustaining divine power of the Buddhas, they are determined to ultimately reach the other shore, with pure right mindfulness, they quickly achieve complete enlightenment; they obtain the origin of the minds of all Tathagatas, enter profound wisdom and gain self-mastery; in profound wisdom, they reach the other shore, accomplish the pure Dharma body; they abide in the abode of the Buddhas, obtain all wisdom, and are equal to the Tathagatas; arising from the treasure of wisdom, they are all born in the wonderful realm of the Tathagatas, developing the Dharma gate of pure wisdom; ultimately reaching the other shore of diamond-like great wisdom, accomplishing the diamond-like skillful means Samadhi, forever leaving all ignorance and darkness, teaching and accomplishing sentient beings.
熟無量無邊無數眾生；諸佛一切決定自在，究竟彼岸；不著一切數，善學一切數，究竟一切數智；善住真實法，成就如是等無量無邊、不可稱數、不可窮盡、不可言說諸功德藏。
爾時，金剛幢菩薩承佛神力，普觀十方，以偈頌曰：
「如來不出世， 亦無有涅槃， 以本大願力， 顯現自在法。 是法難思議， 非心之境界， 究竟彼岸智， 乃見諸佛境。 色身非如來， 音聲亦如是， 亦不離色聲， 有佛自在力。 少智不能知， 甚深佛境界， 成就本業智， 乃達諸佛境。 諸佛無來處， 去亦無所至， 清凈妙法身， 顯現自在力。 無量世界中， 示現如來身， 廣說微妙法， 其心無所著。 無量無邊慧， 諸法無障礙， 入于深法界， 顯現自在力。 眾生及諸法， 了達無障礙， 變化身無量， 普現一切剎。 欲求一切智， 自然成正覺， 先當凈其心， 具修菩薩行。 如是見如來， 無量自在力， 除疑常親近， 無上善知識。」
爾時，堅固幢菩薩承佛神力，普觀十方，以偈頌曰：
「最上無過者， 甚深不可說， 一切語言斷， 清凈如虛空。 諦觀人師子， 無量自
【現代漢語翻譯】 現代漢語譯本 他們成熟了無量無邊無數的眾生；諸佛一切都決定自在，到達了究竟的彼岸；不執著于任何數量，善於學習一切數量，通達一切數量的智慧；安住于真實的法，成就瞭如此等等無量無邊、不可稱數、不可窮盡、不可言說的諸功德寶藏。 那時，金剛幢菩薩（Vajradhvaja Bodhisattva）承蒙佛的神力，普遍觀察十方，用偈頌說道： 『如來（Tathagata）不出世，也沒有涅槃（Nirvana），以其本來的大願力，顯現自在的法。這法難以思議，不是心所能達到的境界，唯有到達彼岸的智慧，才能見到諸佛的境界。色身不是如來，聲音也是如此，也不離色身和聲音，有佛的自在力量。少有智慧的人不能瞭解，甚深的佛的境界，成就了本來的業力智慧，才能到達諸佛的境界。諸佛沒有來處，去也沒有所至，清凈微妙的法身，顯現自在的力量。在無量的世界中，示現如來的身形，廣泛宣說微妙的法，其心沒有任何執著。擁有無量無邊的智慧，對於一切法都沒有障礙，進入到甚深的法界，顯現自在的力量。對於眾生和一切法，了達沒有障礙，變化的身形無量，普遍顯現在一切剎土。想要尋求一切智慧，自然成就正覺，首先應當清凈自己的心，具足修習菩薩的行持。如此見到如來，無量的自在力量，消除疑惑，常常親近，無上的善知識。』 那時，堅固幢菩薩（Drdhadhvaja Bodhisattva）承蒙佛的神力，普遍觀察十方，用偈頌說道： 『最上無過者，甚深不可說，一切語言都斷絕，清凈如同虛空。仔細觀察人中獅子（指佛），無量自在。』
【English Translation】 English version They have matured immeasurable, boundless, and countless sentient beings; all Buddhas are completely free and at ease, having reached the ultimate shore; they are not attached to any number, are skilled in learning all numbers, and have mastered the wisdom of all numbers; they dwell in the true Dharma, and have accomplished such immeasurable, boundless, uncountable, inexhaustible, and inexpressible treasuries of merits. At that time, Vajradhvaja Bodhisattva, empowered by the Buddha's spiritual might, universally observed the ten directions and spoke in verses: 'The Tathagata does not appear in the world, nor does he enter Nirvana; through the power of his original great vows, he manifests the Dharma of freedom. This Dharma is inconceivable, not a realm of the mind; only with the wisdom of reaching the other shore can one see the realm of the Buddhas. The physical body is not the Tathagata, nor is the voice; yet, not separate from the body and voice, there is the Buddha's power of freedom. Those with little wisdom cannot understand the profound realm of the Buddha; only by accomplishing the wisdom of original karma can one reach the realm of the Buddhas. The Buddhas have no place of coming, nor any place of going; the pure and wondrous Dharmakaya manifests the power of freedom. In immeasurable worlds, they manifest the body of the Tathagata, widely expounding the subtle Dharma, with no attachment in their minds. Possessing immeasurable and boundless wisdom, there are no obstacles to all Dharmas; entering the profound realm of Dharma, they manifest the power of freedom. For sentient beings and all Dharmas, they understand without obstruction; their transformed bodies are immeasurable, universally appearing in all lands. If one seeks all wisdom, naturally attaining perfect enlightenment, one must first purify one's mind and fully cultivate the practices of a Bodhisattva. Thus, seeing the Tathagata, with immeasurable power of freedom, dispel doubts, and always be close to the supreme good teacher.' At that time, Drdhadhvaja Bodhisattva, empowered by the Buddha's spiritual might, universally observed the ten directions and spoke in verses: 'The supreme one, without equal, is profound and inexpressible; all language is cut off, pure like the void. Carefully observe the Lion among men (referring to the Buddha), with immeasurable freedom.'
在力， 諸佛無虛妄， 世間生妄想。 導師所演說， 其法甚深妙， 隨順因緣起， 如來清凈身。 斯等大乘智， 諸佛之境界， 若欲求此智， 常應親近佛。 清凈心供養， 一切諸導師， 心常無厭足， 究竟成佛道。 無盡功德藏， 增長菩提心， 遠離諸疑惑， 觀佛無厭足。 究竟一切法， 法化生佛子， 彼悉能解了， 諸佛自在力。 智慧王所說， 欲為諸法本， 應起清凈欲， 志求無上道。 若能敬諸佛， 知報如來恩， 彼人未曾離， 一切諸導師。 如是得見聞， 諸佛及佛法， 具足清凈愿， 究竟無上道。」
爾時，勇猛幢菩薩承佛神力，普觀十方，以偈頌曰：
「有眼有日光， 能見細微色， 最勝神力故， 凈心見諸佛。 勇猛勤方便， 能盡海原底， 智慧力如是， 究竟諸佛海。 譬如好良田， 植種必滋繁， 如是凈心地， 出生諸佛法。 如貧得寶藏， 除滅飢寒苦， 菩薩得佛法， 離垢心清凈。 譬如伽陀藥， 能消一切毒， 天尊亦如是， 滅除煩惱毒。 因緣善知識， 生長信佛心， 因緣善知識， 得聞諸佛法。 無量
【現代漢語翻譯】 現代漢語譯本 在力量方面， 諸佛的教誨真實不虛，世間眾生卻常有虛妄的念頭。 導師（佛陀）所宣說的法，極其深奧微妙， 它隨著因緣而生起，如來（佛陀）的身體是清凈的。 這些都是大乘的智慧，是諸佛的境界， 如果想要獲得這種智慧，應當經常親近佛陀。 以清凈的心供養一切導師（佛陀）， 心中常不感到滿足，最終成就佛道。 擁有無盡的功德寶藏，增長菩提心（覺悟之心）， 遠離一切疑惑，觀想佛陀永不厭倦。 徹底瞭解一切法，通過佛法教化而生的佛子， 他們都能夠理解諸佛自在的力量。 智慧之王（佛陀）所說，想要成為一切法的根本， 應當生起清凈的慾望，立志追求無上的佛道。 如果能夠尊敬諸佛，知道報答如來的恩德， 這個人就不會離開一切導師（佛陀）。 這樣就能聽聞諸佛和佛法， 具足清凈的願望，最終成就無上的佛道。
這時，勇猛幢菩薩（菩薩名）承蒙佛陀的神力，普遍觀察十方世界，用偈頌說道：
有眼睛和陽光，才能看見細微的顏色， 因為最殊勝的神力，才能以清凈的心見到諸佛。 勇猛精進地修行，能夠到達大海的底部， 智慧的力量也是如此，能夠到達諸佛的智慧之海。 譬如肥沃的良田，播種后必定生長茂盛， 同樣，清凈的心地，能夠生長出諸佛的佛法。 譬如貧窮的人得到寶藏，能夠消除飢餓和寒冷， 菩薩得到佛法，能夠使心遠離污垢，變得清凈。 譬如伽陀藥（一種藥名），能夠消除一切毒素， 天尊（佛陀）也是如此，能夠消除煩惱的毒素。 因緣和善知識，能夠增長對佛陀的信心， 因緣和善知識，能夠聽聞諸佛的佛法。 無量
【English Translation】 English version In terms of power, The teachings of all Buddhas are true and not false, but sentient beings in the world often have false thoughts. The Dharma spoken by the Guide (Buddha) is extremely profound and subtle, It arises according to conditions, and the body of the Tathagata (Buddha) is pure. These are all the wisdom of the Mahayana, the realm of all Buddhas, If one wishes to obtain this wisdom, one should always be close to the Buddha. With a pure heart, make offerings to all the Guides (Buddhas), May the mind never feel satisfied, and ultimately achieve Buddhahood. Possessing an endless treasure of merit, increase the Bodhi mind (mind of enlightenment), Stay away from all doubts, and contemplate the Buddha without ever getting tired. Thoroughly understand all Dharmas, and the Buddha's children who are born through the Dharma, They are all able to understand the power of the Buddhas' freedom. What the King of Wisdom (Buddha) said, wishing to be the root of all Dharmas, One should generate pure desires and aspire to pursue the supreme path of Buddhahood. If one can respect all Buddhas and know how to repay the kindness of the Tathagata, That person will never leave all the Guides (Buddhas). In this way, one can hear and see the Buddhas and the Dharma, Possess pure vows, and ultimately achieve the supreme path of Buddhahood.
At this time, the Bodhisattva Courageous Banner (name of a Bodhisattva), empowered by the Buddha's divine power, observed the ten directions and spoke in verses:
With eyes and sunlight, one can see subtle colors, Because of the most supreme divine power, one can see all Buddhas with a pure heart. With courageous and diligent practice, one can reach the bottom of the ocean, The power of wisdom is also like this, able to reach the ocean of the Buddhas' wisdom. Just like fertile fields, when seeds are planted, they will surely grow luxuriantly, Similarly, a pure mind can give rise to the Buddhas' Dharma. Just like a poor person who obtains a treasure, able to eliminate hunger and cold, A Bodhisattva who obtains the Dharma can purify the mind from defilements. Just like the medicine of Gada (name of a medicine), which can eliminate all poisons, The Heavenly Honored One (Buddha) is also like this, able to eliminate the poison of afflictions. Conditions and good teachers can increase faith in the Buddha, Conditions and good teachers can allow one to hear the Buddhas' Dharma. Immeasurable
無數劫， 常行無上施， 若能化一人， 功德超于彼。 如來相莊嚴， 功德難思議， 諸佛功德藏， 一切莫能知。 如來等正覺， 不起於一座， 悉能遍十方， 一切諸世界。 譬如虛空性， 不生亦不滅， 諸佛法如是， 亦復無生滅。」
爾時，夜光幢菩薩承佛神力，普觀十方，以偈頌曰：
「十方諸世界， 一切群生類， 普見天人尊， 清凈妙法身。 譬如一心力， 能生種種心， 如來一法身， 出生諸佛身。 菩提無二法， 亦無有自性， 無二凈法身， 莊嚴無不現。 究竟如虛空， 猶如幻化現， 功德不可盡， 其唯諸佛境。 三世一切佛， 法身悉清凈， 隨其所應化， 普現妙色身。 未曾生想念， 我為如是像， 遠離諸希望， 自然應眾生。 不壞諸法性， 亦不著法界， 應現種種形， 教化眾生故。 法身非變化， 亦非非變化， 諸法無變化， 示現有變化。 正覺不可量， 究竟等法界， 深廣無涯底， 言語道悉斷。 一切趣道法， 如來知實義， 遊行一切剎， 未曾有障礙。」
爾時，智幢菩薩承佛神力，普觀十方，以偈頌曰：
【現代漢語翻譯】 現代漢語譯本 在無數劫的時間裡，佛陀常常進行無上的佈施。 如果能教化一個人，其功德將超越之前的佈施。 如來（Tathagata，佛的稱號）的相貌莊嚴，其功德難以思議。 諸佛的功德如同寶藏，一切眾生都無法完全瞭解。 如來等正覺（Samyak-sambuddha，完全覺悟的佛陀）不需離開座位， 就能遍及十方，到達一切世界。 譬如虛空的本性，不生也不滅， 諸佛的法也是如此，沒有生滅。
這時，夜光幢菩薩（Ratna-ketu Bodhisattva）承蒙佛的神力，普觀十方，用偈頌說道：
『十方世界，一切眾生， 都能見到天人尊（佛陀），清凈微妙的法身。 譬如一個心念的力量，能生出種種不同的心念， 如來的一法身，能化現出諸佛的法身。 菩提（Bodhi，覺悟）沒有兩種不同的法，也沒有自性， 無二的清凈法身，莊嚴顯現無處不在。 究竟如同虛空，猶如幻化顯現， 功德不可窮盡，唯有諸佛才能領悟。 過去、現在、未來一切諸佛，法身都是清凈的， 隨著所應教化的對象，普遍顯現微妙的色身。 從未生起『我就是這樣的形象』的念頭， 遠離一切希望，自然地應化眾生。 不破壞諸法的本性，也不執著於法界， 應現種種不同的形象，是爲了教化眾生。 法身不是變化，也不是非變化， 諸法沒有變化，只是示現出變化。 正覺（Samyak-sambodhi，正等覺）不可衡量，究竟等同於法界， 深廣無邊無底，言語道斷。 一切趨向正道的法，如來都知道其實質意義， 一切剎土（kshetra，佛的國土），都沒有障礙。』
這時，智幢菩薩（Jnana-ketu Bodhisattva）承蒙佛的神力，普觀十方，用偈頌說道：
【English Translation】 English version For countless kalpas (aeons), the Tathagata (Buddha) has always practiced supreme giving. If one can convert even one person, the merit surpasses that of previous giving. The Tathagata's form is majestic, and his merits are inconceivable. The merits of all Buddhas are like a treasure, which all beings cannot fully comprehend. The Samyak-sambuddha (Fully Enlightened Buddha) does not need to rise from his seat, to pervade the ten directions and reach all worlds. Like the nature of space, which is neither born nor dies, the Dharma of all Buddhas is also like this, without birth or death.
At that time, Ratna-ketu Bodhisattva, empowered by the Buddha's spiritual power, surveyed the ten directions and spoke in verses:
'All the worlds in the ten directions, all sentient beings, can see the Honored One of gods and humans (Buddha), the pure and wondrous Dharmakaya (Dharma body). Just as the power of one thought can give rise to various thoughts, the one Dharmakaya of the Tathagata can manifest the Dharmakayas of all Buddhas. Bodhi (Enlightenment) has no two different dharmas, nor does it have a self-nature, the non-dual pure Dharmakaya, majestically appears everywhere. Ultimately like space, appearing like an illusion, merit is inexhaustible, only Buddhas can comprehend it. All Buddhas of the past, present, and future, their Dharmakayas are pure, according to the beings to be converted, they universally manifest wondrous Rupakayas (form bodies). Never has the thought arisen, 'I am of such a form,' far from all desires, naturally responding to sentient beings. Not destroying the nature of all dharmas, nor clinging to the Dharmadhatu (Dharma realm), manifesting various forms, for the sake of teaching sentient beings. The Dharmakaya is neither transformation nor non-transformation, all dharmas have no transformation, only showing transformation. Samyak-sambodhi (Perfect Enlightenment) is immeasurable, ultimately equal to the Dharmadhatu, deep and vast without limit, the path of words is cut off. All dharmas that lead to the path, the Tathagata knows their true meaning, all kshetras (Buddha lands), have no obstacles.'
At that time, Jnana-ketu Bodhisattva, empowered by the Buddha's spiritual power, surveyed the ten directions and spoke in verses:
「入于深智慧， 一切無障礙， 其心無齊限， 修習菩薩行。 普於十方剎， 常見一切佛， 彼佛無處所， 法亦無所著。 一一諸如來， 自在力無量， 不可思議劫， 說之無窮盡。 三世諸眾生， 悉可知其數， 導師功德藏， 其數不可盡。 無二不思議， 應現種種身， 十方無不見， 未曾有別異。 譬如凈滿月， 普現一切水， 影像雖無量， 本月未曾二。 如是無礙智， 成就等正覺， 應現一切剎， 佛身初無二。 非一亦非二， 亦復非無量， 隨其所應化， 示現無量身。 佛身非過去， 亦復非未來， 一念現出生， 成佛入涅槃。 譬如幻化色， 不生亦不滅， 佛身亦如是， 寂然無生滅。」
爾時，寶幢菩薩承佛神力，普觀十方，以偈頌曰：
「如來身無量， 眾生見有量， 隨彼所應化， 導師為現身。 法身無處所， 充滿十方界， 佛身難思議， 如空無分際。 彼無心意識， 亦無起心想， 諸佛之境界， 究竟無生滅。 譬如無目人， 不睹內外色， 如來不出世， 不見一切法。 饒益眾生故， 如來出世間， 眾生見有出
【現代漢語翻譯】 現代漢語譯本 進入深邃的智慧，一切都沒有障礙， 他們的心沒有邊際，修習著菩薩的行持。 普遍在十方世界，常常見到一切佛， 那些佛沒有固定的處所，佛法也沒有執著。 每一位如來（Tathagata，佛的稱號），自在的力量無量無邊， 即使經過不可思議的劫數，也說不盡他們的功德。 三世（過去、現在、未來）所有的眾生，都可以知道他們的數量， 導師（佛）的功德寶藏，其數量是不可窮盡的。 無二無別，不可思議，應現種種不同的身形， 在十方世界無處不見，卻從未有任何差別。 譬如清凈圓滿的月亮，普遍顯現在一切水中， 影像雖然無數，但本來的月亮卻只有一個。 像這樣無礙的智慧，成就了等正覺（Anuttara-samyak-sambodhi，無上正等正覺）， 應現在一切世界，佛的身形本來就沒有兩個。 既不是一個，也不是兩個，也不是無數個， 隨著所應教化的對象，示現出無量的身形。 佛的身形不是過去，也不是未來， 在一念之間顯現出生，成佛並進入涅槃（Nirvana，寂滅）。 譬如幻化出來的色彩，不生也不滅， 佛的身形也是這樣，寂靜無生無滅。
這時，寶幢菩薩（Ratnaketu Bodhisattva）承蒙佛的神力，普遍觀察十方，用偈頌說道：
如來的身形無量無邊，眾生所見卻有侷限， 隨著他們所應教化的對象，導師（佛）為他們顯現身形。 法身（Dharmakaya，佛的真身）沒有固定的處所，充滿十方世界， 佛的身形難以思議，如同虛空沒有邊際。 他們沒有心意識，也沒有生起任何念頭， 諸佛的境界，究竟是無生無滅的。 譬如沒有眼睛的人，看不到內外的一切顏色， 如來如果不出現於世，就無法見到一切法（Dharma，佛法）。 爲了饒益眾生，如來才出現於世間， 眾生看到有出現
【English Translation】 English version Entering into profound wisdom, all is without obstruction, Their minds have no limits, practicing the conduct of a Bodhisattva. Universally in the ten directions, they constantly see all Buddhas, Those Buddhas have no fixed abode, and the Dharma has no attachment. Each and every Tathagata (Buddha's title), their power of freedom is immeasurable, Even through inconceivable kalpas (aeons), their merits cannot be fully described. All sentient beings of the three times (past, present, future), their numbers can be known, The treasure of the Teacher's (Buddha's) merits, its number is inexhaustible. Non-dual and inconceivable, manifesting various forms, In the ten directions, they are seen everywhere, yet never different. Like the pure and full moon, universally appearing in all waters, Though the reflections are countless, the original moon is never two. Such is the unobstructed wisdom, achieving Anuttara-samyak-sambodhi (supreme enlightenment), Manifesting in all realms, the Buddha's form is originally not two. Neither one, nor two, nor countless, According to what should be taught, manifesting countless forms. The Buddha's form is neither past nor future, In a single moment, appearing, attaining Buddhahood, and entering Nirvana (extinction). Like colors that are illusory, neither arising nor ceasing, The Buddha's form is also like this, tranquil, without arising or ceasing.
At that time, Ratnaketu Bodhisattva, empowered by the Buddha's divine strength, universally observed the ten directions, and spoke in verses:
The Tathagata's form is immeasurable, but what sentient beings see is limited, According to what they should be taught, the Teacher (Buddha) manifests forms for them. The Dharmakaya (Buddha's true body) has no fixed abode, filling the ten directions, The Buddha's form is inconceivable, like space without boundaries. They have no mind consciousness, nor do they give rise to any thoughts, The realm of the Buddhas is ultimately without arising or ceasing. Like a person without eyes, who cannot see colors inside or out, If the Tathagata does not appear in the world, one cannot see all Dharmas (teachings). For the benefit of sentient beings, the Tathagata appears in the world, Sentient beings see an appearance
， 而實無興世。 佛剎非如來， 晝夜亦如是， 年月至一念， 悉非等正覺。 眾生咸說言， 佛日出世間， 導師自覺悟， 如來非凈日。 虛妄無所有， 言語道悉斷， 三世諸如來， 出世亦如是。 譬如清凈日， 不與昏夜俱， 而說日夜相， 諸佛亦如是。 三世一切劫， 不與如來俱， 而說三世佛， 導師法如是。」
爾時，精進幢菩薩承佛神力，普觀十方，以偈頌曰：
「一切諸導師， 身同義亦然， 普於十方界， 隨應各別異。 觀察牟尼尊， 境界甚深妙， 充滿諸法界， 一切悉無餘。 如來凈法身， 非是內身數， 如來凈法身， 亦非外身數。 隨彼眾生行， 種種無量業， 是故見如來， 各各悉不同。 如來妙法身， 一切莫能數， 甚深難思議， 唯是佛境界。 如我非境界， 思量所不及， 佛法身如是， 一切莫能測。 如剎難思議， 而見凈莊嚴， 佛身亦如是， 妙相無不現。 猶如一切法， 因緣和合生， 如是因緣會， 得見諸如來。 譬如隨意珠， 悉滿眾生意， 諸佛法如是， 能滿一切愿。 無量世界中， 導師興于
【現代漢語翻譯】 現代漢語譯本 實際上並沒有所謂的『興世』（出現於世）。 佛剎（佛的國土）並非如來（佛的稱號），晝夜也是如此， 年月乃至一念，都不是等正覺（無上正等正覺）。 眾生都說，佛日（佛的智慧）出現於世間， 導師（佛的稱號）自覺悟道，如來並非是清凈的太陽。 虛妄不實，一切言語道斷， 過去、現在、未來三世的諸如來，出現於世也是如此。 譬如清凈的太陽，不與昏暗的夜晚同時存在， 卻說有日夜的現象，諸佛也是如此。 過去、現在、未來三世的一切劫（時間單位），不與如來同時存在， 卻說有三世佛，導師的法則是這樣的。
這時，精進幢菩薩（菩薩名）承蒙佛的神力，普遍觀察十方世界，用偈頌說道：
『一切諸導師（佛的稱號），他們的身形和意義都是相同的， 普遍在十方世界，隨著眾生的根器而各有不同。 觀察牟尼尊（釋迦牟尼佛的尊稱），他的境界極其深奧微妙， 充滿一切法界（宇宙），一切無所遺漏。 如來清凈的法身（佛的真身），不是內在身體的一部分， 如來清凈的法身，也不是外在身體的一部分。 隨著眾生的行為，種種無量的業力， 所以見到的如來，各各都不相同。 如來微妙的法身，一切都無法計數， 極其深奧難以思議，唯有佛才能瞭解其境界。 就像我（精進幢菩薩）的境界，思量所不能及， 佛的法身也是如此，一切都無法測度。 就像佛剎（佛的國土）難以思議，卻能見到清凈莊嚴， 佛身也是如此，微妙的相好無不顯現。 猶如一切法，因緣和合而生， 如此因緣聚合，才能見到諸如來。 譬如如意寶珠，能滿足眾生的心意， 諸佛的法也是如此，能滿足一切願望。 在無量世界中，導師（佛的稱號）出現于
【English Translation】 English version And in reality, there is no such thing as 『arising in the world.』 Buddha-lands (buddha's realm) are not the Tathagata (buddha's title), and day and night are also like this, Years, months, and even a single thought are not Samyak-sambodhi (supreme perfect enlightenment). All sentient beings say that the sun of the Buddha (buddha's wisdom) appears in the world, The Guide (buddha's title) is self-enlightened, the Tathagata is not a pure sun. It is illusory and without substance, all paths of language are cut off, The Tathagatas of the three times (past, present, future) also appear in the world like this. For example, the pure sun does not exist simultaneously with the dark night, Yet we speak of the phenomena of day and night, the Buddhas are also like this. All kalpas (time unit) of the three times do not exist simultaneously with the Tathagata, Yet we speak of the Buddhas of the three times, the Guide's Dharma is like this.
At that time, Bodhisattva Viryadhvaja (name of a bodhisattva), empowered by the Buddha's spiritual power, universally observed the ten directions and spoke in verses:
『All the Guides (buddha's title), their forms and meanings are the same, Universally in the ten directions, they vary according to the capacities of sentient beings. Observing Muni (honorific title for Shakyamuni Buddha), his realm is extremely profound and subtle, It fills all of the Dharma-realm (universe), leaving nothing out. The pure Dharma-body (buddha's true body) of the Tathagata is not part of the inner body, The pure Dharma-body of the Tathagata is also not part of the outer body. According to the actions of sentient beings, various immeasurable karmas, Therefore, the Tathagatas seen are all different. The subtle Dharma-body of the Tathagata cannot be counted, It is extremely profound and inconceivable, only the Buddha can understand its realm. Just as my (Viryadhvaja Bodhisattva) realm is beyond the reach of thought, The Buddha's Dharma-body is also like this, it cannot be measured by anything. Just as Buddha-lands (buddha's realm) are inconceivable, yet we see their pure adornments, The Buddha's body is also like this, its subtle marks and characteristics are all manifested. Just as all dharmas (phenomena) arise from the union of causes and conditions, It is through the gathering of such causes and conditions that we can see the Tathagatas. For example, the wish-fulfilling jewel can satisfy the minds of sentient beings, The Dharma of the Buddhas is also like this, it can fulfill all wishes. In immeasurable worlds, the Guide (buddha's title) appears in
世， 如來本願力， 普應十方界。」
爾時，離垢幢菩薩承佛神力，普觀十方，以偈頌曰：
「諸佛智慧光， 圓滿凈世間， 能凈世間已， 令入諸佛法。 設有人慾見， 眾生數等佛， 如來一切應， 而實無來處。 專唸佛境界， 生起無量心， 所見諸如來， 其數與心等。 具足白凈法， 名聞滿十方， 彼於一切智， 其心安不動。 導師為眾生， 如應演說法， 隨所宜見處， 普現最勝身。 佛身非我所， 世界亦如是， 說心非我所， 覺無我菩提。 一切人師子， 無量自在力， 示現念等身， 種種相莊嚴。 世間則是身， 身即是最勝， 知身真實性， 是佛無礙智。 一切知見人， 普明照諸法， 佛法及菩提， 求悉不可得。 導師無來去， 亦復無所住， 遠離諸顛倒， 清凈等正覺。」
爾時，真實幢菩薩承佛神力，普觀十方，以偈頌曰：
「正覺游十方， 一切諸世界， 不離於一剎， 普現諸國土。 如來自在力， 應現一切身， 得道轉法輪， 究竟般涅槃。 誰為思議佛？ 誰為不思議？ 誰見諸如來？ 誰為等正覺？ 一切法皆如，
【現代漢語翻譯】 現代漢語譯本 『世尊，如來本願的力量，普遍應化於十方世界。』
當時，離垢幢菩薩（離垢：遠離塵垢，幢：旗幟，菩薩：覺悟的有情）承蒙佛的神力，普遍觀察十方，以偈頌說道：
『諸佛的智慧之光，圓滿地照耀著世間，能夠凈化世間之後，使眾生進入諸佛的法門。 假設有人想要見到，數量如同眾生一樣多的佛，如來都能應現，而實際上並沒有來處。 專心憶念佛的境界，生起無量的心，所見到的諸如來，其數量與心念相等。 具足清凈的法，名聲傳遍十方，他們對於一切智慧，內心安穩不動搖。 導師爲了眾生，根據他們的根器演說佛法，隨其所宜見到的地方，普遍示現最殊勝的身體。 佛身不是我所擁有的，世界也是如此，說心也不是我所擁有的，覺悟無我的菩提。 一切人中的獅子（指佛），具有無量的自在力量，示現與念頭相應的身體，以種種相好莊嚴。 世間就是身體，身體就是最殊勝的，了知身體的真實本性，是佛無礙的智慧。 一切知見的人，普遍明照諸法，佛法以及菩提，尋求都不可得。 導師沒有來去，也沒有所住之處，遠離一切顛倒，清凈地證得正等正覺。』
當時，真實幢菩薩（真實：真實不虛，幢：旗幟，菩薩：覺悟的有情）承蒙佛的神力，普遍觀察十方，以偈頌說道：
『正覺（指佛）游化於十方，一切諸世界，不離開一個剎那，普遍顯現於各個國土。 如來具有自在的力量，應現一切身形，得道之後轉法輪，最終進入般涅槃（不生不滅的境界）。 誰能思議佛的境界？誰不能思議？誰能見到諸如來？誰能證得正等正覺？ 一切法都是如如不動，
【English Translation】 English version 'World Honored One, the power of the Tathagata's (如來) original vows universally responds to the ten directions.'
At that time, the Bodhisattva (菩薩) L垢幢 (L垢: free from defilement, 幢: banner) , empowered by the Buddha's (佛) spiritual power, observed the ten directions and spoke in verse:
'The light of the Buddhas' (諸佛) wisdom, perfectly illuminates the world, able to purify the world, and lead beings into the Buddhas' Dharma (法). If someone wishes to see, Buddhas as numerous as beings, the Tathagata (如來) can manifest in response, yet in reality there is no place of coming. Focusing the mind on the realm of the Buddha, giving rise to immeasurable minds, the Tathagatas seen, their number is equal to the mind. Possessing pure Dharma, their fame fills the ten directions, their minds are stable and unmoving regarding all wisdom. The guide, for the sake of beings, expounds the Dharma according to their needs, appearing in the most excellent form wherever it is appropriate to be seen. The Buddha's body is not mine, the world is also like this, saying the mind is not mine, realizing the Bodhi (菩提) of no-self. All the lions among humans (referring to the Buddha), possess immeasurable power, manifesting bodies corresponding to thoughts, adorned with various marks. The world is the body, the body is the most excellent, knowing the true nature of the body, is the Buddha's unobstructed wisdom. All those who know and see, universally illuminate all Dharmas, the Buddha's Dharma and Bodhi, seeking them is unattainable. The guide has no coming or going, nor any place of dwelling, far from all inversions, purely attaining perfect enlightenment.'
At that time, the Bodhisattva (菩薩) 真實幢 (真實: true, 幢: banner), empowered by the Buddha's (佛) spiritual power, observed the ten directions and spoke in verse:
'The Perfectly Enlightened One (正覺) travels in the ten directions, in all the worlds, without leaving a single moment, universally appearing in all lands. The Tathagata (如來) has the power of freedom, manifesting all forms, attaining the Way and turning the Dharma wheel, ultimately entering Parinirvana (般涅槃). Who can conceive of the Buddha? Who cannot conceive? Who sees the Tathagatas? Who attains perfect enlightenment? All Dharmas are thus,
諸佛境亦然， 乃至無一法， 如中有生滅。 眾生虛妄故， 是佛是世界， 若解真實者， 無佛無世界。 令眾歡喜故， 普現一切前， 如來所現身， 畢竟不可得。 遠離一切障， 無礙安隱住， 除滅諸留難， 具足諸佛法。 一切諸如來， 神通力自在， 悉於三世中， 求之不可得。 如是知心識， 明解一切法， 一切知見人， 速成等正覺。 如來自在力， 但有假言說， 諸佛及自在， 一切言語斷。」
爾時，法幢菩薩承佛神力，普觀十方，以偈頌曰：
「寧于無量劫， 具受一切苦， 終不遠如來， 不睹自在力。 無量生死中， 未曾發道心， 若聞見如來， 具足佛菩提。 聰達明慧者， 若發一道心， 汝莫生疑惑， 自謂不成佛。 無量無數劫， 菩提心難得， 若能一心求， 究竟無上道。 設於唸唸中， 供養無量佛， 不知是方便， 彼猶非供養。 若聞如是法， 諸佛從此生， 無量劫受苦， 決定求菩提。 一聞摩訶衍， 諸佛所乘乘， 一切法界中， 三世為導師。 雖盡未來劫， 一切諸佛剎， 不解方便者， 終不成菩提。
【現代漢語翻譯】 現代漢語譯本 諸佛的境界也是如此，乃至沒有一法，如同其中有生滅變化。 眾生因為虛妄的執著，才會有佛和世界的概念，如果理解了真實，就沒有佛也沒有世界。 爲了讓眾生歡喜，佛會普遍顯現在一切眾生面前，但如來所顯現的身體，畢竟是不可執著的。 遠離一切障礙，無礙安穩地住于其中，消除一切留難，具足諸佛的法。 一切如來，神通力量自在無礙，在過去、現在、未來三世中，都無法尋覓得到。 如果能這樣認識心識，明瞭通達一切法，這樣一切知見的人，就能迅速成就無上正等正覺（Anuttara-samyak-sambodhi）。 如來的自在力量，只是假借言語來表達，諸佛和自在的境界，一切言語都無法描述。
這時，法幢菩薩（Dharma-ketu Bodhisattva）承蒙佛的神力加持，普遍觀察十方世界，用偈頌說道：
『寧願在無量劫中，承受一切痛苦，也終不遠離如來，不失去見到如來自在力量的機會。 在無量生死輪迴中，如果未曾發起求道之心，如果能聽聞見到如來，就能具足佛的菩提智慧。 聰慧通達的人，如果能發起求道之心，你不要產生疑惑，認為自己不能成佛。 無量無數劫以來，菩提心難以獲得，如果能一心求道，終將成就無上之道。 即使在每一個念頭中，都供養無量諸佛，如果不知道這是方便法門，那還不是真正的供養。 如果聽聞這樣的法，諸佛都是由此而生，即使經歷無量劫的痛苦，也必定會求得菩提。 一旦聽聞大乘佛法（Mahayana），這是諸佛所乘坐的法乘，在一切法界中，是過去、現在、未來三世的導師。 即使窮盡未來無量劫，遍歷一切諸佛剎土，如果不理解方便法門，終究不能成就菩提。』
【English Translation】 English version The realms of all Buddhas are also like this, to the point that there is not a single dharma (phenomenon), as if there is arising and ceasing within them. It is because of the illusory nature of sentient beings that there are concepts of Buddhas and worlds. If one understands the truth, there is neither Buddha nor world. To bring joy to sentient beings, Buddhas appear universally before all, but the body manifested by the Tathagata (Buddha), is ultimately unattainable. Being far from all obstacles, dwelling in unobstructed peace, eliminating all difficulties, and possessing all the dharmas of the Buddhas. All Tathagatas, with their unobstructed power of spiritual abilities, cannot be found in the past, present, or future. If one can understand the mind in this way, and clearly comprehend all dharmas, such a person of all knowledge and insight will quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). The Tathagata's power of freedom is merely expressed through provisional language. The realms of Buddhas and freedom are beyond all words.
At that time, Dharma-ketu Bodhisattva, empowered by the Buddha's spiritual strength, observed the ten directions and spoke in verses:
'I would rather endure all suffering for immeasurable kalpas (eons), than be far from the Tathagata and not witness the power of freedom. In countless cycles of birth and death, if one has not yet generated the aspiration for the path, if one can hear and see the Tathagata, one will possess the wisdom of Buddha's Bodhi. If a wise and intelligent person generates the aspiration for the path, you should not doubt yourself, thinking that you cannot become a Buddha. For countless kalpas, the Bodhi mind is difficult to obtain. If one can seek it with a single mind, one will ultimately achieve the unsurpassed path. Even if one makes offerings to countless Buddhas in every single thought, if one does not understand that this is a skillful means, it is still not true offering. If one hears such a dharma, from which all Buddhas arise, even after enduring suffering for countless kalpas, one will surely seek Bodhi. Once one hears the Mahayana (Great Vehicle), the vehicle ridden by all Buddhas, in all realms of dharma, it is the guide for the past, present, and future. Even if one exhausts the future kalpas, and travels through all Buddha lands, if one does not understand skillful means, one will ultimately not achieve Bodhi.'
過去無量劫， 流轉于生死， 不知真實法， 如來所起處。 諸法不可壞， 亦無壞法者， 照明諸世間， 示現自在法。」◎◎
大方廣佛華嚴經金剛幢菩薩十回向品第二十一之一
爾時，金剛幢菩薩承佛神力，入菩薩明智三昧正受。入正受已，十方各過百萬佛剎微塵數等世界之外，各見百萬佛剎微塵數諸佛；是諸如來，悉號金剛幢。
時，彼諸佛告金剛幢菩薩言：「善哉！善哉！佛子！乃能入是菩薩明智三昧正受。善男子！十方各百萬佛剎微塵數等世界諸佛，加汝神力故，乃能入是三昧正受。又盧舍那佛本願力故、威神力故、汝智慧清凈故、諸菩薩善根力故、欲令菩薩得清凈無所畏故、得無礙不斷辯故、入無礙智地故、入佛一切智廣大心故、具足無盡諸善根故、滿足無礙白凈法故、入普門法界故、顯現一切佛神力變化故、凈念過去際智慧不斷故、分別一切佛住持諸根故、以無量法門廣說法故、聞持了知無量法故、具足演說十回向故、攝取一切菩薩諸善根故、安住出世間法故、一切智不斷絕故、開發大愿故、入真實義故、知法界故、令一切菩薩悉歡喜故、修一切佛同善根故、護持一切如來性故。
「善男子！汝當承佛神力，演說此法，安住佛家故、長養出世間諸功德
【現代漢語翻譯】 現代漢語譯本 在過去無量劫的時間裡，我們流轉于生死輪迴之中，不瞭解真實的佛法，以及如來（Tathagata，佛的稱號）證悟的境界。 一切法（dharma，宇宙的真理或法則）本質上是不可毀壞的，也沒有能真正毀壞法的人。佛的光明照耀著所有世間，展現出自在無礙的法。
《大方廣佛華嚴經》金剛幢菩薩十回向品第二十一之一
當時，金剛幢菩薩（Vajradhvaja Bodhisattva）憑藉佛的神力，進入了菩薩明智三昧（Bodhisattva's Samadhi of Clear Wisdom）的正定。進入正定后，他在十方世界，每個方向都超越了百萬佛剎微塵數（a million Buddha-lands' dust particles）的世界之外，各自見到百萬佛剎微塵數諸佛；這些如來，都名為金剛幢。
那時，那些佛告訴金剛幢菩薩說：『太好了！太好了！佛子！你竟然能夠進入這菩薩明智三昧的正定。善男子！十方每個方向百萬佛剎微塵數等世界諸佛，加持你的神力，你才能進入這個三昧正定。又因為盧舍那佛（Vairocana Buddha）的本願力、威神力，你的智慧清凈，諸菩薩的善根力，爲了讓菩薩得到清凈無所畏懼，得到無礙不斷的辯才，進入無礙智地，進入佛的一切智廣大心，具足無盡的善根，圓滿無礙的清凈法，進入普門法界，顯現一切佛的神力變化，清凈憶念過去際的智慧不斷絕，分別一切佛住持的諸根，以無量法門廣為說法，聽聞並了知無量法，具足演說十回向，攝取一切菩薩的善根，安住于出世間法，一切智不斷絕，開發大愿，進入真實義，了知法界，令一切菩薩都歡喜，修一切佛相同的善根，護持一切如來的本性。
『善男子！你應當承佛的神力，演說此法，安住于佛的家業，增長出世間的各種功德。』
【English Translation】 English version In the past, through countless kalpas (aeons), we have been transmigrating in the cycle of birth and death, not knowing the true Dharma (the teachings of the Buddha), nor the place where the Tathagata (the Buddha) arises. All dharmas (phenomena, truths) are essentially indestructible, and there is no one who can truly destroy them. The light of the Buddha illuminates all worlds, manifesting the unhindered and free Dharma.
The Avatamsaka Sutra, Chapter 21, Part 1: The Ten Dedications of Vajradhvaja Bodhisattva
At that time, Vajradhvaja Bodhisattva, by the power of the Buddha, entered the Samadhi of Clear Wisdom of the Bodhisattva. Having entered this samadhi, in each of the ten directions, beyond a number of worlds equal to a million Buddha-lands' dust particles, he saw a number of Buddhas equal to a million Buddha-lands' dust particles; all these Tathagatas were named Vajradhvaja.
Then, those Buddhas said to Vajradhvaja Bodhisattva: 'Excellent! Excellent! Son of the Buddha! You are able to enter this Samadhi of Clear Wisdom of the Bodhisattva. Good man! The Buddhas in each of the ten directions, in a number of worlds equal to a million Buddha-lands' dust particles, have added their divine power to you, so that you are able to enter this samadhi. Also, because of the original vows and majestic power of Vairocana Buddha, because of the purity of your wisdom, because of the power of the good roots of all Bodhisattvas, in order to enable Bodhisattvas to attain pure fearlessness, to attain unobstructed and continuous eloquence, to enter the ground of unobstructed wisdom, to enter the vast mind of the Buddha's all-knowing wisdom, to be complete with endless good roots, to fulfill the unobstructed pure Dharma, to enter the universal Dharma realm, to manifest all the Buddha's divine powers and transformations, to purify the continuous wisdom of remembering the past, to distinguish all the faculties that the Buddhas uphold, to extensively preach the Dharma with countless methods, to hear and understand countless dharmas, to fully expound the ten dedications, to gather all the good roots of all Bodhisattvas, to abide in the Dharma beyond the world, to ensure that all-knowing wisdom is not cut off, to develop great vows, to enter the true meaning, to understand the Dharma realm, to make all Bodhisattvas rejoice, to cultivate the same good roots as all Buddhas, and to protect the nature of all Tathagatas.'
'Good man! You should, by the power of the Buddha, expound this Dharma, abide in the Buddha's family, and cultivate all the merits of transcending the world.'
故、入陀羅尼光明故、入諸佛不滅度法故、普照法界故、積集白凈離惡法故、住廣智慧境界住故、住無障礙法光明住故。」
爾時，諸佛即與金剛幢菩薩無量智慧，與善方便分別句身無留礙辯、與無障礙法明、與一切如來所共之身、與無量微妙音聲、與諸菩薩不可思議三昧方便、與等心迴向善根智慧、與觀察一切法出生無量方便、與一切處說法無斷辯才。何以故？彼三昧善根力故。
爾時，諸佛各申右手，摩金剛幢菩薩頂；摩其頂已，時，彼菩薩即從定起，告眾菩薩言：「佛子！是菩薩摩訶薩不可思議大愿，悉普救護一切眾生；菩薩摩訶薩立此愿已，修學三世諸佛迴向。
「佛子！何等為菩薩摩訶薩迴向？菩薩摩訶薩迴向有十；去、來、今佛，悉共演說。何等為十？一者、救護一切眾生，離眾生相迴向；二者、不壞迴向；三者、等一切佛迴向；四者、至一切處迴向；五者、無盡功德藏迴向；六者、隨順平等善根迴向；七者、隨順等觀一切眾生迴向；八者、如相迴向；九者、無縛無著解脫迴向；十者、法界無量回向。佛子！是為菩薩摩訶薩十種迴向，三世諸佛所共演說。
「佛子！何等為救護一切眾生離眾生相迴向？此菩薩摩訶薩行檀波羅蜜；凈尸波羅蜜；修羼提波羅蜜；行毗梨耶波羅蜜；入
【現代漢語翻譯】 現代漢語譯本：因此，因為進入陀羅尼（總持）光明，因為進入諸佛不滅度的法，因為普照法界，因為積聚清凈無染的善法，因為安住于廣闊智慧的境界，因為安住于無障礙的法光明之中。 那時，諸佛立即給予金剛幢菩薩無量的智慧，給予他善巧方便的分別句身無礙辯才，給予他無障礙的法明，給予他一切如來所共有的身，給予他無量微妙的音聲，給予他諸菩薩不可思議的三昧方便，給予他等同心意的迴向善根智慧，給予他觀察一切法生起的無量方便，給予他在一切處說法無間斷的辯才。為什麼呢？因為他三昧善根的力量。 那時，諸佛各自伸出右手，摩金剛幢菩薩的頭頂；摩頂之後，當時，那位菩薩立即從禪定中起身，告訴眾菩薩說：『佛子們！這是菩薩摩訶薩不可思議的大愿，普遍救護一切眾生；菩薩摩訶薩立下此愿之後，修學三世諸佛的迴向。』 『佛子們！什麼是菩薩摩訶薩的迴向？菩薩摩訶薩的迴向有十種；過去、現在、未來的佛，都共同宣說。是哪十種呢？第一，救護一切眾生，遠離眾生相的迴向；第二，不壞迴向；第三，等同一切佛的迴向；第四，到達一切處的迴向；第五，無盡功德藏的迴向；第六，隨順平等善根的迴向；第七，隨順等觀一切眾生的迴向；第八，如實相的迴向；第九，無縛無著解脫的迴向；第十，法界無量的迴向。佛子們！這就是菩薩摩訶薩的十種迴向，是三世諸佛共同宣說的。』 『佛子們！什麼是救護一切眾生，遠離眾生相的迴向？這位菩薩摩訶薩修行檀波羅蜜（佈施波羅蜜）；清凈尸波羅蜜（持戒波羅蜜）；修習羼提波羅蜜（忍辱波羅蜜）；修行毗梨耶波羅蜜（精進波羅蜜）；進入
【English Translation】 English version: Therefore, because of entering the light of Dharani (total retention), because of entering the Dharma of the Buddhas' non-extinction, because of universally illuminating the Dharma realm, because of accumulating pure and undefiled good Dharmas, because of abiding in the realm of vast wisdom, because of abiding in the light of unobstructed Dharma. At that time, the Buddhas immediately bestowed upon Vajra Banner Bodhisattva immeasurable wisdom, gave him the eloquence of skillful means in distinguishing phrases without hindrance, gave him the unobstructed Dharma light, gave him the body shared by all Tathagatas, gave him immeasurable subtle sounds, gave him the inconceivable Samadhi means of the Bodhisattvas, gave him the wisdom of equal-minded dedication of good roots, gave him the immeasurable means of observing the arising of all Dharmas, gave him the uninterrupted eloquence of speaking Dharma in all places. Why? Because of the power of his Samadhi good roots. At that time, each of the Buddhas extended their right hand and stroked the crown of Vajra Banner Bodhisattva; after stroking his crown, at that moment, that Bodhisattva immediately arose from Samadhi and told the Bodhisattvas, 'Buddha-sons! This is the inconceivable great vow of the Bodhisattva Mahasattva, to universally protect and save all sentient beings; after establishing this vow, the Bodhisattva Mahasattva cultivates the dedication of the Buddhas of the three times.' 'Buddha-sons! What is the dedication of the Bodhisattva Mahasattva? The dedication of the Bodhisattva Mahasattva is tenfold; the Buddhas of the past, present, and future all jointly expound it. What are the ten? First, the dedication of protecting all sentient beings, being apart from the appearance of sentient beings; second, the indestructible dedication; third, the dedication equal to all Buddhas; fourth, the dedication of reaching all places; fifth, the dedication of the inexhaustible treasury of merit; sixth, the dedication of according with equal good roots; seventh, the dedication of according with equally observing all sentient beings; eighth, the dedication of suchness; ninth, the dedication of liberation without bondage or attachment; tenth, the dedication of the immeasurable Dharma realm. Buddha-sons! These are the ten kinds of dedication of the Bodhisattva Mahasattva, jointly expounded by the Buddhas of the three times.' 'Buddha-sons! What is the dedication of protecting all sentient beings, being apart from the appearance of sentient beings? This Bodhisattva Mahasattva practices Dana Paramita (perfection of giving); purifies Sila Paramita (perfection of morality); cultivates Ksanti Paramita (perfection of patience); practices Virya Paramita (perfection of diligence); enters
禪波羅蜜；分別般若波羅蜜；修行積集、慈哀、愍悲、歡悅、喜堪、忍舍，修如是等無量善根。修善根已，作如是念：『我所修習善根，悉以饒益一切眾生，究竟清凈；以此所修善根，令一切眾生，皆悉除滅地獄、餓鬼、畜生、閻羅王等，無量苦惱。』復作是念：『我以此善根迴向，為一切眾生作舍，令滅苦陰故；為一切眾生作護，令解脫煩惱故；為一切眾生作歸，令離恐怖故；為一切眾生作趣，令至一切智地故；為一切眾生作安隱，令得究竟安隱處故；為一切眾生作大明，令滅癡冥，得慧光故；為一切眾生作炬，令滅無明闇故；為一切眾生作燈，令得安住究竟明凈故；為一切眾生作導，令入方便法故；為一切眾生作主寶臣，令得無礙凈智身故。』佛子！菩薩摩訶薩以如是等無量善根迴向，令一切眾生究竟一切智。
「佛子！此菩薩摩訶薩為怨親故，以諸善根迴向，等無差別。何以故？菩薩摩訶薩入平等觀，無怨親故。常以愛眼，視諸眾生；若眾生懷惡，于菩薩所，起怨逆心；菩薩摩訶薩為一切眾生，作善知識，廣為分別諸深妙法。譬如大海，一切眾毒所不能壞；菩薩亦復如是，一切童蒙愚癡無智，不知報恩，瞋恚貢高，破戒生盲，如是等類，無量過惡，不能動亂菩薩道心。
「譬如日天子出，普照天下
【現代漢語翻譯】 現代漢語譯本：禪定波羅蜜（Dhyana Paramita，通過禪定達到的彼岸）；分別般若波羅蜜（Vipashyana Prajna Paramita，通過智慧洞察達到的彼岸）；修行積累、慈愛、憐憫、悲憫、歡喜、喜悅、忍耐、捨棄，修習如此等等無量的善根。修習善根之後，這樣想：『我所修習的善根，全部用來利益一切眾生，達到究竟的清凈；用我所修習的善根，讓一切眾生，都能夠消除地獄、餓鬼、畜生、閻羅王等等，無量的苦惱。』又這樣想：『我用這些善根迴向，為一切眾生做庇護所，讓他們滅除苦陰；為一切眾生做保護，讓他們解脫煩惱；為一切眾生做歸宿，讓他們遠離恐怖；為一切眾生做引導，讓他們到達一切智地；為一切眾生做安穩，讓他們得到究竟安穩的處所；為一切眾生做大光明，讓他們滅除愚癡的黑暗，得到智慧的光明；為一切眾生做火炬，讓他們滅除無明的黑暗；為一切眾生做燈，讓他們安住于究竟的明凈；為一切眾生做嚮導，讓他們進入方便法；為一切眾生做最珍貴的主人，讓他們得到無礙清凈的智慧之身。』佛子！菩薩摩訶薩用如此等等無量的善根迴向，讓一切眾生最終達到一切智。 「佛子！這位菩薩摩訶薩爲了怨敵和親人，用所有的善根迴向，平等沒有差別。為什麼呢？菩薩摩訶薩進入平等觀，沒有怨親的分別。常常用慈愛的眼光看待一切眾生；如果眾生心懷惡意，對菩薩產生怨恨和違逆之心；菩薩摩訶薩為一切眾生做善知識，廣泛地為他們分別講解各種深奧微妙的佛法。譬如大海，一切毒物都不能破壞它；菩薩也是這樣，一切愚昧無知、不報恩、嗔恨傲慢、破戒盲目的人，像這樣等等，無量的過錯，都不能動搖菩薩的道心。 「譬如太陽出來，普照天下。
【English Translation】 English version: Dhyana Paramita (Perfection of Meditation); Vipashyana Prajna Paramita (Perfection of Insight Wisdom); cultivating and accumulating, loving-kindness, compassion, sympathetic joy, equanimity, patience, and detachment, cultivating such immeasurable roots of goodness. Having cultivated roots of goodness, one thinks thus: 『All the roots of goodness that I have cultivated, I dedicate entirely to benefit all sentient beings, to achieve ultimate purity; with these roots of goodness that I have cultivated, may all sentient beings be able to eliminate the immeasurable sufferings of hell, hungry ghosts, animals, Yama (the king of the underworld), and so on.』 And one thinks thus: 『I dedicate these roots of goodness, to be a shelter for all sentient beings, so that they may extinguish the aggregates of suffering; to be a protection for all sentient beings, so that they may be liberated from afflictions; to be a refuge for all sentient beings, so that they may be free from fear; to be a guide for all sentient beings, so that they may reach the stage of omniscience; to be a peace for all sentient beings, so that they may attain the ultimate place of peace; to be a great light for all sentient beings, so that they may extinguish the darkness of ignorance and attain the light of wisdom; to be a torch for all sentient beings, so that they may extinguish the darkness of ignorance; to be a lamp for all sentient beings, so that they may abide in ultimate clarity and purity; to be a guide for all sentient beings, so that they may enter the expedient Dharma; to be the most precious master for all sentient beings, so that they may attain the unobstructed and pure body of wisdom.』 O son of Buddha! The Bodhisattva Mahasattva dedicates such immeasurable roots of goodness, so that all sentient beings may ultimately attain omniscience. 「O son of Buddha! This Bodhisattva Mahasattva, for the sake of enemies and loved ones, dedicates all roots of goodness equally, without any difference. Why is this so? Because the Bodhisattva Mahasattva enters into the view of equality, without the distinction of enemies and loved ones. He always regards all sentient beings with loving eyes; if sentient beings harbor evil intentions, and develop resentment and opposition towards the Bodhisattva; the Bodhisattva Mahasattva acts as a good teacher for all sentient beings, widely explaining various profound and subtle Dharmas for them. Just like the great ocean, which cannot be destroyed by any poison; the Bodhisattva is also like this, all ignorant, ungrateful, hateful, arrogant, precept-breaking, and blind beings, such as these, with immeasurable faults, cannot disturb the Bodhisattva』s mind of the path. 「Just like the sun rises, illuminating the whole world.
，不以盲人故，隱而不現；又復不以乾闥婆城，四域塵曀，阿修羅障，閻浮樹蔭，及余山障，如是等類無量障蔽故，隱而不現。菩薩摩訶薩亦復如是，常正憶念，未曾散亂，深廣安諦，心無憂戚；正意思惟，悉欲究竟功德智慧，清凈法光，普照世間；示真實義，凈修一切諸法智門，為諸眾生，常修善根。一切眾生，有無量惡；菩薩摩訶薩不以惡眾生故，嫌恨退沒，不行迴向；不以難調伏眾生故，退舍善根，不行迴向。雖有眾生，邪見瞋濁；于大莊嚴，其心不轉，不捨大愿，救護眾生。若見眾生，濁惡無信，不知報恩；修習菩提，未曾懈廢。若與愚癡童蒙共事，心無憂惱。何以故？我以明凈圓滿慧日，出於世間，清凈調伏一切眾生。
「菩薩摩訶薩不為一眾生故，發心求阿耨多羅三藐三菩提善根迴向；不為嚴凈一佛剎故；不為信一佛故；不為見一佛故；不為聞一佛法故；不為滿足一愿故。菩薩摩訶薩悉欲救護一切眾生故，以善根迴向，具足嚴凈一切佛剎；信一切佛；見一切佛；恭敬供養一切諸佛；聞一切佛所說正法；滿足一切大愿故；以諸善根迴向阿耨多羅三藐三菩提。菩薩摩訶薩復作是念：『發菩提心寶，即是如來境界之力，廣大平等，無有懈怠；於一切劫，修學難得，與諸佛等。』
「菩薩摩訶薩如是
【現代漢語翻譯】 現代漢語譯本：不是因為盲人的緣故，光明就隱藏而不顯現；也不是因為乾闥婆城（海市蜃樓），四方塵土昏暗，阿修羅（一種神祇）的障礙，閻浮樹（一種樹）的遮蔽，以及其他山巒等無量的障礙遮蔽，光明就隱藏而不顯現。菩薩摩訶薩也是如此，常常正念憶持，從未散亂，內心深廣安穩，沒有憂愁悲傷；以正思維，想要究竟功德智慧，清凈的法光，普照世間；展示真實的意義，清凈地修習一切諸法智慧之門，爲了眾生，常常修習善根。一切眾生，有無量的惡行；菩薩摩訶薩不會因為惡眾生的緣故，就嫌恨退縮，不進行迴向；不會因為難以調伏的眾生，就捨棄善根，不進行迴向。即使有眾生，邪見嗔怒污濁；對於偉大的莊嚴，他的心也不會動搖，不捨棄大愿，救護眾生。如果看到眾生，污濁邪惡不信，不知報恩；修習菩提，也從未懈怠廢止。如果與愚癡矇昧的人共事，心中也沒有憂愁煩惱。為什麼呢？因為我以明凈圓滿的智慧之日，出現在世間，清凈調伏一切眾生。 菩薩摩訶薩不是爲了一個眾生，發心求阿耨多羅三藐三菩提（無上正等正覺）的善根迴向；不是爲了莊嚴清凈一個佛剎（佛的國土）；不是爲了信仰一個佛；不是爲了見到一個佛；不是爲了聽聞一個佛法；不是爲了滿足一個願望。菩薩摩訶薩想要救護一切眾生，所以以善根迴向，具足莊嚴清凈一切佛剎；信仰一切佛；見到一切佛；恭敬供養一切諸佛；聽聞一切佛所說的正法；滿足一切大愿；所以以諸善根迴向阿耨多羅三藐三菩提。菩薩摩訶薩又這樣想：『發起菩提心寶，就是如來境界的力量，廣大平等，沒有懈怠；在一切劫中，修學難得，與諸佛相等。』 菩薩摩訶薩是這樣
【English Translation】 English version: It is not because of the blind that light is hidden and does not appear; nor is it because of Gandharva cities (mirages), the dimness of dust in the four directions, the obstacles of Asuras (a type of deity), the shade of Jambudvipa trees (a type of tree), and other immeasurable obstacles such as mountains, that light is hidden and does not appear. Bodhisattva Mahasattvas are also like this, constantly maintaining right mindfulness, never distracted, with a deep and stable heart, free from sorrow and grief; with right thought, they desire to achieve ultimate merit and wisdom, the pure light of Dharma, illuminating the world; revealing the true meaning, purely cultivating all the wisdom gates of all dharmas, for the sake of all beings, constantly cultivating good roots. All beings have immeasurable evils; Bodhisattva Mahasattvas do not, because of evil beings, resent and retreat, not dedicating their merits; they do not, because of beings difficult to tame, abandon their good roots, not dedicating their merits. Even if there are beings with wrong views, anger, and turbidity; their hearts will not waver from the great adornment, they will not abandon their great vows, and will protect all beings. If they see beings who are turbid, evil, and without faith, not knowing gratitude; they will never slacken or abandon their practice of Bodhi. If they work with foolish and ignorant people, their hearts will not be troubled. Why? Because I, with the bright and perfect sun of wisdom, appear in the world, purifying and taming all beings. Bodhisattva Mahasattvas do not dedicate the good roots of their aspiration for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) for the sake of one being; not for the sake of adorning and purifying one Buddha-ksetra (Buddha-field); not for the sake of believing in one Buddha; not for the sake of seeing one Buddha; not for the sake of hearing one Buddha's Dharma; not for the sake of fulfilling one vow. Bodhisattva Mahasattvas desire to save all beings, therefore they dedicate their good roots, fully adorning and purifying all Buddha-ksetras; believing in all Buddhas; seeing all Buddhas; respectfully making offerings to all Buddhas; hearing the true Dharma spoken by all Buddhas; fulfilling all great vows; therefore, they dedicate all their good roots to Anuttara-samyak-sambodhi. Bodhisattva Mahasattvas also think: 'The treasure of the Bodhi mind is the power of the Tathagata's realm, vast and equal, without laziness; in all kalpas, it is difficult to learn, and is equal to all Buddhas.' Bodhisattva Mahasattvas are like this
觀諸善根，信心清凈，長養大悲；以諸善根，普為眾生深心迴向，非但口言。于諸眾生，發歡喜心、明凈心、柔軟心、慈心、愛念心、攝取心、饒益心、安樂心、最勝心；以諸善根迴向。菩薩摩訶薩以諸善根迴向時，作如是念：『若我所有迴向功德，令一切眾生得清凈趣，得清凈生，功德滿足，一切世間無能壞者，不可窮盡；常得尊重，心不錯謬，分別了知一切諸趣；思量諸佛，具足莊嚴身、口、意業；具足莊嚴一切功德。』復作是念：『以此善根迴向功德，令一切眾生，常見諸佛；于彼佛所，得不壞信；于諸佛所，聽受正法，離諸疑惑，憶持不忘，如說修行；于如來所，得柔軟心，凈身、口業，心常安住勝妙善根；永離貧法，七財滿足；修學一切諸佛所學，得諸善根，成就平等凈妙解脫一切種智；於一切眾生，得慈愛眼；其身清凈，相好莊嚴，言論辯慧，功德具足；調伏諸根，成就十力；發起諸善，心住滿足，無所染著；令一切眾生，具佛快樂，得無量住，住佛所住。』
「此菩薩摩訶薩復作是念：『一切眾生，造作無量諸不善業；因是業故，受無量苦，不見如來，不聞正法，不識凈僧；此諸眾生，具有無量大惡罪業，應受無量無邊楚毒。我當於彼三惡道中，悉代受苦，令得解脫；我當代受無量苦惱，不以苦
【現代漢語翻譯】 現代漢語譯本：觀察各種善根，使信心清凈，增長大悲心；以各種善根，普遍為眾生深切地迴向，不僅僅是口頭上說說而已。對於一切眾生，生起歡喜心、明凈心、柔軟心、慈心、愛念心、攝取心、饒益心、安樂心、最殊勝的心；以這些善根迴向。菩薩摩訶薩在以各種善根迴向時，這樣想：『如果我所有迴向的功德，能使一切眾生得到清凈的去處，得到清凈的生命，功德圓滿，一切世間都無法破壞，不可窮盡；常常得到尊重，心不迷惑，分別了知一切諸趣（六道輪迴的各個去處）；思量諸佛，具足莊嚴的身、口、意業；具足莊嚴一切功德。』又這樣想：『以這善根迴向的功德，使一切眾生，常常見到諸佛；在那些佛的處所，得到不壞的信心；在諸佛的處所，聽聞接受正法，遠離各種疑惑，憶持不忘，如所說的那樣修行；在如來處所，得到柔軟心，清凈身、口業，心常常安住在殊勝美妙的善根中；永遠脫離貧窮的境地，七種財富（信、戒、慚、愧、聞、舍、慧）圓滿；修學一切諸佛所學的，得到各種善根，成就平等清凈美妙的解脫一切種智（佛陀的智慧）；對於一切眾生，得到慈愛的眼神；自身清凈，相好莊嚴，言論辯才，功德具足；調伏各種感官，成就十力（佛陀的十種力量）；發起各種善行，心安住于圓滿，沒有執著；使一切眾生，具有佛的快樂，得到無量的安住，安住在佛所安住的境界。』 這位菩薩摩訶薩又這樣想：『一切眾生，造作無量的不善業；因為這些業的緣故，遭受無量的痛苦，見不到如來，聽不到正法，不認識清凈的僧團；這些眾生，具有無量的大惡罪業，應該遭受無量無邊的痛苦折磨。我應當在那些三惡道（地獄、餓鬼、畜生）中，全部代替他們受苦，使他們得到解脫；我應當代替他們承受無量的苦惱，不因為痛苦而退縮。』
【English Translation】 English version: Observing all roots of goodness, making faith pure, nurturing great compassion; with all roots of goodness, universally and deeply dedicating merit to all sentient beings, not just in words. Towards all sentient beings, generating joy, clarity, gentleness, loving-kindness, affection, inclusiveness, benefit, peace, and the most supreme mind; dedicating merit with these roots of goodness. When a Bodhisattva Mahasattva dedicates merit with all roots of goodness, they think thus: 『If all the merit of my dedication can enable all sentient beings to attain pure destinations, attain pure lives, have their merits fulfilled, be indestructible by anything in the world, be inexhaustible; always be respected, have minds that are not confused, and clearly understand all destinies (the various realms of the six paths of reincarnation); contemplate all Buddhas, possessing the majestic adornments of body, speech, and mind; possessing the majestic adornments of all merits.』 They also think thus: 『With the merit of this dedication of goodness, may all sentient beings always see all Buddhas; in those Buddhas』 places, attain indestructible faith; in the Buddhas』 places, hear and receive the true Dharma, be free from all doubts, remember and hold it without forgetting, practice as it is said; in the Tathagata』s place, attain a gentle mind, purify body and speech, and have their minds always abide in supreme and wonderful roots of goodness; forever be free from poverty, have the seven treasures (faith, precepts, shame, remorse, learning, generosity, wisdom) fulfilled; learn all that all Buddhas have learned, attain all roots of goodness, achieve equal, pure, and wonderful liberation, and all-knowing wisdom (the wisdom of the Buddha); towards all sentient beings, attain loving eyes; have pure bodies, majestic adornments, eloquent speech, and complete merits; subdue all senses, achieve the ten powers (the ten powers of the Buddha); initiate all good deeds, have minds that abide in fulfillment, without attachment; enable all sentient beings to have the joy of the Buddha, attain immeasurable abidings, and abide in the state where the Buddha abides.』 This Bodhisattva Mahasattva also thinks thus: 『All sentient beings create immeasurable unwholesome karma; because of this karma, they suffer immeasurable pain, do not see the Tathagata, do not hear the true Dharma, and do not recognize the pure Sangha; these sentient beings have immeasurable great evil karmas, and should suffer immeasurable and boundless tortures. I shall, in those three evil paths (hell, hungry ghosts, animals), completely take on their suffering, so that they may attain liberation; I shall take on immeasurable suffering for them, and not retreat because of the pain.』
故，其心退轉，恐怖懈怠，舍離眾生。何以故？我為眾生，荷負重擔，滿平等愿；度脫一切生老病死，愁憂苦惱，無量諸難，流轉生死；一切邪見，失諸善法，愚癡無智，我當悉度，免此眾苦。眾生常為愛網所纏，無明覆蔽，染著有愛，為之走使，不得自在；縛在苦獄，隨諸魔業，于諸佛所，心生疑惑；不得出世道，不見安隱處，常馳無量生死曠野，受無量苦。』
「菩薩摩訶薩見彼眾生，沒生死泥，受眾楚毒；起大悲心，饒益眾生，令得善利，免度苦難，善根迴向。以大回向迴向，如三世菩薩迴向；如諸佛所說大回向經迴向；令一切眾生，悉得清凈，具足善根，究竟一切智。復作是念：『我當悉令一切眾生，得無上智王安隱住處，不為自度；但欲令彼出生死淵，得一切智心，拔出眾生惡道險谷，救無量苦，度生死流。』復作是念：『我當爲一切眾生，受無量苦；令諸眾生，悉得免出生死沃焦；我當爲一切眾生，於一切剎，一切地獄中，受一切苦，終不捨離；我當於一一惡道，盡未來劫，代諸眾生，受無量苦。何以故？我寧獨受諸苦，不令眾生，受諸楚毒；當以我身，免贖一切惡道眾生，令得解脫。』
「菩薩摩訶薩復作是念：『我悉當爲一切眾生，作誠實語者，離惱害心，不捨眾生。何以故？我因眾生
【現代漢語翻譯】 現代漢語譯本：因此，他們的心退縮、恐懼、懈怠，捨棄眾生。為什麼呢？因為我爲了眾生，承擔重擔，圓滿平等誓願；要度脫一切生老病死、憂愁苦惱、無量災難，以及在生死中流轉的眾生；對於一切邪見、失去一切善法、愚癡無智的眾生，我應當全部度脫，使他們免除這些痛苦。眾生常常被愛慾之網纏繞，被無明（avidyā）遮蔽，執著于有愛（bhava-tanha），被它驅使，不得自在；被束縛在苦難的牢獄中，隨順各種魔業，對於諸佛（Buddha）產生疑惑；不能出離世俗之道，看不見安穩之處，常常在無量的生死曠野中奔波，遭受無量的痛苦。 菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）見到那些眾生，沉沒在生死的泥沼中，遭受各種痛苦；生起大悲心，饒益眾生，使他們得到善利，免除苦難，將善根迴向。以大回向（mahā-pariṇāmanā）迴向，如同三世菩薩（past, present, and future bodhisattvas）的迴向；如同諸佛所說的大回向經（Mahā-pariṇāmanā-sūtra）所迴向；使一切眾生，都得到清凈，具足善根，最終成就一切智（sarvajñā）。又這樣想：『我應當使一切眾生，得到無上智王（anuttara-jñāna-rāja）的安穩住處，不是爲了自己得度；只是想讓他們出生死深淵，得到一切智心，拔出眾生惡道的險谷，救度無量的痛苦，度脫生死之流。』又這樣想：『我應當為一切眾生，承受無量的痛苦；使一切眾生，都能夠免除出生死的焦土；我應當為一切眾生，在一切剎土（kṣetra，佛土）、一切地獄中，承受一切痛苦，終不捨離；我應當在每一個惡道中，盡未來劫，代替眾生，承受無量的痛苦。為什麼呢？我寧願獨自承受各種痛苦，也不讓眾生，遭受各種痛苦；應當用我的身體，贖回一切惡道眾生，使他們得到解脫。』 菩薩摩訶薩又這樣想：『我應當為一切眾生，做誠實語者，遠離惱害之心，不捨棄眾生。為什麼呢？我因為眾生
【English Translation】 English version: Therefore, their minds retreat, they become fearful and lazy, and they abandon sentient beings. Why is that? Because I, for the sake of sentient beings, bear heavy burdens, fulfill equal vows; I will liberate all from birth, old age, sickness, and death, from sorrow, suffering, countless difficulties, and the cycle of birth and death; all those with wrong views, who have lost all good qualities, who are foolish and ignorant, I shall liberate them all, freeing them from these sufferings. Sentient beings are constantly entangled in the net of desire, obscured by ignorance (avidyā), attached to the love of existence (bhava-tanha), driven by it, unable to be free; bound in the prison of suffering, following the actions of demons, having doubts about the Buddhas (Buddha); unable to leave the worldly path, unable to see a place of peace, constantly running in the boundless wilderness of birth and death, enduring immeasurable suffering. The Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) sees those sentient beings, sinking in the mud of birth and death, enduring all kinds of torments; he generates great compassion, benefiting sentient beings, enabling them to attain good benefits, freeing them from suffering, and dedicating his roots of goodness. He dedicates with great dedication (mahā-pariṇāmanā), like the dedication of the bodhisattvas of the three times (past, present, and future bodhisattvas); like the dedication in the Great Dedication Sutra (Mahā-pariṇāmanā-sūtra) spoken by the Buddhas; enabling all sentient beings to attain purity, to be complete with roots of goodness, and ultimately to achieve all-knowing wisdom (sarvajñā). He further thinks: 『I shall enable all sentient beings to attain the secure abode of the King of Supreme Wisdom (anuttara-jñāna-rāja), not for my own liberation; but only to enable them to emerge from the abyss of birth and death, to attain the mind of all-knowing wisdom, to pull sentient beings out of the dangerous valleys of evil paths, to save them from immeasurable suffering, and to liberate them from the stream of birth and death.』 He further thinks: 『I shall, for all sentient beings, endure immeasurable suffering; enabling all sentient beings to be freed from the scorched earth of birth and death; I shall, for all sentient beings, in all Buddha-lands (kṣetra, Buddha-field), in all hells, endure all suffering, never abandoning them; I shall, in each and every evil path, for the duration of future kalpas, take the place of sentient beings, enduring immeasurable suffering. Why is that? I would rather endure all suffering alone, than let sentient beings endure all kinds of torments; I shall use my body to redeem all sentient beings in evil paths, enabling them to attain liberation.』 The Bodhisattva-Mahasattva further thinks: 『I shall, for all sentient beings, be a speaker of truthful words, free from the mind of harming, not abandoning sentient beings. Why is that? Because I, due to sentient beings』
，發菩提心，度脫一切；不求尊貴，不求五欲，不求世間種種樂故，行菩薩道。何以故？五欲是世間法，諸魔境界，愚人所行，諸佛訶責；彼能出生一切苦惱，地獄、餓鬼、畜生、閻羅王處，忿恚斗諍，更相訟說，皆由五欲；積習五欲，遠離諸佛，能障生天，況無上道。菩薩明見五欲，有如是等無量過患；是故，不以五欲修菩薩行，但欲饒益安隱眾生，發菩提心，求無上道；令一切眾生，得一切利，具諸大愿；斷絕眾生煩惱鉤餌，離無量苦。』
「菩薩摩訶薩復作是念：『我當以諸善根迴向，令一切眾生，得種種樂：究竟樂、饒益樂、不共樂、寂靜樂、無染樂、無動樂、無量樂、不死不轉樂、不滅樂、一切智樂。我當爲一切眾生，作調御師，作主藏臣，作大明炬，示安隱趣，令離諸難，解一切法；我當令解諸甚深義；我當爲作一切智船，度生死海；我當令知無量善根迴向；我當悉為示現彼岸。』菩薩摩訶薩以是無量善根迴向，救護一切，度生死海，令諸如來皆悉歡喜；得一切智，舍離眾魔，遠惡知識，親近菩薩，勝善知識；成就凈業，盡滅眾惡，具足菩薩無量願行一切善根。
「菩薩摩訶薩以諸善根正迴向已，作如是念：『不以四天下一一眾生故，一一日出；但一日出世，悉能普照一切天下。又諸眾生，
【現代漢語翻譯】 現代漢語譯本：發起菩提心，度脫一切眾生；不追求尊貴，不追求五欲（色、聲、香、味、觸），不追求世間種種享樂，因此修行菩薩道。為什麼呢？五欲是世間法，是諸魔的境界，是愚人才會追求的，諸佛所呵責的；它能產生一切苦惱，導致地獄、餓鬼、畜生、閻羅王等惡道，以及忿怒、爭鬥、互相訴訟，這些都由五欲引起；長期沉溺於五欲，就會遠離諸佛，障礙生天，更何況是無上的佛道。菩薩明瞭五欲有如此等等無量的過患；所以，不以五欲來修行菩薩道，只是爲了利益安穩眾生，發起菩提心，追求無上佛道；使一切眾生，得到一切利益，具足各種大愿；斷絕眾生煩惱的鉤餌，脫離無量的痛苦。 菩薩摩訶薩又這樣想：『我應當以各種善根迴向，使一切眾生，得到種種快樂：究竟的快樂、饒益的快樂、不與他人相同的快樂、寂靜的快樂、無染的快樂、無動的快樂、無量的快樂、不死不轉的快樂、不滅的快樂、一切智慧的快樂。我應當為一切眾生，做調御師（引導眾生的人），做主藏臣（管理寶藏的大臣），做大明炬（照亮道路的火炬），指示安穩的去處，使他們脫離各種災難，理解一切法；我應當使他們理解各種甚深的道理；我應當為他們做一切智慧的船，度過生死苦海；我應當使他們知道無量善根的迴向；我應當全部為他們示現彼岸（解脫的境界）。』菩薩摩訶薩以這無量的善根迴向，救護一切眾生，度過生死苦海，使諸如來都感到歡喜；得到一切智慧，舍離眾魔，遠離惡知識，親近菩薩，勝過善知識；成就清凈的業，徹底消滅各種惡行，具足菩薩無量的願行和一切善根。 菩薩摩訶薩以各種善根正確迴向之後，這樣想：『不是因為四天下（須彌山四周的四大洲）的每一個眾生，才每天有太陽升起；而是一旦太陽升起，就能普遍照耀整個天下。而且眾生，
【English Translation】 English version: Having generated the Bodhi mind, to liberate all beings; not seeking honor, not seeking the five desires (form, sound, smell, taste, touch), not seeking various worldly pleasures, therefore practicing the Bodhisattva path. Why is this so? The five desires are worldly dharmas, the realm of demons, what fools pursue, what the Buddhas rebuke; they can give rise to all suffering, leading to hell, hungry ghosts, animals, the realm of Yama, anger, strife, and mutual accusations, all caused by the five desires; long indulging in the five desires, one will be far from the Buddhas, hindering rebirth in heavens, let alone the unsurpassed path. Bodhisattvas clearly see that the five desires have such immeasurable faults; therefore, they do not use the five desires to practice the Bodhisattva path, but only wish to benefit and bring peace to sentient beings, generate the Bodhi mind, and seek the unsurpassed path; to enable all sentient beings to obtain all benefits, fulfill all great vows; to sever the hooks and bait of sentient beings' afflictions, and to be free from immeasurable suffering. The Bodhisattva Mahasattva further thinks: 'I should dedicate all my roots of goodness, so that all sentient beings may obtain various kinds of joy: ultimate joy, beneficial joy, unique joy, tranquil joy, undefiled joy, unmoving joy, immeasurable joy, the joy of non-death and non-transformation, the joy of non-extinction, the joy of all wisdom. I should be a tamer for all sentient beings, a chief treasurer, a great torch, showing the path of peace, enabling them to be free from all difficulties, and understand all dharmas; I should enable them to understand all profound meanings; I should be a ship of all wisdom for them, to cross the sea of birth and death; I should enable them to know the dedication of immeasurable roots of goodness; I should fully show them the other shore (the state of liberation).' The Bodhisattva Mahasattva, with these immeasurable roots of goodness, dedicates them to protect all beings, to cross the sea of birth and death, making all Tathagatas rejoice; to obtain all wisdom, to abandon all demons, to stay away from evil friends, to be close to Bodhisattvas, who are superior to good friends; to accomplish pure karma, to completely eliminate all evil deeds, and to fulfill the Bodhisattva's immeasurable vows, practices, and all roots of goodness. The Bodhisattva Mahasattva, having correctly dedicated all roots of goodness, thinks thus: 'It is not because of each and every sentient being in the four continents (the four continents around Mount Sumeru) that the sun rises every day; but once the sun rises, it can universally illuminate the entire world. Moreover, sentient beings,
不以自身光明，知有晝夜，遊行觀察，興造諸業；皆由日天子出，普照天下，一切眾生，無業不就。』菩薩摩訶薩亦復如是，修諸善根迴向，普為眾生，作如是念：『彼諸眾生，無智慧光，尚不自照，何況照他？唯我一人，志獨無侶，修諸善根迴向，欲為度脫一切眾生；普照一切眾生；分別一切眾生；了達一切眾生；令一切眾生入甚深法；攝取一切眾生；成就一切眾生；悅樂一切眾生；柔軟一切眾生；滅除一切眾生疑惑。』
「菩薩摩訶薩復作是念：『我當修學，如日天子，普照一切，不求恩報；不為惡眾生故，舍大莊嚴；亦不以一惡眾生故，舍離一切，而不度脫；但勤修習善根迴向，欲令眾生得一切樂，攝少善根，迴向廣大。若諸善根，不能饒益眾生者，我終不以善根迴向；以諸善根，悉與眾生，發心迴向；令一切眾生，不著諸法故迴向，以眾生性迴向而無所至。』菩薩如是迴向，亦無所著；不取所有性，安住諸善根；不取相迴向，業報虛妄，無所有亦無所著；不取五陰相迴向，不壞五陰相迴向；不取虛妄業迴向，不求報，不起虛妄因緣；不生、不起、不住，不住堅固相，不住虛妄法，不取眾生相；不分別世界，不住心顛倒、想顛倒、見顛倒，不著語言道。但欲令眾生解真實法，迴向觀察一切眾生平等；迴向
【現代漢語翻譯】 現代漢語譯本：'不依靠自身的光明，來分辨白天和黑夜，觀察和創造各種事業；這一切都依賴於日天子（太陽神）的出現，普照天下，一切眾生，沒有哪項事業不能成就。'菩薩摩訶薩（偉大的菩薩）也是如此，修習各種善根並回向，普遍爲了眾生，這樣想：'那些眾生，沒有智慧的光明，尚且不能照亮自己，更何況照亮他人？只有我一人，志向堅定且無伴侶，修習各種善根並回向，想要度脫一切眾生；普遍照耀一切眾生；分別瞭解一切眾生；通達一切眾生；令一切眾生進入甚深的佛法；攝取一切眾生；成就一切眾生；使一切眾生喜悅快樂；使一切眾生柔和順從；滅除一切眾生的疑惑。' 菩薩摩訶薩又這樣想：'我應當修學，像日天子一樣，普遍照耀一切，不求回報；不因為有惡的眾生，就捨棄偉大的莊嚴；也不因為一個惡的眾生，就捨棄一切，而不去度脫他們；只是勤奮修習善根並回向，想要讓眾生得到一切快樂，攝取少許的善根，迴向廣大的利益。如果這些善根，不能饒益眾生，我終究不會用善根迴向；用各種善根，全部給予眾生，發心迴向；讓一切眾生，不執著于各種法而回向，以眾生的本性迴向而無所執著。'菩薩這樣迴向，也沒有執著；不執著于所有性，安住于各種善根；不執著于相而回向，業報是虛妄的，無所有也無所執著；不執著於五陰（色、受、想、行、識）的相而回向，不破壞五陰的相而回向；不執著于虛妄的業而回向，不求回報，不生起虛妄的因緣；不生、不起、不住，不住于堅固的相，不住于虛妄的法，不執著于眾生的相；不分別世界，不住於心的顛倒、想的顛倒、見的顛倒，不執著于語言的道路。只是想要讓眾生理解真實的佛法，迴向觀察一切眾生平等；迴向
【English Translation】 English version: 'Not relying on their own light to know day and night, to observe and create various activities; all of this is due to the appearance of the Sun God (the solar deity), who illuminates the world, all living beings, and no task is left undone.' The Bodhisattva Mahasattva (great Bodhisattva) is also like this, cultivating various roots of goodness and dedicating them, universally for the sake of all beings, thinking thus: 'Those beings, without the light of wisdom, cannot even illuminate themselves, how much less illuminate others? Only I, with a firm and solitary aspiration, cultivate various roots of goodness and dedicate them, desiring to liberate all beings; to universally illuminate all beings; to understand all beings individually; to comprehend all beings; to lead all beings into the profound Dharma; to gather all beings; to perfect all beings; to make all beings joyful and happy; to make all beings gentle and compliant; to eliminate all beings' doubts.' The Bodhisattva Mahasattva further thinks: 'I should learn, like the Sun God, to universally illuminate all, without seeking reward; not to abandon great adornment because of evil beings; nor to abandon all and not liberate them because of one evil being; but to diligently cultivate roots of goodness and dedicate them, desiring to bring all beings all happiness, gathering a small amount of goodness and dedicating it to vast benefit. If these roots of goodness cannot benefit beings, I will never dedicate them; using all roots of goodness, giving them all to beings, dedicating with the intention; to let all beings, not be attached to any Dharma, and dedicate, dedicating with the nature of beings without attachment.' The Bodhisattva dedicates in this way, also without attachment; not being attached to the nature of all things, abiding in all roots of goodness; not being attached to form when dedicating, the karmic retribution is illusory, without anything and without attachment; not being attached to the form of the five skandhas (form, feeling, perception, mental formations, consciousness) when dedicating, not destroying the form of the five skandhas when dedicating; not being attached to illusory karma when dedicating, not seeking reward, not giving rise to illusory causes and conditions; not arising, not starting, not abiding, not abiding in a firm form, not abiding in illusory Dharma, not being attached to the form of beings; not distinguishing the world, not abiding in the perversion of mind, the perversion of thought, the perversion of view, not being attached to the path of language. But only desiring to let beings understand the true Dharma, dedicating to observe all beings equally; dedicating
法界印，印諸善根；迴向離欲等法，觀察善根；迴向解一切法，離於顛倒，得諸善根；以無二法，觀察法界迴向。彼迴向不生諸法，不滅諸法，以如是等善根迴向，修行清凈諸對治法；迴向觀一切善根，皆悉迴向出世間法，于彼善根，不作二相。薩婆若非即是業，亦不離業；迴向觀察薩婆若，不即是業，亦不離業；得薩婆若愿智業，照明清凈故，報亦照明清凈；報照明清凈故，薩婆若亦照明清凈。舍離一切動亂覺觀，憍慢放逸；隨方便智，以諸善根迴向；令一切眾生，悉得真實究竟解脫，不著法性，無量無邊善根，迴向諸法，無業報而出生業報。菩薩摩訶薩以如是等善根迴向，則能永離一切諸惡，佛所讚歎。佛子！是名菩薩摩訶薩第一救護一切眾生，離眾生相迴向。」
爾時，金剛幢菩薩承佛神力，普觀十方，及一切眾，觀察法界，入深句義味，大悲普覆一切眾生；護持三世佛種不斷；入一切佛諸功德藏；出生諸佛清凈法身；善能分別諸眾生心；過去所種一切善根，知時不失，具足法身，善能示現清凈色身，以偈頌曰：
「不思議劫所修行， 常為饒益諸群生， 精進堅強意無礙， 常求諸佛妙功德。 其心清凈離瞋恚， 恭敬供養調御師， 深解諸法救眾生， 彼能善入迴向藏。 勇猛精
【現代漢語翻譯】 現代漢語譯本 以法界印（Dharmadhatu Mudra）印證一切善根；迴向于遠離慾望等法，觀察善根；迴向于理解一切法，遠離顛倒，獲得一切善根；以無二之法，觀察法界進行迴向。這種迴向不產生諸法，也不滅諸法，以這樣的善根迴向，修行清凈的對治法；迴向觀察一切善根，都回向于出世間法，對於這些善根，不執著於二相。薩婆若（Sarvajna，一切智）並非即是業，也不離業；迴向觀察薩婆若，不即是業，也不離業；獲得薩婆若的愿智業，因為照明清凈，所以果報也照明清凈；果報照明清凈，所以薩婆若也照明清凈。捨棄一切動亂的覺觀，驕慢放逸；隨順方便智慧，以一切善根迴向；使一切眾生，都能得到真實究竟的解脫，不執著於法性，以無量無邊的善根，迴向于諸法，在沒有業報的情況下產生業報。菩薩摩訶薩以這樣的善根迴向，就能永遠遠離一切惡行，這是佛所讚歎的。佛子！這被稱為菩薩摩訶薩第一救護一切眾生，遠離眾生相的迴向。 那時，金剛幢菩薩（Vajradhvaja Bodhisattva）承佛的神力，普遍觀察十方，以及一切大眾，觀察法界，進入深奧的句義，以大悲普覆一切眾生；護持三世佛種不斷；進入一切佛的功德寶藏；出生諸佛清凈的法身；善於分別一切眾生的心；過去所種的一切善根，知道時機不失，具足法身，善於示現清凈的色身，以偈頌說道： 『在不可思議的劫數中所修行，常常爲了饒益一切眾生，精進堅強，心意無礙，常常尋求諸佛的微妙功德。他們的心清凈，遠離嗔恚，恭敬供養調御師（佛），深刻理解諸法，救度眾生，他們能夠善入迴向的寶藏。勇猛精進，
【English Translation】 English version Sealing all roots of good with the Dharmadhatu Mudra (法界印); dedicating towards the Dharma of detachment from desires, observing the roots of good; dedicating towards understanding all Dharmas, being free from inversions, attaining all roots of good; observing the Dharmadhatu for dedication with the non-dual Dharma. This dedication neither generates nor extinguishes all Dharmas, and with such roots of good, one dedicates towards cultivating pure antidotal Dharmas; dedicating towards observing all roots of good, all dedicated towards the transcendental Dharma, and towards these roots of good, not adhering to dualistic appearances. Sarvajna (薩婆若, all-knowing wisdom) is neither identical to nor separate from karma; dedicating towards observing Sarvajna, it is neither identical to nor separate from karma; attaining the karma of the wisdom of Sarvajna's aspiration, because of the illumination of purity, the retribution is also illuminated with purity; because the retribution is illuminated with purity, Sarvajna is also illuminated with purity. Abandoning all agitated perceptions and observations, arrogance and negligence; following the wisdom of skillful means, dedicating with all roots of good; enabling all sentient beings to attain true and ultimate liberation, not clinging to the nature of Dharma, with immeasurable and boundless roots of good, dedicating towards all Dharmas, generating karmic retribution without karmic causes. Bodhisattva Mahasattvas, with such roots of good, can forever be free from all evils, which is praised by the Buddhas. O sons of the Buddha! This is called the Bodhisattva Mahasattva's first dedication of protecting all sentient beings, free from the appearance of sentient beings. At that time, Vajradhvaja Bodhisattva (金剛幢菩薩), empowered by the Buddha's spiritual power, universally observed the ten directions and all the assembly, observed the Dharmadhatu, entered the profound meaning of the verses, with great compassion covering all sentient beings; upholding the lineage of the Buddhas of the three times without interruption; entering the treasury of all the Buddhas' merits; generating the pure Dharmakaya of all the Buddhas; being skilled in discerning the minds of all sentient beings; all the roots of good planted in the past, knowing the right time without loss, possessing the Dharmakaya, being skilled in manifesting a pure Rupakaya, spoke in verses: 'Having cultivated for immeasurable kalpas, always for the benefit of all beings, with diligent and firm minds without obstruction, always seeking the wondrous merits of all Buddhas. Their minds are pure, free from anger, respectfully making offerings to the Tamer (Buddha), deeply understanding all Dharmas, saving sentient beings, they are able to skillfully enter the treasury of dedication. Courageously diligent,
進力具足， 智力照明甚清凈， 忍心堅固不傾動， 常能救護諸群生。 于無等所心安住， 踴悅歡喜意清凈， 菩薩忍力如大地， 悉能饒益諸眾生。 不以苦行自求樂， 大慈悲起無量行， 常能救護諸群生， 彼人速入無礙地。 十方一切諸世界， 其中眾生皆攝取， 常為眾生心安住， 修學無量諸迴向。 以歡喜心行佈施， 具足護持清凈戒， 勇猛精進心堅固， 清凈智慧善迴向。 其心廣大不可量， 忍力堅強常回向， 凈修一切諸禪定， 智慧深妙難思議。 十方一切世界中， 具足修習清凈行， 智慧迴向諸功德， 以一切樂益眾生。 彼人積集眾善業， 無量無邊不可數， 欲令眾生具修習， 住不思議深妙智。 普為一切眾生故， 不思議劫住地獄， 菩薩心常無懈怠， 決定功德常回向。 不求色聲諸香味， 亦不希望一切觸， 常求無上最勝智， 度脫一切諸群生。 菩薩智凈如虛空， 普行無量大士行， 最勝所行凈業道， 無量名稱常修行。 菩薩遊行諸世界， 常能安隱群生類， 悉令一切皆歡喜， 修菩薩行無厭足。 除滅一切心垢穢， 思惟修習無上智， 不自為
【現代漢語翻譯】 現代漢語譯本 具備充足的精進力量，智慧的光明清澈明凈， 忍耐之心堅固不動搖，常常能夠救護所有的眾生。 在無與倫比的境界中內心安住，踴躍歡喜，心意清凈， 菩薩的忍耐力如同大地，能夠利益所有的眾生。 不以苦行來為自己求樂，以大慈悲心發起無量的修行， 常常能夠救護所有的眾生，這樣的人很快就能進入無礙的境界。 十方一切世界，其中的眾生都被攝受， 常常爲了眾生而安住其心，修習無量的迴向。 以歡喜心行佈施，具足護持清凈的戒律， 勇猛精進，心志堅固，以清凈的智慧善於迴向。 其心廣大不可衡量，忍耐的力量堅強，常常回向， 清凈地修習一切禪定，智慧深奧微妙難以思議。 在十方一切世界中，具足修習清凈的修行， 以智慧迴向所有的功德，用一切的快樂利益眾生。 這樣的人積累眾多的善業，無量無邊不可計數， 想要讓眾生都具足修習，安住于不可思議的深妙智慧。 爲了所有一切眾生的緣故，在不可思議的劫數中住在地獄， 菩薩的心常常沒有懈怠，決定的功德常常回向。 不追求色、聲、香、味，也不希望一切的觸感， 常常追求無上最殊勝的智慧，度脫一切的眾生。 菩薩的智慧清凈如同虛空，普遍地實行無量的大士之行， 最殊勝的修行是清凈的業道，無量的名稱常常修行。 菩薩遍游諸世界，常常能夠使眾生安穩， 使一切眾生都歡喜，修菩薩行沒有厭足。 消除一切心中的污垢，思惟修習無上的智慧，不為自己。
【English Translation】 English version Possessing full power of diligence, with wisdom's light exceedingly clear and pure, A mind of patience, firm and unmoving, constantly able to protect all living beings. Dwelling in a state of unparalleled peace, with joyful delight and a pure mind, The Bodhisattva's patience is like the earth, able to benefit all living beings. Not seeking pleasure for oneself through ascetic practices, but with great compassion initiating boundless practices, Constantly able to protect all living beings, such a person quickly enters the realm of non-obstruction. All worlds in the ten directions, the beings within them are all embraced, Constantly dwelling with their minds for the sake of beings, cultivating boundless dedications. Practicing generosity with a joyful heart, fully upholding pure precepts, Courageously diligent, with a firm mind, skillfully dedicating with pure wisdom. Their minds are vast and immeasurable, their power of patience is strong, constantly dedicating, Purely cultivating all meditations, wisdom is profound, subtle, and inconceivable. In all worlds of the ten directions, fully cultivating pure practices, Dedicating all merits with wisdom, benefiting beings with all happiness. Such a person accumulates numerous good deeds, immeasurable and countless, Wishing to enable all beings to cultivate, dwelling in inconceivable profound wisdom. For the sake of all beings, dwelling in hell for inconceivable eons, The Bodhisattva's mind is constantly without laziness, the determined merits are constantly dedicated. Not seeking forms, sounds, fragrances, or tastes, nor desiring any touch, Constantly seeking the supreme, most excellent wisdom, liberating all living beings. The Bodhisattva's wisdom is pure like space, universally practicing the boundless deeds of a great being, The most excellent practice is the path of pure karma, constantly practicing countless names. Bodhisattvas travel through all worlds, constantly able to bring peace to all beings, Making all beings happy, practicing the Bodhisattva path without satiety. Eliminating all defilements of the mind, contemplating and cultivating supreme wisdom, not for oneself.
己求安樂， 常欲利益諸群生。 菩薩迴向到彼岸， 除滅無量心穢毒， 具足修習三世佛， 無量清凈諸功德。 菩薩未曾染著色， 受想行識亦如是， 不住一切諸三界， 所有功德悉迴向。 諸佛所知眾生類， 皆悉攝取無有餘， 究竟度脫諸群萌， 是名菩薩殊勝行。 菩薩一切心安住， 開悟彌廣不可稱， 離癡正念伏諸根， 身口意業常寂然。 一切內外所有法， 皆悉虛妄無真實， 如風行空無所礙， 菩薩心行亦如是。 所起身業常清凈， 能令諸佛悉歡喜， 于最勝所言不虛， 意常專向諸如來。 十方無量諸世界， 所有最勝悉往詣， 于彼睹見大悲尊， 悉能恭敬供養之。 心常遠離一切惡， 處大眾中無所畏， 心常安住如來道， 彼為三有清涼池。 善修分析一切法， 具足了達諸有無， 善能趣向真法性， 深入無諍勝三昧。 修習菩薩堅固行， 一切眾生莫能壞， 明學了達甚深義， 於三世法無所著。 究竟迴向到彼岸， 普令眾生悉清凈， 遠離一切諸染著， 菩薩所行無所倚。 一切眾生語言法， 于彼智慧無障礙， 談論巧妙無愛著， 心常安處無礙住。 菩薩如
【現代漢語翻譯】 現代漢語譯本 自己尋求安樂，也常希望利益所有眾生。 菩薩將功德迴向到彼岸（涅槃），消除無量心中的污穢和毒素， 圓滿修習過去、現在、未來三世諸佛的無量清凈功德。 菩薩從不執著於色（物質），受（感受）、想（思維）、行（意志）、識（意識）也同樣如此。 不住留於一切三界（欲界、色界、無色界），將所有功德全部迴向。 諸佛所知曉的眾生種類，都全部攝取而無遺漏， 最終度脫所有眾生，這被稱為菩薩殊勝的修行。 菩薩的一切心都安住于平靜，開悟的境界廣大而不可稱量， 遠離愚癡，以正念調伏諸根（眼、耳、鼻、舌、身、意），身、口、意三業常處於寂靜狀態。 一切內外之法，都虛妄不實， 如同風行於空中無所障礙，菩薩的心行也是如此。 所起身業（身體行為）常清凈，能令諸佛都歡喜， 對於最殊勝的真理所言不虛，心常專注于諸如來（佛）。 前往十方無量諸世界，所有最殊勝的地方， 在那裡見到大悲尊（佛），都能恭敬供養。 心常遠離一切惡行，處在眾人之中也無所畏懼， 心常安住于如來之道，他們是三有（欲有、色有、無色有）的清涼池。 善於分析一切法，圓滿通達諸有（存在）與無（不存在）， 善於趨向真如法性，深入無諍的殊勝三昧（禪定）。 修習菩薩堅固的修行，一切眾生都不能破壞， 明瞭學習通達甚深義理，對於三世（過去、現在、未來）之法無所執著。 最終迴向到彼岸（涅槃），普遍令一切眾生都清凈， 遠離一切染著，菩薩的修行無所依賴。 一切眾生的語言和法則，對於菩薩的智慧都沒有障礙， 談論巧妙而不執著，心常安處於無礙的境界。 菩薩如同
【English Translation】 English version Seeking their own happiness, they also constantly desire to benefit all living beings. Bodhisattvas dedicate their merits to the other shore (Nirvana), eliminating the immeasurable defilements and poisons of the mind, Perfectly cultivating the immeasurable pure merits of the Buddhas of the past, present, and future. Bodhisattvas are never attached to form (matter), and the same is true for feeling, perception, volition, and consciousness. They do not dwell in any of the three realms (desire realm, form realm, formless realm), and dedicate all their merits. All kinds of beings known by the Buddhas are completely embraced without omission, Ultimately liberating all beings; this is called the Bodhisattva's supreme practice. All the minds of Bodhisattvas abide in peace, and the state of enlightenment is vast and immeasurable, Away from ignorance, with right mindfulness they subdue the senses (eyes, ears, nose, tongue, body, mind), and their actions of body, speech, and mind are always in a state of stillness. All internal and external phenomena are false and unreal, Like the wind moving through the sky without obstruction, the Bodhisattva's mind practice is also like this. Their bodily actions are always pure, able to make all Buddhas happy, They speak truthfully about the most supreme truth, and their minds are always focused on the Tathagatas (Buddhas). They go to the immeasurable worlds in the ten directions, to all the most supreme places, There they see the Great Compassionate One (Buddha), and are able to respectfully make offerings. Their minds are always far from all evil, and they are fearless in the midst of the crowd, Their minds always abide in the path of the Tathagata, and they are a cool pond for the three existences (desire existence, form existence, formless existence). They are skilled in analyzing all phenomena, fully understanding all existence and non-existence, They are skilled in approaching the true nature of Dharma, and deeply enter the supreme Samadhi (meditation) without contention. They cultivate the steadfast practice of Bodhisattvas, which cannot be destroyed by any living being, They clearly learn and understand the profound meaning, and are not attached to the Dharma of the three times (past, present, future). Ultimately dedicating their merits to the other shore (Nirvana), universally purifying all living beings, Away from all attachments, the Bodhisattva's practice is without reliance. The languages and laws of all living beings are not an obstacle to the Bodhisattva's wisdom, They speak skillfully without attachment, and their minds always abide in a state of non-obstruction. Bodhisattvas are like
是行迴向， 無量善心功德藏， 能令十方諸世界， 一切如來皆歡喜。
「佛子！何等為菩薩摩訶薩第二不壞迴向？此菩薩摩訶薩，于去、來、今諸如來所，得不壞信，一切諸佛，皆悉歡喜；于諸菩薩所，乃至初發一念，求菩薩善根，及一切智；于彼菩薩，得不壞信，悉於一切諸佛法中，一向直心，而不可壞；于諸佛教，得不壞信；守護一切諸如來法，得不壞信；常以愛眼，等觀一切；以善根迴向，令彼眾生，獲諸善利，得不壞信；于白凈善根，得不壞信。何以故？修集一切諸善根故；於一切菩薩迴向，得不壞信，直心解脫，得滿足故；於一切菩薩諸法師所，得不壞信，具足起如來想故；于如來自在神力，得不壞信，諦信諸佛難思議故；於一切菩薩方便，得不壞信，攝取種種無量無數行境界故。
「佛子！菩薩摩訶薩如是安住不可壞信，于諸佛、菩薩、聲聞、緣覺、如來正教、一切眾生，如是等無量境界，種諸善根，分別諸善根；長養菩提心，修習大慈所生善根；廣修大悲，平等觀察；學佛所學，隨順諸佛；攝取一切清凈善根，深入實義，集功德藏，行大惠施，修諸功德，等觀三世。菩薩摩訶薩如是等善根功德，迴向一切智；常見諸佛，親近善知識；常與無量諸菩薩會，念薩婆若，心無散亂；受
【現代漢語翻譯】 現代漢語譯本 這是行為的迴向，蘊藏著無量善心功德，能使十方世界的一切如來都歡喜。
『佛子！什麼是菩薩摩訶薩的第二種不壞迴向？』這位菩薩摩訶薩，對於過去、現在、未來諸佛，獲得不壞的信心，一切諸佛都歡喜；對於諸菩薩，乃至初發一念，求菩薩善根，以及一切智慧；對於那些菩薩，獲得不壞的信心，在一切諸佛的教法中，一心正直，不可動搖；對於諸佛的教誨，獲得不壞的信心；守護一切諸如來的教法，獲得不壞的信心；常常以慈愛的目光，平等看待一切；以善根迴向，使那些眾生，獲得各種善利，獲得不壞的信心；對於清凈的善根，獲得不壞的信心。為什麼呢？因為修集一切善根的緣故；對於一切菩薩的迴向，獲得不壞的信心，因為直心解脫，得到滿足的緣故；對於一切菩薩的法師，獲得不壞的信心，因為具足生起如來之想的緣故；對於如來的自在神力，獲得不壞的信心，因為真實相信諸佛的不可思議的緣故；對於一切菩薩的方便，獲得不壞的信心，因為攝取種種無量無數的修行境界的緣故。
『佛子！菩薩摩訶薩如此安住于不可壞的信心，對於諸佛、菩薩、聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，靠自己領悟佛法的人）、如來的正教、一切眾生，像這樣無量的境界，種下各種善根，分別各種善根；增長菩提心，修習大慈所生的善根；廣修大悲，平等觀察；學習佛所學習的，隨順諸佛；攝取一切清凈的善根，深入真實的意義，積聚功德寶藏，行大布施，修各種功德，平等看待過去、現在、未來三世。菩薩摩訶薩像這樣的善根功德，迴向一切智慧；常常見到諸佛，親近善知識；常常與無量諸菩薩相會，憶念薩婆若（sarvajna，一切智），心中沒有散亂；接受
【English Translation】 English version This is the dedication of conduct, a treasury of immeasurable good-hearted merit, capable of making all the Tathagatas in the ten directions rejoice.
'Buddha-son! What is the second indestructible dedication of a Bodhisattva-Mahasattva?' This Bodhisattva-Mahasattva, with regard to the Tathagatas of the past, present, and future, obtains indestructible faith, and all the Buddhas are pleased; with regard to the Bodhisattvas, even from the first thought of seeking Bodhisattva roots of goodness and all wisdom; with regard to those Bodhisattvas, obtains indestructible faith, in all the teachings of all the Buddhas, with a single-minded straight heart, which cannot be destroyed; with regard to the teachings of the Buddhas, obtains indestructible faith; protects all the teachings of the Tathagatas, obtains indestructible faith; constantly with loving eyes, equally views all; with roots of goodness dedicates, causing those sentient beings to obtain all good benefits, obtains indestructible faith; with regard to pure roots of goodness, obtains indestructible faith. Why is this? Because of cultivating all roots of goodness; with regard to the dedication of all Bodhisattvas, obtains indestructible faith, because of the straight heart liberation, obtaining fulfillment; with regard to all the Dharma teachers of the Bodhisattvas, obtains indestructible faith, because of fully arising the thought of the Tathagata; with regard to the Tathagata's self-mastery and spiritual power, obtains indestructible faith, because of truly believing in the inconceivable nature of the Buddhas; with regard to all the Bodhisattvas' skillful means, obtains indestructible faith, because of gathering various immeasurable and countless realms of practice.
'Buddha-son! A Bodhisattva-Mahasattva, thus abiding in indestructible faith, with regard to the Buddhas, Bodhisattvas, Sravakas (hearers of the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), the true teachings of the Tathagatas, all sentient beings, and such immeasurable realms, plants various roots of goodness, distinguishes various roots of goodness; nurtures the Bodhi mind, cultivates the roots of goodness born from great compassion; extensively cultivates great compassion, observes equally; learns what the Buddhas learn, follows the Buddhas; gathers all pure roots of goodness, deeply enters the true meaning, accumulates a treasury of merit, practices great giving, cultivates all merits, views the three times equally. A Bodhisattva-Mahasattva, with such roots of goodness and merit, dedicates to all wisdom; constantly sees the Buddhas, draws near to good teachers; constantly meets with immeasurable Bodhisattvas, remembers Sarvajna (all-knowing wisdom), with a mind without distraction; receives
諸佛教，興護法心，教化成熟一切眾生，心常不離出世迴向；供養守護一切法師，解了諸法，修習滿足一切大愿。菩薩摩訶薩如是精勤修習無量善根，積集長養善根，正念思惟，觀察境界真實等義；恭敬供養，威儀具足，善根迴向。
「菩薩摩訶薩善根迴向已，作如是念：『以此善根迴向，所得依果，令我修行菩薩行時，于唸唸中，見一切佛；令彼諸佛，皆悉歡喜；于諸如來、應供、等正覺，如佛所應，而以供養；以阿僧祇寶、阿僧祇華、阿僧祇香、阿僧祇涂香、阿僧祇鬘、阿僧祇衣、阿僧祇蓋、阿僧祇幢、阿僧祇幡、阿僧祇莊嚴、阿僧祇莊嚴具、阿僧祇供給、阿僧祇末香、阿僧祇信樂、阿僧祇敬念、阿僧祇凈信，燒阿僧祇堅固香；阿僧祇上味飯食、阿僧祇恭敬、阿僧祇禮拜；阿僧祇一切寶座、阿僧祇一切華座、阿僧祇一切香座、阿僧祇一切鬘座、阿僧祇一切清凈栴檀座、阿僧祇一切衣座、阿僧祇一切金剛座、阿僧祇一切摩尼寶座、阿僧祇一切寶繒座、阿僧祇一切寶色座、阿僧祇一切寶輪、阿僧祇一切華輪、阿僧祇一切香輪、阿僧祇一切鬘莊嚴輪、阿僧祇一切寶衣輪、阿僧祇一切寶莊嚴輪、阿僧祇一切寶繒敷輪，建立阿僧祇一切寶多羅高顯輪；阿僧祇一切寶欄楯輪、阿僧祇一切寶網輪，羅覆其上；阿僧祇一切妙
【現代漢語翻譯】 現代漢語譯本 諸佛以興盛和護持佛法之心，教化成熟一切眾生，他們的心始終不離出世的願望和迴向；他們供養和守護一切法師，理解諸法，修習並圓滿一切大愿。菩薩摩訶薩（偉大的菩薩）如此精勤地修習無量善根，積累和增長善根，以正念思維，觀察境界的真實意義；恭敬供養，威儀具足，並將善根迴向。 菩薩摩訶薩將善根迴向后，會這樣想：『以此善根迴向，所得到的果報，使我在修行菩薩道時，于每一個念頭中，都能見到一切佛；使那些佛都感到歡喜；對於諸如來（佛的稱號之一）、應供（值得供養的人）、等正覺（完全覺悟的人），都如佛所應得的那樣進行供養；以無數（阿僧祇）的寶物、無數的花、無數的香、無數的涂香、無數的花鬘、無數的衣服、無數的傘蓋、無數的幢幡、無數的旗幟、無數的莊嚴品、無數的莊嚴器具、無數的供給品、無數的末香、無數的信樂、無數的敬念、無數的凈信，焚燒無數的堅固香；無數的上味飯食、無數的恭敬、無數的禮拜；無數的一切寶座、無數的一切花座、無數的一切香座、無數的一切鬘座、無數的一切清凈栴檀座、無數的一切衣座、無數的一切金剛座、無數的一切摩尼寶座、無數的一切寶繒座、無數的一切寶色座、無數的一切寶輪、無數的一切花輪、無數的一切香輪、無數的一切鬘莊嚴輪、無數的一切寶衣輪、無數的一切寶莊嚴輪、無數的一切寶繒敷輪，建立無數的一切寶多羅高顯輪；無數的一切寶欄楯輪、無數的一切寶網輪，覆蓋其上；無數的一切妙』
【English Translation】 English version All Buddhas, with minds that foster and protect the Dharma, teach and mature all sentient beings, their minds constantly not departing from the aspiration for transcendence and dedication; they offer to and protect all Dharma teachers, understand all dharmas, cultivate and fulfill all great vows. Bodhisattva Mahasattvas (great Bodhisattvas) diligently cultivate immeasurable roots of goodness, accumulate and grow these roots, with right mindfulness contemplate and observe the true meaning of realms; respectfully offer, with dignified conduct, and dedicate their roots of goodness. Having dedicated their roots of goodness, Bodhisattva Mahasattvas think thus: 『With this dedication of goodness, may the resulting fruits enable me, while practicing the Bodhisattva path, to see all Buddhas in every thought; may those Buddhas all be pleased; to all Tathagatas (one of the titles of a Buddha), Arhats (worthy of offerings), and Samyaksambuddhas (fully enlightened ones), may I offer as is befitting a Buddha; with countless (asamkhya) treasures, countless flowers, countless incenses, countless scented pastes, countless garlands, countless garments, countless canopies, countless banners, countless flags, countless ornaments, countless ornamental tools, countless provisions, countless powdered incenses, countless faith and joy, countless reverence, countless pure faith, burn countless solid incenses; countless superior foods, countless respects, countless prostrations; countless all jeweled thrones, countless all flower thrones, countless all incense thrones, countless all garland thrones, countless all pure sandalwood thrones, countless all garment thrones, countless all vajra thrones, countless all mani jewel thrones, countless all jeweled silk thrones, countless all jeweled color thrones, countless all jeweled wheels, countless all flower wheels, countless all incense wheels, countless all garland adorned wheels, countless all jeweled garment wheels, countless all jeweled adorned wheels, countless all jeweled silk spread wheels, establish countless all jeweled tala high and prominent wheels; countless all jeweled railing wheels, countless all jeweled net wheels, covering them; countless all exquisite』
寶宮殿，嚴飾殊特，出過諸天；阿僧祇一切華宮殿、阿僧祇一切香宮殿、阿僧祇一切寶鬘宮殿、阿僧祇一切栴檀宮殿、阿僧祇一切堅固香藏宮殿、阿僧祇一切金剛宮殿、阿僧祇一切摩尼寶宮殿，皆悉殊妙，出過諸天；阿僧祇諸雜寶樹、阿僧祇種種香樹、阿僧祇諸寶衣樹、阿僧祇妙音樂樹、阿僧祇妙音聲樹、阿僧祇無厭寶樹、阿僧祇垂寶繒幡樹、阿僧祇寶莊嚴樹，阿僧祇一切華、一切鬘、一切香、一切涂香、一切蓋、一切幢、一切幡樹，如是等諸妙寶樹，莊嚴殊特，以用莊嚴無數宮殿；阿僧祇寶欄楯莊嚴、阿僧祇寶窗莊嚴、阿僧祇寶偏樓閣莊嚴、阿僧祇內帳莊嚴、阿僧祇半月莊嚴、阿僧祇樓閣莊嚴、阿僧祇寶帳莊嚴、阿僧祇白寶網，羅覆其上；燒阿僧祇堅固香；阿僧祇寶衣，以敷其地；以如是等諸莊嚴具，莊嚴無數宮殿，出過諸天。』
「以如是等上妙供養，于無量無數不可說不可說劫，調伏諸根，敬心供養一切如來；此諸最勝般涅槃后，供養舍利。欲令一切眾生，皆悉歡喜，攝取一切眾生善根；令一切眾生，離無量苦，發菩提心；令一切眾生，以大莊嚴而自莊嚴，無量莊嚴超出一切眾生境界，示現佛法，難可值遇；滿足阿僧祇諸如來力，清凈信心，供養導師，受持守護一切佛法。如是供養現在諸佛，及涅槃后，
【現代漢語翻譯】 現代漢語譯本：寶宮殿，裝飾得極其特別，超越了諸天；無數（阿僧祇）的華麗宮殿、無數的香宮殿、無數的寶鬘宮殿、無數的栴檀（一種香木）宮殿、無數的堅固香藏宮殿、無數的金剛宮殿、無數的摩尼寶（如意寶珠）宮殿，都非常殊勝美妙，超越了諸天；無數的雜寶樹、無數的各種香樹、無數的寶衣樹、無數的美妙音樂樹、無數的美妙音聲樹、無數的無厭寶樹、無數的垂掛寶繒幡（絲織旗幟）的樹、無數的寶莊嚴樹，無數的各種花、各種鬘（花環）、各種香、各種涂香、各種蓋、各種幢（旗幟）、各種幡的樹，像這樣種種美妙的寶樹，裝飾得非常特別，用來莊嚴無數的宮殿；無數的寶欄桿裝飾、無數的寶窗裝飾、無數的寶偏樓閣裝飾、無數的內帳裝飾、無數的半月裝飾、無數的樓閣裝飾、無數的寶帳裝飾、無數的白色寶網，覆蓋在上面；燃燒無數的堅固香；無數的寶衣，鋪在地上；用像這樣種種的莊嚴器具，莊嚴無數的宮殿，超越了諸天。 用像這樣殊勝美妙的供養，在無量無數不可說不可說的劫（極長的時間單位）中，調伏自己的諸根（眼、耳、鼻、舌、身、意），以恭敬的心供養一切如來（佛的稱號）；這些最殊勝的佛陀般涅槃（佛的去世）后，供養他們的舍利（佛的遺骨）。爲了讓一切眾生都歡喜，攝取一切眾生的善根；讓一切眾生，脫離無量的痛苦，發起菩提心（覺悟之心）；讓一切眾生，用大莊嚴來莊嚴自己，用無量的莊嚴超出一切眾生的境界，示現佛法，難以值遇；滿足無數如來的力量，清凈信心，供養導師（佛），受持守護一切佛法。像這樣供養現在的諸佛，以及涅槃后的佛。
【English Translation】 English version: The jeweled palaces, adorned with extraordinary splendor, surpassed all the heavens; countless (asamkhya) flower palaces, countless fragrance palaces, countless jeweled garland palaces, countless sandalwood palaces, countless solid fragrance store palaces, countless vajra (diamond) palaces, countless mani jewel (wish-fulfilling jewel) palaces, all were exceptionally marvelous, surpassing all the heavens; countless mixed-jewel trees, countless various fragrant trees, countless jeweled-clothing trees, countless wonderful music trees, countless wonderful sound trees, countless inexhaustible treasure trees, countless trees with hanging jeweled silk banners, countless jeweled-adornment trees, countless trees of all kinds of flowers, all kinds of garlands, all kinds of fragrances, all kinds of scented ointments, all kinds of canopies, all kinds of banners, all kinds of flags, such as these various wonderful jeweled trees, adorned with extraordinary splendor, used to adorn countless palaces; countless jeweled railings, countless jeweled windows, countless jeweled side-pavilions, countless inner curtains, countless half-moon decorations, countless pavilions, countless jeweled tents, countless white jeweled nets, covering them; burning countless solid fragrances; countless jeweled garments, spread on the ground; with such various adornments, adorning countless palaces, surpassing all the heavens. With such supreme and wonderful offerings, for immeasurable, countless, inexpressible, and unspeakable kalpas (extremely long units of time), subduing their own senses (eyes, ears, nose, tongue, body, mind), with a respectful heart, making offerings to all Tathagatas (title of a Buddha); after these most supreme Buddhas have attained parinirvana (the passing away of a Buddha), making offerings to their relics (the remains of a Buddha). In order to make all sentient beings happy, to gather the roots of goodness of all sentient beings; to enable all sentient beings to be free from immeasurable suffering, to arouse the Bodhi mind (the mind of enlightenment); to enable all sentient beings to adorn themselves with great adornments, with immeasurable adornments surpassing the realms of all sentient beings, to manifest the Dharma, which is difficult to encounter; to fulfill the power of countless Tathagatas, with pure faith, to make offerings to the guide (Buddha), to uphold and protect all the Buddha's teachings. Thus, making offerings to the present Buddhas, and to the Buddhas after their parinirvana.
供養舍利；于無量阿僧祇劫說供養具，不可窮盡；諸佛成就無量功德，教化度脫一切眾生。我常供養彼諸如來，心不退轉，無有休息，未曾懈怠；不懷憂惱，亦無所著，無有心想。于諸法中而無所染，無所依止，不昧善根；離一切著，以實法印，印業法門；生一切法，住佛所住；觀無生性境界法印，印彼發心。受持如來清凈迴向；觀察平等法性迴向；入無行方便，出生諸行，心舍一切迴向；無量方便迴向；離一切有迴向；安住離相方便，修習法門善根迴向。
「菩薩從初發心，修習一切諸妙善根，皆悉迴向；以此善根，于生死中而不可壞。求一切智，心不退轉；處一切有，寂定不亂；度脫一切眾生，不著生死；得無礙智門，修菩薩行，而彼善根不可窮盡，世間諸法所不能壞；具足清凈諸波羅蜜，究竟一切智力。菩薩摩訶薩如是舍離癡闇，成菩提心，普照一切長白凈法，善根迴向；具足眾行，清凈直心，觀察平等，深入諸法；知業如幻，業報如電，諸行如化，因緣生法如響，菩薩行如影。無著法眼之所出生，無作所作；其性寂滅，入有為無為；於一切法，了達無二，解如實性；分別菩薩一切行相，不著諸相；善知方便，入同事業，不捨一切白凈善法；離一切障，無礙無著；常為諸佛之所護念，遠離愚癡。
【現代漢語翻譯】 現代漢語譯本：供養佛陀的舍利（遺骨），即使在無量阿僧祇劫（極長的時間單位）中講述供養的物品，也無法窮盡。諸佛成就無量的功德，教化並度脫一切眾生。我常常供養那些如來（佛的稱號），心不退轉，沒有休息，從不懈怠；不懷憂愁煩惱，也沒有任何執著，沒有任何妄想。對於一切法都不受污染，不依賴任何事物，不迷失善根；遠離一切執著，以真實的法印，印證業的法門；生出一切法，安住于佛所安住的境界；觀察無生性的境界法印，印證菩薩的發心。接受並保持如來的清凈迴向；觀察平等法性的迴向；進入無為的方便，生出各種行為，心中捨棄一切迴向；進行無量的方便迴向；遠離一切存在的執著迴向；安住于離相的方便，修習法門善根的迴向。 菩薩從最初發心，修習一切美好的善根，都全部迴向；憑藉這些善根，在生死輪迴中不會被破壞。追求一切智慧，心不退轉；處於一切存在之中，保持寂靜安定不混亂；度脫一切眾生，不執著于生死；獲得無礙的智慧之門，修習菩薩的修行，而那些善根是無法窮盡的，世間的一切法都無法破壞；具足清凈的各種波羅蜜（到達彼岸的方法），最終成就一切智慧的力量。菩薩摩訶薩（偉大的菩薩）像這樣舍離愚癡的黑暗，成就菩提心（覺悟之心），普遍照耀一切長久清凈的善法，迴向善根；具足各種修行，保持清凈正直的心，觀察平等，深入瞭解一切法；知道業如幻象，業報如閃電，各種行為如幻化，因緣所生的法如回聲，菩薩的修行如影子。從無執著的法眼所生出，無作而作；其本性寂靜滅絕，進入有為和無為的境界；對於一切法，了達沒有二元對立，理解真實的本性；分別菩薩的一切行為，不執著于各種表象；善於運用方便，進入共同的事業，不捨棄一切清凈的善法；遠離一切障礙，沒有阻礙和執著；常常受到諸佛的護念，遠離愚癡。
【English Translation】 English version: Offering to the Śarīra (relics) of the Buddha; even if one were to describe the offerings for immeasurable asaṃkhya kalpas (incalculable eons), they could not be exhausted. The Buddhas accomplish immeasurable merits, teaching and liberating all sentient beings. I constantly make offerings to those Tathāgatas (Buddhas), my mind does not regress, I have no rest, I never slacken; I do not harbor sorrow or affliction, nor do I have any attachments, nor any conceptual thoughts. In all dharmas (teachings), I am not defiled, I do not rely on anything, I do not lose sight of good roots; I am free from all attachments, with the seal of true dharma, I seal the dharma gate of karma; I generate all dharmas, I abide in the abode of the Buddha; I observe the seal of the dharma of no-birth nature, I seal the Bodhisattva's aspiration. I receive and uphold the pure dedication of the Tathāgata; I observe the dedication of the equality of dharma nature; I enter the expedient of no-action, I generate all actions, in my mind I relinquish all dedication; I perform immeasurable expedient dedication; I dedicate away from all existence; I abide in the expedient of non-appearance, I cultivate the dedication of the good roots of the dharma gate. From the initial aspiration, the Bodhisattva cultivates all wonderful good roots, and dedicates them all; with these good roots, they cannot be destroyed in the cycle of birth and death. Seeking all wisdom, the mind does not regress; being in all existence, they remain tranquil and undisturbed; liberating all sentient beings, they are not attached to birth and death; they attain the gate of unobstructed wisdom, they cultivate the Bodhisattva's practice, and those good roots cannot be exhausted, all dharmas of the world cannot destroy them; they are complete with the pure pāramitās (perfections), ultimately achieving the power of all wisdom. The Bodhisattva Mahāsattva (great Bodhisattva) thus abandons the darkness of ignorance, accomplishes the Bodhi mind (mind of enlightenment), universally illuminates all long-lasting pure good dharmas, dedicates good roots; they are complete with all practices, maintain a pure and upright mind, observe equality, deeply understand all dharmas; they know that karma is like an illusion, karmic retribution is like lightning, all actions are like transformations, dharmas arising from conditions are like echoes, the Bodhisattva's practice is like a shadow. Born from the unobstructed dharma eye, they act without acting; their nature is tranquil and extinguished, they enter the realm of conditioned and unconditioned; regarding all dharmas, they understand that there is no duality, they comprehend the true nature; they distinguish all aspects of the Bodhisattva's actions, they are not attached to any appearances; they are skilled in using expedients, they enter into common endeavors, they do not abandon all pure good dharmas; they are free from all obstacles, without hindrance or attachment; they are constantly protected by all Buddhas, they are far from ignorance.
「如是，菩薩摩訶薩成就善根，出生善法，不壞業報，明見真實，善解迴向；以方便力出生業報，究竟法性，得到彼岸，了達諸法，迴向大智諸業善根；其心清凈，行無所行。菩薩摩訶薩如是善根迴向，欲度脫一切眾生，佛種不斷，滅諸惡業業報，迴向一切眾生；得無量智，成一切智，離世境界，滅諸煩惱，究竟清凈，成就智慧；入深方便，捨生死苦，成就諸佛無量善根；摧伏魔業，得平等法印，以印諸業，隨順薩婆若無上菩提。菩薩摩訶薩行如是善根迴向，善根明凈，普照一切，具足成就薩婆若乘。
「佛子！是名菩薩摩訶薩第二不壞迴向。菩薩摩訶薩安住此迴向，得見無量阿僧祇佛，悉得無量清凈妙法；普于眾生，得平等心，舍離愚癡，入一切法；得諸如來自在神力，降伏眾魔，滅諸魔業，具足生貴菩提之心；得無礙智，不由他悟；於一切法，見真實義；於一切佛剎，悉能受持，分別其相，智慧具足，普照眾生。菩薩摩訶薩以此不壞迴向力，攝取一切善根迴向。」
爾時，金剛幢菩薩承佛神力，普觀十方，乃至以偈頌曰：
「修習無量無數業， 所乘堅固不可壞， 能令諸佛悉歡喜， 是名智者所迴向。 所供養佛難思議， 佈施持戒伏諸根， 彼為一切修迴向， 清凈無量眾生故
【現代漢語翻譯】 現代漢語譯本： 『如此，菩薩摩訶薩（菩薩中的大菩薩）成就善根，生出善法，不壞業報，明見真實，善於理解迴向；以方便之力生出業報，究竟法性，到達彼岸，了達諸法，迴向大智諸業善根；其心清凈，行無所行。菩薩摩訶薩如此善根迴向，想要度脫一切眾生，佛種不斷，滅除諸惡業業報，迴向一切眾生；得到無量智慧，成就一切智慧，遠離世俗境界，滅除諸煩惱，達到究竟清凈，成就智慧；進入甚深方便，捨棄生死苦，成就諸佛無量善根；摧伏魔業，得到平等法印，以此印證諸業，隨順薩婆若（一切智）無上菩提（覺悟）。菩薩摩訶薩行如此善根迴向，善根明凈，普照一切，具足成就薩婆若乘（一切智的修行）。』 『佛子！這名為菩薩摩訶薩第二不壞迴向。菩薩摩訶薩安住於此迴向，得見無量阿僧祇（無數）佛，全部得到無量清凈妙法；普遍對於眾生，得到平等心，舍離愚癡，進入一切法；得到諸如來（佛的稱號）自在神力，降伏眾魔，滅除諸魔業，具足生起高貴的菩提之心；得到無礙智慧，不需他人開悟；對於一切法，見到真實意義；對於一切佛剎（佛的國土），都能受持，分別其相，智慧具足，普照眾生。菩薩摩訶薩以此不壞迴向力，攝取一切善根迴向。』 當時，金剛幢菩薩（菩薩名）承佛神力，普遍觀察十方，乃至以偈頌說： 『修習無量無數業，所乘堅固不可壞，能令諸佛都歡喜，這名為智者所迴向。 所供養佛難思議，佈施持戒降伏諸根，他們為一切修迴向，爲了清凈無量眾生。』
【English Translation】 English version: 'Thus, a Bodhisattva-Mahasattva (a great Bodhisattva) accomplishes roots of goodness, brings forth good dharmas, does not destroy karmic retribution, clearly sees the truth, and is skilled in understanding dedication; through the power of skillful means, brings forth karmic retribution, ultimately realizes the nature of dharma, reaches the other shore, understands all dharmas, and dedicates all virtuous roots of karma to great wisdom; their mind is pure, and they act without acting. A Bodhisattva-Mahasattva dedicates their roots of goodness in this way, desiring to liberate all sentient beings, so that the Buddha-seed is not broken, eradicating all evil karmic retributions, and dedicating it to all sentient beings; they attain immeasurable wisdom, accomplish all wisdom, depart from worldly realms, extinguish all afflictions, achieve ultimate purity, and accomplish wisdom; they enter profound skillful means, abandon the suffering of birth and death, accomplish the immeasurable roots of goodness of all Buddhas; they subdue the works of demons, obtain the seal of equal dharma, use this to seal all karmas, and follow the unsurpassed Bodhi (enlightenment) of Sarvajna (all-knowing). A Bodhisattva-Mahasattva practices such dedication of roots of goodness, their roots of goodness are clear and bright, illuminating all, and they fully accomplish the vehicle of Sarvajna (the practice of all-knowing).' 'Buddha-child! This is called the second indestructible dedication of a Bodhisattva-Mahasattva. A Bodhisattva-Mahasattva abiding in this dedication sees immeasurable Asamkhya (countless) Buddhas, and all attain immeasurable pure and wonderful dharmas; universally towards all sentient beings, they attain an equal mind, abandon ignorance, and enter all dharmas; they attain the self-mastery and divine power of all Tathagatas (Buddha's title), subdue all demons, extinguish all demonic works, and fully generate the noble mind of Bodhi; they attain unobstructed wisdom, not needing enlightenment from others; regarding all dharmas, they see the true meaning; regarding all Buddha-lands, they can uphold, distinguish their forms, their wisdom is complete, and they illuminate all sentient beings. A Bodhisattva-Mahasattva, through this indestructible power of dedication, gathers all roots of goodness for dedication.' At that time, the Bodhisattva Vajradhvaja (Bodhisattva's name), empowered by the Buddha, universally observed the ten directions, and then spoke in verse: 'Cultivating immeasurable and countless karmas, the vehicle they ride is firm and indestructible, able to make all Buddhas rejoice, this is called the dedication of the wise. The Buddhas they offer to are inconceivable, practicing giving, upholding precepts, and subduing the senses, they dedicate for all, for the sake of purifying immeasurable sentient beings.'
。 一切上妙諸華香， 無量無數眾寶衣， 種種莊嚴及寶蓋， 供養一切諸如來。 如是無量諸供具， 不可思議曠劫中， 恭敬供養調御師， 心常歡喜無厭足。 專心觀察諸最勝， 一切世間大明燈， 現在十方一切佛， 皆悉睹見如目前。 不可思議無量劫， 修行佈施無厭足， 不可思議無量劫， 修諸善根亦無厭。 善分別知諸心想， 如實觀察無虛妄， 悉知諸根無有餘， 常能饒益一切眾。 心大歡喜無有量， 信心清凈而恭敬， 不思議劫忍住世， 饒益救度一切眾。 一切諸佛滅度已， 供養舍利無厭足， 悉以無量妙雜寶， 建立恒沙諸塔廟。 造作無數尊形像， 寶藏凈金而莊嚴， 巍巍高大如山王， 其數無量不思議。 修學積集諸功德， 勝妙堅固不可壞， 菩薩善知行迴向， 分別非有亦非無。 若能如是修迴向， 功德無量不可盡， 勝妙智慧觀諸法， 皆能了達無所生。 方便修習令心凈， 悉與一切如來等， 以不可盡諸方便， 迴向無盡如來藏。 發起無上菩提心， 一切世間無所依， 普至十方諸世界， 於一切眾心無礙。 方便啟導眾生心， 悉令出生佛菩提
【現代漢語翻譯】 現代漢語譯本 用一切最上等的鮮花和香，無量無數的珍寶衣物，各種各樣的莊嚴飾品和寶蓋，來供養一切諸如來（Tathagata，佛的稱號）。 像這樣用無量無數的供品，在不可思議的漫長劫數中，恭敬供養調御師（佛的稱號），心中常常歡喜，沒有厭倦滿足的時候。 專心觀察那些最殊勝的，世間一切的大明燈（佛的稱號），現在十方一切的佛，都能夠像在眼前一樣見到。 在不可思議的無量劫中，修行佈施，沒有厭倦滿足的時候；在不可思議的無量劫中，修習各種善根，也沒有厭倦滿足的時候。 能夠清楚地分別知道各種心念，如實地觀察，沒有虛妄；完全瞭解眾生的各種根性，常常能夠利益一切眾生。 心中充滿無量的歡喜，以清凈的信心和恭敬心，在不可思議的劫數中安住世間，利益救度一切眾生。 一切諸佛滅度之後，供養佛的舍利，沒有厭倦滿足的時候；用無量無數的珍寶，建立像恒河沙數一樣多的佛塔和寺廟。 製造無數的佛像，用珍貴的寶藏和純凈的黃金來莊嚴，佛像巍峨高大如山王，數量無量不可思議。 修習積累各種功德，這些功德殊勝美妙，堅固不可破壞；菩薩善於知道如何迴向，能夠分別諸法非有也非無。 如果能夠像這樣修習迴向，功德無量無盡；用殊勝的智慧觀察諸法，都能夠了達諸法無所生。 用方便法門修習，使心清凈，完全與一切如來平等；用不可窮盡的各種方便法門，迴向無盡的如來藏（Tathagatagarbha，佛性）。 發起無上的菩提心（Bodhi-citta，覺悟之心），在一切世間都無所依，普遍到達十方諸世界，對於一切眾生，心中都沒有障礙。 用方便法門啓發引導眾生的心，使他們都能夠生起佛的菩提（Bodhi，覺悟）。
【English Translation】 English version With all the finest flowers and fragrances, countless and immeasurable precious garments, various adornments and jeweled canopies, I make offerings to all the Tathagatas (Buddhas). With such immeasurable offerings, throughout inconceivable eons, I respectfully make offerings to the Tamer of Beings (Buddha), my heart always joyful, never weary or satisfied. I attentively observe those most supreme, the great lamps of the world (Buddhas), and all the Buddhas of the ten directions are seen as if they were right before my eyes. In inconceivable, immeasurable eons, I practice giving without weariness or satisfaction; in inconceivable, immeasurable eons, I cultivate all roots of goodness without weariness. I can clearly discern all thoughts, observe truthfully without falsehood; I fully understand all the faculties of beings, and am always able to benefit all. My heart is filled with immeasurable joy, with pure faith and reverence, I dwell in the world for inconceivable eons, benefiting and saving all beings. After all the Buddhas have passed into Nirvana, I make offerings to their relics without weariness; with countless precious treasures, I build stupas and temples as numerous as the sands of the Ganges. I create countless images of the Buddhas, adorned with precious treasures and pure gold, majestic and tall like mountain kings, their number immeasurable and inconceivable. I cultivate and accumulate all merits, which are supreme, wonderful, firm, and indestructible; Bodhisattvas are skilled in knowing how to dedicate merit, distinguishing that things are neither existent nor non-existent. If one can cultivate dedication in this way, the merits are immeasurable and inexhaustible; with supreme wisdom, one observes all dharmas, and is able to understand that they are without origination. Through skillful means, I cultivate and purify my mind, making it equal to all the Tathagatas; with inexhaustible skillful means, I dedicate merit to the inexhaustible Tathagatagarbha (Buddha-nature). I arouse the supreme Bodhi-citta (mind of enlightenment), having no reliance in all the world, reaching all the worlds of the ten directions, and having no obstruction in my heart towards all beings. With skillful means, I inspire and guide the minds of beings, enabling them all to give rise to the Bodhi (enlightenment) of the Buddha.
， 觀察眾生心平等， 推求真實不可得。 一切諸法悉無餘， 了達其性無所有， 迴向無著清凈眼， 永離一切世間苦。 欲令諸有悉清凈， 心不妄取諸法相， 分別所有無所有， 能令心凈大歡喜。 於一佛剎無所著， 了諸佛土無堅固， 不取一切有為法， 亦不染著法自性。 方便迴向薩婆若， 無上智慧自莊嚴， 普令諸佛悉歡喜， 是為菩薩迴向業。 菩薩一心念諸佛， 無上智慧巧方便， 如諸如來無所著， 令我悉獲此功德。 常欲救護一切眾， 遠離無量諸惡業， 常行饒益眾生心， 于饒益心無虛妄。 隨所住地守護法， 示現涅槃實不滅， 一切如來無二法， 愿我回向亦如是。 一切世界諸趣中， 于有為法無所著， 菩薩不緣語言道， 亦不染著無語言。 十方一切諸如來， 悉攝諸法無有餘， 離一切趣而受生， 于所離生無虛妄。 以一莊嚴一切嚴， 亦不分別此諸法， 了達世間悉虛妄， 一切所行無所有。」◎
大方廣佛華嚴經卷第十四 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第十五
東晉天竺三藏佛馱跋陀羅譯
【現代漢語翻譯】 現代漢語譯本 觀察眾生的心念平等無差別，深入探究其真實本性卻不可得。 一切諸法都無剩餘，完全通達其本性空無所有。 將功德迴向于無執著的清凈智慧之眼，永遠脫離世間一切痛苦。 希望一切眾生都清凈無染，心中不妄取諸法的表象。 分別有和無，能使內心清凈，產生巨大的歡喜。 對於一個佛剎（Buddha-ksetra，佛的國土）不執著，明白諸佛的國土並非堅固不變。 不執取一切有為法（samskrta-dharma，因緣和合而生的法），也不染著於法的自性。 以方便法迴向于薩婆若（sarvajna，一切智），以無上智慧自我莊嚴。 普遍令諸佛都歡喜，這就是菩薩迴向的修行。 菩薩一心憶念諸佛，以無上智慧和巧妙的方便法。 如同諸如來（tathagata，佛的稱號）一樣無所執著，愿我都能獲得這樣的功德。 常常想要救護一切眾生，遠離無量無邊的惡業。 常常行饒益眾生的心，對於饒益眾生的心沒有虛妄。 隨所住之地守護佛法，示現涅槃（nirvana，寂滅）實際上並沒有真正的滅度。 一切如來所證悟的法沒有差別，愿我的迴向也像這樣。 在一切世界和諸趣（gati，眾生輪迴的去處）中，對於有為法沒有執著。 菩薩不執著于語言的表達，也不染著于沒有語言的狀態。 十方一切諸如來，完全攝受一切諸法沒有剩餘。 脫離一切輪迴的去處而受生，對於所脫離的受生沒有虛妄。 以一種莊嚴來莊嚴一切，也不分別這些諸法。 通達世間一切都是虛妄的，一切所行都沒有真實的自體。 《大方廣佛華嚴經》卷第十四 《大正藏》第 09 冊 No. 0278 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第十五 東晉天竺三藏佛馱跋陀羅譯
【English Translation】 English version Observing the minds of all beings as equal, seeking their true nature, it cannot be obtained. All dharmas (phenomena) are without remainder, fully understanding their nature as empty. Turning the merit towards the unattached, pure eye of wisdom, forever departing from all worldly suffering. Wishing all beings to be pure, the mind does not falsely grasp the appearances of dharmas. Distinguishing between existence and non-existence, it can purify the mind and bring great joy. Not being attached to one Buddha-ksetra (Buddha-field), understanding that the Buddha-lands are not permanent. Not grasping any conditioned dharmas (samskrta-dharma), nor being attached to the self-nature of dharmas. Skillfully turning the merit towards sarvajna (omniscience), self-adorned with supreme wisdom. Universally causing all Buddhas to rejoice, this is the practice of a Bodhisattva's dedication. A Bodhisattva single-mindedly remembers all Buddhas, with supreme wisdom and skillful means. Like all Tathagatas (Buddhas) who are without attachment, may I obtain all these merits. Always desiring to protect all beings, staying away from immeasurable evil deeds. Always practicing the mind of benefiting beings, and in this mind of benefiting, there is no falsehood. Guarding the Dharma wherever one dwells, manifesting nirvana (cessation) but not truly ceasing. The Dharma realized by all Tathagatas is without duality, may my dedication also be like this. In all worlds and all destinies (gati), there is no attachment to conditioned dharmas. A Bodhisattva does not rely on the path of language, nor is attached to the absence of language. All Tathagatas of the ten directions, completely gather all dharmas without remainder. Departing from all destinies and taking birth, in this departure from birth, there is no falsehood. Adorning all with one adornment, not distinguishing these dharmas. Understanding that all in the world is illusory, all actions are without a real self. The Avatamsaka Sutra, Volume 14 Taisho Tripitaka Vol. 09, No. 0278, The Avatamsaka Sutra The Avatamsaka Sutra, Volume 15 Translated by Tripitaka Master Buddhabhadra of Eastern Jin Dynasty
金剛幢菩薩十回向品第二十一之二
「◎佛子！何等為菩薩摩訶薩第三等諸佛迴向？此菩薩摩訶薩隨順學過去、未來、現在諸佛迴向。此菩薩修菩薩行時，見好惡色，其心清凈而無憎愛；歡喜悅樂，起無壞心，離諸憂惱；得正直心，身意柔軟，諸根清涼。此菩薩得如是樂時，迴向諸佛，作如是念：『一切諸佛雖有無上凈妙快樂，復愿諸佛具不思議佛所住樂，具足攝取不可稱量佛三昧樂，成就無量大悲快樂，具足成就不可計議佛解脫樂，具足攝取諸佛神足自在快樂，無上尊重最妙快樂；普覆如來，常令具足諸佛無量力樂，永離一切諸覺之樂，無上寂靜不變易樂；具足無礙法門，心常寂定而無散亂，佛無二行不可壞樂。』菩薩摩訶薩以如是善根，迴向諸佛已，又復回向一切菩薩，令愿未滿者，悉令滿足；未凈直心者，令凈直心；未滿諸波羅蜜者，悉令滿足，安住金剛菩提之心；於一切智，得不退轉，不捨大莊嚴，守護菩提門及諸善根；能令一切眾生，舍離放逸，發菩提心；所愿成滿，安住一切菩薩所住，得諸菩薩明利諸根，修習善根，證薩婆若。
「如是，菩薩摩訶薩以諸善根，迴向菩薩已，又復回向一切眾生，迴向一切眾生見佛聞法、敬心近僧，迴向具足專心念佛，迴向具足念凈妙法，迴向念僧尊重恭敬
【現代漢語翻譯】 現代漢語譯本 『佛子！什麼是菩薩摩訶薩的第三種諸佛迴向？這位菩薩摩訶薩隨順學習過去、未來、現在諸佛的迴向。這位菩薩在修行菩薩道時，見到好的或不好的事物，內心清凈而沒有憎恨或喜愛；他歡喜快樂，生起沒有破壞的心，遠離一切憂愁煩惱；得到正直的心，身心柔軟，諸根清涼。這位菩薩得到這樣的快樂時，將此迴向給諸佛，並這樣想：『一切諸佛雖然有無上清凈微妙的快樂，還希望諸佛具足不可思議的佛所安住的快樂，具足攝取不可稱量的佛三昧（samadhi，禪定）之樂，成就無量大悲的快樂，具足成就不可計數佛的解脫之樂，具足攝取諸佛神足自在的快樂，無上尊重最微妙的快樂；普遍覆蓋如來，常令具足諸佛無量力量的快樂，永遠脫離一切覺悟的快樂，無上寂靜不變易的快樂；具足無礙的法門，內心常常寂靜安定而沒有散亂，佛的無二行不可破壞的快樂。』菩薩摩訶薩用這樣的善根，迴向給諸佛之後，又迴向給一切菩薩，使那些願望沒有滿足的，都令他們滿足；那些沒有清凈正直之心的，令他們清凈正直；那些沒有圓滿諸波羅蜜（paramita，到彼岸）的，都令他們圓滿，安住在金剛菩提之心；對於一切智慧，得到不退轉，不捨棄大莊嚴，守護菩提之門以及各種善根；能夠使一切眾生，舍離放逸，發起菩提心；所希望的都圓滿，安住於一切菩薩所安住的境界，得到諸菩薩明利的諸根，修習善根，證得薩婆若（sarvajna，一切智）。 『像這樣，菩薩摩訶薩用各種善根，迴向給菩薩之後，又迴向給一切眾生，迴向一切眾生見到佛、聽聞佛法、以恭敬心親近僧眾，迴向具足專心念佛，迴向具足憶念清凈微妙的佛法，迴向憶念僧眾的尊重恭敬。
【English Translation】 English version 『O sons of the Buddha! What is the third kind of dedication of all Buddhas by a Bodhisattva-Mahasattva? This Bodhisattva-Mahasattva follows and learns the dedications of all Buddhas of the past, future, and present. When this Bodhisattva practices the Bodhisattva path, upon seeing good or bad things, their mind is pure and without hatred or love; they are joyful and happy, giving rise to a mind that is not destructive, and are free from all worries and afflictions; they attain an upright mind, their body and mind are gentle, and their senses are cool and clear. When this Bodhisattva attains such joy, they dedicate it to all Buddhas, thinking thus: 『Although all Buddhas have supreme pure and wonderful joy, may all Buddhas also possess the inconceivable joy of the Buddha's abode, fully embrace the immeasurable joy of the Buddha's samadhi (meditative absorption), achieve the immeasurable joy of great compassion, fully achieve the incalculable joy of the Buddha's liberation, fully embrace the joy of the Buddhas' supernatural powers and freedom, the supreme and most wonderful joy; may they universally cover the Tathagata, and always possess the immeasurable power of the Buddhas, forever be free from all the joys of enlightenment, the supreme, peaceful, and unchanging joy; may they fully possess unobstructed Dharma gates, their minds always be peaceful and stable without distraction, and the indestructible joy of the Buddha's non-dual conduct.』 After dedicating such roots of goodness to all Buddhas, the Bodhisattva-Mahasattva further dedicates them to all Bodhisattvas, so that those whose vows are not yet fulfilled may be fulfilled; those whose minds are not yet pure and upright may become pure and upright; those who have not yet perfected the paramitas (perfections) may perfect them, and may they abide in the Vajra Bodhi mind; may they attain non-retrogression in all wisdom, not abandon the great adornment, protect the gate of Bodhi and all roots of goodness; may they enable all sentient beings to abandon laxity and generate the Bodhi mind; may their wishes be fulfilled, may they abide in the abode of all Bodhisattvas, attain the sharp and clear senses of all Bodhisattvas, cultivate roots of goodness, and realize sarvajna (omniscience). 『Thus, after the Bodhisattva-Mahasattva dedicates all roots of goodness to the Bodhisattvas, they further dedicate them to all sentient beings, dedicating that all sentient beings may see the Buddha, hear the Dharma, and approach the Sangha with reverence, dedicating that they may fully concentrate on reciting the Buddha's name, dedicating that they may fully remember the pure and wonderful Dharma, dedicating that they may remember the Sangha with respect and reverence.
，迴向見佛未曾遠離，迴向成就諸清凈心，迴向分別諸如來法，迴向成就無量功德，迴向清凈諸通善根，迴向除滅一切疑惑，如佛迴向開化一切眾生、聲聞、緣覺及諸菩薩，菩薩善根迴向一切眾生，亦復如是；令一切眾生永離地獄、餓鬼、畜生、閻羅王處一切惡趣，無量眾難。菩薩摩訶薩令彼一切眾生悉發無上菩提之心、長養無上菩提之心、一心專求一切種智、舍離誹謗諸佛正法、常樂具足一切智地；令一切眾生究竟清凈，得一切智。菩薩摩訶薩所行善根，以諸大愿攝取行等行、積聚等積聚、長養等長養，皆悉廣大，具足充滿。菩薩摩訶薩若在家時，與妻子俱，未曾暫離菩提之心，正念思惟薩婆若境界，自度度彼，直心平等，方便示現妻子眷屬。菩薩善方便智，皆悉成就，究竟解脫，雖與同止，心無所著；以本大悲故，處在家屬，以大慈故，隨順妻子，于菩薩凈道，無所障礙。菩薩摩訶薩若在家時，應以如是薩婆若心善根迴向，所謂：被著衣裳，若飲若食，服諸湯藥，行、住、坐、臥，身、口、意業，具足清凈，諸根調伏，皆悉安諦，洗浴涂身、寂靜徐步、迴旋顧眄、舉足下足、若眠若覺，不失威儀，善攝諸根，未曾散亂。菩薩摩訶薩以如是等一切諸行，未曾遠離薩婆若心，善根迴向饒益安樂一切眾生，無量諸愿皆悉
【現代漢語翻譯】 現代漢語譯本：迴向是爲了見到佛陀而不曾遠離，迴向是爲了成就各種清凈的心，迴向是爲了分辨諸佛的教法，迴向是爲了成就無量的功德，迴向是爲了清凈各種神通的善根，迴向是爲了消除一切疑惑，如同佛陀迴向開化一切眾生、聲聞（聽聞佛法而悟道者）、緣覺（獨自悟道者）以及諸菩薩一樣，菩薩的善根迴向給一切眾生，也是如此；使一切眾生永遠脫離地獄、餓鬼、畜生、閻羅王處等一切惡道，以及無量的苦難。菩薩摩訶薩使他們一切眾生都發起無上的菩提之心，增長無上的菩提之心，一心專求一切種智（佛陀的智慧），捨棄誹謗諸佛正法的行為，常常樂於具足一切智地（佛陀的境界）；使一切眾生最終清凈，得到一切智。菩薩摩訶薩所修行的善根，以各種大愿攝取修行等修行、積聚等積聚、增長等增長，都非常廣大，具足而充滿。菩薩摩訶薩如果在俗家時，與妻子在一起，也未曾片刻離開菩提之心，正念思惟薩婆若（一切智）的境界，自己度化自己，也度化他人，以正直的心平等對待，方便示現給妻子眷屬。菩薩的善巧方便智慧，都完全成就，最終解脫，雖然與他們同住，心中卻沒有任何執著；因為本來的大悲心，所以處在俗家，因為大慈心，所以順應妻子，對於菩薩的清凈之道，沒有任何障礙。菩薩摩訶薩如果在俗家時，應當以這樣的薩婆若心善根迴向，即：穿衣、飲食、服用湯藥、行走、站立、坐著、躺臥，身、口、意業都具足清凈，諸根調伏，都安穩諦實，洗浴涂身、寂靜緩步、迴旋顧盼、舉足下足、睡覺或醒來，都不失威儀，善於攝持諸根，不曾散亂。菩薩摩訶薩以這些一切行為，都不曾遠離薩婆若心，善根迴向饒益安樂一切眾生，無量的願望都 圓滿。
【English Translation】 English version: Dedication is for seeing the Buddha without ever being apart, dedication is for achieving all pure minds, dedication is for distinguishing the teachings of all Buddhas, dedication is for achieving immeasurable merits, dedication is for purifying all the roots of supernatural powers, dedication is for eliminating all doubts, just as the Buddha dedicates to enlighten all sentient beings, Śrāvakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), and all Bodhisattvas, the Bodhisattva's roots of goodness are also dedicated to all sentient beings in the same way; causing all sentient beings to forever depart from hell, hungry ghosts, animals, the realm of Yama (the king of the underworld), and all evil realms, as well as immeasurable sufferings. The Bodhisattva Mahāsattva causes all those sentient beings to generate the supreme Bodhi mind, to grow the supreme Bodhi mind, to single-mindedly seek all-knowing wisdom (Buddha's wisdom), to abandon the act of slandering the true Dharma of all Buddhas, and to always be joyful in possessing the state of all-knowing wisdom (the state of Buddha); causing all sentient beings to ultimately become pure and attain all-knowing wisdom. The roots of goodness that the Bodhisattva Mahāsattva cultivates, with various great vows, are taken up by practices equal to practices, accumulated equal to accumulations, and grown equal to growth, all of which are vast, complete, and full. If the Bodhisattva Mahāsattva is at home, living with his wife, he never for a moment leaves the Bodhi mind, with right mindfulness contemplating the realm of Sarvajña (all-knowing wisdom), liberating himself and liberating others, with an upright mind treating all equally, and conveniently showing this to his wife and family. The Bodhisattva's skillful means and wisdom are all completely achieved, ultimately liberated, and although living with them, his mind has no attachments; because of his original great compassion, he lives in a household, and because of his great loving-kindness, he accommodates his wife, and there are no obstacles to the Bodhisattva's pure path. If the Bodhisattva Mahāsattva is at home, he should dedicate his roots of goodness with such a Sarvajña mind, that is: when putting on clothes, when eating or drinking, when taking medicine, when walking, standing, sitting, or lying down, his actions of body, speech, and mind are all completely pure, his senses are subdued, all are stable and true, when bathing and applying ointments, when walking quietly, when turning around and looking, when lifting and lowering his feet, when sleeping or waking, he does not lose his dignified manner, he is good at controlling his senses, and is never distracted. The Bodhisattva Mahāsattva, with all these actions, never departs from the Sarvajña mind, and dedicates his roots of goodness to benefit and bring happiness to all sentient beings, and all his immeasurable vows are fulfilled.
成就，攝取無量廣大善根，修習善根救護一切，除滅一切放逸憍慢，一心正念一切種智，欲覺一切諸佛菩提，舍離煩惱及順煩惱法，修習一切菩薩所學，於一切智道無所障礙，樂修智地及諸善根，常樂愛語，增長善根，令一切眾生，永離苦惱，不著所行，一心受持諸佛教法，是為菩薩摩訶薩處在家屬，攝取善根，一心迴向無上菩提。
「菩薩摩訶薩復作是念：『乃至小犬及余畜生，當令此等具足修習不放逸行，離畜生趣，得饒益樂，究竟解脫，永度苦海、苦受、苦陰、苦覺、增上大苦、苦行、苦藏、苦根、苦舍，如是等無量無邊一切眾苦。』菩薩摩訶薩欲令眾生悉得除滅，以凈善根迴向無上菩提，教一切眾生迴向如是境界，正念思惟彼彼善根以為上首；所謂：迴向一切種智，發菩提心、攝菩提心，遠離生死，修習善根，出生死淵，得諸如來無礙快樂；修如來慈，充滿十方，大悲饒益一切眾生；普令一切得清凈樂，守護一切諸勝善根，令一切眾生究竟佛法，遠離一切諸魔境界，入彼甚深如來境界，普能拔出一切世間，具足一切如來善根，住三世佛平等法中。如是菩薩摩訶薩今集善根、已集善根、當集善根，皆悉迴向。
「復作是念：『如彼過去菩薩所行，恭敬供養一切諸佛，度脫眾生，救護一切，修諸善根
【現代漢語翻譯】 現代漢語譯本 成就，攝取無量廣大善根，修習善根救護一切眾生，消除一切放逸和驕慢，一心正念一切種智（佛陀的智慧），想要覺悟一切諸佛的菩提（覺悟），捨棄煩惱以及順應煩惱的法，修習一切菩薩所學，對於一切智慧之道沒有任何障礙，樂於修習智慧之地和各種善根，常常樂於說愛語，增長善根，使一切眾生永遠脫離苦惱，不執著于所做的事情，一心受持諸佛的教法，這就是菩薩摩訶薩（偉大的菩薩）在家時，攝取善根，一心迴向無上菩提（最高的覺悟）。 菩薩摩訶薩又這樣想：『乃至小狗以及其他畜生，都應當讓他們具足修習不放逸的行為，脫離畜生道，得到饒益和快樂，最終解脫，永遠度過苦海、苦受、苦陰、苦覺、增上大苦、苦行、苦藏、苦根、苦舍，像這樣無量無邊的一切痛苦。』菩薩摩訶薩想要讓眾生都能夠消除這些痛苦，用清凈的善根迴向無上菩提，教導一切眾生迴向這樣的境界，正念思惟那些善根作為首要；所謂：迴向一切種智，發起菩提心、攝持菩提心，遠離生死，修習善根，脫離生死深淵，得到諸如來（佛陀）無礙的快樂；修習如來的慈悲，充滿十方，用大悲饒益一切眾生；普遍讓一切眾生得到清凈的快樂，守護一切殊勝的善根，使一切眾生最終成就佛法，遠離一切魔的境界，進入那甚深的如來境界，普遍能夠拔出一切世間，具足一切如來的善根，安住於三世諸佛平等的法中。像這樣的菩薩摩訶薩現在積累善根、已經積累善根、將要積累善根，都全部迴向。 又這樣想：『如同過去菩薩所做的那樣，恭敬供養一切諸佛，度脫眾生，救護一切，修習各種善根
【English Translation】 English version Accomplishing, gathering immeasurable and vast roots of goodness, cultivating roots of goodness to protect all beings, eliminating all negligence and arrogance, with one-pointed mindfulness of all-knowing wisdom (Buddha's wisdom), desiring to awaken to the Bodhi (enlightenment) of all Buddhas, abandoning afflictions and the laws that accord with afflictions, cultivating all that Bodhisattvas learn, having no obstacles on the path to all wisdom, delighting in cultivating the ground of wisdom and all roots of goodness, always delighting in speaking loving words, increasing roots of goodness, causing all beings to forever be free from suffering, not clinging to what is done, with one mind upholding the teachings of all Buddhas, this is how a Bodhisattva Mahasattva (great Bodhisattva) at home, gathers roots of goodness, and with one mind dedicates them to unsurpassed Bodhi (supreme enlightenment). A Bodhisattva Mahasattva further thinks: 『Even small dogs and other animals, they should all be made to fully cultivate the practice of non-negligence, to leave the animal realm, to obtain benefit and joy, to ultimately be liberated, to forever cross the sea of suffering, suffering of feeling, suffering of aggregates, suffering of perception, increased great suffering, suffering of practice, suffering of store, suffering of root, suffering of abandonment, like this immeasurable and boundless suffering.』 A Bodhisattva Mahasattva desires to enable all beings to eliminate these sufferings, using pure roots of goodness to dedicate to unsurpassed Bodhi, teaching all beings to dedicate to such a state, with right mindfulness contemplating those roots of goodness as the foremost; namely: dedicating to all-knowing wisdom, generating Bodhicitta (the mind of enlightenment), upholding Bodhicitta, departing from birth and death, cultivating roots of goodness, escaping the abyss of birth and death, obtaining the unobstructed joy of all Tathagatas (Buddhas); cultivating the compassion of the Tathagatas, filling the ten directions, using great compassion to benefit all beings; universally enabling all beings to obtain pure joy, protecting all supreme roots of goodness, enabling all beings to ultimately achieve the Dharma of the Buddha, departing from all realms of demons, entering that profound realm of the Tathagatas, universally able to extract all the world, fully possessing all the roots of goodness of the Tathagatas, abiding in the equal Dharma of the Buddhas of the three times. Such a Bodhisattva Mahasattva now gathers roots of goodness, has already gathered roots of goodness, will gather roots of goodness, all are dedicated. Further thinking: 『Like what past Bodhisattvas have done, respectfully making offerings to all Buddhas, liberating beings, protecting all, cultivating all kinds of roots of goodness
迴向菩提而無所著；不依色、不著受、不顛倒想、不作行、不取識，離六入，不住世法、樂出世法，知法如空，究竟得至非趣彼岸，照解諸法不生不滅、無真實相、無所染著，一切諸法無有虛妄、無所歸趣、無所破壞，安住實際，無有自性，離諸性故。於一念中，解一切法無性為性，常樂習行普門善根，具足如來圓滿功德，顯現一切。如彼過去一切如來善根迴向，我亦如是。』樂如是法，證如是法，如是發心，修習諸法，不違法相；所有起法，猶如幻化、電光、水月、鏡中之像，因緣和合，假持諸法，悉分別知從業因起，唯如來地是究竟處。菩薩摩訶薩如是隨學過去諸佛所學回向，未來、現在，亦復如是。
「菩薩摩訶薩學三世佛所學回向諸善根已，作如是念：『如彼諸佛所知菩薩迴向，我亦如是迴向：第一回向、勝迴向、最勝迴向、上回向、無上回向、無等迴向、無等等迴向、無比迴向、無對迴向、尊迴向、妙迴向、平等迴向、正直迴向、大功德迴向、大愿迴向、明凈迴向、善迴向、清凈迴向、離惡迴向、不隨惡迴向。』如是菩薩摩訶薩以諸善根正迴向已，成就清凈妙身、口、意所作行業，皆悉清凈，住菩薩住、離諸惡住，修習善根，離身、口惡業，心無選擇，修薩婆若；住無量住，入一切法，空無自在，修
【現代漢語翻譯】 現代漢語譯本 迴向菩提（覺悟）而不執著于任何事物；不依賴於色（物質現象）、不執著于受（感受）、不顛倒妄想、不造作行為、不執取意識，遠離六入（眼、耳、鼻、舌、身、意六種感覺器官），不住於世俗之法、樂於出世之法，了知諸法如虛空，最終達到非彼岸（涅槃），照見理解諸法不生不滅、沒有真實相狀、沒有染著，一切諸法沒有虛妄、沒有歸宿、沒有破壞，安住于實際，沒有自性，遠離諸種性質。在一念之間，理解一切法無自性即是其自性，常常樂於修行普門善根（普遍的善行），具足如來（佛）圓滿的功德，顯現一切。如同過去一切如來善根的迴向，我也如此迴向。』樂於這樣的法，證得這樣的法，如此發心，修習諸法，不違背法相；所有生起的法，猶如幻化、閃電、水中月、鏡中之像，因緣和合，假借持有諸法，都分別知道是從業因生起，唯有如來地（佛的境界）才是究竟之處。菩薩摩訶薩（偉大的菩薩）如此隨學過去諸佛所學的迴向，未來、現在，也都是如此。 菩薩摩訶薩學習三世（過去、現在、未來）諸佛所學的迴向諸善根后，作這樣的念頭：『如同那些諸佛所知的菩薩迴向，我也如此迴向：第一回向、殊勝迴向、最殊勝迴向、上回向、無上回向、無等迴向、無等等迴向、無比迴向、無對迴向、尊貴迴向、微妙迴向、平等迴向、正直迴向、大功德迴向、大愿迴向、明凈迴向、善迴向、清凈迴向、離惡迴向、不隨惡迴向。』如此菩薩摩訶薩以諸善根正確迴向后，成就清凈微妙的身、口、意所作的行業，都清凈，安住于菩薩的境界、遠離諸惡的境界，修習善根，遠離身、口惡業，心中沒有選擇，修習薩婆若（一切智），安住于無量的境界，進入一切法，空無自在，修
【English Translation】 English version To dedicate merit towards Bodhi (enlightenment) without attachment; not relying on Rupa (form), not clinging to Vedana (feeling), not having inverted perceptions, not creating Sankhara (mental formations), not grasping Vijnana (consciousness), being apart from the six Ayatanas (sense bases), not dwelling in worldly dharmas, delighting in transcendental dharmas, knowing dharmas as empty, ultimately reaching the other shore (Nirvana), illuminating and understanding that dharmas are neither born nor die, have no real characteristics, have no attachments, all dharmas are without falsehood, without destination, without destruction, abiding in reality, without self-nature, being apart from all natures. In a single thought, understanding that all dharmas' lack of self-nature is their nature, constantly delighting in practicing universal good roots, possessing the complete merits of Tathagata (Buddha), manifesting everything. Just as the dedication of good roots of all past Tathagatas, so do I dedicate. 'Delighting in such dharmas, realizing such dharmas, making such aspiration, practicing dharmas, not violating the characteristics of dharmas; all arising dharmas are like illusions, lightning, the moon in water, images in a mirror, arising from the combination of causes and conditions, temporarily holding dharmas, all knowing that they arise from karmic causes, only the Tathagata's ground (Buddha's state) is the ultimate place. Bodhisattva Mahasattvas (great Bodhisattvas) thus follow the dedication of past Buddhas, and so will they in the future and present. Bodhisattva Mahasattvas, having learned the dedication of good roots of the Buddhas of the three times (past, present, and future), think thus: 'Just as the dedication of Bodhisattvas known by those Buddhas, so do I dedicate: the first dedication, the superior dedication, the most superior dedication, the supreme dedication, the unsurpassed dedication, the unequaled dedication, the incomparable dedication, the matchless dedication, the unparalleled dedication, the honored dedication, the wonderful dedication, the equal dedication, the upright dedication, the great merit dedication, the great vow dedication, the clear and pure dedication, the good dedication, the pure dedication, the dedication away from evil, the dedication not following evil.' Thus, Bodhisattva Mahasattvas, having correctly dedicated all good roots, achieve pure and wonderful actions of body, speech, and mind, all being pure, abiding in the Bodhisattva's state, being apart from all evil states, practicing good roots, being apart from evil actions of body and speech, having no choice in mind, practicing Sarvajna (omniscience), abiding in immeasurable states, entering all dharmas, empty and without self-mastery, practicing
出世法，於世間法，心無染著，分別了知無量諸業，成就巧方便，迴向諸法，心無所倚。
「佛子！是為菩薩摩訶薩第三等諸佛迴向。菩薩安住此迴向已，深入一切諸如來業，趣諸如來勝妙功德，入深清凈智慧境界，不離一切諸菩薩業，善能分別巧妙方便、入深法界巧妙方便，次第成就菩薩善根，入於一切諸如來性，以巧方便，分別了知無量無邊一切諸法；雖復示現世界中生，于諸世界，心無所著。佛子！是為菩薩摩訶薩等諸佛迴向。」
爾時，金剛幢菩薩承佛神力，普觀十方，以偈頌曰：
「彼諸菩薩摩訶薩， 修過去佛迴向法， 亦學未來現在世， 無量導師之所行。 一切種種微妙樂， 諸佛如來所讚歎， 成就明凈勝法眼， 迴向一切諸導師。 菩薩身根種種樂， 眼耳鼻舌諸情根， 種種上妙無量樂， 迴向一切諸最勝。 一切世間諸善根， 及諸如來所成就， 于彼悉攝無有餘， 隨喜迴向益眾生。 菩薩隨喜無有量， 亦以迴向一切眾， 人中師子所有樂， 愿令眾生悉具足。 諸佛如來所知見， 一切眾生清凈樂， 欲令眾生皆悉得， 世間燈明所受樂。 菩薩所得種種樂， 迴向諸佛為眾生， 欲令眾生常安隱， 于彼回
【現代漢語翻譯】 現代漢語譯本 出世間法（超越世俗的修行方法），對於世間法（世俗的規律和現象），內心沒有執著，能夠分別瞭解無量的事業，成就巧妙的方便法門，將一切功德迴向諸法，內心沒有任何依賴。
『佛子（對菩薩的尊稱）！這就是菩薩摩訶薩（大菩薩）第三種迴向諸佛的方式。菩薩安住于這種迴向之後，深入瞭解一切諸如來（佛）的業力，趨向諸如來殊勝微妙的功德，進入深邃清凈的智慧境界，不離一切諸菩薩的修行，善於分別巧妙的方便法門，進入深邃的法界（宇宙真理）的巧妙方便，次第成就菩薩的善根，進入一切諸如來的本性，以巧妙的方便，分別瞭解無量無邊的一切諸法；即使示現在世間中出生，對於世間的一切，內心也沒有執著。佛子！這就是菩薩摩訶薩迴向諸佛的方式。』
這時，金剛幢菩薩（菩薩名）承蒙佛的神力加持，普遍觀察十方世界，用偈頌說道：
『那些菩薩摩訶薩，修習過去諸佛的迴向法，也學習未來和現在世，無量導師（佛）所修行的法門。 一切種種微妙的快樂，諸佛如來所讚歎的，成就明凈殊勝的法眼（智慧之眼），迴向給一切諸導師（佛）。 菩薩身根（身體的感官）種種的快樂，眼耳鼻舌等情根（感覺器官），種種上妙無量的快樂，迴向給一切諸最勝（佛）。 一切世間的善根，以及諸如來所成就的，都全部攝取沒有剩餘，隨喜迴向利益眾生。 菩薩隨喜的功德無量，也以此迴向給一切眾生，人中師子（佛）所有的快樂，愿令眾生都具足。 諸佛如來所知所見的，一切眾生清凈的快樂，想要讓眾生都得到，世間燈明（佛）所受的快樂。 菩薩所得到的種種快樂，迴向給諸佛爲了眾生，想要讓眾生常得安穩，以此迴向。』
【English Translation】 English version The Dharma (teachings) that transcends the world, regarding worldly dharmas (worldly laws and phenomena), the mind is without attachment, able to discern and understand limitless actions, accomplishing skillful means, dedicating all merits to all dharmas, the mind has no reliance.
'Buddha's children (a respectful term for Bodhisattvas)! This is the third way that Bodhisattva Mahasattvas (great Bodhisattvas) dedicate merits to all Buddhas. Bodhisattvas, dwelling in this dedication, deeply understand all the karmic actions of all Tathagatas (Buddhas), approach the supreme and wonderful merits of all Tathagatas, enter the profound and pure realm of wisdom, not departing from all the practices of all Bodhisattvas, skillfully discerning skillful means, entering the skillful means of the profound Dharma realm (the truth of the universe), gradually accomplishing the good roots of Bodhisattvas, entering the nature of all Tathagatas, with skillful means, discerning and understanding limitless and boundless all dharmas; even if they manifest birth in the world, regarding all things in the world, their minds have no attachment. Buddha's children! This is how Bodhisattva Mahasattvas dedicate merits to all Buddhas.'
At that time, Bodhisattva Vajradhvaja (name of a Bodhisattva), empowered by the Buddha's divine power, universally observed the ten directions and spoke in verses:
'Those Bodhisattva Mahasattvas, cultivate the dedication methods of past Buddhas, also learn from the future and present worlds, the practices of limitless guides (Buddhas). All kinds of wonderful joys, praised by all Buddhas and Tathagatas, accomplishing the clear and supreme Dharma eye (eye of wisdom), dedicate to all guides (Buddhas). The various joys of the Bodhisattva's body senses, the sense organs of eyes, ears, nose, and tongue, all kinds of supreme and limitless joys, dedicate to all the most supreme (Buddhas). All the good roots of the world, and those accomplished by all Tathagatas, are all taken in without remainder, joyfully dedicating to benefit sentient beings. The merits of the Bodhisattva's joy are limitless, and they also dedicate this to all beings, all the joys of the Lion among men (Buddha), wishing that all beings may be fully endowed. What all Buddhas and Tathagatas know and see, the pure joy of all sentient beings, wishing that all beings may obtain it, the joy received by the Lamp of the World (Buddha). All the various joys obtained by the Bodhisattvas, are dedicated to all Buddhas for the sake of sentient beings, wishing that sentient beings may always be peaceful and secure, this is the dedication.'
向無所著。 菩薩修此迴向時， 興發無量大悲心， 如佛所知迴向德， 令我具足悉成滿。 如諸最勝所知見， 一切智乘微妙樂， 如我在世諸所行， 一切菩薩無量樂。 一切趣中眾快樂， 柔軟調伏諸根樂， 皆悉迴向為眾生， 普令成就無上智。 身口意凈離諸惡， 巧妙方便心平等， 以此迴向群生類， 悉令成就無上智。 菩薩所修諸行業， 積集無量凈功德， 隨順如來生佛家， 寂然不亂正迴向。 十方無量世界中， 攝取一切眾生類， 無量善根悉迴向， 普令眾生得安樂。 不為己身自求樂， 欲令一切悉安隱， 遠離一切虛妄心， 悉解諸法空無我。 十方無量諸最勝， 所見一切真佛子， 以諸功德迴向彼， 速令究竟無上道。 一切世間眾生類， 等心攝取無有餘， 以我所行諸凈業， 令彼眾生速成佛。 無量無邊清凈愿， 無等最勝所演說， 皆悉清凈離諸垢， 普令佛子究竟滿。 一切功德盡迴向， 悉令十方諸佛剎， 種種凈妙而莊嚴， 菩薩如是學回向。 心不稱量諸二法， 了達覺悟法無二， 諸法非二非不二， 不作虛妄是佛子。 一切世間所有想， 究竟悉
【現代漢語翻譯】 現代漢語譯本 不執著于任何事物。 菩薩在修習這種迴向時，會生起無量的大悲心， 如同佛陀所知曉的迴向功德，愿我能完全具足並圓滿。 如同諸位最殊勝者所知所見，一切智慧之乘的微妙快樂， 如同我在世間所行的一切，一切菩薩的無量快樂。 一切趣向中的眾生快樂，柔軟調伏諸根的快樂， 都全部迴向給眾生，普遍令他們成就無上智慧。 身口意清凈遠離一切惡行，巧妙方便心平等， 以此迴向給一切眾生，令他們都成就無上智慧。 菩薩所修習的各種行業，積累無量的清凈功德， 隨順如來而生於佛家，寂靜不亂地進行正迴向。 在十方無量的世界中，攝取一切眾生， 將無量的善根全部迴向，普遍令眾生得到安樂。 不為自己求取快樂，希望令一切眾生都安穩， 遠離一切虛妄之心，完全理解諸法皆空無我。 十方無量的諸位最殊勝者，所見的一切真正的佛子， 將一切功德迴向給他們，令他們迅速究竟無上道。 一切世間的眾生，以平等心攝取沒有遺漏， 以我所行的一切清凈行業，令他們迅速成佛。 無量無邊的清凈願望，無與倫比的最殊勝者所演說， 都全部清凈遠離一切垢染，普遍令佛子究竟圓滿。 一切功德都回向出去，令十方一切佛剎， 種種清凈美妙而莊嚴，菩薩應當這樣學習迴向。 心中不衡量諸二法，了達覺悟法無二， 諸法非二也非不二，不作虛妄才是佛子。 一切世間所有的想法，最終都
【English Translation】 English version Not attached to anything. When a Bodhisattva practices this dedication, they generate immeasurable great compassion, Like the merits of dedication known by the Buddha, may I fully possess and complete them. Like what is known and seen by all the most excellent ones, the subtle joy of the vehicle of all wisdom, Like all that I have done in the world, the immeasurable joy of all Bodhisattvas. The joy of all beings in all realms, the joy of the senses being gentle and subdued, All are dedicated to all beings, universally enabling them to achieve supreme wisdom. Body, speech, and mind are pure, free from all evils, skillful means with an equal mind, With this dedication, may all beings achieve supreme wisdom. All the practices cultivated by Bodhisattvas, accumulating immeasurable pure merits, Following the Tathagata and being born into the Buddha's family, dedicating with tranquility and without confusion. In the immeasurable worlds of the ten directions, embracing all beings, All immeasurable roots of goodness are dedicated, universally enabling beings to attain peace and joy. Not seeking joy for oneself, wishing to bring peace to all beings, Away from all false thoughts, fully understanding that all dharmas are empty and without self. All the most excellent ones in the immeasurable ten directions, all the true Buddha's children they see, Dedicate all merits to them, enabling them to quickly reach the supreme path. All beings in the world, embraced with an equal mind without omission, With all the pure practices I have done, may they quickly attain Buddhahood. The immeasurable and boundless pure vows, spoken by the unequaled and most excellent ones, All are pure and free from all defilements, universally enabling the Buddha's children to fully complete them. All merits are dedicated, enabling all Buddha lands in the ten directions, To be adorned with all kinds of purity and beauty, this is how Bodhisattvas should learn dedication. The mind does not measure the two dharmas, understanding and realizing that dharmas are not two, Dharmas are neither two nor not two, not creating falsehood is a child of the Buddha. All thoughts in the world, ultimately all
度無有餘， 亦不壞想及非想， 決定了知眾生想。 彼諸菩薩身凈已， 則意清凈無瑕穢， 口業已凈無散亂， 當知意凈無所著。 一心正念過去佛， 分別未來諸導師， 現在十方天人尊， 菩薩遍學彼佛教。 三世無量諸最勝， 慧心明達無障礙， 所行無量求菩提， 迴向饒益諸世間。 彼勝妙慧廣大慧， 四真諦慧離倒慧， 平等實慧清凈慧， 無比慧等皆迴向。◎
「◎佛子！何等為菩薩摩訶薩第四至一切處迴向？此菩薩摩訶薩修習一切諸善根時，以彼善根如是迴向：令此善根功德之力至一切處，譬如實際，無處不至；至一切世間、至一切有、至一切眾生、至一切剎、至一切法、至一切虛空、至一切三世、至一切有為及無為法、至一切語言音聲，我此善根，亦復如是遍至一切諸如來所，供養三世一切諸佛；過去諸佛，所愿悉滿；未來諸佛，具佛莊嚴；虛空、法界等世界中，現在諸佛及無量大眾以為莊嚴，皆悉供養。猶如諸天，於一念中，悉能充滿無量無邊一切世界，廣大功德，智慧無礙，善根迴向故。菩薩摩訶薩復作是念：『以此善根，虛空、法界等一切世界，世界性種種業所起；十方不可說世界、不可說佛剎種種世界，諸佛境界、無分齊世界、轉翻覆世
【現代漢語翻譯】 現代漢語譯本 （菩薩）超越了所有存在， 既不執著于『有想』（有知覺的狀態），也不執著于『非想』（無知覺的狀態）， 完全明瞭眾生的各種想法。 這些菩薩的身體已經清凈， 他們的心意也因此清凈無垢， 口業也已清凈，沒有散亂， 應當知道他們的意念清凈，沒有任何執著。 他們一心正念過去諸佛， 分別思量未來一切導師， 以及現在十方世界受天人尊敬的佛陀， 菩薩們普遍學習他們的教誨。 他們以智慧之心，明瞭通達過去、現在、未來三世無量最殊勝的佛陀，沒有任何障礙， 他們所行無量，是爲了追求菩提（覺悟）， 並將功德迴向給一切世間，利益眾生。 他們將殊勝微妙的智慧、廣大的智慧， 四聖諦（苦、集、滅、道）的智慧、遠離顛倒的智慧， 平等真實的智慧、清凈的智慧， 以及無與倫比的智慧等，都回向給眾生。
『佛子！什麼是菩薩摩訶薩（偉大的菩薩）的第四種至一切處迴向？』 這位菩薩摩訶薩在修習一切善根時，將這些善根如此迴向： 愿此善根的功德之力到達一切處，就像實際（真如）一樣，無處不到； 到達一切世間、一切存在、一切眾生、一切佛剎（佛的國土）、一切法（佛法）、一切虛空、一切三世（過去、現在、未來）、一切有為法（因緣和合的法）及無為法（不生不滅的法）、一切語言音聲， 我所修的這些善根，也同樣遍及一切諸如來（佛）所在之處，供養三世一切諸佛； 過去諸佛，所發之愿都已圓滿；未來諸佛，具足佛的莊嚴； 在虛空、法界等世界中，現在諸佛以及無量大眾都以莊嚴為飾，我都全部供養。 猶如諸天，在一念之間，能夠充滿無量無邊的一切世界， 這是因為他們有廣大的功德，智慧無礙，善根迴向的緣故。 菩薩摩訶薩又這樣想：『以此善根，虛空、法界等一切世界，世界性種種業所生起； 十方不可說世界、不可說佛剎種種世界，諸佛境界、無邊際的世界、翻轉覆滅的世界，
【English Translation】 English version They have transcended all existence, Neither clinging to 『perception』 (the state of having awareness) nor to 『non-perception』 (the state of having no awareness), They fully understand the various thoughts of sentient beings. These Bodhisattvas have purified their bodies, And their minds are therefore pure and without defilement, Their speech is also purified, without distraction, It should be known that their minds are pure, without any attachment. They single-mindedly contemplate the Buddhas of the past, They contemplate the future guides, And the Buddhas of the present in the ten directions, revered by gods and humans, Bodhisattvas universally learn their teachings. With their wisdom minds, they clearly understand the countless most supreme Buddhas of the past, present, and future, without any obstacles, Their actions are limitless, seeking Bodhi (enlightenment), And they dedicate their merits to all worlds, benefiting all beings. They dedicate their supreme and subtle wisdom, their vast wisdom, The wisdom of the Four Noble Truths (suffering, origin, cessation, path), the wisdom that is free from delusion, The wisdom of equality and truth, the wisdom of purity, And the incomparable wisdom, all to the benefit of all beings.
『O sons of the Buddha! What is the fourth dedication of a Bodhisattva Mahasattva (great Bodhisattva) that reaches all places?』 When this Bodhisattva Mahasattva cultivates all roots of goodness, they dedicate these roots of goodness in this way: May the power of the merit of these roots of goodness reach all places, just like reality (tathata), which reaches everywhere; May it reach all worlds, all existence, all sentient beings, all Buddha-lands (Buddha's realms), all dharmas (teachings), all space, all three times (past, present, future), all conditioned dharmas (compounded phenomena) and unconditioned dharmas (uncompounded phenomena), all languages and sounds, May these roots of goodness that I have cultivated also reach all the places where all Tathagatas (Buddhas) are, offering to all Buddhas of the three times; The past Buddhas, their vows have all been fulfilled; the future Buddhas, they are adorned with the adornments of a Buddha; In the worlds of space, the Dharma realm, etc., the present Buddhas and the countless assemblies are all adorned, and I offer to them all. Just like the gods, in a single thought, they can fill countless and boundless worlds, This is because they have vast merit, unobstructed wisdom, and the dedication of good roots. The Bodhisattva Mahasattva also thinks: 『With these roots of goodness, all worlds of space, the Dharma realm, etc., the various kinds of karma that arise from the nature of the world; The countless worlds of the ten directions, the countless Buddha-lands, the various worlds, the realms of the Buddhas, the boundless worlds, the worlds that are overturned and destroyed,
界、伏世界、轉世界、一切無餘世界中，現在諸佛，顯現無量自在神力。彼有菩薩，解虛空法界等一切諸法，為諸眾生於一切世界中，現為如來出興於世，示現至一切處智，無量無邊自在受生法身，遍至不壞法界，平等普入，同佛身藏，不生不滅；普應一切善巧方便，出現世間；從真實法性起，堅固不轉，無礙所持，諸佛無礙功德所生。』
「菩薩摩訶薩于諸如來、應供、等正覺所，種諸善根，以眾雜華、種種諸香、鬘蓋幢幡、珍寶燈明，以如是等諸妙供具，供養尊像、及諸塔廟。以此一切善根迴向，以一心、不亂心、不動心、尊重心、離瞋心、無住心、無著心、無眾生心、無諂害心、寂靜心迴向。復作是念：『虛空、法界等一切劫中，去、來、今佛，相好具足而自莊嚴，以妙法界莊嚴而自莊嚴。彼佛眷屬，充滿虛空、法界等一切世界，隨時出世，未曾失時。我以善根迴向，供養諸佛，以無量香蓋、無量香幢、無量香幡、無量香宮殿、無量香網、無量香像、無量香光、無量香焰、無量香云、無量香座、無量香輪、無量香住處、無量香佛世界、無量香須彌山王、無量香海、無量香河、無量香樹、無量香衣、無量香蓮華，以如是等無量無數眾香莊嚴，以為供養。以無量華蓋，廣說如上，乃至無量無數眾華莊嚴，以為
【現代漢語翻譯】 現代漢語譯本：在界（dhatu，構成要素）、伏世界（vasa-loka，依附的世界）、轉世界（pravrtti-loka，流轉的世界）、一切無餘世界中，現在的諸佛，顯現無量自在的神力。他們有菩薩，理解虛空法界（akasa-dhatu，虛空界）等一切諸法，爲了眾生在一切世界中，示現為如來（tathagata，佛）出世，展示一切處智（sarvatragamana-jnana，遍知一切的智慧），無量無邊自在受生的法身（dharma-kaya，法性之身），遍及不壞的法界，平等普遍地進入，與佛的身藏相同，不生不滅；普遍應合一切善巧方便，出現在世間；從真實的法性（dharma-dhata，法界）生起，堅固不轉，無礙所持，是諸佛無礙功德所生。 菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）在諸如來、應供（arhat，阿羅漢）、等正覺（samyaksambuddha，正等覺）所，種下各種善根，用各種雜花、各種香、花鬘、寶蓋、幢幡、珍寶燈明，用這些美好的供具，供養佛像以及佛塔廟。用這些一切善根迴向，以一心、不亂心、不動心、尊重心、離瞋心、無住心、無著心、無眾生心、無諂害心、寂靜心迴向。又這樣想：『在虛空、法界等一切劫中，過去、未來、現在的佛，相好具足而自我莊嚴，用妙法界莊嚴而自我莊嚴。那些佛的眷屬，充滿虛空、法界等一切世界，隨時出現於世，從未錯過時機。我用善根迴向，供養諸佛，用無量香蓋、無量香幢、無量香幡、無量香宮殿、無量香網、無量香像、無量香光、無量香焰、無量香云、無量香座、無量香輪、無量香住處、無量香佛世界、無量香須彌山王、無量香海、無量香河、無量香樹、無量香衣、無量香蓮花，用這些無量無數的眾香莊嚴，作為供養。用無量花蓋，廣泛地說如上，乃至用無量無數的眾花莊嚴，作為供養。
【English Translation】 English version: In the realms (dhatu), the dependent worlds (vasa-loka), the evolving worlds (pravrtti-loka), and all the worlds without exception, the present Buddhas manifest immeasurable, self-sovereign spiritual powers. There are Bodhisattvas who understand all dharmas, such as the space realm (akasa-dhatu), and for the sake of all beings in all worlds, they appear as Tathagatas (Buddhas) coming into the world, demonstrating the wisdom of all-pervading knowledge (sarvatragamana-jnana), the immeasurable and boundless self-sovereign dharma-body (dharma-kaya) of rebirth, reaching throughout the indestructible dharma realm, entering equally and universally, being one with the Buddha's treasury of body, neither arising nor ceasing; universally responding to all skillful means, appearing in the world; arising from the true dharma-nature (dharma-dhata), firm and unmoving, held without obstruction, born from the unobstructed merits of all Buddhas. The Bodhisattva-Mahasattvas (great Bodhisattvas) plant various roots of virtue in the presence of all Tathagatas, Arhats (worthy ones), and Samyaksambuddhas (perfectly enlightened ones), using various mixed flowers, various fragrances, garlands, canopies, banners, precious lamps, and other such exquisite offerings, to make offerings to the honored images and stupas. They dedicate all these roots of virtue with a single mind, an undistracted mind, an unmoving mind, a respectful mind, a mind free from anger, a mind without dwelling, a mind without attachment, a mind without sentient beings, a mind without deceit, and a peaceful mind. They further contemplate: 'In all kalpas (eons) of space, the dharma realm, and so on, the Buddhas of the past, future, and present, are adorned with perfect marks and characteristics, and are self-adorned with the exquisite dharma realm. Those of the Buddha's retinue fill all worlds of space, the dharma realm, and so on, appearing in the world at the appropriate time, never missing the opportunity. I dedicate my roots of virtue, making offerings to all Buddhas, with immeasurable fragrant canopies, immeasurable fragrant banners, immeasurable fragrant pennants, immeasurable fragrant palaces, immeasurable fragrant nets, immeasurable fragrant images, immeasurable fragrant lights, immeasurable fragrant flames, immeasurable fragrant clouds, immeasurable fragrant seats, immeasurable fragrant wheels, immeasurable fragrant abodes, immeasurable fragrant Buddha-worlds, immeasurable fragrant Mount Sumeru kings, immeasurable fragrant seas, immeasurable fragrant rivers, immeasurable fragrant trees, immeasurable fragrant garments, immeasurable fragrant lotuses, and with such immeasurable and countless fragrant adornments, I make offerings. With immeasurable flower canopies, extensively speaking as above, and even with immeasurable and countless flower adornments, I make offerings.'
供養；以無數鬘蓋，乃至無數眾鬘莊嚴，以為供養；以不可思議涂香蓋，乃至不可思議涂香莊嚴，以為供養；以不可稱末香蓋，乃至不可稱末香莊嚴，以為供養；以無分齊妙衣蓋，乃至無分齊妙衣莊嚴，以為供養；以無邊寶蓋，乃至無邊眾寶莊嚴，以為供養；以無量燈蓋，乃至無量眾燈莊嚴，以為供養；以不可說莊嚴具蓋，乃至不可說眾莊嚴具，以為供養。以不可說不可說摩尼寶蓋，如是摩尼寶幢、摩尼寶幡、摩尼寶帳、摩尼寶網、摩尼寶鬘、摩尼寶光、摩尼寶焰、摩尼寶云、摩尼寶座、摩尼寶輪、摩尼寶宮殿、摩尼寶世界、摩尼寶須彌山王、摩尼寶海、摩尼寶河、摩尼寶樹、摩尼寶衣、摩尼寶蓮華，如是等不可說不可說摩尼寶莊嚴，以為供養。於一一境界中，各有阿僧祇欄楯、阿僧祇莊嚴、阿僧祇宮殿、阿僧祇樓閣、阿僧祇偏樓閣、阿僧祇半月莊嚴、阿僧祇內小幃帳、阿僧祇窗牖、阿僧祇清凈寶、阿僧祇一切寶，莊嚴清凈一切世界，悉無有餘。如是莊嚴，令一切眾生，超出生死，成就如來十種力地，于諸法中，得無礙法明；教化眾生一切善根迴向，調伏眾生無量心，充滿虛空、法界等一切佛剎，法無所至；出生三世無量善根，令一切眾生，悉得睹見無量諸佛，安住一切諸善根中，成就大乘不著諸法具足諸善根究竟無
【現代漢語翻譯】 現代漢語譯本 供養：用無數的花鬘（málán，花環）覆蓋，乃至用無數的花鬘裝飾，以此作為供養；用不可思議的涂香覆蓋，乃至用不可思議的涂香裝飾，以此作為供養；用不可稱量的末香覆蓋，乃至用不可稱量的末香裝飾，以此作為供養；用無邊際的妙衣覆蓋，乃至用無邊際的妙衣裝飾，以此作為供養；用無邊的寶蓋覆蓋，乃至用無邊的眾寶裝飾，以此作為供養；用無量的燈蓋覆蓋，乃至用無量的眾燈裝飾，以此作為供養；用不可說的莊嚴具覆蓋，乃至用不可說的眾莊嚴具，以此作為供養。用不可說不可說的摩尼寶（móníbǎo，如意寶珠）覆蓋，如是摩尼寶幢（chuáng，旗幟）、摩尼寶幡（fān，旗幟）、摩尼寶帳、摩尼寶網、摩尼寶鬘、摩尼寶光、摩尼寶焰、摩尼寶云、摩尼寶座、摩尼寶輪、摩尼寶宮殿、摩尼寶世界、摩尼寶須彌山王（xūmíshānwáng，佛教宇宙觀中的中心山）、摩尼寶海、摩尼寶河、摩尼寶樹、摩尼寶衣、摩尼寶蓮花，如是等不可說不可說的摩尼寶莊嚴，以此作為供養。在每一個境界中，各有阿僧祇（āsēngqí，佛教數字，意為無數）欄楯、阿僧祇莊嚴、阿僧祇宮殿、阿僧祇樓閣、阿僧祇偏樓閣、阿僧祇半月莊嚴、阿僧祇內小幃帳、阿僧祇窗牖、阿僧祇清凈寶、阿僧祇一切寶，莊嚴清凈一切世界，全部沒有剩餘。這樣的莊嚴，使一切眾生，超越生死，成就如來十種力地（shílìdì，佛的十種力量），在一切法中，得到無礙的法明；教化眾生一切善根迴向，調伏眾生無量的心，充滿虛空、法界等一切佛剎（fóchà，佛的國土），法無所不至；出生三世無量的善根，使一切眾生，都能看見無量的諸佛，安住於一切善根中，成就大乘不執著於一切法，具足一切善根，最終達到無上。
【English Translation】 English version Offerings: With countless garlands (mālās) covering, and even adorned with countless garlands, these are offered; with inconceivable scented unguents covering, and even adorned with inconceivable scented unguents, these are offered; with incalculable powdered incense covering, and even adorned with incalculable powdered incense, these are offered; with boundless exquisite garments covering, and even adorned with boundless exquisite garments, these are offered; with boundless jeweled canopies covering, and even adorned with boundless jewels, these are offered; with immeasurable lamp canopies covering, and even adorned with immeasurable lamps, these are offered; with inexpressible ornaments covering, and even adorned with inexpressible ornaments, these are offered. With inexpressible and inexpressible mani jewels (móníbǎo, wish-fulfilling jewels) covering, such as mani jewel banners (dhvajas), mani jewel pennants, mani jewel tents, mani jewel nets, mani jewel garlands, mani jewel lights, mani jewel flames, mani jewel clouds, mani jewel seats, mani jewel wheels, mani jewel palaces, mani jewel worlds, mani jewel Mount Sumeru (xūmíshān, the central mountain in Buddhist cosmology), mani jewel seas, mani jewel rivers, mani jewel trees, mani jewel garments, mani jewel lotuses, and such inexpressible and inexpressible mani jewel adornments, these are offered. In each and every realm, there are as many asamkhyas (āsēngqí, countless) railings, asamkhya adornments, asamkhya palaces, asamkhya pavilions, asamkhya side pavilions, asamkhya crescent moon adornments, asamkhya inner small curtains, asamkhya windows, asamkhya pure jewels, asamkhya all jewels, adorning and purifying all worlds, with nothing left over. Such adornments enable all sentient beings to transcend birth and death, attain the ten powers of the Tathagata (shílìdì, the ten powers of a Buddha), and in all dharmas, obtain unobstructed dharma illumination; to guide all sentient beings to dedicate all roots of goodness, to subdue the immeasurable minds of sentient beings, filling all Buddha-lands (fóchà, Buddha's realms) such as empty space and the dharma realm, where the dharma reaches everywhere; to generate immeasurable roots of goodness of the three times, enabling all sentient beings to see immeasurable Buddhas, to abide in all roots of goodness, to achieve the Mahayana (great vehicle) without attachment to all dharmas, to be complete with all roots of goodness, and ultimately reach the unsurpassed.
量行，普入無量無邊一切法界善根迴向；入一切如來自在神力，令一切眾生因此善根，得薩婆若，成無上道。譬如無我，不離諸法，我諸善根，亦復如是；攝取一切佛，恭敬供養故；攝取一切法，離障礙故；攝取一切菩薩，究竟一切同善根故；攝取菩薩一切行，滿諸愿故；攝取菩薩一切法明，決定無礙故；攝取一切佛自在神力，成就無量諸善根故；攝取一切佛力無所畏，發無量心，滿一切故；攝取一切善薩三昧辯才陀羅尼門，解了世間無二法故；攝取一切佛巧妙方便，示現如來大神力故；攝取三世一切諸佛，出生得道，轉凈法輪，示現涅槃，興發供養，化眾生故；攝取一切世界，無上佛剎莊嚴故；攝取一切劫，不斷一切菩薩行故；攝取一切趣，示現受生故；攝取一切眾生，具足普賢菩薩行故；攝取一切眾生，凈煩惱習故；攝取一切眾生諸根，化度無量故；攝取一切眾生諸欲，凈諸煩惱故；攝取一切眾生，調伏成熟，隨其所應，為現身故；攝取一切眾生，令解眾生如變化故；攝取一切如來性，守護受持一切佛法故。』
「菩薩摩訶薩如是善根迴向，了無所有，業中不取虛妄報，報中不取虛妄業；離諸虛妄，入深法界，心常安住勝妙善根；遠離散心，修習善法；不信不入一切諸法，不見有法，自性成就，作者壞者，
【現代漢語翻譯】 現代漢語譯本 以廣大行愿，普遍地將無量無邊一切法界的善根迴向；融入一切如來（Tathagata，佛的稱號）的自在神力，使一切眾生因此善根，獲得薩婆若（Sarvajna，一切智），成就無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。譬如無我（anatman，無獨立的自我），不離諸法（dharma，佛法），我所修的諸善根，也應如此；攝取一切佛，因為恭敬供養的緣故；攝取一切法，因為遠離障礙的緣故；攝取一切菩薩（Bodhisattva，發願成佛的修行者），因為究竟一切共同的善根的緣故；攝取菩薩的一切修行，因為圓滿一切願望的緣故；攝取菩薩的一切法明，因為決定無礙的緣故；攝取一切佛的自在神力，因為成就無量諸善根的緣故；攝取一切佛的十力（dasabala，佛的十種力量）和四無畏（vaisaradya，佛的四種無所畏懼），因為發起無量心，圓滿一切的緣故；攝取一切善薩三昧（samadhi，禪定）辯才陀羅尼門（dharani，總持），因爲了解世間無二法的緣故；攝取一切佛的巧妙方便，因為示現如來大神力的緣故；攝取三世（過去、現在、未來）一切諸佛，出生得道，轉凈法輪（dharma-cakra，佛陀的教法），示現涅槃（nirvana，寂滅），興發供養，教化眾生的緣故；攝取一切世界，因為無上佛剎（buddha-ksetra，佛的凈土）莊嚴的緣故；攝取一切劫（kalpa，極長的時間單位），因為不斷一切菩薩行的緣故；攝取一切趣（gati，輪迴的去處），因為示現受生的緣故；攝取一切眾生，因為具足普賢菩薩（Samantabhadra，象徵一切菩薩行愿的菩薩）的行愿的緣故；攝取一切眾生，因為清凈煩惱習氣的緣故；攝取一切眾生的諸根（indriya，感官能力），因為教化度脫無量的緣故；攝取一切眾生的諸欲，因為清凈諸煩惱的緣故；攝取一切眾生，因為調伏成熟，隨其所應，為之示現身形的緣故；攝取一切眾生，令其瞭解眾生如幻化一般的緣故；攝取一切如來性，因為守護受持一切佛法的緣故。 菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）如此迴向善根，了無所得，在業報中不執取虛妄的果報，在果報中不執取虛妄的業因；遠離一切虛妄，進入甚深法界，心常安住于殊勝的善根；遠離散亂的心，修習善法；不信不入一切諸法，不見有法，自性成就，有作者和破壞者。
【English Translation】 English version With vast practices, universally dedicate the roots of goodness from the immeasurable and boundless realms of all dharmas; enter into the self-mastery and divine power of all Tathagatas (Buddhas), so that all sentient beings, through these roots of goodness, may attain Sarvajna (omniscience) and achieve Anuttara-samyak-sambodhi (supreme enlightenment). Just as there is no self (anatman), yet it is not separate from all dharmas, so too are my roots of goodness; embracing all Buddhas, because of respectful offerings; embracing all dharmas, because of being free from obstacles; embracing all Bodhisattvas, because of ultimately sharing all common roots of goodness; embracing all practices of Bodhisattvas, because of fulfilling all vows; embracing all the clarity of dharmas of Bodhisattvas, because of being decisively unobstructed; embracing all the self-mastery and divine power of all Buddhas, because of accomplishing immeasurable roots of goodness; embracing all the ten powers (dasabala) and four fearlessnesses (vaisaradya) of all Buddhas, because of generating immeasurable minds and fulfilling all; embracing all the samadhi (meditative concentration), eloquence, and dharani (mantra) gates of all virtuous Bodhisattvas, because of understanding that the world has no duality; embracing all the skillful means of all Buddhas, because of manifesting the great divine power of the Tathagatas; embracing all Buddhas of the three times (past, present, and future), who were born, attained enlightenment, turned the pure Dharma wheel (dharma-cakra), manifested nirvana (extinction of suffering), inspired offerings, and transformed sentient beings; embracing all worlds, because of the adornment of the supreme Buddha-ksetras (Buddha-fields); embracing all kalpas (eons), because of the continuous practice of all Bodhisattva paths; embracing all destinies (gati), because of manifesting rebirth; embracing all sentient beings, because of fulfilling the practices of Samantabhadra Bodhisattva; embracing all sentient beings, because of purifying the habits of afflictions; embracing all the faculties (indriya) of all sentient beings, because of transforming and liberating immeasurable beings; embracing all the desires of all sentient beings, because of purifying all afflictions; embracing all sentient beings, because of taming and maturing them, and manifesting bodies according to their needs; embracing all sentient beings, so that they understand that sentient beings are like illusions; embracing the nature of all Tathagatas, because of protecting and upholding all the Buddha's teachings. A Bodhisattva-mahasattva (great Bodhisattva) dedicates roots of goodness in this way, without any attachment, not grasping at false retribution in karma, nor grasping at false karma in retribution; being free from all falseness, entering the profound realm of dharma, the mind always dwells in supreme roots of goodness; being free from a scattered mind, practicing virtuous dharmas; not believing in or entering into all dharmas, not seeing any dharma, self-nature is accomplished, there are no creators or destroyers.
皆不可得；知一切法悉無自在，解了法界，無有見者，無有知者。如是菩薩摩訶薩圓滿具足，解了諸法，得一切法眾因緣地，見一切法身，離欲實際，等觀諸法，解了世間，猶如變化；明達眾生，皆是一法，分別無二。不捨諸業境界方便，于有為界出無為界，而亦不壞有為之性；于無為界出有為界，而亦不壞無為之性。如是菩薩摩訶薩樂觀諸法寂滅之相，出生一切清凈善根，皆悉迴向救護眾生；精勤修習離愚癡法，深達明瞭一切法海；以虛空等一切善根迴向，具足無上堅固功德；得離癡冥，明凈法眼，善知方便迴向功德。菩薩摩訶薩如是善根迴向，令一切眾生，凈一切剎，得佛自在，教化眾生，持諸佛法，一切世間，最上福田；為諸眾生，作采寶導師；為一切世間，出明凈日，一一善根，充滿法界，善根迴向，救護眾生，令一切眾生，悉皆成就清凈功德。菩薩摩訶薩如是善根迴向，守護受持諸如來性，教化成熟諸眾生性，嚴凈一切諸佛剎性，不壞業性，分別法性，等觀不二性，遍游十方性，廣說離欲性，具足解脫性，普照諸根性。
「佛子！是名菩薩摩訶薩第四至一切處迴向。菩薩摩訶薩安住此迴向，能以一切善根迴向：得至一切處身業，善能應現一切世界故，得至一切處口業，微妙音聲充滿十方一切世界故；
【現代漢語翻譯】 現代漢語譯本：一切都不可得；明白一切法都沒有自主性，理解法界，沒有能見者，沒有能知者。這樣的菩薩摩訶薩圓滿具足，理解諸法，獲得一切法眾因緣的根本，見到一切法的本質，遠離慾望的真實，平等看待諸法，理解世間，如同幻化；明瞭眾生，都是同一法，分別沒有二致。不捨棄諸業的境界方便，在有為的境界中顯現無為的境界，卻也不破壞有為的性質；在無為的境界中顯現有為的境界，卻也不破壞無為的性質。這樣的菩薩摩訶薩樂觀諸法寂滅的相狀，生出一切清凈的善根，都回向救護眾生；精勤修習遠離愚癡的方法，深入通達明瞭一切法海；以虛空等一切善根迴向，具足無上堅固的功德；獲得遠離癡暗，明凈的法眼，善於瞭解方便迴向的功德。菩薩摩訶薩這樣迴向善根，使一切眾生，清凈一切佛剎（佛所居住的國土），獲得佛的自在，教化眾生，持守諸佛的教法，成為一切世間最上的福田；為諸眾生，做采寶的導師；為一切世間，發出明凈的太陽，一一善根，充滿法界，善根迴向，救護眾生，使一切眾生，都成就清凈的功德。菩薩摩訶薩這樣迴向善根，守護受持諸如來（佛的稱號）的本性，教化成熟諸眾生的本性，莊嚴清凈一切諸佛剎的本性，不破壞業的本性，分別法的本性，平等看待不二的本性，遍游十方的本性，廣泛宣說離欲的本性，具足解脫的本性，普遍照耀諸根的本性。 『佛子！』這就是菩薩摩訶薩第四種到達一切處的迴向。菩薩摩訶薩安住于這種迴向，能以一切善根迴向：獲得到達一切處的身體行為，善於應現在一切世界；獲得到達一切處的語言行為，微妙的聲音充滿十方一切世界；
【English Translation】 English version: All are unattainable; knowing that all dharmas (phenomena, teachings) have no self-mastery, understanding the dharma-realm (the totality of existence), there is no seer, no knower. Such a Bodhisattva Mahasattva (a great being on the path to Buddhahood) is perfectly complete, understanding all dharmas, obtaining the ground of all dharmas' causal conditions, seeing the essence of all dharmas, being apart from the reality of desire, viewing all dharmas equally, understanding the world as an illusion; clearly understanding that all sentient beings are of one dharma, with no difference in separation. Not abandoning the skillful means of the realms of karma, manifesting the realm of non-action within the realm of action, yet not destroying the nature of action; manifesting the realm of action within the realm of non-action, yet not destroying the nature of non-action. Such a Bodhisattva Mahasattva is optimistic about the quiescent nature of all dharmas, giving rise to all pure roots of goodness, all of which are dedicated to saving sentient beings; diligently practicing the methods to be free from ignorance, deeply understanding and clearly comprehending the ocean of all dharmas; dedicating all roots of goodness, such as space, to attain unsurpassed and firm merit; obtaining freedom from the darkness of ignorance, clear and pure dharma-eyes, and being skilled in understanding the merit of skillful means of dedication. Such a Bodhisattva Mahasattva dedicates roots of goodness, enabling all sentient beings to purify all Buddha-lands (the lands where Buddhas reside), attain the freedom of the Buddha, teach sentient beings, uphold the teachings of all Buddhas, and become the supreme field of merit in all worlds; becoming a guide for sentient beings in obtaining treasures; becoming a clear and bright sun for all worlds, each root of goodness filling the dharma-realm, dedicating roots of goodness to save sentient beings, enabling all sentient beings to achieve pure merit. Such a Bodhisattva Mahasattva dedicates roots of goodness, protecting and upholding the nature of all Tathagatas (Buddhas), teaching and maturing the nature of all sentient beings, adorning and purifying the nature of all Buddha-lands, not destroying the nature of karma, distinguishing the nature of dharmas, viewing the non-dual nature equally, traveling throughout the ten directions, widely proclaiming the nature of being free from desire, possessing the nature of liberation, and universally illuminating the nature of all faculties. 『Son of Buddha!』 This is called the fourth dedication of a Bodhisattva Mahasattva, the dedication to reaching all places. A Bodhisattva Mahasattva, abiding in this dedication, can dedicate all roots of goodness: obtaining bodily actions that reach all places, being skilled in manifesting in all worlds; obtaining verbal actions that reach all places, with subtle sounds filling all worlds in the ten directions;
得至一切處意業，悉能受持一切諸佛所說法故；得至一切處神足，善能隨順一切世間行故；得至一切處法，隨順一切法故；得至一切處隨順法陀羅尼辯才，令一切眾生悉歡喜故；得至一切處順入法界，於一毛道，悉能普入一切世界故；得至一切處身，令一切眾生身，入一眾生身故；得至一切處劫，於一切劫中，常見諸佛故；得至一切處剎那，於一剎那，現一切佛興於世故。佛子！菩薩摩訶薩得至一切處善根迴向，能以一切善根迴向。」
爾時，金剛幢菩薩承佛神力，普觀十方，以偈頌曰：
「一切內外諸世間， 菩薩大士無所著， 不捨饒益眾生事， 如是妙智人中勝。 不著一切諸世界， 不取十方堅固性， 不取眾生壽命相， 亦不妄取諸世間。 一切十方世界中， 攝取眾生悉無餘， 觀察有無得自在， 至一切處善迴向。 攝取有為無為法， 心不妄取諸世間， 世間諸法無差別， 照世燈明如是覺。 一切所行諸業行， 上中下品各不同， 智者諸業悉迴向， 一切十方諸如來。 菩薩迴向到彼岸， 隨如來學悉成就， 分別甚深微妙智， 具足最勝殊特法。 清凈善根悉迴向， 常能利益諸群生， 悉令十方一切眾， 成就無上照世燈
【現代漢語翻譯】 現代漢語譯本 獲得在一切處都能自在的意業，是因為能夠完全領受一切諸佛所說的法；獲得在一切處都能自在的神足，是因為能夠很好地順應一切世間的行為；獲得在一切處都能自在的法，是因為能夠順應一切法；獲得在一切處都能自在的隨順法陀羅尼（總持）辯才，是爲了讓一切眾生都歡喜；獲得在一切處都能自在地順入法界，是因為在一根毫毛的通道中，都能普遍進入一切世界；獲得在一切處都能自在的身，是爲了讓一切眾生的身，都能進入一個眾生的身中；獲得在一切處都能自在的劫（時間單位），是因為在一切劫中，都能常見到諸佛；獲得在一切處都能自在的剎那（極短的時間單位），是因為在一個剎那中，都能顯現一切佛出世。佛子！菩薩摩訶薩獲得在一切處都能自在的善根迴向，能夠用一切善根進行迴向。 當時，金剛幢菩薩（Vajradhvaja Bodhisattva）承蒙佛的神力，普遍觀察十方，用偈頌說道： 『一切內外諸世間，菩薩大士無所執著，不捨棄饒益眾生的事業，這樣的妙智是人中最殊勝的。不執著於一切世界，不執取十方世界的堅固性，不執取眾生的壽命相，也不妄取諸世間。 在一切十方世界中，攝取眾生沒有遺漏，觀察有和無都能自在，到達一切處都能善巧迴向。攝取有為法和無為法，心中不妄取諸世間，世間諸法沒有差別，照亮世間的燈明是這樣覺悟的。 一切所行的諸業行，上、中、下品各不相同，智者將一切業都回向，迴向給一切十方諸如來。菩薩迴向到達彼岸，隨順如來學習都能成就，分別甚深微妙的智慧，具足最殊勝的特殊法。 清凈的善根都回向，常常能夠利益一切眾生，使十方一切眾生，都能成就無上的照世明燈。』
【English Translation】 English version Attaining mastery of intentional actions in all places, because they can fully receive all the Dharma spoken by all Buddhas; attaining mastery of supernatural powers in all places, because they can skillfully accord with all worldly actions; attaining mastery of Dharma in all places, because they can accord with all Dharmas; attaining mastery of the eloquence of the Dharani (mantra) that accords with Dharma in all places, in order to make all sentient beings rejoice; attaining mastery of entering the Dharmadhatu (realm of reality) in all places, because within a single pore, they can universally enter all worlds; attaining mastery of the body in all places, in order to allow the bodies of all sentient beings to enter the body of one sentient being; attaining mastery of kalpas (eons) in all places, because they can constantly see all Buddhas in all kalpas; attaining mastery of kshanas (moments) in all places, because in a single kshana, they can manifest all Buddhas appearing in the world. O sons of the Buddha! The Bodhisattva Mahasattvas attain mastery of the dedication of roots of goodness in all places, and can dedicate all roots of goodness. At that time, Vajradhvaja Bodhisattva, empowered by the Buddha's spiritual strength, universally observed the ten directions and spoke in verses: 'In all internal and external worlds, the great Bodhisattvas are without attachment, they do not abandon the work of benefiting sentient beings, such wonderful wisdom is the most excellent among people. They do not attach to all worlds, do not grasp the solidity of the ten directions, do not grasp the marks of sentient beings' lifespans, nor do they falsely grasp the worlds. In all the ten directions of the worlds, they gather all sentient beings without omission, they observe existence and non-existence with freedom, and they skillfully dedicate their merits in all places. They gather conditioned and unconditioned Dharmas, their minds do not falsely grasp the worlds, the Dharmas of the world are without difference, the lamp of the world illuminates such awakening. All the actions they perform, whether superior, middling, or inferior, are different, the wise dedicate all actions, dedicating them to all the Tathagatas (Buddhas) of the ten directions. Bodhisattvas dedicate their merits to reach the other shore, following the Tathagatas' teachings, they accomplish everything, distinguishing profound and subtle wisdom, possessing the most excellent and special Dharmas. They dedicate all pure roots of goodness, constantly benefiting all beings, enabling all beings in the ten directions to achieve the unsurpassed lamp that illuminates the world.'
。 未曾虛妄取眾生， 亦不妄想念諸法， 不染不著一切世， 亦復不捨諸眾生。 菩薩常樂寂滅法， 隨順得至寂滅境， 亦不捨離眾生道， 得如是等微妙智。 不起諸業虛妄想， 于諸果報亦不著， 一切世間從緣起， 不離因緣見諸法。 如是境界隨順至， 遠離一切虛妄想， 一切眾生調御師， 具足明瞭善迴向。
「佛子！何等為菩薩摩訶薩第五無盡功德藏迴向？此菩薩摩訶薩修悔過善根，離一切業障。于去、來、今佛一切善根，及三世一切眾生善根，皆悉隨喜。于諸如來，尊重恭敬、禮拜、供養所生善根；勸請諸佛所生善根；佛所說法聞持憶念、如說修行，入不思議境界善根；三世諸佛無盡善根；一切菩薩所修善根；三世諸佛得菩提時，無上善根；菩薩摩訶薩於此一切善根，皆悉隨喜。隨喜已，安住彼善根。三世諸佛轉凈法輪，度無量眾生；彼諸眾生所得善根，菩薩摩訶薩皆悉隨喜。三世諸佛從初發心修菩薩行，乃至成佛，示現涅槃，于其中間，所獲善根，皆悉隨喜。彼諸如來般涅槃已，受持守護諸佛正法，乃至法滅，所修善根；唸佛境界，所修善根；自己境界，所修善根；乃至無上菩提境界善根；菩薩摩訶薩以此諸善根，皆悉迴向。菩薩摩訶薩作如是念：
【現代漢語翻譯】 現代漢語譯本 不曾虛妄地奪取眾生的利益，也不妄想執著于各種法。 不染著也不執著於世間的一切，也不捨棄任何眾生。 菩薩常常樂於寂滅之法，隨順修行最終達到寂滅的境界。 也不捨離度化眾生的道路，從而獲得如此微妙的智慧。 不起任何虛妄的業想，對於各種果報也不執著。 世間一切都由因緣而生起，不離因緣來觀察諸法。 如此境界隨順而至，遠離一切虛妄的念想。 是所有眾生的調御導師，具足明瞭的善巧迴向。
『佛子！什麼是菩薩摩訶薩（菩薩中的大菩薩）的第五無盡功德藏迴向？』 這位菩薩摩訶薩修習懺悔的善根，遠離一切業障。 對於過去、現在、未來諸佛的一切善根，以及三世一切眾生的善根，都隨喜讚歎。 對於諸如來，尊重恭敬、禮拜、供養所產生的善根；勸請諸佛所產生的善根；聽聞、憶念佛所說的法，並如教修行，進入不可思議境界的善根；三世諸佛的無盡善根；一切菩薩所修的善根；三世諸佛證得菩提時所獲得的無上善根；菩薩摩訶薩對於這一切善根，都隨喜讚歎。 隨喜讚歎之後，安住于這些善根之中。 三世諸佛轉動清凈的法輪，度化無量眾生；那些眾生所獲得的善根，菩薩摩訶薩都隨喜讚歎。 三世諸佛從最初發菩提心修菩薩行，乃至成佛，示現涅槃，在這期間所獲得的善根，都隨喜讚歎。 那些如來般涅槃之後，受持守護諸佛正法，乃至正法滅盡，所修的善根；憶念佛的境界所修的善根；自己所修的善根；乃至無上菩提境界的善根；菩薩摩訶薩將這些善根，都回向。 菩薩摩訶薩這樣想：
【English Translation】 English version They have never falsely taken from sentient beings, nor do they falsely conceive of dharmas. They are not defiled nor attached to anything in the world, nor do they abandon any sentient beings. Bodhisattvas are always joyful in the dharma of quiescence, following it to reach the state of quiescence. They also do not abandon the path of guiding sentient beings, thus attaining such subtle wisdom. They do not give rise to false thoughts of karma, nor are they attached to any karmic results. All things in the world arise from conditions, and they observe dharmas without departing from these conditions. Such a state is attained by following this path, far from all false thoughts. They are the tamers of all sentient beings, fully equipped with clear and skillful dedication.
'Buddha's children! What is the fifth inexhaustible treasury of merit dedication of a Bodhisattva Mahasattva (a great Bodhisattva)?' This Bodhisattva Mahasattva cultivates the roots of good through repentance, and is free from all karmic hindrances. They rejoice in all the roots of good of the Buddhas of the past, present, and future, and in the roots of good of all sentient beings of the three times. They rejoice in the roots of good arising from respecting, revering, bowing to, and making offerings to the Tathagatas; the roots of good arising from urging the Buddhas; the roots of good from hearing, remembering, and practicing the dharma as taught by the Buddhas, entering the inconceivable state; the inexhaustible roots of good of the Buddhas of the three times; the roots of good cultivated by all Bodhisattvas; the supreme roots of good when the Buddhas of the three times attain Bodhi; the Bodhisattva Mahasattva rejoices in all these roots of good. Having rejoiced, they abide in those roots of good. The Buddhas of the three times turn the pure Dharma wheel, liberating countless sentient beings; the Bodhisattva Mahasattva rejoices in the roots of good obtained by those sentient beings. The Bodhisattva Mahasattva rejoices in all the roots of good obtained by the Buddhas of the three times from the initial arising of the Bodhi mind, practicing the Bodhisattva path, until attaining Buddhahood and demonstrating Nirvana. After those Tathagatas have entered Parinirvana, the roots of good cultivated by upholding and protecting the Buddhas' true dharma, until the extinction of the dharma; the roots of good cultivated by contemplating the Buddha's state; the roots of good cultivated by oneself; and even the roots of good of the supreme Bodhi state; the Bodhisattva Mahasattva dedicates all these roots of good. The Bodhisattva Mahasattva thinks thus:
『此諸善根若修、若學、若積集、若開解、若隨喜、若具足、若成就、若有所行、若有所得、若正憶念、若受持、若堅固難壞，如此善根，盡過去際劫，一切諸佛莊嚴世界，無量行業之所興起，佛智所知、菩薩所識、應眾生起，隨欲清凈，如來所持、如來出世凈業所成，普賢菩薩凈業所起。彼諸世界，若有眾產生無上道，現自在力，未來一切如來、應供、等正覺莊嚴佛剎，與法界等無量無邊虛空、法界等一切世界中，盡未來際劫一切諸佛，彼諸如來成就智慧當凈佛剎，雜寶莊嚴：一切無厭上香莊嚴、雨一切華莊嚴、一切衣云莊嚴、一切功德藏莊嚴、一切如來持智莊嚴、一切佛剎莊嚴、不可說莊嚴、修習不可思議功德莊嚴、如來等正覺凈威神莊嚴；未來一切諸佛莊嚴佛剎，一切世間所不能睹，菩薩凈眼之所照見。』
「菩薩摩訶薩修勝善根，悉入一切諸清凈法，受持一切諸清凈法，猶如變化；普行菩薩諸清凈業，入菩薩不可思議自在三昧，佛慧光明，普照世間。如未來諸佛嚴凈佛剎，現在諸佛嚴凈世界，亦復如是。種種莊嚴清凈，具足功德；普覆無量妙色不可思議香、無量雜寶、無量寶樹、阿僧祇莊嚴、阿僧祇宮殿、阿僧祇微妙音聲，隨善知識，顯現無量一切功德，殊勝莊嚴，不可窮盡。一切香莊嚴、一切鬘莊嚴
【現代漢語翻譯】 現代漢語譯本 這些善根，無論是修習、學習、積累、開解、隨喜、具足、成就，還是有所行、有所得、正憶念、受持、堅固難壞，如此的善根，在過去無盡的劫數中，一切諸佛用來莊嚴世界，由無量行業所興起，是佛的智慧所知、菩薩所認識、應眾生而起，隨眾生的意願而清凈，是如來所持、如來出世的清凈業所成就，是普賢菩薩的清凈業所發起。那些世界，如果有眾產生就無上道，展現自在的力量，未來一切如來、應供、等正覺所莊嚴的佛剎，與法界等同的無量無邊虛空、法界等同的一切世界中，在未來無盡的劫數中，一切諸佛，那些如來成就智慧時所凈化的佛剎，以雜寶莊嚴：一切無厭的上等香莊嚴、雨一切花莊嚴、一切衣云莊嚴、一切功德藏莊嚴、一切如來持智莊嚴、一切佛剎莊嚴、不可說莊嚴、修習不可思議功德莊嚴、如來等正覺的清凈威神莊嚴；未來一切諸佛所莊嚴的佛剎，是一切世間所不能看見的，只有菩薩的清凈之眼才能照見。 菩薩摩訶薩（菩薩中的大菩薩）修習殊勝的善根，完全進入一切清凈的法，受持一切清凈的法，就像變化一樣；普遍地實行菩薩的各種清凈業，進入菩薩不可思議的自在三昧（禪定），佛的智慧光明，普遍照耀世間。就像未來諸佛莊嚴清凈佛剎一樣，現在諸佛莊嚴清凈世界，也是如此。種種莊嚴清凈，具足功德；普遍覆蓋無量美妙的顏色、不可思議的香、無量雜寶、無量寶樹、阿僧祇（無數）的莊嚴、阿僧祇的宮殿、阿僧祇的微妙音聲，跟隨善知識，顯現無量一切功德，殊勝莊嚴，不可窮盡。一切香莊嚴、一切鬘莊嚴
【English Translation】 English version These roots of goodness, whether cultivated, learned, accumulated, understood, rejoiced in, possessed, accomplished, or in whatever actions, attainments, right mindfulness, upholding, or firm and indestructible, such roots of goodness, throughout past eons, all Buddhas use to adorn worlds, arising from immeasurable actions, known by the wisdom of the Buddhas, recognized by Bodhisattvas, arising in response to sentient beings, purified according to their desires, held by the Tathagatas, accomplished by the pure karma of the Tathagatas' appearance in the world, and initiated by the pure karma of Samantabhadra Bodhisattva. In those worlds, if there are sentient beings who attain the unsurpassed path, manifesting their power of freedom, the Buddha-lands adorned by all future Tathagatas, Arhats, and Samyaksaṃbuddhas, in the immeasurable and boundless space equal to the Dharma realm, in all worlds equal to the Dharma realm, throughout future eons, all Buddhas, those Tathagatas, when they achieve wisdom, will purify their Buddha-lands, adorned with various treasures: adorned with all inexhaustible superior incense, adorned with the rain of all flowers, adorned with all cloud-like garments, adorned with all treasuries of merit, adorned with all Tathagatas' wisdom, adorned with all Buddha-lands, adorned with the inexpressible, adorned with the cultivation of inconceivable merits, adorned with the pure majestic power of the Tathagatas, Samyaksaṃbuddhas; the Buddha-lands adorned by all future Buddhas are unseen by all in the world, only seen by the pure eyes of Bodhisattvas. Bodhisattva Mahasattvas (great Bodhisattvas among Bodhisattvas) cultivate superior roots of goodness, fully entering all pure dharmas, upholding all pure dharmas, like transformations; universally practicing all pure karmas of Bodhisattvas, entering the inconceivable Samadhi (meditative absorption) of Bodhisattvas' freedom, the light of the Buddhas' wisdom, universally illuminating the world. Just as future Buddhas adorn and purify their Buddha-lands, so too do present Buddhas adorn and purify their worlds. Various adornments are pure, complete with merits; universally covering immeasurable beautiful colors, inconceivable fragrances, immeasurable various treasures, immeasurable precious trees, Asamkhya (countless) adornments, Asamkhya palaces, Asamkhya subtle sounds, following good teachers, manifesting immeasurable all merits, superior adornments, inexhaustible. Adorned with all fragrances, adorned with all garlands.
、一切華莊嚴、一切末香莊嚴、一切寶莊嚴、一切衣莊嚴、一切幢莊嚴、一切幡莊嚴、一切繒彩莊嚴、一切寶欄楯莊嚴、阿僧祇白寶網普覆莊嚴、阿僧祇河莊嚴、阿僧祇雲雨莊嚴、阿僧祇自然妙音無所不聞；以如是等無量無邊諸莊嚴具，莊嚴無量無邊、不可思議諸佛世界。彼諸世界中，若佛剎莊嚴、佛剎清凈、佛剎平等、佛剎妙善、佛剎功德、佛剎殊勝、佛剎安樂、佛剎不壞、佛剎無盡、佛剎無量功德不可盡、佛剎不退、佛剎無所畏、佛剎光明、佛剎快樂、佛剎無厭、佛剎普照、佛剎照明、佛剎方正、佛剎第一、佛剎勝、佛剎最勝、佛剎微妙、佛剎無比、佛剎無等、佛剎上、佛剎無上、佛剎無等等；如是等三世一切諸佛，佛剎莊嚴。菩薩摩訶薩以此善根，皆悉迴向，普令一切佛剎，清凈莊嚴。如是莊嚴，於一世界中，三世一切莊嚴佛剎，具足清凈周遍，清凈積聚；等起莊嚴具足，莊嚴住持，皆悉具足。如一世界中，無量無邊虛空、法界等世界，悉以三世諸佛，莊嚴佛剎而莊嚴之；佛剎功德、佛剎觀無厭足、佛剎無量、佛剎彌廣、佛剎無數、佛剎不可思議、佛剎無勝、佛剎不可稱、佛剎無邊，皆悉具足。菩薩摩訶薩復如是迴向：令其所修一切佛剎，菩薩摩訶薩皆悉充滿。此諸菩薩，具足一切清凈功德成就智慧；善能分別
【現代漢語翻譯】 現代漢語譯本：一切以花朵裝飾的莊嚴、一切以末香裝飾的莊嚴、一切以珍寶裝飾的莊嚴、一切以衣物裝飾的莊嚴、一切以幢幡裝飾的莊嚴、一切以綵帶裝飾的莊嚴、一切以寶欄桿裝飾的莊嚴，無數的白色寶網普遍覆蓋的莊嚴，無數的河流裝飾的莊嚴，無數的雲雨裝飾的莊嚴，無數的自然美妙聲音無處不在；以這些無量無邊的各種莊嚴之物，莊嚴無量無邊、不可思議的諸佛世界。在這些世界中，佛剎（佛的國土）的莊嚴、佛剎的清凈、佛剎的平等、佛剎的美好、佛剎的功德、佛剎的殊勝、佛剎的安樂、佛剎的不壞、佛剎的無盡、佛剎的無量功德不可窮盡、佛剎的不退轉、佛剎的無所畏懼、佛剎的光明、佛剎的快樂、佛剎的無厭足、佛剎的普照、佛剎的照明、佛剎的方正、佛剎的第一、佛剎的殊勝、佛剎的最殊勝、佛剎的微妙、佛剎的無比、佛剎的無等、佛剎的上、佛剎的無上、佛剎的無等等；像這樣等同於三世一切諸佛的佛剎莊嚴。菩薩摩訶薩以這種善根，都回向，普遍令一切佛剎，清凈莊嚴。這樣的莊嚴，在一個世界中，三世一切莊嚴的佛剎，具足清凈周遍，清凈積聚；等起莊嚴具足，莊嚴住持，都具足。如一個世界中，無量無邊的虛空、法界等世界，都以三世諸佛，莊嚴佛剎而莊嚴之；佛剎的功德、佛剎的觀賞無厭足、佛剎的無量、佛剎的彌廣、佛剎的無數、佛剎的不可思議、佛剎的無勝、佛剎的不可稱量、佛剎的無邊，都具足。菩薩摩訶薩又這樣迴向：令其所修的一切佛剎，菩薩摩訶薩都充滿。這些菩薩，具足一切清凈功德成就智慧；善於分別。 English version: All adorned with flowers, all adorned with powdered incense, all adorned with jewels, all adorned with clothing, all adorned with banners, all adorned with streamers, all adorned with silken colors, all adorned with jeweled railings, adorned with countless white jeweled nets covering all, adorned with countless rivers, adorned with countless clouds and rain, countless natural and wonderful sounds heard everywhere; with such immeasurable and boundless adornments, they adorn immeasurable, boundless, and inconceivable Buddha worlds. In these worlds, the adornment of Buddha-lands (Buddha's realms), the purity of Buddha-lands, the equality of Buddha-lands, the beauty of Buddha-lands, the merits of Buddha-lands, the excellence of Buddha-lands, the peace of Buddha-lands, the indestructibility of Buddha-lands, the endlessness of Buddha-lands, the immeasurable merits of Buddha-lands that cannot be exhausted, the non-retrogression of Buddha-lands, the fearlessness of Buddha-lands, the light of Buddha-lands, the joy of Buddha-lands, the insatiability of Buddha-lands, the universal illumination of Buddha-lands, the enlightenment of Buddha-lands, the uprightness of Buddha-lands, the first of Buddha-lands, the superior of Buddha-lands, the most superior of Buddha-lands, the subtle of Buddha-lands, the incomparable of Buddha-lands, the unequaled of Buddha-lands, the supreme of Buddha-lands, the unsurpassed of Buddha-lands, the unexcelled of Buddha-lands; such are the adornments of Buddha-lands of all Buddhas in the three periods of time. Bodhisattva-Mahasattvas, with this root of goodness, all dedicate it, universally causing all Buddha-lands to be pure and adorned. Such adornments, in one world, all the adorned Buddha-lands of the three periods of time, are fully pure and pervasive, purely accumulated; the arising of adornments is complete, the sustaining of adornments is complete, all are complete. Like in one world, countless and boundless spaces, Dharma realms, and other worlds, all are adorned by the Buddha-lands adorned by the Buddhas of the three periods of time; the merits of Buddha-lands, the insatiable viewing of Buddha-lands, the immeasurability of Buddha-lands, the vastness of Buddha-lands, the countlessness of Buddha-lands, the inconceivability of Buddha-lands, the unsurpassability of Buddha-lands, the unmeasurability of Buddha-lands, the boundlessness of Buddha-lands, all are complete. Bodhisattva-Mahasattvas also dedicate in this way: causing all the Buddha-lands they cultivate to be filled with Bodhisattva-Mahasattvas. These Bodhisattvas, complete with all pure merits, achieve wisdom; they are skilled in distinguishing.
【English Translation】 All adorned with flower decorations, all adorned with powdered incense decorations, all adorned with jewel decorations, all adorned with clothing decorations, all adorned with banner decorations, all adorned with streamer decorations, all adorned with silken color decorations, all adorned with jeweled railing decorations, adorned with countless white jeweled nets universally covering, adorned with countless river decorations, adorned with countless cloud and rain decorations, countless natural wonderful sounds heard everywhere; with such immeasurable and boundless various adornments, they adorn immeasurable, boundless, and inconceivable Buddha worlds. In these worlds, the adornment of Buddha-ksetras (Buddha's lands), the purity of Buddha-ksetras, the equality of Buddha-ksetras, the beauty of Buddha-ksetras, the merits of Buddha-ksetras, the excellence of Buddha-ksetras, the peace of Buddha-ksetras, the indestructibility of Buddha-ksetras, the endlessness of Buddha-ksetras, the immeasurable merits of Buddha-ksetras that cannot be exhausted, the non-retrogression of Buddha-ksetras, the fearlessness of Buddha-ksetras, the light of Buddha-ksetras, the joy of Buddha-ksetras, the insatiability of Buddha-ksetras, the universal illumination of Buddha-ksetras, the enlightenment of Buddha-ksetras, the uprightness of Buddha-ksetras, the first of Buddha-ksetras, the superior of Buddha-ksetras, the most superior of Buddha-ksetras, the subtle of Buddha-ksetras, the incomparable of Buddha-ksetras, the unequaled of Buddha-ksetras, the supreme of Buddha-ksetras, the unsurpassed of Buddha-ksetras, the unexcelled of Buddha-ksetras; such are the adornments of Buddha-ksetras of all Buddhas in the three periods of time. Bodhisattva-Mahasattvas, with this root of goodness, all dedicate it, universally causing all Buddha-ksetras to be pure and adorned. Such adornments, in one world, all the adorned Buddha-ksetras of the three periods of time, are fully pure and pervasive, purely accumulated; the arising of adornments is complete, the sustaining of adornments is complete, all are complete. Like in one world, countless and boundless spaces, Dharma realms, and other worlds, all are adorned by the Buddha-ksetras adorned by the Buddhas of the three periods of time; the merits of Buddha-ksetras, the insatiable viewing of Buddha-ksetras, the immeasurability of Buddha-ksetras, the vastness of Buddha-ksetras, the countlessness of Buddha-ksetras, the inconceivability of Buddha-ksetras, the unsurpassability of Buddha-ksetras, the unmeasurability of Buddha-ksetras, the boundlessness of Buddha-ksetras, all are complete. Bodhisattva-Mahasattvas also dedicate in this way: causing all the Buddha-ksetras they cultivate to be filled with Bodhisattva-Mahasattvas. These Bodhisattvas, complete with all pure merits, achieve wisdom; they are skilled in distinguishing.
一切世界及眾生界，入深法界，舍離愚癡；入空寂界，成就念佛、念不思議法、念清凈僧；成就念舍，法日圓滿，慧光普照，深智無礙，從無所有寂滅法生，出生無量清凈佛法；成就殊特勝妙善根、清凈善根、最勝善根、增上善根；建立無上菩提之心，善能隨順，入如來力；心常志求一切種智，凈諸魔業，了眾生性；知法空寂，舍離顛倒，除滅愚癡，修諸善根，滿足大愿。成就如是等無量無邊功德，菩薩充滿其剎，悉從無量法門中生，安住如是一切功德，成就無等等勝妙善根，常作佛事，善巧方便；得菩提光明，具足無癡法界智慧，一身充滿一切法界，現自在力，成就大智一切智境界，善巧方便；出生智慧，分別無量法界，遍游諸剎而無所著，心凈如空，悉能分別一切法界，于諸菩薩不可思議三昧正受，以巧方便，善能入出。趣薩婆若，住諸佛剎，善能了知諸佛威神、善能分別阿僧祇諸深妙法，而無所畏。隨順三世諸佛善根，普照一切如來法界，悉能受持一切諸佛所說正法，善能演出不可思議清凈音聲，善能分別阿僧祇諸語言法；得無上道，佛自在地，悉能周遍一切世界，而無障礙，悉攝一切無諍之法，心無虛妄，無所染著；修習增廣菩提之心，善解智慧，隨時應化，權變無方，了真實義，具足演說，成就如是等無量
【現代漢語翻譯】 現代漢語譯本：一切世界和眾生界，都深入到深邃的法界，捨棄愚癡；進入空寂的境界，成就念佛（Buddha-anusmriti，憶念佛陀）、念不可思議法（Dharma-anusmriti，憶念佛法）、念清凈僧（Sangha-anusmriti，憶念僧伽）；成就舍離之心，佛法如日圓滿，智慧之光普照，深邃的智慧沒有障礙，從無所有寂滅的法中產生，出生無量清凈的佛法；成就殊勝特別的善根、清凈的善根、最殊勝的善根、增上的善根；建立無上菩提之心，善於隨順，進入如來的力量；心中常常立志追求一切種智（Sarvajnata，佛陀的智慧），凈化各種魔業，瞭解眾生的本性；知道法的空寂，捨棄顛倒，消除愚癡，修習各種善根，滿足大愿。成就如此等等無量無邊的功德，菩薩充滿其國土，都從無量法門中產生，安住于如此一切功德，成就無與倫比的殊勝善根，常常做佛事，善用巧妙的方法；得到菩提的光明，具備沒有愚癡的法界智慧，一身充滿一切法界，顯現自在的力量，成就大智慧一切智的境界，善用巧妙的方法；出生智慧，分別無量的法界，遍游各個佛剎而沒有執著，心凈如虛空，能夠分別一切法界，對於菩薩不可思議的三昧正受，用巧妙的方法，善於進入和出來。趨向薩婆若（Sarvajna，一切智），安住于各個佛剎，善於瞭解諸佛的威神，善於分別阿僧祇（Asamkhya，無數）的深妙法，而沒有畏懼。隨順三世諸佛的善根，普照一切如來的法界，能夠受持一切諸佛所說的正法，善於演說不可思議的清凈音聲，善於分別阿僧祇的各種語言法；得到無上道，佛的自在之地，能夠周遍一切世界，而沒有障礙，能夠攝取一切沒有諍論的法，心中沒有虛妄，沒有染著；修習增廣菩提之心，善解智慧，隨時應化，權變無方，瞭解真實義，具足演說，成就如此等等無量 現代漢語譯本：無邊的功德。
【English Translation】 English version: All worlds and realms of sentient beings, enter into the profound Dharma realm, abandoning ignorance; enter into the realm of emptiness and tranquility, accomplishing mindfulness of the Buddha (Buddha-anusmriti), mindfulness of the inconceivable Dharma (Dharma-anusmriti), and mindfulness of the pure Sangha (Sangha-anusmriti); accomplishing the mind of renunciation, the Dharma like the sun is complete, the light of wisdom shines everywhere, profound wisdom is without obstruction, arising from the non-existent and tranquil Dharma, giving birth to immeasurable pure Buddha-Dharmas; accomplishing extraordinary and excellent roots of goodness, pure roots of goodness, supreme roots of goodness, and increasing roots of goodness; establishing the unsurpassed Bodhi mind, being skillful in accordance, entering the power of the Tathagata; the mind constantly aspires to seek all-knowing wisdom (Sarvajnata), purifying all demonic actions, understanding the nature of sentient beings; knowing the emptiness of Dharma, abandoning perversion, eliminating ignorance, cultivating all roots of goodness, fulfilling great vows. Accomplishing such immeasurable and boundless merits, Bodhisattvas fill their lands, all arising from immeasurable Dharma gates, abiding in all such merits, accomplishing incomparable and excellent roots of goodness, constantly performing Buddha activities, skillfully using expedient means; obtaining the light of Bodhi, possessing the wisdom of the Dharma realm without ignorance, one body filling all Dharma realms, manifesting the power of freedom, accomplishing the realm of great wisdom and all-knowing wisdom, skillfully using expedient means; giving birth to wisdom, distinguishing immeasurable Dharma realms, traveling throughout all Buddha lands without attachment, the mind as pure as space, able to distinguish all Dharma realms, for the inconceivable Samadhi of Bodhisattvas, using skillful means, being adept at entering and exiting. Approaching Sarvajna (all-knowing wisdom), abiding in all Buddha lands, being adept at understanding the majestic power of all Buddhas, being adept at distinguishing the immeasurable (Asamkhya) profound and wonderful Dharmas, without fear. Following the roots of goodness of all Buddhas of the three times, illuminating all Tathagata Dharma realms, able to uphold the true Dharma spoken by all Buddhas, being adept at expounding inconceivable pure sounds, being adept at distinguishing the immeasurable languages of Dharma; attaining the unsurpassed path, the free ground of the Buddha, able to pervade all worlds without obstruction, able to gather all non-controversial Dharmas, the mind without falsehood, without attachment; cultivating and expanding the Bodhi mind, being adept at understanding wisdom, transforming according to the time, with boundless expedient means, understanding the true meaning, fully expounding, accomplishing such immeasurable English version: and boundless merits.
功德。諸大菩薩，莊嚴世界，充滿世界；種種莊嚴，順至安住，善修熏修，淳凈無雜，周遍清凈，惔然宴寂。於一佛剎少分處，所有無量菩薩、無數菩薩、不思議菩薩、不可稱菩薩、不可量菩薩、無等菩薩、不可究竟菩薩、無分齊菩薩、不可說菩薩、不可說不可說菩薩；如一佛剎，一一少分處，有如是等大菩薩摩訶薩；虛空、法界等一切世界，菩薩摩訶薩皆悉充滿，亦復如是。
「菩薩摩訶薩以諸善根方便迴向：迴向一切佛剎、一切菩薩摩訶薩、一切如來、一切無上菩提、一切大愿、一切出要、一切眾生、凈一切世界、常見如來、如來壽命無量，轉不退轉法輪與法界等。如是，菩薩摩訶薩善根迴向：令一切佛剎清凈；令一切眾生界清凈；令一切菩薩清凈；令一切諸佛充滿法界；令如來清凈法身，充滿一切佛剎。菩薩摩訶薩以如是等無等等迴向，趣薩婆若，心凈如虛空，不動如大地；入不可思議迴向，樂觀一切業報，皆悉寂滅，無盡功德，迴向平等隨順一切法界。
「菩薩摩訶薩行如是迴向已，不虛妄取我及我所，不虛妄取佛及諸佛法，不虛妄取佛剎及剎清凈，不虛妄取眾生及調伏眾生，不虛妄取諸業及取業報，不著意業及業果報，不壞因果，不取有法、不壞有法，生死非雜亂、涅槃非寂靜，如來境界道非
【現代漢語翻譯】 現代漢語譯本 功德。諸位大菩薩，以莊嚴的功德來莊嚴世界，使世界充滿莊嚴；以種種莊嚴，順應安住的規律，善加修行熏習，使之純凈無雜，周遍清凈，達到恬靜安寧的境界。在一個佛剎的少部分地方，就有無量菩薩、無數菩薩、不可思議菩薩、不可稱菩薩、不可量菩薩、無等菩薩、不可究竟菩薩、無分齊菩薩、不可說菩薩、不可說不可說菩薩；如同一個佛剎，在每一個少部分地方，都有如此眾多的大菩薩摩訶薩（偉大的菩薩）；虛空、法界等一切世界，菩薩摩訶薩都充滿其中，情況也是如此。 菩薩摩訶薩以各種善根方便迴向：迴向給一切佛剎（佛的國土）、一切菩薩摩訶薩、一切如來（佛的稱號）、一切無上菩提（最高的覺悟）、一切大愿、一切出離之道、一切眾生，使一切世界清凈，常見如來，如來壽命無量，轉動不退轉的法輪與法界相等。如此，菩薩摩訶薩善根迴向：使一切佛剎清凈；使一切眾生界清凈；使一切菩薩清凈；使一切諸佛充滿法界；使如來清凈法身，充滿一切佛剎。菩薩摩訶薩以如此等等無與倫比的迴向，趨向薩婆若（一切智），心凈如虛空，不動如大地；進入不可思議的迴向，樂觀一切業報，都寂滅無餘，以無盡的功德，迴向平等，隨順一切法界。 菩薩摩訶薩在進行這樣的迴向之後，不虛妄地執取『我』及『我所』，不虛妄地執取佛及諸佛法，不虛妄地執取佛剎及佛剎的清凈，不虛妄地執取眾生及調伏眾生，不虛妄地執取諸業及業報，不執著于意業及業果報，不破壞因果，不執取有法、不破壞有法，生死不是雜亂無章的，涅槃不是寂靜的，如來的境界之道不是
【English Translation】 English version Merit. All great Bodhisattvas, adorn the world with the merit of adornment, filling the world with adornment; with various adornments, in accordance with the law of dwelling, cultivate and practice well, making it pure and without impurities, pervading and pure, reaching a state of tranquility and peace. In a small part of a Buddha-land, there are immeasurable Bodhisattvas, countless Bodhisattvas, inconceivable Bodhisattvas, ineffable Bodhisattvas, immeasurable Bodhisattvas, incomparable Bodhisattvas, inexhaustible Bodhisattvas, limitless Bodhisattvas, unspeakable Bodhisattvas, and unspeakable unspeakable Bodhisattvas; just like in one Buddha-land, in every small part, there are so many great Bodhisattva Mahasattvas (great Bodhisattvas); the void, the Dharma realm, and all worlds are filled with Bodhisattva Mahasattvas, and the situation is the same. Bodhisattva Mahasattvas dedicate their various roots of goodness through skillful means: dedicating to all Buddha-lands (Buddha's lands), all Bodhisattva Mahasattvas, all Tathagatas (title of Buddha), all unsurpassed Bodhi (highest enlightenment), all great vows, all paths of liberation, all sentient beings, making all worlds pure, constantly seeing the Tathagata, the Tathagata's life is immeasurable, turning the irreversible Dharma wheel equal to the Dharma realm. Thus, Bodhisattva Mahasattvas dedicate their roots of goodness: making all Buddha-lands pure; making all realms of sentient beings pure; making all Bodhisattvas pure; making all Buddhas fill the Dharma realm; making the Tathagata's pure Dharma body fill all Buddha-lands. Bodhisattva Mahasattvas, with such incomparable dedications, move towards Sarvajna (omniscience), their minds as pure as the void, unmoving as the earth; entering inconceivable dedication, optimistically viewing all karmic retributions, all of which are extinguished without remainder, with endless merit, dedicating to equality, in accordance with all Dharma realms. After Bodhisattva Mahasattvas have made such dedications, they do not falsely grasp 'I' and 'mine', do not falsely grasp the Buddha and the Buddha's Dharma, do not falsely grasp the Buddha-land and the purity of the Buddha-land, do not falsely grasp sentient beings and the taming of sentient beings, do not falsely grasp all karmas and karmic retributions, do not cling to mental karma and karmic retribution, do not destroy cause and effect, do not grasp existing dharmas, do not destroy existing dharmas, birth and death are not chaotic, Nirvana is not tranquil, the path of the Tathagata's realm is not
他所作無法同止。菩薩摩訶薩如是起諸善根，決定迴向，成熟具足，等觀取相；善取境界，分別稱量，離諸虛妄而無所著。菩薩摩訶薩如是善根迴向已，得無盡善根；常念三世一切諸佛，得一切無盡善根；度無量菩薩，得無盡善根；凈諸佛剎，得無盡善根；凈眾生界，得無盡善根；入深法界，得無盡善根；修無量心，凈如虛空，得無盡善根；解了一切諸佛境界，得無盡善根；修習一切菩薩凈業，得無盡善根；了達三世，得無盡善根。以如是等善根迴向，悉能度脫一切眾生；入眾生界，不見眾生迴向；解一切法，無有壽命迴向；知一切法真實，無有自在迴向；一切諸法無福伽羅迴向；觀察一切諸法，離諸忿諍迴向；一切諸法，從因緣起，無有堅固迴向；知一切法真實，無所著迴向；一切佛剎無所染著迴向；不取菩薩行堅固相迴向；分別了知一切境界空無所有迴向。菩薩摩訶薩如是迴向，眼終不見不凈佛剎，亦復不見異相眾生；行法不見法，入智無所入；解了一切，猶如虛空。于如來身，得一切法，滿足成就無量諸功德力，具足至一切處善根，安樂眾生。此菩薩摩訶薩于唸唸中，得不可說不可說十力地，具一切種清凈善根，悉能攝取一切眾生。彼菩薩摩訶薩成就如意功德寶藏，隨所遊方，悉能嚴凈一切佛剎，令不可說不可
【現代漢語翻譯】 現代漢語譯本 他所作的功德無法停止。菩薩摩訶薩（菩薩中的大菩薩）如此發起各種善根，堅定地迴向，使其成熟圓滿，平等地觀察一切現象；善於把握境界，分別衡量，遠離虛妄而不執著。菩薩摩訶薩如此迴向善根后，獲得無盡的善根；常常憶念三世一切諸佛，獲得一切無盡的善根；度化無量菩薩，獲得無盡的善根；清凈諸佛的剎土（佛所居住的國土），獲得無盡的善根；清凈眾生的世界，獲得無盡的善根；進入深奧的法界（佛法的境界），獲得無盡的善根；修習無量慈悲喜捨四種心，清凈如虛空，獲得無盡的善根；瞭解一切諸佛的境界，獲得無盡的善根；修習一切菩薩清凈的行業，獲得無盡的善根；通達過去、現在、未來三世，獲得無盡的善根。以這些善根迴向，都能度脫一切眾生；進入眾生界，不見有眾生可迴向；理解一切法，沒有壽命可迴向；知道一切法的真實，沒有自在可迴向；一切諸法沒有補特伽羅（人）可迴向；觀察一切諸法，遠離一切忿怒和爭執可迴向；一切諸法，從因緣生起，沒有堅固性可迴向；知道一切法的真實，沒有執著可迴向；一切佛剎沒有染著可迴向；不執取菩薩行堅固的相可迴向；分別瞭解一切境界空無所有可迴向。菩薩摩訶薩如此迴向，眼睛終究不會看到不凈的佛剎，也不會看到異樣的眾生；修行佛法不見有法，進入智慧沒有所入；理解一切，猶如虛空。在如來（佛）的身上，獲得一切法，圓滿成就無量的功德力，具足到達一切處的善根，使眾生安樂。這位菩薩摩訶薩在念念之中，獲得不可說不可說的十力地（佛的十種力量的境界），具足一切種清凈的善根，能夠攝取一切眾生。那位菩薩摩訶薩成就如意功德寶藏，無論去到哪裡，都能莊嚴清凈一切佛剎，使不可說不可說
【English Translation】 English version His actions cannot be stopped. A Bodhisattva Mahasattva (a great Bodhisattva) thus initiates various roots of goodness, resolutely dedicates them, matures them to perfection, and observes all phenomena with equanimity; skillfully grasps realms, discerns and measures, and is free from falsehood without attachment. Having thus dedicated the roots of goodness, a Bodhisattva Mahasattva obtains inexhaustible roots of goodness; constantly remembers all Buddhas of the three times, obtaining all inexhaustible roots of goodness; liberates immeasurable Bodhisattvas, obtaining inexhaustible roots of goodness; purifies the Buddha-lands (the lands where Buddhas reside), obtaining inexhaustible roots of goodness; purifies the realms of sentient beings, obtaining inexhaustible roots of goodness; enters the profound Dharma realm (the realm of Buddhist teachings), obtaining inexhaustible roots of goodness; cultivates immeasurable loving-kindness, compassion, joy, and equanimity, pure as space, obtaining inexhaustible roots of goodness; understands the realms of all Buddhas, obtaining inexhaustible roots of goodness; cultivates all pure practices of Bodhisattvas, obtaining inexhaustible roots of goodness; comprehends the three times of past, present, and future, obtaining inexhaustible roots of goodness. With these roots of goodness dedicated, they can liberate all sentient beings; entering the realm of sentient beings, not seeing any sentient beings to dedicate to; understanding all dharmas, not having a life to dedicate; knowing the truth of all dharmas, not having self-mastery to dedicate; all dharmas not having a pudgala (person) to dedicate to; observing all dharmas, dedicating to being free from all anger and disputes; all dharmas arising from causes and conditions, not having solidity to dedicate to; knowing the truth of all dharmas, not having attachment to dedicate to; all Buddha-lands not having defilement to dedicate to; not grasping the solid form of Bodhisattva practice to dedicate to; discerning and understanding that all realms are empty and without substance to dedicate to. A Bodhisattva Mahasattva, dedicating in this way, will never see impure Buddha-lands, nor will they see different kinds of sentient beings; practicing the Dharma, not seeing any Dharma, entering wisdom without entering anywhere; understanding everything, like space. In the body of the Tathagata (Buddha), they obtain all dharmas, perfectly accomplish immeasurable powers of merit, possess roots of goodness that reach everywhere, and bring happiness to sentient beings. This Bodhisattva Mahasattva, in every moment, obtains the ineffable ten powers of the Buddha, possesses all kinds of pure roots of goodness, and is able to gather all sentient beings. That Bodhisattva Mahasattva achieves a treasure of wish-fulfilling merits, and wherever they go, they can adorn and purify all Buddha-lands, making them ineffable and ineffable.
說眾生安住攝取諸功德力。菩薩摩訶薩如是迴向時，以此迴向威力故，一切所行，無有倫匹，一切世間，所不能壞，威攝眾魔，莫能瞻對，具足成就不退功德，無量大愿，皆悉成就。其心彌廣，等一切智，於一念中，悉能周遍無量佛剎；得無量智力，悉能了知諸佛境界；常樂受持一切佛法，安住無量無邊大智；菩薩初發菩提心力，悉與虛空、諸法界等。
「佛子！是名菩薩摩訶薩第五無盡功德藏迴向。菩薩摩訶薩安住此無盡功德藏迴向，復得十種無盡功德之藏；何等為十？一者、常見諸佛無盡功德之藏，於一一毛孔中，見無量阿僧祇諸佛；二者、入無盡法功德之藏，以如來智慧，等觀一切法即是一法；三者、受持正念無盡功德之藏，聞一切佛所說正法，聞持不忘；四者、得無盡慧功德之藏，於一切如來所說經法，善能次第解其句義；五者、無盡趣法功德之藏，善能分別一切法趣；六者、無盡佛愿功德之藏，智慧如空，充滿三世一切諸法；七者、無盡功德功德之藏，充滿一切諸眾生意，猶不可盡；八者、無盡智功德之藏，一切眾生愚癡曀障，悉能除滅；九者、無盡辯才功德之藏，令一切眾生，悉解一切佛法，平等無二；十者、無盡十力、四無所畏功德之藏，具足修習菩薩所行，受法王職，得一切智。佛子！是名菩
【現代漢語翻譯】 現代漢語譯本：說眾生安住于攝取各種功德的力量。菩薩摩訶薩這樣迴向時，憑藉這種迴向的威力，一切所作所為都無與倫比，一切世間都無法摧毀，威懾眾魔，使他們無法正視，具足成就永不退轉的功德，無量的大愿都能全部實現。他們的心胸無比廣闊，等同於一切智慧，在一念之間，就能周遍無量佛剎；獲得無量的智慧力量，能夠完全瞭解諸佛的境界；常常樂於受持一切佛法，安住于無量無邊的大智慧之中；菩薩最初發起的菩提心力，與虛空、諸法界等同。
『佛子！這稱為菩薩摩訶薩的第五種無盡功德藏迴向。菩薩摩訶薩安住于這種無盡功德藏迴向，又能獲得十種無盡功德之藏；是哪十種呢？第一，常見諸佛無盡功德之藏，在每一個毛孔中，都能見到無量阿僧祇（無數）諸佛；第二，進入無盡法功德之藏，以如來的智慧，平等觀察一切法即是一法；第三，受持正念無盡功德之藏，聽聞一切佛所說的正法，聽過之後不會忘記；第四，獲得無盡慧功德之藏，對於一切如來所說的經法，能夠善巧地依次理解其中的含義；第五，無盡趣法功德之藏，能夠善巧地分辨一切法的歸趣；第六，無盡佛愿功德之藏，智慧如同虛空，充滿三世一切諸法；第七，無盡功德功德之藏，充滿一切眾生的心意，仍然無法窮盡；第八，無盡智功德之藏，能夠消除一切眾生的愚癡和障礙；第九，無盡辯才功德之藏，使一切眾生都能理解一切佛法，平等無二；第十，無盡十力（如來十種力量）、四無所畏（佛的四種無所畏懼的自信）功德之藏，具足修習菩薩所行，接受法王的職位，獲得一切智慧。佛子！這稱為菩薩摩訶薩的第 薩摩訶薩的第
【English Translation】 English version: It is said that sentient beings dwell in the power of gathering all merits. When a Bodhisattva Mahasattva dedicates merit in this way, by the power of this dedication, all actions become unparalleled, indestructible by any world, awe-inspiring to all demons, who cannot even look upon them, fully accomplishing the merits of non-retrogression, and all immeasurable great vows are fulfilled. Their minds are immensely vast, equal to all wisdom, and in a single thought, they can pervade immeasurable Buddha-lands; they attain immeasurable wisdom power, fully understanding the realms of all Buddhas; they are always joyful in upholding all the Buddha's teachings, dwelling in immeasurable and boundless great wisdom; the power of the Bodhisattva's initial aspiration for Bodhi is equal to space and all Dharma realms.
'Buddha-child! This is called the fifth inexhaustible treasury of merit dedication of a Bodhisattva Mahasattva. When a Bodhisattva Mahasattva dwells in this inexhaustible treasury of merit dedication, they further attain ten kinds of inexhaustible treasuries of merit. What are these ten? First, the inexhaustible treasury of merit of constantly seeing all Buddhas, seeing immeasurable Asamkhya (countless) Buddhas in each and every pore; second, entering the inexhaustible treasury of merit of Dharma, with the wisdom of the Tathagata, equally observing all Dharmas as one Dharma; third, the inexhaustible treasury of merit of upholding right mindfulness, hearing all the right teachings spoken by all Buddhas, and not forgetting what they have heard; fourth, attaining the inexhaustible treasury of merit of wisdom, being able to skillfully and sequentially understand the meaning of the phrases in all the sutras spoken by all Tathagatas; fifth, the inexhaustible treasury of merit of the path of Dharma, being able to skillfully distinguish the paths of all Dharmas; sixth, the inexhaustible treasury of merit of the Buddha's vows, with wisdom like space, filling all Dharmas of the three times; seventh, the inexhaustible treasury of merit of merit, filling the minds of all sentient beings, yet still inexhaustible; eighth, the inexhaustible treasury of merit of wisdom, being able to eliminate the ignorance and obstacles of all sentient beings; ninth, the inexhaustible treasury of merit of eloquence, enabling all sentient beings to understand all the Buddha's teachings, equally without duality; tenth, the inexhaustible treasury of merit of the ten powers (ten powers of a Tathagata), and the four fearlessnesses (four kinds of fearlessness of a Buddha), fully cultivating the practices of a Bodhisattva, receiving the position of Dharma King, and attaining all wisdom. Buddha-child! This is called the Bodhisattva Mahasattva's the Bodhisattva Mahasattva's
薩摩訶薩得十無盡功德之藏；以此無盡功德之藏，皆悉迴向一切功德。」
爾時，金剛幢菩薩普觀十方，以偈頌曰：
「菩薩成就直心力， 於一切法得自在， 隨喜所獲諸功德， 無礙方便善迴向。 三世一切諸最勝， 嚴凈剎土及世間， 具足一切勝功德， 迴向凈剎亦如是。 三世一切最勝法， 菩薩悉能諦分別， 凈心攝取一切法， 如是莊嚴諸佛剎。 窮盡三世無量劫， 贊一佛剎諸功德， 三世諸劫猶可盡， 佛剎功德無窮極。 如是一切諸佛剎， 一切最勝悉嚴凈， 菩薩嚴凈一切剎， 與諸導師等無異。 彼真佛子心清凈， 悉從如來法化生， 一切功德莊嚴心， 充滿一切諸佛剎。 彼諸菩薩悉具足， 無量相好莊嚴身， 一切諸辯悉成滿， 不可窮盡如大海。 觀察境界心平等， 安住一切三昧門， 成就清凈無等心， 光明普照十方界。 如是無餘諸佛剎， 此諸菩薩悉充滿， 未曾想念聲聞乘， 亦復不求緣覺道。 菩薩如是心清凈， 善根迴向諸群生， 普令眾產生正覺， 具足三世諸佛法。 十方一切諸魔王， 菩薩威德悉調伏， 勇猛安住莫能壞， 決定修行究竟法。 菩薩具
【現代漢語翻譯】 現代漢語譯本 『薩摩訶薩』（偉大的菩薩）擁有十種無盡功德的寶藏；憑藉這無盡功德的寶藏，全部迴向給一切功德。
當時，金剛幢菩薩普遍觀察十方，以偈頌說道：
『菩薩成就正直的心力，對於一切法都能自在，隨喜所獲得的各種功德，以無礙的方便善巧地迴向。』 『三世一切最殊勝的，莊嚴清凈的剎土和世間，具足一切殊勝的功德，迴向清凈的剎土也是如此。』 『三世一切最殊勝的法，菩薩都能真實地分辨，以清凈的心攝取一切法，如此莊嚴諸佛的剎土。』 『窮盡三世無量劫的時間，讚歎一個佛剎的各種功德，三世的劫數尚且可以窮盡，佛剎的功德卻無窮無盡。』 『像這樣一切諸佛的剎土，一切最殊勝的都莊嚴清凈，菩薩莊嚴清凈一切剎土，與諸導師（佛）相等沒有差別。』 『那些真正的佛子心清凈，都從如來的法化生，一切功德莊嚴他們的心，充滿一切諸佛的剎土。』 『那些菩薩都具足，無量的相好莊嚴他們的身體，一切辯才都圓滿成就，不可窮盡如同大海。』 『觀察境界時心平等，安住於一切三昧的法門，成就清凈無等的心，光明普遍照耀十方世界。』 『像這樣沒有剩餘的諸佛剎土，這些菩薩都充滿其中，未曾想念聲聞乘，也不尋求緣覺道。』 『菩薩像這樣心清凈，將善根迴向給一切眾生，普遍令眾產生就正覺，具足三世諸佛的法。』 『十方一切諸魔王，菩薩的威德都能調伏，勇猛安住而不可破壞，決定修行究竟的佛法。』 『菩薩具足』
【English Translation】 English version 『The Mahasattva (great Bodhisattva) possesses ten inexhaustible treasuries of merit; with these inexhaustible treasuries of merit, all are dedicated to all merits.』
At that time, Vajradhvaja Bodhisattva, observing all directions, spoke in verses:
『Bodhisattvas, having achieved the power of a straightforward mind, attain freedom in all dharmas, rejoice in all merits they have gained, and skillfully dedicate them with unobstructed means.』 『All the most excellent things of the three times, the adorned and pure lands and worlds, possessing all excellent merits, are dedicated to the pure lands in the same way.』 『All the most excellent dharmas of the three times, Bodhisattvas can truly discern, with pure minds they gather all dharmas, thus adorning the Buddha lands.』 『Exhausting immeasurable kalpas of the three times, praising the merits of one Buddha land, the kalpas of the three times may be exhausted, but the merits of the Buddha lands are inexhaustible.』 『Like this, all Buddha lands, all the most excellent are adorned and pure, Bodhisattvas adorn and purify all lands, being equal to the guides (Buddhas) without difference.』 『Those true children of the Buddha have pure minds, all are born from the Dharma of the Tathagata, all merits adorn their minds, filling all Buddha lands.』 『Those Bodhisattvas are all endowed with immeasurable marks and adornments on their bodies, all eloquence is fully accomplished, inexhaustible like the great ocean.』 『Observing realms with an equal mind, abiding in all samadhi gates, achieving a pure and incomparable mind, their light universally illuminates the ten directions.』 『Like this, in all the remaining Buddha lands, these Bodhisattvas are all present, never thinking of the Sravaka vehicle, nor seeking the Pratyekabuddha path.』 『Bodhisattvas, with such pure minds, dedicate their roots of goodness to all beings, universally enabling all beings to attain perfect enlightenment, possessing the dharmas of the Buddhas of the three times.』 『All the demon kings of the ten directions, the Bodhisattvas' power can subdue, they abide courageously and cannot be destroyed, determined to cultivate the ultimate Dharma.』 『Bodhisattvas possess』
足諸願力， 迴向功德無障礙， 深入無盡功德藏， 三世果報無窮盡。 善能觀察一切法， 了達其性不自在， 已能分別空無我， 是故不妄取業報。 無有色法及無色， 亦無有想無無想， 亦無有法及無法， 一切諸法無所有。 亦復非有亦非無， 亦復非因非無因， 于彼一切諸緣中， 其心了達無染惑。 一切眾生語言法， 悉能了知無所著， 悉知世間施設法， 決定諸法無有我。 平等觀察眾生類， 諦了諸法無二相， 普觀三世無差別， 佛剎諸業亦如是。 菩薩如是知迴向， 隨所行業功德生， 明達諸佛真實性， 解一切佛深妙法。 菩薩如是凈迴向， 心能分別善思量， 了知自性悉非性， 於一切法無所著。 攝取一切諸境界， 迴向一切群生類， 除滅一切愚癡闇， 于真實性覺如如。 菩薩一切虛妄見， 已滅已棄永無餘， 遠離世間煩惱熱， 得到究竟清涼趣。 不壞一切諸法性， 明達真實無所生， 解了諸法猶如響， 悉於一切無所著。 了知三世眾生類， 悉從因緣和合起， 善解煩惱諸習氣， 不壞諸法真實性。 了達業性非是業， 亦復不壞諸業性， 又亦不
【現代漢語翻譯】 現代漢語譯本 圓滿一切願力，迴向功德沒有障礙， 深入無盡的功德寶藏，過去、現在、未來三世的果報無窮無盡。 善於觀察一切法，明瞭它們的本性是不自在的， 已經能夠分辨空和無我，因此不會妄取業報。 沒有色法和無色法，也沒有有想和無想， 也沒有法和非法，一切諸法都是空無所有的。 既不是有也不是無，既不是因也不是無因， 在所有這些因緣中，他的心明瞭而沒有染污和迷惑。 一切眾生的語言和法，都能明瞭而沒有執著， 完全瞭解世間施設的法，確定諸法沒有我。 平等地觀察眾生，真實地明瞭諸法沒有兩種不同的相， 普遍地觀察過去、現在、未來三世沒有差別，佛剎的諸業也是如此。 菩薩這樣知道迴向，隨著所修行的行業而產生功德， 明瞭諸佛的真實本性，理解一切佛的深奧微妙的法。 菩薩這樣清凈地迴向，心能夠分辨和善於思量， 明瞭自性都不是真實的自性，對於一切法都沒有執著。 攝取一切境界，迴向給一切眾生， 消除一切愚癡的黑暗，在真實本性中覺悟如如。 菩薩的一切虛妄見，已經滅除、已經拋棄，永遠沒有剩餘， 遠離世間的煩惱和熱惱，得到究竟的清涼境界。 不破壞一切諸法的本性，明瞭真實本性沒有產生， 理解諸法猶如迴響，對於一切都沒有執著。 明瞭過去、現在、未來三世的眾生，都是從因緣和合而生起， 善於理解煩惱的習氣，不破壞諸法真實的本性。 明瞭業的本性不是業，也不破壞諸業的本性， 也不
【English Translation】 English version Fulfilling all vows, the merit of dedication is without obstruction, Deeply entering the inexhaustible treasury of merit, the karmic retributions of the three times (past, present, and future) are endless. Being skilled in observing all dharmas (phenomena), understanding their nature is not self-existent, Having already discerned emptiness and no-self, therefore not falsely grasping karmic retribution. There is no form and no formlessness, also no perception and no non-perception, Also no dharma and no non-dharma, all dharmas are without any existence. Neither is it existence nor non-existence, neither is it cause nor no-cause, In all those conditions, their mind understands without defilement or confusion. All languages and dharmas of sentient beings, they can understand without attachment, Fully knowing the established dharmas of the world, determining that all dharmas have no self. Observing sentient beings equally, truly understanding that all dharmas have no dualistic aspects, Universally observing the three times without difference, the karmas of Buddha-lands are also like this. Bodhisattvas know dedication in this way, and merit arises according to their practice, Understanding the true nature of all Buddhas, comprehending the profound and subtle dharmas of all Buddhas. Bodhisattvas purify dedication in this way, their minds can discern and contemplate well, Understanding that self-nature is not self-nature, they have no attachment to all dharmas. Gathering all realms, dedicating to all sentient beings, Eliminating all ignorance and darkness, awakening to suchness in true nature. All false views of Bodhisattvas, have been extinguished, abandoned, and forever without remainder, Far from the heat of worldly afflictions, attaining the ultimate cool and peaceful state. Not destroying the nature of all dharmas, understanding that true nature is without arising, Understanding that all dharmas are like echoes, they have no attachment to anything. Understanding that sentient beings of the three times, all arise from the aggregation of causes and conditions, Skilled in understanding the habitual tendencies of afflictions, not destroying the true nature of all dharmas. Understanding that the nature of karma is not karma, also not destroying the nature of all karmas, Also not
壞業果報， 宣揚讚歎緣起法。 眾生所生無有生， 亦無流轉生死中， 不著眾生說眾生， 善能隨順諸世間。◎
大方廣佛華嚴經卷第十五 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第十六
東晉天竺三藏佛馱跋陀羅譯◎
金剛幢菩薩十回向品第二十一之三
「佛子！何等為菩薩摩訶薩第六隨順一切堅固善根迴向？此菩薩摩訶薩若為王時，得勝國土，安隱豐樂，降伏怨敵，治以正道，如法教化，功蓋天下，德覆十方，萬國歸順，無敢違命，兵仗不用，自然泰平，以四攝法善攝眾生，轉輪聖王七寶成就。此菩薩摩訶薩堅固安住自在功德，眷屬和睦，不可沮壞，端正第一，觀者無厭；離一切惡，功德具足，相好成滿，顏容殊特，身體肢節，端嚴周備，鮮潔明凈，見者歡喜；體力堅固，不可毀壞，攝取天帝那羅延身；離諸業障，得清凈業，具足修行一切佈施：若施飲食、種種美味、諸乘、衣服、眾妙華鬘、雜香、涂香、床座、住處、房舍、燈明、湯藥、寶器、莊嚴寶車、象馬寶王、眾妙寶座、諸蓋幢幡、種種雜寶、妙莊嚴具、清凈天冠、髻中明珠；若見獄囚受諸楚毒，起大悲心，舍諸庫藏、妻子眷屬，以身處獄，救苦眾生；見送獄囚趣
【現代漢語翻譯】 現代漢語譯本 惡業的果報，宣揚和讚歎緣起之法。 眾生所顯現的生，實際上並無真正的生，也並非在生死輪迴中流轉。 不執著于眾生而說眾生，善於隨順世間的一切。
《大方廣佛華嚴經》卷第十五 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十六
東晉天竺三藏佛馱跋陀羅譯
金剛幢菩薩十回向品第二十一之三
『佛子！什麼是菩薩摩訶薩的第六種隨順一切堅固善根迴向？這位菩薩摩訶薩如果為王時，得到殊勝的國土，安穩富足，降伏怨敵，以正道治理，如法教化，功德遍蓋天下，恩德覆蓋十方，萬國歸順，無人敢違抗命令，兵器不用，自然太平，以四攝法善於攝受眾生，成為轉輪聖王，七寶具足。這位菩薩摩訶薩堅固安住于自在的功德，眷屬和睦，不可破壞，端正第一，觀看的人不會厭倦；遠離一切惡行，功德具足，相好圓滿，容貌殊特，身體肢節，端正莊嚴周全，鮮明潔凈，見到的人都歡喜；體力堅固，不可摧毀，攝取天帝那羅延（Vishnu，印度教神祇）的身軀；遠離各種業障，得到清凈的業，具足修行一切佈施：如果佈施飲食、各種美味、車乘、衣服、各種美妙的花鬘、雜香、涂香、床座、住所、房舍、燈明、湯藥、寶器、莊嚴的寶車、象馬寶王、各種美妙的寶座、各種傘蓋幢幡、各種雜寶、美妙的莊嚴器具、清凈的天冠、髮髻中的明珠；如果見到獄中的囚犯遭受各種痛苦，生起大悲心，捨棄所有的庫藏、妻子眷屬，以自身進入監獄，救度受苦的眾生；見到被送往監獄的囚犯』
【English Translation】 English version The retribution of bad karma, proclaiming and praising the Dharma of Dependent Origination. The arising of beings is not a true arising, nor is there a flowing in the cycle of birth and death. Speaking of beings without attachment to beings, skillfully conforming to all the worlds.
The Great Extensive Buddha Flower Adornment Sutra, Scroll 15 Taisho Tripitaka Volume 09, No. 0278, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Scroll 16
Translated by Tripitaka Master Buddhabhadra of Eastern Jin from India
Chapter 21, Part 3: The Ten Dedications of Vajradhvaja Bodhisattva
'Buddha-son! What is the sixth dedication of a Bodhisattva-Mahasattva, which is to accord with all firm roots of goodness? If this Bodhisattva-Mahasattva is a king, he obtains a superior country, peaceful and prosperous, subdues enemies, governs with the right path, teaches according to the Dharma, his merits cover the world, his virtue covers the ten directions, all nations submit, none dare disobey his commands, weapons are not needed, and there is natural peace. He skillfully gathers beings with the four means of gathering, becoming a Wheel-Turning Sage King, possessing the seven treasures. This Bodhisattva-Mahasattva firmly dwells in the merit of freedom, his family is harmonious, unbreakable, supremely handsome, and those who see him are never tired of looking; he is free from all evil, his merits are complete, his marks and characteristics are perfect, his appearance is extraordinary, his body and limbs are upright and complete, pure and bright, and those who see him are delighted; his physical strength is firm and indestructible, he embodies the body of the heavenly king Narayana (Vishnu); he is free from all karmic obstacles, obtains pure karma, and fully practices all giving: if he gives food, various delicacies, vehicles, clothing, various wonderful flower garlands, mixed incense, perfumed ointments, beds, dwellings, houses, lamps, medicines, precious vessels, adorned precious chariots, elephant and horse kings, various wonderful precious seats, various canopies and banners, various mixed treasures, wonderful adornments, pure heavenly crowns, and bright pearls in his hair; if he sees prisoners in jail suffering various tortures, he generates great compassion, gives up all his treasuries, wives, and family, enters the prison himself, and saves suffering beings; seeing prisoners being sent to prison』
于死地，自捨己身以代彼命；若有人乞連膚頂發，髻中明珠，眼耳鼻根，牙齒舌根，頭頂手足，壞身出血，髓肉及心，腸腎肝肺，肢節諸骨，厚皮薄皮，或手足指，連肉指爪；為求正法，投身火坑，為求法故，舉身具受無量眾苦；為法難得故，能捨大地，四海國土，大小諸城，村邑丘聚，國土豐樂，人民熾盛，園林浴池，華果繁茂，無量莊嚴，天下太平，無諸怨敵，金銀寶藏，妻子眷屬，自在法王，斷除一切屠殺惡業，普施無畏；若見有人毀壞畜狩，及以人根，令身殘闕，起大慈悲而救度之，以大音聲普告一切，令聞佛名；或施大地，起佛殿堂，造僧房舍，安處菩薩聖眾福田；或建尊廟，隨應一切；或施僮使，供給三尊、父母知識，一切福田，以身佈施一切給使；復以自身普覆諸佛，以自身施一切眾生，常以己身奉給諸佛；佈施國土，及王京都，嚴飾大城，又施寶女，侍人眷屬，妻妾男女，或施以家、種種莊嚴、遊戲園林，或設無數大眾施會，遠離諸惡，凈眾生故，悉舍一切資生之具，心不貪著，不求果報，悉能捨離。若諸眾生、人與非人、貧賤富貴、或善或惡、種種福田，遠近諸方，一切悉來，或自來求、或不來求，一切悉施，無所慳吝。作如是念：『攝取隨順一切堅固善根迴向，攝取善色隨順一切堅固善根迴向，
【現代漢語翻譯】 現代漢語譯本：爲了救人于死地，他會捨棄自己的生命來代替別人的生命；如果有人乞求連著面板的頭頂頭髮，髮髻中的明珠，眼睛、耳朵、鼻子，牙齒、舌頭，頭頂、手腳，身體破損流出的血，骨髓、肌肉和心臟，腸、腎、肝、肺，肢體關節的骨頭，厚皮、薄皮，或者手指腳趾，連著肉的指甲；爲了尋求正法，他會投身火坑，爲了尋求佛法，他會全身承受無量的痛苦；因為佛法難得，他能捨棄大地，四海國土，大小城市，村莊聚集地，國土富饒，人民興盛，園林浴池，花果繁茂，無量的莊嚴，天下太平，沒有怨敵，金銀寶藏，妻子眷屬，自在的法王地位，斷除一切屠殺的惡業，普遍施予無畏；如果看到有人毀壞畜生狩獵，以及人的生殖器官，使身體殘缺，他會生起大慈悲心來救度他們，用洪亮的聲音普遍告知一切，讓他們聽到佛的名號；或者佈施土地，建造佛殿堂，建造僧人的房舍，安置菩薩聖眾的福田；或者建造尊貴的廟宇，隨順一切需要；或者佈施僕人，供給三寶、父母、知識，一切福田，用身體佈施一切使役；又用自己的身體普遍覆蓋諸佛，用自己的身體佈施一切眾生，常常用自己的身體奉獻給諸佛；佈施國土，以及王都，裝飾大城市，又佈施寶貴的女子，侍從眷屬，妻妾男女，或者佈施家宅、各種莊嚴、遊樂園林，或者設立無數大眾施捨會，遠離各種惡行，爲了凈化眾生，全部捨棄一切生活所需的物品，心中不貪戀，不求回報，全部都能捨棄。如果各種眾生，人與非人，貧賤富貴，或者善良或者邪惡，各種福田，遠近各方，一切都來，或者自己來求，或者不來求，全部都施捨，沒有絲毫吝嗇。他會這樣想：『攝取隨順一切堅固的善根迴向，攝取美好的色相隨順一切堅固的善根迴向，』 English version: To save someone from death, he would give up his own life to replace another's; if someone begged for the hair on the scalp with the skin, the bright pearl in the hair knot, the eyes, ears, nose, teeth, tongue, the top of the head, hands and feet, the blood from a broken body, marrow, flesh and heart, intestines, kidneys, liver, lungs, the bones of limbs and joints, thick skin, thin skin, or fingers and toes, nails with flesh; to seek the true Dharma, he would throw himself into a fire pit, to seek the Dharma, he would endure immeasurable suffering with his whole body; because the Dharma is hard to obtain, he can give up the earth, the lands of the four seas, large and small cities, village gatherings, rich lands, prosperous people, gardens and bathing pools, flourishing flowers and fruits, immeasurable adornments, a peaceful world, without enemies, gold and silver treasures, wives and relatives, the position of a free Dharma king, cutting off all evil deeds of slaughter, universally giving fearlessness; if he sees someone destroying livestock hunting, and human reproductive organs, causing physical disabilities, he would generate great compassion to save them, using a loud voice to proclaim to all, letting them hear the name of the Buddha; or donate land, build Buddha halls, build monks' residences, place the blessed fields of the Bodhisattva saints; or build noble temples, according to all needs; or donate servants, to provide for the Three Jewels, parents, teachers, all blessed fields, using the body to donate all services; also using his own body to universally cover all Buddhas, using his own body to donate to all sentient beings, always offering his own body to the Buddhas; donating lands, and royal capitals, decorating large cities, also donating precious women, attendants and relatives, wives and children, or donating homes, various decorations, amusement parks, or setting up countless public donation gatherings, staying away from all evils, to purify sentient beings, giving up all the necessities of life, without greed in the heart, not seeking reward, all able to give up. If all sentient beings, humans and non-humans, poor and rich, good or evil, all kinds of blessed fields, from near and far, all come, either coming to ask or not coming to ask, all are given, without any stinginess. He would think like this: 'Gathering and following all firm good roots for dedication, gathering beautiful appearances and following all firm good roots for dedication,'
【English Translation】 To save someone from death, he would give up his own life to replace another's; if someone begged for the hair on the scalp with the skin, the bright pearl in the hair knot, the eyes, ears, nose, teeth, tongue, the top of the head, hands and feet, the blood from a broken body, marrow, flesh and heart, intestines, kidneys, liver, lungs, the bones of limbs and joints, thick skin, thin skin, or fingers and toes, nails with flesh; to seek the true Dharma, he would throw himself into a fire pit, to seek the Dharma, he would endure immeasurable suffering with his whole body; because the Dharma is hard to obtain, he can give up the earth, the lands of the four seas, large and small cities, village gatherings, rich lands, prosperous people, gardens and bathing pools, flourishing flowers and fruits, immeasurable adornments, a peaceful world, without enemies, gold and silver treasures, wives and relatives, the position of a free Dharma king, cutting off all evil deeds of slaughter, universally giving fearlessness; if he sees someone destroying livestock hunting, and human reproductive organs, causing physical disabilities, he would generate great compassion to save them, using a loud voice to proclaim to all, letting them hear the name of the Buddha; or donate land, build Buddha halls, build monks' residences, place the blessed fields of the Bodhisattva saints; or build noble temples, according to all needs; or donate servants, to provide for the Three Jewels, parents, teachers, all blessed fields, using the body to donate all services; also using his own body to universally cover all Buddhas, using his own body to donate to all sentient beings, always offering his own body to the Buddhas; donating lands, and royal capitals, decorating large cities, also donating precious women, attendants and relatives, wives and children, or donating homes, various decorations, amusement parks, or setting up countless public donation gatherings, staying away from all evils, to purify sentient beings, giving up all the necessities of life, without greed in the heart, not seeking reward, all able to give up. If all sentient beings, humans and non-humans, poor and rich, good or evil, all kinds of blessed fields, from near and far, all come, either coming to ask or not coming to ask, all are given, without any stinginess. He would think like this: 'Gathering and following all firm good roots for dedication, gathering beautiful appearances and following all firm good roots for dedication,'
攝取善受、想、行、識隨順一切堅固善根迴向，攝取國土隨順一切堅固善根迴向，攝取勝人隨順一切堅固善根迴向，攝取眷屬隨順一切堅固善根迴向，攝取財利隨順一切堅固善根迴向，攝取一切惠施隨順一切堅固善根迴向。』菩薩摩訶薩如是諸善根迴向已，作如是念：『我所行施，無貪無著，無染解脫，其心真直，無所慳惜；以此惠施功德之力，令一切眾生得大智慧，心無障礙，知食見食，無所貪著，但以法食，永離摶食，智慧充滿，攝取善根、法身、智身，清凈遊行，為化眾生，現受摶食。』
「菩薩摩訶薩若施飲時，如是迴向：以此善根令一切眾生飲法甘露，成菩薩道，除滅渴愛，常樂大乘，離五欲愛，得凈法愛，法身柔軟，三昧調心，未曾散亂，入智慧海，興大法雲，雨法甘露。是為菩薩摩訶薩佈施飲時善根迴向。菩薩摩訶薩若施眾味，所謂：辛、酸、咸、淡、甘、苦，如是無量肴膳香味，食之無厭，能令四大柔軟安樂，身體充滿，氣力康強，發歡喜心，明凈諸根，嚴持內身，長育柔軟，肌色光潤，一切毒害所不能壞，消滅眾疾，得無患法。菩薩摩訶薩施如是等無量無數諸美味時，如是迴向：以此善根令一切眾生得上味相，甘露充滿；令一切眾生心得安住法味深智，悉知一切眾味之業；令一切眾生悉得無
【現代漢語翻譯】 現代漢語譯本 『攝取善受（感受）、想（概念）、行（意志）、識（意識）隨順一切堅固善根迴向，攝取國土隨順一切堅固善根迴向，攝取勝人（卓越之人）隨順一切堅固善根迴向，攝取眷屬隨順一切堅固善根迴向，攝取財利隨順一切堅固善根迴向，攝取一切惠施隨順一切堅固善根迴向。』菩薩摩訶薩如此將諸善根迴向后，作這樣的念頭：『我所行的佈施，沒有貪婪沒有執著，沒有污染而解脫，他的心真實正直，沒有吝嗇；憑藉這佈施的功德力量，使一切眾生得到大智慧，心中沒有障礙，知道食物的本質，見到食物而不貪著，只以佛法為食，永遠脫離肉食，智慧充滿，攝取善根、法身（佛的法性之身）、智身（佛的智慧之身），清凈無染，爲了教化眾生，示現接受肉食。』 『菩薩摩訶薩如果佈施飲品時，這樣迴向：以此善根使一切眾生飲用法甘露，成就菩薩道，消除渴愛的煩惱，常常喜樂大乘佛法，遠離五欲之愛，得到清凈的佛法之愛，法身柔軟，三昧（禪定）調伏內心，未曾散亂，進入智慧的海洋，興起大法雲，降下法甘露。這是菩薩摩訶薩佈施飲品時善根的迴向。菩薩摩訶薩如果佈施各種味道，例如：辛辣、酸、咸、淡、甜、苦，像這樣無量多的菜餚和香味，食用后不會厭倦，能夠使四大（地、水、火、風）柔軟安樂，身體充滿力量，氣力強健，生起歡喜心，使諸根明凈，莊嚴內在的身體，滋養柔軟的肌膚，膚色光潤，一切毒害都不能損害，消除各種疾病，得到無病無患的境界。菩薩摩訶薩佈施像這樣無量無數的各種美味時，這樣迴向：以此善根使一切眾生得到上等的味道，甘露充滿；使一切眾生內心安住于佛法之味的深奧智慧，完全瞭解一切味道的業報；使一切眾生都得到無
【English Translation】 English version 'May the wholesome roots of good reception (feeling), conception, volition, and consciousness be directed towards all firm wholesome roots; may the wholesome roots of lands be directed towards all firm wholesome roots; may the wholesome roots of superior beings be directed towards all firm wholesome roots; may the wholesome roots of family be directed towards all firm wholesome roots; may the wholesome roots of wealth and profit be directed towards all firm wholesome roots; may the wholesome roots of all giving be directed towards all firm wholesome roots.' After a Bodhisattva Mahasattva has thus dedicated all these wholesome roots, they think thus: 'My giving is without greed, without attachment, without defilement, and liberated; my heart is true and upright, without any miserliness. By the power of this merit of giving, may all sentient beings attain great wisdom, with no obstacles in their minds, knowing the nature of food, seeing food without attachment, but taking Dharma as food, forever free from physical food, filled with wisdom, embracing wholesome roots, the Dharma body (Dharmakaya), and the wisdom body (Jnana-kaya), pure and undefiled, and for the sake of transforming sentient beings, manifesting the acceptance of physical food.' 'If a Bodhisattva Mahasattva gives drink, they dedicate it thus: 'By this wholesome root, may all sentient beings drink the nectar of Dharma, attain the Bodhisattva path, eliminate the thirst of craving, always rejoice in the Mahayana, be free from the love of the five desires, attain the pure love of Dharma, have a soft Dharma body, have their minds calmed by Samadhi (meditative absorption), never be distracted, enter the ocean of wisdom, raise great Dharma clouds, and rain down the nectar of Dharma.' This is the dedication of wholesome roots when a Bodhisattva Mahasattva gives drink. If a Bodhisattva Mahasattva gives various flavors, such as: spicy, sour, salty, bland, sweet, bitter, and countless other dishes and flavors, which when eaten are never tiresome, can make the four elements (earth, water, fire, wind) soft and comfortable, fill the body with strength, make the body strong, generate joy, purify the senses, adorn the inner body, nourish soft skin, make the complexion radiant, cannot be harmed by any poison, eliminate all diseases, and attain the state of no illness. When a Bodhisattva Mahasattva gives such countless and immeasurable delicacies, they dedicate it thus: 'By this wholesome root, may all sentient beings attain the best flavors, filled with nectar; may all sentient beings' minds dwell in the profound wisdom of the flavor of Dharma, fully understanding the karma of all flavors; may all sentient beings attain no
量深妙法味，了法界智，安住實際，得到法城；令一切眾生法雲普雨，充滿法界，悉能調伏成熟眾生；令一切眾生得勝智味，無上法愛柔軟身心；令一切眾生得上味相，不著眾味，修習一切佛法諸愿；令一切眾生皆善和合，得一味法，出生諸佛無二之法；令一切眾生得無礙味，於一切智乘得不退轉；令一切眾生得一切佛無雜法味，善能分別一切諸根；令一切眾生法味充滿，具足安住無礙佛法。是為菩薩摩訶薩施眾味時善根迴向，令一切眾生悉得具足無礙智身。
「菩薩摩訶薩佈施乘時，如是迴向：以此善根令一切眾生乘一切智乘，具足大乘、不可壞乘、勝乘、上乘、速疾乘、大力乘、功德成就乘、出世間乘，出生無量諸菩薩乘，功德滿足。是為菩薩摩訶薩佈施乘時善根迴向。
「菩薩摩訶薩佈施衣時，如是迴向：以此善根令一切眾生得慚愧法服，以覆其身，離諸陋形，端嚴殊妙，顏容鮮澤，膚體柔軟，得身上樂、諸佛之樂，無量法身普應一切，無上清凈一切種智。是為菩薩摩訶薩佈施衣時善根迴向。
「菩薩摩訶薩佈施眾華：鮮妙香華、種種色華、無量樂華、善現之華、樂無厭華、一切時華、天華、人華、世所樂華、無上香華，如是等無量眾華，菩薩摩訶薩悉以供養現在十方一切諸佛，及滅度后供
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩以深奧微妙的佛法滋味，通達法界智慧，安住于真如實際，到達佛法的城池；使一切眾生如法雲普降甘霖，充滿整個法界，都能調伏和成熟眾生；使一切眾生獲得殊勝的智慧滋味，以無上的佛法之愛來柔軟身心；使一切眾生獲得最上等的滋味，不執著于各種滋味，修習一切佛法的願望；使一切眾生都能和睦相處，獲得唯一的佛法滋味，生出諸佛無二的法門；使一切眾生獲得無礙的滋味，在一切智慧的道路上永不退轉；使一切眾生獲得一切佛陀無雜的佛法滋味，善於分辨一切眾生的根性；使一切眾生充滿佛法滋味，具足安住于無礙的佛法之中。這是菩薩摩訶薩佈施各種滋味時，將善根迴向，使一切眾生都能具足無礙的智慧之身。 菩薩摩訶薩佈施乘具時，這樣迴向：以此善根使一切眾生乘坐一切智慧之乘，具足大乘、不可壞乘、殊勝乘、最上乘、快速乘、大力乘、功德成就乘、出世間乘，生出無量諸菩薩乘，功德圓滿。這是菩薩摩訶薩佈施乘具時，將善根迴向。 菩薩摩訶薩佈施衣服時，這樣迴向：以此善根使一切眾生獲得慚愧的法衣，覆蓋身體，遠離醜陋的形貌，端正莊嚴，容顏光澤，面板柔軟，獲得身體的快樂、諸佛的快樂，無量的法身普遍應化一切，無上清凈的一切種智。這是菩薩摩訶薩佈施衣服時，將善根迴向。 菩薩摩訶薩佈施各種鮮花：鮮艷美妙的香花、各種顏色的花、無量快樂的花、美好顯現的花、樂而不厭的花、一切時節的花、天上的花、人間的花、世人喜愛的花、無上香的花，像這樣無量眾多的鮮花，菩薩摩訶薩都用來供養現在十方一切諸佛，以及諸佛滅度后供奉舍利。
【English Translation】 English version The Bodhisattva Mahasattva, with the profound and subtle taste of Dharma, comprehends the wisdom of the Dharmadhatu (the realm of all phenomena), dwells in the reality of Suchness, and reaches the city of Dharma; causing all sentient beings to be like clouds of Dharma raining down, filling the entire Dharmadhatu, able to tame and mature all beings; causing all sentient beings to obtain the supreme taste of wisdom, using the unsurpassed love of Dharma to soften their bodies and minds; causing all sentient beings to obtain the highest taste, not clinging to various tastes, cultivating all the vows of the Buddhadharma; causing all sentient beings to live in harmony, obtain the one taste of Dharma, and give rise to the non-dual Dharma of all Buddhas; causing all sentient beings to obtain the unobstructed taste, never retreating on the path of all wisdom; causing all sentient beings to obtain the pure taste of all Buddhas' Dharma, able to discern all the faculties of beings; causing all sentient beings to be filled with the taste of Dharma, fully dwelling in the unobstructed Buddhadharma. This is the Bodhisattva Mahasattva's dedication of merit when giving various tastes, causing all sentient beings to fully obtain the unobstructed body of wisdom. When the Bodhisattva Mahasattva gives vehicles, they dedicate the merit thus: 'With this root of goodness, may all sentient beings ride the vehicle of all wisdom, fully possessing the Great Vehicle, the indestructible vehicle, the supreme vehicle, the highest vehicle, the swift vehicle, the powerful vehicle, the vehicle of accomplished merit, the vehicle of transcending the world, giving rise to immeasurable Bodhisattva vehicles, with merit fulfilled.' This is the Bodhisattva Mahasattva's dedication of merit when giving vehicles. When the Bodhisattva Mahasattva gives clothing, they dedicate the merit thus: 'With this root of goodness, may all sentient beings obtain the clothing of shame and remorse, covering their bodies, departing from unsightly forms, becoming upright and magnificent, with radiant countenances, soft skin, obtaining the joy of the body, the joy of the Buddhas, the immeasurable Dharma body universally manifesting everywhere, the unsurpassed pure all-knowing wisdom.' This is the Bodhisattva Mahasattva's dedication of merit when giving clothing. When the Bodhisattva Mahasattva gives various flowers: fresh and exquisite fragrant flowers, flowers of various colors, flowers of immeasurable joy, flowers of auspicious manifestation, flowers that are enjoyed without satiety, flowers of all seasons, heavenly flowers, human flowers, flowers that are loved by the world, unsurpassed fragrant flowers, and such immeasurable flowers, the Bodhisattva Mahasattva uses them all to make offerings to all the Buddhas of the ten directions who are present, and to the relics after the Buddhas have passed away.
養塔廟，諸法施者，比丘僧寶，一切菩薩，諸善知識，聲聞緣覺，父母親族、乃至自身，下及貧賤。菩薩摩訶薩佈施華時，如是迴向：以此善根令一切眾生悉得諸佛三昧之華清凈開敷，妙法眾華從其心出；令一切眾生觀無厭足，得佛法愛；令一切眾生常見妙色，身相端嚴，見者無厭；令一切眾生未曾散亂，具足一切清凈行業；令一切眾生常念善知識，心無變異；令一切眾生如阿伽陀藥，悉除一切煩惱眾毒；令一切眾生滿足大愿，決定安住無上智王；令一切眾生出智慧日，除滅一切愚癡闇冥；令一切眾生如凈滿月，長菩提月，開功德華；令一切眾生入大寶海，見善知識，具足成就一切善根。是為菩薩摩訶薩佈施華時善根迴向，令一切眾生悉得無礙清凈妙智。
「菩薩摩訶薩佈施鬘時，如是迴向：以此善根令一切眾生人所樂見，見無不欣，見輒親善，見無不愛，見離憂惱，必見諸佛，得一切凈智。是為菩薩摩訶薩佈施鬘時善根迴向。
「菩薩摩訶薩佈施香時，如是迴向：以此善根令一切眾生具足戒香，得不壞戒、不雜戒、離垢戒、離疑戒、離纏戒、清涼戒、不犯戒、無量戒、無上戒、離世間戒、菩薩究竟至彼岸戒，令一切眾生具足成就諸佛戒身。是為菩薩摩訶薩佈施香時善根迴向，令一切眾生具足成就無礙戒
【現代漢語翻譯】 現代漢語譯本 供養佛塔寺廟，以及所有行法佈施的人，包括比丘僧團（佛教出家修行者），一切菩薩（覺悟的有情），所有善知識（引導修行的人），聲聞（通過聽聞佛法而覺悟的人）和緣覺（通過自身觀察而覺悟的人），父母親族，乃至自身，以及下至貧窮卑賤的人。菩薩摩訶薩（偉大的菩薩）在佈施鮮花時，應如此迴向：愿以此善根，使一切眾生都能獲得諸佛的三昧之花（禪定之花）清凈綻放，美妙的佛法之花從他們心中生出；使一切眾生觀賞佛法永不厭足，獲得對佛法的愛；使一切眾生常見美好的形象，身相端莊美麗，見者無不歡喜；使一切眾生永不散亂，具足一切清凈的行為；使一切眾生常念善知識，心無變異；使一切眾生如同阿伽陀藥（萬能藥），消除一切煩惱的毒害；使一切眾生滿足大愿，堅定安住于無上智慧之王；使一切眾生生出智慧的太陽，消除一切愚癡的黑暗；使一切眾生如同清凈的滿月，增長菩提之月（覺悟之月），綻放功德之花；使一切眾生進入大寶海（佛法之海），見到善知識，具足成就一切善根。這是菩薩摩訶薩佈施鮮花時所作的善根迴向，愿使一切眾生都能獲得無礙清凈的妙智。 菩薩摩訶薩在佈施花鬘（花環）時，應如此迴向：愿以此善根，使一切眾生人見人愛，見者無不歡喜，見者皆親近友善，見者無不愛慕，見者遠離憂愁煩惱，必定能見到諸佛，獲得一切清凈的智慧。這是菩薩摩訶薩佈施花鬘時所作的善根迴向。 菩薩摩訶薩在佈施香時，應如此迴向：愿以此善根，使一切眾生具足戒香（持戒的功德），獲得不壞戒、不雜戒、離垢戒、離疑戒、離纏戒、清涼戒、不犯戒、無量戒、無上戒、離世間戒、菩薩究竟至彼岸戒，使一切眾生具足成就諸佛的戒身。這是菩薩摩訶薩佈施香時所作的善根迴向，愿使一切眾生具足成就無礙的戒律。
【English Translation】 English version When making offerings to stupas and temples, to all those who practice Dharma giving, including the Bhikshu Sangha (Buddhist monastic community), all Bodhisattvas (enlightened beings), all virtuous teachers, Sravakas (those who attain enlightenment through hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment through self-realization), parents and relatives, even oneself, and down to the poor and lowly. When a Bodhisattva Mahasattva (great Bodhisattva) makes offerings of flowers, they should dedicate the merit as follows: May this root of goodness enable all sentient beings to attain the pure blossoming of the Samadhi flowers (flowers of meditative concentration) of all Buddhas, and may the wonderful Dharma flowers emerge from their hearts; may all sentient beings never tire of contemplating the Dharma, and gain love for the Dharma; may all sentient beings always see beautiful forms, with dignified and beautiful appearances, pleasing to all who see them; may all sentient beings never be distracted, and be complete with all pure actions; may all sentient beings always remember virtuous teachers, with unwavering minds; may all sentient beings be like the Agada medicine (panacea), eliminating all the poisons of afflictions; may all sentient beings fulfill their great vows, and firmly abide in the supreme king of wisdom; may all sentient beings bring forth the sun of wisdom, eliminating all the darkness of ignorance; may all sentient beings be like the pure full moon, increasing the Bodhi moon (moon of enlightenment), and blossoming the flowers of merit; may all sentient beings enter the great treasure ocean (ocean of Dharma), see virtuous teachers, and be complete with all roots of goodness. This is the dedication of merit when a Bodhisattva Mahasattva makes offerings of flowers, wishing that all sentient beings may attain unobstructed and pure wonderful wisdom. When a Bodhisattva Mahasattva makes offerings of garlands, they should dedicate the merit as follows: May this root of goodness enable all sentient beings to be loved by all, with all who see them rejoicing, all who see them becoming close and friendly, all who see them loving them, all who see them being free from sorrow and affliction, and surely see all Buddhas, and attain all pure wisdom. This is the dedication of merit when a Bodhisattva Mahasattva makes offerings of garlands. When a Bodhisattva Mahasattva makes offerings of incense, they should dedicate the merit as follows: May this root of goodness enable all sentient beings to be complete with the fragrance of precepts (the merit of upholding precepts), attaining unbreakable precepts, unmixed precepts, precepts free from defilement, precepts free from doubt, precepts free from entanglement, cool precepts, precepts free from transgression, immeasurable precepts, supreme precepts, precepts free from worldly attachments, and the Bodhisattva's ultimate precepts that lead to the other shore, enabling all sentient beings to be complete with the precept body of all Buddhas. This is the dedication of merit when a Bodhisattva Mahasattva makes offerings of incense, wishing that all sentient beings may be complete with unobstructed precepts.
身。
「菩薩摩訶薩施涂香時，如是迴向：以此善根令一切眾生施香普熏，悉舍所有；令一切眾生戒香普熏，得佛凈戒；令一切眾生忍香普熏，離毒害心；令一切眾生精進之香具足普熏，勤修大乘，弘誓莊嚴；令一切眾生定香普熏，具足諸佛現前三昧；令一切眾生慧香普熏，於一念中得無上智王；令一切眾生法香普熏，成就無上無畏之法；令一切眾生德香普熏，成就一切功德智慧；令一切眾生無上菩提妙香普熏，得佛十力，究竟彼岸；令一切眾生白凈法香具足普熏，斷除一切諸不善法。是為菩薩摩訶薩施涂香時善根迴向。
「菩薩摩訶薩施床座時，如是迴向：以此善根令一切眾生得天寶座，安處慧床；令一切眾生得賢聖座，舍凡夫意，修菩提心；令一切眾生得安樂座，離生死苦；令一切眾生得最上座，見諸如來自在神力；令一切眾生得平等座，等心普照一切諸法；令一切眾生得最勝座，得無上業，永離世間；令一切眾生得安隱座，身證一切諸深妙法；令一切眾生得清凈座，修習如來凈智境界；令一切眾生得安住座，得善知識常隨覆護；令一切眾生得師子座，具足如來無畏之座。是為菩薩摩訶薩施床座時善根迴向，令一切眾生修習念慧，調伏諸根。
「菩薩摩訶薩施住處時，如是迴向：以此善根令一
【現代漢語翻譯】 現代漢語譯本 身體。
『菩薩摩訶薩（菩薩中的大菩薩）在施與涂香時，這樣迴向：以此善根，愿一切眾生都能被香氣普遍薰染，捨棄所有執著；愿一切眾生都能被戒香普遍薰染，獲得佛陀清凈的戒律；愿一切眾生都能被忍香普遍薰染，遠離毒害之心；愿一切眾生都能被精進之香普遍薰染，勤修大乘佛法，以弘大的誓願莊嚴自身；愿一切眾生都能被定香普遍薰染，具足諸佛現前三昧（禪定）；愿一切眾生都能被慧香普遍薰染，在一念之間獲得無上智慧之王；愿一切眾生都能被法香普遍薰染，成就無上無畏的佛法；愿一切眾生都能被德香普遍薰染，成就一切功德智慧；愿一切眾生都能被無上菩提妙香普遍薰染，獲得佛陀的十力，最終到達彼岸；愿一切眾生都能被白凈法香普遍薰染，斷除一切不善之法。這是菩薩摩訶薩在施與涂香時所作的善根迴向。
『菩薩摩訶薩在施與床座時，這樣迴向：以此善根，愿一切眾生都能獲得天寶座，安處於智慧之床；愿一切眾生都能獲得賢聖之座，捨棄凡夫之心，修習菩提心；愿一切眾生都能獲得安樂之座，遠離生死之苦；愿一切眾生都能獲得最上之座，見到諸佛如來的自在神力；愿一切眾生都能獲得平等之座，以平等之心普照一切諸法；愿一切眾生都能獲得最勝之座，獲得無上之業，永遠脫離世間；愿一切眾生都能獲得安隱之座，親身證悟一切深妙之法；愿一切眾生都能獲得清凈之座，修習如來清凈智慧的境界；愿一切眾生都能獲得安住之座，得到善知識的常常庇護；愿一切眾生都能獲得師子座，具足如來無畏之座。這是菩薩摩訶薩在施與床座時所作的善根迴向，愿一切眾生修習念慧，調伏諸根。
『菩薩摩訶薩在施與住處時，這樣迴向：以此善根，愿一切眾生…
【English Translation】 English version Body.
'When a Bodhisattva Mahasattva (a great Bodhisattva) gives scented unguents, they make this dedication: With this root of good, may all beings be universally perfumed with fragrance, relinquishing all attachments; may all beings be universally perfumed with the fragrance of precepts, obtaining the pure precepts of the Buddha; may all beings be universally perfumed with the fragrance of patience, being free from harmful intentions; may all beings be universally perfumed with the fragrance of diligence, diligently cultivating the Mahayana, adorning themselves with great vows; may all beings be universally perfumed with the fragrance of samadhi (meditative concentration), possessing the samadhi of the Buddhas appearing before them; may all beings be universally perfumed with the fragrance of wisdom, obtaining the king of unsurpassed wisdom in a single thought; may all beings be universally perfumed with the fragrance of Dharma, accomplishing the unsurpassed and fearless Dharma; may all beings be universally perfumed with the fragrance of virtue, accomplishing all meritorious virtues and wisdom; may all beings be universally perfumed with the wonderful fragrance of unsurpassed Bodhi, obtaining the ten powers of the Buddha, ultimately reaching the other shore; may all beings be universally perfumed with the pure white fragrance of Dharma, cutting off all unwholesome dharmas. This is the dedication of the root of good when a Bodhisattva Mahasattva gives scented unguents.'
'When a Bodhisattva Mahasattva gives beds and seats, they make this dedication: With this root of good, may all beings obtain heavenly jeweled seats, resting on beds of wisdom; may all beings obtain the seats of the wise and holy, abandoning the minds of ordinary beings, cultivating the Bodhi mind; may all beings obtain seats of peace and joy, being free from the suffering of birth and death; may all beings obtain the supreme seats, seeing the unhindered spiritual powers of the Tathagatas; may all beings obtain equal seats, illuminating all dharmas with equal minds; may all beings obtain the most excellent seats, obtaining unsurpassed karma, forever departing from the world; may all beings obtain secure seats, personally realizing all profound and wonderful dharmas; may all beings obtain pure seats, cultivating the realm of the pure wisdom of the Tathagata; may all beings obtain stable seats, being constantly protected by good teachers; may all beings obtain lion seats, possessing the fearless seats of the Tathagata. This is the dedication of the root of good when a Bodhisattva Mahasattva gives beds and seats, may all beings cultivate mindfulness and wisdom, taming their senses.'
'When a Bodhisattva Mahasattva gives dwellings, they make this dedication: With this root of good, may all beings...'
切眾生悉得如來嚴凈佛剎，修習功德莊嚴佛剎，安住甚深三昧境界，于彼住處而無所著，善能分別一切住處，離世間住，安住佛住，攝取一切諸佛所住究竟大道，安樂善住修習無量清凈善根，未嘗舍離佛無上住。是為菩薩摩訶薩施住處時善根迴向，令一切眾生安樂饒益救護一切。
「菩薩摩訶薩施房舍時，如是迴向：以此善根令一切眾生饒益安樂，正念思惟；令一切眾生依如來住，依大智住，依善知識住，依尊重住，依善行住，依大慈住，依大悲住，依六波羅蜜住，依無量菩提心住，依一切菩薩道住。是為菩薩摩訶薩施房舍時善根迴向，令一切眾生具足成就清凈智慧諸通功德。
「菩薩摩訶薩惠施燈明，所謂：酥燈、油燈、寶燈、摩尼燈、漆燈、火燈、沉水香燈、栴檀香燈、一切香王燈、無量色光焰燈，以如是等無量燈明施時，如是迴向：以此善根饒益一切眾生，攝取一切眾生，令一切眾生得無量光，普照一切諸如來法；令一切眾生得明凈光，普照一切諸微細色；令一切眾生得離癡光，善能了知無眾生界；令一切眾生得無量光法身凈光，普照一切；令一切眾生得普光明，于諸佛法得不退轉；令一切眾生得佛光明，普照一切無量佛剎；令一切眾生得無礙光，以一光明普能遍照一切法界；令一切眾生得無量光
【現代漢語翻譯】 現代漢語譯本：愿一切眾生都能獲得如來莊嚴清凈的佛剎，修習功德來莊嚴佛剎，安住在甚深的三昧境界中，在那些住處卻不執著，善於分辨一切住處，遠離世間的住處，安住在佛的住處，攝取一切諸佛所住的究竟大道，安樂地善住，修習無量清凈的善根，不曾舍離佛的無上住處。這是菩薩摩訶薩在佈施住處時，將善根迴向，使一切眾生安樂、饒益、救護一切。 菩薩摩訶薩在佈施房舍時，這樣迴向：以此善根使一切眾生得到饒益和安樂，正念思惟；使一切眾生依如來而住，依大智慧而住，依善知識而住，依尊重而住，依善行而住，依大慈而住，依大悲而住，依六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）而住，依無量菩提心而住，依一切菩薩道而住。這是菩薩摩訶薩在佈施房舍時，將善根迴向，使一切眾生具足成就清凈智慧和各種神通功德。 菩薩摩訶薩佈施燈明，包括：酥油燈、油燈、寶燈、摩尼（如意寶珠）燈、漆燈、火燈、沉水香燈、栴檀香燈、一切香王燈、無量色光焰燈。在佈施這些無量燈明時，這樣迴向：以此善根饒益一切眾生，攝取一切眾生，使一切眾生得到無量光，普遍照耀一切諸如來法；使一切眾生得到明凈光，普遍照耀一切微細的色；使一切眾生得到離癡光，善於了知沒有眾生界；使一切眾生得到無量光法身凈光，普遍照耀一切；使一切眾生得到普光明，在諸佛法中不退轉；使一切眾生得到佛光明，普遍照耀一切無量佛剎；使一切眾生得到無礙光，以一光明普遍照耀一切法界；使一切眾生得到無量光。
【English Translation】 English version: May all sentient beings attain the Buddha-lands adorned and purified by the Tathagata, cultivate meritorious virtues to adorn the Buddha-lands, dwell in the profound samadhi realms, yet be unattached to those abodes, be skilled in discerning all abodes, depart from worldly abodes, dwell in the Buddha's abode, embrace the ultimate great path where all Buddhas dwell, dwell peacefully and well, cultivate immeasurable pure roots of goodness, and never abandon the unsurpassed abode of the Buddha. This is how a Bodhisattva-Mahasattva dedicates the roots of goodness when giving abodes, so that all sentient beings may be peaceful, benefited, and protected. When a Bodhisattva-Mahasattva gives dwellings, they dedicate the merit thus: 'With these roots of goodness, may all sentient beings be benefited and peaceful, and think with right mindfulness; may all sentient beings dwell relying on the Tathagata, dwell relying on great wisdom, dwell relying on good teachers, dwell relying on respect, dwell relying on good conduct, dwell relying on great loving-kindness, dwell relying on great compassion, dwell relying on the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), dwell relying on immeasurable Bodhi-mind, and dwell relying on all Bodhisattva paths.' This is how a Bodhisattva-Mahasattva dedicates the roots of goodness when giving dwellings, so that all sentient beings may fully accomplish pure wisdom and all kinds of spiritual powers and merits. When a Bodhisattva-Mahasattva bestows the light of lamps, such as: ghee lamps, oil lamps, jewel lamps, mani (wish-fulfilling jewel) lamps, lacquer lamps, fire lamps, agarwood lamps, sandalwood lamps, all king of fragrance lamps, and lamps of immeasurable colored flames, when bestowing such immeasurable lights, they dedicate the merit thus: 'With these roots of goodness, may all sentient beings be benefited, may all sentient beings be embraced, may all sentient beings attain immeasurable light, universally illuminating all the Tathagata's teachings; may all sentient beings attain clear and pure light, universally illuminating all subtle forms; may all sentient beings attain light free from delusion, and be skilled in knowing that there is no realm of sentient beings; may all sentient beings attain the immeasurable light of the Dharma-body, universally illuminating all; may all sentient beings attain universal brightness, and not regress in the Buddhadharma; may all sentient beings attain the Buddha's light, universally illuminating all immeasurable Buddha-lands; may all sentient beings attain unobstructed light, with one light universally illuminating all Dharma realms; may all sentient beings attain immeasurable light.'
，普照佛剎，光明不斷；令一切眾生得光明幢王慧光幢燈，普照世間；令一切眾生得無量色光，放自在光，照一切剎。是為菩薩摩訶薩施燈明時善根迴向，悉能饒益一切眾生，悉能安樂一切眾生，隨順善根，順攝眾生善根，善攝一切眾生等施善根，等施眾生慈愍善根，愍念眾生普覆善根，普蔭眾生布施善根，滿足眾生普入一切善根，境界平等善根，平等眾生智慧善根，分別一切。是為菩薩摩訶薩燈明施時善根迴向，令一切眾生得無礙迴向，安住一切明凈善根。
「菩薩摩訶薩施湯藥時，如是迴向：以此善根令一切眾生離諸障礙；令一切眾生舍離病身，悉得如來清凈法身；令一切眾生皆成藥性，悉能除滅一切眾生不善之病；令一切眾產生阿伽陀藥，安住菩薩不退轉地；令一切眾產生如來藥，拔出一切煩惱毒刺；令一切眾生習近賢聖，除滅煩惱，得清凈行；令一切眾生得藥王意，未曾厭離一切善法；令一切眾生具足成就不壞藥樹，對治一切諸不善病；令一切眾生除諸病刺，悉得一切智慧光明；令一切眾生解了世間諸對治法，隨應群生對治眾病。菩薩摩訶薩施藥善根如是迴向已，因此善根令一切眾生舍離諸病，安隱無患，具足清凈，得諸如來無病之法；令一切眾生出諸病刺，得無盡身，金剛圍山所不能壞，具足堅固一
【現代漢語翻譯】 現代漢語譯本：普照所有佛土，光明永不間斷；使一切眾生獲得光明幢王智慧光幢燈，普照世間；使一切眾生獲得無量色彩的光芒，放出自在的光芒，照耀所有佛土。這是菩薩摩訶薩佈施燈明時善根的迴向，完全能夠饒益一切眾生，完全能夠安樂一切眾生，隨順善根，順應攝取眾生的善根，善於攝取一切眾生等同佈施的善根，等同佈施眾生慈悲憐憫的善根，憐憫眾生普遍覆蓋的善根，普遍庇廕眾生布施的善根，滿足眾生普遍進入一切善根，境界平等的善根，平等眾生的智慧善根，分別一切。這是菩薩摩訶薩佈施燈明時善根的迴向，使一切眾生獲得無礙的迴向，安住於一切明凈的善根。 菩薩摩訶薩佈施湯藥時，這樣迴向：以此善根使一切眾生遠離各種障礙；使一切眾生捨棄病痛的身體，全部獲得如來清凈的法身；使一切眾生都成為藥性，完全能夠消除一切眾生不善的疾病；使一切眾產生為阿伽陀藥（萬能藥），安住于菩薩不退轉的地位；使一切眾產生為如來藥，拔除一切煩惱的毒刺；使一切眾生親近賢聖，消除煩惱，獲得清凈的行為；使一切眾生獲得藥王（藥中之王）的意念，不曾厭離一切善法；使一切眾生具足成就不會損壞的藥樹，對治一切不善的疾病；使一切眾生消除各種病痛的刺，全部獲得一切智慧的光明；使一切眾生了解世間各種對治的方法，根據眾生的不同情況對治各種疾病。菩薩摩訶薩佈施藥物的善根這樣迴向后，因此善根使一切眾生捨棄各種疾病，安穩無憂，具足清凈，獲得諸如來無病之法；使一切眾生去除各種病痛的刺，獲得無盡的身體，金剛圍山（堅固的山）都不能破壞，具足堅固的
【English Translation】 English version: Illuminating all Buddha lands, the light never ceases; causing all sentient beings to obtain the light banner king wisdom light banner lamp, universally illuminating the world; causing all sentient beings to obtain immeasurable colored light, emitting unobstructed light, illuminating all lands. This is the dedication of merit by a Bodhisattva Mahasattva when giving lamps, fully capable of benefiting all sentient beings, fully capable of bringing peace to all sentient beings, according with good roots, according with the gathering of sentient beings' good roots, skillfully gathering all sentient beings' equally given good roots, equally giving sentient beings compassionate good roots, compassionately thinking of sentient beings' universally covering good roots, universally sheltering sentient beings' giving good roots, fulfilling sentient beings' universally entering all good roots, the good roots of equal realms, the good roots of equal sentient beings' wisdom, distinguishing all. This is the dedication of merit by a Bodhisattva Mahasattva when giving lamps, causing all sentient beings to obtain unobstructed dedication, abiding in all clear and pure good roots. When a Bodhisattva Mahasattva gives medicine, they dedicate the merit thus: With these good roots, may all sentient beings be free from all obstacles; may all sentient beings abandon their diseased bodies and all attain the pure Dharma body of the Tathagata; may all sentient beings become medicinal in nature, fully capable of eliminating all unwholesome diseases of all sentient beings; may all sentient beings become Agada medicine (panacea), abiding in the non-retrogressing stage of a Bodhisattva; may all sentient beings become Tathagata medicine, extracting all the poisonous thorns of afflictions; may all sentient beings draw near to the wise and holy, eliminate afflictions, and attain pure conduct; may all sentient beings obtain the mind of the Medicine King, never being weary of all good dharmas; may all sentient beings fully accomplish the indestructible medicine tree, counteracting all unwholesome diseases; may all sentient beings remove all the thorns of disease, and all obtain the light of all wisdom; may all sentient beings understand all the counteracting methods of the world, and according to the different situations of sentient beings, counteract all diseases. After a Bodhisattva Mahasattva dedicates the merit of giving medicine in this way, with these good roots, may all sentient beings abandon all diseases, be peaceful and without worry, be fully pure, and obtain the disease-free Dharma of all Tathagatas; may all sentient beings remove all the thorns of disease, obtain an inexhaustible body, which cannot be destroyed by the Vajra Mountain, and be fully endowed with firmness.
切諸力，成滿諸佛無上法樂，得佛神力自在法身。是為菩薩摩訶薩施湯藥時善根迴向。
「菩薩摩訶薩悉能惠施一切諸器；所謂：以真金器盛滿雜寶，以白銀器盛滿雜寶，以琉璃器盛滿雜寶，以玻璃器盛滿雜種寶莊嚴具，以硨磲器盛赤珠寶，以碼瑙器盛滿珊瑚夜光眾寶；又以石器盛諸美膳，以栴檀器盛眾寶衣，以金剛器盛滿眾香，如是等無量無數諸妙寶器，盛以無量無數妙寶。或施諸佛，信佛福田不思議故；或施菩薩寶，發菩提心諸善知識難值遇故；或施眾僧，長養佛法故；或施福伽羅、聲聞、緣覺，愛聖法故；或施父母，為尊重故；或施師長，為教如法修功德故；乃至佈施下品凡劣，大慈大悲愛眼等心觀眾生故；不捨三世一切菩薩滿足檀波羅蜜故；一向專求無上菩提故；悉舍一切內外所有，不捨一切眾生類故；不著福田及財物故。
「菩薩摩訶薩以如是等無量寶器盛以無量雜寶施時，如是迴向：以此善根令一切眾產生廣大藏器，成虛空等廣大念根，世間、出世間一切經書悉能受持，不忘失故；令一切眾產生清凈器，普能受持佛深法故；令一切眾產生無上寶器，悉能受持去、來、今佛一切法故；令一切眾生普成如來勝法寶器，悉能受持三世諸佛無壞法故；令一切眾產生莊嚴寶器，受持無極菩提心故；令一
【現代漢語翻譯】 現代漢語譯本 斷除一切障礙，圓滿諸佛無上的法樂，獲得佛的神力自在法身。這是菩薩摩訶薩施捨湯藥時善根的迴向。
菩薩摩訶薩能夠施捨一切器具；例如：用真金器皿盛滿各種珍寶，用白銀器皿盛滿各種珍寶，用琉璃器皿盛滿各種珍寶，用玻璃器皿盛滿各種珍寶裝飾品，用硨磲（一種軟體動物的貝殼）器皿盛放赤色珠寶，用瑪瑙器皿盛滿珊瑚和夜光等各種珍寶；又用石器盛放各種美味佳餚，用栴檀（一種香木）器皿盛放各種珍寶衣物，用金剛器皿盛滿各種香料，像這樣無量無數的各種珍寶器皿，盛放著無量無數的珍寶。或者佈施給諸佛，因為相信佛的福田不可思議；或者佈施給菩薩，因為發菩提心的善知識難以值遇；或者佈施給僧眾，爲了增長佛法；或者佈施給福伽羅（補特伽羅，指人）、聲聞、緣覺，因為他們愛慕聖法；或者佈施給父母，爲了尊敬他們；或者佈施給師長，爲了教導如法修行功德；乃至佈施給下品凡夫，因為以大慈大悲的愛眼之心看待眾生；不捨棄三世一切菩薩，爲了圓滿檀波羅蜜（佈施的圓滿）；一心專求無上菩提；捨棄一切內外所有，不捨棄一切眾生；不執著于福田和財物。
菩薩摩訶薩用這樣無量寶器盛滿無量雜寶佈施時，這樣迴向：以此善根令一切眾生變成廣大的容器，成就如同虛空般廣大的念根，世間和出世間的一切經書都能受持，不會忘失；令一切眾生變成清凈的容器，普遍能夠受持佛的甚深佛法；令一切眾生變成無上的寶器，能夠受持過去、現在、未來一切佛的教法；令一切眾生普遍成為如來殊勝的法寶容器，能夠受持三世諸佛不壞的教法；令一切眾生變成莊嚴的寶器，受持無極的菩提心；令一切眾生
【English Translation】 English version Cutting off all powers, accomplishing the unsurpassed joy of the Dharma of all Buddhas, and attaining the divine power and the unconstrained Dharma body of the Buddha. This is the dedication of merit when a Bodhisattva Mahasattva gives medicine.
Bodhisattva Mahasattvas are able to give all kinds of vessels; for example: vessels of pure gold filled with various treasures, vessels of silver filled with various treasures, vessels of lapis lazuli filled with various treasures, vessels of glass filled with various precious ornaments, vessels of tridacna (a type of clam shell) filled with red jewels, vessels of agate filled with coral and luminous treasures; also, stone vessels filled with delicious foods, sandalwood vessels filled with precious garments, diamond vessels filled with various fragrances, and so on, countless and immeasurable precious vessels, filled with countless and immeasurable treasures. They may give to the Buddhas, because they believe in the inconceivable field of merit of the Buddhas; or give to Bodhisattvas, because the virtuous friends who have generated the Bodhi mind are difficult to encounter; or give to the Sangha, in order to grow the Buddha Dharma; or give to Puggala (person), Sravakas, and Pratyekabuddhas, because they love the sacred Dharma; or give to parents, out of respect; or give to teachers, in order to teach the practice of meritorious deeds according to the Dharma; even giving to inferior ordinary beings, because they view all beings with eyes of great compassion and love; not abandoning all Bodhisattvas of the three times, in order to fulfill the Paramita of Dana (perfection of giving); single-mindedly seeking unsurpassed Bodhi; giving up all internal and external possessions, not abandoning any sentient beings; not being attached to the field of merit or material possessions.
When Bodhisattva Mahasattvas give such immeasurable precious vessels filled with immeasurable treasures, they dedicate the merit thus: May this merit cause all sentient beings to become vast containers, to achieve a vast root of mindfulness like the void, to be able to receive and uphold all scriptures of the world and beyond, without forgetting; may all sentient beings become pure containers, universally able to receive and uphold the profound Dharma of the Buddha; may all sentient beings become unsurpassed precious vessels, able to receive and uphold all the teachings of the Buddhas of the past, present, and future; may all sentient beings universally become the supreme Dharma treasure vessels of the Tathagatas, able to receive and uphold the indestructible teachings of the Buddhas of the three times; may all sentient beings become adorned precious vessels, upholding the boundless Bodhi mind; may all sentient beings
切眾生悉成一切功德之器，志樂如來無量凈智故；令一切眾產生一切智內法之器，究竟如來無礙解脫一切智故；令一切眾產生未來際劫一切菩薩所行之器，一切眾生堅固安住一切智力故；令一切眾產生三世佛勝妙法器，一切諸佛梵音說法悉受持故；令一切眾生悉成內器，其身容受一切世界、虛空界、法界，諸佛眷屬勸請諸佛轉大法輪悉能受故。是為菩薩摩訶薩佈施器時善根迴向，令一切眾產生諸法器，皆能受持普賢菩薩一切願行。◎
「◎菩薩摩訶薩以無量種種莊嚴寶車，奉施諸佛菩薩，及善知識，如來大眾，聲聞、緣覺，一切福田；種種眾生，從余方來，或承菩薩名聞故來，或是菩薩因緣故來，或聞菩薩發施愿故來，或是菩薩心願請來。菩薩摩訶薩或施種種莊嚴妙寶金車，金鈴網覆，微動相扣，出和雅音，垂寶瓔珞，種種莊嚴；或施清凈琉璃寶車，無量珍妙以為嚴飾；或復施與眾妙寶車，白銀莊嚴，白網羅覆；或復施與神馬寶車，無量億寶以為莊嚴；或復施與大象寶車，無量億寶以為莊嚴，一切寶網絞絡其上；或復施與栴檀香車，種種寶輪以為莊嚴，寶師子座以敷其上，百千采女列侍其內，人相具足，顏容姝妙，眾寶華蓋彌覆其上，十萬壯士而牽御之；或復施與玻璃寶車，無量雜色妙寶莊嚴，載以無數端嚴采
【現代漢語翻譯】 現代漢語譯本 使一切眾生都成為具備一切功德的器皿，因為他們立志喜愛如來無量的清凈智慧；使一切眾生都成為具備一切智慧的內在法則的器皿，最終達到如來無礙解脫的一切智慧；使一切眾生都成為未來無量劫中一切菩薩所行之道的器皿，因為一切眾生都堅定安住於一切智慧的力量；使一切眾生都成為三世諸佛殊勝微妙的法器，因為他們都能領受一切諸佛的梵音說法；使一切眾生都成為內在的器皿，他們的身體能夠容納一切世界、虛空界、法界，並且能夠領受諸佛眷屬勸請諸佛轉大法輪。這就是菩薩摩訶薩在佈施器皿時，將善根迴向，使一切眾生都成為諸法之器，都能受持普賢菩薩的一切願行。
菩薩摩訶薩用無量種種莊嚴的寶車，奉獻給諸佛菩薩，以及善知識、如來大眾、聲聞、緣覺，一切福田；各種各樣的眾生，從其他地方來，有的是因為聽到菩薩的名聲而來，有的是因為與菩薩的因緣而來，有的是因為聽到菩薩發出的佈施愿而來，有的是菩薩心願請來的。菩薩摩訶薩或者佈施種種莊嚴美妙的寶金車，用金鈴網覆蓋，輕輕搖動，發出和諧的聲音，垂掛著寶瓔珞，種種莊嚴；或者佈施清凈的琉璃寶車，用無量珍貴的妙寶來裝飾；或者又佈施各種美妙的寶車，用白銀裝飾，用白網覆蓋；或者又佈施神馬寶車，用無量億寶來裝飾；或者又佈施大象寶車，用無量億寶來裝飾，一切寶網交織在上面；或者又佈施栴檀香車，用各種寶輪來裝飾，上面鋪著寶獅子座，有成百上千的采女在裡面侍奉，她們相貌端正，容顏美麗，眾寶華蓋覆蓋在上面，有十萬壯士牽引駕馭；或者又佈施玻璃寶車，用無量雜色的妙寶裝飾，載著無數端莊美麗的采
【English Translation】 English version May all sentient beings become vessels of all merits, because they aspire to the immeasurable pure wisdom of the Tathagata; may all sentient beings become vessels of the inner Dharma of all wisdom, ultimately attaining the unobstructed liberation and all-wisdom of the Tathagata; may all sentient beings become vessels of the practices of all Bodhisattvas in the future kalpas, because all sentient beings firmly abide in the power of all wisdom; may all sentient beings become excellent vessels of the Dharma of the Buddhas of the three times, because they all receive and uphold the Dharma teachings of all Buddhas in Brahma's voice; may all sentient beings become inner vessels, their bodies capable of containing all worlds, the space realm, and the Dharma realm, and capable of receiving the turning of the great Dharma wheel by the Buddhas at the request of their retinues. This is how a Bodhisattva Mahasattva, when giving vessels, dedicates the roots of goodness, so that all sentient beings become vessels of all Dharmas, capable of upholding all the vows and practices of Samantabhadra Bodhisattva.
A Bodhisattva Mahasattva offers immeasurable and various adorned jeweled carriages to all Buddhas and Bodhisattvas, as well as to good teachers, the Tathagata's assembly, Sravakas, Pratyekabuddhas, and all fields of merit; various sentient beings come from other directions, some because they have heard of the Bodhisattva's name, some because of their karmic connection with the Bodhisattva, some because they have heard of the Bodhisattva's vow of giving, and some because they have been invited by the Bodhisattva's wish. The Bodhisattva Mahasattva may give various adorned and wonderful golden jeweled carriages, covered with golden bell nets, which gently sway and produce harmonious sounds, adorned with jeweled necklaces, and various other adornments; or they may give pure crystal jeweled carriages, adorned with immeasurable precious and wonderful jewels; or they may give various wonderful jeweled carriages, adorned with silver and covered with white nets; or they may give divine horse jeweled carriages, adorned with immeasurable billions of jewels; or they may give elephant jeweled carriages, adorned with immeasurable billions of jewels, with all jeweled nets intertwined on top; or they may give sandalwood carriages, adorned with various jeweled wheels, with jeweled lion seats placed on top, and hundreds and thousands of beautiful women attending inside, with perfect features and beautiful faces, covered with canopies of various jewels, and drawn by ten thousand strong men; or they may give glass jeweled carriages, adorned with immeasurable various colored wonderful jewels, carrying countless dignified and beautiful women.
女，眾雜寶帳以覆其上，寶繒幢幡周匝莊嚴；或復施與碼瑙寶車，飾以眾寶，熏以雜香，摩以涂香，散以妙華，百千采女持金瓔珞，平正安詳，其疾如風；或復施與堅固香車，敷以種種柔軟寶衣，眾妙寶網羅覆其上，清凈妙香而以熏之，其香殊妙能悅人心，逆風遠熏聞者無厭，諸天子等在前牽御；或復施與一切寶車，種種雜色以為絞飾，眾妙寶網羅覆其上，諸雜寶帶周匝垂下，敷以寶衣，散以末香，所愛男女悉載其上。菩薩摩訶薩以如是等眾妙寶車施諸佛時，如是迴向：以此善根令一切眾生悉皆樂求無上福田，深信施佛有無量報；令一切眾生一心向佛，逮得無量清凈果報；令一切眾生於諸佛所無慳吝心，具足大施，無所愛惜；令一切眾生於諸佛所，修上福田，離二乘愿，得諸如來無礙解脫一切種智；令一切眾生於諸佛所種無盡善根，得佛無量功德智慧；令一切眾生攝取深慧，具足清凈無上智王；令一切眾生所游自在，得諸如來至一切處無礙神力；令一切眾生攝取大乘，得無量種智，安住不動；令一切眾生具足成就第一福田，皆能出生一切智地；令一切眾生於一切佛無嫌恨心，種諸善根，樂求佛智；令一切眾生以少方便往詣一切莊嚴佛剎，於一念中深入法界而無疲倦；令一切眾生入虛空等菩薩神通，悉能遍至一切佛所；
令一切眾生得無比身，盡能遍游十方世界而無疲倦；令一切眾產生廣大身，得隨意行；令一切眾生得一切佛神力莊嚴，究竟彼岸，於一念中顯現如來自在神力，遍虛空界；令一切眾生修安隱行，隨順一切諸菩薩行；令一切眾生行疾無礙，究竟十力智慧彼岸；令一切眾生得轉一切世界力波羅蜜，普入一切不壞法界；令一切眾生行普賢行，到于彼岸，得不退轉一切種智；令一切眾生乘無比智乘，隨順修行一切法界，見真實性。是為菩薩摩訶薩以諸寶乘奉現在諸佛，及滅度后舍利塔廟善根迴向，令一切眾生究竟諸佛無礙大乘。
「菩薩摩訶薩施諸菩薩及善知識清凈乘時，如是迴向：以此善根令一切眾生不捨菩薩諸善知識，知恩報恩；令一切眾生同善知識義，攝取同性善根故；令一切眾生親近尊重，恭敬供養諸善知識，悉舍一切，攝善知識；令一切眾生得正直心，隨善知識，未曾遠離；令一切眾生常見善知識，不違其教；令一切眾生得正直心，不捨善知識，離一切垢，心不可壞；令一切眾生為善知識不惜身命，悉舍一切，不違其教；令一切眾生為善知識之所攝取，修習大慈，遠離諸惡；令一切眾生順善知識，聞佛正法，悉能受持；令一切眾生同善知識善根業報，菩薩行愿究竟清凈平等滿足；令一切眾生出生正法，善知一
【現代漢語翻譯】 現代漢語譯本 愿一切眾生獲得無比的身軀，能夠遍游十方世界而不會感到疲倦；愿一切眾生獲得廣大的身軀，能夠隨意行動；愿一切眾生獲得一切佛的神力莊嚴，最終到達彼岸，在一念之間顯現如來的自在神力，遍佈虛空界；愿一切眾生修習安穩的修行，隨順一切諸菩薩的修行；愿一切眾生修行迅速無礙，最終到達十力智慧的彼岸；愿一切眾生獲得轉變一切世界的力量波羅蜜（paramita，意為「到彼岸」），普遍進入一切不壞的法界；愿一切眾生修行普賢菩薩的行愿，到達彼岸，獲得不退轉的一切種智（sarvajnata，意為「一切智」）；愿一切眾生乘坐無比的智慧之乘，隨順修行一切法界，見到真實的本性。這是菩薩摩訶薩用各種寶乘供奉現在諸佛，以及對滅度后的舍利塔廟所作的善根迴向，愿一切眾生最終成就諸佛無礙的大乘。 菩薩摩訶薩在佈施諸菩薩及善知識清凈的乘具時，這樣迴向：以此善根愿一切眾生不捨棄菩薩的諸善知識，知恩報恩；愿一切眾生與善知識的意義相同，攝取同性的善根；愿一切眾生親近、尊重、恭敬供養諸善知識，捨棄一切，攝取善知識；愿一切眾生獲得正直的心，跟隨善知識，從不遠離；愿一切眾生常見善知識，不違揹他們的教導；愿一切眾生獲得正直的心，不捨棄善知識，遠離一切垢染，心不可破壞；愿一切眾生爲了善知識不惜身命，捨棄一切，不違揹他們的教導；愿一切眾生被善知識所攝取，修習大慈，遠離諸惡；愿一切眾生順從善知識，聽聞佛陀的正法，都能接受並持守；愿一切眾生與善知識的善根業報相同，菩薩的行愿最終清凈平等圓滿；愿一切眾生出生正法，善於瞭解一
【English Translation】 English version May all sentient beings attain an incomparable body, capable of traveling throughout the ten directions without fatigue; may all sentient beings attain a vast body, able to move at will; may all sentient beings attain the adornment of all Buddhas' divine powers, ultimately reaching the other shore, manifesting the Tathagata's (如來) unhindered divine power in a single thought, pervading the entire space; may all sentient beings cultivate peaceful practices, following all the practices of the Bodhisattvas; may all sentient beings practice swiftly and without hindrance, ultimately reaching the other shore of the ten powers of wisdom; may all sentient beings attain the power of transforming all worlds, the paramita (波羅蜜, meaning 'perfection' or 'to the other shore'), universally entering all indestructible dharma realms; may all sentient beings practice the conduct of Samantabhadra (普賢), reaching the other shore, attaining the non-retrogressing all-knowing wisdom (sarvajnata, 一切種智); may all sentient beings ride the incomparable vehicle of wisdom, following the practice of all dharma realms, seeing the true nature. This is how the Bodhisattva Mahasattvas offer various precious vehicles to the present Buddhas, and dedicate the roots of goodness from stupas and temples of relics after their passing, wishing all sentient beings to ultimately achieve the unhindered Great Vehicle of the Buddhas. When Bodhisattva Mahasattvas give pure vehicles to other Bodhisattvas and virtuous teachers, they dedicate the merit in this way: With this root of goodness, may all sentient beings not abandon the virtuous teachers of the Bodhisattvas, knowing and repaying kindness; may all sentient beings be of the same meaning as virtuous teachers, gathering roots of goodness of the same nature; may all sentient beings be close to, respect, and reverently make offerings to virtuous teachers, abandoning everything, embracing virtuous teachers; may all sentient beings attain an upright mind, following virtuous teachers, never departing; may all sentient beings always see virtuous teachers, not disobeying their teachings; may all sentient beings attain an upright mind, not abandoning virtuous teachers, free from all defilements, with an indestructible mind; may all sentient beings not spare their lives for virtuous teachers, abandoning everything, not disobeying their teachings; may all sentient beings be embraced by virtuous teachers, cultivating great compassion, staying away from all evils; may all sentient beings follow virtuous teachers, hearing the Buddha's true Dharma, able to receive and uphold it; may all sentient beings have the same roots of goodness and karmic retribution as virtuous teachers, the Bodhisattva's practices and vows ultimately pure, equal, and fulfilled; may all sentient beings give birth to the true Dharma, be skilled in understanding one
切三昧境界，智慧具足，神通自在；令一切眾生遠離諸趣，受持一切法，究竟到彼岸；令一切眾生乘于大乘，乃至究竟一切種智，于其中間無有懈怠；令一切眾生乘智慧乘，至安隱處，無有退轉；令一切眾生知真如行，遠離愚癡，聞持一切諸佛正法；令一切眾生皆為一切諸佛所攝，得無礙智，究竟諸法；令一切眾生得不死神足，妙速無礙；令一切眾生遊行自在，調伏眾生，成摩訶衍；令一切眾生所行不虛，皆悉究竟，得智慧乘；令一切眾生得無礙乘，以無礙智至一切處。是為菩薩摩訶薩施善知識種種乘時善根迴向，令一切眾生功德具足，與佛菩薩等無差別，悉能悅可一切賢聖。
「菩薩摩訶薩施如來眾種種寶乘時，善學施心、慧分別心、凈功德心、隨順施心、僧寶難遇心、深信僧寶心、攝取正教心、安住正直心，善能究竟大施之會，出生無量無邊功德，于佛正教信心清凈，不可沮壞。菩薩摩訶薩以種種乘施僧寶時，如是迴向：以此善根令一切眾生向佛正法，攝取正教；令一切眾生專心內觀，除滅邪法，成就聖處；令一切眾生得賢聖地，以如來法展轉相教；令一切眾生舉世宗重，言必信用；令一切眾生入一切法，善能分別無二法界；令一切眾生人寶圍繞，從如來智境界出生；令一切眾生住離垢法，皆能除滅煩惱塵
【現代漢語翻譯】 現代漢語譯本 進入三昧（Samadhi，禪定）的境界，智慧圓滿具足，神通自在；使一切眾生遠離各種輪迴，受持一切佛法，最終到達彼岸（Paramita，意為「到達彼岸」）；使一切眾生乘坐大乘（Mahayana，佛教宗派，意為「大乘」）之法，乃至最終成就一切種智（Sarvajnata，佛陀的智慧），在此過程中沒有懈怠；使一切眾生乘坐智慧之乘，到達安穩之處，不再退轉；使一切眾生了知真如（Tathata，事物的真實本性）之行，遠離愚癡，聽聞並受持一切諸佛的正法；使一切眾生都被一切諸佛所攝受，獲得無礙的智慧，通達一切諸法；使一切眾生獲得不死的神足（神通），快速而無礙；使一切眾生自在，調伏眾生，成就摩訶衍（Mahayana，大乘的另一種說法）；使一切眾生所行不虛，都能最終成就，獲得智慧之乘；使一切眾生獲得無礙之乘，以無礙的智慧到達一切處。這是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）在佈施善知識種種乘時，將善根迴向，使一切眾生功德圓滿，與佛菩薩等同無差別，都能使一切賢聖歡喜。 菩薩摩訶薩在佈施如來（Tathagata，佛的稱號）的各種寶乘時，善於學習佈施之心、以智慧分別之心、清凈功德之心、隨順佈施之心、僧寶（Sangha，佛教僧團）難遇之心、深信僧寶之心、攝取正教之心、安住正直之心，善於成就大布施的盛會，產生無量無邊的功德，對佛的正教信心清凈，不可動搖。菩薩摩訶薩以種種乘佈施僧寶時，如此迴向：以此善根使一切眾生趨向佛的正法，攝取正教；使一切眾生專心內觀，消除邪法，成就聖地；使一切眾生獲得賢聖之地，以如來之法輾轉相教；使一切眾生為世人所敬重，言必信守；使一切眾生進入一切法，善於分別無二法界；使一切眾生為人寶所圍繞，從如來智慧的境界中出生；使一切眾生安住于離垢之法，都能消除煩惱塵埃。
【English Translation】 English version Entering the realm of Samadhi (meditative absorption), with wisdom fully complete, and supernatural powers freely exercised; enabling all sentient beings to be free from all realms of existence, to uphold all the Dharma, and ultimately reach the other shore (Paramita, meaning 'perfection' or 'crossing over'); enabling all sentient beings to ride the vehicle of the Mahayana (the Great Vehicle), and even to ultimately achieve Sarvajnata (the omniscience of a Buddha), without any laziness in between; enabling all sentient beings to ride the vehicle of wisdom, to reach a place of peace and security, without regression; enabling all sentient beings to know the practice of Tathata (suchness, the true nature of things), to be free from ignorance, to hear and uphold all the correct Dharma of all Buddhas; enabling all sentient beings to be embraced by all Buddhas, to attain unobstructed wisdom, and to fully understand all Dharmas; enabling all sentient beings to attain the immortal divine powers, with wonderful speed and without obstruction; enabling all sentient beings to be free, to tame sentient beings, and to achieve Mahayana (the Great Vehicle); enabling all sentient beings to act without falsehood, to all ultimately achieve, and to attain the vehicle of wisdom; enabling all sentient beings to attain the unobstructed vehicle, and to reach all places with unobstructed wisdom. This is how a Bodhisattva-Mahasattva (a great Bodhisattva) dedicates the roots of goodness when giving various vehicles to good teachers, enabling all sentient beings to have complete merit, to be equal and without difference from Buddhas and Bodhisattvas, and to be able to please all sages. When a Bodhisattva-Mahasattva gives various precious vehicles of the Tathagata (the Thus-Gone One, an epithet of the Buddha), they are skilled in learning the mind of giving, the mind of discerning with wisdom, the mind of pure merit, the mind of giving in accordance, the mind that the Sangha (the monastic community) is rare to encounter, the mind of deep faith in the Sangha, the mind of embracing the correct teachings, and the mind of dwelling in uprightness. They are skilled in completing the great gathering of giving, generating immeasurable and boundless merit, and their faith in the correct teachings of the Buddha is pure and cannot be destroyed. When a Bodhisattva-Mahasattva gives various vehicles to the Sangha, they dedicate the merit in this way: with these roots of goodness, may all sentient beings turn towards the correct Dharma of the Buddha and embrace the correct teachings; may all sentient beings focus on inner contemplation, eliminate evil teachings, and achieve the holy place; may all sentient beings attain the land of the sages, and teach each other through the Dharma of the Tathagata; may all sentient beings be respected by the world, and their words be trustworthy; may all sentient beings enter all Dharmas, and be skilled in discerning the non-dual realm of Dharma; may all sentient beings be surrounded by human treasures, and be born from the realm of the Tathagata's wisdom; may all sentient beings dwell in the Dharma free from defilement, and be able to eliminate the dust of afflictions.
垢；令一切眾生悉從無上僧寶出生離凡夫法，得聖僧地；令一切眾生具足聖法，修無礙智；令一切眾生為大眾主，智慧莊嚴，不染世間；令一切眾生以善方便轉慧法輪；令一切眾生得一念神力，悉能周遍不可說不可說世界；令一切眾生乘虛空身，於一切世間智慧無礙；令一切眾生往詣虛空、法界等如來大眾所；令一切眾生得輕舉身，勝妙智慧，悉能遍游諸佛世界；令一切眾生得無礙神足，於一切剎普能現身；令一切眾生得大自在神足彼岸，不起一座，悉普應現一切世界；令一切眾生得凈法身，于諸世界而無所著，出生神力，行疾如電；令一切眾生現不思議神足境界，善能隨順教化，調伏一切眾生，不失其宜；令一切眾生得妙神足，一念遍游十方世界，一念超度一切法界，無所掛礙。是為菩薩摩訶薩施如來眾種種乘時善根迴向，令一切眾生普乘清凈無上智乘，於一切世界轉無礙法輪、智輪。
「複次，菩薩摩訶薩施聲聞、緣覺種種乘時，發恭敬心、尊重心、福田心、功德海心、出生功德智慧心、深信如來功德心、修習無量億那由他清凈善根心、于不可說劫修習菩薩清凈行心、解脫一切魔繫縛心、摧滅一切魔軍眾心。不可稱量明凈智慧，善能分別一切諸法，令一切眾生皆成可信第一福田，具足無上檀波羅蜜；令一切
【現代漢語翻譯】 現代漢語譯本 愿一切眾生從無上的僧寶中出生，脫離凡夫的境界，證得聖僧的地位；愿一切眾生具足聖法，修習無礙的智慧；愿一切眾產生為大眾的領袖，以智慧莊嚴自身，不被世俗所污染；愿一切眾生以善巧方便轉動智慧的法輪；愿一切眾生獲得一念之間的神通力量，能夠周遍不可說不可說的世界；愿一切眾生乘著虛空之身，在一切世間智慧無礙；愿一切眾生前往虛空、法界等如來大眾所在之處；愿一切眾生獲得輕盈的身軀，殊勝的智慧，能夠遍游諸佛的世界；愿一切眾生獲得無礙的神足，在一切剎土都能普遍顯現身形；愿一切眾生獲得大自在的神足彼岸，不離一座，就能普遍應現於一切世界；愿一切眾生獲得清凈的法身，在諸世界中無所執著，出生神通力量，行動迅速如閃電；愿一切眾生顯現不可思議的神通境界，善於隨順教化，調伏一切眾生，不失時機；愿一切眾生獲得微妙的神足，一念之間遍游十方世界，一念之間超度一切法界，沒有任何障礙。這是菩薩摩訶薩在佈施如來種種乘時，將善根迴向，愿一切眾生普遍乘坐清凈無上的智慧之乘，在一切世界轉動無礙的法輪、智輪。 其次，菩薩摩訶薩在佈施聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，獨自悟道的人）種種乘時，發起恭敬心、尊重心、福田心、功德海心、出生功德智慧心、深信如來功德心、修習無量億那由他（Nayuta，數量單位，表示極大的數目）清凈善根心、在不可說劫修習菩薩清凈行心、解脫一切魔的繫縛心、摧滅一切魔軍眾心。以不可稱量明凈的智慧，善於分別一切諸法，愿一切眾生都成為可信的第一福田，具足無上的檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）；愿一切
【English Translation】 English version May all sentient beings be born from the supreme Sangha Jewel, depart from the realm of ordinary beings, and attain the status of the holy Sangha; may all sentient beings be endowed with the holy Dharma, cultivate unobstructed wisdom; may all sentient beings become leaders of the masses, adorned with wisdom, and not be defiled by the world; may all sentient beings skillfully turn the wheel of wisdom; may all sentient beings obtain the power of supernatural abilities in a single thought, and be able to pervade countless inexpressible worlds; may all sentient beings ride on a body of emptiness, and have unobstructed wisdom in all worlds; may all sentient beings go to the places where the Tathagata assemblies are, such as in emptiness and the Dharma realm; may all sentient beings obtain a light body and supreme wisdom, and be able to travel throughout the Buddha worlds; may all sentient beings obtain unobstructed supernatural feet, and be able to manifest their bodies in all lands; may all sentient beings obtain the other shore of great, free supernatural feet, and without leaving their seat, be able to manifest in all worlds; may all sentient beings obtain a pure Dharma body, be unattached in all worlds, generate supernatural powers, and move as swiftly as lightning; may all sentient beings manifest inconceivable supernatural realms, be skilled in following and teaching, subdue all sentient beings, and not miss the opportune time; may all sentient beings obtain wondrous supernatural feet, travel throughout the ten directions in a single thought, transcend all Dharma realms in a single thought, and have no obstacles. This is how Bodhisattva Mahasattvas, when giving various vehicles of the Tathagata, dedicate their roots of goodness, wishing that all sentient beings may universally ride the pure, supreme vehicle of wisdom, and turn the unobstructed wheel of Dharma and the wheel of wisdom in all worlds. Furthermore, when Bodhisattva Mahasattvas give various vehicles of Śrāvakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), they generate a mind of reverence, a mind of respect, a mind of a field of merit, a mind of an ocean of merit, a mind of generating merit and wisdom, a mind of deep faith in the merit of the Tathagata, a mind of cultivating countless billions of Nayutas (a unit of large numbers) of pure roots of goodness, a mind of cultivating the pure practice of Bodhisattvas for inexpressible kalpas, a mind of liberating from all the bonds of Mara, and a mind of destroying all the armies of Mara. With immeasurable, clear wisdom, they are skilled in distinguishing all dharmas, wishing that all sentient beings may become trustworthy, supreme fields of merit, and be endowed with the unsurpassed Dāna-pāramitā (perfection of giving); may all
眾生離無益言，樂獨閑靜，心無二念；令一切眾產生最勝清凈第一福田，修習功德，攝取眾生；令一切眾產生智慧池，能與眾生無數善果；令一切眾生至無礙趣最勝福田，清凈圓滿；令一切眾生其心安住無諍三昧，解一切法無性為性；令一切眾生具足長養無量功德，常遇最勝第一福田；令一切眾生示現無量自在神力，隨順攝取清凈福田；令一切眾產生就無盡功德福田，能與一切十力乘果；令一切眾產生真實福田，具足無盡功德之藏，究竟一切智；令一切眾生滅諸惡法，聞佛正法句身、味身，悉能受持；令一切眾生普聞佛法，隨所聞解其德不虛；令一切眾生聞佛說法得到彼岸，所聞佛法能為眾生隨順演說；令一切眾生常樂如來正教之法，除滅一切九十六種外道邪見；令一切眾生常見賢聖，長養一切最勝善根；令一切眾生樂明行足者常得瞻對，與共同止，永處安樂；令一切眾生所聞不虛，解聲如響，見佛出生；令一切眾生善分別知諸佛正教，悉能守護持佛法者；令一切眾生心常樂向聞持佛法，能照顯現如來法教；令一切眾生深心信解如來正教一切功德，令佛歡喜，善解真諦，悉舍內外，究竟大施。是為菩薩摩訶薩施聲聞、緣覺種種乘時善根迴向，令一切眾生得無上智，凈諸神通，精勤修習無有懈怠，究竟佛智，力無所畏。
【現代漢語翻譯】 現代漢語譯本 愿一切眾生遠離無益的言論，喜愛獨處靜謐，心中沒有雜念；使一切眾生都能成為最殊勝清凈的第一福田（指能種福報的場所），修習功德，攝受眾生；使一切眾生都能成為智慧的寶池，能給予眾生無數的善果；使一切眾生都能到達無障礙的境界，成為最殊勝的福田，清凈圓滿；使一切眾生內心安住于無諍三昧（一種禪定狀態），理解一切法的自性本空；使一切眾生都具備增長無量功德的能力，常能遇到最殊勝的第一福田；使一切眾生都能示現無量的自在神通力量，隨順攝取清凈的福田；使一切眾生都能成就無盡的功德福田，能給予一切眾生十力（佛的十種力量）的果報；使一切眾生都能成為真實的福田，具備無盡功德的寶藏，最終成就一切智（佛的智慧）；使一切眾生都能滅除各種惡法，聽聞佛陀的正法教誨，身心都能領受並奉行；使一切眾生都能普遍聽聞佛法，隨所聽聞都能理解其功德真實不虛；使一切眾生都能聽聞佛陀說法而到達彼岸（解脫），所聽聞的佛法能為眾生隨順演說；使一切眾生都能常樂於如來的正教之法，除滅一切九十六種外道的邪見；使一切眾生都能常見賢聖，增長一切最殊勝的善根；使一切眾生都能樂於親近明行足者（指佛陀），常得瞻仰對視，與他們共同居住，永遠處於安樂之中；使一切眾生所聽聞的佛法真實不虛，理解聲音如迴響一般，見到佛陀的出現；使一切眾生都能善於分別瞭解諸佛的正教，都能守護和護持佛法；使一切眾生內心常樂於聽聞和受持佛法，能照亮和顯現如來的法教；使一切眾生都能以深心信解如來正教的一切功德，令佛歡喜，善於理解真諦，完全捨棄內外一切，最終成就大布施。這是菩薩摩訶薩（指大菩薩）在施予聲聞、緣覺等各種乘時，將善根迴向，使一切眾生都能獲得無上智慧，清凈各種神通，精勤修習而不懈怠，最終成就佛的智慧，獲得力量和無所畏懼。
【English Translation】 English version May all sentient beings be free from useless speech, delight in solitude and tranquility, and have no dualistic thoughts; may all sentient beings become the most supreme and pure first field of merit (referring to a place where merit can be cultivated), cultivate virtues, and gather sentient beings; may all sentient beings become a pool of wisdom, able to bestow countless good fruits upon sentient beings; may all sentient beings reach the unobstructed realm, becoming the most supreme field of merit, pure and complete; may all sentient beings' minds abide in the Samadhi of non-contention (a state of meditation), understanding the nature of all dharmas as emptiness; may all sentient beings possess the ability to cultivate immeasurable merits, and always encounter the most supreme first field of merit; may all sentient beings manifest immeasurable, self-mastering spiritual powers, and accordingly gather pure fields of merit; may all sentient beings achieve inexhaustible fields of merit, able to bestow upon all beings the fruits of the Ten Powers (the ten powers of a Buddha); may all sentient beings become true fields of merit, possessing a treasury of inexhaustible merits, ultimately achieving all-knowing wisdom (the wisdom of a Buddha); may all sentient beings extinguish all evil dharmas, hear the Buddha's true teachings, and be able to receive and uphold them in body and mind; may all sentient beings universally hear the Buddha's teachings, and understand the truth of their merits; may all sentient beings, upon hearing the Buddha's teachings, reach the other shore (liberation), and be able to expound the Dharma to others accordingly; may all sentient beings always delight in the true teachings of the Tathagata (Buddha), and eradicate all the heretical views of the ninety-six non-Buddhist paths; may all sentient beings always see the virtuous and noble ones, and cultivate all the most supreme roots of goodness; may all sentient beings delight in those who are accomplished in wisdom and practice (referring to the Buddha), always be able to gaze upon them, dwell with them, and forever be in peace and happiness; may all sentient beings' hearing of the Dharma be true and not in vain, understanding sounds as echoes, and witnessing the appearance of the Buddha; may all sentient beings be able to discern the true teachings of all Buddhas, and be able to protect and uphold the Dharma; may all sentient beings' minds always delight in hearing and upholding the Dharma, and be able to illuminate and manifest the Buddha's teachings; may all sentient beings deeply believe and understand all the merits of the Tathagata's true teachings, bring joy to the Buddha, be skilled in understanding the true meaning, completely relinquish all internal and external attachments, and ultimately achieve great generosity. This is how Bodhisattva Mahasattvas (great Bodhisattvas), when bestowing upon the Shravakas (hearers) and Pratyekabuddhas (solitary realizers) and other vehicles, dedicate their roots of goodness, so that all sentient beings may attain unsurpassed wisdom, purify all spiritual powers, diligently cultivate without laziness, and ultimately achieve the wisdom of a Buddha, possessing power and fearlessness.
「菩薩摩訶薩若諸方來一切福田，或承菩薩名聞故來，或與菩薩因緣故來，或聞菩薩本願故來，或復菩薩心願請來，菩薩于彼悉樂惠施而無厭倦。爾時，菩薩于來求者發悔過心，作如是言：『諸人當知我應詣彼禮拜供養，種種惠施；而今為我故從遠來。』菩薩即時敬禮悔過，愛言慰諭屈辱遠來，得無疲倦處令安隱，供給所須；或施摩尼寶車，載以閻浮提內第一女寶；或施金車，載以己國最勝寶女；或施清凈琉璃寶車，載以內妓；或施樂車，載以童女，容貌如天；或施無量無數寶莊嚴車，載以寶女，種種莊嚴；或施菩薩所乘栴檀香車；或施玻璃寶車，載以寶女，端正殊特，顏容無倫，威儀具足，進止安詳，神珠名寶瓔珞其身，樂修善法；或施碼瑙寶車，載以太子；或施堅固香車，載以男女；或施種種寶莊嚴車，載以難壞親愛眷屬。以如是等種種寶車，隨其所求皆給施之，滿足彼愿，歡喜無量。
「菩薩摩訶薩諸乘施時，如是迴向：以此善根令一切眾生乘不退轉摩訶衍乘，詣不思議菩提樹下；令一切眾生乘大智乘，盡未來劫一切菩薩所行之法皆能修習；令一切眾生乘無所有乘，於一切法心無所著，舍離虛妄，具足修習一切智道；令一切眾生悉乘離垢寂靜之乘，無礙神力詣諸佛剎；令一切眾生決定安住一切智
【現代漢語翻譯】 現代漢語譯本 『菩薩摩訶薩（菩薩中的大菩薩）如果遇到從各方前來的一切福田（指值得尊敬和供養的人），他們或是因為聽聞菩薩的名聲而來，或是因為與菩薩有因緣而來，或是聽聞菩薩的本願而來，或是因為菩薩的心願邀請而來，菩薩對於他們都樂於施予，而沒有厭倦。』 『那時，菩薩對於前來求助的人會生起悔過之心，這樣說道：『諸位應當知道，我本應前往禮拜供養你們，並給予種種施捨；而現在卻讓你們爲了我從遠方而來。』菩薩立刻恭敬地禮拜並懺悔，用愛語安慰那些不辭辛勞遠道而來的人，讓他們休息，不感到疲憊，並提供他們所需；或者施予摩尼寶車（一種珍貴的寶車），車上載著閻浮提（我們所居住的世界）中最美麗的女子；或者施予金車，車上載著自己國家最尊貴的女子；或者施予清凈琉璃寶車，車上載著宮廷的歌舞伎；或者施予樂車，車上載著容貌如天人的童女；或者施予無量無數寶物裝飾的車，車上載著各種裝飾的寶女；或者施予菩薩自己乘坐的栴檀香車（用珍貴香木製成的車）；或者施予玻璃寶車，車上載著端莊美麗、容貌無雙、威儀具足、舉止安詳、佩戴著神珠名寶的寶女，她們樂於修行善法；或者施予瑪瑙寶車，車上載著太子；或者施予堅固的香車，車上載著男女；或者施予各種寶物裝飾的車，車上載著難以分離的親愛眷屬。菩薩用這些種種寶車，隨前來求助者的需求都給予施捨，滿足他們的願望，讓他們歡喜無量。』 『菩薩摩訶薩在施予各種車輛時，會這樣迴向：以此善根，愿一切眾生乘坐不退轉的摩訶衍乘（大乘佛法），到達不可思議的菩提樹下（指證悟之地）；愿一切眾生乘坐大智慧之乘，在未來無盡的劫數中，都能修習一切菩薩所行的法門；愿一切眾生乘坐無所有之乘，對於一切法心無所執著，舍離虛妄，圓滿修習一切智道；愿一切眾生都乘坐離垢寂靜之乘，以無礙的神力到達諸佛的剎土（佛的凈土）；愿一切眾生都能堅定地安住於一切智（佛的智慧）。』
【English Translation】 English version 'If a Bodhisattva Mahasattva (a great Bodhisattva) encounters all fields of merit (those worthy of respect and offerings) coming from various directions, whether they come because they have heard of the Bodhisattva's fame, or because they have a karmic connection with the Bodhisattva, or because they have heard of the Bodhisattva's original vows, or because they have been invited by the Bodhisattva's wishes, the Bodhisattva is happy to give to them without weariness.' 'At that time, the Bodhisattva will feel remorse for those who come seeking help, saying: 'You should know that I should have gone to worship and make offerings to you, and given you all kinds of gifts; but now you have come from afar for my sake.' The Bodhisattva immediately pays respectful homage and repents, comforting those who have come from afar with loving words, allowing them to rest, not feel tired, and providing them with what they need; or giving them a Mani jewel chariot (a precious chariot), carrying the most beautiful woman in Jambudvipa (the world we live in); or giving them a golden chariot, carrying the most noble woman of their own country; or giving them a pure lapis lazuli chariot, carrying court dancers; or giving them a pleasure chariot, carrying maidens with heavenly appearances; or giving them countless chariots adorned with treasures, carrying jeweled women with various adornments; or giving them the sandalwood chariot that the Bodhisattva themselves ride; or giving them a glass chariot, carrying beautiful, unparalleled, dignified, and graceful women, adorned with divine pearls and precious jewels, who are happy to practice good deeds; or giving them an agate chariot, carrying a prince; or giving them a sturdy fragrant chariot, carrying men and women; or giving them various chariots adorned with treasures, carrying inseparable and beloved relatives. The Bodhisattva gives all these various chariots according to the needs of those who come seeking help, fulfilling their wishes and making them infinitely happy.' 'When a Bodhisattva Mahasattva gives various vehicles, they dedicate the merit in this way: With this root of goodness, may all sentient beings ride the irreversible Mahayana vehicle (the Great Vehicle of Buddhism), and reach the inconceivable Bodhi tree (the place of enlightenment); may all sentient beings ride the vehicle of great wisdom, and in the endless future kalpas, be able to practice all the dharmas that Bodhisattvas practice; may all sentient beings ride the vehicle of non-possession, and have no attachment to any dharma, abandoning falsehood, and fully practicing the path of all-knowing wisdom; may all sentient beings ride the vehicle of purity and tranquility, and with unobstructed divine power, reach the Buddha lands (the pure lands of the Buddhas); may all sentient beings firmly abide in all-knowing wisdom (the wisdom of the Buddha).'
乘，常以諸佛法樂自娛；令一切眾生乘諸菩薩清凈行乘，出生菩薩十種之道，樂修菩薩一切三昧；令一切眾生乘四輪乘，住正國輪、依正士輪、本功德輪、平等愿輪，菩薩凈行由斯滿足；令一切眾生乘明法乘，遍游十方，修佛智力；令一切眾生乘佛法乘，於一切法究竟彼岸；令一切眾生乘一切功德善根不可思議法乘，為十方眾生現安隱道；令一切眾生乘一切施乘，斷除慳垢；令一切眾生乘清凈尸波羅蜜乘，具足無量無邊法界等一切凈戒；令一切眾生乘羼提波羅蜜乘，離瞋恚心，于諸眾生不起惱害；令一切眾生乘不退轉毗梨耶波羅蜜乘，具菩薩行，往詣道場；令一切眾生乘禪波羅蜜乘，速赴道場；令一切眾生乘般若波羅蜜乘，化身充滿一切法界及佛境界；令一切眾生乘法王乘，成就無畏施一切智微妙之法；令一切眾生乘無所著智慧愿乘，悉能遍入一切諸方，于真法性而無所入；令一切眾生乘諸佛法乘，於一切剎示現受生，而不毀壞於摩訶衍；令一切眾生乘一切智乘，滿足菩薩平等大愿，而無懈倦。是為菩薩摩訶薩施種種乘，普施眾生無量福田，以歡喜心善根迴向，令一切眾生無量種智皆悉具足，乘於一切成滿智乘。◎
「菩薩摩訶薩佈施象寶：七支具足，六瘤成滿，六牙如雪，口凈如華，身體平正，毛色鮮白，珍
【現代漢語翻譯】 現代漢語譯本 （菩薩）常以諸佛的法樂自我娛樂；令一切眾生乘坐諸菩薩清凈的修行之乘，出生菩薩的十種道，樂於修習菩薩的一切三昧（專注的境界）；令一切眾生乘坐四輪之乘，安住于正國輪（以正法治國）、依正士輪（依靠正士輔佐）、本功德輪（根本的功德）、平等愿輪（平等的誓願），菩薩的清凈修行由此圓滿；令一切眾生乘坐明法之乘，遍游十方，修習佛的智慧力量；令一切眾生乘坐佛法之乘，對於一切法達到究竟的彼岸；令一切眾生乘坐一切功德善根不可思議的法乘，為十方眾生展現安穩的道路；令一切眾生乘坐一切佈施之乘，斷除慳吝的污垢；令一切眾生乘坐清凈的尸波羅蜜（持戒）之乘，具足無量無邊的法界等一切清凈的戒律；令一切眾生乘坐羼提波羅蜜（忍辱）之乘，遠離嗔恚之心，對於一切眾生不起惱害；令一切眾生乘坐不退轉的毗梨耶波羅蜜（精進）之乘，具足菩薩的修行，前往道場；令一切眾生乘坐禪波羅蜜（禪定）之乘，迅速到達道場；令一切眾生乘坐般若波羅蜜（智慧）之乘，化身充滿一切法界及佛的境界；令一切眾生乘坐法王之乘，成就無畏佈施一切智慧微妙之法；令一切眾生乘坐無所執著的智慧愿乘，能夠遍入一切諸方，對於真如法性而無所入；令一切眾生乘坐諸佛的法乘，在一切剎土示現受生，而不毀壞於摩訶衍（大乘）；令一切眾生乘坐一切智慧之乘，滿足菩薩平等的大愿，而沒有懈怠。這是菩薩摩訶薩（大菩薩）佈施種種乘，普遍佈施眾生無量的福田，以歡喜心將善根迴向，令一切眾生無量的智慧都完全具足，乘坐一切成就圓滿智慧之乘。 菩薩摩訶薩佈施象寶：七支具足，六瘤成滿，六牙如雪，口凈如華，身體平正，毛色鮮白，珍
【English Translation】 English version (Bodhisattvas) constantly entertain themselves with the Dharma joy of all Buddhas; causing all sentient beings to ride the pure practice vehicle of all Bodhisattvas, giving rise to the ten paths of Bodhisattvas, and delighting in cultivating all the Samadhis (states of concentration) of Bodhisattvas; causing all sentient beings to ride the four-wheeled vehicle, abiding in the wheel of righteous governance (governing with the righteous Dharma), the wheel of reliance on righteous individuals (relying on righteous individuals for support), the wheel of fundamental merits (fundamental merits), and the wheel of equal vows (equal vows), thus fulfilling the pure practice of Bodhisattvas; causing all sentient beings to ride the vehicle of clear Dharma, traveling throughout the ten directions, cultivating the wisdom power of the Buddha; causing all sentient beings to ride the vehicle of the Buddha's Dharma, reaching the ultimate shore of all Dharmas; causing all sentient beings to ride the vehicle of all inconceivable Dharmas of merit and good roots, revealing the path of peace and security to sentient beings in the ten directions; causing all sentient beings to ride the vehicle of all giving, cutting off the defilement of stinginess; causing all sentient beings to ride the vehicle of pure Śīla pāramitā (morality), fully possessing all pure precepts such as the immeasurable and boundless Dharma realms; causing all sentient beings to ride the vehicle of Kṣānti pāramitā (patience), being free from anger, and not causing harm to any sentient beings; causing all sentient beings to ride the vehicle of non-retrogression Vīrya pāramitā (diligence), fully possessing the practice of Bodhisattvas, and going to the Bodhi-mandala (place of enlightenment); causing all sentient beings to ride the vehicle of Dhyāna pāramitā (meditation), quickly reaching the Bodhi-mandala; causing all sentient beings to ride the vehicle of Prajñā pāramitā (wisdom), transforming their bodies to fill all Dharma realms and the realms of the Buddhas; causing all sentient beings to ride the vehicle of the Dharma King, accomplishing the fearless giving of all wisdom and subtle Dharmas; causing all sentient beings to ride the vehicle of wisdom vows without attachment, being able to enter all directions, and not entering into the true nature of Dharma; causing all sentient beings to ride the vehicle of the Dharma of all Buddhas, manifesting birth in all lands, without destroying the Mahāyāna (Great Vehicle); causing all sentient beings to ride the vehicle of all wisdom, fulfilling the great equal vows of Bodhisattvas, without being lazy. This is how Bodhisattva Mahāsattvas (Great Bodhisattvas) give various vehicles, universally giving immeasurable fields of merit to sentient beings, and with joyful hearts, dedicating their good roots, causing all sentient beings to fully possess immeasurable wisdom, riding the vehicle of all accomplished wisdom. Bodhisattva Mahāsattvas give elephant treasures: with seven limbs complete, six humps full, six tusks like snow, a mouth as pure as a flower, a body straight and upright, fur of pure white, and precious
麗奇飾莊嚴其身，凈妙寶網以覆其上，種種雜寶莊嚴其首，光色晃曜，儀體安雅，瞬息之頃超步萬里，猛氣奔踴而無疲倦。菩薩摩訶薩佈施寶馬：形體殊妙，毛色光澤，馬相具足，如天寶馬，無量珍飾莊嚴其身，明月神珠以為光曜，金鈴寶網以覆其上，行不奔驟，迅逾疾風，致遠不疲，乘者安豫，巡遊四方不失主意。以此寶乘隨意施與，或施福田，或獻尊重，或遺知識，或奉父母，或給貧匱，其有須者皆悉與之，大心惠施無所吝惜，心常歡喜無有悔恨，大悲充滿能行大施，一向專求菩薩功德最勝生地，直心清凈。以如是心善根迴向：令一切眾產生就人寶，生菩薩功德，莊嚴大乘；令一切眾生乘善法乘，隨順能至一切佛法；令一切眾生常樂大乘，得佛無礙智慧力乘，光明普照；令一切眾生乘勇猛大乘，滿足諸愿；令一切眾生具足平等波羅蜜乘，成就滿足一切善根；令一切眾產生就寶乘，出生佛法無上智寶；令一切眾生分別菩薩莊嚴之行，得是妙乘，出於三界，悉開菩薩諸三昧華；令一切眾生無量阿僧祇劫清凈修習菩薩所行，乘無量乘，疾解諸法；令一切眾生施大乘寶乘，以善方便具菩薩地；令一切眾產生最高廣安隱大乘，悉能運載一切眾生至無上道。是為菩薩摩訶薩無量阿僧祇那由他劫施象馬寶善根迴向，令一切眾生乘
【現代漢語翻譯】 現代漢語譯本 菩薩以麗飾莊嚴自身，用清凈美妙的寶網覆蓋其上，用各種雜寶莊嚴頭部，光彩閃耀，儀態安詳優雅，瞬間就能超越萬里，氣勢勇猛奔騰而不知疲倦。菩薩摩訶薩佈施寶馬：形體特別美好，毛色光亮潤澤，馬的相貌完美具備，如同天上的寶馬，用無量的珍寶裝飾莊嚴其身，用明月神珠作為光芒照耀，用金鈴寶網覆蓋其上，行走不奔跑急驟，速度卻超過疾風，到達遠方也不疲憊，乘坐的人安穩舒適，巡遊四方不會迷失方向。用這樣的寶馬隨意佈施，或者佈施給福田，或者獻給尊重的人，或者贈送給知識淵博的人，或者奉獻給父母，或者給予貧困的人，凡是有需要的都全部給予，以大心惠施而不吝惜，心中常常歡喜而沒有後悔，大悲心充滿而能行大布施，一心專求菩薩功德最殊勝的境界，心正直清凈。以這樣的心將善根迴向：令一切眾產生就人寶，生出菩薩功德，莊嚴大乘；令一切眾生乘坐善法之乘，隨順能到達一切佛法；令一切眾生常常喜樂大乘，得到佛的無礙智慧力之乘，光明普照；令一切眾生乘坐勇猛的大乘，滿足各種願望；令一切眾生具足平等的波羅蜜（到達彼岸）之乘，成就滿足一切善根；令一切眾產生就寶乘，出生佛法無上的智慧之寶；令一切眾生分別菩薩莊嚴的行為，得到這種美妙的乘，超出三界，全部開啟菩薩的各種三昧（禪定）之花；令一切眾生在無量阿僧祇劫（極長的時間）清凈修習菩薩所行的法門，乘坐無量的乘，快速理解各種法；令一切眾生布施大乘寶乘，以善巧方便具足菩薩的地位；令一切眾產生就最高廣安穩的大乘，全部能夠運載一切眾生到達無上之道。這是菩薩摩訶薩在無量阿僧祇那由他劫（極長的時間）佈施象馬寶的善根迴向，令一切眾生乘坐。
【English Translation】 English version The Bodhisattva adorns his body with exquisite ornaments, covers it with a pure and wondrous jeweled net, and decorates his head with various precious gems. His radiance is dazzling, his demeanor is serene and elegant. In an instant, he can traverse tens of thousands of miles, his vigor is vigorous and tireless. The Bodhisattva Mahasattva bestows precious horses: their forms are exceptionally beautiful, their coats are lustrous, their equine features are perfect, like celestial steeds. They are adorned with countless precious ornaments, illuminated by the light of the bright moon divine pearl, and covered with golden bell nets. They do not gallop wildly, yet their speed surpasses the swift wind. They travel far without fatigue, and those who ride them are comfortable and at ease, traversing all directions without losing their way. These precious steeds are given freely, either to fields of merit, to those who are respected, to those who are knowledgeable, to parents, or to the poor and needy. All who have need are given, with a great heart of generosity and without stinginess. The heart is always joyful and without regret, filled with great compassion and capable of great giving. He single-mindedly seeks the most excellent realm of Bodhisattva merit, with a pure and upright heart. With such a heart, he dedicates the roots of goodness: May all beings achieve the treasure of humanity, generate Bodhisattva merit, and adorn the Great Vehicle (Mahayana); May all beings ride the vehicle of good Dharma, and accordingly reach all the Buddha's teachings; May all beings always rejoice in the Great Vehicle, obtain the vehicle of the Buddha's unobstructed wisdom and power, and shine with universal light; May all beings ride the courageous Great Vehicle and fulfill all their wishes; May all beings possess the vehicle of equal Paramita (perfection), and achieve and fulfill all good roots; May all beings achieve the precious vehicle, and bring forth the unsurpassed treasure of wisdom of the Buddha's teachings; May all beings discern the adornment practices of the Bodhisattva, obtain this wondrous vehicle, transcend the three realms, and fully open the flowers of all the Bodhisattva's Samadhis (meditative absorptions); May all beings, for countless Asankhyeya kalpas (immeasurably long periods of time), purely cultivate the practices of the Bodhisattva, ride countless vehicles, and quickly understand all Dharmas; May all beings bestow the precious vehicle of the Great Vehicle, and with skillful means, possess the Bodhisattva's stage; May all beings achieve the highest, most vast, secure, and great vehicle, and be able to transport all beings to the unsurpassed path. This is the dedication of the roots of goodness from the Bodhisattva Mahasattva's giving of elephants and horses for countless Asankhyeya Nayuta kalpas (immeasurably long periods of time), so that all beings may ride.
無礙智乘，得至如來究竟寶乘。
「菩薩摩訶薩施種種座：或施聖王師子之座，琉璃為足，金縷織成柔軟妙衣以敷其上，熏以一切堅固之香，建立種種上妙寶幢，無量億寶以為莊嚴，白凈寶網彌覆其上，金鈴羅網動發妙音，百萬億那由他凈妙寶像周匝圍繞，其座高廣，清凈嚴飾，無量阿僧祇眾生樂觀無厭，功蓋天下，自在大王之所坐處，處於彼座以正治國，無敢違逆，種種妙寶莊嚴其身，青寶珠王、大青寶珠王勝藏寶珠，以為莊嚴，明凈猶日，清涼如月，眾星莊嚴，如海勝寶、海堅固幢，離垢明凈，閻浮檀金妙色寶繒以冠其首，一切閻浮提內大力灌頂王法以灌其頂，具功德力大慈悲主，降伏怨敵，無敢違命。菩薩摩訶薩如是無量無數為轉輪王，得法自在，正治國時，以如是等種種眾寶嚴飾之座，或施正覺、諸善知識及賢聖僧，聞法歡喜，奉施法師，供養父母，諸尊重者，聲聞、緣覺、一切菩薩，乃至初發大乘心者，及以一切諸佛塔廟，或施無量貧窮下劣，有所須欲皆給施之。佈施座時，如是迴向：以此善根令一切眾生得菩提座，自然覺悟諸佛正法；令一切眾生得自在座，具足成就於法自在，諸金剛山所不能壞，悉能降伏一切諸魔；令一切眾生得佛自在師子之座，一切眾生樂觀無厭；令一切眾生得不可說不可說清
【現代漢語翻譯】 現代漢語譯本 以無礙的智慧乘（無礙智乘），到達如來究竟的寶乘（究竟寶乘）。
『菩薩摩訶薩佈施各種各樣的座位：或者佈施聖王（聖王）的獅子座（師子之座），用琉璃做腳，用金線織成柔軟美妙的衣物鋪在上面，用一切堅固的香薰染，建立各種上妙的寶幢，用無量億的寶物來莊嚴，用潔白的寶網覆蓋在上面，金鈴羅網發出美妙的聲音，百萬億那由他（那由他，數量單位）清凈美妙的寶像周匝圍繞，那座位高廣，清凈莊嚴，無量阿僧祇（阿僧祇，數量單位）眾生看了都喜歡而不厭倦，功德蓋過天下，是自在的大王所坐的地方，坐在那個座位上以正道治理國家，沒有人敢違抗，用各種美妙的寶物莊嚴自身，用青寶珠王（青寶珠王）、大青寶珠王（大青寶珠王）、勝藏寶珠（勝藏寶珠）來莊嚴，明亮如同太陽，清涼如同月亮，眾星莊嚴，如同大海的勝寶（海勝寶）、海堅固幢（海堅固幢），沒有污垢，明亮清凈，用閻浮檀金（閻浮檀金，一種金色）的美妙顏色寶繒做成帽子戴在頭上，用一切閻浮提（閻浮提，四大部洲之一）內大力灌頂王（灌頂王）的法來灌頂，具備功德力的大慈悲主，降伏怨敵，沒有人敢違抗命令。菩薩摩訶薩像這樣無量無數次做轉輪王（轉輪王），得到法的自在，以正道治理國家時，用像這樣等等各種寶物莊嚴的座位，或者佈施給正覺（正覺）、各位善知識（善知識）以及賢聖僧（賢聖僧），聽聞佛法后歡喜，奉獻給法師，供養父母，各位尊重的人，聲聞（聲聞）、緣覺（緣覺）、一切菩薩，乃至初發大乘心的人，以及一切佛塔廟，或者佈施給無量貧窮下賤的人，凡是有所需要的都給予佈施。佈施座位時，像這樣迴向：用這個善根讓一切眾生得到菩提座（菩提座），自然覺悟諸佛的正法；讓一切眾生得到自在座（自在座），具足成就於法的自在，諸金剛山（金剛山）所不能破壞，全部能夠降伏一切諸魔；讓一切眾生得到佛自在的獅子座（師子之座），一切眾生看了都喜歡而不厭倦；讓一切眾生得到不可說不可說清凈的寶座，』
【English Translation】 English version With unobstructed wisdom vehicle (Anāvaraṇa-jñāna-yāna), one attains the ultimate precious vehicle of the Tathāgata (Tathāgata-ratna-yāna).
'Bodhisattva Mahāsattvas offer various kinds of seats: they may offer the lion seat (Siṃhāsana) of a holy king (Cakravartin), with legs made of lapis lazuli, covered with soft and exquisite garments woven with golden threads, perfumed with all kinds of solid incense, adorned with various supreme jeweled banners, decorated with countless billions of treasures, covered with a pure white jeweled net, with golden bell nets emitting wondrous sounds, surrounded by millions of billions of nayutas (nayuta, a unit of number) of pure and exquisite jeweled images. The seat is high and vast, pure and adorned, pleasing to countless asaṃkhyas (asaṃkhya, a unit of number) of beings who never tire of looking at it. Its merit covers the world, it is the place where a sovereign king sits, ruling the country with righteousness, and no one dares to disobey. The king adorns himself with various exquisite treasures, with blue jewel kings (Nīla-ratna-rāja), great blue jewel kings (Mahānīla-ratna-rāja), and victorious treasure jewels (Vijaya-ratna) as ornaments, shining like the sun, cool like the moon, adorned with stars, like the supreme treasures of the sea (Samudra-ratna), the firm banners of the sea (Samudra-dhvaja), pure and without defilement. He wears a crown made of Jambudvīpa gold (Jambudvīpa-suvarṇa) of exquisite color, and is crowned with the law of the great powerful consecration kings (Abhiṣeka-rāja) of all Jambudvīpa (Jambudvīpa, one of the four continents). He is a master of great compassion with the power of merit, subduing enemies, and no one dares to disobey his commands. Bodhisattva Mahāsattvas, in such countless and immeasurable times as universal monarchs (Cakravartin), attain freedom in the Dharma, and when ruling the country with righteousness, they offer seats adorned with various treasures to the perfectly enlightened ones (Samyak-saṃbuddha), virtuous friends (Kalyāṇa-mitra), and the noble Sangha (Ārya-saṃgha). They rejoice upon hearing the Dharma, offer it to Dharma teachers, and make offerings to their parents and all those they respect, to Śrāvakas (Śrāvaka), Pratyekabuddhas (Pratyekabuddha), all Bodhisattvas, and even to those who have just generated the Mahāyāna mind, as well as to all Buddha stupas and temples. They also offer to countless poor and lowly people, giving them whatever they need. When offering seats, they dedicate the merit thus: May all beings attain the Bodhi seat (Bodhi-āsana), naturally awakening to the true Dharma of all Buddhas; may all beings attain the seat of freedom (Svātantrya-āsana), fully accomplishing freedom in the Dharma, indestructible by all Vajra mountains (Vajra-parvata), and able to subdue all demons; may all beings attain the lion seat of the Buddha's freedom (Buddha-svātantrya-siṃhāsana), pleasing to all beings who never tire of looking at it; may all beings attain the ineffable and pure jeweled seat,'
凈莊嚴殊妙之座，成法自在，普化眾生；令一切眾生得殊勝座，三種世間所不能壞，廣大善根及善根具，皆悉清凈；令一切眾生得高廣座，充滿不可說不可說世界諸佛如來，于阿僧祇劫嘆不能盡；令一切眾生處大智人座，一身充滿一切法界；令一切眾生得不可思議寶莊嚴座，隨其本願所請眾生，廣開法施；令一切眾生皆悉得坐凈妙法座，于不可說諸世界中，顯現如來自在神力；令一切眾生坐一切寶座、一切香座、一切華座、一切衣座、一切鬘座、一切摩尼寶座、不可思議凈琉璃座、無量不可說世界座、凈一切眾生莊嚴座、離諍座，處此座上，覺悟如來一切種智，示現諸佛功德境界。是為菩薩摩訶薩施種種座時善根迴向，令一切眾生得無所著菩提之座，自然覺悟一切佛法。◎
大方廣佛華嚴經卷第十六 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第十七
東晉天竺三藏佛馱跋陀羅譯
金剛幢菩薩十回向品第二十一之四
「◎菩薩摩訶薩施種種蓋，所謂：尊重人蓋，種種妙寶而莊嚴之，于無量無邊嚴飾蓋中最為第一；眾寶為竿，金網羅覆，雜寶瓔珞周匝垂下，懸眾寶鈴，凈琉璃珠微動相扣，出和雅音，白凈寶網而絞絡之，百千清凈眾雜寶網羅覆其上，
【現代漢語翻譯】 現代漢語譯本 以清凈莊嚴殊勝的寶座，成就佛法自在，普遍教化眾生；使一切眾生獲得殊勝的寶座，此座為欲界、色界、無色界三種世間所不能毀壞，具有廣大善根和圓滿的善根，一切都清凈無染；使一切眾生獲得高廣的寶座，此座充滿不可說不可說的世界，諸佛如來於無數劫讚歎也無法窮盡；使一切眾生安坐于大智者的寶座，自身充滿一切法界；使一切眾生獲得不可思議的寶物莊嚴的寶座，隨其本願所請的眾生，廣開佛法佈施；使一切眾生都能安坐于清凈微妙的法座，在不可說的諸世界中，顯現如來自在的神力；使一切眾生安坐於一切寶座、一切香座、一切華座、一切衣座、一切鬘座、一切摩尼寶座、不可思議清凈琉璃座、無量不可說世界座、清凈一切眾生莊嚴座、遠離爭論的寶座，安坐於此座上，覺悟如來的一切種智，示現諸佛的功德境界。這是菩薩摩訶薩佈施種種寶座時，將善根迴向，使一切眾生獲得無所執著的菩提之座，自然覺悟一切佛法。 ◎菩薩摩訶薩佈施種種寶蓋，即是：尊重人的寶蓋，用種種奇妙的寶物來莊嚴它，在無量無邊的莊嚴寶蓋中最為第一；用眾寶作為竿，用金網覆蓋，各種寶物瓔珞在四周垂下，懸掛著眾多的寶鈴，清凈的琉璃珠輕輕碰撞，發出和諧優雅的聲音，用潔白的寶網交織覆蓋，百千清凈的各種寶網覆蓋其上。
【English Translation】 English version With pure and adorned, supremely wonderful seats, accomplishing the Dharma's freedom, universally transforming sentient beings; causing all sentient beings to obtain supreme seats, which cannot be destroyed by the three realms of desire, form, and formlessness, possessing vast roots of goodness and complete roots of goodness, all being pure; causing all sentient beings to obtain high and vast seats, which fill countless inexpressible worlds, and which Buddhas, Tathagatas, cannot finish praising even in countless kalpas; causing all sentient beings to sit upon the seats of great wisdom, their bodies filling all of the Dharma realm; causing all sentient beings to obtain inconceivably adorned seats of treasures, widely opening the Dharma's giving to sentient beings according to their original vows; causing all sentient beings to be able to sit upon pure and wonderful Dharma seats, manifesting the Tathagata's free and divine power in countless inexpressible worlds; causing all sentient beings to sit upon all treasure seats, all fragrant seats, all flower seats, all clothing seats, all garland seats, all mani-jewel seats, inconceivably pure lapis lazuli seats, immeasurable inexpressible world seats, pure seats adorning all sentient beings, and seats free from strife, sitting upon these seats, awakening to the Tathagata's all-knowing wisdom, manifesting the meritorious realms of all Buddhas. This is the Bodhisattva Mahasattva's dedication of the roots of goodness when giving various seats, causing all sentient beings to obtain the seat of Bodhi without attachment, naturally awakening to all the Buddha's teachings. ◎ Bodhisattva Mahasattvas give various canopies, namely: canopies that respect people, adorned with various wonderful treasures, being the foremost among immeasurable and boundless adorned canopies; with various treasures as poles, covered with golden nets, various treasure necklaces hanging down all around, suspending many treasure bells, pure lapis lazuli beads gently colliding, emitting harmonious and elegant sounds, covered with interwoven white treasure nets, with hundreds of thousands of pure various treasure nets covering them.
無量百千億雜寶莊嚴，無量億那由他沉水栴檀堅固香薰，閻浮檀金清凈莊嚴。如是等無量阿僧祇那由他蓋，以離噁心、廣大心、放舍心而行佈施：或以奉獻現在諸佛，及涅槃后供養塔廟。為求法故，奉施菩薩諸善知識，或施法師、或施父母、或施眾僧、或復奉施一切佛法、或施種種福伽羅福田、或施師長及諸尊重、或施初發菩提心者、或施一切貧窮下劣，諸有所求皆悉施與。菩薩摩訶薩佈施蓋時，如是迴向：以此善根令一切眾生為善根所覆，又為一切諸佛蔭護；令一切眾生為智慧功德之所覆護，除滅世間諸煩惱垢；令一切眾生覆以凈法，除滅一切塵勞熱惱；令一切眾生悉得如來內智慧藏，一切眾生樂觀無厭；令一切眾生以寂靜白法而自覆蔭，悉得究竟不壞佛法；令一切眾生得善覆身，究竟如來清凈法身；令一切眾生悉為一切而作覆蓋，十力智慧普覆世間；令一切眾生得隨樂智慧，皆悉出過一切世間，清凈明達無所染著；令一切眾生得應供蓋，成勝福田，受一切供；令一切眾生得最上蓋，自然覺悟無上智蓋。是為菩薩摩訶薩佈施蓋時善根迴向，令一切眾生受持法自在蓋，以一功德蓋普覆一切法界、虛空界等一切世界，示現諸佛神力自在，以一功德蓋莊嚴法界，供養諸佛，妙幡幢蓋普覆十方一切如來；令一切佛剎種種寶蓋
【現代漢語翻譯】 現代漢語譯本 以無量百千億種雜寶莊嚴的寶蓋，無量億那由他（極大的數量單位）沉水栴檀（一種香木）堅固的香薰，閻浮檀金（一種金）清凈莊嚴的寶蓋。像這樣無量阿僧祇（極大的數量單位）那由他的寶蓋，以遠離噁心、廣大心、放舍心而行佈施：或者用來奉獻給現在諸佛，以及在佛涅槃后供養塔廟。爲了求法，奉獻給菩薩諸善知識，或者佈施給法師、或者佈施給父母、或者佈施給眾僧，或者奉獻給一切佛法，或者佈施給種種福伽羅（有福之人）福田，或者佈施給師長及諸尊重，或者佈施給初發菩提心的人，或者佈施給一切貧窮下劣的人，凡有所求都全部施與。菩薩摩訶薩佈施寶蓋時，這樣迴向：以此善根令一切眾生為善根所覆蓋，又為一切諸佛所蔭護；令一切眾生為智慧功德所覆蓋和保護，消除世間一切煩惱垢染；令一切眾生覆蓋以清凈的佛法，消除一切塵勞熱惱；令一切眾生都得到如來內在的智慧寶藏，一切眾生都樂觀而沒有厭倦；令一切眾生以寂靜清白的佛法來覆蓋自己，都得到究竟不壞的佛法；令一切眾生得到善的覆蓋身體，究竟成就如來清凈的法身；令一切眾生都為一切眾生而作覆蓋，十力（佛的十種力量）智慧普遍覆蓋世間；令一切眾生得到隨心所欲的智慧，都超越一切世間，清凈明達而沒有染著；令一切眾生得到應供的寶蓋，成就殊勝的福田，接受一切供養；令一切眾生得到最上的寶蓋，自然覺悟無上智慧的寶蓋。這是菩薩摩訶薩佈施寶蓋時善根的迴向，令一切眾生受持法自在的寶蓋，以一個功德寶蓋普遍覆蓋一切法界、虛空界等一切世界，示現諸佛神力自在，以一個功德寶蓋莊嚴法界，供養諸佛，美妙的幡幢寶蓋普遍覆蓋十方一切如來；令一切佛剎種種寶蓋
【English Translation】 English version With immeasurable hundreds of thousands of billions of various jeweled canopies, with immeasurable billions of nayutas (a large number unit) of solid incense of Aquilaria agallocha (a fragrant wood) and with pure and adorned canopies of Jambudvipa gold (a type of gold). Such immeasurable asamkhyas (a large number unit) of nayutas of canopies, with a mind free from evil, a vast mind, and a mind of relinquishment, are given as alms: either offered to the present Buddhas, or after the Buddhas' Nirvana, offered to stupas and temples. For the sake of seeking the Dharma, they are offered to Bodhisattvas, virtuous friends, or given to Dharma masters, or given to parents, or given to the Sangha, or offered to all the Buddhadharma, or given to various blessed individuals (Fugala) as fields of merit, or given to teachers and all those who are respected, or given to those who have just generated the Bodhi mind, or given to all the poor and lowly, whatever they seek is given to them. When the Bodhisattva Mahasattva gives canopies as alms, they dedicate the merit thus: May all sentient beings be covered by the roots of goodness, and may they be sheltered by all the Buddhas; may all sentient beings be covered and protected by the merit of wisdom, eliminating all the defilements of worldly afflictions; may all sentient beings be covered by the pure Dharma, eliminating all the heat and vexation of worldly toil; may all sentient beings obtain the inner wisdom treasury of the Tathagata, may all sentient beings be optimistic and never weary; may all sentient beings cover themselves with the peaceful and pure Dharma, and may they all attain the ultimate and indestructible Buddhadharma; may all sentient beings obtain good covering of their bodies, ultimately achieving the pure Dharmakaya of the Tathagata; may all sentient beings act as a covering for all, may the wisdom of the ten powers (ten powers of a Buddha) universally cover the world; may all sentient beings obtain wisdom according to their wishes, may they all transcend all the worlds, be pure, clear, and free from attachment; may all sentient beings obtain canopies worthy of offerings, becoming supreme fields of merit, receiving all offerings; may all sentient beings obtain the supreme canopy, naturally awakening to the canopy of unsurpassed wisdom. This is the dedication of merit when the Bodhisattva Mahasattva gives canopies as alms, may all sentient beings uphold the canopy of freedom in the Dharma, with one merit canopy universally covering all the Dharmadhatu, the space realm, and all the worlds, manifesting the Buddhas' divine power and freedom, with one merit canopy adorning the Dharmadhatu, making offerings to the Buddhas, may the wonderful banners and canopies universally cover all the Tathagatas of the ten directions; may all the Buddha lands have various jeweled canopies
而以莊嚴；令一切眾生皆悉樂求無上菩提，以無上蓋普覆眾生；令一切眾生以不可說不可說一切眾寶莊嚴妙蓋供養一佛，供養一切諸佛亦復如是；令一切眾生自然覺悟得最正覺功德高廣微妙之蓋，普覆諸佛；令一切眾生以種種寶蓋供養法界、虛空界等一切世界諸佛；令一切眾生以種種摩尼寶蓋，諸寶瓔珞周匝垂下以為莊嚴，一切堅固香蓋，清凈雜寶而以莊嚴，極大高廣，以白凈寶網羅覆其上，以金鈴網周匝懸之，自然演出微妙音聲，以如是等無量不可數蓋供養諸佛；令一切眾生得無礙智蓋，普覆十方一切諸佛；令一切眾生得最勝智蓋，普覆眾生；令一切眾生得佛功德莊嚴寶蓋，普覆眾生；令一切眾生皆悉具足清凈大愿，諸佛功德；令一切眾生得不思議清凈心寶；令一切眾生滿足諸法自在之智；令一切眾生以諸善根普覆眾生；令一切眾生得無上智蓋，普覆眾生；令一切眾生得十力蓋，普覆眾生；令一切眾生以一佛剎悉能普覆一切法界；令一切眾生悉于諸法而得自在；令一切眾生得心自在；令一切眾生智慧勝廣；令一切眾生以無量功德悉能普覆一切眾生；令一切眾生以諸功德而覆其心；令一切眾生以平等心普覆一切；令一切眾生以大智慧等覆一切；令一切眾生具大回向；令一切眾生滿足清凈正直之心；令一切眾生意根清凈
【現代漢語翻譯】 現代漢語譯本 並用莊嚴的寶蓋來裝飾；使一切眾生都樂於追求無上菩提（無上覺悟），用無上的寶蓋普遍覆蓋眾生；使一切眾生用不可說不可說的一切珍寶裝飾的精妙寶蓋供養一尊佛，供養一切諸佛也同樣如此；使一切眾生自然覺悟，獲得最正覺的功德，高廣微妙的寶蓋，普遍覆蓋諸佛；使一切眾生用種種寶蓋供養法界、虛空界等一切世界的諸佛；使一切眾生用種種摩尼寶蓋，各種珍寶瓔珞環繞垂下作為裝飾，一切堅固的香蓋，用清凈的雜寶來裝飾，極其高大寬廣，用潔白的寶網覆蓋其上，用金鈴網環繞懸掛，自然發出微妙的聲音，用像這樣等無量不可數的寶蓋供養諸佛；使一切眾生獲得無礙智的寶蓋，普遍覆蓋十方一切諸佛；使一切眾生獲得最殊勝智慧的寶蓋，普遍覆蓋眾生；使一切眾生獲得佛功德莊嚴的寶蓋，普遍覆蓋眾生；使一切眾生都完全具備清凈的大愿，諸佛的功德；使一切眾生獲得不可思議的清凈心寶；使一切眾生滿足對諸法自在的智慧；使一切眾生用各種善根普遍覆蓋眾生；使一切眾生獲得無上智慧的寶蓋，普遍覆蓋眾生；使一切眾生獲得十力（佛的十種力量）的寶蓋，普遍覆蓋眾生；使一切眾生用一個佛剎（佛所教化的世界）就能普遍覆蓋一切法界；使一切眾生在一切法中都能獲得自在；使一切眾生獲得心的自在；使一切眾生的智慧殊勝廣大；使一切眾生用無量的功德都能普遍覆蓋一切眾生；使一切眾生用各種功德來覆蓋他們的心；使一切眾生用平等心普遍覆蓋一切；使一切眾生用大智慧平等覆蓋一切；使一切眾生具備大回向（將功德迴向給眾生）；使一切眾生滿足清凈正直的心；使一切眾生的意根清凈
【English Translation】 English version and with majestic canopies; causing all sentient beings to joyfully seek unsurpassed Bodhi (supreme enlightenment), using unsurpassed canopies to universally cover sentient beings; causing all sentient beings to use ineffable, countless, precious jeweled canopies to make offerings to one Buddha, and likewise to all Buddhas; causing all sentient beings to naturally awaken, attaining the merit of the most perfect enlightenment, with lofty and subtle canopies, universally covering all Buddhas; causing all sentient beings to use various jeweled canopies to make offerings to all Buddhas in the Dharma Realm, the Space Realm, and all other worlds; causing all sentient beings to use various Mani jeweled canopies, with various jeweled ornaments hanging all around as adornments, all firm fragrant canopies, adorned with pure mixed jewels, extremely tall and vast, covered with a pure white jeweled net, with golden bell nets hanging all around, naturally emitting subtle sounds, using such immeasurable and countless canopies to make offerings to all Buddhas; causing all sentient beings to attain the canopy of unobstructed wisdom, universally covering all Buddhas in the ten directions; causing all sentient beings to attain the canopy of the most supreme wisdom, universally covering sentient beings; causing all sentient beings to attain the jeweled canopy adorned with the merits of the Buddha, universally covering sentient beings; causing all sentient beings to fully possess pure great vows, the merits of all Buddhas; causing all sentient beings to attain the inconceivable pure mind jewel; causing all sentient beings to fulfill the wisdom of being at ease with all dharmas; causing all sentient beings to use all good roots to universally cover sentient beings; causing all sentient beings to attain the canopy of unsurpassed wisdom, universally covering sentient beings; causing all sentient beings to attain the canopy of the ten powers (ten powers of a Buddha), universally covering sentient beings; causing all sentient beings to use one Buddha-land (a world where a Buddha teaches) to universally cover the entire Dharma Realm; causing all sentient beings to attain freedom in all dharmas; causing all sentient beings to attain freedom of mind; causing all sentient beings to have superior and vast wisdom; causing all sentient beings to use immeasurable merits to universally cover all sentient beings; causing all sentient beings to use various merits to cover their minds; causing all sentient beings to use an equal mind to universally cover all; causing all sentient beings to use great wisdom to equally cover all; causing all sentient beings to possess great dedication (dedicating merits to all beings); causing all sentient beings to fulfill a pure and upright mind; causing the sense faculties of all sentient beings to be pure
。是為菩薩摩訶薩施種種蓋時善根迴向，令一切眾生皆悉成就最大回向，普覆攝取一切眾生。
「菩薩摩訶薩佈施種種清凈幢幡：無量雜寶以為其竿，種種寶繒以為垂幡，種種雜彩周匝垂下，白凈寶網羅覆其上，金鈴寶網以為莊嚴，微風吹動出和雅音，無量無數億那由他諸妙幢幡以為眷屬，雜寶繒彩懸以為飾，半月寶像閻浮檀金，出大光明如日普照，嚴飾寶幢周滿大地，以一切世界隨樂業報莊嚴彼幢，安住一切虛空、法界等諸如來剎。菩薩摩訶薩于諸世界隨其所樂普施妙幢，令發正直菩提之心，或施現在一切諸佛、或施塔廟、或施法寶、或施僧寶、或施善知識、或施菩薩、或施聲聞、或施緣覺、或施大眾、或施福伽羅、或施貧人，諸來求者普施無遺。菩薩摩訶薩施幢幡時，如是迴向：以此善根令一切眾生建立一切善根功德幢幡，不可毀壞；令一切眾生建立一切諸法自在幢幡，守護正法；令一切眾生護正法寶，守持諸佛菩薩深法；令一切眾生建立高顯功德寶幢，然智慧燈，普照眾生；令一切眾產生不壞幢幡，降伏一切諸魔惡業；令一切眾生皆悉建立智力幢幡，一切諸魔所不能壞；令一切眾生得大智慧那羅延殊勝幢幡，摧滅一切世間幢幡；令一切眾生建解脫慧光圓滿日幢，智慧具足，普照法界；令一切眾生得智慧寶
【現代漢語翻譯】 現代漢語譯本：這是菩薩摩訶薩佈施各種寶蓋時，將善根迴向，使一切眾生都能成就最大的迴向，普遍覆蓋和攝取一切眾生。
菩薩摩訶薩佈施各種清凈的幢幡（一種佛教法器，類似於旗幟）：用無量雜寶作為旗桿，用各種寶繒（絲織品）作為垂幡，各種雜色絲帶環繞垂下，用潔白的寶網覆蓋其上，用金鈴寶網作為莊嚴裝飾，微風吹動發出和諧悅耳的聲音，無量無數億那由他（佛教數字單位）的各種美妙幢幡作為眷屬，用雜寶繒彩懸掛作為裝飾，半月形的寶像用閻浮檀金（一種金色）製成，發出如太陽般普照的大光明，莊嚴裝飾的寶幢遍滿大地，用一切世界隨其所樂的業報來莊嚴這些寶幢，安住在一切虛空、法界等諸如來剎（佛的國土）。菩薩摩訶薩在各個世界隨其所樂普遍佈施美妙的幢幡，使眾生髮起正直的菩提之心，或者佈施給現在的一切諸佛、或者佈施給塔廟、或者佈施給法寶、或者佈施給僧寶、或者佈施給善知識、或者佈施給菩薩、或者佈施給聲聞（佛教修行者）、或者佈施給緣覺（佛教修行者）、或者佈施給大眾、或者佈施給福伽羅（佛教術語，指人）、或者佈施給貧窮的人，對於所有前來求取的人都普遍佈施，沒有遺漏。菩薩摩訶薩佈施幢幡時，這樣迴向：用這些善根使一切眾生建立一切善根功德的幢幡，不可毀壞；使一切眾生建立一切諸法自在的幢幡，守護正法；使一切眾生護持正法寶，守持諸佛菩薩的深奧佛法；使一切眾生建立高顯的功德寶幢，點燃智慧之燈，普遍照耀眾生；使一切眾產生就不壞的幢幡，降伏一切諸魔的惡業；使一切眾生都建立智力的幢幡，一切諸魔都不能破壞；使一切眾生得到大智慧那羅延（印度教神祇，象徵力量）殊勝的幢幡，摧毀一切世間的幢幡；使一切眾生建立解脫慧光圓滿的日幢，智慧具足，普遍照耀法界；使一切眾生得到智慧寶
【English Translation】 English version: This is how a Bodhisattva Mahasattva dedicates the roots of goodness when giving various canopies, enabling all sentient beings to achieve the greatest dedication, universally covering and embracing all sentient beings.
A Bodhisattva Mahasattva bestows various pure banners and flags: using countless mixed treasures as poles, various precious silks as hanging banners, various colored ribbons hanging all around, covered with a pure white treasure net, adorned with golden bell nets, gentle breezes causing harmonious and pleasant sounds, countless billions of nayutas (a Buddhist numerical unit) of wonderful banners and flags as attendants, decorated with mixed treasure silks, half-moon shaped precious images made of Jambudvipa gold (a type of gold), emitting great light like the sun, illuminating everywhere, the adorned treasure banners filling the earth, using the karmic rewards of all worlds according to their desires to adorn these banners, residing in all empty spaces, the Dharma realms, and all Buddha lands. A Bodhisattva Mahasattva universally bestows wonderful banners in various worlds according to their desires, causing sentient beings to generate upright Bodhi minds, either bestowing to all Buddhas of the present, or to stupas and temples, or to the Dharma treasures, or to the Sangha treasures, or to virtuous teachers, or to Bodhisattvas, or to Sravakas (Buddhist practitioners), or to Pratyekabuddhas (Buddhist practitioners), or to the masses, or to Puggala (a Buddhist term referring to a person), or to the poor, universally bestowing to all who come seeking, without omission. When a Bodhisattva Mahasattva bestows banners and flags, they dedicate in this way: using these roots of goodness to enable all sentient beings to establish banners of all good roots and merits, indestructible; to enable all sentient beings to establish banners of freedom in all dharmas, protecting the true Dharma; to enable all sentient beings to protect the true Dharma treasure, upholding the profound Dharma of all Buddhas and Bodhisattvas; to enable all sentient beings to establish high and prominent banners of merit, lighting the lamp of wisdom, universally illuminating sentient beings; to enable all sentient beings to achieve indestructible banners, subduing all the evil deeds of all demons; to enable all sentient beings to establish banners of intellectual power, which cannot be destroyed by all demons; to enable all sentient beings to obtain the great wisdom Narayana (a Hindu deity, symbolizing power) supreme banners, destroying all worldly banners; to enable all sentient beings to establish the sun banner of complete liberation wisdom light, with wisdom fully equipped, universally illuminating the Dharma realm; to enable all sentient beings to obtain the treasure of wisdom
莊嚴幢幡，充滿一切諸佛世界，建不可說勝妙幢幡，供養十方一切諸佛；令一切眾生得如來幢，摧滅一切九十六種諸邪見幢。是為菩薩摩訶薩施幢幡時善根迴向，令一切眾生建高廣甚深菩薩行幢，建一切菩薩自在行幢，得清凈道。
「菩薩摩訶薩開眾寶藏，行佈施時如是迴向：以此善根令一切眾生常見佛寶，舍離愚癡，修行正念；令一切眾生得法寶明，護持一切諸佛法藏；令一切眾生攝取僧寶，離慳行施充滿其意；令一切眾生得薩婆若心寶，于清凈菩提心不退轉；令一切眾生度智慧寶，永離愚癡，究竟佛法；令一切眾產生就菩薩諸功德寶，演說無量智慧妙寶；令一切眾生讚歎無量功德之寶，修十力智，得正覺寶；令一切眾生得十六智寶，三昧正受，究竟增廣智慧之寶；令一切眾產生就第一福田之寶，覺悟如來無上智寶；令一切眾產生增上寶，無盡辯藏，演說法寶。是為菩薩摩訶薩施眾寶時善根迴向，令一切眾生具足究竟無上智寶，得佛無礙清凈眼寶。
「菩薩摩訶薩舍莊嚴具惠施眾生，所謂：一切身莊嚴具、肢節莊嚴具、令身清凈莊嚴具、無厭足莊嚴具、雜寶絞飾莊嚴具，如是等種種無量億那由他莊嚴之具佈施，一切善根迴向：令一切眾生身凈莊嚴，等觀一切，猶如一子，超出世間，得佛智樂，調伏眾生
【現代漢語翻譯】 現代漢語譯本 以莊嚴的幢幡（zhuàng fān，一種佛教法器，類似於旗幟）充滿所有佛的世界，建立不可言說的殊勝美妙的幢幡，以此供養十方一切諸佛；使一切眾生獲得如來的幢幡，摧毀一切九十六種邪見的幢幡。這是菩薩摩訶薩佈施幢幡時善根的迴向，使一切眾生建立高廣深遠的菩薩行幢，建立一切菩薩自在的行幢，獲得清凈的道。 菩薩摩訶薩開啟眾寶藏，行佈施時這樣迴向：以此善根使一切眾生常見佛寶（fó bǎo，指佛陀的教法和功德），舍離愚癡，修行正念；使一切眾生獲得法寶（fǎ bǎo，指佛陀的教法）的明亮，護持一切諸佛的法藏；使一切眾生攝取僧寶（sēng bǎo，指僧團），遠離慳吝，行佈施充滿其心意；使一切眾生獲得薩婆若（sà pó rě，一切智）的心寶，在清凈的菩提心（pú tí xīn，覺悟之心）中不退轉；使一切眾生度過智慧寶，永遠遠離愚癡，究竟佛法；使一切眾產生就菩薩的各種功德寶，演說無量智慧的妙寶；使一切眾生讚歎無量功德之寶，修習十力智（shí lì zhì，佛陀的十種智慧力量），獲得正覺寶；使一切眾生獲得十六智寶，三昧（sān mèi，禪定）正受，究竟增廣智慧之寶；使一切眾產生就第一福田之寶，覺悟如來無上智寶；使一切眾產生就增上寶，無盡的辯才寶藏，演說法寶。這是菩薩摩訶薩佈施眾寶時善根的迴向，使一切眾生具足究竟無上的智慧寶，獲得佛陀無礙清凈的眼寶。 菩薩摩訶薩捨棄莊嚴的器具，惠施眾生，包括：一切身體的莊嚴器具、肢節的莊嚴器具、使身體清凈的莊嚴器具、沒有厭足的莊嚴器具、雜寶絞飾的莊嚴器具，像這樣種種無量億那由他（nà yóu tā，數量單位，表示極大的數量）的莊嚴器具佈施，一切善根迴向：使一切眾生身體清凈莊嚴，平等看待一切，猶如一個孩子，超出世間，獲得佛陀的智慧之樂，調伏眾生。
【English Translation】 English version Adorning banners and flags, filling all Buddha worlds, establishing unspeakable, supremely wonderful banners and flags, offering them to all Buddhas in the ten directions; enabling all sentient beings to obtain the Tathagata's (Tathagata: one of the titles of Buddha) banner, destroying all ninety-six kinds of heretical view banners. This is the dedication of merit by Bodhisattva Mahasattvas (Bodhisattva Mahasattva: a great Bodhisattva) when giving banners and flags, enabling all sentient beings to establish high, vast, and profound Bodhisattva practice banners, establish all Bodhisattva's free practice banners, and attain the pure path. When Bodhisattva Mahasattvas open the treasury of various treasures and practice giving, they dedicate merit in this way: with this root of goodness, may all sentient beings constantly see the Buddha Jewel (Buddha Jewel: the teachings and merits of the Buddha), abandon ignorance, and cultivate right mindfulness; may all sentient beings obtain the light of the Dharma Jewel (Dharma Jewel: the teachings of the Buddha), protect all the Dharma treasuries of the Buddhas; may all sentient beings embrace the Sangha Jewel (Sangha Jewel: the monastic community), be free from stinginess, and practice giving to fulfill their intentions; may all sentient beings obtain the Sarvajna (Sarvajna: all-knowing wisdom) mind jewel, and not regress in the pure Bodhi mind (Bodhi mind: the mind of enlightenment); may all sentient beings cross over the wisdom jewel, forever abandon ignorance, and ultimately attain the Buddha Dharma; may all sentient beings achieve the various merit jewels of Bodhisattvas, expound the immeasurable wonderful jewels of wisdom; may all sentient beings praise the immeasurable jewel of merit, cultivate the ten powers of wisdom (ten powers of wisdom: the ten kinds of wisdom power of the Buddha), and attain the jewel of right enlightenment; may all sentient beings obtain the sixteen wisdom jewels, the right reception of Samadhi (Samadhi: meditative absorption), and ultimately increase the jewel of wisdom; may all sentient beings achieve the jewel of the foremost field of merit, and awaken to the unsurpassed wisdom jewel of the Tathagata; may all sentient beings achieve the jewel of increase, the inexhaustible treasury of eloquence, and expound the Dharma jewel. This is the dedication of merit by Bodhisattva Mahasattvas when giving various treasures, enabling all sentient beings to be fully endowed with the ultimate unsurpassed wisdom jewel, and obtain the unobstructed pure eye jewel of the Buddha. Bodhisattva Mahasattvas give away their adornments and bestow them upon sentient beings, including: all body adornments, limb adornments, adornments that purify the body, adornments that are never satisfied, adornments of various jewels, and so on, countless billions of nayutas (nayuta: a unit of large number) of adornments are given away, and all roots of goodness are dedicated: may all sentient beings have pure and adorned bodies, view all beings equally, like one child, transcend the world, attain the joy of the Buddha's wisdom, and tame sentient beings.
，使樂深法，安住一切諸佛法中；令一切眾生莊嚴天人，悉以清凈智慧而自嚴飾；令一切眾生身凈莊嚴，功德相門清凈具足；令一切眾生妙相嚴身，百福具好以自莊嚴；令一切眾生身相具足，以諸相好而自莊嚴；令一切眾生言辭莊嚴，皆悉具足無盡辯藏；令一切眾生以諸功德莊嚴音聲，梵音清凈，微妙具足；令一切眾生皆悉志樂佛法莊嚴，聽受正法，諸佛歡喜；令一切眾生以心莊嚴而自莊嚴，唸佛三昧，普見諸佛；令一切眾生以諸陀羅尼莊嚴而自莊嚴，得佛法明，見諸佛法；令一切眾生以平等智莊嚴其心，以如來智莊嚴法身。是為菩薩摩訶薩惠施一切莊嚴具時善根迴向，令一切眾生於無量佛法功德智慧莊嚴滿足，令一切眾生舍離自大憍慢放逸。
「菩薩摩訶薩為灌頂大王，威力自在，佈施天冠髻中明珠，給施一切，攝取眾生，長養施心，以施熏心，向增上施，以施修慧，施修舍根，施修廣覺。菩薩摩訶薩施髻明珠時，如是迴向：以此善根令一切眾生善受一切智灌頂法王；令一切眾生具足頂相，獲勝智頂，得到彼岸；令一切眾生得勝智寶，究竟一切功德之頂；令一切眾生悉得安住智慧寶頂，堪受一切敬心頂禮；令一切眾生皆悉冠冕智慧天冠，於一切法而得自在；令一切眾生以智慧明珠而系其頂，一切世間無能見頂
【現代漢語翻譯】 現代漢語譯本 使他們樂於深入佛法，安住於一切諸佛的教法之中；使一切眾生以清凈的智慧來莊嚴自身，如同天人般莊嚴；使一切眾生的身體清凈莊嚴，功德相好圓滿具足；使一切眾生以微妙的相好莊嚴自身，具足百種福德的莊嚴；使一切眾生的身相圓滿具足，以各種相好來莊嚴自身；使一切眾生的言辭莊嚴，都具足無盡的辯才寶藏；使一切眾生以各種功德來莊嚴音聲，梵音清凈，微妙圓滿；使一切眾生都樂於以佛法來莊嚴自身，聽聞正法，諸佛歡喜；使一切眾生以心來莊嚴自身，修習唸佛三昧，普遍見到諸佛；使一切眾生以各種陀羅尼（總持，記憶法門）來莊嚴自身，獲得佛法的光明，見到諸佛的教法；使一切眾生以平等的智慧來莊嚴他們的心，以如來的智慧來莊嚴法身。這是菩薩摩訶薩在佈施一切莊嚴具時，將善根迴向，使一切眾生在無量佛法功德智慧的莊嚴中得到滿足，使一切眾生舍離自大、驕慢和放逸。
菩薩摩訶薩作為灌頂大王，威力自在，佈施天冠上的明珠，給予一切眾生，攝取眾生，增長佈施之心，以佈施熏習其心，趨向增上的佈施，以佈施修習智慧，以佈施修習舍根，以佈施修習廣大的覺悟。菩薩摩訶薩在佈施頭冠明珠時，這樣迴向：以此善根使一切眾生善於接受一切智的灌頂，成為法王；使一切眾生具足頂相，獲得殊勝的智慧之頂，到達彼岸；使一切眾生獲得殊勝的智慧寶藏，究竟一切功德的頂峰；使一切眾生都安住于智慧的寶頂，堪受一切恭敬的頂禮；使一切眾生都戴上智慧的天冠，在一切法中獲得自在；使一切眾生以智慧的明珠來繫在頭頂，一切世間都無法看到他們的頭頂。
【English Translation】 English version To enable them to delight in the profound Dharma, abiding in all the teachings of all Buddhas; to enable all sentient beings to adorn themselves with pure wisdom, like the adornments of gods and humans; to enable all sentient beings to have pure and adorned bodies, with complete and perfect meritorious marks; to enable all sentient beings to adorn themselves with wondrous marks, possessing the adornment of a hundred blessings; to enable all sentient beings to have complete and perfect bodily forms, adorning themselves with various marks and characteristics; to enable all sentient beings to have adorned speech, possessing inexhaustible treasures of eloquence; to enable all sentient beings to adorn their voices with various merits, with pure and subtle Brahma-like sounds; to enable all sentient beings to be delighted in adorning themselves with the Buddha's teachings, listening to the true Dharma, bringing joy to all Buddhas; to enable all sentient beings to adorn themselves with their minds, practicing the Samadhi of Buddha-recollection, universally seeing all Buddhas; to enable all sentient beings to adorn themselves with various Dharanis (mantras, memory techniques), obtaining the light of the Buddha's teachings, seeing the teachings of all Buddhas; to enable all sentient beings to adorn their minds with equal wisdom, and to adorn their Dharma bodies with the wisdom of the Tathagata. This is the Bodhisattva Mahasattva's dedication of merit when bestowing all adornments, enabling all sentient beings to be satisfied with the adornments of immeasurable Buddha Dharma merits and wisdom, and enabling all sentient beings to abandon self-importance, arrogance, and negligence.
The Bodhisattva Mahasattva, as a great king of consecration, with power and freedom, bestows the bright pearl from his heavenly crown, giving it to all sentient beings, gathering them, nurturing the heart of giving, using giving to cultivate the mind, moving towards superior giving, using giving to cultivate wisdom, using giving to cultivate the root of renunciation, using giving to cultivate vast awakening. When the Bodhisattva Mahasattva bestows the bright pearl of his crown, he dedicates the merit thus: With this merit, may all sentient beings be skilled in receiving the consecration of all-knowing wisdom, becoming kings of the Dharma; may all sentient beings possess the mark of the crown, obtain the supreme wisdom of the crown, and reach the other shore; may all sentient beings obtain the supreme treasure of wisdom, reaching the peak of all merits; may all sentient beings abide in the precious crown of wisdom, worthy of all respectful prostrations; may all sentient beings wear the heavenly crown of wisdom, obtaining freedom in all Dharmas; may all sentient beings adorn their crowns with the bright pearl of wisdom, so that no one in the world can see the top of their heads.
；令一切眾生皆悉堪受敬心頂禮，具足慧頂，照明佛法；令一切眾產生十力冠以冠其頂，智寶海藏清凈具足；令一切眾生安住最上大地帝主，摧諸魔頂，成最正覺，究竟具足如來十力；令一切眾產生勝頂王，得一切智頂最勝光明。是為菩薩摩訶薩舍天冠明珠善根迴向，令一切眾生勝妙智慧皆悉清凈，得凈智慧摩尼寶冠。
「菩薩摩訶薩見牢獄眾生受諸楚毒：或縛、或打、閉在幽冥、杻械枷鎖、拷掠流血、飢渴難忍、裸形羸瘦、被髮覆身，受無量苦，無能救者；菩薩摩訶薩見如是等苦眾生已，或舍財寶、妻子、眷屬、或捨己身，于彼獄中救苦眾生，如大悲菩薩、善眼王菩薩摩訶薩。于彼獄中出衆生已，隨其所須而給施之。或以醫藥咒術令彼安隱，先令歡喜，復為說法，皆悉安立不放逸善根，于正覺法心不退轉。菩薩摩訶薩救獄人時，如是迴向：以此善根令一切眾生解脫愛縛；令一切眾生斷生死流到智慧彼岸；令一切眾生滅除癡冥得明凈智，拔眾使根，離諸塵垢；令一切眾生斷三界縛，得一切智；令一切眾生永滅結漏，得離煩惱地，無礙智慧皆悉究竟，到于彼岸；令一切眾生離愛慢縛，究竟成就離愛慢慧；令一切眾生脫諸欲縛，永離一切世間貪慾，住諸世間無所染著；令一切眾生得清凈深心，常為諸佛之所守護；令
【現代漢語翻譯】 現代漢語譯本：愿一切眾生都能以恭敬心頂禮，具備智慧之頂，照亮佛法；愿一切眾生都能以十力冠（如來的十種力量）加冕其頂，智慧寶藏清凈圓滿；愿一切眾生安住于最上的大地之主地位，摧毀一切魔的頂端，成就最正覺，究竟圓滿如來的十力；愿一切眾生都能成為殊勝的頂王，獲得一切智慧之頂最殊勝的光明。這是菩薩摩訶薩捨棄天冠明珠的善根迴向，愿一切眾生殊勝的智慧都清凈，獲得清凈智慧的摩尼寶冠。 菩薩摩訶薩見到牢獄中的眾生遭受各種痛苦：有的被捆綁，有的被毆打，被關在黑暗的地方，戴著枷鎖，被拷打流血，飢渴難忍，赤身裸體，瘦弱不堪，頭髮散亂遮蓋身體，遭受無量的痛苦，沒有人能夠救助他們；菩薩摩訶薩見到這些受苦的眾生后，或者捨棄財寶、妻子、眷屬，或者捨棄自己的身體，在監獄中救助受苦的眾生，就像大悲菩薩、善眼王菩薩摩訶薩一樣。在監獄中救出眾生后，根據他們所需要的給予施捨。或者用醫藥咒術使他們安穩，先讓他們歡喜，再為他們說法，都讓他們安立不放逸的善根，對於正覺之法心不退轉。菩薩摩訶薩救助獄中之人時，這樣迴向：以此善根愿一切眾生解脫愛慾的束縛；愿一切眾生斷絕生死輪迴，到達智慧的彼岸；愿一切眾生滅除愚癡的黑暗，獲得明凈的智慧，拔除煩惱的根源，遠離一切塵垢；愿一切眾生斷絕三界的束縛，獲得一切智慧；愿一切眾生永遠滅除煩惱的漏失，獲得遠離煩惱的境界，無礙的智慧都圓滿究竟，到達彼岸；愿一切眾生遠離愛慾和傲慢的束縛，最終成就遠離愛慾和傲慢的智慧；愿一切眾生脫離各種慾望的束縛，永遠遠離一切世間的貪慾，安住於世間而不被污染；愿一切眾生獲得清凈的深心，常為諸佛所守護；愿
【English Translation】 English version: May all sentient beings be able to respectfully bow their heads, possess the summit of wisdom, and illuminate the Dharma; may all sentient beings be crowned with the ten powers (the ten powers of the Tathagata), their treasure of wisdom be pure and complete; may all sentient beings dwell in the position of the supreme lord of the earth, destroy the summits of all demons, achieve the most perfect enlightenment, and ultimately fulfill the ten powers of the Tathagata; may all sentient beings become the supreme king of summits, and obtain the most supreme light of the summit of all wisdom. This is the dedication of the roots of goodness from the Bodhisattva Mahasattva's relinquishing of the heavenly crown and pearls, wishing that all sentient beings' supreme wisdom be purified, and that they obtain the Mani jewel crown of pure wisdom. The Bodhisattva Mahasattva sees sentient beings in prison suffering various torments: some are bound, some are beaten, confined in dark places, wearing shackles, being tortured and bleeding, suffering unbearable hunger and thirst, naked, emaciated, with disheveled hair covering their bodies, enduring immeasurable suffering, with no one to save them; upon seeing such suffering beings, the Bodhisattva Mahasattva either relinquishes wealth, wife, and family, or relinquishes their own body, to rescue suffering beings in prison, just like the Bodhisattva of Great Compassion and the Bodhisattva Mahasattva King of Good Eyes. After freeing beings from prison, they provide them with whatever they need. Or they use medicine and mantras to make them peaceful, first making them happy, then teaching them the Dharma, establishing them all in the roots of goodness of non-negligence, and their minds do not regress from the Dharma of perfect enlightenment. When the Bodhisattva Mahasattva rescues people in prison, they dedicate in this way: with this root of goodness, may all sentient beings be liberated from the bonds of love; may all sentient beings cut off the cycle of birth and death and reach the shore of wisdom; may all sentient beings extinguish the darkness of ignorance and obtain clear and pure wisdom, uproot the sources of afflictions, and be free from all defilements; may all sentient beings cut off the bonds of the three realms and obtain all wisdom; may all sentient beings forever extinguish the outflows of afflictions, obtain the state of being free from afflictions, and their unobstructed wisdom be complete and reach the other shore; may all sentient beings be free from the bonds of love and pride, and ultimately achieve the wisdom of being free from love and pride; may all sentient beings be freed from the bonds of desires, forever be free from all worldly greed, dwell in the world without being tainted; may all sentient beings obtain a pure and profound mind, and be constantly protected by all Buddhas; may
一切眾生得無著無縛心，廣大如法界，究竟如虛空；令一切眾生得菩薩神足，遍游諸剎，調伏眾生，舍離世間，安住大乘。是為菩薩摩訶薩救苦眾生善根迴向，令一切眾生究竟如來智慧之地。
「菩薩摩訶薩見送獄囚趣于死地，五種繫縛憂惱切心，命在須臾，眾人圍繞，舍閻浮提一切樂具，永離親愛，漸之死地；或以木貫置高標上、或以刀割、或以火焚、或纏身油灌以火燒之，受如是等無量諸苦。菩薩摩訶薩見如是已，自捨身命救彼苦難，猶如持來菩薩、勝進王菩薩等諸大菩薩，自捨己身受眾楚毒，以救眾生，作如是言：『我當捨身以代彼命，設使苦痛過彼無量，悉當代受，令其解脫。』復作是念：『見如是苦而不代受，為失大利。何以故？我為眾生故，救護眾生故，發一切智菩提之心，是故舍身以代彼命。』菩薩摩訶薩救苦人時，如是迴向：以此善根令一切眾生得無盡身命，永離熾然憂悲苦惱；令一切眾生依諸佛住，受一切智力菩提記別；令一切眾生救諸怖畏，永離惡道；令一切眾生得一切命，永入不死智慧境界；令一切眾生遠離怨敵，佛善知識常共攝護；令一切眾生舍離刀杖，修行凈業；令一切眾生離諸恐怖，坐菩提樹下降伏魔軍；令一切眾生離大眾恐怖，于無上法中得凈無畏大師子吼；令一切眾生得無障
【現代漢語翻譯】 現代漢語譯本 愿一切眾生獲得無執著、無束縛的心，其廣大如同法界，其究竟如同虛空；令一切眾生獲得菩薩的神足通，遍游各個佛剎，調伏眾生，舍離世間，安住于大乘。這是菩薩摩訶薩救度受苦眾生的善根迴向，令一切眾生最終到達如來的智慧之地。
菩薩摩訶薩見到被送往刑場的囚犯，即將面臨死亡，被五種束縛捆綁，憂愁惱怒充滿內心，生命危在旦夕，眾人圍觀，他們即將捨棄閻浮提（Jambudvipa，指我們所居住的這個世界）的一切享樂，永遠離開親人，逐漸走向死亡；或者被木頭穿透身體高高掛起，或者被刀割，或者被火焚燒，或者全身纏滿油並點火焚燒，遭受如此等等無量的痛苦。菩薩摩訶薩見到這些情景后，會捨棄自己的身命來救度他們的苦難，就像持來菩薩（Dharanimdhara Bodhisattva）、勝進王菩薩（Uttaramati Bodhisattva）等諸大菩薩一樣，他們捨棄自身承受各種痛苦，以救度眾生，並這樣說道：『我應當捨棄身體來代替他們的生命，即使痛苦超過他們無量倍，我也全部代替承受，讓他們解脫。』又這樣想：『見到這樣的痛苦而不代替承受，是失去大利益。為什麼呢？因為我爲了眾生，爲了救護眾生，發起了求得一切智慧的菩提心，所以捨棄身體來代替他們的生命。』菩薩摩訶薩在救度受苦之人時，這樣迴向：以此善根，令一切眾生獲得無盡的生命，永遠脫離熾熱的憂愁悲傷苦惱；令一切眾生依止諸佛，接受一切智力菩提的授記；令一切眾生救度一切怖畏，永遠脫離惡道；令一切眾生獲得一切生命，永遠進入不死的智慧境界；令一切眾生遠離怨敵，佛陀和善知識常常共同攝護；令一切眾生捨棄刀杖，修行清凈的善業；令一切眾生脫離各種恐怖，坐在菩提樹下，降伏魔軍；令一切眾生脫離大眾的恐怖，在無上法中獲得清凈無畏的大師子吼；令一切眾生獲得無障礙的智慧，
【English Translation】 English version May all sentient beings attain a mind free from attachment and bondage, as vast as the Dharma realm, and as ultimate as space; may all sentient beings attain the divine powers of a Bodhisattva, travel throughout all Buddha-lands, tame sentient beings, renounce the world, and abide in the Mahayana. This is the dedication of the Bodhisattva Mahasattva's roots of goodness in saving suffering beings, so that all sentient beings may ultimately reach the wisdom of the Tathagata.
When a Bodhisattva Mahasattva sees prisoners being led to their deaths, bound by five kinds of fetters, their hearts filled with sorrow and distress, their lives hanging by a thread, surrounded by crowds, about to abandon all the pleasures of Jambudvipa (the world we live in), forever separated from their loved ones, gradually approaching death; or being impaled on wooden stakes, hung high, or cut with knives, or burned by fire, or wrapped in oil-soaked cloth and set ablaze, enduring such immeasurable sufferings. Upon seeing this, the Bodhisattva Mahasattva would sacrifice their own life to save them from their suffering, just like the great Bodhisattvas such as Dharanimdhara Bodhisattva and Uttaramati Bodhisattva, who sacrificed themselves to endure all kinds of torments to save sentient beings, saying: 'I shall give up my body to take their place, and even if the pain is immeasurably greater than theirs, I will bear it all, so that they may be liberated.' They would also think: 'To see such suffering and not take their place is to lose a great benefit. Why? Because for the sake of sentient beings, to protect sentient beings, I have generated the Bodhi mind seeking all wisdom, therefore I will give up my body to take their place.' When a Bodhisattva Mahasattva saves suffering beings, they dedicate their merits in this way: May all sentient beings attain endless life, forever free from the burning sorrows and sufferings; may all sentient beings rely on the Buddhas, receive the prediction of enlightenment with all-knowing power; may all sentient beings be saved from all fears, forever free from evil paths; may all sentient beings attain all life, forever enter the realm of immortal wisdom; may all sentient beings be free from enemies, and may the Buddhas and good teachers always protect them; may all sentient beings abandon weapons and practice pure deeds; may all sentient beings be free from all terrors, sit under the Bodhi tree, and subdue the armies of Mara; may all sentient beings be free from the terrors of the masses, and in the supreme Dharma, attain the pure and fearless lion's roar of a great teacher; may all sentient beings attain unobstructed wisdom,
礙師子智慧，行清凈業；令一切眾生到無畏處，救護一切苦惱眾生。是為菩薩摩訶薩自捨身命救彼死囚善根迴向，令一切眾生離生死苦，究竟佛樂。
「菩薩摩訶薩見人來乞連膚頂發及髻明珠，菩薩是時歡喜施與，如周羅寶王菩薩、勝趣菩薩等諸大菩薩；有人從乞連膚頂發及明珠時，正心思惟，不念餘業，離諸世間，專樂寂靜，清凈正念，一切種智，修正直心；菩薩爾時手執利刀，即割膚髮合髻明珠，右膝著地，敬心合掌，正念三世諸佛菩薩所行，發大歡喜，直心清凈，一切正法充滿意根，心不計苦；苦者是生滅法，是無常法。作是念已，除滅眾苦，歡喜佈施，善根迴向：令一切眾生得無見頂相，成就菩薩周羅尊塔；令一切眾生得紺青發，得金剛發，得柔軟發，悉能除滅諸煩惱患；令一切眾生得不亂髮，得光澤發；令一切眾生得柔軟旋螺發；令一切眾生得右旋發；令一切眾生得佛相發，煩惱結習皆悉除滅；令一切眾生髮出大光明，普照十方；令一切眾生得佛清凈不亂之發；令一切眾生得應供塔發，除滅噁心，見如來發；令一切眾生髮離諸塵垢，悉得如來無染著發。是為菩薩摩訶薩佈施頂發及髻明珠善根迴向，令一切眾生悉得究竟一切陀羅尼諸三昧門，一切種智，及佛十力。
「菩薩摩訶薩佈施眼時，如歡
【現代漢語翻譯】 現代漢語譯本 他們以獅子般的智慧為障礙，行持清凈的善業；使一切眾生到達無畏的境地，救護一切受苦惱的眾生。這就是菩薩摩訶薩捨棄自身性命，救助那些死囚，並將此善根迴向，使一切眾生脫離生死之苦，最終獲得佛的安樂。 菩薩摩訶薩見到有人來乞求連著面板的頭頂頭髮以及髮髻上的明珠，菩薩這時會歡喜地施捨，如同周羅寶王菩薩（Cūla-ratna-rāja，小寶王菩薩）、勝趣菩薩（Adhimukti，勝解菩薩）等諸大菩薩一樣；當有人乞求連著面板的頭頂頭髮以及明珠時，菩薩會以正念思維，不考慮其他俗事，遠離世俗，專心喜樂於寂靜，保持清凈的正念，爲了獲得一切種智（sarvajñatā，佛陀的智慧），修正正直的心；菩薩這時會手持利刀，立即割下連著面板的頭髮和髮髻上的明珠，右膝跪地，以恭敬心合掌，正念思惟三世諸佛菩薩所行之道，生起大歡喜，心懷正直清凈，一切正法充滿意根，心中不計較痛苦；因為痛苦是生滅之法，是無常之法。這樣思惟之後，便能消除一切痛苦，歡喜地佈施，並將此善根迴向：使一切眾生獲得無見頂相（uṣṇīṣa，佛頂肉髻），成就菩薩的周羅尊塔（Cūla-stūpa，小塔）；使一切眾生獲得紺青色的頭髮，獲得金剛般的頭髮，獲得柔軟的頭髮，都能消除一切煩惱的困擾；使一切眾生獲得不散亂的頭髮，獲得光澤的頭髮；使一切眾生獲得柔軟的右旋螺發；使一切眾生獲得右旋的頭髮；使一切眾生獲得佛的相好之發，一切煩惱習氣都得以消除；使一切眾生髮出大光明，普照十方；使一切眾生獲得佛的清凈不亂之發；使一切眾生獲得應供塔般的頭髮，消除惡心，得見如來的頭髮；使一切眾生頭髮遠離一切塵垢，都能獲得如來無染著的頭髮。這就是菩薩摩訶薩佈施頭頂頭髮和髮髻明珠的善根迴向，使一切眾生最終獲得一切陀羅尼（dhāraṇī，總持）和諸三昧（samādhi，禪定）之門，一切種智，以及佛的十力（daśa-balāni，佛的十種力量）。 菩薩摩訶薩佈施眼睛時，如同歡喜眼菩薩（Pramudita-locana，喜眼菩薩）
【English Translation】 English version They obstruct with lion-like wisdom, practice pure deeds; causing all sentient beings to reach the place of fearlessness, protecting all suffering beings. This is how a Bodhisattva Mahasattva sacrifices their own life to save those condemned to death, and dedicates this root of goodness, so that all sentient beings may be liberated from the suffering of birth and death, and ultimately attain the bliss of Buddhahood. When a Bodhisattva Mahasattva sees someone coming to beg for the hair on their scalp along with the skin and the jewel on their topknot, the Bodhisattva will joyfully give it away, just like the great Bodhisattvas such as Cūla-ratna-rāja Bodhisattva (Small Jewel King Bodhisattva) and Adhimukti Bodhisattva (Superior Understanding Bodhisattva); when someone asks for the hair on their scalp along with the skin and the jewel, the Bodhisattva will contemplate with right mindfulness, not thinking of other worldly matters, detached from the world, focusing on the joy of tranquility, maintaining pure right mindfulness, in order to attain all-knowing wisdom (sarvajñatā), correcting their upright mind; at this time, the Bodhisattva will hold a sharp knife, immediately cut off the hair on their scalp along with the skin and the jewel on their topknot, kneel on their right knee, respectfully join their palms, contemplate with right mindfulness the path practiced by the Buddhas and Bodhisattvas of the three times, generating great joy, with an upright and pure mind, all the right Dharma filling their mind, not calculating the suffering; because suffering is a phenomenon of arising and ceasing, it is impermanent. Having contemplated this, they will eliminate all suffering, joyfully give, and dedicate this root of goodness: so that all sentient beings may attain the uṣṇīṣa (the protuberance on the crown of the Buddha's head), accomplish the Bodhisattva's Cūla-stūpa (small stupa); so that all sentient beings may attain dark blue hair, attain diamond-like hair, attain soft hair, and be able to eliminate all afflictions; so that all sentient beings may attain non-disordered hair, attain lustrous hair; so that all sentient beings may attain soft right-spiraling hair; so that all sentient beings may attain right-spiraling hair; so that all sentient beings may attain hair with the marks of a Buddha, and all afflictions and habits may be eliminated; so that all sentient beings may emit great light, illuminating the ten directions; so that all sentient beings may attain the pure and non-disordered hair of the Buddha; so that all sentient beings may attain hair like a stupa worthy of offerings, eliminating evil thoughts, and seeing the hair of the Tathagata; so that all sentient beings' hair may be free from all defilements, and all may attain the undefiled hair of the Tathagata. This is how a Bodhisattva Mahasattva dedicates the root of goodness from giving away the hair on their scalp and the jewel on their topknot, so that all sentient beings may ultimately attain all dhāraṇī (mantras) and the doors of all samādhi (meditative absorption), all-knowing wisdom, and the ten powers of the Buddha (daśa-balāni). When a Bodhisattva Mahasattva gives away their eyes, like Pramudita-locana Bodhisattva (Joyful Eye Bodhisattva)
喜菩薩、滿月王菩薩等無量諸大菩薩佈施眼時，修施眼心，修慧眼心，得佛法眼心，向無上道心，究竟諸通心，專求智慧心，等三世菩薩修惠施心；于乞眼者以愛眼觀，以無壞信心而施彼眼；因生佛眼，增廣菩提摩訶衍心，大慈大悲，調伏六根。菩薩摩訶薩修如是心以眼惠施，常樂施與，建立正法，舍離世間歡樂放逸，厭離五欲，樂菩提心，隨彼所求，悉滿其愿，長養平等無二佈施，隨彼所須悉能施與，善根迴向：令一切眾生眼得開明，為世作眼；令一切眾生得無障眼，開廣智藏；令一切眾生得凈肉眼，一切世間無能壞者；令一切眾生得凈天眼，悉見眾生死此生彼；令一切眾生得凈法眼，能隨順入如來境界；令一切眾生得凈慧眼，分別了知一切世間；令一切眾生得凈佛眼，悉能覺悟一切諸法；令一切眾生得普凈眼，究竟境界無所障礙；令一切眾生除滅癡曀，得清凈眼，了眾生界空無所有；令一切眾生得無障眼，得到如來十力勝處。是為菩薩摩訶薩佈施眼時善根迴向，令一切眾生得一切智眼。
「菩薩摩訶薩佈施耳時，如勝王菩薩、勝無怨菩薩佈施耳時，修菩薩行，生如來家，修習諸佛所行佈施，正念一切菩薩凈行，隨順諸佛菩提，出生清凈諸根智慧功德，觀察世間無堅固者；令一切眾生常見一切諸佛菩薩，自於
【現代漢語翻譯】 現代漢語譯本 喜菩薩（喜悅的菩薩）、滿月王菩薩（圓滿如月之王菩薩）等無量諸大菩薩在佈施眼睛時，修習佈施眼睛的心，修習智慧之眼的心，獲得佛法之眼的心，趨向無上道的心，究竟一切神通的心，專心追求智慧的心，如同三世菩薩修習惠施之心；對於乞求眼睛的人，以慈愛之眼看待，以毫不動搖的信心施捨眼睛；因此生出佛眼，增長菩提大乘之心，大慈大悲，調伏六根。菩薩摩訶薩修習這樣的心，以眼睛進行惠施，常常樂於施捨，建立正法，捨棄世間的歡樂放縱，厭離五欲，喜愛菩提之心，隨順他們的請求，全部滿足他們的願望，增長平等無二的佈施，隨他們所需全部施與，將善根迴向：使一切眾生眼睛得以開明，成為世間的眼睛；使一切眾生獲得無障礙的眼睛，開啟廣大的智慧寶藏；使一切眾生獲得清凈的肉眼，一切世間都無法破壞；使一切眾生獲得清凈的天眼，能夠看到眾生在此生彼；使一切眾生獲得清凈的法眼，能夠隨順進入如來的境界；使一切眾生獲得清凈的慧眼，分別了知一切世間；使一切眾生獲得清凈的佛眼，能夠覺悟一切諸法；使一切眾生獲得普遍清凈的眼睛，究竟的境界沒有任何障礙；使一切眾生消除愚癡的黑暗，獲得清凈的眼睛，了知眾生界空無所有；使一切眾生獲得無障礙的眼睛，得到如來十力的殊勝之處。這是菩薩摩訶薩佈施眼睛時善根的迴向，使一切眾生獲得一切智之眼。 菩薩摩訶薩佈施耳朵時，如同勝王菩薩（殊勝之王菩薩）、勝無怨菩薩（殊勝無怨的菩薩）佈施耳朵時，修習菩薩的修行，生於如來之家，修習諸佛所行的佈施，正念一切菩薩的清凈行為，隨順諸佛的菩提，出生清凈的諸根智慧功德，觀察世間沒有堅固的事物；使一切眾生常常見到一切諸佛菩薩，自己于
【English Translation】 English version When Bodhisattvas, such as Joy Bodhisattva (Bodhisattva of Joy) and Full Moon King Bodhisattva (Bodhisattva King as Full Moon), and countless other great Bodhisattvas, gave away their eyes, they cultivated the mind of giving eyes, cultivated the mind of wisdom eyes, attained the mind of Dharma eyes, directed their minds towards the unsurpassed path, perfected all supernatural powers, single-mindedly sought wisdom, like the Bodhisattvas of the three times cultivating the mind of generous giving; towards those who begged for eyes, they looked with loving eyes, and with unwavering faith, they gave away their eyes; thus, they generated the Buddha eye, increased the mind of Bodhi Mahayana, with great compassion and great mercy, they subdued the six senses. Bodhisattva Mahasattvas cultivated such minds, giving away their eyes generously, always delighted to give, establishing the true Dharma, abandoning worldly pleasures and indulgence, detesting the five desires, loving the Bodhi mind, fulfilling all their requests, increasing equal and non-dual giving, giving all that was needed, and dedicating the roots of goodness: to enable all sentient beings to have their eyes opened, to become the eyes of the world; to enable all sentient beings to obtain unobstructed eyes, to open the vast treasury of wisdom; to enable all sentient beings to obtain pure physical eyes, which cannot be destroyed by anything in the world; to enable all sentient beings to obtain pure heavenly eyes, to see sentient beings passing away from here and being born there; to enable all sentient beings to obtain pure Dharma eyes, to be able to enter the realm of the Tathagata; to enable all sentient beings to obtain pure wisdom eyes, to discern and understand all the world; to enable all sentient beings to obtain pure Buddha eyes, to be able to awaken to all dharmas; to enable all sentient beings to obtain universally pure eyes, to have ultimate realms without any obstacles; to enable all sentient beings to eliminate the darkness of ignorance, to obtain pure eyes, to understand that the realm of sentient beings is empty and without substance; to enable all sentient beings to obtain unobstructed eyes, to attain the ten powers of the Tathagata. This is the dedication of the roots of goodness when Bodhisattva Mahasattvas give away their eyes, to enable all sentient beings to obtain the all-knowing eye. When Bodhisattva Mahasattvas gave away their ears, like Superior King Bodhisattva (Bodhisattva of Superior King) and Superior Without Resentment Bodhisattva (Bodhisattva of Superior Without Resentment) gave away their ears, they cultivated the practice of Bodhisattvas, were born into the family of the Tathagata, cultivated the giving practiced by all Buddhas, were mindful of all the pure practices of Bodhisattvas, followed the Bodhi of all Buddhas, gave rise to the pure merits of the wisdom of the senses, observed that there is nothing firm in the world; to enable all sentient beings to always see all Buddhas and Bodhisattvas, and themselves in
己身無所染著，隨順正念一切佛法。菩薩摩訶薩佈施耳時，其心寂靜，調伏諸根，免濟眾生險難曠野，生智慧燈功德，成就檀波羅蜜海，施心成滿，知義知法，明識諸道，得智慧行，於法自在，以不堅固身易堅固身。菩薩摩訶薩佈施耳時，如是迴向：以此善根令一切眾生得無礙耳，悉能普聞無量法音，了達無礙；令一切眾生得無礙耳，分別了知無量音聲；令一切眾生得無對耳，得佛凈耳；令一切眾生得清凈耳，解了耳根空無所有；令一切眾生得廣大耳，皆悉寂靜識無所起；令一切眾生得法界等耳，能善聞持一切佛法；令一切眾生得無著耳，悉能分別無礙諸法；令一切眾生得無壞耳，一切異論無能壞者；令一切眾生得周普耳，廣大清凈；令一切眾生得天耳、佛耳。是為菩薩摩訶薩佈施耳時善根迴向，令一切眾生得清凈耳。
「菩薩摩訶薩佈施鼻時，清凈如是迴向：以此善根令一切眾生得如來鼻相，得善相鼻，得愛樂鼻，得清凈鼻，得隨順鼻，得高好鼻，得伏怨鼻，得如來鼻；令一切眾生得端正面門，得一切法門，得無礙門，得善現門，得無厭門，得清凈門，得離惡門，得諸如來圓滿面門，得一切門，得善樂無量門。是為菩薩摩訶薩佈施鼻時善根迴向，令一切眾生究竟得入諸佛法中；令一切眾生攝取十方諸佛正法；
【現代漢語翻譯】 現代漢語譯本：自身沒有任何執著，順應正念，通達一切佛法。菩薩摩訶薩在佈施耳朵時，內心寂靜，調伏諸根，救度眾生脫離險難的曠野，生起智慧之燈的功德，成就佈施波羅蜜（檀波羅蜜，Dāna pāramitā）的海洋，佈施之心圓滿，明瞭義理和法則，清晰地認識各種道，獲得智慧的修行，在佛法中自在，以不堅固的身體換取堅固的身體。菩薩摩訶薩在佈施耳朵時，這樣迴向：以此善根，令一切眾生獲得無礙的耳朵，都能普遍聽聞無量的法音，通達無礙；令一切眾生獲得無礙的耳朵，分別了知無量的音聲；令一切眾生獲得無對的耳朵，獲得佛的清凈之耳；令一切眾生獲得清凈的耳朵，理解耳根空無所有；令一切眾生獲得廣大的耳朵，都寂靜地認識到無所生起；令一切眾生獲得法界等同的耳朵，能善於聽聞和受持一切佛法；令一切眾生獲得無執著的耳朵，都能分別無礙的諸法；令一切眾生獲得不壞的耳朵，一切異端邪說都不能破壞；令一切眾生獲得周遍的耳朵，廣大清凈；令一切眾生獲得天耳、佛耳。這是菩薩摩訶薩佈施耳朵時善根的迴向，令一切眾生獲得清凈的耳朵。 菩薩摩訶薩在佈施鼻子時，清凈地這樣迴向：以此善根，令一切眾生獲得如來的鼻相，獲得美好的鼻相，獲得喜愛的鼻相，獲得清凈的鼻相，獲得隨順的鼻相，獲得高挺美好的鼻相，獲得降伏怨敵的鼻相，獲得如來的鼻相；令一切眾生獲得端正的面門，獲得一切法門，獲得無礙的門，獲得善於顯現的門，獲得無厭足的門，獲得清凈的門，獲得遠離罪惡的門，獲得諸如來圓滿的面門，獲得一切門，獲得善樂無量的門。這是菩薩摩訶薩佈施鼻子時善根的迴向，令一切眾生最終進入諸佛的法中；令一切眾生攝取十方諸佛的正法；
【English Translation】 English version: Having no attachments to oneself, following right mindfulness, one understands all the Buddha's teachings. When a Bodhisattva Mahasattva gives away their ears, their mind is peaceful, their senses are subdued, they rescue sentient beings from the perilous wilderness, generate the merit of the lamp of wisdom, accomplish the ocean of the perfection of giving (Dāna pāramitā), their giving mind is fulfilled, they understand the meaning and the Dharma, they clearly recognize the various paths, they attain the practice of wisdom, they are free in the Dharma, and they exchange their impermanent body for a permanent one. When a Bodhisattva Mahasattva gives away their ears, they make this dedication: With this root of goodness, may all sentient beings obtain unobstructed ears, may they all universally hear immeasurable Dharma sounds, and understand without obstruction; may all sentient beings obtain unobstructed ears, and discern immeasurable sounds; may all sentient beings obtain unmatched ears, and obtain the pure ears of the Buddha; may all sentient beings obtain pure ears, and understand that the ear faculty is empty and without substance; may all sentient beings obtain vast ears, and all peacefully recognize that nothing arises; may all sentient beings obtain ears equal to the Dharma realm, and be able to skillfully hear and uphold all the Buddha's teachings; may all sentient beings obtain unattached ears, and be able to discern all unobstructed Dharmas; may all sentient beings obtain indestructible ears, which no heretical views can destroy; may all sentient beings obtain pervasive ears, vast and pure; may all sentient beings obtain heavenly ears and Buddha ears. This is the dedication of the root of goodness when a Bodhisattva Mahasattva gives away their ears, so that all sentient beings may obtain pure ears. When a Bodhisattva Mahasattva gives away their nose, they make this pure dedication: With this root of goodness, may all sentient beings obtain the nose mark of the Tathagata, obtain a good nose mark, obtain a beloved nose mark, obtain a pure nose mark, obtain a compliant nose mark, obtain a high and beautiful nose mark, obtain a nose mark that subdues enemies, obtain the nose mark of the Tathagata; may all sentient beings obtain a dignified face, obtain all Dharma gates, obtain unobstructed gates, obtain gates of good manifestation, obtain gates of non-satiety, obtain pure gates, obtain gates that are free from evil, obtain the perfect face of all Tathagatas, obtain all gates, and obtain immeasurable gates of goodness and joy. This is the dedication of the root of goodness when a Bodhisattva Mahasattva gives away their nose, so that all sentient beings may ultimately enter the Dharma of all Buddhas; may all sentient beings gather the true Dharma of all Buddhas in the ten directions;
令一切眾生分別深解諸佛妙法；令一切眾生於諸佛法得到彼岸；令一切眾生常見諸佛；令一切眾生得諸如來無量法門；令一切眾生得究竟清凈；令一切眾生得佛法明，普照諸法；令一切眾生得嚴凈佛剎；令一切眾生得佛堅固不可壞身。是為菩薩摩訶薩佈施鼻時善根迴向。◎
「◎菩薩摩訶薩安住自在大王地時，能以牙齒佈施眾生，如華齒王菩薩、六牙白象王菩薩佈施齒時，獲難得心，如優曇華清凈施心，無盡施心，不濁施心，無著施心，無量施心，調伏舍諸根心，一切施心，一切智願心，安隱眾生心，成就施心，大施心，勝施心。身之要用，牙齒為最，己所寶重，眾所嘆惜，而能惠施諸乞求者。菩薩摩訶薩安住此法舍牙齒時，如是迴向：以此善根令一切眾生得白凈利牙，成最勝塔，受天人供；令一切眾生得佛齊密無間齒相；令一切眾生行調伏心，進趣菩薩諸波羅蜜；令一切眾生口齒清凈，顯現明白；令一切眾生念莊嚴口，牙相成就，開現鮮潔；令一切眾生含齒四十，常出無量清凈妙香；令一切眾生得安住旋牙華色莊嚴，能調伏心；令一切眾生得清凈牙，能放無量億千光明，鮮潔圓滿，普照十方；令一切眾生得徐噍牙，飯入口回，粒粒皆碎，無所味著，為上福田；令一切眾生得勝妙牙，放無量色光，授菩提記。是
【現代漢語翻譯】 現代漢語譯本 愿一切眾生都能深刻理解諸佛的微妙法理；愿一切眾生在諸佛的教法中到達彼岸（解脫）；愿一切眾生常常見到諸佛；愿一切眾生獲得諸如來無量的法門；愿一切眾生得到究竟的清凈；愿一切眾生獲得佛法的光明，普遍照耀一切法；愿一切眾生得到莊嚴清凈的佛剎（佛的國土）；愿一切眾生得到佛的堅固不可壞的身軀。這是菩薩摩訶薩佈施鼻子時善根的迴向。 菩薩摩訶薩安住于自在大王（擁有自在力量的偉大王者）的地位時，能夠以牙齒佈施給眾生，如同華齒王菩薩（過去世的菩薩名號）、六牙白象王菩薩（過去世的菩薩名號）佈施牙齒時，獲得難得之心，如同優曇花（稀有珍貴的花）般清凈的佈施心，無盡的佈施心，不混濁的佈施心，不執著的佈施心，無量的佈施心，調伏捨棄諸根的心，一切佈施的心，一切智愿的心，安穩眾生的心，成就佈施的心，大布施的心，殊勝佈施的心。身體的重要功用中，牙齒最為重要，自己所珍寶看重，眾人所讚歎愛惜，卻能施捨給所有乞求的人。菩薩摩訶薩安住于這種法門捨棄牙齒時，這樣迴向：以此善根愿一切眾生得到潔白鋒利的牙齒，成就最殊勝的塔（象徵佛陀的聖物），接受天人的供養；愿一切眾生得到佛陀齊密無間的牙齒相；愿一切眾生修行調伏之心，邁向菩薩的各種波羅蜜（到達彼岸的方法）；愿一切眾生口齒清凈，顯現明白；愿一切眾生憶念莊嚴的口，牙齒相貌成就，展現鮮明潔凈；愿一切眾生擁有四十顆牙齒，常散發出無量清凈的微妙香氣；愿一切眾生得到安住的旋牙，具有華麗的色彩莊嚴，能夠調伏內心；愿一切眾生得到清凈的牙齒，能夠放出無量億千光明，鮮明潔白圓滿，普遍照耀十方；愿一切眾生得到緩慢咀嚼的牙齒，飯食入口迴轉，粒粒皆碎，不執著于味道，成為最上的福田；愿一切眾生得到殊勝美妙的牙齒，放出無量色彩的光芒，被授予菩提（覺悟）的記別。
【English Translation】 English version May all sentient beings deeply understand the wonderful Dharma of all Buddhas; may all sentient beings reach the other shore (liberation) through the teachings of all Buddhas; may all sentient beings constantly see all Buddhas; may all sentient beings obtain the immeasurable Dharma doors of all Tathagatas; may all sentient beings attain ultimate purity; may all sentient beings obtain the light of the Buddha's Dharma, universally illuminating all Dharmas; may all sentient beings obtain adorned and pure Buddha-lands; may all sentient beings obtain the firm and indestructible body of the Buddha. This is the dedication of merit when a Bodhisattva Mahasattva gives away their nose. When a Bodhisattva Mahasattva dwells in the position of a Great King of Freedom (a great king with free power), they can give away their teeth to sentient beings, just as Bodhisattva Flower-Tooth King (a past Bodhisattva name) and Bodhisattva Six-Tusked White Elephant King (a past Bodhisattva name) did when they gave away their teeth, obtaining a rare mind, like the pure giving mind of the Udumbara flower (a rare and precious flower), an inexhaustible giving mind, an unpolluted giving mind, a non-attached giving mind, an immeasurable giving mind, a mind that subdues and relinquishes all roots, a mind of all giving, a mind of all wisdom and vows, a mind that brings peace to sentient beings, a mind that accomplishes giving, a mind of great giving, a mind of supreme giving. Among the important functions of the body, teeth are the most important, something one treasures and values, something that is praised and cherished by all, yet one is able to give it away to all who ask. When a Bodhisattva Mahasattva dwells in this Dharma and gives away their teeth, they dedicate the merit in this way: With this root of goodness, may all sentient beings obtain white and sharp teeth, becoming the most supreme stupa (symbol of the Buddha's sacred object), receiving offerings from gods and humans; may all sentient beings obtain the Buddha's even and close-set teeth; may all sentient beings practice the mind of subduing, advancing towards the various Paramitas (methods to reach the other shore) of the Bodhisattvas; may all sentient beings have clear and pure mouths and teeth, appearing bright and clear; may all sentient beings remember the adorned mouth, with accomplished teeth, appearing fresh and clean; may all sentient beings have forty teeth, constantly emitting immeasurable pure and subtle fragrance; may all sentient beings obtain the dwelling of swirling teeth, adorned with flowery colors, able to subdue the mind; may all sentient beings obtain pure teeth, able to emit immeasurable billions of lights, fresh, clean, and complete, universally illuminating the ten directions; may all sentient beings obtain teeth that chew slowly, with food entering the mouth and turning around, each grain being crushed, not attached to the taste, becoming the supreme field of merit; may all sentient beings obtain supreme and wonderful teeth, emitting immeasurable colored lights, and be given the prediction of Bodhi (enlightenment).
為菩薩摩訶薩施牙齒時善根迴向，令一切眾生得無礙嚴凈諸法智慧。
「菩薩摩訶薩若有人來從乞舌時，于乞求者柔軟語、愛語、慈愍心語，生撫慰心，如善口王菩薩、不退轉菩薩、及余無量菩薩摩訶薩等於諸趣中受無量生時，有乞舌者先安乞人，處師子座，捨己舌時以歡喜心、不壞心、無嫌恨心、大心、生佛家心、建立菩薩家心、不濁心、勇猛精進心、不著自身心、無怨敵心，以右膝著地，出舌示已，作柔軟語、愛語、慈愍心語，謂乞者言：『汝取我舌，隨意所用，充滿汝意。』菩薩摩訶薩佈施舌時，如是迴向：以此善根令一切眾生得廣長舌相，能出一切具足音聲；令一切眾生得覆面舌相，所言無二，皆悉誠實；令一切眾生舌能遍覆一切佛剎，示現諸佛自在神力；令一切眾生得軟薄舌，宣通清凈第一上味；令一切眾生得正語舌，有所言說一切歡喜，疑網悉除；令一切眾生得凈光舌，能放不可說百千億那由他光明；令一切眾生得決定語，善能分別無盡法藏；令一切眾生得凈勝舌，善眾言音，究竟教化；令一切眾生得音聲智，善能隨順入語言海；令一切眾生善能演說一切諸法，于諸語言出生智慧，得到彼岸。是為菩薩摩訶薩佈施舌時善根迴向，令一切眾生得無礙智，諸愿滿足。
「菩薩摩訶薩若有眾生來乞
【現代漢語翻譯】 現代漢語譯本 當菩薩摩訶薩佈施牙齒時，應將此善根迴向，愿一切眾生獲得無礙清凈的諸法智慧。
『菩薩摩訶薩如果有人來乞求舌頭時，應以柔和的語言、愛語、慈悲的語言對待乞求者，生起撫慰之心。如同善口王菩薩、不退轉菩薩以及其他無量菩薩摩訶薩在諸趣中經歷無量生死時，遇到乞求舌頭的人，先安頓乞求者，使其坐于獅子座上，然後捨棄自己的舌頭時，應以歡喜心、不壞心、無嫌恨心、大心、生佛家心、建立菩薩家心、不染濁心、勇猛精進心、不執著自身的心、無怨敵心，右膝著地，伸出舌頭示現給乞求者，用柔和的語言、愛語、慈悲的語言對乞求者說：『你取我的舌頭，隨意使用，滿足你的心意。』菩薩摩訶薩佈施舌頭時，應如此迴向：以此善根，愿一切眾生獲得廣長舌相，能發出一切具足的音聲；愿一切眾生獲得覆面舌相，所說之言真實不虛；愿一切眾生的舌頭能遍覆一切佛剎，示現諸佛自在的神力；愿一切眾生獲得柔軟薄舌，宣說清凈第一上味；愿一切眾生獲得正語舌，所說之言皆令一切歡喜，疑網盡除；愿一切眾生獲得凈光舌，能放出不可說百千億那由他光明；愿一切眾生獲得決定語，善能分別無盡法藏；愿一切眾生獲得清凈殊勝的舌頭，善於運用各種語言，究竟教化眾生；愿一切眾生獲得音聲智慧，善能隨順進入語言之海；愿一切眾生善能演說一切諸法，于諸語言中生出智慧，到達彼岸。這是菩薩摩訶薩佈施舌頭時善根迴向，愿一切眾生獲得無礙智慧，諸愿滿足。
『菩薩摩訶薩如果眾生來乞求...
【English Translation】 English version When a Bodhisattva Mahasattva gives away their teeth, they should dedicate the merit of this good deed, wishing that all sentient beings may attain unobstructed and pure wisdom of all dharmas.
'If a Bodhisattva Mahasattva is asked for their tongue, they should address the requester with gentle words, loving words, and compassionate words, giving rise to a comforting heart. Like the Bodhisattva Good-Mouth King, the Bodhisattva of Non-Regression, and countless other Bodhisattva Mahasattvas who, in their countless lives in various realms, when encountering someone asking for their tongue, first settle the requester, placing them on a lion throne. When giving away their tongue, they should do so with a joyful heart, an uncorrupted heart, a heart without resentment, a great heart, a heart that gives rise to the Buddha family, a heart that establishes the Bodhisattva family, an unblemished heart, a heart of courageous diligence, a heart without attachment to self, and a heart without enmity. Kneeling on their right knee, they should extend their tongue to show the requester, and with gentle words, loving words, and compassionate words, say to the requester: 『Take my tongue, use it as you wish, and fulfill your desire.』 When a Bodhisattva Mahasattva gives away their tongue, they should dedicate the merit in this way: May all sentient beings attain a long and broad tongue, capable of producing all complete sounds; may all sentient beings attain a tongue that covers their face, so that their words are true and without falsehood; may all sentient beings' tongues cover all Buddha lands, demonstrating the Buddhas' unhindered divine power; may all sentient beings attain a soft and thin tongue, proclaiming the pure and supreme taste; may all sentient beings attain a tongue of right speech, so that all their words bring joy and dispel all doubts; may all sentient beings attain a pure and radiant tongue, capable of emitting countless billions of nayutas of light; may all sentient beings attain decisive speech, skillfully distinguishing the endless treasury of dharma; may all sentient beings attain a pure and superior tongue, skilled in all languages, ultimately teaching and transforming others; may all sentient beings attain wisdom of sound, skillfully entering the ocean of language; may all sentient beings be skilled in expounding all dharmas, generating wisdom from all languages, and reaching the other shore. This is how a Bodhisattva Mahasattva dedicates the merit of giving away their tongue, wishing that all sentient beings may attain unobstructed wisdom and fulfill all their wishes.
'If a Bodhisattva Mahasattva is asked by a sentient being for...
頭時，如無上智菩薩、善男子迦葉王菩薩，如是等無量諸大菩薩佈施頭時，欲得一切妙智慧首；欲得無上菩提之首，救護眾生；欲見一切諸妙法首；欲見一切凈智慧首；欲具一切無礙法首；欲見最勝妙首之地；欲得勝智慧首，一切眾生皆悉愛念；欲具智慧正法藏首，一切眾生所不能睹；欲得十力大智慧王，欲得滿足一切諸法自在之首；一切世間所不能壞。菩薩摩訶薩住是法住，則學一切諸佛所學，深信諸佛，長養善根，有來求者，充滿其意，悉令歡喜，菩薩心凈歡喜施與；愛樂佛法，得清凈明，安住菩提，心不退轉，能行大舍，諸根歡悅，增長妙法，正直善心，能廣大施。菩薩佈施頭時，如是迴向：以此善根令一切眾生得如來首，一切世間無能見頂，於一切處所不能壞，出過一切諸世界上，頂相具足，旋發莊嚴，一切世間所未曾有，得佛首相，嚴勝殊特；令一切眾生得智慧首、最勝首、清凈首、具智慧首。是為菩薩摩訶薩佈施頭時善根迴向，令一切眾生具足勝法，逮得無上大智慧首。
「菩薩摩訶薩施眾生手足，如勇猛王菩薩、無畏菩薩，如是等無量菩薩摩訶薩，于諸趣中無量生處，佈施手足，修信心手，常行正法，饒益眾生，威儀庠序，寶手為首，無著施手，菩薩所行真實不虛，施心廣大，建立善根，遠離慳
【現代漢語翻譯】 現代漢語譯本：當菩薩，如無上智菩薩（擁有無上智慧的菩薩）、善男子迦葉王菩薩（迦葉王轉世的菩薩）等無量大菩薩佈施頭顱時，他們希望獲得一切微妙智慧的首要地位；希望獲得無上菩提（覺悟）的首要地位，以救護眾生；希望見到一切微妙佛法的首要地位；希望見到一切清凈智慧的首要地位；希望具備一切無礙佛法的首要地位；希望見到最殊勝微妙的首要地位；希望獲得殊勝智慧的首要地位，讓一切眾生都愛戴敬念；希望具備智慧正法寶藏的首要地位，讓一切眾生都無法窺見；希望獲得十力（佛的十種力量）大智慧之王；希望獲得滿足一切佛法自在的首要地位；一切世間都無法摧毀。菩薩摩訶薩安住于這種法住，就學習一切諸佛所學，深信諸佛，增長善根，對於前來求助的人，滿足他們的願望，使他們都感到歡喜，菩薩內心清凈歡喜地施與；熱愛佛法，獲得清凈的智慧，安住于菩提，內心不退轉，能夠行大舍，諸根歡悅，增長微妙佛法，以正直善良的心，能夠廣行佈施。菩薩佈施頭顱時，這樣迴向：以此善根令一切眾生獲得如來（佛）的首要地位，一切世間都無法見到頂相，在一切處所都無法被摧毀，超越一切諸世界之上，頂相具足，旋發莊嚴，一切世間都未曾有，獲得佛的首相，莊嚴殊勝特別；令一切眾生獲得智慧的首要地位、最殊勝的首要地位、清凈的首要地位、具備智慧的首要地位。這就是菩薩摩訶薩佈施頭顱時善根的迴向，令一切眾生具備殊勝的佛法，獲得無上大智慧的首要地位。 菩薩摩訶薩佈施眾生的手足，如勇猛王菩薩（勇猛的國王轉世的菩薩）、無畏菩薩（無所畏懼的菩薩），像這樣無量菩薩摩訶薩，在諸趣（六道輪迴）中無量生處，佈施手足，修習信心之手，常行正法，饒益眾生，威儀莊重，以寶手為首，無所執著地施與，菩薩所行真實不虛，施捨之心廣大，建立善根，遠離慳吝。
【English Translation】 English version: When Bodhisattvas, such as the Bodhisattva of Supreme Wisdom (a Bodhisattva possessing supreme wisdom), the Bodhisattva Good Man King Kasyapa (a Bodhisattva who is the reincarnation of King Kasyapa), and countless other great Bodhisattvas, give away their heads, they wish to attain the foremost position of all subtle wisdom; they wish to attain the foremost position of unsurpassed Bodhi (enlightenment) to save all sentient beings; they wish to see the foremost position of all subtle Dharmas; they wish to see the foremost position of all pure wisdom; they wish to possess the foremost position of all unobstructed Dharmas; they wish to see the most supreme and subtle foremost position; they wish to attain the foremost position of supreme wisdom, so that all sentient beings will love and respect them; they wish to possess the foremost position of the treasury of wisdom and the true Dharma, which all sentient beings cannot perceive; they wish to attain the king of great wisdom with the ten powers (the ten powers of a Buddha); they wish to attain the foremost position of being free in all Dharmas; which cannot be destroyed by anything in the world. When Bodhisattva Mahasattvas abide in this Dharma, they learn what all Buddhas have learned, deeply believe in all Buddhas, cultivate good roots, fulfill the wishes of those who come seeking help, and make them all happy. Bodhisattvas give with pure and joyful hearts; they love the Dharma, attain pure wisdom, abide in Bodhi, their minds do not regress, they are able to practice great giving, their senses are joyful, they cultivate subtle Dharma, with upright and kind hearts, they are able to give extensively. When Bodhisattvas give away their heads, they dedicate the merit as follows: May all sentient beings, through this good root, attain the foremost position of the Tathagata (Buddha), whose crown cannot be seen by anyone in the world, cannot be destroyed in any place, is above all worlds, is complete with the crown, adorned with swirling hair, which has never been seen in any world, and attain the foremost position of the Buddha, which is adorned, supreme, and special; may all sentient beings attain the foremost position of wisdom, the most supreme foremost position, the pure foremost position, and the foremost position of possessing wisdom. This is the dedication of merit when Bodhisattva Mahasattvas give away their heads, so that all sentient beings will possess supreme Dharma and attain the foremost position of unsurpassed great wisdom. Bodhisattva Mahasattvas give away their hands and feet to sentient beings, such as the Bodhisattva Valiant King (a Bodhisattva who is the reincarnation of a valiant king), the Bodhisattva Fearless (a Bodhisattva who is fearless), and countless other Bodhisattva Mahasattvas, in countless lives in the various realms (the six realms of reincarnation), they give away their hands and feet, cultivate hands of faith, constantly practice the true Dharma, benefit sentient beings, with dignified conduct, with precious hands as the foremost, giving without attachment, what Bodhisattvas do is true and not false, their hearts of giving are vast, they establish good roots, and are far from stinginess.
貪，具菩薩行，于如來所，得不壞信，除滅惡道，成就菩提。菩薩摩訶薩施手足時，以無量無邊曠大之心，開凈法門，入諸佛海，見一切佛，成就施手，滿眾生意，悉能受持一切種智菩提諸愿，修清凈心，離煩惱纏，得智身、法身，無斷無壞，不可磨滅，一切魔業不能傾動，親近善知識，修習一切菩薩佈施之所，出生菩薩摩訶薩一切智境界。施手足時，如是迴向：以此善根令一切眾生悉得寶手，具神通力，成寶手已，各相敬重，生福田心，以種種寶，更相供養；又以眾寶莊嚴，供一切佛，興妙寶云，遍諸佛剎；令一切眾生修習慈悲，不相惱害，游諸佛剎，安住無畏，以少方便，究竟神足，以寶手、香手、衣手、蓋手、鬘手、華手、末香手、莊嚴具手、無量華手、無量香手、普手，以神通力，詣諸佛剎，供養諸佛；能以一手遍摩一切諸佛世界；能以神足自在之手，持一切眾生，手相成就，放無量光；能以一手普覆眾生，得佛縵網手足相好。是為菩薩摩訶薩大回向手，普覆眾生；令一切眾生志常樂求無上菩提；令一切眾生出生無量功德大海，得忍辱心；見來求者，皆大歡喜，觀無厭足，入深法海，逮得諸佛所共善根。是為菩薩摩訶薩施手足時善根迴向。
「◎菩薩摩訶薩壞身出血佈施眾生，如法手菩薩、喜心王菩薩
【現代漢語翻譯】 現代漢語譯本：菩薩如果具有菩薩的修行，對於如來（佛的稱號）生起不可動搖的信心，就能消除惡道，成就菩提（覺悟）。菩薩摩訶薩（偉大的菩薩）佈施手足時，以無量無邊廣大的心，開啟清凈的法門，進入諸佛的智慧海洋，見到一切佛，成就佈施手足的功德，滿足眾生的意願，能夠受持一切種智（佛的智慧）菩提的各種願望，修習清凈的心，遠離煩惱的纏縛，獲得智慧之身和法身（佛的真理之身），永不間斷，不會損壞，不可磨滅，一切魔的干擾都不能動搖，親近善知識，修習一切菩薩佈施的場所，出生菩薩摩訶薩一切智慧的境界。佈施手足時，這樣迴向：以此善根令一切眾生都得到寶手，具有神通力，成就寶手后，互相尊敬，生起福田之心，用各種珍寶互相供養；又用眾寶莊嚴，供養一切佛，興起美妙的寶云，遍佈諸佛的國土；令一切眾生修習慈悲，不互相惱害，遊歷諸佛的國土，安住于無畏，用少許方便，最終成就神足，用寶手、香手、衣手、蓋手、鬘手、華手、末香手、莊嚴具手、無量華手、無量香手、普手，以神通力，到達諸佛的國土，供養諸佛；能用一隻手遍摩一切諸佛世界；能用神足自在的手，持一切眾生，手相成就，放出無量的光芒；能用一隻手普遍覆蓋眾生，得到佛的縵網手足相好。這是菩薩摩訶薩大回向手，普遍覆蓋眾生；令一切眾生志向常常樂於追求無上菩提；令一切眾生出生無量功德的大海，得到忍辱之心；見到前來求助的人，都非常歡喜，觀看沒有厭倦，進入深奧的法海，獲得諸佛共同擁有的善根。這是菩薩摩訶薩佈施手足時的善根迴向。 菩薩摩訶薩捨棄身體，流血佈施給眾生，例如法手菩薩、喜心王菩薩。
【English Translation】 English version: A Bodhisattva, possessing the practice of a Bodhisattva, upon the Tathagata (an epithet of the Buddha), attains unwavering faith, eliminates evil paths, and achieves Bodhi (enlightenment). When a Bodhisattva Mahasattva (a great Bodhisattva) gives away their hands and feet, with a boundless and vast mind, they open the pure Dharma gate, enter the ocean of all Buddhas, see all Buddhas, accomplish the merit of giving hands and feet, fulfill the wishes of sentient beings, are able to uphold all the vows of omniscient wisdom (Buddha's wisdom) Bodhi, cultivate a pure mind, detach from the entanglements of afflictions, attain the wisdom body and Dharma body (the body of Buddha's truth), which are never interrupted, indestructible, and cannot be erased. All demonic activities cannot shake them, they draw near to good teachers, practice all the places of Bodhisattva giving, and give rise to the realm of all wisdom of a Bodhisattva Mahasattva. When giving hands and feet, they dedicate the merit thus: May all sentient beings obtain precious hands with this root of goodness, possess supernatural powers, and upon attaining precious hands, respect each other, generate a mind of merit, and offer each other various treasures; also, adorn with various treasures, make offerings to all Buddhas, raise wonderful treasure clouds, pervading all Buddha lands; may all sentient beings cultivate loving-kindness and compassion, not harm each other, travel through the Buddha lands, dwell in fearlessness, with little effort, ultimately achieve supernatural feet, with precious hands, fragrant hands, clothing hands, canopy hands, garland hands, flower hands, powdered incense hands, adornment hands, immeasurable flower hands, immeasurable fragrant hands, universal hands, with supernatural powers, reach the Buddha lands, make offerings to all Buddhas; able to touch all Buddha worlds with one hand; able to hold all sentient beings with the hand of supernatural feet, the hand form is accomplished, emitting immeasurable light; able to cover all sentient beings with one hand, attain the Buddha's net-like hand and foot marks. This is the great dedication hand of a Bodhisattva Mahasattva, universally covering sentient beings; may all sentient beings aspire to always seek supreme Bodhi; may all sentient beings give rise to the immeasurable ocean of merit, attain the heart of patience; upon seeing those who come seeking help, they are all very joyful, watching without weariness, entering the profound ocean of Dharma, attaining the common good roots of all Buddhas. This is the dedication of the root of goodness when a Bodhisattva Mahasattva gives away their hands and feet. A Bodhisattva Mahasattva gives up their body, shedding blood to give to sentient beings, such as the Dharma Hand Bodhisattva and the Joyful Heart King Bodhisattva.
等無量菩薩摩訶薩，于諸趣中無量生處，于乞求者壞身出血，而佈施之。以薩婆若心施，喜菩提心施，樂修菩薩行心施，不計苦痛心施，于來乞者無慊恨心施，趣向一切菩薩心施，長養一切菩薩心施，增廣菩薩善心施，以不退轉心施，不休息心施，不惜己心施。菩薩摩訶薩壞身出血佈施時，如是迴向：以此善根令一切眾生具足菩薩法身、智身；令一切眾產生就微密金剛之身；令一切眾生得無盡身、清凈不壞；令一切眾生得現化身，遍滿十方一切世間；令一切眾生得可樂身，明凈鮮潔，不可沮壞；令一切眾生得法界生身，于如來身無所染著；令一切眾生得寶光明身，無能壞者；令一切眾生得智藏身，于不死法而得自在；令一切眾生得寶海身，一切眾生所見不虛；令一切眾生得虛空等身，于諸世間無所染著。是為菩薩摩訶薩壞身出血佈施善根，大乘心迴向，清凈心迴向，大心迴向，歡喜心迴向，大歡喜心迴向，無厭心迴向，安樂心迴向，不濁心善根迴向。
「菩薩摩訶薩見有人來乞髓肉時，歡喜軟語謂乞者言：『我身髓肉隨意取用。』如饒益菩薩、一切施王菩薩等無量菩薩摩訶薩，于諸趣中無量生處，舍髓肉時，心大歡喜，施心深廣，不可測量；一切菩薩所修習心，無上大乘妙善根心，舍離塵垢正直勝心，于來求者
【現代漢語翻譯】 現代漢語譯本：
無數的菩薩摩訶薩（菩薩中的大菩薩），在各個輪迴中無數次的生命里，對於前來乞求的人，他們會破壞自己的身體，流出鮮血，並以此佈施。他們以求得薩婆若（一切智）的心來佈施，以歡喜菩提（覺悟）的心來佈施，以樂於修行菩薩道的心來佈施，以不計較苦痛的心來佈施，對於前來乞求的人沒有絲毫怨恨的心來佈施，以趨向一切菩薩的心來佈施，以增長一切菩薩的心來佈施，以擴充套件菩薩的善心來佈施，以不退轉的心來佈施，以不休息的心來佈施，以不吝惜自身的心來佈施。菩薩摩訶薩在破壞身體、流出鮮血佈施時，會這樣迴向：以此善根，令一切眾生具足菩薩的法身、智身；令一切眾產生就微密金剛之身；令一切眾生得到無盡的身、清凈不壞的身；令一切眾生得到能顯現化身，遍滿十方一切世間的身；令一切眾生得到可喜愛的身，明凈鮮潔，不可摧毀；令一切眾生得到法界所生的身，對於如來之身沒有絲毫染著；令一切眾生得到寶光明身，沒有誰能破壞；令一切眾生得到智慧寶藏之身，對於不死之法而得自在；令一切眾生得到寶海之身，一切眾生所見不虛；令一切眾生得到如同虛空的身，對於世間一切沒有絲毫染著。這就是菩薩摩訶薩破壞身體、流出鮮血佈施的善根，以大乘心迴向，以清凈心迴向，以大心迴向，以歡喜心迴向，以大歡喜心迴向，以無厭足心迴向，以安樂心迴向，以不混濁的心來回向善根。
菩薩摩訶薩見到有人前來乞求骨髓和肉時，會歡喜地用柔和的語言對乞求者說：『我的身體的骨髓和肉，你可以隨意取用。』如同饒益菩薩、一切施王菩薩等無數的菩薩摩訶薩，在各個輪迴中無數次的生命里，捨棄骨髓和肉時，心中充滿歡喜，佈施的心深廣，不可測量；一切菩薩所修習的心，無上大乘的微妙善根心，舍離塵垢的正直殊勝的心，對於前來乞求的人 English version:
Immeasurable Bodhisattva Mahasattvas (great Bodhisattvas), in countless lives throughout various realms, when encountering those who beg, would break their bodies, shed blood, and give it as alms. They give with the mind of seeking Sarvajna (omniscience), with the mind of joy in Bodhi (enlightenment), with the mind of delight in practicing the Bodhisattva path, with the mind that does not consider suffering, with the mind that has no resentment towards those who come to beg, with the mind that is directed towards all Bodhisattvas, with the mind that nurtures all Bodhisattvas, with the mind that expands the good mind of Bodhisattvas, with the mind that does not regress, with the mind that does not rest, and with the mind that does not begrudge their own bodies. When Bodhisattva Mahasattvas break their bodies and shed blood to give alms, they make this dedication: With this root of good, may all beings be endowed with the Dharma body and wisdom body of Bodhisattvas; may all beings achieve the subtle Vajra (diamond) body; may all beings attain an inexhaustible body, pure and indestructible; may all beings attain a manifested body that pervades all worlds in the ten directions; may all beings attain a desirable body, bright, pure, and indestructible; may all beings attain a body born from the Dharmadhatu (realm of reality), without any attachment to the body of the Tathagata (Buddha); may all beings attain a body of precious light, which no one can destroy; may all beings attain a body of wisdom treasure, and be free in the undying Dharma; may all beings attain a body of precious ocean, so that all beings' seeing is not in vain; may all beings attain a body like space, without any attachment to all the worlds. This is the root of good from the Bodhisattva Mahasattva's breaking of their body and shedding blood to give alms, dedicated with the Mahayana (Great Vehicle) mind, dedicated with the pure mind, dedicated with the great mind, dedicated with the joyful mind, dedicated with the great joyful mind, dedicated with the mind of no satiety, dedicated with the mind of peace and happiness, and dedicated with the mind that is not turbid.
When Bodhisattva Mahasattvas see someone coming to beg for marrow and flesh, they will joyfully and gently say to the beggar: 'You may take my body's marrow and flesh as you wish.' Like countless Bodhisattva Mahasattvas such as the Bodhisattva Raoyib (Beneficial) and the Bodhisattva Sarva-dana-raja (King of All Giving), in countless lives throughout various realms, when giving up marrow and flesh, their hearts are filled with joy, their minds of giving are profound and immeasurable; the minds cultivated by all Bodhisattvas, the supreme and wonderful root of good of the Mahayana, the upright and superior mind that is free from defilement, towards those who come to beg
【English Translation】 Immeasurable Bodhisattva Mahasattvas, in countless lives throughout various realms, when encountering those who beg, would break their bodies, shed blood, and give it as alms. They give with the mind of seeking Sarvajna (omniscience), with the mind of joy in Bodhi (enlightenment), with the mind of delight in practicing the Bodhisattva path, with the mind that does not consider suffering, with the mind that has no resentment towards those who come to beg, with the mind that is directed towards all Bodhisattvas, with the mind that nurtures all Bodhisattvas, with the mind that expands the good mind of Bodhisattvas, with the mind that does not regress, with the mind that does not rest, and with the mind that does not begrudge their own bodies. When Bodhisattva Mahasattvas break their bodies and shed blood to give alms, they make this dedication: With this root of good, may all beings be endowed with the Dharma body and wisdom body of Bodhisattvas; may all beings achieve the subtle Vajra (diamond) body; may all beings attain an inexhaustible body, pure and indestructible; may all beings attain a manifested body that pervades all worlds in the ten directions; may all beings attain a desirable body, bright, pure, and indestructible; may all beings attain a body born from the Dharmadhatu (realm of reality), without any attachment to the body of the Tathagata (Buddha); may all beings attain a body of precious light, which no one can destroy; may all beings attain a body of wisdom treasure, and be free in the undying Dharma; may all beings attain a body of precious ocean, so that all beings' seeing is not in vain; may all beings attain a body like space, without any attachment to all the worlds. This is the root of good from the Bodhisattva Mahasattva's breaking of their body and shedding blood to give alms, dedicated with the Mahayana (Great Vehicle) mind, dedicated with the pure mind, dedicated with the great mind, dedicated with the joyful mind, dedicated with the great joyful mind, dedicated with the mind of no satiety, dedicated with the mind of peace and happiness, and dedicated with the mind that is not turbid. When Bodhisattva Mahasattvas see someone coming to beg for marrow and flesh, they will joyfully and gently say to the beggar: 'You may take my body's marrow and flesh as you wish.' Like countless Bodhisattva Mahasattvas such as the Bodhisattva Raoyib (Beneficial) and the Bodhisattva Sarva-dana-raja (King of All Giving), in countless lives throughout various realms, when giving up marrow and flesh, their hearts are filled with joy, their minds of giving are profound and immeasurable; the minds cultivated by all Bodhisattvas, the supreme and wonderful root of good of the Mahayana, the upright and superior mind that is free from defilement, towards those who come to beg
施無盡心，能捨自己愛重身心，一向專求無量善根妙功德寶所覆之心，菩薩所行無厭足心，大布施心，離疑惑心，于來乞者所佈施物無中悔心，分別佈施不求報心，平等佈施無選擇心。菩薩摩訶薩施髓肉時，于諸佛所生尊父心，令一切眾生清凈安住嚴凈現在諸世界中一切佛剎，大悲現前救護眾生，菩提現前十力明觀，三世菩薩現前滿足善根，無畏現前大師子吼，三世現前智慧平等，一切世間現前盡未來際修菩薩愿，無憂現前修習無數諸菩薩行。菩薩摩訶薩施髓肉時，如是迴向：以此善根令一切眾生得金剛藏不可壞身；令一切眾生得微密身，無有疏漏；令一切眾生得佛清凈莊嚴如意法身；令一切眾生得百福德身，三十二相而自莊嚴；令一切眾生得八十種好妙莊嚴身，具足十力，不可斷壞；令一切眾生逮得如來常住妙身，不可測量；令一切眾生得最勝身，一切諸魔所不能壞；令一切眾生悉得一身，等三世佛；令一切眾生得無礙身，微妙清凈滿虛空界；令一切眾生得菩薩藏身，悉能含受一切眾生。是為菩薩摩訶薩佈施髓肉一切智境界心善根迴向，令一切眾生得佛常住無量法身。
「菩薩摩訶薩見有眾生來從乞心，如無憂厭菩薩、不動王菩薩如是等無量菩薩摩訶薩，見有人來從乞心時，歡喜施與，學不斷施心，一切無盡
【現代漢語翻譯】 現代漢語譯本：菩薩以無盡的心施捨，能夠捨棄自己珍愛重視的身心，一心專注于追求無量善根和微妙功德所覆蓋的心。菩薩所行的是永不滿足的心，大布施的心，遠離疑惑的心，對於前來乞求的人所佈施的物品沒有後悔的心，分別佈施而不求回報的心，平等佈施而沒有選擇的心。菩薩摩訶薩在佈施骨髓和血肉時，對於諸佛生起如同尊敬父親的心，令一切眾生清凈安住，莊嚴清凈現在諸世界中的一切佛剎。大悲心顯現，救護眾生；菩提心顯現，以十力明晰地觀察；三世菩薩的善根顯現，得以圓滿；無畏心顯現，發出大師子吼；三世的智慧顯現，平等無二；一切世間顯現，直至未來際修持菩薩的願望；無憂心顯現，修習無數的菩薩行。菩薩摩訶薩在佈施骨髓和血肉時，如此迴向：以此善根，令一切眾生獲得金剛藏般不可摧毀的身體；令一切眾生獲得微密無漏的身體；令一切眾生獲得佛陀清凈莊嚴如意的法身；令一切眾生獲得具足百福德、三十二相莊嚴的身體；令一切眾生獲得八十種好微妙莊嚴的身體，具足十力，不可斷壞；令一切眾生獲得如來常住的微妙身體，不可測量；令一切眾生獲得最殊勝的身體，一切魔障都不能破壞；令一切眾生都獲得一個身體，等同於三世諸佛；令一切眾生獲得無礙的身體，微妙清凈充滿虛空界；令一切眾生獲得菩薩藏身，能夠含容一切眾生。這就是菩薩摩訶薩佈施骨髓血肉，以一切智境界的心所做的善根迴向，令一切眾生獲得佛陀常住無量的法身。 菩薩摩訶薩見到有眾生前來乞求，如同無憂厭菩薩（Avyohana Bodhisattva）、不動王菩薩（Acalaraja Bodhisattva）等無量菩薩摩訶薩一樣，見到有人前來乞求時，歡喜地施與，學習永不間斷的佈施之心，一切都是無盡的。
【English Translation】 English version: Bodhisattvas, with inexhaustible minds, are able to relinquish their cherished and valued bodies and minds, focusing solely on seeking the immeasurable roots of goodness and the heart covered by wondrous merits. What Bodhisattvas practice is a mind that is never satisfied, a mind of great giving, a mind free from doubt, a mind without regret for the things given to those who come to beg, a mind that gives discriminately without seeking reward, and a mind that gives equally without choosing. When Bodhisattva Mahasattvas give their marrow and flesh, they generate a heart of respect for all Buddhas, like that for a revered father, causing all sentient beings to dwell purely and peacefully, adorning and purifying all Buddha lands in the present worlds. Great compassion manifests, protecting sentient beings; Bodhi manifests, observing clearly with the ten powers; the roots of goodness of the Bodhisattvas of the three times manifest, becoming complete; fearlessness manifests, roaring the great lion's roar; the wisdom of the three times manifests, equal and without duality; all worlds manifest, cultivating the Bodhisattva's vows until the end of time; freedom from worry manifests, practicing countless Bodhisattva practices. When Bodhisattva Mahasattvas give their marrow and flesh, they dedicate the merit thus: With this root of goodness, may all sentient beings obtain a body like the Vajra Treasury, indestructible; may all sentient beings obtain a subtle and flawless body; may all sentient beings obtain the pure, adorned, and wish-fulfilling Dharma body of the Buddha; may all sentient beings obtain a body adorned with a hundred blessings and the thirty-two marks; may all sentient beings obtain a body adorned with the eighty minor marks, possessing the ten powers, unbreakable; may all sentient beings attain the wondrous, permanent body of the Tathagata, immeasurable; may all sentient beings obtain the most supreme body, which all demons cannot destroy; may all sentient beings obtain one body, equal to the Buddhas of the three times; may all sentient beings obtain an unobstructed body, subtle, pure, and filling the void; may all sentient beings obtain the Bodhisattva Treasury body, capable of containing all sentient beings. This is the dedication of the roots of goodness by Bodhisattva Mahasattvas, giving marrow and flesh with the mind of all-knowing wisdom, causing all sentient beings to obtain the permanent and immeasurable Dharma body of the Buddha. When Bodhisattva Mahasattvas see sentient beings coming to beg, like the countless Bodhisattva Mahasattvas such as Avyohana Bodhisattva and Acalaraja Bodhisattva, they give joyfully when they see someone coming to beg, learning the mind of giving without ceasing, everything is inexhaustible.
施心，大檀波羅蜜心，到檀波羅蜜彼岸心，學一切菩薩行佈施心，於一切施得無盡心，修習一切大布施心，建立一切菩薩施心，現前正念諸佛施心，充滿一切來求施心。菩薩摩訶薩佈施心時，以清凈心施、以度脫一切眾生心施、以十力菩提境界心施、以滿足大願心施、以修習菩薩行心施、以得薩婆若心施、以不捨本願心施，以此善根迴向眾生：令一切眾生得金剛藏心，一切金剛圍山所不能壞；得金剛莊嚴心、離恐怖心、不可勝心、一切世間無能盡心、勇健勝幢智慧藏心、大那羅延高勝幢心、眾生大海不可盡心、不可沮壞那羅延藏心、悉能壞散諸魔魔業、魔軍眾心、威武勇健大丈夫心、無恐怖心、大誓莊嚴勝堅固心、最勝生菩薩心、具諸佛法菩提莊嚴心、坐菩提樹成就一切如來正法離諸愚癡一切種智正覺之心、具十力心。是為菩薩摩訶薩施心善根迴向眾生，令一切眾生具足無著十力之心。
「菩薩摩訶薩見有人來乞腸、腎、肝、肺時，如難勝菩薩、滅惡自在王菩薩如是等無量菩薩摩訶薩，見有人來乞腸、腎、肝、肺，見已歡喜，以愛眼觀，起菩提愛，隨彼所樂，悉滿其意，歡喜施與，心不中悔，正念觀察于不堅固身取堅固身，我此穢身虎狼狐狗眾獸所食，此身無常可棄捨物。菩薩摩訶薩如是觀已，敬心諦視來乞求
【現代漢語翻譯】 現代漢語譯本：菩薩發心佈施，是偉大的檀波羅蜜（佈施的最高境界）之心，是到達檀波羅蜜彼岸的心，是學習一切菩薩行佈施的心，對於一切佈施都能得到無盡的心，是修習一切大布施的心，是建立一切菩薩佈施的心，是現前正念諸佛佈施的心，是充滿一切前來求施的心。菩薩摩訶薩在佈施時，以清凈的心佈施，以度脫一切眾生的心佈施，以十力（如來的十種力量）菩提境界的心佈施，以滿足大愿的心佈施，以修習菩薩行的心佈施，以獲得薩婆若（一切智）的心佈施，以不捨本願的心佈施，以此善根迴向眾生：令一切眾生得到金剛藏的心，一切金剛圍山都不能破壞；得到金剛莊嚴的心、遠離恐怖的心、不可戰勝的心、一切世間都無法窮盡的心、勇健如勝幢的智慧藏心、如大那羅延（印度神話中的大力神）般高勝的幢心、眾生大海都無法窮盡的心、不可摧毀的那羅延藏心、能夠摧毀一切魔及其魔業、魔軍眾的心、威武勇健大丈夫的心、無所畏懼的心、以大誓願莊嚴的堅固心、最殊勝的菩薩心、具足諸佛法菩提莊嚴的心、坐在菩提樹下成就一切如來正法，遠離一切愚癡，獲得一切種智正覺的心、具足十力的心。這是菩薩摩訶薩佈施的心，以善根迴向眾生，令一切眾生具足無執著的十力之心。 菩薩摩訶薩見到有人來乞求腸、腎、肝、肺時，就像難勝菩薩、滅惡自在王菩薩等無量菩薩摩訶薩一樣，見到有人來乞求腸、腎、肝、肺，見到后歡喜，以慈愛的眼神看著他們，生起菩提的愛心，隨順他們所希望的，都滿足他們的意願，歡喜地施與，心中沒有後悔，正念觀察這不堅固的身體，從而獲得堅固的身體，我這污穢的身體，終將被虎狼狐狗等野獸所食，這身體是無常的，是可以捨棄的。菩薩摩訶薩這樣觀察后，以恭敬的心仔細看著前來乞求的人。
【English Translation】 English version: The Bodhisattva's mind of giving is the great Dāna pāramitā (perfection of giving) mind, the mind that reaches the other shore of Dāna pāramitā, the mind that learns all Bodhisattva practices of giving, the mind that obtains inexhaustibility in all giving, the mind that cultivates all great giving, the mind that establishes all Bodhisattva giving, the mind that is present with the right mindfulness of the Buddhas' giving, the mind that is filled with all those who come seeking giving. When a Bodhisattva Mahāsattva gives, they give with a pure mind, with the mind to liberate all sentient beings, with the mind of the ten powers (ten powers of a Tathagata) Bodhi realm, with the mind to fulfill great vows, with the mind to cultivate Bodhisattva practices, with the mind to attain Sarvajña (omniscience), with the mind not to abandon original vows, and with this root of goodness, they dedicate it to sentient beings: May all sentient beings obtain the Vajra (diamond) treasury mind, which cannot be destroyed by any Vajra mountain; obtain the Vajra adorned mind, the mind free from fear, the invincible mind, the mind that cannot be exhausted by all the world, the mind of the wisdom treasury that is courageous and victorious like a banner, the mind of the high and victorious banner like the great Narayana (a powerful deity in Hindu mythology), the mind that cannot be exhausted by the ocean of sentient beings, the indestructible Narayana treasury mind, the mind that can destroy all demons and their demonic deeds, the mind of the demonic army, the mind of a majestic, courageous, and brave great man, the mind without fear, the mind of great vows adorned with steadfastness, the most supreme Bodhisattva mind, the mind adorned with the Bodhi of all Buddha's teachings, the mind that sits under the Bodhi tree and achieves all the Tathagata's true Dharma, free from all ignorance, the mind of all-knowing perfect enlightenment, the mind that possesses the ten powers. This is the Bodhisattva Mahāsattva's mind of giving, with the root of goodness dedicated to sentient beings, so that all sentient beings may possess the unattached mind of the ten powers. When a Bodhisattva Mahāsattva sees someone coming to beg for intestines, kidneys, liver, and lungs, just like the countless Bodhisattva Mahāsattvas such as the Bodhisattva Nansheng and the Bodhisattva Mie'e Zizaiwang, upon seeing someone coming to beg for intestines, kidneys, liver, and lungs, they are delighted, look at them with loving eyes, generate the love of Bodhi, follow what they desire, fulfill all their wishes, give with joy, without any regret in their hearts, and with right mindfulness observe this impermanent body, thereby obtaining a permanent body. This impure body of mine will eventually be eaten by beasts such as tigers, wolves, foxes, and dogs. This body is impermanent and can be discarded. After observing in this way, the Bodhisattva Mahāsattva looks carefully at the person who comes to beg with a respectful mind.
者；復作是念：『我若不施，不得不堅固中堅固，無常中常，不凈中凈。』菩薩摩訶薩如是正念，則能開發清凈直心，解真實法，于來乞者生善知識心，能教化我，不堅固中而取堅固。菩薩摩訶薩作是念已，以此善根迴向眾生：令一切眾生得內外清凈智慧藏身；令一切眾生得智慧藏腹，悉能受持一切智愿；令一切眾生得清凈身，見者無厭，演放堅固妙香光明，普熏十方；令一切眾生逮得如來腹不現相，身宜相稱，肢節具足；令一切眾生得法味食，長養智身，具佛法愛，柔軟充滿；令一切眾生得無盡身，安住法身；令一切眾生得內清凈總持藏身，一切辯明，普照諸法；令一切眾生得清凈身，內外悉凈；令一切眾生得如來智修習行身，普雨甘露智慧法雨；令一切眾生悉得內身清凈寂靜，外身能為眾生作智慧幢王，照明一切。是為菩薩摩訶薩施腸、腎、肝、肺善根迴向眾生，令一切眾生悉得內外清凈之身，安住堅固無障礙智。◎
◎「菩薩摩訶薩見有來乞肢節諸骨，如法藏菩薩、夜光菩薩如是等無量菩薩摩訶薩施肢節骨，見來求者生大歡喜心、明凈心、寂靜心、慈心、安樂心、無所著心、清凈心，于來乞者生滿願心。菩薩摩訶薩以施肢節所攝善根迴向眾生：令一切眾生得如化身，永離世間骨血肉身；令一切眾生得金剛
【現代漢語翻譯】 現代漢語譯本：菩薩又這樣想：『我如果不佈施，就不能在不堅固中獲得堅固，在無常中獲得常住，在不凈中獲得清凈。』菩薩摩訶薩如此正念，就能開發清凈正直的心，理解真實的佛法，對於前來乞求的人產生善知識的心，認為他們能教化我，在不堅固中獲得堅固。菩薩摩訶薩這樣想后，就將這些善根迴向給眾生：愿一切眾生獲得內外清凈的智慧寶藏之身；愿一切眾生獲得智慧寶藏的腹部，能夠受持一切智慧的願望；愿一切眾生獲得清凈的身體，讓見到的人不會厭倦，散發出堅固的微妙香氣和光明，普遍薰染十方；愿一切眾生獲得如來那樣腹部不顯現的相，身體勻稱，肢體完整；愿一切眾生獲得法味的食物，增長智慧之身，具備佛法的愛，柔軟而充滿；愿一切眾生獲得無盡的身體，安住於法身；愿一切眾生獲得內心清凈的總持寶藏之身，一切辯才明晰，普遍照耀諸法；愿一切眾生獲得清凈的身體，內外都清凈；愿一切眾生獲得如來的智慧，修習行持之身，普遍降下甘露智慧的法雨；愿一切眾生都獲得內心清凈寂靜，外在身體能為眾生作智慧的幢王，照亮一切。這就是菩薩摩訶薩佈施腸、腎、肝、肺的善根迴向給眾生，愿一切眾生都獲得內外清凈的身體，安住于堅固無障礙的智慧。 菩薩摩訶薩見到有人前來乞求肢體骨骼，就像法藏菩薩（Dharmakara Bodhisattva）、夜光菩薩（Ratnaprabha Bodhisattva）等無量菩薩摩訶薩佈施肢體骨骼一樣，見到前來乞求的人，生起大歡喜心、明凈心、寂靜心、慈心、安樂心、無所執著心、清凈心，對於前來乞求的人生起滿足他們願望的心。菩薩摩訶薩將佈施肢體所攝取的善根迴向給眾生：愿一切眾生獲得如幻化之身，永遠脫離世間的骨血肉身；愿一切眾生獲得金剛
【English Translation】 English version: Furthermore, the Bodhisattva thinks: 『If I do not give, I cannot obtain firmness in the impermanent, permanence in the transient, and purity in the impure.』 The Bodhisattva Mahasattva, with such right mindfulness, can develop a pure and upright mind, understand the true Dharma, and generate a mind of good knowledge towards those who come to beg, thinking that they can teach me and obtain firmness in the impermanent. Having thought this, the Bodhisattva Mahasattva dedicates these roots of goodness to all sentient beings: May all sentient beings obtain a body that is a treasury of inner and outer purity and wisdom; may all sentient beings obtain a belly that is a treasury of wisdom, capable of upholding all the vows of wisdom; may all sentient beings obtain a pure body, so that those who see it will not be weary, emitting a firm and wonderful fragrance and light, pervading the ten directions; may all sentient beings attain the form of the Tathagata, with a belly that does not show, a body that is well-proportioned, and limbs that are complete; may all sentient beings obtain the food of Dharma flavor, nourishing their wisdom body, possessing the love of the Buddha's Dharma, gentle and full; may all sentient beings obtain an inexhaustible body, abiding in the Dharma body; may all sentient beings obtain a body that is a treasury of inner purity and total retention, with all eloquence clear, universally illuminating all Dharmas; may all sentient beings obtain a pure body, both internally and externally pure; may all sentient beings obtain the wisdom of the Tathagata, cultivating a body of practice, universally raining down the sweet dew of wisdom Dharma; may all sentient beings obtain inner purity and tranquility, and may their outer bodies be able to act as a king of wisdom banners for sentient beings, illuminating all. This is how the Bodhisattva Mahasattva dedicates the roots of goodness from giving away their intestines, kidneys, liver, and lungs to all sentient beings, so that all sentient beings may obtain a body of inner and outer purity, abiding in firm and unobstructed wisdom. The Bodhisattva Mahasattva, seeing someone come to beg for limbs and bones, like Dharmakara Bodhisattva, Ratnaprabha Bodhisattva, and countless other Bodhisattva Mahasattvas who gave away their limbs and bones, generates great joy, clarity, tranquility, compassion, peace, non-attachment, and purity in their mind, and towards those who come to beg, they generate a mind of fulfilling their wishes. The Bodhisattva Mahasattva dedicates the roots of goodness acquired from giving away their limbs to all sentient beings: May all sentient beings obtain a body like a transformation body, forever free from the worldly body of bones, blood, and flesh; may all sentient beings obtain a vajra
力身，無能壞者，無能勝者；令一切眾生得薩婆若力具足法身，從無縛無著法界出生；令一切眾生得智力身，諸根堅固，不可斷壞；令一切眾生得法力身，智力自在，到于彼岸；令一切眾生得堅固身，不可壞散；令一切眾生得隨應化身，善能調伏成熟眾生；令一切眾生得智熏身，具那羅延肢節莊嚴；令一切眾生得堅固流注不斷絕身，究竟永離一切疲倦；令一切眾生得安住力身，悉皆具足勇猛精進；令一切眾生得凈法身，悉能分別一切眾生，入于無量智身境界；令一切眾生得功德力身，除滅眾惡，見者不虛；令一切眾生得無礙身，皆悉究竟無染著智；令一切眾生得佛所攝身，常為一切佛所守護；令一切眾生得普饒益眾生之身，悉能遍入一切諸道；令一切眾生得圓應身，十方眾生悉見其面，無背佛法，清凈照明，常現在前；令一切眾生得具足精進身，修習究竟大乘智慧；令一切眾生舍離我慢自大放逸之身，得清凈身，智慧安住，不可傾動；令一切眾生得堅持戒身，成就大乘一切智業；令一切眾生得生佛家身，永離世間生死穢身。是為菩薩摩訶薩施肢節諸骨善根迴向，令一切眾生皆悉清凈，得薩婆若。
「菩薩摩訶薩見有人來，手執利刀乞厚薄皮，以愛眼視，歡喜恭敬，為敷座處，即作是念：『福田難遇而今自來，滿
【現代漢語翻譯】 現代漢語譯本 令一切眾生獲得堅不可摧、無能戰勝的力量之身；令一切眾生獲得圓滿薩婆若（一切智）力量的法身，從無縛無著的法界出生；令一切眾生獲得智慧力量之身，諸根堅固，不可斷壞；令一切眾生獲得法力之身，智慧自在，到達彼岸；令一切眾生獲得堅固之身，不可破壞散失；令一切眾生獲得隨應化身，善於調伏成熟眾生；令一切眾生獲得智慧熏習之身，具足那羅延（金剛力士）的肢節莊嚴；令一切眾生獲得堅固流注、永不間斷之身，究竟永遠遠離一切疲倦；令一切眾生獲得安住力量之身，都具足勇猛精進；令一切眾生獲得清凈法身，能夠分別一切眾生，進入無量智慧之身境界；令一切眾生獲得功德力量之身，消除一切惡行，見到的人不會徒勞；令一切眾生獲得無礙之身，都究竟達到無染著的智慧；令一切眾生獲得佛所攝受之身，常為一切佛所守護；令一切眾生獲得普遍饒益眾生之身，能夠遍入一切諸道；令一切眾生獲得圓滿應化之身，十方眾生都能見到其面，不背離佛法，清凈光明，常在眼前；令一切眾生獲得具足精進之身，修習究竟的大乘智慧；令一切眾生舍離我慢自大放逸之身，獲得清凈之身，智慧安住，不可動搖；令一切眾生獲得堅持戒律之身，成就大乘一切智的功業；令一切眾生獲得生於佛家之身，永遠脫離世間生死污穢之身。這是菩薩摩訶薩施捨肢節諸骨的善根迴向，令一切眾生都清凈，獲得薩婆若（一切智）。 菩薩摩訶薩見到有人前來，手持利刀乞求厚薄的面板，以慈愛的眼神注視，歡喜恭敬，為他鋪設座位，隨即這樣想：『福田難得遇到而今自己來了，滿足
【English Translation】 English version May all sentient beings obtain a body of power that is indestructible and unconquerable; may all sentient beings obtain a Dharma body with the power of complete Sarvajña (all-knowing wisdom), born from the unbound and unattached Dharma realm; may all sentient beings obtain a body of wisdom power, with firm roots, unbreakable; may all sentient beings obtain a body of Dharma power, with wisdom and freedom, reaching the other shore; may all sentient beings obtain a firm body, indestructible and not scattered; may all sentient beings obtain a body of transformation that adapts to circumstances, skillful in taming and maturing sentient beings; may all sentient beings obtain a body imbued with wisdom, adorned with the limbs of Narayana (Vajra-wielding deity); may all sentient beings obtain a body of firm and continuous flow, ultimately and forever free from all fatigue; may all sentient beings obtain a body of abiding power, all fully endowed with courageous diligence; may all sentient beings obtain a pure Dharma body, able to distinguish all sentient beings, entering the realm of immeasurable wisdom body; may all sentient beings obtain a body of meritorious power, eliminating all evil deeds, so that those who see it will not be in vain; may all sentient beings obtain an unobstructed body, all ultimately reaching wisdom free from attachment; may all sentient beings obtain a body embraced by the Buddha, always protected by all Buddhas; may all sentient beings obtain a body that universally benefits sentient beings, able to pervade all paths; may all sentient beings obtain a perfect transformation body, so that beings in the ten directions can see its face, not turning away from the Buddha's teachings, pure and luminous, always present; may all sentient beings obtain a body of complete diligence, cultivating the ultimate Mahayana wisdom; may all sentient beings abandon the body of arrogance, pride, and indulgence, obtaining a pure body, with wisdom abiding, unshakeable; may all sentient beings obtain a body that upholds precepts, accomplishing the work of all-knowing wisdom of the Mahayana; may all sentient beings obtain a body born into the Buddha's family, forever free from the defiled body of worldly birth and death. This is the dedication of the roots of goodness from the Bodhisattva Mahasattva's giving of limbs and bones, so that all sentient beings may be purified and attain Sarvajña (all-knowing wisdom). When a Bodhisattva Mahasattva sees someone coming, holding a sharp knife and asking for thick or thin skin, he looks at them with loving eyes, joyfully and respectfully, prepares a seat for them, and immediately thinks: 'A field of merit is difficult to encounter, and now it has come of its own accord, fulfilling
我本願，決定究竟一切種智。』作如是言：『取我身皮，隨汝意用。』如清凈藏菩薩、金剛脅鹿王菩薩如是等無量菩薩摩訶薩佈施乞人厚薄皮時，如是迴向：以此善根令一切眾生得如來薄皮相，金色清凈；令一切眾生得金剛堅固不壞薄皮；令一切眾生得金色皮，如閻浮檀金藏；令一切眾生得無量色皮，隨應現色，悉令清凈；令一切眾生得明凈皮，不受塵垢，如樂沙門如來凈色；令一切眾生得第一色皮，自然清凈；令一切眾生逮得如來清凈色皮，微妙相好而自莊嚴；令一切眾生得明凈皮，放大光明，普覆一切；令一切眾生得明網皮，無量光明圓滿具足，普覆世間；令一切眾生得潤澤皮，眾色清凈。是為菩薩摩訶薩佈施自身厚薄皮時善根迴向，令一切眾生逮得無上最勝菩提，皆悉具足如來功德。◎
大方廣佛華嚴經卷第十七 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第十八
東晉天竺三藏佛馱跋陀羅譯
金剛幢菩薩十回向品第二十一之五
「◎菩薩摩訶薩見有人來乞手足指，如堅固精進菩薩、閻浮提自在王金光菩薩等無量菩薩摩訶薩，施手足指時，心大歡喜，顏色無異，乘大乘施，不求五欲施，不求名聞施，建立檀波羅蜜施、大施心施、離慳垢施、
【現代漢語翻譯】 現代漢語譯本 『我本願，決定究竟一切種智（佛的智慧）。』他們這樣說：『取我身上的面板，隨你意用。』就像清凈藏菩薩、金剛脅鹿王菩薩等無量菩薩摩訶薩佈施給乞丐厚薄面板時，他們這樣迴向：以此善根，令一切眾生得到如來薄皮相，金色清凈；令一切眾生得到金剛般堅固不壞的薄皮；令一切眾生得到金色面板，如同閻浮檀金（一種金色）的寶藏；令一切眾生得到無量色彩的面板，隨應顯現顏色，都令清凈；令一切眾生得到明凈的面板，不受塵垢，如同樂沙門（佛的別稱）如來的清凈色；令一切眾生得到第一的色彩面板，自然清凈；令一切眾生獲得如來清凈的色身面板，以微妙的相好而自我莊嚴；令一切眾生得到明凈的面板，放大光明，普遍覆蓋一切；令一切眾生得到明網般的面板，無量光明圓滿具足，普遍覆蓋世間；令一切眾生得到潤澤的面板，各種色彩清凈。這是菩薩摩訶薩佈施自身厚薄面板時所做的善根迴向，令一切眾生獲得無上最殊勝的菩提（覺悟），都完全具備如來的功德。
◎菩薩摩訶薩見到有人來乞求手足指，就像堅固精進菩薩、閻浮提自在王金光菩薩等無量菩薩摩訶薩，佈施手足指時，內心非常歡喜，臉色沒有變化，以大乘之心佈施，不求五欲的佈施，不求名聞的佈施，建立檀波羅蜜（佈施的完美）的佈施，大施心（以大慈悲心佈施）的佈施，遠離慳吝污垢的佈施。
【English Translation】 English version 'My original vow is to ultimately realize all-knowing wisdom (Buddha's wisdom).' They say, 'Take the skin of my body, use it as you wish.' Just like Pure Treasury Bodhisattva, Vajra-Flanked Deer King Bodhisattva, and countless other Bodhisattva Mahasattvas, when giving away thick or thin skin to beggars, they dedicate the merit thus: 'With this root of goodness, may all sentient beings attain the thin skin appearance of the Tathagata, golden and pure; may all sentient beings attain thin skin as firm and indestructible as diamond; may all sentient beings attain golden skin, like a treasure of Jambu-dana gold (a type of gold); may all sentient beings attain skin of immeasurable colors, manifesting colors as appropriate, all becoming pure; may all sentient beings attain clear and pure skin, not affected by dust, like the pure color of the Shramana (another name for Buddha) Tathagata; may all sentient beings attain skin of the foremost color, naturally pure; may all sentient beings attain the pure skin of the Tathagata's body, adorned with subtle marks and characteristics; may all sentient beings attain clear and pure skin, emitting great light, universally covering all; may all sentient beings attain skin like a net of light, with immeasurable light, complete and perfect, universally covering the world; may all sentient beings attain smooth and lustrous skin, with various colors pure. This is the dedication of merit by Bodhisattva Mahasattvas when giving away their own thick or thin skin, so that all sentient beings may attain the unsurpassed and most supreme Bodhi (enlightenment), and all fully possess the merits of the Tathagata.'
◎ Bodhisattva Mahasattvas, seeing someone come to beg for hands, feet, or fingers, like Firm Perseverance Bodhisattva, Jambudvipa Sovereign King Golden Light Bodhisattva, and countless other Bodhisattva Mahasattvas, when giving away hands, feet, or fingers, feel great joy in their hearts, their expressions unchanged, giving with the Mahayana mind, not seeking the giving of the five desires, not seeking the giving of fame, establishing the giving of Dana Paramita (perfection of giving), the giving of the great mind (giving with great compassion), the giving that is free from stinginess and defilement.
離嫉妒施、隨順佛施，以是施手足指所攝善根，迴向眾生：令一切眾生得佛長指相；令一切眾生得指密相，圓𦟛纖直；令一切眾生得赤銅甲相，筒密清凈；令一切眾生得大人指相，悉能攝持一切諸法；令一切眾生得具足隨好十力相指；令一切眾生得大人指相，纖𦟛緊密；令一切眾生手足指端輪相莊嚴，指節平滿，文相明顯；令一切眾生得蓮華色指，十力業報相好莊嚴；令一切眾生得光明指，放光明網，普照十方諸佛世界；令一切眾生得凈妙指，以諸相好，具足莊嚴。是為菩薩摩訶薩施指善根迴向眾生，令一切眾生心皆清凈。
「複次，菩薩摩訶薩請求法時，若有人言：『汝能施我連肉爪者，當與汝法。』菩薩答言：『但與我法，隨汝所須，恣意取用。』如求法王菩薩、無盡菩薩如是等無量菩薩摩訶薩，為求法故，欲令一切眾生具正法故，以是善根迴向眾生：令一切眾生悉得赤銅如來相爪；令一切眾生得潤澤爪；令一切眾生得佛具足清凈光爪；令一切眾生得具足大人一切智爪；令一切眾生得無比爪，于諸世間無所染著；令一切眾生得莊嚴爪，普照眾生；令一切眾生得細妙爪，微密清凈，不可破壞；令一切眾生得佛具足方便相好，大智清凈；令一切眾生得善生爪，菩薩清凈，行業果報；令一切眾生得薩婆若善方便爪
【現代漢語翻譯】 現代漢語譯本 遠離嫉妒的佈施，隨順佛陀的佈施，以這種佈施手足指所攝取的善根，迴向給眾生：愿一切眾生獲得佛陀修長的手指之相；愿一切眾生獲得手指密緻之相，圓潤纖細而筆直；愿一切眾生獲得赤銅色指甲之相，筒狀密合而清凈；愿一切眾生獲得大人之指相，能夠攝持一切諸法；愿一切眾生獲得具足隨好十力之相的手指；愿一切眾生獲得大人之指相，纖細緊密；愿一切眾生手足指端輪相莊嚴，指節平滿，紋路明顯；愿一切眾生獲得蓮花色手指，以十力業報的相好莊嚴；愿一切眾生獲得光明手指，放出光明網，普照十方諸佛世界；愿一切眾生獲得清凈微妙的手指，以各種相好，具足莊嚴。這是菩薩摩訶薩以佈施手指的善根迴向眾生，愿一切眾生內心都清凈。 「再次，菩薩摩訶薩在請求佛法時，如果有人說：『你如果能佈施我連著肉的指甲，我就給你佛法。』菩薩回答說：『只要給我佛法，隨你所需，任意取用。』就像求法王菩薩（Bodhissatva who seeks the Dharma King），無盡菩薩（Bodhissatva of endlessness）等無量菩薩摩訶薩，爲了求法，爲了讓一切眾生具足正法，以這種善根迴向眾生：愿一切眾生都獲得赤銅色如來之相的指甲；愿一切眾生獲得潤澤的指甲；愿一切眾生獲得佛陀具足清凈光明的指甲；愿一切眾生獲得具足大人一切智慧的指甲；愿一切眾生獲得無比的指甲，在世間一切事物中都不染著；愿一切眾生獲得莊嚴的指甲，普照眾生；愿一切眾生獲得細緻微妙的指甲，微密清凈，不可破壞；愿一切眾生獲得佛陀具足方便的相好，大智慧清凈；愿一切眾生獲得善生的指甲，菩薩清凈的行業果報；愿一切眾生獲得薩婆若（Sarvajna，一切智）善巧方便的指甲。
【English Translation】 English version Departing from jealous giving, according with the Buddha's giving, with the good roots gathered by giving hands and feet fingers, dedicate to all beings: May all beings obtain the Buddha's long finger marks; may all beings obtain the dense finger marks, round, slender and straight; may all beings obtain the red copper nail marks, tubular, dense and pure; may all beings obtain the marks of great man's fingers, able to hold all dharmas; may all beings obtain the fingers with the marks of ten powers and minor marks; may all beings obtain the marks of great man's fingers, slender and tight; may all beings' hand and foot fingertips be adorned with wheel marks, finger joints be flat and full, and the lines be clear; may all beings obtain lotus-colored fingers, adorned with the marks of ten powers' karmic retribution; may all beings obtain bright fingers, emitting a net of light, illuminating all Buddha worlds in the ten directions; may all beings obtain pure and wonderful fingers, fully adorned with various marks. This is how Bodhisattva Mahasattvas dedicate the good roots of giving fingers to all beings, wishing all beings' minds to be pure. Furthermore, when Bodhisattva Mahasattvas request the Dharma, if someone says: 'If you can give me nails with flesh, I will give you the Dharma.' The Bodhisattva answers: 'Just give me the Dharma, take whatever you need, as you wish.' Like Bodhisattva who seeks the Dharma King, Bodhisattva of endlessness and other immeasurable Bodhisattva Mahasattvas, for the sake of seeking the Dharma, for the sake of enabling all beings to possess the true Dharma, with these good roots dedicate to all beings: May all beings obtain the red copper Tathagata's nail marks; may all beings obtain smooth nails; may all beings obtain the Buddha's fully pure and bright nails; may all beings obtain the nails of great man's all-knowing wisdom; may all beings obtain incomparable nails, not attached to anything in the world; may all beings obtain adorned nails, illuminating all beings; may all beings obtain fine and subtle nails, subtle, pure, and indestructible; may all beings obtain the Buddha's fully convenient marks, great wisdom and purity; may all beings obtain well-born nails, the pure karmic retribution of Bodhisattvas' actions; may all beings obtain Sarvajna's (all-knowing) skillful and convenient nails.
，放無量色妙光明藏。是為菩薩摩訶薩施爪肉善根迴向眾生，令一切眾生得一切智爪，具足莊嚴如來法身，皆悉滿足無障礙力。
「菩薩摩訶薩為求法故，為難得法故，能施法者作如是言：『若能投身七仞火坑，當與汝法。』菩薩聞此，歡喜無量，作是思惟：『我為法故，尚于阿鼻地獄諸惡趣中受無量苦，況入人間微小火坑而得聞法？奇哉！正法甚為易得，免於地獄無量楚毒，入小火坑而聞正法。汝但說法，我入火坑。』如求善法王菩薩、金剛思惟菩薩，為法歡喜入火，善根迴向眾生：令一切眾生得佛所住一切智法，于無上道，堅固不退；令一切眾生皆悉除滅惡趣火坑，受如來樂；令一切眾生得無畏心，離眾恐怖；令一切眾生常樂求法，皆得歡喜，佛法莊嚴；令一切眾生離諸惡道，悉能除滅三毒熾火；令一切眾生悉得快樂，成就如來最勝妙樂；令一切眾生得菩薩心，悉能除滅貪恚癡火；令一切眾生悉得菩薩諸三昧樂，普見諸佛，心大歡喜；令一切眾生常聞正法，究竟佛道，未曾忘失；令一切眾生悉得菩薩自在諸通快樂，究竟具足薩婆若智。是為菩薩摩訶薩為求法故，赴火善根迴向眾生，令一切眾生具智慧火，遠離一切諸不善業。
「菩薩摩訶薩為求法故，舉身具受無量諸苦；為正法故，為廣說正法故，建
【現代漢語翻譯】 現代漢語譯本：放出無量色彩美妙的光明寶藏。這是菩薩摩訶薩將施捨爪肉的善根迴向給眾生，使一切眾生獲得一切智慧的爪，具足莊嚴如來法身，都完全滿足無障礙的力量。 菩薩摩訶薩爲了求法，爲了難得的法，對能施法的人說：『如果能跳入七仞深的火坑，就給你法。』菩薩聽到這話，無比歡喜，心想：『我爲了法，尚且在阿鼻地獄等惡道中受無量苦，何況是跳入人間微小的火坑而能聽到法？真是奇妙！正法太容易得到了，免於地獄無量的痛苦，跳入小火坑就能聽到正法。你只管說法，我跳入火坑。』就像求善法王菩薩（Bodhissattva Seeking Good Dharma King）、金剛思惟菩薩（Bodhissattva Vajra Thought），爲了法歡喜地跳入火中，將善根迴向給眾生：使一切眾生獲得佛所住的一切智慧法，在無上道上，堅定不退；使一切眾生都消除惡道的火坑，享受如來的快樂；使一切眾生獲得無畏的心，遠離一切恐怖；使一切眾生常常樂於求法，都得到歡喜，佛法莊嚴；使一切眾生遠離各種惡道，都能消除貪嗔癡三毒的熾火；使一切眾生都得到快樂，成就如來最殊勝的妙樂；使一切眾生得到菩薩心，都能消除貪恚癡的火焰；使一切眾生都得到菩薩的各種三昧之樂，普遍見到諸佛，內心大歡喜；使一切眾生常常聽到正法，最終成就佛道，永不忘失；使一切眾生都得到菩薩自在的各種神通快樂，最終具足一切智慧（薩婆若智，Sarvajna）。這是菩薩摩訶薩爲了求法，赴火的善根迴向給眾生，使一切眾生具足智慧之火，遠離一切不善的業。 菩薩摩訶薩爲了求法，全身承受無量的痛苦；爲了正法，爲了廣泛宣說正法，建立
【English Translation】 English version: Emitting immeasurable, wonderfully colored light treasures. This is how a Bodhisattva Mahasattva dedicates the merit of giving their claws and flesh to sentient beings, enabling all sentient beings to obtain the claws of all wisdom, fully adorned with the Dharma body of the Tathagata, and completely fulfilling unobstructed power. A Bodhisattva Mahasattva, seeking the Dharma, for the sake of the rare Dharma, says to the one who can give the Dharma: 'If you can throw yourself into a seven-cubit deep fire pit, I will give you the Dharma.' Upon hearing this, the Bodhisattva rejoices immeasurably, thinking: 'For the sake of the Dharma, I would endure immeasurable suffering in the Avici hell and other evil realms, how much more so would I enter a small fire pit in the human realm to hear the Dharma? How wonderful! The true Dharma is so easily obtained, avoiding the immeasurable torments of hell, entering a small fire pit to hear the true Dharma. You just speak the Dharma, and I will enter the fire pit.' Like Bodhisattva Seeking Good Dharma King (Bodhissattva Seeking Good Dharma King) and Bodhisattva Vajra Thought (Bodhissattva Vajra Thought), who joyfully entered the fire for the sake of the Dharma, they dedicate their merit to sentient beings: enabling all sentient beings to obtain the all-wisdom Dharma where the Buddha dwells, to be firm and unretreating on the unsurpassed path; enabling all sentient beings to eliminate the fire pits of evil realms, and enjoy the bliss of the Tathagata; enabling all sentient beings to obtain fearless minds, and be free from all terrors; enabling all sentient beings to always delight in seeking the Dharma, all attaining joy, adorned with the Buddha's Dharma; enabling all sentient beings to be free from all evil paths, and to eliminate the blazing fires of the three poisons (greed, hatred, and delusion); enabling all sentient beings to attain happiness, and achieve the most supreme bliss of the Tathagata; enabling all sentient beings to obtain the Bodhisattva mind, and to eliminate the fires of greed, hatred, and delusion; enabling all sentient beings to obtain the bliss of the Bodhisattva's various samadhis, to universally see all Buddhas, and to have great joy in their hearts; enabling all sentient beings to always hear the true Dharma, to ultimately achieve the Buddha's path, and never forget it; enabling all sentient beings to obtain the bliss of the Bodhisattva's free and unobstructed powers, and to ultimately fulfill all wisdom (Sarvajna). This is how a Bodhisattva Mahasattva, seeking the Dharma, dedicates the merit of entering the fire to sentient beings, enabling all sentient beings to possess the fire of wisdom, and to be free from all unwholesome actions. A Bodhisattva Mahasattva, seeking the Dharma, endures immeasurable suffering throughout their body; for the sake of the true Dharma, for the sake of widely proclaiming the true Dharma, establishes
立菩薩道故，開無上菩提故，具足無上智故，修習十力故，增廣一切智心故，得無礙智故，令一切眾生清凈故，入一切菩薩境界故，守護大乘佛菩提故；如求正法菩薩、勇健王菩薩如是等無量菩薩摩訶薩，為求法故，受無量苦；乃至謗正法人、極大惡人、惡業障人、持魔業人，為正法故，代彼惡人具受諸苦。菩薩摩訶薩為求法故，代諸眾生受苦，善根迴向眾生：令一切眾生離一切苦，得安樂利道；令一切眾生離諸苦，受成就妙樂；令一切眾生永滅苦陰，得如電光樂；令一切眾生超出苦獄，具足究竟智慧之行；令一切眾生見安隱道，離苦惱趣；令一切眾生得法愛樂，充滿具足，究竟寂滅一切眾苦；令一切眾生髮大悲心，悉欲濟度一切苦海；令一切眾生得諸佛樂，斷生死苦；令一切眾生得無比凈樂，其身永離一切苦受；令一切眾生得一切勝樂，究竟具足佛無礙樂。是為菩薩摩訶薩為求法故，悉受眾苦善根迴向，救護眾生，令一切眾生安住薩婆若無礙解脫。
「菩薩摩訶薩為求法故，為法難得故，能捨大地四海國土、大小諸城、村邑丘聚、國土豐樂、人民熾盛、園林浴池、華果繁茂如是種種無量莊嚴，天下太平，無有怨敵，金銀寶藏、妻子眷屬，皆悉能捨。于不堅固中求堅固法，饒益一切諸眾生故，令一切眾生得佛無
【現代漢語翻譯】 現代漢語譯本 爲了確立菩薩之道，爲了開啟無上菩提（無上覺悟），爲了具足無上智慧，爲了修習十力（佛的十種力量），爲了增廣一切智心（對一切事物都瞭解的心），爲了獲得無礙智慧，爲了使一切眾生清凈，爲了進入一切菩薩的境界，爲了守護大乘佛菩提（大乘佛的覺悟）；如同求正法菩薩、勇健王菩薩等無量菩薩摩訶薩，爲了求法，承受無量痛苦；乃至對於誹謗正法的人、極其邪惡的人、惡業纏身的人、持有魔業的人，爲了正法，代替那些惡人承受一切痛苦。菩薩摩訶薩爲了求法，代替眾生受苦，將善根迴向給眾生：使一切眾生脫離一切痛苦，獲得安樂的道路；使一切眾生脫離諸苦，享受成就的妙樂；使一切眾生永遠滅除苦陰（痛苦的聚集），獲得如閃電般的光明之樂；使一切眾生超出苦獄，具足究竟智慧的修行；使一切眾生見到安穩的道路，脫離苦惱的境地；使一切眾生獲得對佛法的愛樂，充滿具足，最終寂滅一切眾苦；使一切眾生髮起大悲心，想要救度一切苦海；使一切眾生獲得諸佛的快樂，斷除生死之苦；使一切眾生獲得無比清凈的快樂，其身永遠脫離一切苦受；使一切眾生獲得一切殊勝的快樂，最終具足佛的無礙之樂。這就是菩薩摩訶薩爲了求法，承受一切痛苦，將善根迴向，救護眾生，使一切眾生安住于薩婆若（一切智）的無礙解脫。 菩薩摩訶薩爲了求法，因為佛法難得，能夠捨棄大地四海國土、大小諸城、村莊聚集地、國土的豐饒安樂、人民的興盛、園林浴池、花果繁茂等種種無量的莊嚴，天下太平，沒有怨敵，金銀寶藏、妻子眷屬，都能夠捨棄。在不堅固的事物中尋求堅固的佛法，爲了饒益一切眾生，使一切眾生獲得佛的無上智慧。
【English Translation】 English version Establishing the Bodhisattva path, opening the unsurpassed Bodhi (supreme enlightenment), possessing unsurpassed wisdom, cultivating the ten powers (ten powers of a Buddha), expanding the mind of all-knowing wisdom, attaining unobstructed wisdom, purifying all sentient beings, entering the realm of all Bodhisattvas, and protecting the Mahayana Buddha Bodhi (enlightenment of the Great Vehicle); like Bodhisattvas seeking the true Dharma, Bodhisattva Brave King, and countless other Bodhisattva Mahasattvas, for the sake of seeking the Dharma, they endure immeasurable suffering; even for those who slander the true Dharma, extremely evil people, those burdened by evil karma, and those who hold demonic practices, for the sake of the true Dharma, they bear all suffering in place of those evil people. Bodhisattva Mahasattvas, for the sake of seeking the Dharma, endure suffering on behalf of all beings, and dedicate their roots of goodness to all beings: enabling all beings to be free from all suffering and attain the path of peace and happiness; enabling all beings to be free from all suffering and enjoy the wonderful bliss of accomplishment; enabling all beings to forever extinguish the aggregates of suffering and attain the joy like a flash of lightning; enabling all beings to transcend the prison of suffering and possess the practice of ultimate wisdom; enabling all beings to see the path of peace and security and be free from the realms of suffering; enabling all beings to attain the love and joy of the Dharma, be fully endowed, and ultimately extinguish all suffering; enabling all beings to generate great compassion and desire to save all from the sea of suffering; enabling all beings to attain the joy of all Buddhas and cut off the suffering of birth and death; enabling all beings to attain incomparable pure joy, their bodies forever free from all suffering; enabling all beings to attain all supreme joy and ultimately possess the unobstructed joy of the Buddha. This is how Bodhisattva Mahasattvas, for the sake of seeking the Dharma, endure all suffering, dedicate their roots of goodness, protect all beings, and enable all beings to abide in the unobstructed liberation of Sarvajna (all-knowing wisdom). Bodhisattva Mahasattvas, for the sake of seeking the Dharma, because the Dharma is difficult to obtain, are able to relinquish the lands of the earth and the four seas, large and small cities, villages and settlements, the prosperity and happiness of the land, the flourishing of the people, gardens and bathing pools, the abundance of flowers and fruits, and all such immeasurable adornments, a peaceful world without enemies, gold and silver treasures, wives and families, all of which they are able to give up. In the midst of impermanent things, they seek the permanent Dharma, for the benefit of all sentient beings, enabling all sentient beings to attain the unsurpassed wisdom of the Buddha.
礙清凈解脫薩婆若道；如大勢妙德菩薩、勝趣王菩薩如是等無量菩薩摩訶薩，為求正法故，乃至一句一味，五體投地，敬禮頂受，正念三世諸佛勤求正法，于正法中，心常欣樂，修習諸愿，求離貪法，舍離世間帝王自在之法，樂求無上法王自在勝法；不念不著一切世間，以離世法自長養心，遠離一切世間惡語，寂靜安立諸佛所住。菩薩摩訶薩為求正法，以施四天下大地國土所攝善根迴向眾生：令一切眾生悉能捨離內外所有；令一切眾生能捨一切，心無中悔；令一切眾生不惜身命、資生之具，常求正法；令一切眾生悉得法利，斷除無量眾生疑惑；令一切眾生常樂正法，于諸佛法得深法愛；令一切眾生能捨身命、世間自在樂求佛法，大心修習無上菩提；令一切眾生恭敬尊重諸佛正法，能捨身命，究竟正法；令一切眾生護持佛法，修習如來難得聞法；令一切眾生悉得諸佛菩提明照，畢菩薩行，不由他悟；令一切眾生於諸佛法而得自在，拔出疑刺，心常清凈。是為菩薩摩訶薩為求難得法故，佈施國土善根迴向，令一切眾生知見滿足。
「複次，菩薩摩訶薩行法自在時，悉教斷除閻浮提內城邑聚落，一切屠殺二足、四足，普施無畏，離怨敵心，修菩薩行，以政治國，滅除眾生一切苦難，發起一切眾生安隱心寶，具足正直勝
【現代漢語翻譯】 現代漢語譯本 障礙清凈解脫和薩婆若道（一切智之道）；例如大勢妙德菩薩、勝趣王菩薩等無量菩薩摩訶薩，爲了尋求正法，甚至爲了得到一句一偈，五體投地，恭敬頂禮接受，正念三世諸佛，勤奮尋求正法，在正法中，內心常常歡喜，修習各種願望，尋求遠離貪慾的方法，捨棄世間帝王的自在之法，樂於尋求無上法王的自在殊勝之法；不思念不執著一切世間，以遠離世間法來滋養自己的心，遠離一切世間的惡語，寂靜安住于諸佛所住之處。菩薩摩訶薩爲了尋求正法，將佈施四天下大地國土所包含的善根迴向給眾生：使一切眾生都能捨棄內外所有；使一切眾生都能捨棄一切，心中沒有後悔；使一切眾生不吝惜身命、生活所需，常常尋求正法；使一切眾生都能得到法的利益，斷除無量眾生的疑惑；使一切眾生常常喜愛正法，對於諸佛的教法得到深厚的法愛；使一切眾生能夠捨棄身命、世間的自在，樂於尋求佛法，以大心修習無上菩提；使一切眾生恭敬尊重諸佛正法，能夠捨棄身命，究竟正法；使一切眾生護持佛法，修習如來難以聽聞的教法；使一切眾生都能得到諸佛菩提的明照，完成菩薩的修行，不需依靠他人開悟；使一切眾生在諸佛的教法中得到自在，拔除疑惑的刺，內心常常清凈。這是菩薩摩訶薩爲了尋求難得的法，佈施國土的善根迴向，使一切眾生的知見圓滿。 其次，菩薩摩訶薩在行法自在時，教導斷除閻浮提（我們所居住的這個世界）內的城邑聚落中一切屠殺二足、四足動物的行為，普遍施予無畏，遠離怨恨敵對之心，修習菩薩的修行，以政治理國家，消除眾生的一切苦難，發起一切眾生安穩的心寶，具足正直殊勝的品質。
【English Translation】 English version Obstructing pure liberation and the path to Sarvajña (the path of omniscience); like the Bodhisattva Mahasattvas such as Mahasthamaprapta (Great Strength) Bodhisattva, Wonderful Virtue Bodhisattva, and King of Superior Interests Bodhisattva, and countless others, for the sake of seeking the true Dharma, even for a single phrase or verse, they prostrate themselves with their five limbs touching the ground, respectfully receive it, and with right mindfulness, diligently seek the true Dharma from the Buddhas of the three times. In the true Dharma, their hearts are always joyful, they cultivate various vows, seek methods to abandon greed, forsake the freedom of worldly emperors, and joyfully seek the supreme freedom of the Dharma King; they do not think of or cling to anything in the world, they nourish their minds by distancing themselves from worldly dharmas, stay away from all worldly evil words, and peacefully abide where the Buddhas dwell. Bodhisattva Mahasattvas, for the sake of seeking the true Dharma, dedicate the roots of goodness contained in the land of the four continents to all sentient beings: may all sentient beings be able to abandon all that is internal and external; may all sentient beings be able to abandon everything without any regret in their hearts; may all sentient beings not be stingy with their lives or their necessities, and always seek the true Dharma; may all sentient beings be able to obtain the benefits of the Dharma, and eliminate the doubts of countless sentient beings; may all sentient beings always love the true Dharma, and develop a deep love for the Dharma of the Buddhas; may all sentient beings be able to abandon their lives and worldly freedom, joyfully seek the Buddha Dharma, and cultivate supreme Bodhi with a great mind; may all sentient beings respectfully honor the true Dharma of the Buddhas, be able to abandon their lives, and ultimately attain the true Dharma; may all sentient beings protect the Buddha Dharma, and cultivate the Dharma that is difficult for the Tathagata to hear; may all sentient beings be able to obtain the illumination of the Bodhi of the Buddhas, complete the practice of the Bodhisattva, and not rely on others for enlightenment; may all sentient beings obtain freedom in the Dharma of the Buddhas, remove the thorns of doubt, and have their minds always pure. This is how Bodhisattva Mahasattvas, for the sake of seeking the rare Dharma, dedicate the roots of goodness from the land, so that the knowledge and views of all sentient beings may be fulfilled. Furthermore, when Bodhisattva Mahasattvas practice the freedom of the Dharma, they teach the cessation of all slaughter of two-legged and four-legged animals in the cities and villages within Jambudvipa (the world we live in), universally bestow fearlessness, abandon hatred and enmity, cultivate the practice of the Bodhisattva, govern the country with righteousness, eliminate all the sufferings of sentient beings, awaken the treasure of peace in the hearts of all sentient beings, and possess upright and superior qualities.
妙心寶，能自具足三種戒法，亦令眾生具三種戒。菩薩摩訶薩以不殺等五戒善根迴向眾生：令一切眾生得長壽慧，具菩提心，命根無量；令一切眾生得無量壽，恭敬供養一切諸佛；令一切眾生具足修習，離老死法，一切眾難不能害命；令一切眾生逮得無量離病苦身，命根自在，能隨意住；令一切眾生得無盡命，盡未來劫，悉具修習菩薩所行，調伏化度一切眾生；令一切眾生得凈命門，十力善根皆悉來入；令一切眾生善根具足，壽命無量，諸愿成滿；令一切眾生悉見諸佛，修習無盡長壽善根；令一切眾生於如來家學諸所學，具足成就無盡命根，于聖法中得歡喜心；令一切眾生得無老病不死命根，無盡精進，安住佛智。是為菩薩摩訶薩以離殺等五戒善根迴向眾生，令一切眾生安住如來三種凈戒具足，究竟十力智慧。
「菩薩摩訶薩若見眾生殘害不仁，若人若獸，毀其男形，令身殘闕，受諸楚毒；見此苦已，起大慈悲而救度之，悉令貴樂珍寶具足。菩薩摩訶薩謂惡人言：『汝為何利造此惡業？隨汝所須盡相資給，汝今便可舍是惡業，不能正念，肆其貪慾，害彼自利，以求己樂，無有是處。如此惡行、諸不善法，一切如來所不讚嘆。』菩薩摩訶薩悉能捨離一切所有，令彼眾生不行惡業，又為彼人說微妙法，謂：『寂靜法
【現代漢語翻譯】 現代漢語譯本：妙心寶（菩薩名），能自己具足三種戒法，也令眾生具足三種戒。菩薩摩訶薩以不殺等五戒的善根迴向眾生：令一切眾生得到長壽和智慧，具足菩提心，生命根源無量；令一切眾生得到無量壽命，恭敬供養一切諸佛；令一切眾生具足修習，遠離老死之法，一切災難不能傷害生命；令一切眾生獲得無量遠離病苦的身體，生命根源自在，能隨意安住；令一切眾生得到無盡的生命，直到未來劫，都具足修習菩薩所行，調伏化度一切眾生；令一切眾生得到清凈的生命之門，十力（如來的十種力量）的善根都來進入；令一切眾生善根具足，壽命無量，所有願望都成就圓滿；令一切眾生都能見到諸佛，修習無盡長壽的善根；令一切眾生在如來之家學習一切所學，具足成就無盡的生命根源，在聖法中得到歡喜心；令一切眾生得到無老病不死的生命根源，無盡精進，安住于佛的智慧。這是菩薩摩訶薩以遠離殺生等五戒的善根迴向眾生，令一切眾生安住于如來的三種清凈戒律，具足究竟的十力智慧。 菩薩摩訶薩如果見到眾生殘害不仁，無論是人還是野獸，毀壞其男性的身體，使其身體殘缺，遭受各種痛苦；見到這種痛苦后，生起大慈悲心而救度他們，使他們都富貴快樂，珍寶具足。菩薩摩訶薩對惡人說：『你爲了什麼利益而造這種惡業？你所需要的我都儘量資助你，你現在就可以捨棄這種惡業，不能正念，放縱貪慾，傷害他人來求自己快樂，這是沒有道理的。這種惡行、各種不善之法，一切如來都不讚嘆。』菩薩摩訶薩能夠捨棄一切所有，使那些眾生不行惡業，又為他們說微妙的佛法，說：『寂靜之法』
【English Translation】 English version: The wondrous mind treasure (Bodhisattva's name) is able to fully possess the three precepts and also enables sentient beings to possess the three precepts. The Bodhisattva Mahasattva dedicates the roots of goodness from the five precepts, such as not killing, to sentient beings: May all sentient beings obtain longevity and wisdom, possess the Bodhi mind, and have immeasurable life force; may all sentient beings obtain immeasurable life, respectfully make offerings to all Buddhas; may all sentient beings fully cultivate, be free from the law of old age and death, and may all calamities not harm their lives; may all sentient beings attain immeasurable bodies free from sickness and suffering, with life force at ease, able to dwell at will; may all sentient beings obtain endless life, until the future kalpas, fully cultivate the practices of Bodhisattvas, tame and transform all sentient beings; may all sentient beings obtain the pure gate of life, and may the roots of goodness of the ten powers (the ten powers of the Tathagata) all enter; may all sentient beings have complete roots of goodness, immeasurable lifespan, and may all wishes be fulfilled; may all sentient beings see all Buddhas, cultivate endless roots of goodness for longevity; may all sentient beings learn all that is to be learned in the Tathagata's family, fully achieve endless life force, and obtain joy in the sacred Dharma; may all sentient beings obtain the life force of no old age, sickness, or death, with endless diligence, and dwell in the wisdom of the Buddha. This is how the Bodhisattva Mahasattva dedicates the roots of goodness from abstaining from killing and the other four precepts to sentient beings, enabling all sentient beings to dwell in the three pure precepts of the Tathagata, fully possessing the ultimate wisdom of the ten powers. If a Bodhisattva Mahasattva sees sentient beings cruelly harming others, whether humans or animals, destroying their male form, causing their bodies to be mutilated, and suffering all kinds of pain; upon seeing this suffering, they generate great compassion and rescue them, enabling them to be wealthy, happy, and possess treasures. The Bodhisattva Mahasattva says to the evil person: 'For what benefit do you commit this evil deed? I will provide you with whatever you need to the best of my ability. You can now abandon this evil deed. It is unreasonable to not have right mindfulness, indulge in greed, harm others to seek your own pleasure. Such evil actions and all unwholesome dharmas are not praised by all Tathagatas.' The Bodhisattva Mahasattva is able to give up all possessions, preventing those sentient beings from committing evil deeds, and also speaks the subtle Dharma to them, saying: 'The Dharma of tranquility.'
，長養凈行，除滅不善，修習慈心，不惱眾生。』時，彼惡人聞此法言，即舍惡行，修清凈業。菩薩摩訶薩以慈救善根迴向眾生：令一切眾生得佛大人陰藏之相；令一切眾生具足男形，得丈夫意，清凈梵行；令一切眾產生就丈夫無慾之身，乘無礙智，究竟不退；令一切眾生得大人身，永離欲心，無所染著；令一切眾生皆悉成就善男子法，諸佛讚歎，智慧具足；令一切眾生得大人力，具足成就十力善根；令一切眾生常得成就男子之形，堅固安住，未曾有法；令一切眾生於五欲中無著無縛，心得解脫，厭離三界，修菩薩行；令一切眾生皆得成就第一智人，一切信伏，皆受道化；令一切眾產生就菩薩丈夫深智，究竟一切大乘佛趣。是為菩薩摩訶薩救毀形者善根迴向，令一切眾生，皆悉救護諸善男子，生賢聖家，智慧具足，修習履行男子勝智，善能示現七丈夫趣，具足無上丈夫正法，常能化度一切眾生善根迴向，令一切眾生得佛清凈丈夫勝法。
「複次，菩薩摩訶薩若有如來興出於世，以大音聲普告一切：『如來出世！如來出世！』令一切眾生得聞佛音；聞佛音已，舍離自大、憍慢、放逸，得見諸佛，堅固安住，唸佛三昧，修佛境界，未曾廢忘，恭敬供養一切諸佛，常樂見佛，以百千劫難值遇故，廣為眾生說佛難遇；眾
【現代漢語翻譯】 現代漢語譯本：『增長清凈的行為，消除不善，修習慈悲心，不惱害眾生。』當時，那個惡人聽到這些佛法教誨，就捨棄了惡行，修習清凈的善業。菩薩摩訶薩以慈悲救護的善根迴向眾生：愿一切眾生獲得佛陀大人陰藏之相（佛的三十二相之一，指佛的男性性器官隱藏於體內），愿一切眾生具備男性的形體，擁有大丈夫的意志，清凈地修行梵行；愿一切眾產生就大丈夫無慾的身體，憑藉無礙的智慧，最終不退轉；愿一切眾生獲得大人的身體，永遠遠離慾望之心，沒有任何染著；愿一切眾生都成就善男子之法，受到諸佛的讚歎，智慧圓滿；愿一切眾生獲得大人的力量，圓滿成就十力（佛的十種力量）的善根；愿一切眾生常常成就男子的形體，堅定安住，獲得前所未有的佛法；愿一切眾生在五欲（色、聲、香、味、觸）中沒有執著和束縛，內心得到解脫，厭離三界（欲界、色界、無色界），修習菩薩的修行；愿一切眾生都成就第一智慧之人，一切眾生都信服，都接受佛法的教化；愿一切眾產生就菩薩大丈夫的深邃智慧，最終達到一切大乘佛法的境界。這是菩薩摩訶薩救護毀壞形體的人的善根迴向，愿一切眾生，都能夠救護諸善男子，出生在賢聖之家，智慧圓滿，修習和實踐男子的殊勝智慧，善於示現七丈夫的境界，圓滿無上的丈夫正法，常常能夠教化和度脫一切眾生。以這些善根迴向，愿一切眾生獲得佛陀清凈的丈夫殊勝之法。 『再者，菩薩摩訶薩如果遇到如來（佛的稱號）出現於世，以洪亮的聲音普遍告知一切：『如來出世了！如來出世了！』讓一切眾生都聽到佛的聲音；聽到佛的聲音后，捨棄自大、驕慢、放縱，得見諸佛，堅定安住，憶念佛的三昧（禪定），修習佛的境界，從不廢棄和忘記，恭敬供養一切諸佛，常常樂意見到佛，因為百千劫都難以遇到，所以廣泛地為眾生宣說佛的難遇；眾
【English Translation】 English version: 『Cultivate pure conduct, eliminate unwholesomeness, practice loving-kindness, and do not harm sentient beings.』 At that time, that evil person, upon hearing these Dharma teachings, immediately abandoned his evil deeds and cultivated pure actions. The Bodhisattva Mahasattva dedicates the merit of compassionate rescue to all beings: May all beings attain the mark of the Buddha's great man's hidden genitals (one of the thirty-two marks of a Buddha, referring to the Buddha's male sexual organ being concealed within the body); may all beings possess male form, have the will of a great man, and purely practice Brahmacharya; may all beings achieve the body of a great man without desire, relying on unobstructed wisdom, ultimately without regression; may all beings obtain the body of a great man, forever free from the mind of desire, without any attachment; may all beings all achieve the Dharma of a good man, praised by all Buddhas, with wisdom complete; may all beings obtain the power of a great man, fully achieving the roots of the ten powers (the ten powers of a Buddha); may all beings always achieve the form of a man, firmly abiding, obtaining unprecedented Dharma; may all beings be without attachment or bondage in the five desires (form, sound, smell, taste, touch), their minds liberated, weary of the three realms (desire realm, form realm, formless realm), practicing the Bodhisattva path; may all beings all achieve the person of the first wisdom, all believing and accepting the Dharma's teachings; may all beings achieve the profound wisdom of a Bodhisattva great man, ultimately reaching all the realms of the Great Vehicle of Buddhism. This is the Bodhisattva Mahasattva's dedication of merit for rescuing those with damaged forms, may all beings, be able to rescue all good men, be born into virtuous families, with wisdom complete, cultivate and practice the superior wisdom of men, be skilled in manifesting the seven states of a great man, complete the supreme righteous Dharma of a great man, and always be able to teach and liberate all beings. With these roots of goodness, may all beings obtain the Buddha's pure and superior Dharma of a great man. Furthermore, if a Bodhisattva Mahasattva encounters a Tathagata (title of a Buddha) appearing in the world, proclaiming to all with a loud voice: 『The Tathagata has appeared! The Tathagata has appeared!』 causing all beings to hear the Buddha's voice; upon hearing the Buddha's voice, abandoning self-importance, arrogance, and indulgence, seeing all Buddhas, firmly abiding, remembering the Buddha's Samadhi (meditative state), cultivating the Buddha's realm, never abandoning or forgetting, respectfully making offerings to all Buddhas, always delighting in seeing the Buddha, because it is difficult to encounter in hundreds of thousands of kalpas, therefore widely proclaiming to beings the difficulty of encountering a Buddha; all
生聞已，常欲樂見一切諸佛，心大歡喜，恭敬供養，尊重讚歎；于如來所聞諸佛名，于無量佛所種諸善根，修習增長。無量眾生因如來故，悉皆清凈；無量眾生因如來故，悉凈調伏。彼諸眾生於菩薩所，生善知識心；因菩薩故，諸眾生等悉具佛法，彼諸眾生無量劫中所修善根，悉作佛事。菩薩摩訶薩以嘆佛善根迴向眾生：令一切眾生常見諸佛，初不失時，如應受化，令佛歡喜；令一切眾生常樂見佛，未曾廢忘；令一切眾生修習智慧，能持一切諸佛法藏；令一切眾生不離佛法，于無量劫修菩薩行，常聞正法；令一切眾生得不忘念，悉持一切諸如來智；令一切眾生不念異業，正念諸佛，修習十力；令一切眾生隨方見佛，盡虛空界，一切如來，悉得奉見；令一切眾生得佛身自在，於一切世界現成佛道；令一切眾生於善知識所聞佛正法，于諸如來得不壞信；令一切眾生贊佛出世，皆悉不虛化度眾生，普令清凈。是為菩薩摩訶薩嘆佛出世善根迴向，令一切眾生，悉見諸佛如應受化于無上道，一切佛法究竟清凈。
「複次，菩薩摩訶薩佈施大地，或佈施佛，起立殿堂；或施菩薩及善知識，隨意所用；或施聖僧，造立坊舍；或奉父母，興建屋宅；或施餘人，聲聞、緣覺一切福田，諸乞求者；或施四眾，隨意受用，令無所乏；或
【現代漢語翻譯】 現代漢語譯本：聽聞這些之後，他們常常渴望見到一切諸佛，心中充滿歡喜，恭敬供養，尊重讚歎；在如來那裡聽聞諸佛的名號，在無量諸佛那裡種下各種善根，並加以修習增長。無量的眾生因為如來的緣故，都變得清凈；無量的眾生因為如來的緣故，都被調伏。那些眾生對於菩薩，生起善知識之心；因為菩薩的緣故，眾生都具備佛法，那些眾生在無量劫中所修的善根，都用來成就佛事。菩薩摩訶薩以讚歎佛的善根迴向給眾生：令一切眾生常常見到諸佛，從不失時機，如其所應地接受教化，令佛歡喜；令一切眾生常常樂於見到佛，從不曾廢忘；令一切眾生修習智慧，能夠持有一切諸佛的法藏；令一切眾生不離佛法，在無量劫中修菩薩行，常常聽聞正法；令一切眾生得到不忘的念力，能夠持有一切諸如來的智慧；令一切眾生不念其他業，正念諸佛，修習十力（如來的十種力量）；令一切眾生隨處見到佛，在盡虛空界，一切如來，都能奉見；令一切眾生得到佛身自在，在一切世界示現成佛之道；令一切眾生在善知識那裡聽聞佛的正法，對於諸如來得到不壞的信心；令一切眾生讚歎佛出世，都真實不虛地教化度脫眾生，普遍令其清凈。這就是菩薩摩訶薩讚歎佛出世的善根迴向，令一切眾生，都能見到諸佛，如其所應地接受教化，最終達到無上道，一切佛法究竟清凈。 「再者，菩薩摩訶薩佈施大地，或者佈施給佛，建造殿堂；或者佈施給菩薩和善知識，任其使用；或者佈施給聖僧，建造房舍；或者奉養父母，興建住宅；或者佈施給其他人，聲聞、緣覺一切福田，以及所有乞求者；或者佈施給四眾，任其受用，使其沒有缺乏；或者
【English Translation】 English version: Having heard this, they constantly desire to see all the Buddhas, their hearts filled with joy, respectfully making offerings, honoring and praising them; having heard the names of the Buddhas from the Tathagata, they plant various roots of goodness in the presence of countless Buddhas, and cultivate and increase them. Countless sentient beings, because of the Tathagata, all become pure; countless sentient beings, because of the Tathagata, are all tamed. Those sentient beings develop a mind of good knowledge towards the Bodhisattvas; because of the Bodhisattvas, all sentient beings are endowed with the Buddha Dharma, and the roots of goodness cultivated by those sentient beings in countless kalpas are all used to accomplish the work of the Buddha. The Bodhisattva Mahasattva dedicates the roots of goodness from praising the Buddha to sentient beings: may all sentient beings constantly see all the Buddhas, never missing the opportunity, receiving teachings as appropriate, making the Buddha happy; may all sentient beings always delight in seeing the Buddha, never forgetting; may all sentient beings cultivate wisdom, able to hold all the Dharma treasures of the Buddhas; may all sentient beings not be separated from the Buddha Dharma, practicing the Bodhisattva path in countless kalpas, constantly hearing the true Dharma; may all sentient beings obtain the power of non-forgetfulness, able to hold all the wisdom of the Tathagatas; may all sentient beings not think of other karmas, but rightly think of the Buddhas, cultivating the ten powers (the ten powers of the Tathagata); may all sentient beings see the Buddhas everywhere, in the entire space of the universe, all the Tathagatas, may they all be able to behold; may all sentient beings obtain the freedom of the Buddha's body, manifesting the path to Buddhahood in all worlds; may all sentient beings hear the true Dharma of the Buddha from good teachers, and obtain indestructible faith in the Tathagatas; may all sentient beings praise the Buddha's appearance in the world, truly and without falsehood, teaching and liberating sentient beings, universally making them pure. This is the dedication of the roots of goodness from the Bodhisattva Mahasattva praising the Buddha's appearance in the world, so that all sentient beings may see all the Buddhas, receive teachings as appropriate, and ultimately reach the unsurpassed path, with all the Buddha Dharma being ultimately pure. Furthermore, the Bodhisattva Mahasattva gives away land, or gives it to the Buddha, building palaces; or gives it to Bodhisattvas and good teachers, for them to use as they wish; or gives it to the holy Sangha, building monasteries; or supports parents, building houses; or gives it to others, the fields of merit for Sravakas and Pratyekabuddhas, and all those who beg; or gives it to the four assemblies, for them to use as they wish, so that they lack nothing; or
奉如來，造立塔廟；如是等施，隨彼受用，悉離怨敵一切恐怖。菩薩摩訶薩以施大地善根迴向：令一切眾生得薩婆若清凈佛地，究竟得到普賢菩薩所行彼岸；令一切眾生得大地陀羅尼，離癡正念，悉能受持諸佛妙法；令一切眾生持一切法，守護佛法；令一切眾生得大地等心，于眾生所清凈正直，不生惡念；令一切眾生持佛族姓，不斷佛種，次第成立一切菩薩諸地善根；令一切眾生普為一切作安隱依，悉令調伏，成就清凈；令一切眾生與如來等饒益眾生，安立佛力；令一切眾生悉為一切之所愛樂，安住諸佛所愛樂處；令一切眾生堅固安住如來諸力無畏法中；令一切眾生得薩婆若地，于諸佛法自在究竟。是為菩薩摩訶薩佈施大地善根迴向，令一切眾生界究竟如來清凈道地。
「複次，菩薩摩訶薩佈施僮使，或奉諸佛菩薩知識，為欲增長如來法故；或施僧寶、或奉給父母尊重福田；或復給施諸病瘦者，全濟其命，一切貧窮諸乞求者，皆悉施與；或施塔廟，供給灑掃；若有人能書寫佛經，為護法故，以無量億僮僕凈人給其使，令此諸給使，皆悉聰達，明瞭黠慧，柔軟調伏，常勤精進，未曾懈怠，成正直心、饒益心、安樂心、慈心、離怨敵心，此諸僮僕以如是心奉給於彼菩薩摩訶薩，隨彼受者方俗所宜，才能技術，以此僮
【現代漢語翻譯】 現代漢語譯本 供奉如來，建造佛塔寺廟；像這樣的佈施，隨著接受者的使用，都能遠離怨敵和一切恐懼。菩薩摩訶薩以佈施大地的善根迴向：愿一切眾生獲得薩婆若（一切智）清凈的佛地，最終達到普賢菩薩所行的彼岸；愿一切眾生獲得大地陀羅尼（總持），遠離愚癡，保持正念，都能受持諸佛的微妙法；愿一切眾生持守一切法，守護佛法；愿一切眾生獲得如大地般的心，對眾生清凈正直，不生惡念；愿一切眾生持守佛的族姓，不斷佛種，次第成就一切菩薩的諸地善根；愿一切眾生普遍成為一切的安穩依靠，都能被調伏，成就清凈；愿一切眾生與如來一樣饒益眾生，安立佛力；愿一切眾生都被一切所喜愛，安住在諸佛所喜愛的地方；愿一切眾生堅固安住在如來的諸力無畏法中；愿一切眾生獲得薩婆若地，在諸佛法中自在究竟。這是菩薩摩訶薩佈施大地的善根迴向，愿一切眾生界最終達到如來清凈道地。 「再者，菩薩摩訶薩佈施奴僕，或者供奉諸佛菩薩善知識，爲了增長如來之法；或者佈施僧寶，或者供養父母等值得尊敬的福田；或者佈施給那些生病瘦弱的人，完全救濟他們的生命，對於一切貧窮的乞求者，都全部施與；或者佈施佛塔寺廟，供給灑掃；如果有人能夠書寫佛經，爲了護持佛法，用無量億的奴僕和凈人供其使用，讓這些供使的人，都聰明通達，明瞭智慧，柔和調順，常常勤奮精進，從不懈怠，成就正直的心、饒益的心、安樂的心、慈悲的心、遠離怨敵的心，這些奴僕以這樣的心奉侍那位菩薩摩訶薩，隨著接受者所在地方的風俗習慣，才能技術，用這些奴
【English Translation】 English version By offering to the Tathagata and building stupas and temples; such giving, according to what is received, can remove all enemies and all fears. The Bodhisattva Mahasattva dedicates the merit of giving the earth: May all sentient beings attain the pure Buddha-ground of Sarvajna (all-knowing wisdom), ultimately reaching the other shore practiced by Samantabhadra Bodhisattva; may all sentient beings attain the Dharani (total retention) of the earth, be free from ignorance, maintain right mindfulness, and be able to uphold the wonderful Dharma of all Buddhas; may all sentient beings uphold all Dharmas and protect the Buddha Dharma; may all sentient beings attain a mind like the earth, be pure and upright towards sentient beings, and not generate evil thoughts; may all sentient beings uphold the Buddha's lineage, continue the Buddha's seed, and successively establish the good roots of all Bodhisattva grounds; may all sentient beings universally become a secure refuge for all, be tamed, and achieve purity; may all sentient beings benefit sentient beings like the Tathagata and establish the Buddha's power; may all sentient beings be loved by all, and dwell in the places loved by all Buddhas; may all sentient beings firmly dwell in the fearless Dharma of the Tathagata's powers; may all sentient beings attain the ground of Sarvajna, and be free and ultimately accomplished in all Buddha Dharmas. This is the dedication of the merit of the Bodhisattva Mahasattva's giving of the earth, may all sentient beings ultimately reach the pure path of the Tathagata. Furthermore, the Bodhisattva Mahasattva gives away servants, or offers to Buddhas, Bodhisattvas, and spiritual friends, in order to increase the Dharma of the Tathagata; or gives to the Sangha treasure, or offers to parents and other venerable fields of merit; or gives to those who are sick and weak, completely saving their lives, and gives to all poor beggars; or gives to stupas and temples, providing cleaning and sweeping; if someone can write Buddhist scriptures, for the sake of protecting the Dharma, using countless billions of servants and attendants to serve them, so that these servants are all intelligent and understanding, clear and wise, gentle and tamed, always diligent and zealous, never lazy, achieving an upright mind, a beneficial mind, a peaceful mind, a compassionate mind, and a mind free from enemies, these servants with such minds serve that Bodhisattva Mahasattva, according to the customs and skills of the place where the recipient is, using these servants
仆而施與之，悉是菩薩凈業所起，能令僮僕悅可彼意。菩薩摩訶薩以施僮使善根迴向：令一切眾生得調伏心，奉給諸佛，修習善根；令一切眾生隨順奉給一切諸佛，悉能聞持諸佛所說；令一切眾生隨意自在進現如來，常修正念，無餘噁心；令一切眾生紹繼佛種，隨順如來所攝善根；令一切眾生奉給如來，常不失時，所見諸佛，皆悉不虛；令一切眾生悉攝一切諸佛妙義，言辭清凈，遊行無畏；令一切眾生悉睹諸佛，樂觀無厭，于諸如來，不惜身命；令一切眾生得見諸佛，心無染著，離世所依；令一切眾生依止諸佛，遠離一切，世間吉祥；令一切眾生隨順佛趣，一向樂求無上菩提。是為菩薩摩訶薩佈施僮使善根迴向，令一切眾生永離垢染，得佛凈地如來法身自在無礙。菩薩摩訶薩以身佈施為給使時，舍離憍慢，謙下心、給使心、如大地心、忍一切苦心、供給一切無厭足心、無懈怠心，與一切貧賤眾生諸善根心，一切尊貴富樂，乃至童蒙愚小，皆悉恭敬供養心，堅固安住最勝法門，正念修習一切善根心。菩薩摩訶薩以身佈施善根迴向：令一切眾生僮使無乏，修菩薩行，心不退轉，未曾違失菩薩正義，一心專求菩薩之道，了達菩薩平等正法，得在如來種姓之數，修真實法，增菩薩行；令諸世間得凈佛法，深心解脫，究竟菩提；
{ "translations": [ "現代漢語譯本：如果佈施給僕人，這完全是菩薩清凈的業力所生，能使僕人感到高興和滿意。菩薩摩訶薩將佈施僕人的善根迴向：愿一切眾生都能調伏內心，侍奉諸佛，修習善根；愿一切眾生都能順從地侍奉一切諸佛，完全能夠聽聞並記住諸佛所說；愿一切眾生都能隨意自在地覲見如來，常修正念，沒有絲毫噁心；愿一切眾生都能繼承佛種，順從如來所攝取的善根；愿一切眾生都能侍奉如來，常不失時機，所見諸佛，都真實不虛；愿一切眾生都能完全領會一切諸佛的微妙義理，言辭清凈，無所畏懼；愿一切眾生都能見到諸佛，歡喜觀看而不知厭倦，對於諸如來，不吝惜身命；愿一切眾生都能見到諸佛，內心沒有染著，遠離世俗的依賴；愿一切眾生都能依止諸佛，遠離一切世間的吉祥；愿一切眾生都能順從佛的意趣，一心樂求無上菩提。這就是菩薩摩訶薩佈施僕人的善根迴向，愿一切眾生永遠脫離垢染，得到佛的清凈國土，如來法身自在無礙。菩薩摩訶薩以自身佈施作為僕役時，捨棄驕慢，以謙卑心、侍奉心、如大地般的心、忍受一切苦的心、供給一切不知滿足的心、不懈怠的心，以及與一切貧賤眾生分享善根的心，對於一切尊貴富樂，乃至年幼無知的孩童，都以恭敬供養的心，堅定安住于最殊勝的法門，正念修習一切善根。菩薩摩訶薩以自身佈施的善根迴向：愿一切眾生都不缺乏僕役，修菩薩行，心不退轉，不曾違背菩薩的正義，一心專求菩薩之道，了達菩薩平等正法，得以列入如來的種姓之中，修習真實法，增長菩薩的修行；愿諸世間都能得到清凈的佛法，內心深刻解脫，最終成就菩提；", "愿一切眾生都能成就如來無上智慧，得無礙辯才，具足一切諸佛功德，成就一切諸佛法，得一切諸佛所攝持，得一切諸佛所護念，得一切諸佛所讚歎，得一切諸佛所印可，得一切諸佛所加持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得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令一切眾生增長清凈勝大善根；令一切眾生向大功德，究竟一切智。
「菩薩摩訶薩復作是念：『以身供給所攝善根，令一切眾生善能給侍一切諸佛，其心調柔，常聞正法、受持法、守護法、不忘法、不壞法、不選擇法、不離法、善調伏法、善能調伏不調伏法、調伏寂滅法；令彼眾生於諸佛所，善能隨順以隨順功德；令一切眾生作第一塔，悉能堪受眾生供養；令一切眾生作第一福田，自然正覺無上菩提；令一切眾生作最勝福田，普能饒益一切眾生；令一切眾生悉作殊勝功德義藏，皆能窮盡善根源底；令一切眾生作凈妙福田，悉能出生果報無量；令一切眾生得勝出道，悉能超出一切世間；令一切眾生作第一調御，隨其所應悉能示導；令一切眾生得最勝陀羅尼，悉能受持諸如來法；令一切眾生逮得無量最勝法界，具足虛空無礙正道。』是為菩薩摩訶薩佈施己身善根迴向，令一切眾生逮得如來應供智身。
「菩薩摩訶薩悉得法愛，清凈喜心，能以自身普覆諸佛，常樂修習無上法寶，于諸佛所生父母心；欲得究竟無礙道法，成就無數那由他智慧妙寶、諸善根門，于諸如來無量法門，正念不忘，深解如來諸境界義；能以如來微密梵音，普雨一切諸佛法雨，如來法雲，遍覆一切而無所畏；能分別說一切智人地，具足究
【現代漢語翻譯】 現代漢語譯本 愿一切眾生增長清凈殊勝的善根；愿一切眾生趨向大功德，最終成就一切智慧。
菩薩摩訶薩又這樣想：『以自身佈施所攝取的善根，愿一切眾生都能善於侍奉一切諸佛，內心調柔，常聞正法、受持正法、守護正法、不忘正法、不毀壞正法、不選擇正法、不捨離正法、善於調伏正法、善於調伏未被調伏的法、調伏寂滅的法；愿他們能在諸佛那裡，善於隨順，以隨順的功德；愿一切眾生都成為第一寶塔，都能堪受眾生的供養；愿一切眾生都成為第一福田，自然覺悟無上菩提（bódhī，覺悟）；愿一切眾生都成為最殊勝的福田，普遍能夠饒益一切眾生；愿一切眾生都成為殊勝功德的寶藏，都能窮盡善根的根源；愿一切眾生都成為清凈微妙的福田，都能出生無量果報；愿一切眾生獲得殊勝的解脫之道，都能超出一切世間；愿一切眾生都成為第一調御師，隨其所應都能引導教化；愿一切眾生獲得最殊勝的陀羅尼（dhāraṇī，總持），都能受持諸如來的法；愿一切眾生獲得無量最殊勝的法界，具足虛空無礙的正道。』這就是菩薩摩訶薩佈施自身善根的迴向，愿一切眾生獲得如來應供的智慧之身。
菩薩摩訶薩完全獲得對法的愛樂，清凈歡喜的心，能夠以自身普遍覆蓋諸佛，常樂於修習無上法寶，對於諸佛生起如父母般的心；想要獲得究竟無礙的道法，成就無數那由他（nayuta，數量單位）智慧妙寶、諸善根之門，對於諸如來無量的法門，正念不忘，深刻理解如來諸境界的意義；能夠以如來微妙的梵音，普遍降下一切諸佛的法雨，如來的法雲，遍覆一切而無所畏懼；能夠分別解說一切智人的境界，具足究竟的智慧。
【English Translation】 English version May all sentient beings increase in pure and supreme roots of goodness; may all sentient beings turn towards great merit, ultimately attaining all wisdom.
A Bodhisattva Mahāsattva further contemplates: 『By offering the roots of goodness accumulated through my body, may all sentient beings be able to serve all Buddhas well, with their minds gentle, constantly hearing the true Dharma, receiving the Dharma, protecting the Dharma, not forgetting the Dharma, not destroying the Dharma, not choosing the Dharma, not abandoning the Dharma, being skilled in subduing the Dharma, being skilled in subduing the unsubdued Dharma, subduing the Dharma of quiescence; may they, in the presence of all Buddhas, be skilled in following, with the merit of following; may all sentient beings become the foremost stupa, able to receive the offerings of sentient beings; may all sentient beings become the foremost field of merit, naturally awakening to unsurpassed Bodhi (bódhī, enlightenment); may all sentient beings become the most supreme field of merit, universally benefiting all sentient beings; may all sentient beings become a treasury of supreme merit, all able to exhaust the source of good roots; may all sentient beings become a pure and wondrous field of merit, all able to produce immeasurable karmic results; may all sentient beings attain the supreme path of liberation, all able to transcend all realms of existence; may all sentient beings become the foremost tamer, able to guide and teach according to their needs; may all sentient beings attain the most supreme Dharani (dhāraṇī, mnemonic device), all able to uphold the Dharma of all Tathagatas; may all sentient beings attain the immeasurable and most supreme Dharma realm, fully possessing the unobstructed right path of space.』 This is the Bodhisattva Mahāsattva』s dedication of the roots of goodness from offering their own body, wishing that all sentient beings attain the wisdom body of a Tathagata worthy of offerings.
A Bodhisattva Mahāsattva fully attains love for the Dharma, a pure and joyful mind, able to universally cover all Buddhas with their own body, constantly delighting in cultivating the unsurpassed Dharma treasure, giving rise to a parental heart towards all Buddhas; desiring to attain the ultimate unobstructed path of Dharma, accomplishing countless nayutas (nayuta, a unit of number) of wisdom jewels, the gates of all good roots, with regard to the immeasurable Dharma gates of all Tathagatas, with right mindfulness and without forgetting, deeply understanding the meaning of the realms of all Tathagatas; able to universally rain down the Dharma rain of all Buddhas with the subtle Brahma sound of the Tathagata, the Dharma cloud of the Tathagata, covering all without fear; able to separately explain the realm of the all-knowing one, fully possessing ultimate wisdom.
竟薩婆若乘，以無量無邊大法成滿諸根。菩薩摩訶薩于諸佛所聞甚深法，歡喜無量，修習正道，自能除滅一切疑惑，又令眾生歡喜無量，疑網悉除，功德成滿，善根具足，修習無量法門，普行大愿，饒益眾生，安住不動金剛藏智，正心專求無上菩提，悉能嚴凈一切佛剎，恭敬親近無量如來。菩薩摩訶薩安住此法，自身普覆一切諸佛，以此善根迴向眾生：令一切眾生妙身具足，悉能普覆一切諸佛；令一切眾生依如來住，常見諸佛，未曾遠離；令一切眾生得最勝身，具足一切功德智慧；令一切眾生行離有梵行，能令一切諸佛歡喜；令一切眾生得無我所身，於我、我所，心無所著；令一切眾生悉能分身遍一切剎，于諸世界而無來去；令一切眾生得自在身，離我、我所，自在遊方；令一切眾生出生佛身，處在如來無上身家；令一切眾生得法力身，安住法座忍力，成就心不可壞；令一切眾生得無比身，具足如來清凈法身；令一切眾生得出世間功德之身，于空法界而得出生。是為菩薩摩訶薩自身覆佛所攝善根迴向眾生，令一切眾產生三世佛勝妙功德。
「菩薩摩訶薩以身佈施一切眾生時，作如是念：『令一切眾產生就善根；令一切眾生常念善根；令一切眾生能為明燈；令一切眾生安隱樂住；令一切眾生得法藏腹，悉能含受一
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩最終以一切智乘（薩婆若乘，Sarvajna-yana，指佛的智慧）成就，以無量無邊的大法圓滿諸根（指眼、耳、鼻、舌、身、意六根）。菩薩摩訶薩在諸佛處聽聞甚深佛法，歡喜無量，修習正道，自己能夠消除一切疑惑，又能使眾生歡喜無量，一切疑惑之網全部消除，功德圓滿，善根具足，修習無量法門，普遍實行大愿，饒益眾生，安住于不動搖的金剛藏智（Vajragarbha-jnana，指堅固如金剛的智慧），以正直的心專一尋求無上菩提（Anuttara-samyak-sambodhi，指無上正等正覺），能夠莊嚴清凈一切佛剎（Buddha-ksetra，指佛所居住的國土），恭敬親近無量如來（Tathagata，指佛的十號之一）。菩薩摩訶薩安住於此法，自身普遍覆蓋一切諸佛，以此善根迴向眾生：使一切眾生妙身具足，都能普遍覆蓋一切諸佛；使一切眾生依如來而住，常見諸佛，不曾遠離；使一切眾生得到最殊勝的身體，具足一切功德智慧；使一切眾生修行遠離有漏的清凈梵行（Brahmacarya，指清凈的修行），能夠使一切諸佛歡喜；使一切眾生得到無我所的身體，對於我、我所，心中沒有執著；使一切眾生都能分身遍佈一切佛剎，在各個世界而無來去；使一切眾生得到自在的身體，遠離我、我所，自在遊歷各方；使一切眾生出生佛身，處於如來無上的身家；使一切眾生得到法力之身，安住於法座的忍力，成就不可壞的心；使一切眾生得到無比的身體，具足如來清凈的法身（Dharmakaya，指佛的法性身）；使一切眾生得到出世間功德之身，在空法界而得出生。這是菩薩摩訶薩自身覆蓋諸佛所攝取的善根迴向眾生，使一切眾生能夠成就三世諸佛殊勝的功德。 菩薩摩訶薩以身體佈施一切眾生時，作這樣的念頭：『使一切眾產生就善根；使一切眾生常常憶念善根；使一切眾生能夠成為明燈；使一切眾生安穩快樂地居住；使一切眾生得到法藏之腹，都能含受一'
【English Translation】 English version: The Bodhisattva Mahasattva ultimately achieves the Sarvajna-yana (the vehicle of omniscience, referring to the wisdom of the Buddha), fulfilling all roots (referring to the six senses: eyes, ears, nose, tongue, body, and mind) with immeasurable and boundless great Dharma. The Bodhisattva Mahasattva, having heard the profound Dharma from all Buddhas, rejoices immeasurably, practices the right path, is able to eliminate all doubts himself, and also causes immeasurable joy in sentient beings, with all nets of doubt completely removed. Their merits are perfected, their roots of goodness are complete, they practice immeasurable Dharma doors, universally carry out great vows, benefit sentient beings, abide in the unmoving Vajragarbha-jnana (diamond-womb wisdom, referring to wisdom as firm as a diamond), with a righteous mind single-mindedly seeking Anuttara-samyak-sambodhi (supreme perfect enlightenment), able to adorn and purify all Buddha-ksetras (Buddha-lands, the lands where Buddhas reside), respectfully approaching immeasurable Tathagatas (one of the ten epithets of a Buddha). The Bodhisattva Mahasattva, abiding in this Dharma, universally covers all Buddhas with his own body, and with this root of goodness, dedicates it to sentient beings: May all sentient beings have perfect wonderful bodies, able to universally cover all Buddhas; may all sentient beings abide in the Tathagata, constantly see all Buddhas, never being separated; may all sentient beings obtain the most supreme body, complete with all merits and wisdom; may all sentient beings practice pure Brahmacarya (pure conduct, referring to pure practice) that is free from outflows, able to make all Buddhas rejoice; may all sentient beings obtain a body without self, without attachment in their minds to self or what belongs to self; may all sentient beings be able to manifest bodies throughout all Buddha-lands, without coming or going in all worlds; may all sentient beings obtain a free body, free from self and what belongs to self, freely traveling in all directions; may all sentient beings be born into the body of a Buddha, dwelling in the supreme family of the Tathagata; may all sentient beings obtain a body of Dharma power, abiding in the power of patience on the Dharma seat, achieving an indestructible mind; may all sentient beings obtain an incomparable body, complete with the pure Dharmakaya (Dharma body, referring to the Dharma nature body of the Buddha) of the Tathagata; may all sentient beings obtain a body of merits that transcends the world, being born in the empty Dharma realm. This is the Bodhisattva Mahasattva's dedication of the roots of goodness gathered by covering all Buddhas with his own body, to sentient beings, so that all sentient beings may achieve the supreme merits of the Buddhas of the three times. When the Bodhisattva Mahasattva gives his body as alms to all sentient beings, he makes this thought: 'May all sentient beings achieve roots of goodness; may all sentient beings constantly remember roots of goodness; may all sentient beings be able to be a lamp of light; may all sentient beings dwell in peace and happiness; may all sentient beings obtain a womb of Dharma treasure, able to contain one'
切眾生；令一切眾生作世間明，滅除眾闇；令一切眾生悉作一切善根因緣，為善知識展轉相成，開示正道，得無上樂；令一切眾生作明凈日。』菩薩摩訶薩以身佈施一切眾生所攝善根迴向眾生：令一切眾生究竟諸佛智慧道地；令一切眾生隨順正道，悉令究竟無上菩提；令一切眾生常處佛會，悉受正化；令一切眾生威儀具足，成就諸佛清凈威儀；令一切眾生悉得涅槃，深解法義；令一切眾生悉得勝法而無厭足，常遇勝法，生如來家；令一切眾生舍世希望，逮得如來真實希望；令一切眾生坐菩提樹，出生無量清凈善根；令一切眾生摧滅一切煩惱怨敵，發無害心；令一切眾生得無畏法，悉能護持一切佛法。是為菩薩摩訶薩佈施自身善根迴向，令一切眾生饒益安隱，得無上法。
「菩薩摩訶薩自以己身奉給諸佛，於一切如來生報恩心、生父母心；于諸佛所生清凈深心；以明凈心，受持菩提，得諸佛法，舍世間法，生如來家，隨順諸佛，守護自法，遠離一切眾魔境界，修佛境界，自以己身成就一切諸佛法器。菩薩摩訶薩修如是法自身，奉給一切諸佛所攝善根迴向眾生：令一切眾生安住凈心，一切智寶而自莊嚴；令一切眾生得調伏眾生與其同事，遠離一切諸不善業；令一切眾生得不壞眷屬，悉能攝持諸佛正法；令一切眾生悉
【現代漢語翻譯】 現代漢語譯本：『（菩薩）使一切眾生，成為世間的光明，滅除一切黑暗；使一切眾生，都成為一切善根的因緣，作為善知識互相成就，開示正道，獲得無上的快樂；使一切眾生，都成為明凈的太陽。』菩薩摩訶薩以自身佈施一切眾生所攝取的善根，迴向給眾生：使一切眾生，最終達到諸佛的智慧道地；使一切眾生，隨順正道，都最終達到無上菩提（無上覺悟）；使一切眾生，常處在佛的集會中，都接受正法的教化；使一切眾生，威儀具足，成就諸佛清凈的威儀；使一切眾生，都得到涅槃（寂滅），深刻理解佛法的意義；使一切眾生，都得到殊勝的佛法而沒有厭足，常常遇到殊勝的佛法，生在如來的家中；使一切眾生，捨棄世間的希望，獲得如來真實的希望；使一切眾生，坐在菩提樹下，出生無量清凈的善根；使一切眾生，摧毀一切煩惱怨敵，發起無害之心；使一切眾生，得到無畏的佛法，都能護持一切佛法。這就是菩薩摩訶薩佈施自身善根的迴向，使一切眾生得到饒益安穩，獲得無上的佛法。 『菩薩摩訶薩自己以自身奉獻給諸佛，對於一切如來生起報恩的心、生起父母的心；對於諸佛生起清凈深邃的心；以明凈的心，受持菩提（覺悟），得到諸佛的佛法，捨棄世間的法，生在如來的家中，隨順諸佛，守護自己的佛法，遠離一切諸魔的境界，修習佛的境界，自己以自身成就一切諸佛的法器。菩薩摩訶薩修習這樣的法自身，奉獻給一切諸佛所攝取的善根，迴向給眾生：使一切眾生安住在清凈的心中，以一切智寶（佛的智慧）來莊嚴自己；使一切眾生得到調伏眾生並與其同事的能力，遠離一切諸不善的業；使一切眾生得到不壞的眷屬，都能攝持諸佛的正法；使一切眾生都能夠』
【English Translation】 English version: 『(The Bodhisattva) causes all sentient beings to become the light of the world, eliminating all darkness; causes all sentient beings to become the causes and conditions for all good roots, mutually supporting each other as good teachers, revealing the right path, and attaining supreme joy; causes all sentient beings to become the bright and clear sun.』 The Bodhisattva Mahasattva, through the good roots accumulated by offering his own body to all sentient beings, dedicates these merits to all sentient beings: May all sentient beings ultimately reach the wisdom path of all Buddhas; may all sentient beings follow the right path and ultimately attain unsurpassed Bodhi (supreme enlightenment); may all sentient beings always be in the assembly of Buddhas and receive the teachings of the Dharma; may all sentient beings be complete in their deportment, achieving the pure deportment of all Buddhas; may all sentient beings attain Nirvana (extinction), deeply understanding the meaning of the Dharma; may all sentient beings attain the supreme Dharma without satiety, always encountering the supreme Dharma, and be born into the family of the Tathagata; may all sentient beings abandon worldly hopes and attain the true hope of the Tathagata; may all sentient beings sit under the Bodhi tree, giving rise to immeasurable pure good roots; may all sentient beings destroy all afflictions and enemies, and generate a harmless mind; may all sentient beings attain the fearless Dharma and be able to uphold all the Buddha's teachings. This is the dedication of the Bodhisattva Mahasattva's own good roots, benefiting all sentient beings, bringing them peace and security, and enabling them to attain the supreme Dharma. 『The Bodhisattva Mahasattva offers his own body to all Buddhas, generating a heart of gratitude and a heart of parental love towards all Tathagatas; generating a pure and profound heart towards all Buddhas; with a clear and pure heart, receiving and upholding Bodhi (enlightenment), attaining the Dharma of all Buddhas, abandoning worldly dharmas, being born into the family of the Tathagata, following all Buddhas, protecting his own Dharma, staying away from all the realms of demons, cultivating the realm of the Buddha, and using his own body to become a vessel for all the Buddhas' Dharma. The Bodhisattva Mahasattva cultivates such a Dharma himself, offering the good roots accumulated by all Buddhas to all sentient beings, dedicating these merits to all sentient beings: May all sentient beings abide in a pure heart, adorning themselves with the jewel of all-knowing wisdom (Buddha's wisdom); may all sentient beings attain the ability to tame sentient beings and work together with them, staying away from all unwholesome actions; may all sentient beings attain indestructible families, able to uphold the true Dharma of all Buddhas; may all sentient beings be able to』
為如來清凈弟子，成就灌頂菩薩之地；令一切眾生悉為諸佛之所攝護，遠離一切諸惡知識；令一切眾生隨順諸佛，修習最勝生地菩薩法行；令一切眾生入佛境界，悉皆得受一切智記；令一切眾生與如來等，于諸佛法而得自在；令一切眾生悉為諸佛之所攝取，行無著業；令一切眾生悉為諸佛第一侍者，智慧具足，悅可諸佛。是為菩薩摩訶薩身奉事佛善根迴向無上菩提，迴向救護一切眾生，迴向眾生超出三界，迴向自心悉令清凈，迴向無量廣大菩提，迴向諸佛照明智慧，迴向己身為佛所攝，迴向受持一切佛法，迴向樂求一切佛法，迴向善根悉與三世諸如來等，迴向清涼心得一切佛法。◎
「◎菩薩摩訶薩佈施國土時，舍世帝王自在之心，無著無縛，不求自在，遠離惡業，普于眾生，悉起饒益安樂之心。菩薩摩訶薩以施國土善根迴向：令一切眾生遠離愚癡，明識業報；令一切眾生不樂世法；令一切眾生不著一切世間生處；令一切眾生不取世界堅固之相；令一切眾生心不染著陰界諸入；令一切眾生心不染著我、我所法；令一切眾生心不忘失諸菩薩行；令一切眾生未曾舍離諸善知識；令一切眾生能悉受持菩薩願行；令一切眾生諸善知識，皆悉歡喜。菩薩摩訶薩以施國土善根迴向：令一切眾生得法王處，于自在法，得到彼岸
【現代漢語翻譯】 現代漢語譯本 爲了使如來清凈的弟子，成就灌頂菩薩的地位；使一切眾生都被諸佛所攝護，遠離一切惡知識；使一切眾生隨順諸佛，修習最殊勝的菩薩法行；使一切眾生進入佛的境界，都得到一切智的授記；使一切眾生與如來平等，在諸佛的教法中獲得自在；使一切眾生都被諸佛所攝取，行無執著的業；使一切眾生都成為諸佛的第一侍者，智慧具足，令諸佛喜悅。這是菩薩摩訶薩以身奉事佛的善根迴向無上菩提（無上覺悟），迴向救護一切眾生，迴向眾生超出三界（欲界、色界、無色界），迴向自心完全清凈，迴向無量廣大的菩提，迴向諸佛照明的智慧，迴向自身被佛所攝受，迴向受持一切佛法，迴向樂於尋求一切佛法，迴向善根與三世（過去、現在、未來）諸如來平等，迴向清涼的心獲得一切佛法。 菩薩摩訶薩佈施國土時，捨棄世俗帝王的自在之心，無執著無束縛，不求自在，遠離惡業，普遍對眾生，都生起饒益安樂之心。菩薩摩訶薩以佈施國土的善根迴向：使一切眾生遠離愚癡，明瞭認識業報；使一切眾生不貪戀世俗的法；使一切眾生不執著一切世間生處；使一切眾生不執取世界堅固的表象；使一切眾生心不染著陰（五蘊）、界（十八界）、諸入（十二入）；使一切眾生心不染著我、我所法；使一切眾生心不忘失諸菩薩的修行；使一切眾生不曾舍離諸善知識；使一切眾生能夠完全受持菩薩的願行；使一切眾生的善知識，都感到歡喜。菩薩摩訶薩以佈施國土的善根迴向：使一切眾生得到法王（佛）的地位，在自在的法中，到達彼岸（涅槃）。
【English Translation】 English version For the pure disciples of the Tathagata (如來, the Thus Come One), to achieve the position of an Anointed Bodhisattva; to have all sentient beings protected by all Buddhas, and to be far from all evil teachers; to have all sentient beings follow the Buddhas, and cultivate the most excellent Bodhisattva practices; to have all sentient beings enter the realm of the Buddha, and all receive the prediction of Omniscience; to have all sentient beings be equal to the Tathagata, and attain freedom in the Buddhadharma; to have all sentient beings be taken in by all Buddhas, and perform actions without attachment; to have all sentient beings be the foremost attendants of all Buddhas, with wisdom complete, and pleasing to all Buddhas. This is the Bodhisattva Mahasattva's (菩薩摩訶薩, Great Bodhisattva) dedication of the roots of goodness from serving the Buddha to unsurpassed Bodhi (菩提, enlightenment), dedicating to saving all sentient beings, dedicating to sentient beings transcending the Three Realms (三界, the realms of desire, form, and formlessness), dedicating to one's own mind being completely pure, dedicating to immeasurable and vast Bodhi, dedicating to the wisdom illuminated by all Buddhas, dedicating to oneself being taken in by the Buddha, dedicating to upholding all Buddhadharma, dedicating to joyfully seeking all Buddhadharma, dedicating the roots of goodness to be equal to all Tathagatas of the three times (三世, past, present, and future), dedicating to a cool and calm mind attaining all Buddhadharma. When a Bodhisattva Mahasattva gives away a country, they relinquish the mind of a worldly emperor's freedom, without attachment or bondage, not seeking freedom, staying away from evil deeds, and universally towards all sentient beings, they give rise to a mind of benefiting and bringing happiness. The Bodhisattva Mahasattva dedicates the roots of goodness from giving away a country: to have all sentient beings be far from ignorance, and clearly understand karmic retribution; to have all sentient beings not be attached to worldly dharmas; to have all sentient beings not be attached to any worldly place of birth; to have all sentient beings not grasp the solid appearance of the world; to have all sentient beings' minds not be defiled by the skandhas (陰, aggregates), realms (界, the eighteen realms), and entrances (入, the twelve entrances); to have all sentient beings' minds not be defiled by the dharma of self and what belongs to self; to have all sentient beings' minds not forget the practices of all Bodhisattvas; to have all sentient beings never abandon all good teachers; to have all sentient beings be able to fully uphold the vows and practices of Bodhisattvas; to have all sentient beings' good teachers be joyful. The Bodhisattva Mahasattva dedicates the roots of goodness from giving away a country: to have all sentient beings attain the position of the Dharma King (法王, Buddha), and in the dharma of freedom, reach the other shore (彼岸, Nirvana).
；令一切眾生得法王法，調伏一切結王怨敵；令一切眾生與法王同止，讚歎佛法如來智慧；令一切眾生住佛境界法王之家，能自在轉無上法輪；令一切眾生出生如來巧妙方便，得法自在，護持佛法，永使不絕；令一切眾生護持無量法王正法，皆悉成就勝大菩薩；令一切眾生於凈法界，得為法王，出興於世，相繼不絕；令一切眾生於諸世界作智慧王，調伏成熟一切眾生；令一切眾生普為法界、虛空界等世界眾生作法施主，建立一切諸眾生界于摩訶衍；令一切眾生得法王法，與三世佛善根齊等。是為菩薩摩訶薩佈施王位善根迴向，令一切眾生，皆悉究竟安隱之處。
「菩薩摩訶薩見有人來乞王京都、嚴飾大城，以歡喜心施、不亂心施、一向正求菩提心施、無量願心施、大慈心施、大悲心施、清涼心施、為利一切眾生故施、自安立摩訶衍故施、以諸佛法平等心施、行善法心施、欲一切智王心施、求法王自在意故施、欲增上智慧心施、欲一切清凈功德心施、堅固廣大心施、長養一切善根故施、遠離眾魔恐怖具足佛智故施、安住菩薩心力故施、究竟一切境界一切智菩薩所行及諸大愿故施。菩薩摩訶薩佈施京都、嚴飾大城所攝善根迴向眾生：令一切眾生凈一切剎施佛令住；令一切眾生常樂阿蘭若處，安住寂靜；令一切眾生不
【現代漢語翻譯】 現代漢語譯本：愿一切眾生獲得法王的教法，調伏一切煩惱的怨敵；愿一切眾生與法王同住，讚歎佛陀的教法和如來的智慧；愿一切眾生安住于佛的境界，即法王之家，能夠自在地轉動無上的法輪；愿一切眾生生出如來巧妙的方便法門，獲得教法的自在，護持佛法，使其永不中斷；愿一切眾生護持無量法王的真正教法，都能夠成就殊勝的大菩薩；愿一切眾生在清凈的法界中，成為法王，出現於世間，相繼不斷；愿一切眾生在各個世界中成為智慧之王，調伏和成熟一切眾生；愿一切眾生普遍為法界、虛空界等世界的眾生作教法的施主，在摩訶衍（大乘）中建立一切眾生界；愿一切眾生獲得法王的教法，與三世諸佛的善根相等。這是菩薩摩訶薩佈施王位的善根迴向，愿一切眾生都能夠最終到達安穩之處。 菩薩摩訶薩見到有人來乞求王都、裝飾華麗的城市，以歡喜心佈施、不散亂心佈施、一心正求菩提心佈施、無量願心佈施、大慈心佈施、大悲心佈施、清涼心佈施、爲了利益一切眾生而佈施、爲了自己安立於摩訶衍（大乘）而佈施、以諸佛的教法平等心佈施、以行善法的心佈施、想要獲得一切智慧王的心佈施、爲了求得法王的自在意而佈施、想要增長智慧的心佈施、想要獲得一切清凈功德的心佈施、以堅固廣大的心佈施、爲了長養一切善根而佈施、爲了遠離眾魔的恐怖並具足佛的智慧而佈施、爲了安住菩薩的心力而佈施、爲了究竟一切境界、一切智菩薩所行以及諸大愿而佈施。菩薩摩訶薩佈施王都、裝飾華麗的城市所攝取的善根迴向給眾生：愿一切眾生清凈一切佛剎，佈施給佛令其安住；愿一切眾生常常喜愛阿蘭若（寂靜處），安住于寂靜；愿一切眾生不
【English Translation】 English version: May all sentient beings obtain the Dharma King's teachings, subdue all the enemies of afflictions; may all sentient beings dwell with the Dharma King, praising the Buddha's teachings and the Tathagata's wisdom; may all sentient beings abide in the Buddha's realm, the Dharma King's home, able to freely turn the unsurpassed Dharma wheel; may all sentient beings give rise to the Tathagata's skillful means, attain freedom in the Dharma, protect the Buddha's teachings, and ensure they never cease; may all sentient beings protect the immeasurable Dharma King's true Dharma, all achieving the supreme great Bodhisattva; may all sentient beings in the pure Dharma realm become Dharma Kings, appearing in the world, succeeding one another without end; may all sentient beings in all worlds become Kings of Wisdom, subduing and maturing all sentient beings; may all sentient beings universally become Dharma benefactors for sentient beings in the Dharma realm, the space realm, and other worlds, establishing all sentient being realms in the Mahayana; may all sentient beings obtain the Dharma King's teachings, equal to the roots of goodness of the Buddhas of the three times. This is the Bodhisattva Mahasattva's dedication of the roots of goodness from giving away the kingdom, wishing that all sentient beings may ultimately reach a place of peace and security. When a Bodhisattva Mahasattva sees someone coming to beg for a royal capital, a splendidly adorned city, they give with a joyful heart, a non-distracted heart, a heart solely seeking Bodhi, a heart of immeasurable vows, a heart of great compassion, a heart of great pity, a heart of coolness, giving for the benefit of all sentient beings, giving for establishing oneself in the Mahayana, giving with an equal heart of the Buddhas' teachings, giving with a heart of practicing good Dharma, giving with a heart desiring to become the King of All Wisdom, giving for the sake of obtaining the Dharma King's freedom, giving with a heart desiring to increase wisdom, giving with a heart desiring all pure merits, giving with a firm and vast heart, giving for the sake of nurturing all roots of goodness, giving for the sake of being free from the fear of all demons and possessing the Buddha's wisdom, giving for the sake of abiding in the Bodhisattva's heart power, giving for the sake of ultimately achieving all realms, the practices of the All-Knowing Bodhisattva, and all great vows. The Bodhisattva Mahasattva dedicates the roots of goodness acquired from giving away the royal capital and the splendidly adorned city to sentient beings: May all sentient beings purify all Buddha lands, giving them to the Buddhas to dwell in; may all sentient beings always delight in the Aranya (secluded places), abiding in tranquility; may all sentient beings not
著一切國土、都邑、聚落、大小諸城，究竟離欲，得上寂靜；令一切眾生心不親近一切世間，悉皆永離世間語言；令一切眾生得離欲心，佈施所有，心不中悔；令一切眾生不著家業，得凈直心；令一切眾生悉舍一切，無所縛著，善施成就；令一切眾生不著住處，舍離一切居家貪著；令一切眾生舍諸苦惱，除滅一切恐怖憂戚；令一切眾生以一切世界為嚴凈剎，奉施諸佛。是為菩薩摩訶薩佈施京都、嚴飾大城善根迴向，令一切眾生嚴凈佛住。
「菩薩摩訶薩佈施寶女、侍人、眷屬，技術悉備，才能巧妙，善於言戲，威儀具足，奉給恭順，能感人心，世間功德，無不備舉，莊嚴綺麗，回動天人，言音和雅而無粗陋，侍主盡禮，不失其意，姿容殊妙，見者無厭。千億技直，供侍寶女，皆是菩薩凈業果報，而用佈施，以無著心施、離虛妄心施、不縛一切欲施、於一切色無所著施、不貪慾樂施、離欲覺觀施、于寶女形色不生想施。菩薩摩訶薩佈施寶女眷屬善根迴向，迴向一切眾生出離生死、迴向悉得諸佛喜樂、迴向不堅固中而得堅固、迴向金剛界智不可壞心、迴向如來圓滿大眾、迴向攝取堅固真實、迴向無上菩提之心、迴向智慧分別諸法、迴向出生一切善根、迴向不違三世佛教。菩薩摩訶薩住如是法，生如來家，出生一切智
【現代漢語翻譯】 現代漢語譯本 使一切國土、都邑、村落、大小城市，最終都能遠離慾望，獲得至上的寂靜；使一切眾生內心不再執著於世間的一切，完全脫離世俗的語言；使一切眾生獲得遠離慾望的心，佈施所有，內心不後悔；使一切眾生不執著於家業，獲得純凈正直的心；使一切眾生捨棄一切，沒有束縛和執著，圓滿地完成佈施；使一切眾生不執著于住所，捨棄一切對家庭的貪戀；使一切眾生捨棄各種苦惱，消除一切恐懼和憂愁；使一切眾生以一切世界為莊嚴清凈的佛土，奉獻給諸佛。這是菩薩摩訶薩佈施京都、莊嚴大城的善根迴向，使一切眾生莊嚴清凈佛的住所。 菩薩摩訶薩佈施寶女、侍從、眷屬，她們技藝精湛，才能巧妙，善於言談嬉戲，威儀莊重，恭敬順從，能打動人心，世間一切功德，無不具備，莊嚴華麗，能使天人感動，言語柔和而沒有粗俗，侍奉主人盡心盡力，不違背主人的意願，姿容美好，使人百看不厭。千億技藝的價值，供奉侍奉寶女，都是菩薩清凈業的果報，而用以佈施，以無執著的心佈施，以遠離虛妄的心佈施，以不被一切慾望束縛的心佈施，對於一切色相沒有執著地佈施，不貪圖欲樂地佈施，遠離慾望的覺觀地佈施，對於寶女的形色不產生任何想法地佈施。菩薩摩訶薩佈施寶女眷屬的善根迴向，迴向一切眾生脫離生死輪迴，迴向一切眾生獲得諸佛的喜樂，迴向在不堅固中獲得堅固，迴向金剛界智慧不可摧毀的心，迴向如來圓滿的僧團，迴向攝取堅固真實，迴向無上菩提之心，迴向智慧分別諸法，迴向出生一切善根，迴向不違背三世諸佛的教誨。菩薩摩訶薩安住于這樣的法，生於如來之家，出生一切智慧。
【English Translation】 English version May all lands, cities, towns, and large and small urban centers ultimately be free from desire and attain supreme tranquility; may all sentient beings' minds not cling to anything in the world, and may they completely abandon worldly language; may all sentient beings attain a mind free from desire, give away all they have without regret; may all sentient beings not be attached to family businesses and attain a pure and upright mind; may all sentient beings give up everything, without any bondage or attachment, and perfectly accomplish giving; may all sentient beings not be attached to dwelling places, abandoning all domestic greed and attachment; may all sentient beings abandon all suffering, eliminating all fear and sorrow; may all sentient beings use all worlds as adorned and pure Buddha lands, offering them to all Buddhas. This is the Bodhisattva Mahasattva's dedication of the roots of goodness from giving away capitals and adorning great cities, enabling all sentient beings to adorn and purify the dwelling place of the Buddha. The Bodhisattva Mahasattva gives away precious women, attendants, and retinues, who are skilled in all arts, clever in their abilities, good at conversation and play, dignified in their demeanor, respectful and obedient, capable of moving people's hearts, possessing all worldly virtues, adorned and beautiful, able to move gods and humans, with gentle and refined speech without any vulgarity, serving their masters with utmost care, not going against their wishes, with extraordinary appearances that are never tiresome to behold. The value of a billion skills, serving and attending to the precious women, are all the results of the Bodhisattva's pure karma, and are used for giving, giving with a mind free from attachment, giving with a mind free from falsehood, giving with a mind not bound by any desires, giving without attachment to any form, giving without craving for sensual pleasures, giving with a mind free from the perception of desire, giving without generating any thoughts about the form and appearance of the precious women. The Bodhisattva Mahasattva dedicates the roots of goodness from giving away precious women and retinues, dedicating it to all sentient beings' liberation from the cycle of birth and death, dedicating it to all sentient beings attaining the joy of all Buddhas, dedicating it to attaining firmness in the midst of impermanence, dedicating it to the indestructible mind of Vajra realm wisdom, dedicating it to the perfect assembly of the Tathagata, dedicating it to the attainment of firm truth, dedicating it to the mind of supreme Bodhi, dedicating it to the wisdom that distinguishes all dharmas, dedicating it to the birth of all roots of goodness, dedicating it to not violating the teachings of the Buddhas of the three times. The Bodhisattva Mahasattva abides in such a dharma, is born into the family of the Tathagata, and gives birth to all wisdom.
道，深入一切菩薩智業，舍離一切世間塵垢，調伏寶心，功德圓滿，無上福田，廣說妙法，安立眾生，令一切眾生，皆悉清凈修習，攝取一切善根。菩薩摩訶薩佈施寶女眷屬所攝善根迴向眾生：令一切眾生逮得無量三昧眷屬，又得菩薩不壞三昧；令一切眾生悉入諸佛莊嚴三昧，常樂觀佛；令一切眾生悉行菩薩不可思議自在遊戲三昧，安住無量自在三昧；令一切眾生入如實三昧，不壞其心；令一切眾生悉得菩薩甚深三昧，於一切三昧，皆得自在；令一切眾生皆悉成就三昧眷屬心得解脫；令一切眾生善能分別種種三昧，悉能善取諸三昧相；令一切眾生得勝智三昧，修習一切諸三昧門；令一切眾生得無礙三昧，能決定入不壞正受；令一切眾生得無著三昧，心常念行不二三昧；令一切眾生得不可壞清凈眷屬、菩薩眷屬；令一切眾生普發清凈菩提之心，滿足佛法；令一切眾生薩婆若力清凈滿足，得無上智；令一切眾生得隨順眷屬，悉與眾生同意安住；令一切眾生悉得滿足一切智，功德成就一切勝妙善根；令一切眾生得真實眷屬，成就如來清凈法身；令一切眾產生就諸辯，無縛無著，廣說諸佛無盡法藏；令一切眾生各為一切作善知識，成就一切勝妙善根；令一切眾生凈業滿足，成就一切諸清凈法；令一切眾生滿足諸佛凈妙法門，以
【現代漢語翻譯】 現代漢語譯本 道，深入一切菩薩的智慧事業，捨棄一切世間的塵垢，調伏珍貴的心，功德圓滿，是無上的福田，廣泛宣說微妙的佛法，安立眾生，使一切眾生，都能夠清凈地修行，攝取一切善根。菩薩摩訶薩（偉大的菩薩）佈施寶女眷屬所攝取的善根迴向給眾生：使一切眾生獲得無量的三昧（禪定）眷屬，又獲得菩薩不壞的三昧；使一切眾生都進入諸佛莊嚴的三昧，常常喜悅地見到佛；使一切眾生都修行菩薩不可思議的自在遊戲三昧，安住于無量的自在三昧；使一切眾生進入如實三昧，不壞其心；使一切眾生都獲得菩薩甚深的三昧，對於一切三昧，都能自在；使一切眾生都成就三昧眷屬，心得解脫；使一切眾生善於分別種種三昧，都能善於領會諸三昧的相；使一切眾生獲得殊勝智慧的三昧，修習一切諸三昧的法門；使一切眾生獲得無礙的三昧，能夠堅定地進入不壞的正受；使一切眾生獲得無著的三昧，心中常常念行不二的三昧；使一切眾生獲得不可破壞的清凈眷屬、菩薩眷屬；使一切眾生普遍發起清凈的菩提之心，圓滿佛法；使一切眾生薩婆若（一切智）的力量清凈圓滿，獲得無上的智慧；使一切眾生獲得隨順的眷屬，都與眾生同心安住；使一切眾生都獲得圓滿的一切智，功德成就一切殊勝微妙的善根；使一切眾生獲得真實的眷屬，成就如來清凈的法身；使一切眾產生就諸辯才，沒有束縛沒有執著，廣泛宣說諸佛無盡的法藏；使一切眾生各自為一切眾生作善知識，成就一切殊勝微妙的善根；使一切眾生清凈的業行圓滿，成就一切諸清凈的法；使一切眾生圓滿諸佛清凈微妙的法門，以
【English Translation】 English version The path, deeply penetrates all the wisdom activities of Bodhisattvas, abandons all worldly defilements, tames the precious mind, perfects merits, is the supreme field of blessings, widely expounds the wonderful Dharma, establishes sentient beings, enabling all sentient beings to purely cultivate and gather all good roots. The Bodhisattva Mahasattva (great Bodhisattva) dedicates the good roots gathered by bestowing precious female attendants to sentient beings: May all sentient beings attain immeasurable Samadhi (meditative absorption) attendants, and also attain the indestructible Samadhi of Bodhisattvas; may all sentient beings enter the adorned Samadhi of all Buddhas, and always joyfully see the Buddhas; may all sentient beings practice the inconceivable, free and playful Samadhi of Bodhisattvas, and abide in immeasurable free Samadhi; may all sentient beings enter the true Samadhi, without corrupting their minds; may all sentient beings attain the profound Samadhi of Bodhisattvas, and be free in all Samadhis; may all sentient beings achieve Samadhi attendants, and their minds be liberated; may all sentient beings be skilled in distinguishing various Samadhis, and be able to grasp the characteristics of all Samadhis; may all sentient beings attain the Samadhi of superior wisdom, and cultivate all the gates of Samadhi; may all sentient beings attain unobstructed Samadhi, and be able to firmly enter the indestructible right reception; may all sentient beings attain non-attachment Samadhi, and their minds always contemplate and practice non-dual Samadhi; may all sentient beings attain indestructible pure attendants, and Bodhisattva attendants; may all sentient beings universally generate pure Bodhi mind, and fulfill the Buddha Dharma; may the power of Sarvajna (all-knowing) of all sentient beings be pure and complete, and attain supreme wisdom; may all sentient beings attain compliant attendants, and all dwell in harmony with sentient beings; may all sentient beings attain the complete all-knowing wisdom, and their merits achieve all supreme and wonderful good roots; may all sentient beings attain true attendants, and achieve the pure Dharma body of the Tathagata; may all sentient beings achieve eloquence, without bondage or attachment, and widely expound the inexhaustible Dharma treasury of all Buddhas; may all sentient beings each become good teachers for all, and achieve all supreme and wonderful good roots; may all sentient beings' pure actions be complete, and achieve all pure Dharmas; may all sentient beings fulfill the pure and wonderful Dharma gates of all Buddhas, with
諸凈法莊嚴世間。是為菩薩摩訶薩佈施寶女眷屬善根迴向。◎
「◎複次，菩薩摩訶薩佈施妻妾男女，如須達拏太子、現莊嚴王菩薩如是等無量菩薩摩訶薩，乘薩婆若乘，行一切施，具足成滿檀波羅蜜，嚴凈菩薩佈施之道，長養清凈不悔施心，入一切施寶薩婆若心。令一切眾生皆悉清凈，具正直心，具足清凈正直心已，一切菩提，皆悉滿足，志常樂求菩薩凈道，受持諸佛菩提門愿，修習一切如來家心。如是菩薩摩訶薩意力成就，求如來處；自知己身，系屬一切，不得自在，隨彼走使，普于眾生，行一切施，于未滿足者，悉令滿足。護持安慰一切眾生，欲令自身普為世間作第一塔，令一切眾生皆悉歡喜；欲於一切具平等心；欲為世間作清涼池；欲為世間作施樂主；欲為一切作大施主，智慧為首，習菩薩行，如說修行；欲成一切種智，大誓莊嚴；欲常專求智慧福田，悉請眾生長養善根，建立己身，崇順正教，普為一切作智慧明，正念菩薩一切施心，一切諸佛常現在前。菩薩摩訶薩以佈施妻妾男女所攝善根，無著無縛解脫心迴向眾生：令一切眾生普出無量變化之身，充滿十方一切世界，轉不退法輪，安立一切眾生於無上道；令一切眾生不貪著身，諸愿具足，悉詣十方諸佛世界；令一切眾生得離憎愛心，斷愛恚結；令一
【現代漢語翻譯】 現代漢語譯本 以各種清凈的法來莊嚴世間。這是菩薩摩訶薩佈施寶女眷屬的善根迴向。
『再次，菩薩摩訶薩佈施妻妾男女，如同須達拏（Sudāna）太子、現莊嚴王菩薩等無數菩薩摩訶薩，他們乘坐薩婆若（Sarvajña，一切智）之乘，行一切佈施，圓滿成就檀波羅蜜（Dāna-pāramitā，佈施波羅蜜），莊嚴清凈菩薩的佈施之道，增長清凈不後悔的佈施之心，進入一切佈施的寶貴薩婆若之心。使一切眾生都清凈，具備正直的心，具備清凈正直的心之後，一切菩提（bodhi，覺悟）都圓滿，立志常樂於追求菩薩的清凈之道，受持諸佛的菩提門愿，修習一切如來的家心。這樣的菩薩摩訶薩意力成就，求如來之境；自己知道自身，系屬於一切，不得自在，隨順他們驅使，普遍對眾生行一切佈施，對於尚未滿足的，都使他們滿足。護持安慰一切眾生，想要自身普遍為世間作第一塔，使一切眾生都歡喜；想要對一切具備平等心；想要為世間作清涼池；想要為世間作施樂之主；想要為一切作大施主，以智慧為首，修習菩薩行，如所說修行；想要成就一切種智（sarva-jñāna，一切種智），以大誓莊嚴；想要常專求智慧福田，請一切眾生增長善根，建立自身，崇尚順從正教，普遍為一切作智慧光明，正念菩薩的一切佈施之心，一切諸佛常在眼前。菩薩摩訶薩以佈施妻妾男女所攝的善根，以無執著無束縛的解脫心迴向眾生：使一切眾生普遍出現無量變化之身，充滿十方一切世界，轉不退法輪，安立一切眾生於無上道；使一切眾生不貪著身體，諸愿具足，都前往十方諸佛世界；使一切眾生得以遠離憎愛之心，斷除愛恚之結；使一』
【English Translation】 English version Adorning the world with all pure dharmas. This is the dedication of the roots of goodness from the Bodhisattva Mahasattva's giving of precious female attendants.
'Furthermore, Bodhisattva Mahasattvas give away wives, concubines, sons, and daughters, like Prince Sudāna, King Present Adornment Bodhisattva, and countless other Bodhisattva Mahasattvas. They ride the Sarvajña (all-knowing) vehicle, practice all forms of giving, fully accomplish the Dāna-pāramitā (perfection of giving), adorn and purify the Bodhisattva's path of giving, cultivate a pure and unregretful heart of giving, and enter the precious Sarvajña heart of all giving. They cause all sentient beings to be pure, to possess an upright mind, and having possessed a pure and upright mind, all Bodhi (enlightenment) is fulfilled. They aspire to constantly seek the pure path of the Bodhisattva, uphold the vows of the Bodhi gate of all Buddhas, and cultivate the family heart of all Tathagatas. Such Bodhisattva Mahasattvas, with their power of intention accomplished, seek the realm of the Tathagata; knowing themselves to be bound to all, without freedom, following their commands, universally practice all forms of giving to sentient beings, and for those who are not yet satisfied, they cause them to be satisfied. They protect and comfort all sentient beings, desiring to make themselves the foremost stupa for the world, causing all sentient beings to rejoice; desiring to possess an equal mind towards all; desiring to be a cool pond for the world; desiring to be the lord of giving joy to the world; desiring to be the great benefactor for all, with wisdom as the leader, practicing the Bodhisattva path, practicing as taught; desiring to accomplish all-knowing wisdom, adorned with great vows; desiring to constantly seek the field of wisdom and merit, inviting all sentient beings to cultivate roots of goodness, establish themselves, honor and follow the true teachings, universally be the light of wisdom for all, with right mindfulness of the Bodhisattva's heart of giving, all Buddhas are constantly present before them. The Bodhisattva Mahasattva, with the roots of goodness gathered from giving away wives, concubines, sons, and daughters, dedicates them to sentient beings with a heart of non-attachment and liberation: causing all sentient beings to universally manifest countless transformation bodies, filling all worlds in the ten directions, turning the irreversible wheel of Dharma, establishing all sentient beings on the unsurpassed path; causing all sentient beings to not be attached to the body, with all their wishes fulfilled, all going to the Buddha worlds in the ten directions; causing all sentient beings to be able to depart from the mind of hatred and love, severing the bonds of love and anger; causing one'
切眾生為佛真子，行如來家；令一切眾生於諸佛所，生自己心，不可沮壞；令一切眾生常為佛子，從法化生；令一切眾生得正希望，成薩婆若；令一切眾生修習善根，究竟具足無上菩提；令一切眾產生就諸佛菩提解脫，施無上法；令一切眾生得無生心，不壞因緣；令一切眾生坐菩提樹，得最正覺，成無上道，化生無量真法男女。是為菩薩摩訶薩佈施妻妾男女善根迴向，令一切眾生得無著解脫無礙智慧。
「菩薩摩訶薩見有人來從乞家者，以家莊嚴具，具足莊嚴而佈施之，修習威儀；於家無著，遠離居家一切覺觀，厭惡家業、資生之具，於家珍妙、玩好之物，不生貪心，無所味著，於家眾具，無染縛心，解家磨滅，須臾變易，出家求道，究竟佛法，安住菩薩，住佛法莊嚴，心能捨一切而不中悔，常為諸佛之所稱歎；于資生物、一切住處，心無染著，見來求者，歡喜無量，能決定施。菩薩摩訶薩以家佈施所攝善根，如是迴向眾生：令一切眾生舍離妻子，常樂出家；令一切眾生信家非家，舍家求道，于佛法中凈修梵行；令一切眾生樂一切施，心不中退，安住離慳；令一切眾生永離家法，少欲知足，無所藏積；令一切眾生不樂俗家，常樂佛家；令一切眾生悉皆永離障礙之法，滅除一切諸障礙道；令一切眾生不染家屬，雖
【現代漢語翻譯】 現代漢語譯本 使一切眾產生為佛的真子，行持如來之道；使一切眾生在諸佛之處，生起自己的真心，不可動搖；使一切眾生常為佛子，從佛法化生；使一切眾生獲得正確的希望，成就薩婆若（一切智）；使一切眾生修習善根，最終圓滿無上菩提（無上覺悟）；使一切眾產生就諸佛的菩提解脫，施予無上佛法；使一切眾生獲得無生之心，不壞因緣；使一切眾生坐于菩提樹下，獲得最正覺，成就無上道，化生無量真正的佛法男女。這是菩薩摩訶薩佈施妻妾男女的善根迴向，使一切眾生獲得無執著的解脫和無礙的智慧。 菩薩摩訶薩見到有人前來乞討家產時，用家中的莊嚴器具，充分裝飾后佈施給他，修習威儀；對於家產沒有執著，遠離居家的一切覺觀，厭惡家業和生活資料，對於家中的珍貴美好、玩賞之物，不生貪心，沒有迷戀，對於家中的一切用具，沒有染著束縛之心，瞭解家產終將磨滅，須臾變易，出家求道，最終成就佛法，安住于菩薩的境界，住于佛法的莊嚴，心中能夠捨棄一切而不後悔，常為諸佛所稱讚；對於生活資料和一切住所，心中沒有染著，見到前來求取的人，歡喜無量，能夠果斷地施捨。菩薩摩訶薩以佈施家產所攝取的善根，這樣迴向眾生：使一切眾生舍離妻子，常樂出家；使一切眾生相信家不是真正的歸宿，捨棄家庭追求佛道，在佛法中清凈地修持梵行；使一切眾生樂於一切佈施，心中不退縮，安住于遠離慳吝；使一切眾生永遠舍離世俗的家庭生活，少欲知足，沒有積蓄；使一切眾生不樂於世俗的家庭，常樂於佛的家庭；使一切眾生都能夠永遠舍離障礙之法，滅除一切障礙之道；使一切眾生不染著於家屬，雖然
【English Translation】 English version To make all sentient beings become true children of the Buddha, practicing the way of the Tathagata; to make all sentient beings, in the presence of all Buddhas, generate their own true minds, unshakeable; to make all sentient beings always be children of the Buddha, born from the Dharma; to make all sentient beings obtain correct hope, achieving Sarvajna (all-knowing wisdom); to make all sentient beings cultivate good roots, ultimately fulfilling unsurpassed Bodhi (supreme enlightenment); to make all sentient beings achieve the Bodhi liberation of all Buddhas, bestowing the unsurpassed Dharma; to make all sentient beings obtain the mind of non-birth, not destroying the causes and conditions; to make all sentient beings sit under the Bodhi tree, attain the most correct enlightenment, achieve the unsurpassed path, and transform into countless true Dharma sons and daughters. This is the Bodhisattva Mahasattva's dedication of the good roots from giving away wives, concubines, sons, and daughters, to make all sentient beings obtain unattached liberation and unobstructed wisdom. When a Bodhisattva Mahasattva sees someone coming to beg for family possessions, they fully adorn the items and give them away, practicing dignified conduct; they have no attachment to family possessions, are far from all perceptions of home life, detest family affairs and means of livelihood, do not generate greed for precious and beautiful things or playthings in the home, have no attachment or fascination, have no defiled or bound mind towards all household items, understand that family possessions will eventually perish and change in an instant, leave home to seek the path, ultimately achieve the Buddha Dharma, abide in the Bodhisattva state, dwell in the adornment of the Buddha Dharma, are able to give up everything without regret, and are always praised by all Buddhas; they have no attachment in their minds to means of livelihood and all dwelling places, and when they see those who come to seek, they are infinitely joyful and able to give decisively. The Bodhisattva Mahasattva dedicates the good roots acquired from giving away family possessions in this way: to make all sentient beings abandon their wives and children, always delight in leaving home; to make all sentient beings believe that home is not their true refuge, abandon their families to pursue the Buddha's path, and purely cultivate Brahma-conduct in the Buddha Dharma; to make all sentient beings delight in all giving, not retreat in their minds, and abide in detachment from stinginess; to make all sentient beings forever abandon worldly family life, be content with little desire, and have no accumulation; to make all sentient beings not delight in worldly families, but always delight in the Buddha's family; to make all sentient beings be able to forever abandon the Dharma of obstacles, and extinguish all paths of obstacles; to make all sentient beings not be attached to family members, although
現在家，心無所著；令一切眾生善化一切，雖現在家，說正覺智；令一切眾生示現在家，住佛所住，心常隨順如來智慧；令一切眾生在家，悉能悅喜眾生，住佛所住。是為菩薩摩訶薩以施家善根迴向，令一切眾生悉行菩薩種種諸行，滿足諸愿智慧自在。◎
「◎菩薩摩訶薩佈施莊嚴遊戲園林時，作如是念：『我當爲一切眾生作愛樂法林；我當爲一切眾生示現悅樂之處；我當與一切眾生無量歡喜；我當爲一切眾生開凈法門，超出三界；我當與一切眾生無上菩提，滿足諸愿；我當爲一切眾生而作慈父，智慧觀察一切三界；我當惠施一切眾生資生之具，令無所乏；我當爲一切眾生而作慈母，出生善根，滿足諸愿。』菩薩摩訶薩善根迴向，無厭足心，遠離一切眾生諸惡，迴向正心，安隱一切眾生迴向；不求報恩迴向；不求眾生利養迴向；不求讚歎迴向；除滅一切眾生無量苦惱迴向；一切眾生其心清凈，猶如虛空迴向；一切善根為首，觀察一切諸法真實迴向；一切眾生以大莊嚴而自莊嚴，永離苦陰迴向；于摩訶衍愿而無厭足，永離邪見，具足修習菩薩所行，及諸大愿迴向。菩薩摩訶薩以施莊嚴遊戲園林所攝善根迴向眾生：令一切眾生得轉勝善根，究竟成就無上菩提園林之心；令一切眾生得不動法，普見諸佛，皆悉歡喜；令
【現代漢語翻譯】 現代漢語譯本：現在即使在家，內心也沒有任何執著；使一切眾生都能向善，即使在家，也能宣說真正的覺悟智慧；使一切眾生示現在家，安住于佛所安住的境界，內心常常隨順如來的智慧；使一切眾生在家時，都能使眾生喜悅，安住于佛所安住的境界。這就是菩薩摩訶薩以佈施的善根迴向，使一切眾生都能修行菩薩的種種行為，滿足各種願望，智慧自在。 菩薩摩訶薩佈施莊嚴的遊戲園林時，會這樣想：『我應當為一切眾生建造快樂的法林；我應當為一切眾生展示喜悅的地方；我應當給予一切眾生無量的歡喜；我應當為一切眾生開啟清凈的法門，超越三界；我應當給予一切眾生無上的菩提，滿足各種願望；我應當為一切眾生做慈父，用智慧觀察一切三界；我應當惠施一切眾生生活所需的物資，使他們沒有缺乏；我應當為一切眾生做慈母，出生善根，滿足各種願望。』菩薩摩訶薩迴向善根，沒有厭足之心，遠離一切眾生的各種惡行，迴向正心，使一切眾生安穩迴向；不求回報恩情迴向；不求眾生供養迴向；不求讚歎迴向；消除一切眾生無量的苦惱迴向；使一切眾生的心清凈，如同虛空迴向；以一切善根為首，觀察一切諸法真實的迴向；使一切眾生以大莊嚴來莊嚴自己，永遠脫離苦陰迴向；對於大乘的願望沒有厭足，永遠脫離邪見，具足修習菩薩所行，以及各種大愿迴向。菩薩摩訶薩以佈施莊嚴遊戲園林所攝取的善根迴向眾生：使一切眾生獲得更殊勝的善根，最終成就無上菩提園林的心；使一切眾生獲得不動搖的法，普遍見到諸佛，都感到歡喜；使
【English Translation】 English version: Now, even while at home, their minds are without attachment; they cause all sentient beings to be good and transform all, and even while at home, they speak of true enlightenment wisdom; they cause all sentient beings to manifest being at home, dwelling in the abode of the Buddha, their minds always following the wisdom of the Tathagata; they cause all sentient beings while at home to be able to please sentient beings, dwelling in the abode of the Buddha. This is how a Bodhisattva Mahasattva dedicates the roots of goodness from giving, causing all sentient beings to practice the various practices of a Bodhisattva, fulfilling all vows, and being free in wisdom. When a Bodhisattva Mahasattva gives a decorated pleasure garden, they think thus: 'I shall create a forest of joyful Dharma for all sentient beings; I shall show a place of joy to all sentient beings; I shall give immeasurable joy to all sentient beings; I shall open the pure Dharma gate for all sentient beings, transcending the three realms; I shall give supreme Bodhi to all sentient beings, fulfilling all vows; I shall be a compassionate father to all sentient beings, observing all three realms with wisdom; I shall bestow upon all sentient beings the necessities of life, so that they lack nothing; I shall be a compassionate mother to all sentient beings, giving birth to roots of goodness, fulfilling all vows.' A Bodhisattva Mahasattva dedicates the roots of goodness, without any sense of satiety, distancing themselves from all the evils of sentient beings, dedicating with a righteous mind, dedicating to the peace of all sentient beings; dedicating without seeking repayment of kindness; dedicating without seeking offerings from sentient beings; dedicating without seeking praise; dedicating to eliminate the immeasurable suffering of all sentient beings; dedicating to make the minds of all sentient beings pure, like the void; dedicating with all roots of goodness as the foremost, observing the truth of all dharmas; dedicating to make all sentient beings adorn themselves with great adornments, forever departing from the aggregates of suffering; dedicating to the vows of the Mahayana without satiety, forever departing from wrong views, fully cultivating the practices of a Bodhisattva, and all great vows. A Bodhisattva Mahasattva dedicates the roots of goodness acquired from giving a decorated pleasure garden to sentient beings: causing all sentient beings to obtain superior roots of goodness, ultimately achieving the mind of the garden of supreme Bodhi; causing all sentient beings to obtain the unmoving Dharma, universally seeing all Buddhas, all feeling joy; causing
一切眾生常樂法林，逮得佛剎，娛樂園林；令一切眾生得凈妙心，常見如來大神足林；令一切眾生悉樂如來自在、遊戲智慧自在，遍游十方；令一切眾生修習法戲，詣諸佛剎，咨受道化；令一切眾生樂菩薩戲，盡未來劫，修菩薩行，心無疲倦，安住解脫；令一切眾生見一切佛，充滿法界，樂佛大心，清凈園林；令一切眾生詣諸佛剎，其心欣樂，供養諸佛；令一切眾生樂離欲心，清凈莊嚴一切佛剎。是為菩薩摩訶薩佈施莊嚴遊戲園林善根迴向，令一切眾生，遊戲一切諸佛園林，見一切佛。◎
大方廣佛華嚴經卷第十八 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第十九
東晉天竺三藏佛馱跋陀羅譯
金剛幢菩薩十回向品第二十一之六
「◎複次，菩薩摩訶薩作無量億那由他阿僧祇，大眾施會，離惡清凈，諸佛所嘆。普凈眾生永離眾惡，凈三業跡，生薩婆若；無量境界，皆悉清凈，無量百千億那由他佈施之具，皆悉莊嚴而以惠施。菩薩摩訶薩以大施會所攝善根，迴向眾生：令一切眾生，悉得無上菩提之心，行無量施，皆悉清凈；令一切眾生，皆悉究竟無量無邊清凈之道；令一切眾生，行無量慈，隨眾所須，悉令滿足；令一切眾生，行無量悲，悉能救護
【現代漢語翻譯】 現代漢語譯本 愿一切眾生常樂於佛法之林，獲得佛的凈土，在園林中娛樂；令一切眾生得到清凈微妙的心，常見如來大神足的樹林；令一切眾生都樂於如來的自在、遊戲智慧的自在，遍游十方；令一切眾生修習佛法之戲，前往諸佛的凈土，請教接受佛法的教化；令一切眾生樂於菩薩之戲，盡未來劫，修菩薩之行，心中沒有疲倦，安住于解脫；令一切眾生見到一切佛，充滿法界，樂於佛的大心，清凈的園林；令一切眾生前往諸佛的凈土，心中欣喜快樂，供養諸佛；令一切眾生樂於遠離慾望的心，清凈莊嚴一切佛的凈土。這是菩薩摩訶薩以佈施莊嚴遊戲園林的善根迴向，令一切眾生，遊戲一切諸佛的園林，見到一切佛。
◎複次，菩薩摩訶薩作無量億那由他（極大的數字單位）阿僧祇（無數）的大眾施會，遠離邪惡清凈，為諸佛所讚歎。普遍凈化眾生，永遠遠離一切邪惡，凈化身口意三業的痕跡，生起一切智（薩婆若）；無量的境界，都清凈，無量百千億那由他的佈施之物，都莊嚴地用來惠施。菩薩摩訶薩以大施會所攝取的善根，迴向給眾生：令一切眾生，都得到無上菩提之心，行無量的佈施，都清凈；令一切眾生，都究竟無量無邊的清凈之道；令一切眾生，行無量的慈愛，隨眾生所需，都令滿足；令一切眾生，行無量的悲憫，都能救護
【English Translation】 English version May all sentient beings always rejoice in the forest of Dharma, attain the Buddha's pure land, and enjoy themselves in the gardens; may all sentient beings obtain pure and subtle minds, and constantly see the forest of the Tathagata's (如來) great divine feet; may all sentient beings delight in the Tathagata's freedom, the freedom of playful wisdom, and travel throughout the ten directions; may all sentient beings practice the play of Dharma, go to the pure lands of all Buddhas, and seek and receive the teachings of the Dharma; may all sentient beings delight in the play of Bodhisattvas, throughout the future kalpas (劫), practice the conduct of Bodhisattvas, with no weariness in their minds, and abide in liberation; may all sentient beings see all Buddhas, filling the Dharma realm, delight in the great mind of the Buddhas, and the pure gardens; may all sentient beings go to the pure lands of all Buddhas, with joy and happiness in their hearts, and make offerings to all Buddhas; may all sentient beings delight in minds free from desire, and purify and adorn all Buddha's pure lands. This is the Bodhisattva Mahasattva's (菩薩摩訶薩) dedication of the roots of goodness from the adornment of the play gardens of giving, so that all sentient beings may play in the gardens of all Buddhas and see all Buddhas.
◎Furthermore, the Bodhisattva Mahasattva (菩薩摩訶薩) conducts countless billions of nayutas (那由他) of asamkhyas (阿僧祇) of great assemblies of giving, free from evil and pure, praised by all Buddhas. Universally purifying sentient beings, forever free from all evils, purifying the traces of the three karmas (三業) of body, speech, and mind, giving rise to all-knowing wisdom (Sarvajna, 薩婆若); all limitless realms are pure, and countless hundreds of thousands of billions of nayutas of giving items are all adorned and used for giving. The Bodhisattva Mahasattva dedicates the roots of goodness acquired from the great assemblies of giving to sentient beings: may all sentient beings attain the mind of unsurpassed Bodhi (菩提), practice limitless giving, and all be pure; may all sentient beings ultimately reach the limitless and boundless pure path; may all sentient beings practice limitless loving-kindness, fulfilling all needs of sentient beings; may all sentient beings practice limitless compassion, and be able to protect and save
一切眾生；令一切眾生，隨順三世如來正教，令佛歡喜；令一切眾生，于諸佛所，修行佈施，心不中悔；令一切眾生皆悉長養勝妙信根，于唸唸中，修行增進無量佈施；令一切眾生，得摩訶衍心，皆悉成就大乘施會；令一切眾生，成大善會施、究竟施、善施、勝施、隨愿施、第一施、上施、無上施、無等施、出世間施、一切諸佛所讚歎施；令一切眾生，成第一施主，于諸惡道拔出眾生，安置無礙清凈智道，修平等愿真實善根，得無等等如來智慧；令一切眾生，安住寂靜諸禪定智，趣不死道，究竟一切通明智慧，勇猛精進，具足諸地，莊嚴佛法，究竟彼岸，永不退轉；令一切眾生，得不退轉大乘之會，給施眾生而無休息，究竟無上一切種智；令一切眾生，種諸善根，悉到無量功德彼岸；令一切眾生，諸佛所嘆，普為一切作大施主，功德具足，充滿法界，普照十方施無上樂；令一切眾生，悉為平等大布施主，究竟善根，等攝眾生；令一切眾生，為勝施主，建立一切于無上乘；令一切眾生，為應時施主，悉離非時，究竟時會；令一切眾生，為善施主，具大人施法，到于彼岸；令一切眾生，為嚴凈施主，至一切佛薩婆若處；令一切眾生，為一切凈施主，出生積聚法界等功德；令一切眾生，為出過一切施主，滿足大愿，度脫眾生
【現代漢語翻譯】 現代漢語譯本：愿一切眾生，都能順應過去、現在、未來三世如來的正教，令佛歡喜；愿一切眾生，在諸佛面前，修行佈施，心中沒有後悔；愿一切眾生都能增長殊勝的信根，在每一個念頭中，修行並增進無量的佈施；愿一切眾生，得到大乘之心（摩訶衍心），都能成就大乘佈施的集會；愿一切眾生，成就大善的佈施集會、究竟的佈施、善的佈施、殊勝的佈施、隨愿的佈施、第一的佈施、上的佈施、無上的佈施、無等的佈施、出世間的佈施、一切諸佛所讚歎的佈施；愿一切眾生，成為第一的施主，從各種惡道中拔出眾生，安置在無礙清凈的智慧之道，修習平等愿的真實善根，得到無與倫比的如來智慧；愿一切眾生，安住在寂靜的禪定智慧中，趨向不死之道，究竟一切通明的智慧，勇猛精進，具足各種菩薩的階位（諸地），莊嚴佛法，到達彼岸，永遠不退轉；愿一切眾生，得到不退轉的大乘集會，給予眾生布施而沒有休息，最終達到無上的一切種智；愿一切眾生，種下各種善根，都到達無量功德的彼岸；愿一切眾生，被諸佛所讚歎，普遍為一切眾生做大施主，功德具足，充滿法界，普照十方，施予無上的快樂；愿一切眾生，都成為平等的佈施大主，最終成就善根，平等地攝受眾生；愿一切眾生，成為殊勝的施主，建立一切眾生於無上乘；愿一切眾生，成為應時的施主，遠離非時，最終成就時會；愿一切眾生，成為善的施主，具備大人佈施的法則，到達彼岸；愿一切眾生，成為莊嚴清凈的施主，到達一切佛的薩婆若（一切智）之處；愿一切眾生，成為一切清凈的施主，出生並積聚法界等同的功德；愿一切眾生，成為超越一切的施主，滿足大愿，度脫眾生。 愿一切眾生，都能順應過去、現在、未來三世如來的正教，令佛歡喜；愿一切眾生，在諸佛面前，修行佈施，心中沒有後悔；愿一切眾生都能增長殊勝的信根，在每一個念頭中，修行並增進無量的佈施；愿一切眾生，得到大乘之心（摩訶衍心），都能成就大乘佈施的集會；愿一切眾生，成就大善的佈施集會、究竟的佈施、善的佈施、殊勝的佈施、隨愿的佈施、第一的佈施、上的佈施、無上的佈施、無等的佈施、出世間的佈施、一切諸佛所讚歎的佈施；愿一切眾生，成為第一的施主，從各種惡道中拔出眾生，安置在無礙清凈的智慧之道，修習平等愿的真實善根，得到無與倫比的如來智慧；愿一切眾生，安住在寂靜的禪定智慧中，趨向不死之道，究竟一切通明的智慧，勇猛精進，具足各種菩薩的階位（諸地），莊嚴佛法，到達彼岸，永遠不退轉；愿一切眾生，得到不退轉的大乘集會，給予眾生布施而沒有休息，最終達到無上的一切種智；愿一切眾生，種下各種善根，都到達無量功德的彼岸；愿一切眾生，被諸佛所讚歎，普遍為一切眾生做大施主，功德具足，充滿法界，普照十方，施予無上的快樂；愿一切眾生，都成為平等的佈施大主，最終成就善根，平等地攝受眾生；愿一切眾生，成為殊勝的施主，建立一切眾生於無上乘；愿一切眾生，成為應時的施主，遠離非時，最終成就時會；愿一切眾生，成為善的施主，具備大人佈施的法則，到達彼岸；愿一切眾生，成為莊嚴清凈的施主，到達一切佛的薩婆若（一切智）之處；愿一切眾生，成為一切清凈的施主，出生並積聚法界等同的功德；愿一切眾生，成為超越一切的施主，滿足大愿，度脫眾生。
【English Translation】 English version: May all sentient beings follow the true teachings of the Tathagatas (如來) of the three times (past, present, and future), and bring joy to the Buddhas; may all sentient beings, in the presence of all Buddhas, practice giving (佈施, bu shi) without any regret in their hearts; may all sentient beings grow their excellent roots of faith, and in every thought, practice and increase immeasurable giving; may all sentient beings attain the Mahayana (摩訶衍, mo he yan) mind, and all achieve the great assembly of Mahayana giving; may all sentient beings achieve the assembly of great good giving, ultimate giving, good giving, excellent giving, wish-fulfilling giving, the first giving, the supreme giving, the unsurpassed giving, the unequaled giving, the transcendental giving, the giving praised by all Buddhas; may all sentient beings become the foremost givers, rescuing beings from all evil paths, placing them on the path of unobstructed pure wisdom, cultivating the true roots of good with equal vows, and attaining the incomparable wisdom of the Tathagatas; may all sentient beings dwell in the tranquil wisdom of all samadhi (禪定, chan ding), approach the path of immortality, ultimately achieve all-encompassing wisdom, be courageous and diligent, possess all the Bodhisattva stages (諸地, zhu di), adorn the Dharma, reach the other shore, and never regress; may all sentient beings attain the irreversible assembly of the Mahayana, give to beings without rest, and ultimately achieve the unsurpassed omniscient wisdom; may all sentient beings plant all roots of good, and all reach the other shore of immeasurable merit; may all sentient beings be praised by all Buddhas, universally become great givers for all beings, possess complete merit, fill the Dharma realm, illuminate the ten directions, and bestow unsurpassed joy; may all sentient beings become great givers of equality, ultimately achieve roots of good, and equally embrace all beings; may all sentient beings become excellent givers, establishing all beings in the unsurpassed vehicle; may all sentient beings become timely givers, free from untimely giving, and ultimately achieve the timely assembly; may all sentient beings become good givers, possessing the Dharma of great giving, and reach the other shore; may all sentient beings become adorned and pure givers, reaching the place of all Buddhas' Sarvajna (薩婆若, sa po ruo, omniscience); may all sentient beings become all pure givers, giving rise to and accumulating merit equal to the Dharma realm; may all sentient beings become givers surpassing all, fulfilling great vows, and liberating beings. May all sentient beings follow the true teachings of the Tathagatas (如來) of the three times (past, present, and future), and bring joy to the Buddhas; may all sentient beings, in the presence of all Buddhas, practice giving (佈施, bu shi) without any regret in their hearts; may all sentient beings grow their excellent roots of faith, and in every thought, practice and increase immeasurable giving; may all sentient beings attain the Mahayana (摩訶衍, mo he yan) mind, and all achieve the great assembly of Mahayana giving; may all sentient beings achieve the assembly of great good giving, ultimate giving, good giving, excellent giving, wish-fulfilling giving, the first giving, the supreme giving, the unsurpassed giving, the unequaled giving, the transcendental giving, the giving praised by all Buddhas; may all sentient beings become the foremost givers, rescuing beings from all evil paths, placing them on the path of unobstructed pure wisdom, cultivating the true roots of good with equal vows, and attaining the incomparable wisdom of the Tathagatas; may all sentient beings dwell in the tranquil wisdom of all samadhi (禪定, chan ding), approach the path of immortality, ultimately achieve all-encompassing wisdom, be courageous and diligent, possess all the Bodhisattva stages (諸地, zhu di), adorn the Dharma, reach the other shore, and never regress; may all sentient beings attain the irreversible assembly of the Mahayana, give to beings without rest, and ultimately achieve the unsurpassed omniscient wisdom; may all sentient beings plant all roots of good, and all reach the other shore of immeasurable merit; may all sentient beings be praised by all Buddhas, universally become great givers for all beings, possess complete merit, fill the Dharma realm, illuminate the ten directions, and bestow unsurpassed joy; may all sentient beings become great givers of equality, ultimately achieve roots of good, and equally embrace all beings; may all sentient beings become excellent givers, establishing all beings in the unsurpassed vehicle; may all sentient beings become timely givers, free from untimely giving, and ultimately achieve the timely assembly; may all sentient beings become good givers, possessing the Dharma of great giving, and reach the other shore; may all sentient beings become adorned and pure givers, reaching the place of all Buddhas' Sarvajna (薩婆若, sa po ruo, omniscience); may all sentient beings become all pure givers, giving rise to and accumulating merit equal to the Dharma realm; may all sentient beings become givers surpassing all, fulfilling great vows, and liberating beings.
，安住如來處非處力。是為菩薩摩訶薩大施善根迴向，令一切眾生，行無上舍，究竟佛施、成就善施、不可壞施、諸佛法施、愛眼心施、救眾生施、薩婆若施、見諸佛施、具威儀施、具足菩薩所行功德佛智慧施。
「複次，菩薩摩訶薩悉舍一切資生之具，心無貪著，不求果報；世間富樂無所希望，舍離愚癡，深解諸法；饒益安立一切眾生；真實相心，解一切法，種種莊嚴，諸資生具，無量境界，種種莊嚴，資生之具，饒益眾生；究竟施、一切施、內外施，增長直心，令一切眾生具功德寶心，善能饒益無量眾生；令一切眾產生就寶心；令一切眾生，清凈善根等三世佛，具一切智。菩薩摩訶薩以施資生之具所攝善根，迴向眾生：令一切眾生，清凈調伏；令一切眾生，皆悉嚴凈一切佛剎，除滅煩惱；令一切眾生，以清凈心於唸唸中充滿法界；令一切眾生，智慧充滿虛空、法界；令一切眾生，得一切智，了達三世，於一切時轉不退法輪；令一切眾生，悉皆示現一切種智，巧妙方便，饒益眾生；令一切眾生，悉悟一切諸如來道，盡未來劫於一切剎，廣說佛法，未曾休息；令一切眾生，于無量劫修菩薩行，心無厭倦；令一切眾生，於一切世界：凈世界、不凈世界、小世界、中世界、大世界、微細世界、廣世界、翻覆世界、伏
【現代漢語翻譯】 現代漢語譯本：安住于如來（Tathagata）的處非處力（sthāna-asthāna-bala，指如來對因果關係的正確理解和判斷力）。這是菩薩摩訶薩（bodhisattva-mahāsattva，指偉大的菩薩）以大布施的善根迴向，使一切眾生，行無上的捨棄，最終成就佛的佈施、圓滿的佈施、不可破壞的佈施、諸佛的法佈施、愛護眾生的心佈施、救度眾生的佈施、薩婆若（sarvajña，一切智）的佈施、見諸佛的佈施、具足威儀的佈施、具足菩薩所行功德的佛智慧佈施。 其次，菩薩摩訶薩捨棄一切生活所需的物品，心中沒有貪戀執著，不求果報；對於世間的富裕快樂沒有絲毫希望，舍離愚癡，深刻理解諸法；饒益安立一切眾生；以真實的心相，理解一切法，用種種莊嚴的物品，各種生活所需的物品，無量的境界，種種莊嚴的物品，來饒益眾生；最終的佈施、一切的佈施、內外的佈施，增長正直的心，使一切眾生具有功德寶心，善於饒益無量眾生；使一切眾產生就寶心；使一切眾生，清凈善根等同於三世諸佛，具足一切智慧。菩薩摩訶薩以佈施生活所需物品所攝取的善根，迴向眾生：使一切眾生，清凈調伏；使一切眾生，都能夠莊嚴清凈一切佛剎（buddhakṣetra，佛的國土），消除煩惱；使一切眾生，以清凈的心在每一個念頭中充滿法界；使一切眾生，智慧充滿虛空、法界；使一切眾生，得到一切智慧，通達三世，在一切時轉動不退轉的法輪；使一切眾生，都能夠示現一切種智（sarvākārajñatā，對一切事物和現象的全面理解），巧妙方便地饒益眾生；使一切眾生，都能夠領悟一切諸如來的道，在未來無盡的劫數中，於一切佛剎，廣泛宣說佛法，從不休息；使一切眾生，在無量劫中修菩薩行，心中沒有厭倦；使一切眾生，在一切世界：清凈的世界、不清凈的世界、小的世界、中的世界、大的世界、微細的世界、廣大的世界、翻轉的世界、伏
【English Translation】 English version: Abiding in the Tathagata's (如來) power of knowing what is possible and what is impossible (sthāna-asthāna-bala). This is the great dedication of meritorious roots by the Bodhisattva-Mahasattva (菩薩摩訶薩), enabling all sentient beings to practice supreme giving, ultimately achieving the Buddha's giving, perfect giving, indestructible giving, the Dharma giving of all Buddhas, the giving of a loving heart, the giving of saving sentient beings, the giving of Sarvajña (薩婆若, omniscience), the giving of seeing all Buddhas, the giving of possessing dignified conduct, and the giving of the Buddha's wisdom, which embodies the merits practiced by Bodhisattvas. Furthermore, the Bodhisattva-Mahasattva gives away all the necessities of life, without greed or attachment in their heart, not seeking any reward; they have no hope for worldly wealth and happiness, abandoning ignorance, deeply understanding all dharmas; they benefit and establish all sentient beings; with a true heart, they understand all dharmas, using various adornments, various necessities of life, immeasurable realms, and various adorned items to benefit sentient beings; ultimate giving, all giving, internal and external giving, increasing straightforwardness, enabling all sentient beings to possess a heart of meritorious treasure, skillfully benefiting immeasurable sentient beings; enabling all sentient beings to achieve a treasure heart; enabling all sentient beings to purify their meritorious roots, equaling the Buddhas of the three times, possessing all wisdom. The Bodhisattva-Mahasattva dedicates the meritorious roots acquired from giving away the necessities of life to sentient beings: enabling all sentient beings to be purified and tamed; enabling all sentient beings to adorn and purify all Buddha-lands (buddhakṣetra), eliminating afflictions; enabling all sentient beings to fill the Dharma realm with pure minds in every thought; enabling all sentient beings to have wisdom filling the void and the Dharma realm; enabling all sentient beings to attain all wisdom, understanding the three times, and turning the irreversible Dharma wheel at all times; enabling all sentient beings to manifest all-knowing wisdom (sarvākārajñatā), skillfully and expediently benefiting sentient beings; enabling all sentient beings to awaken to the path of all Tathagatas, extensively expounding the Dharma in all Buddha-lands throughout endless future kalpas, never resting; enabling all sentient beings to practice the Bodhisattva path for immeasurable kalpas, without weariness in their hearts; enabling all sentient beings in all worlds: pure worlds, impure worlds, small worlds, medium worlds, large worlds, subtle worlds, vast worlds, overturned worlds, submissive
世界，如是等一切世界，皆悉嚴凈；菩薩充滿，行大乘行，令一切眾生於唸唸中，悉作三世一切佛事，調伏眾生，立薩婆若。此菩薩摩訶薩以如是等無量阿僧祇劫饒益眾生，令佛法不斷；以大悲心救護眾生，修習大慈具菩薩行；建立一切諸如來論，令一切眾生，皆悉不斷諸佛善根；有來求者悉滿其意而無患厭，能施一切，心無有悔，舍一切物、資生之具，隨所來方，無不欣悅，于諸眾生，如一子想，見來求者，心大歡喜，作是念言：『是我善知識。』
「爾時，菩薩長養大悲心、歡喜心、不可壞心、大施心；菩薩摩訶薩見來求者，隨其所須，悉資給之，充滿其意，令無所乏，皆令歡喜，斷其貧苦，具足富樂，同聲稱美，嘆德而歸。菩薩爾時心大歡喜，于百千億那由他劫，受帝釋樂所不能及；須夜摩天王、兜率陀天王、化自在天王、他化自在天王，百千億那由他劫所受喜樂，所不能及；梵天王樂，乃至凈居天無量無邊阿僧祇劫禪定快樂，亦所不及；無量無數不可稱說阿僧祇劫轉輪王樂，亦不能及。菩薩摩訶薩如是大喜無量，信心增長，直心清凈，諸根柔軟，定心增廣，生菩提心堅固不轉。菩薩摩訶薩善根迴向，令一切眾生離毒害心，令一切眾生安隱快樂，令一切眾生得真實義，令一切眾生悉得清凈無上菩提，令一
【現代漢語翻譯】 現代漢語譯本 世界，像這樣的一切世界，都完全莊嚴清凈；菩薩充滿其中，修行大乘之道，使一切眾生在每一個念頭中，都能做三世一切諸佛所做的事業，調伏眾生，建立薩婆若（一切智）。這些菩薩摩訶薩以這樣無量阿僧祇劫的時間利益眾生，使佛法不斷絕；以大悲心救護眾生，修習大慈，具足菩薩的修行；建立一切諸如來的教論，使一切眾生，都能不斷絕諸佛的善根；有來求助的人，都滿足他們的願望而沒有厭倦，能夠施捨一切，心中沒有後悔，捨棄一切財物、生活所需，無論從哪個方向來，沒有不歡喜的，對待一切眾生，都像對待自己的孩子一樣，見到來求助的人，心中非常歡喜，這樣想：『這是我的善知識。』 那時，菩薩增長大悲心、歡喜心、不可破壞的心、大施捨的心；菩薩摩訶薩見到來求助的人，根據他們所需要的，都給予資助，滿足他們的願望，使他們沒有缺乏，都讓他們歡喜，斷除他們的貧困，使他們具足富裕安樂，一起稱讚菩薩的美德，讚歎菩薩的恩德而歸去。菩薩那時心中非常歡喜，這種歡喜，即使百千億那由他劫所受的帝釋天的快樂也比不上；須夜摩天王、兜率陀天王、化自在天王、他化自在天王，百千億那由他劫所受的喜樂，也比不上；梵天王的快樂，乃至凈居天無量無邊阿僧祇劫禪定的快樂，也比不上；無量無數不可稱說阿僧祇劫轉輪王的快樂，也比不上。菩薩摩訶薩這樣的大歡喜是無量的，信心增長，直心清凈，諸根柔和，定心增長廣大，生起菩提心堅固不退轉。菩薩摩訶薩將善根迴向，使一切眾生遠離毒害之心，使一切眾生安穩快樂，使一切眾生得到真實的意義，使一切眾生都得到清凈無上的菩提，使一
【English Translation】 English version Worlds, like all such worlds, are completely adorned and pure; Bodhisattvas fill them, practicing the Great Vehicle, enabling all sentient beings in every thought to perform all the deeds of all Buddhas of the three times, taming sentient beings, and establishing Sarvajña (all-knowing wisdom). These Bodhisattva-Mahasattvas benefit sentient beings for immeasurable asamkhya kalpas, ensuring that the Buddha Dharma does not cease; with great compassion, they protect sentient beings, cultivate great loving-kindness, and fulfill the practice of a Bodhisattva; they establish all the teachings of all Tathagatas, ensuring that all sentient beings do not sever the roots of goodness of all Buddhas; those who come seeking help, they fulfill their wishes without weariness, able to give everything, without regret in their hearts, giving up all possessions and necessities, no matter from which direction they come, they are always joyful, treating all sentient beings as if they were their own children, seeing those who come seeking help, their hearts are filled with great joy, thinking: 『These are my good teachers.』 At that time, the Bodhisattva cultivates great compassion, joy, an indestructible heart, and a heart of great giving; the Bodhisattva-Mahasattva, seeing those who come seeking help, provides them with whatever they need, fulfilling their wishes, ensuring they lack nothing, making them all joyful, ending their poverty, enabling them to be rich and happy, together they praise the Bodhisattva's virtues, and return home praising the Bodhisattva's kindness. At that time, the Bodhisattva's heart is filled with great joy, a joy that even the joy of Indra for hundreds of thousands of billions of nayutas of kalpas cannot match; the joy of the Suyama Heaven King, the Tusita Heaven King, the Nirmāṇarati Heaven King, and the Paranirmitavasavartin Heaven King for hundreds of thousands of billions of nayutas of kalpas cannot match; the joy of the Brahma Heaven King, and even the joy of the meditative bliss of the Pure Abodes for immeasurable, boundless asamkhya kalpas cannot match; the joy of a Universal Monarch for immeasurable, countless, and inexpressible asamkhya kalpas cannot match. The Bodhisattva-Mahasattva's great joy is immeasurable, their faith grows, their direct mind is pure, their senses are gentle, their meditative mind expands, and they generate a Bodhi mind that is firm and unshakeable. The Bodhisattva-Mahasattva dedicates their roots of goodness, enabling all sentient beings to be free from harmful thoughts, enabling all sentient beings to be peaceful and happy, enabling all sentient beings to attain the true meaning, enabling all sentient beings to attain pure and unsurpassed Bodhi, enabling one
切眾生悉得平等，令一切眾生得賢善心，令一切眾生逮得賢善摩訶衍心，令一切眾生所行悉善，令一切眾生具普賢菩薩所修願行，令一切眾生覺十力乘。
「菩薩摩訶薩以此善根迴向時，于身、口、意業無著無縛解脫迴向，無眾生想回向；無命想、無人想、無福伽羅想、無男子想、無年少想、無禪頭想、無造想、無受想、無有想、無無想、無今世後世想、無死此生彼想、無有常想、無無常想、非三有想、非無三有想、非想、非無想無縛無著解脫心迴向，無業迴向，無業報迴向，無虛妄迴向，無真實迴向，無思迴向，無思報迴向，無心迴向，無無心迴向。菩薩摩訶薩如是迴向時，不著內，不著外；不著緣，不著境界；不著因，不著因和合；不著法，不著非法；不著思，不著思果；不著色，不著色取，不著色滅；不著受、想、行、識，不著受、想、行、識取，不著受、想、行、識滅。菩薩摩訶薩若於此法中，心不著者，則不縛色，不縛色取，不縛色滅；不縛受、想、行、識，不縛受、想、行、識取，不縛受、想、行、識滅。若於此法而不縛者，則于諸法亦無有解。何以故？一切諸法，不生、不滅，無有自性，無一、無二，無多、無少，無有量、無無量，無善、無惡，無深、無淺，無靜、無亂，無著、無離，無法、無
【現代漢語翻譯】 現代漢語譯本 愿一切眾生都獲得平等，使一切眾生擁有賢善的心，使一切眾生獲得賢善的大乘之心（摩訶衍心，Mahayana mind），使一切眾生所行皆善，使一切眾生具足普賢菩薩（Samantabhadra Bodhisattva）所修的願行，使一切眾生覺悟十力乘（Dasabala-yana）。 菩薩摩訶薩（Bodhisattva-Mahasattva）以此善根迴向時，對於身、口、意三業沒有執著，沒有束縛，以解脫的心迴向，沒有眾生之想回向；沒有壽命之想、沒有人之想、沒有補特伽羅之想（Pudgala，指人）、沒有男子之想、沒有年少之想、沒有禪定之想、沒有造作之想、沒有感受之想、沒有存在之想、沒有不存在之想、沒有今世後世之想、沒有死此生彼之想、沒有常恒之想、沒有無常之想、不是三有之想（欲界、色界、無色界）、不是無三有之想、不是有想、不是無想，以無縛無著解脫之心迴向，沒有業的迴向，沒有業報的迴向，沒有虛妄的迴向，沒有真實的迴向，沒有思的迴向，沒有思報的迴向，沒有心的迴向，沒有無心的迴向。菩薩摩訶薩如此迴向時，不執著于內，不執著于外；不執著于緣，不執著于境界；不執著于因，不執著于因和合；不執著於法，不執著于非法；不執著于思，不執著于思果；不執著於色（Rupa，物質），不執著於色取，不執著於色滅；不執著于受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識），不執著于受、想、行、識取，不執著于受、想、行、識滅。菩薩摩訶薩如果對於這些法不執著，就不會被色所束縛，不會被色取所束縛，不會被色滅所束縛；不會被受、想、行、識所束縛，不會被受、想、行、識取所束縛，不會被受、想、行、識滅所束縛。如果對於這些法不被束縛，那麼對於一切法也就沒有解脫。為什麼呢？因為一切諸法，不生不滅，沒有自性，沒有一，沒有二，沒有多，沒有少，沒有有量，沒有無量，沒有善，沒有惡，沒有深，沒有淺，沒有靜，沒有亂，沒有執著，沒有脫離，沒有法，沒有非法。
【English Translation】 English version May all sentient beings attain equality, may all sentient beings possess virtuous minds, may all sentient beings attain the virtuous Mahayana mind, may all sentient beings' actions be virtuous, may all sentient beings be endowed with the vows and practices cultivated by Samantabhadra Bodhisattva, may all sentient beings awaken to the Ten Powers Vehicle (Dasabala-yana). When a Bodhisattva-Mahasattva dedicates these roots of goodness, they dedicate with a mind free from attachment and bondage to body, speech, and mind, dedicating without the thought of sentient beings; without the thought of life, without the thought of a person, without the thought of a Pudgala (person), without the thought of a man, without the thought of youth, without the thought of meditation, without the thought of creation, without the thought of feeling, without the thought of existence, without the thought of non-existence, without the thought of this life or the next, without the thought of dying here and being born there, without the thought of permanence, without the thought of impermanence, not with the thought of the three realms of existence (desire realm, form realm, formless realm), not with the thought of non-three realms of existence, not with the thought of thought, not with the thought of non-thought, dedicating with a mind free from bondage and attachment, without the dedication of karma, without the dedication of karmic retribution, without the dedication of falsehood, without the dedication of truth, without the dedication of thought, without the dedication of the result of thought, without the dedication of mind, without the dedication of no-mind. When a Bodhisattva-Mahasattva dedicates in this way, they do not attach to the internal, do not attach to the external; do not attach to conditions, do not attach to realms; do not attach to causes, do not attach to the combination of causes; do not attach to dharma, do not attach to non-dharma; do not attach to thought, do not attach to the result of thought; do not attach to Rupa (form), do not attach to the grasping of form, do not attach to the cessation of form; do not attach to Vedana (feeling), Samjna (perception), Samskara (mental formations), Vijnana (consciousness), do not attach to the grasping of feeling, perception, mental formations, consciousness, do not attach to the cessation of feeling, perception, mental formations, consciousness. If a Bodhisattva-Mahasattva does not attach to these dharmas, then they are not bound by form, not bound by the grasping of form, not bound by the cessation of form; not bound by feeling, perception, mental formations, consciousness, not bound by the grasping of feeling, perception, mental formations, consciousness, not bound by the cessation of feeling, perception, mental formations, consciousness. If one is not bound by these dharmas, then there is also no liberation from all dharmas. Why? Because all dharmas are neither born nor cease, have no self-nature, are not one, not two, not many, not few, not measurable, not immeasurable, not good, not evil, not deep, not shallow, not still, not disturbed, not attached, not detached, not dharma, not non-dharma.
非法，無性、無非性，無有、無無故；菩薩如是見法，則是非法，言語道斷故。非法為法，而亦不壞一切業跡；具修菩薩行，不退一切智，解知業緣如夢、如響、如鏡中像，一切法如幻，而亦不違因緣業報；入甚深業，解法真實，無行無作，亦復不違業行之道。
「菩薩摩訶薩以一切善根如是迴向：一切種智，普游十方，教化眾生。迴向者何義？永度世間生死彼岸，故說迴向；度諸陰彼岸，故說迴向；度語言道彼岸，故說迴向；度眾生相彼岸，故說迴向；度身見彼岸，故說迴向；度不堅固彼岸，故說迴向；度諸行彼岸，故說迴向；度諸有彼岸，故說迴向；度諸取彼岸，故說迴向；度諸世間法彼岸，故說迴向。菩薩摩訶薩若能以此善根迴向，則皆隨順一切諸佛、隨順法、隨順智、隨順菩提、隨順義、隨順迴向、隨順行、隨順真實、隨順清凈。菩薩摩訶薩如是迴向已，令一切眾生得如來法；諸佛歡喜，無佛不值，無法不了，於一切法無違無失，悉能分別一切佛法，不捨正法，不違因緣，內外諸法，法力具足，無有休息。佛子！是為菩薩摩訶薩第六隨順一切堅固善根迴向。菩薩摩訶薩住此迴向，無量諸佛皆悉守護，得堅固法，修一切智；解隨順義，解一切法，隨順真性，得一切法，隨順堅固善根，隨順滿足諸愿；得隨
【現代漢語翻譯】 現代漢語譯本：
『非法』，既不是有性的，也不是無性的，既不是存在，也不是不存在；菩薩如果這樣看待法，那就是『非法』，因為言語無法表達。雖然是『非法』，但也是『法』，並且不會破壞一切業的痕跡；修習菩薩的修行，不會退轉對一切智慧的追求，理解業的因緣就像夢、回聲、鏡中的影像一樣，一切法都如幻象，但也不會違背因緣業報；深入理解甚深的業，理解法的真實，無所作為，也並不違背業行的道路。
『菩薩摩訶薩』（偉大的菩薩）以一切善根這樣迴向：爲了成就一切種智（佛陀的智慧），普遍遊歷十方，教化眾生。迴向是什麼意思呢？是爲了永遠度過世間的生死彼岸，所以說是迴向；爲了度過諸陰（五蘊）的彼岸，所以說是迴向；爲了度過語言道的彼岸，所以說是迴向；爲了度過眾生相的彼岸，所以說是迴向；爲了度過身見（認為有真實自我的錯誤觀念）的彼岸，所以說是迴向；爲了度過不堅固的彼岸，所以說是迴向；爲了度過諸行（一切有為法）的彼岸，所以說是迴向；爲了度過諸有（三界）的彼岸，所以說是迴向；爲了度過諸取（執著）的彼岸，所以說是迴向；爲了度過諸世間法的彼岸，所以說是迴向。菩薩摩訶薩如果能以這樣的善根迴向，就能隨順一切諸佛、隨順法、隨順智、隨順菩提（覺悟）、隨順義、隨順迴向、隨順行、隨順真實、隨順清凈。菩薩摩訶薩這樣迴向之後，能使一切眾生得到如來法；諸佛歡喜，沒有不遇到的佛，沒有不瞭解的法，對於一切法沒有違背和缺失，能夠分辨一切佛法，不捨棄正法，不違背因緣，內外諸法，法力具足，沒有休息。佛子！這就是菩薩摩訶薩第六種隨順一切堅固善根的迴向。菩薩摩訶薩安住于這種迴向，無量諸佛都會守護他，得到堅固的法，修習一切智；理解隨順的意義，理解一切法，隨順真性，得到一切法，隨順堅固的善根，隨順滿足一切願望；得到隨
【English Translation】 English version:
'Non-dharma' is neither with nature nor without nature, neither existent nor non-existent; if a Bodhisattva sees dharma in this way, then it is 'non-dharma,' because language cannot express it. Although it is 'non-dharma,' it is also 'dharma,' and it does not destroy all traces of karma; practicing the Bodhisattva's practice, one does not regress from the pursuit of all wisdom, understanding the causes and conditions of karma as like dreams, echoes, and images in a mirror, all dharmas are like illusions, but one does not violate the karmic retribution of causes and conditions; deeply understanding profound karma, understanding the truth of dharma, without action, one also does not violate the path of karmic action.
'Bodhisattva Mahasattva' (great Bodhisattva) dedicates all good roots in this way: for the sake of achieving all-knowing wisdom (Buddha's wisdom), to travel universally in the ten directions, to teach and transform sentient beings. What is the meaning of dedication? It is to forever cross the shore of birth and death in the world, therefore it is called dedication; to cross the shore of the skandhas (five aggregates), therefore it is called dedication; to cross the shore of the path of language, therefore it is called dedication; to cross the shore of the marks of sentient beings, therefore it is called dedication; to cross the shore of self-view (the mistaken notion of a real self), therefore it is called dedication; to cross the shore of impermanence, therefore it is called dedication; to cross the shore of all actions (conditioned phenomena), therefore it is called dedication; to cross the shore of all existences (the three realms), therefore it is called dedication; to cross the shore of all attachments, therefore it is called dedication; to cross the shore of all worldly dharmas, therefore it is called dedication. If a Bodhisattva Mahasattva can dedicate good roots in this way, then they will be in accordance with all Buddhas, in accordance with the Dharma, in accordance with wisdom, in accordance with Bodhi (enlightenment), in accordance with meaning, in accordance with dedication, in accordance with practice, in accordance with truth, in accordance with purity. After a Bodhisattva Mahasattva dedicates in this way, they can enable all sentient beings to obtain the Tathagata's Dharma; the Buddhas are joyful, there is no Buddha they do not encounter, no Dharma they do not understand, regarding all dharmas there is no violation or loss, they can distinguish all Buddha-dharmas, do not abandon the true Dharma, do not violate causes and conditions, internal and external dharmas, the power of Dharma is complete, without rest. Buddha's child! This is the sixth dedication of a Bodhisattva Mahasattva that is in accordance with all firm good roots. When a Bodhisattva Mahasattva dwells in this dedication, countless Buddhas will protect them, they will obtain firm Dharma, cultivate all-knowing wisdom; understand the meaning of accordance, understand all dharmas, be in accordance with true nature, obtain all dharmas, be in accordance with firm good roots, be in accordance with fulfilling all wishes; obtain the
順堅固法，一切金剛所不能壞，得隨順堅固愿，於一切法中而得自在。」
爾時，金剛幢菩薩承佛神力，觀察十方，觀察一切大眾，觀察法界，深入諸法句味之義，修無量心，大悲普覆一切眾生，覺悟三世如來家法，入於一切諸佛功德，逮得諸佛自在之身，分別一切諸眾生心，隨所種善根，應受化時，隨順法身示現色身，以偈頌曰：
「一切世間諸大王， 菩薩現身於彼生， 處彼尊豪大王位， 悉能調伏諸群生。 其心柔軟常清凈， 於一切眾得自在， 常以正法治天下， 方便隨順樂世間。 菩薩清凈王家生， 常能如應轉法輪， 遠離諸惡正治國， 十方眾生無違教。 菩薩色相功德滿， 具足甚深妙智慧， 堅固安住不退轉， 悉能降伏一切魔。 常能具持清凈戒， 決定安住忍辱力， 除滅一切瞋恚毒， 常能修習最勝法。 菩薩具行佈施法， 飲食華鬘乘衣服， 涂香房舍明凈燈， 如是等施無有量。 菩薩所施益眾生， 常能開發廣大心， 其意清凈大歡喜， 佈施尊勝及世間。 菩薩悉能捨無量， 內外所有一切物， 所行佈施常歡喜， 未曾暫有中悔心。 菩薩悉能施頭目， 手足肌肉及骨髓， 一切身份盡惠施
【現代漢語翻譯】 現代漢語譯本 『順應堅固之法』，一切金剛（vajra，一種象徵堅不可摧的法器）都不能破壞，獲得隨順堅固的願力，在一切法中都能自在。」
當時，金剛幢菩薩（Vajradhvaja Bodhisattva）承蒙佛的神力，觀察十方，觀察一切大眾，觀察法界，深入諸法句義的含義，修習無量心，以大悲普覆一切眾生，覺悟三世如來（Tathagata，佛的稱號）的家法，進入一切諸佛的功德，獲得諸佛自在之身，分別一切眾生的心，隨著他們所種的善根，在應受教化的時候，隨順法身示現色身，以偈頌說道：
『一切世間諸大王，菩薩現身於彼生，處彼尊豪大王位，悉能調伏諸群生。 其心柔軟常清凈，於一切眾得自在，常以正法治天下，方便隨順樂世間。 菩薩清凈王家生，常能如應轉法輪（dharma-cakra，佛法的象徵），遠離諸惡正治國，十方眾生無違教。 菩薩色相功德圓滿，具足甚深微妙智慧，堅固安住不退轉，悉能降伏一切魔。 常能具持清凈戒，決定安住忍辱力，除滅一切瞋恚毒，常能修習最勝法。 菩薩具行佈施法，飲食華鬘（mālā，花環）乘衣服，涂香房舍明凈燈，如是等施無有量。 菩薩所施利益眾生，常能開發廣大心，其意清凈大歡喜，佈施尊勝及世間。 菩薩悉能捨無量，內外所有一切物，所行佈施常歡喜，未曾暫有中悔心。 菩薩悉能施頭目，手足肌肉及骨髓，一切身份盡惠施』
【English Translation】 English version 『Following the steadfast Dharma, which cannot be destroyed by any vajra (a ritual object symbolizing indestructibility), one obtains the steadfast aspiration to follow, and achieves freedom in all dharmas.』
At that time, Vajradhvaja Bodhisattva, empowered by the Buddha』s spiritual might, observed the ten directions, observed all the great assemblies, observed the Dharma realm, deeply understood the meaning of the phrases of all dharmas, cultivated immeasurable minds, covered all sentient beings with great compassion, awakened to the family Dharma of the Tathagatas (a title for the Buddha) of the three times, entered into the merits of all Buddhas, attained the free body of the Buddhas, discerned the minds of all sentient beings, and according to the good roots they had planted, when it was time for them to be taught, manifested a physical body in accordance with the Dharma body, and spoke in verse:
『In all the worlds, great kings, Bodhisattvas are born among them, residing in the honored and magnificent kingly position, they are able to subdue all beings. Their minds are gentle and always pure, they are free among all beings, they always govern the world with the righteous Dharma, skillfully adapting to the world』s pleasures. Bodhisattvas are born in pure royal families, they are always able to turn the Dharma wheel (dharma-cakra, a symbol of Buddhist teachings) accordingly, they govern the country righteously, far from all evils, and beings in the ten directions do not disobey their teachings. Bodhisattvas』 appearances and merits are complete, they are endowed with profound and subtle wisdom, they firmly abide without regression, and they are able to subdue all demons. They are always able to uphold pure precepts, they are determined to abide in the power of patience, they eradicate all poisons of anger, and they are always able to cultivate the most excellent Dharma. Bodhisattvas practice the Dharma of giving, offering food, garlands (mālā), vehicles, clothing, fragrant ointments, houses, and bright lamps, such giving is immeasurable. The giving of Bodhisattvas benefits sentient beings, they are always able to develop vast minds, their intentions are pure and greatly joyful, they give to the honored and to the world. Bodhisattvas are able to give up immeasurably, all things both internal and external, their giving is always joyful, and they never have a moment of regret. Bodhisattvas are able to give their heads, eyes, hands, feet, muscles, and marrow, they give all parts of their bodies.』
， 其心未曾生中悔。 菩薩處在大王位， 清凈豪貴人中尊， 大悲以舌施群生， 楚毒無量不中悔。 菩薩施舌凈善根， 迴向一切諸群生， 悉令此等眾生類， 具足成就廣長舌。 菩薩歡喜施妻子， 其心未曾生憂悔， 又復欣悅施國土， 亦能捨身無所吝。 隨所樂求盡施與， 應時惠施無嫌恨， 一切所有能悉舍， 諸來求者皆滿足。 為法捨身無央數， 修諸苦行求菩提， 又為眾生受諸苦， 求無上智不退轉。 聽受如來正法故， 以身佈施無疲厭， 內心歡喜無有量， 救護一切眾生故。 菩薩得見諸佛已， 慈心恭敬設供養， 饒益歡喜悉具足， 皆能聞持諸佛法。 迴向一切眾生類， 悉令世間得安樂， 普能救護一切眾， 永使究竟得解脫。 菩薩具足諸眷屬， 色身端嚴順教命， 妙莊嚴具為校飾， 聰睿仁賢巧智慧。 以饒益故悉佈施， 而未曾有微吝心， 不為世間資生利， 饒益眾生求菩提。 具足修習凈功德， 履行無量諸勝業， 迴向一切眾生類， 亦不取業堅固相。 菩薩能捨大王位， 嚴飾京都諸城邑， 宮殿內外一切物， 遊觀園林諸池流。 無量無數百千劫
【現代漢語翻譯】 現代漢語譯本 他們的內心從未產生後悔。 菩薩身處國王之位，是清凈高貴的人中之尊， 以大悲心將舌頭佈施給眾生，遭受無量痛苦也毫不後悔。 菩薩佈施舌頭，清凈善根， 迴向給一切眾生， 愿所有這些眾生， 都具足成就廣長之舌。 菩薩歡喜佈施妻子， 內心從未產生憂愁後悔， 又欣然佈施國土， 也能捨棄自身而毫無吝惜。 隨眾生所樂求的都盡力施與， 及時惠施而沒有嫌恨， 一切所有都能捨棄， 讓所有前來求取的人都得到滿足。 爲了佛法捨棄身體無數次， 修持各種苦行以求菩提（覺悟）， 又爲了眾生承受各種痛苦， 求取無上智慧而不退轉。 爲了聽受如來（佛陀）的正法， 以身體佈施而沒有疲倦厭煩， 內心歡喜無量無邊， 爲了救護一切眾生。 菩薩得見諸佛之後， 以慈悲心恭敬地設供養， 饒益眾生，歡喜心都具足， 都能聽聞並受持諸佛的教法。 迴向給一切眾生， 愿世間都得到安樂， 普遍能夠救護一切眾生， 永遠使他們最終得到解脫。 菩薩具足各種眷屬， 容貌端正莊嚴，順從教誨， 用美妙的裝飾品來裝扮， 聰明睿智，仁慈賢能，富有智慧。 因為饒益眾生的緣故而全部佈施， 而沒有絲毫吝嗇之心， 不為世間的物質利益， 爲了饒益眾生而求取菩提。 具足修習清凈的功德， 實踐無量殊勝的善業， 迴向給一切眾生， 也不執著于業的堅固相。 菩薩能夠捨棄國王之位， 裝飾京都的各個城邑， 宮殿內外的一切物品， 以及遊覽的園林和池塘。 經歷無量無數百千劫
【English Translation】 English version Their hearts never once generated regret. The Bodhisattva, being in the position of a great king, is the most honored among pure and noble people, With great compassion, he gives his tongue to sentient beings, enduring immeasurable suffering without regret. The Bodhisattva gives his tongue, purifying his roots of goodness, And dedicates it to all sentient beings, Wishing that all these beings, May fully achieve the long and broad tongue. The Bodhisattva joyfully gives away his wife and children, His heart never once generating sorrow or regret, And he also gladly gives away his kingdom, He can also give up his own body without any reluctance. He gives whatever is desired by sentient beings to the best of his ability, Bestowing timely gifts without resentment, He can give up everything he owns, Satisfying all those who come seeking. He has given up his body countless times for the Dharma, Practicing various ascetic practices to seek Bodhi (enlightenment), And also enduring various sufferings for sentient beings, Seeking supreme wisdom without regression. For the sake of hearing and receiving the Tathagata's (Buddha's) true Dharma, He gives his body without weariness or aversion, His inner joy is immeasurable, For the sake of protecting all sentient beings. After the Bodhisattva has seen all the Buddhas, He respectfully makes offerings with a compassionate heart, Benefiting sentient beings, and his joy is complete, He is able to hear and uphold all the Buddhas' teachings. He dedicates it to all sentient beings, Wishing that the world may attain peace and happiness, Universally able to protect all beings, And forever enable them to ultimately attain liberation. The Bodhisattva is complete with all his retinue, His appearance is upright and dignified, obedient to teachings, Adorned with exquisite ornaments, Intelligent, wise, benevolent, and virtuous. Because of benefiting sentient beings, he gives everything away, And has not the slightest bit of stinginess, Not for the sake of worldly material benefits, But to seek Bodhi for the benefit of sentient beings. He is complete in cultivating pure merits, Practicing countless supreme good deeds, Dedicating it to all sentient beings, And not clinging to the solid form of karma. The Bodhisattva is able to give up the position of a great king, Adorning the various cities of the capital, All things inside and outside the palace, And the gardens and ponds he visits. Through immeasurable, countless hundreds of thousands of kalpas
， 以無上心行佈施， 開悟世間示彼岸， 隨順化導群生類。 菩薩見有來求者， 悉從他方世界至， 隨彼所須滿其愿， 菩薩大喜充遍身。 菩薩迴向施功德， 三世一切諸如來， 所學究竟到彼岸， 無上導師之境界。 菩薩觀察一切法， 誰為度脫眾生者， 為度脫誰至何處， 解空不捨佈施心。 菩薩迴向智慧故， 菩薩迴向求正法， 菩薩迴向甚深義， 於一切法無所著。 心不分別一切業， 于諸業報不染著， 了達菩提從緣起， 於法真性無所壞。 解了己身不染著， 其心寂滅無所依， 智慧分別無業性， 善解因緣非無業。 不虛妄取過去法， 亦復不取未來法， 了達現在無所有， 觀察三世悉空寂。 菩薩究竟色彼岸， 受想行識亦如是， 永度一切到彼岸， 其心謙順常清凈。 觀察五陰十八界， 分別諸入及己身， 於此諸法求菩提， 皆悉空寂不可得。 不取諸法常住相， 于斷滅相亦不受， 一切諸法非有無， 諸業因緣和合生。 無有眾生得菩提， 一切諸法悉寂滅， 心不染著諸佛剎， 了達三世無所有， 若能如是解正法， 亦如一切諸最勝。 雖復推求無所得
【現代漢語翻譯】 現代漢語譯本 以無上的心境施行佈施， 開啟世間的智慧，指示解脫的彼岸，順應眾生的根性進行教化引導。 菩薩見到有人前來求助，他們都從其他世界而來， 菩薩會根據他們各自的需求滿足他們的願望，此時菩薩內心充滿喜悅。 菩薩將佈施的功德迴向，愿三世一切諸如來（Tathagata，佛的稱號）， 所學習的最終都能到達彼岸，達到無上導師的境界。 菩薩觀察一切法（dharma，宇宙間一切事物和現象），思考誰是度脫眾生的人， 要度脫誰，又將他們度脫到哪裡，雖然明白空性，卻不放棄佈施的心。 菩薩爲了增長智慧而回向，菩薩爲了尋求正法（saddharma，正確的佛法）而回向， 菩薩爲了領悟甚深的意義而回向，對於一切法都不執著。 內心不分別一切業（karma，行為、造作），對於各種業報也不執著， 明白菩提（bodhi，覺悟）是從因緣生起的，對於法的真實本性沒有破壞。 瞭解自身不被執著所染污，內心寂靜無所依， 以智慧分辨業的無自性，善於理解因緣，並非沒有業。 不虛妄地執取過去的法，也不執取未來的法， 明白現在的一切都是空無所有，觀察過去、現在、未來三世都是空寂的。 菩薩最終到達色（rupa，物質）的彼岸，受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）也是如此， 永遠度脫一切到達彼岸，內心謙遜順從，常常保持清凈。 觀察五陰（skandha，構成人身的五種要素：色、受、想、行、識）、十八界（dhatu，六根、六塵、六識）、 分別諸入（ayatana，六根和六塵）以及自身， 從這些法中尋求菩提，明白它們都是空寂不可得的。 不執取諸法常住不變的相，也不接受斷滅的相， 一切諸法既非有也非無，都是諸業因緣和合而生。 沒有眾生能夠得到菩提，一切諸法都是寂滅的， 內心不執著于諸佛剎（buddhaksetra，佛的國土），明白過去、現在、未來三世都是空無所有， 如果能夠這樣理解正法，也就如同一切最殊勝的聖者一樣。 即使進一步推求，也無法得到任何東西。
【English Translation】 English version With a supreme mind, practice giving, Enlighten the world, show the other shore, and guide all beings accordingly. When Bodhisattvas see those who come seeking help, all from other worlds, They fulfill their wishes according to their needs, and the Bodhisattvas are filled with great joy. Bodhisattvas dedicate the merit of giving, wishing that all Tathagatas (Buddhas) of the three times, May ultimately reach the other shore through their learning, attaining the realm of the supreme guide. Bodhisattvas observe all dharmas (phenomena), contemplating who liberates beings, Who is to be liberated, and where they are liberated to, understanding emptiness without abandoning the mind of giving. Bodhisattvas dedicate for the sake of wisdom, dedicate for seeking the true dharma (teachings), Bodhisattvas dedicate for the profound meaning, without attachment to any dharma. The mind does not discriminate all karmas (actions), nor is it attached to the results of karma, Understanding that bodhi (enlightenment) arises from conditions, without destroying the true nature of dharma. Understanding that the self is not tainted by attachment, the mind is tranquil and without reliance, Wisdom discerns the non-self nature of karma, understanding conditions well, not that there is no karma. Not falsely grasping past dharmas, nor grasping future dharmas, Understanding that the present is empty, observing that the three times are all empty and still. Bodhisattvas ultimately reach the other shore of rupa (form), and so too with vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness), Forever crossing over everything to the other shore, their minds are humble and always pure. Observing the five skandhas (aggregates), the eighteen dhatus (elements), Distinguishing the ayatanas (sense bases) and the self, Seeking bodhi from these dharmas, understanding that they are all empty and unattainable. Not grasping the aspect of permanence in dharmas, nor accepting the aspect of annihilation, All dharmas are neither existent nor non-existent, arising from the combination of karmic conditions. No being attains bodhi, all dharmas are still and silent, The mind is not attached to the Buddha-ksetras (Buddha-fields), understanding that the three times are all empty, If one can understand the true dharma in this way, one is like all the most supreme ones. Even if one further seeks, nothing can be obtained.
， 菩薩所行亦不虛， 是故緣中求諸法， 不違一切因緣道。 分別解說諸業跡， 欲令眾生悉清凈， 是為智者所修行， 一切諸佛之所說。 隨順思惟入正義， 自然覺悟無上道， 諸法無生亦無滅， 亦復無來亦無去， 不於此死而彼生， 深解一切諸佛法， 了達諸法真實性， 於法性中無所著。 永離諸法虛妄相， 彼人得見諸佛智， 分別解了諸法趣， 眾生諸趣佛國趣， 一切三世所有法， 皆悉了知無有餘， 三世諸佛所覺法， 悉能具足聞受持。 所說三世一切法， 如是等法悉非法， 隨順修行一切法， 而亦不壞諸法相， 菩薩迴向諸眾生， 令彼疾得一切智。◎
「◎佛子！何等為菩薩摩訶薩第七等心隨順一切眾生迴向？
「佛子！此菩薩摩訶薩增長下品善根、中品善根、上品善根、無量善根、廣善根、種種善根、不可測量善根、不可思議善根、阿僧祇善根、無邊善根、佛境界善根、法境界善根、僧境界善根、善知識境界善根、一切眾生境界善根、方便境界善根、修習微妙境界善根、內境界善根、外境界善根、無量別異功德境界善根、修習一切施境界善根、清凈戒境界善根、菩薩內自專正於一切舍忍辱境界善根
【現代漢語翻譯】 現代漢語譯本 菩薩的修行也不是虛妄的， 因此要在因緣中尋求諸法，不違背一切因緣之道。 分別解說各種業的痕跡，想要讓眾生都清凈， 這是有智慧的人所修行的，也是一切諸佛所說的。 順應思維進入正義，自然覺悟無上的道， 諸法沒有產生也沒有滅亡，也沒有來也沒有去， 不是在此處死亡而在彼處出生，深刻理解一切諸佛的法， 了達諸法真實的性質，在法性中沒有執著。 永遠脫離諸法虛妄的表象，那個人就能見到諸佛的智慧， 分別瞭解諸法的去向，眾生的去向，佛國的去向， 一切三世所有的法，都能完全瞭解沒有遺漏， 三世諸佛所覺悟的法，都能完全聽聞、接受和保持。 所說的三世一切法，像這樣的法都不是真正的法， 順應修行一切法，也不破壞諸法的表象， 菩薩迴向給一切眾生，讓他們迅速獲得一切智慧。
「佛子（對佛弟子的稱呼）！什麼是菩薩摩訶薩（大菩薩）第七種平等心隨順一切眾生迴向？
「佛子！這位菩薩摩訶薩增長下品善根、中品善根、上品善根、無量善根、廣善根、種種善根、不可測量善根、不可思議善根、阿僧祇（無數）善根、無邊善根、佛境界善根、法境界善根、僧境界善根、善知識境界善根、一切眾生境界善根、方便境界善根、修習微妙境界善根、內境界善根、外境界善根、無量差別功德境界善根、修習一切佈施境界善根、清凈持戒境界善根、菩薩內心專注於一切捨棄忍辱境界善根
【English Translation】 English version The practice of Bodhisattvas is not in vain, Therefore, seek all dharmas within conditions, not violating the path of all causes and conditions. Distinguish and explain the traces of all karmas, desiring to purify all sentient beings, This is what the wise practice, and what all Buddhas have spoken. Following thoughts to enter the right meaning, naturally awakening to the unsurpassed path, All dharmas have no birth and no death, neither coming nor going, Not dying here and being born there, deeply understanding all the Buddhas' dharmas, Comprehending the true nature of all dharmas, without attachment in the nature of dharma. Forever departing from the false appearances of all dharmas, that person can see the wisdom of all Buddhas, Distinguishing and understanding the destinations of all dharmas, the destinations of sentient beings, the destinations of Buddha lands, All dharmas of the three times, all can be completely understood without any remainder, The dharmas awakened by the Buddhas of the three times, all can be fully heard, received, and upheld. All dharmas of the three times that are spoken, such dharmas are not true dharmas, Following the practice of all dharmas, yet not destroying the appearances of all dharmas, Bodhisattvas dedicate their merits to all sentient beings, enabling them to quickly attain all wisdom.
「O sons of the Buddha! What is the seventh equal-minded dedication of a Bodhisattva Mahasattva (Great Bodhisattva) that accords with all sentient beings?
「O sons of the Buddha! This Bodhisattva Mahasattva increases inferior roots of goodness, intermediate roots of goodness, superior roots of goodness, immeasurable roots of goodness, vast roots of goodness, various roots of goodness, immeasurable roots of goodness, inconceivable roots of goodness, asamkhya (countless) roots of goodness, boundless roots of goodness, roots of goodness of the Buddha realm, roots of goodness of the Dharma realm, roots of goodness of the Sangha realm, roots of goodness of the realm of good teachers, roots of goodness of the realm of all sentient beings, roots of goodness of the realm of skillful means, roots of goodness of the realm of practicing subtle things, inner roots of goodness, outer roots of goodness, immeasurable different meritorious roots of goodness, roots of goodness of practicing all giving, roots of goodness of pure precepts, roots of goodness of the Bodhisattva's inner focus on all relinquishing and forbearance.
、精進不退轉境界善根、入種種禪定境界善根、修行諸地智慧境界善根、分別一切眾生心心境界善根、積集無量清凈功德善根、修習正念菩薩業境界善根、普覆一切眾生境界善根。菩薩摩訶薩行如是等無量善根，修習究竟，積集長養，廣開解已，則能安住忍力，閉惡趣門；善調諸根，威儀具足，永離顛倒，決定正趣；堪為一切諸佛法器，普為眾生作無上福田；常為諸佛之所守護，出生長養一切諸佛清凈善根，隨順具滿如來大愿，深樂佛業，心得自在，悉與三世諸如來等；普能供養一切諸佛，究竟一切諸如來力，常為諸佛之所讚歎；不求生天，不貪利養，不著諸行，一切善根皆悉迴向，為一切眾生作功德藏；具足諸道，普覆一切，于生死中拔出眾生，教令修習一切善根，迴向一切境界而不斷絕；開一切智菩提之門，建立智幢，嚴凈大道；普示眾生，舍離一切世間塵垢；施心功德，生如來家，清凈功德，皆悉滿足無上福田，不著眾生，不依世間；令一切眾生，皆悉清凈，修習攝取一切善根。菩薩摩訶薩離垢清凈菩提心，攝取善根，作如是念：『此菩提心所起善根、菩提心思惟善根、菩提心所得善根、菩提心正希望善根、一向菩提心善根，憐愍一切眾生，攝取一切種智境界，究竟十力境界，積集十力境界；不壞法界善根，不
【現代漢語翻譯】 現代漢語譯本：精進不退轉的境界善根、進入種種禪定境界的善根、修行諸地智慧境界的善根、分別一切眾生心念境界的善根、積聚無量清凈功德的善根、修習正念菩薩事業的善根、普遍覆蓋一切眾生的善根。菩薩摩訶薩修行如此等無量善根，修習至究竟，積聚增長，廣泛開解之後，便能安住于忍辱的力量，關閉惡趣之門；善於調伏諸根，威儀具足，永遠遠離顛倒，堅定地走向正道；堪為一切諸佛的法器，普遍為眾生作無上的福田；常為諸佛所守護，出生並增長一切諸佛清凈的善根，隨順並圓滿如來的大愿，深深喜愛佛的事業，心意自在，與三世一切如來平等；普遍能夠供養一切諸佛，究竟一切如來的力量，常為諸佛所讚歎；不求生天，不貪圖利益供養，不執著于諸行，一切善根都回向，為一切眾生作功德的寶藏；具足諸道，普遍覆蓋一切，在生死輪迴中拔出眾生，教導他們修習一切善根，迴向一切境界而不間斷；開啟一切智慧菩提之門，建立智慧的旗幟，莊嚴清凈的大道；普遍向眾生展示，舍離一切世間的塵垢；佈施的心所產生的功德，生於如來之家，清凈的功德，都圓滿無上福田，不執著于眾生，不依賴於世間；令一切眾生都清凈，修習並攝取一切善根。菩薩摩訶薩遠離垢染清凈的菩提心，攝取善根，作這樣的念頭：『這菩提心所產生的善根、菩提心所思惟的善根、菩提心所得到的善根、菩提心所正希望的善根、一向菩提心的善根，憐憫一切眾生，攝取一切種智（一切智慧）的境界，究竟十力（如來十種力量）的境界，積聚十力的境界；不破壞法界（宇宙萬法）的善根，不』 English version: The good roots of the state of diligent non-retrogression, the good roots of entering various samadhi states, the good roots of cultivating the wisdom states of various grounds, the good roots of distinguishing the mind states of all sentient beings, the good roots of accumulating immeasurable pure merits, the good roots of cultivating the mindfulness of the bodhisattva's activities, and the good roots of universally covering all sentient beings. When a Bodhisattva Mahasattva practices such immeasurable good roots, cultivates them to the ultimate, accumulates and nurtures them, and widely opens up understanding, they can then abide in the power of patience, close the gates of evil destinies; skillfully tame the senses, possess dignified conduct, forever depart from perversion, and resolutely proceed towards the right path; they are worthy to be the Dharma vessels of all Buddhas, universally acting as the supreme field of merit for sentient beings; they are constantly protected by all Buddhas, giving rise to and nurturing all the pure good roots of all Buddhas, complying with and fulfilling the great vows of the Tathagata, deeply delighting in the work of the Buddha, their minds are at ease, and they are equal to all the Tathagatas of the three times; they are universally able to make offerings to all Buddhas, ultimately achieving all the powers of the Tathagata, and are constantly praised by all Buddhas; they do not seek to be born in the heavens, do not covet profit and offerings, do not cling to actions, all good roots are dedicated, acting as a treasury of merit for all sentient beings; they possess all paths, universally cover all, extract sentient beings from the cycle of birth and death, teach them to cultivate all good roots, dedicate them to all realms without interruption; they open the gate of all-wisdom Bodhi, establish the banner of wisdom, and adorn the great path; they universally show sentient beings, to abandon all worldly defilements; the merit of the giving mind, being born into the family of the Tathagata, pure merits, all fulfilling the supreme field of merit, not clinging to sentient beings, not relying on the world; causing all sentient beings to be pure, cultivating and gathering all good roots. A Bodhisattva Mahasattva, with a pure Bodhi mind free from defilement, gathers good roots, and makes such thoughts: 'These good roots arising from the Bodhi mind, the good roots contemplated by the Bodhi mind, the good roots obtained by the Bodhi mind, the good roots rightly hoped for by the Bodhi mind, the good roots of the single-minded Bodhi mind, with compassion for all sentient beings, gathering all the realms of omniscience (all wisdom), ultimately reaching the realms of the ten powers (ten powers of the Tathagata), accumulating the realms of the ten powers; not destroying the good roots of the Dharma realm (the universe and all phenomena), not'
【English Translation】 The good roots of the state of diligent non-retrogression, the good roots of entering various samadhi states, the good roots of cultivating the wisdom states of various grounds, the good roots of distinguishing the mind states of all sentient beings, the good roots of accumulating immeasurable pure merits, the good roots of cultivating the mindfulness of the bodhisattva's activities, and the good roots of universally covering all sentient beings. When a Bodhisattva Mahasattva practices such immeasurable good roots, cultivates them to the ultimate, accumulates and nurtures them, and widely opens up understanding, they can then abide in the power of patience, close the gates of evil destinies; skillfully tame the senses, possess dignified conduct, forever depart from perversion, and resolutely proceed towards the right path; they are worthy to be the Dharma vessels of all Buddhas, universally acting as the supreme field of merit for sentient beings; they are constantly protected by all Buddhas, giving rise to and nurturing all the pure good roots of all Buddhas, complying with and fulfilling the great vows of the Tathagata, deeply delighting in the work of the Buddha, their minds are at ease, and they are equal to all the Tathagatas of the three times; they are universally able to make offerings to all Buddhas, ultimately achieving all the powers of the Tathagata, and are constantly praised by all Buddhas; they do not seek to be born in the heavens, do not covet profit and offerings, do not cling to actions, all good roots are dedicated, acting as a treasury of merit for all sentient beings; they possess all paths, universally cover all, extract sentient beings from the cycle of birth and death, teach them to cultivate all good roots, dedicate them to all realms without interruption; they open the gate of all-wisdom Bodhi, establish the banner of wisdom, and adorn the great path; they universally show sentient beings, to abandon all worldly defilements; the merit of the giving mind, being born into the family of the Tathagata, pure merits, all fulfilling the supreme field of merit, not clinging to sentient beings, not relying on the world; causing all sentient beings to be pure, cultivating and gathering all good roots. A Bodhisattva Mahasattva, with a pure Bodhi mind free from defilement, gathers good roots, and makes such thoughts: 'These good roots arising from the Bodhi mind, the good roots contemplated by the Bodhi mind, the good roots obtained by the Bodhi mind, the good roots rightly hoped for by the Bodhi mind, the good roots of the single-minded Bodhi mind, with compassion for all sentient beings, gathering all the realms of omniscience (all wisdom), ultimately reaching the realms of the ten powers (ten powers of the Tathagata), accumulating the realms of the ten powers; not destroying the good roots of the Dharma realm (the universe and all phenomena), not'
退轉善根。』
「菩薩摩訶薩復作是念：『如此善根若有果報，我當盡未來際，行菩薩行，不捨眾生故，修行大舍，迴向一切眾生，悉無有餘：令無數世界珍寶充滿，令無數世界寶衣充滿，令無數世界妙香充滿，令無數世界莊嚴具充滿，令無數世界摩尼寶充滿，令無數世界勝摩尼寶充滿，令無數世界妙色雜華充滿，令無數世界上味充滿，令無數世界金銀充滿，令無數世界天床充滿，妙寶莊嚴敷以天衣，令無數世界雜寶莊嚴天冠充滿。若有一人，盡未來劫，常來求索，以此寶物而惠施之，未曾厭倦。如一眾生，一切眾生亦復如是。』菩薩摩訶薩如是施時，以平等心、無偏愛心、不求名心、無熱惱心、無中悔心、專求一切智心、清凈道心、一向施心、憐愍心、調伏心、安住一切智心；菩薩摩訶薩善根如是迴向，盡未來劫，常行佈施。
「複次，菩薩摩訶薩善根如是迴向一切眾生，悉無有餘：『我當以寶象充滿無數世界，七支具足，六瘤成滿，建大寶幢，真金莊嚴，白寶網覆，一切雜寶而莊嚴之，以用佈施；我當以清凈寶馬、婆羅馬王等充滿無數世界，以一切馬寶莊嚴具而莊嚴之，以用佈施；無數世界，寶女充滿，娛樂具足，以用佈施；無數世界，男女充滿，以用佈施；無數世界，己身充滿，以用佈施；無數世
【現代漢語翻譯】 現代漢語譯本 『退失善根。』
『菩薩摩訶薩又這樣想：『如果這樣的善根有果報，我應當盡未來際，行菩薩行，爲了不捨棄眾生，修行大舍，迴向給一切眾生，沒有絲毫遺漏：讓無數世界充滿珍寶，讓無數世界充滿寶衣，讓無數世界充滿妙香，讓無數世界充滿莊嚴具，讓無數世界充滿摩尼寶（如意寶珠），讓無數世界充滿勝摩尼寶（更殊勝的如意寶珠），讓無數世界充滿美妙的各色鮮花，讓無數世界充滿上等美味，讓無數世界充滿金銀，讓無數世界充滿天床，用美妙的珍寶裝飾，鋪上天衣，讓無數世界充滿用各種珍寶裝飾的天冠。如果有一個人，盡未來劫，常常來求取，用這些寶物來佈施給他，也從不厭倦。就像對待一個眾生一樣，對待一切眾生也都是如此。』菩薩摩訶薩這樣佈施時，以平等心、無偏愛心、不求名心、無熱惱心、無後悔心、專求一切智心（佛的智慧）、清凈道心、一心佈施心、憐憫心、調伏心、安住一切智心；菩薩摩訶薩的善根這樣迴向，盡未來劫，常常行佈施。
『再者，菩薩摩訶薩的善根這樣迴向給一切眾生，沒有絲毫遺漏：『我應當用寶象充滿無數世界，七支（四肢、頭、尾）具足，六瘤（象的六個突起）圓滿，建立大寶幢，用真金裝飾，用白寶網覆蓋，用各種珍寶來裝飾它們，用來佈施；我應當用清凈的寶馬、婆羅馬王（駿馬之王）等充滿無數世界，用一切馬寶的裝飾品來裝飾它們，用來佈施；無數世界，充滿寶女，娛樂器具充足，用來佈施；無數世界，充滿男女，用來佈施；無數世界，充滿我自身，用來佈施；無數世
【English Translation】 English version 'retreat from the roots of goodness.'
'A Bodhisattva Mahasattva further contemplates: 『If such roots of goodness have a fruition, I shall, for the duration of the future, practice the Bodhisattva path, not abandoning sentient beings, practicing great giving, dedicating it to all sentient beings, without any remainder: Let countless worlds be filled with treasures, let countless worlds be filled with precious garments, let countless worlds be filled with wondrous fragrances, let countless worlds be filled with ornaments, let countless worlds be filled with Mani jewels (wish-fulfilling jewels), let countless worlds be filled with superior Mani jewels, let countless worlds be filled with wondrously colored mixed flowers, let countless worlds be filled with superior flavors, let countless worlds be filled with gold and silver, let countless worlds be filled with heavenly beds, adorned with wondrous treasures and covered with heavenly garments, let countless worlds be filled with heavenly crowns adorned with various treasures. If there is one person, who for the duration of the future kalpas, constantly comes seeking, and I bestow these treasures upon them, I would never tire. Just as with one sentient being, so it is with all sentient beings.』 When a Bodhisattva Mahasattva gives in this way, with an equal mind, without partiality, without seeking fame, without vexation, without regret, with a mind solely seeking all-wisdom (Buddha's wisdom), with a pure path mind, with a single-minded giving mind, with a compassionate mind, with a taming mind, abiding in the mind of all-wisdom; the Bodhisattva Mahasattva's roots of goodness are thus dedicated, for the duration of the future kalpas, constantly practicing giving.
'Furthermore, the Bodhisattva Mahasattva's roots of goodness are thus dedicated to all sentient beings, without any remainder: 『I shall fill countless worlds with precious elephants, with seven limbs (four limbs, head, tail) complete, six protuberances (the six bumps on an elephant) fully formed, erecting great jeweled banners, adorned with pure gold, covered with white jeweled nets, adorned with all kinds of treasures, to be used for giving; I shall fill countless worlds with pure precious horses, the likes of the king of horses, Balaha, adorned with all kinds of horse-jewel ornaments, to be used for giving; countless worlds, filled with precious women, with all means of entertainment, to be used for giving; countless worlds, filled with men and women, to be used for giving; countless worlds, filled with my own body, to be used for giving; countless worlds'
界，己身、頭首充滿，不放逸心，以用佈施；無數世界，己目充滿，以用佈施；無數世界，己身充滿，堪忍楚毒，破骨出髓，以用佈施；無數世界，大王座處，皆悉充滿，以用佈施；無數世界，給使僮僕，皆悉充滿，以用佈施。修習平等一切施心，於一世界中，盡未來劫，修菩薩行，為一眾生；於一切世界中，盡未來劫，修菩薩行，為一眾生；為一切眾生，亦復如是。具足大悲，遠離眾惡，普念一切，令我佈施，究竟不退，行佈施時，乃至不生一念憂悔之心。』菩薩摩訶薩復作是念：『我行如是無量佈施，以無著心、無縛心、解脫心、大心、甚深心、攝取心、離憎愛心、離壽命心、善調伏心、不亂心、無害心、安住一切智心、慧光普照一切法心、入一切智心。』
「菩薩摩訶薩以此善根唸唸迴向：令一切眾生，財寶滿足；令一切眾生，具足無盡大功德藏；令一切眾生，得安隱樂；令一切眾生，長養菩薩摩訶衍業；令一切眾生，滿足深法；令一切眾生，得不退轉一切智乘；令一切眾生，見一切佛；令一切眾生，普于眾生，無所選擇；令一切眾生，悉得清凈平等之心；令一切眾生，離諸難處，得一切智；令一切眾生，饒益安樂無量眾生；令一切眾生，普於一切得平等心；令一切眾生，得柔軟施心；令一切眾生，攝取
【現代漢語翻譯】 現代漢語譯本：'充滿自身和頭顱的世界，以不放逸的心進行佈施；充滿眼睛的世界，以佈施來奉獻；充滿身體的世界，能夠忍受劇烈的痛苦，甚至破骨出髓，以此進行佈施；充滿大王座的世界，都用佈施來填滿；充滿僕人和侍從的世界，都用佈施來填滿。修習平等對待一切的佈施心，在一個世界中，盡未來劫，爲了一個眾生修菩薩行；在一切世界中，盡未來劫，爲了一個眾生修菩薩行；爲了所有眾生，也同樣如此。具備大悲心，遠離一切惡行，普遍關懷一切眾生，使我的佈施最終不退轉，在行佈施時，甚至不生起一絲憂愁後悔的心。'菩薩摩訶薩又這樣想：'我進行如此無量的佈施，以無執著的心、無束縛的心、解脫的心、大心、甚深的心、攝取的心、遠離憎愛的心、遠離壽命的心、善於調伏的心、不散亂的心、無害的心、安住於一切智的心、智慧之光普照一切法的心、進入一切智的心。' 菩薩摩訶薩用這些善根唸唸迴向：使一切眾生，財寶充足；使一切眾生，具備無盡的大功德寶藏；使一切眾生，得到安穩快樂；使一切眾生，增長菩薩摩訶衍（Mahayana，大乘）的修行；使一切眾生，滿足深奧的佛法；使一切眾生，得到不退轉的一切智乘（Buddha Vehicle，佛的教法）；使一切眾生，見到一切佛；使一切眾生，普遍對待眾生，沒有選擇；使一切眾生，都得到清凈平等的心；使一切眾生，遠離各種苦難，得到一切智慧；使一切眾生，利益安樂無量的眾生；使一切眾生，普遍對一切眾生得到平等心；使一切眾生，得到柔軟的佈施心；使一切眾生，攝取
【English Translation】 English version: 'Worlds filled with one's own body and head, using a non-negligent mind to give; worlds filled with one's eyes, using giving to offer; worlds filled with one's body, able to endure severe pain, even breaking bones and extracting marrow, using this to give; worlds filled with great king's seats, all filled with giving; worlds filled with servants and attendants, all filled with giving. Cultivating a mind of giving that treats all equally, in one world, for the duration of future eons, practicing the Bodhisattva path for one sentient being; in all worlds, for the duration of future eons, practicing the Bodhisattva path for one sentient being; for all sentient beings, it is the same. Possessing great compassion, staying away from all evil deeds, universally caring for all sentient beings, making my giving ultimately non-regressing, and when giving, not even generating a single thought of worry or regret.' The Bodhisattva Mahasattva further thinks: 'I perform such immeasurable giving, with a mind of non-attachment, a mind of non-bondage, a mind of liberation, a great mind, a profound mind, a mind of embracing, a mind of being free from hatred and love, a mind of being free from the concept of life, a mind of good taming, a mind of non-distraction, a mind of non-harm, a mind abiding in all-knowing wisdom, a mind of wisdom light illuminating all dharmas, a mind of entering all-knowing wisdom.' The Bodhisattva Mahasattva uses these roots of goodness to dedicate in every thought: May all sentient beings be abundant in wealth and treasures; may all sentient beings possess inexhaustible great merit treasures; may all sentient beings obtain peace and happiness; may all sentient beings grow the practice of the Bodhisattva Mahayana (Great Vehicle); may all sentient beings fulfill the profound Dharma; may all sentient beings obtain the non-regressing All-Knowing Vehicle (Buddha Vehicle); may all sentient beings see all Buddhas; may all sentient beings universally treat all sentient beings without discrimination; may all sentient beings obtain a pure and equal mind; may all sentient beings be free from all difficulties and obtain all wisdom; may all sentient beings benefit and bring happiness to immeasurable sentient beings; may all sentient beings universally obtain an equal mind towards all; may all sentient beings obtain a gentle mind of giving; may all sentient beings embrace
真實惠施之心；令一切眾生，不失施心；令一切眾生，具足施心，永滅貧窮；令一切眾生，悉攝世間諸妙財寶，無所乏短；令一切眾生，行無量施；令一切眾生，行一切施；令一切眾生，盡未來劫，修行佈施，心無退轉；令一切眾生，悉舍一切，心不中悔；令一切眾生，隨順行施，饒益眾生；令一切眾生，行勝廣施；令一切眾生，行種種莊嚴施；令一切眾生，行無著施；令一切眾生，行平等施；令一切眾生，行大力金剛施；令一切眾生，行如日光明施；令一切眾生，得如來智；令一切眾生，善根眷屬，具足成滿；令一切眾生，善根智慧，悉現在前；令一切眾生，得不可壞正直之心；令一切眾生，具足成就，清凈善根；令一切眾生，于煩惱睡眠，智慧覺悟；令一切眾生，疑惑悉除；令一切眾生，得平等智清凈功德；令一切眾生，功德悉備，無能壞者；令一切眾生，具足清凈，不動三昧；令一切眾生，具不可壞薩婆若智；令一切眾生，具足菩薩無量清凈自在正行；令一切眾生，修習無著清凈善根；令一切眾生，凈修正念三世諸佛；令一切眾生，出生勝妙清凈善根；令一切眾生，除滅一切諸魔魔業障礙道法；令一切眾生，皆悉履行無量功德，生諸三昧，清凈滿足；令一切眾生常念諸佛，未曾廢忘；令一切眾生，常見諸佛，悉
【現代漢語翻譯】 現代漢語譯本 愿一切眾生擁有真實的佈施之心；愿一切眾生，不失去佈施之心；愿一切眾生，具足佈施之心，永遠滅除貧窮；愿一切眾生，完全獲得世間一切美好的財寶，沒有任何缺乏短少；愿一切眾生，行無量的佈施；愿一切眾生，行一切的佈施；愿一切眾生，盡未來世，修行佈施，心不退轉；愿一切眾生，捨棄一切，心中不後悔；愿一切眾生，隨順佈施，饒益眾生；愿一切眾生，行殊勝廣大的佈施；愿一切眾生，行種種莊嚴的佈施；愿一切眾生，行無執著的佈施；愿一切眾生，行平等的佈施；愿一切眾生，行大力金剛般的佈施；愿一切眾生，行如日光般光明的佈施；愿一切眾生，獲得如來（Tathagata）的智慧；愿一切眾生，善根眷屬，具足圓滿；愿一切眾生，善根智慧，全部顯現於前；愿一切眾生，獲得不可破壞的正直之心；愿一切眾生，具足成就，清凈的善根；愿一切眾生，在煩惱的昏睡中，以智慧覺悟；愿一切眾生，疑惑全部消除；愿一切眾生，獲得平等智慧的清凈功德；愿一切眾生，功德全部具備，沒有能破壞的；愿一切眾生，具足清凈，不動的禪定（Samadhi）；愿一切眾生，具足不可破壞的薩婆若（Sarvajna，一切智）智慧；愿一切眾生，具足菩薩（Bodhisattva）無量清凈自在的正行；愿一切眾生，修習無執著的清凈善根；愿一切眾生，清凈修習正念，憶念三世諸佛；愿一切眾生，出生殊勝美妙的清凈善根；愿一切眾生，消除一切諸魔（Mara）的魔業障礙道法；愿一切眾生，都履行無量功德，生出各種禪定，清凈圓滿；愿一切眾生，常常憶念諸佛，不曾廢棄遺忘；愿一切眾生，常見諸佛，都
【English Translation】 English version May all sentient beings possess a true heart of generosity; may all sentient beings not lose their heart of generosity; may all sentient beings be complete with a heart of generosity, forever eliminating poverty; may all sentient beings fully obtain all the wonderful treasures of the world, without any lack or shortage; may all sentient beings practice immeasurable giving; may all sentient beings practice all kinds of giving; may all sentient beings, throughout the future kalpas (aeons), practice giving, with their hearts not retreating; may all sentient beings give up everything, without regret in their hearts; may all sentient beings practice giving in accordance with the Dharma, benefiting all beings; may all sentient beings practice superior and vast giving; may all sentient beings practice giving with various adornments; may all sentient beings practice giving without attachment; may all sentient beings practice giving with equality; may all sentient beings practice giving with great, vajra-like (diamond-like) strength; may all sentient beings practice giving like the light of the sun; may all sentient beings attain the wisdom of the Tathagata (Thus Gone One); may all sentient beings have their roots of goodness and their families complete and fulfilled; may all sentient beings have their roots of goodness and wisdom fully manifest before them; may all sentient beings attain an indestructible, upright heart; may all sentient beings be complete with pure roots of goodness; may all sentient beings awaken with wisdom from the sleep of afflictions; may all sentient beings have all doubts eliminated; may all sentient beings attain the pure merit of equal wisdom; may all sentient beings have all merits fully equipped, with nothing able to destroy them; may all sentient beings be complete with pure, unmoving samadhi (meditative absorption); may all sentient beings be complete with the indestructible wisdom of Sarvajna (all-knowing); may all sentient beings be complete with the immeasurable, pure, and free right conduct of a Bodhisattva (enlightenment being); may all sentient beings cultivate pure roots of goodness without attachment; may all sentient beings purify and cultivate right mindfulness, remembering the Buddhas of the three times; may all sentient beings give rise to superior, wonderful, and pure roots of goodness; may all sentient beings eliminate all the demonic obstacles of Mara (demon) and his works; may all sentient beings fulfill immeasurable merits, give rise to various samadhis, and be pure and complete; may all sentient beings always remember the Buddhas, never abandoning or forgetting them; may all sentient beings always see the Buddhas, all
令歡喜，初不遠離；令一切眾生，開凈法門，出生善根，諸白凈法，平等具足；令一切眾生，悉得無量平等正直之心；令一切眾生，成就清凈平等施心；令一切眾生，滿足諸佛尸波羅蜜，平等清凈；令一切眾生，具大精進波羅蜜，未曾懈怠；令一切眾生，得大羼提波羅蜜；令一切眾生，得無量禪智慧，分別滿足諸通；令一切眾生，於一切法得離身般若波羅蜜，平等滿足；令一切眾生，得清凈法界，平等滿足；令一切眾生，悉具凈妙諸通善根；令一切眾生，修平等行，具諸善法；令一切眾生，究竟永度諸佛境界；令一切眾生，身、口、意業平等清凈；令一切眾生，諸業行報平等清凈；令一切眾生，悉得諸法平等清凈；令一切眾生，悉得諸法清凈平等實義；令一切眾生，悉得清凈諸勝妙行；令一切眾生，悉得菩薩諸清凈愿；令一切眾生，普得平等凈功德智；令一切眾生，以諸善根迴向薩婆若乘，平等滿足；令一切眾生，顯現一切嚴凈佛剎，平等滿足；令一切眾生，得見諸佛，除滅一切諸煩惱患；令一切眾生，具諸相好，功德莊嚴，平等滿足；令一切眾生，得八種聲，百千妙聲而莊嚴之，如來無量功德清凈梵音，皆悉具足；令一切眾生，十力莊嚴，成就無礙平等之心；令一切眾生，得一切佛無盡法明，無量諸辯，平等滿足；
【現代漢語翻譯】 現代漢語譯本 使（眾生）歡喜，從一開始就不遠離（佛法）；使一切眾生，開啟清凈的法門，生出善根，使所有純潔的法，平等具足；使一切眾生，都獲得無量平等正直的心；使一切眾生，成就清凈平等的佈施心；使一切眾生，圓滿諸佛的尸波羅蜜（戒律的完美），平等清凈；使一切眾生，具足大精進波羅蜜（精進的完美），從不懈怠；使一切眾生，獲得大羼提波羅蜜（忍辱的完美）；使一切眾生，獲得無量的禪定智慧，分別圓滿各種神通；使一切眾生，在一切法中獲得離身的般若波羅蜜（智慧的完美），平等圓滿；使一切眾生，獲得清凈的法界，平等圓滿；使一切眾生，都具足清凈微妙的各種神通善根；使一切眾生，修習平等的行為，具足各種善法；使一切眾生，最終永遠度脫到諸佛的境界；使一切眾生，身、口、意三業平等清凈；使一切眾生，各種業行果報平等清凈；使一切眾生，都獲得諸法平等清凈；使一切眾生，都獲得諸法清凈平等真實的意義；使一切眾生，都獲得清凈的各種殊勝妙行；使一切眾生，都獲得菩薩的各種清凈願望；使一切眾生，普遍獲得平等清凈的功德智慧；使一切眾生，用各種善根迴向薩婆若（一切智）乘，平等圓滿；使一切眾生，顯現一切莊嚴清凈的佛剎，平等圓滿；使一切眾生，得見諸佛，消除一切煩惱憂患；使一切眾生，具足各種相好，功德莊嚴，平等圓滿；使一切眾生，獲得八種聲音，用百千種美妙的聲音來莊嚴，如來無量功德清凈的梵音，都完全具足；使一切眾生，用十力來莊嚴，成就無礙平等的心；使一切眾生，獲得一切佛無盡的法明，無量的各種辯才，平等圓滿；
【English Translation】 English version To bring joy, never departing from the beginning; to enable all sentient beings to open the pure Dharma gate, to generate roots of goodness, so that all pure Dharmas are equally complete; to enable all sentient beings to attain immeasurable, equal, and upright minds; to enable all sentient beings to achieve pure and equal giving minds; to enable all sentient beings to fulfill the Śīla pāramitā (perfection of discipline) of all Buddhas, equally and purely; to enable all sentient beings to possess the great Vīrya pāramitā (perfection of diligence), never being lazy; to enable all sentient beings to attain the great Kṣānti pāramitā (perfection of patience); to enable all sentient beings to attain immeasurable wisdom of dhyāna (meditation), separately fulfilling all supernormal powers; to enable all sentient beings to attain the Prajñā pāramitā (perfection of wisdom) that is detached from the body in all Dharmas, equally fulfilling; to enable all sentient beings to attain the pure Dharma realm, equally fulfilling; to enable all sentient beings to possess pure and wonderful roots of goodness of all supernormal powers; to enable all sentient beings to cultivate equal practices, possessing all good Dharmas; to enable all sentient beings to ultimately and eternally cross over to the realms of all Buddhas; to enable all sentient beings to have their body, speech, and mind karmas equally pure; to enable all sentient beings to have their karmic actions and retributions equally pure; to enable all sentient beings to attain all Dharmas equally pure; to enable all sentient beings to attain the true meaning of all Dharmas being pure, equal, and real; to enable all sentient beings to attain pure and wonderful practices; to enable all sentient beings to attain all pure vows of Bodhisattvas; to enable all sentient beings to universally attain equal and pure merit and wisdom; to enable all sentient beings to dedicate all roots of goodness towards the Sarvajña (all-knowing) vehicle, equally fulfilling; to enable all sentient beings to manifest all adorned and pure Buddha lands, equally fulfilling; to enable all sentient beings to see all Buddhas, eliminating all afflictions and sufferings; to enable all sentient beings to possess all marks and characteristics, adorned with merits, equally fulfilling; to enable all sentient beings to attain eight kinds of voices, adorned with hundreds of thousands of wonderful sounds, the pure Brahma sounds of the Tathāgata's immeasurable merits, all completely possessing; to enable all sentient beings to be adorned with the ten powers, achieving unobstructed and equal minds; to enable all sentient beings to attain the endless Dharma light of all Buddhas, immeasurable eloquence, equally fulfilling;
令一切眾生，得無上無畏人中之雄大師子吼；令一切眾生，得一切智，轉不退法輪；令一切眾生，出生諸法，平等滿足；令一切眾生，善根清凈，應不失時，平等滿足；令一切眾生，成就清凈調御師法，平等滿足；令一切眾生，于淳一莊嚴、無量莊嚴、大莊嚴、諸佛莊嚴，平等滿足；令一切眾生，觀察三世，分別平等；令一切眾生，詣諸佛所，聞法受持，解了平等，圓滿具足；令一切眾生，慚愧智慧與諸佛等；令一切眾生，得平等智，觀察諸法；令一切眾生，得不動業報，離諸障礙，平等滿足；令一切眾生，入甚深智，悉分別知眾生諸根，平等滿足；令一切眾生，得無分別平等智慧，皆悉等一，清凈滿足；令一切眾生，隨順無厭善根，平等分別，皆悉滿足；令一切眾生，于大神足而得自在，菩薩神力，平等滿足；令一切眾生，悉得諸佛無盡功德智慧之藏，究竟功德，皆悉等一；令一切眾生，于諸法中得離虛妄，隨順平等，入一切法，知菩提心；令一切眾生，勝妙福田，平等滿足；令一切眾生，得清凈大悲，普為世間最上福田；令一切眾生，堅固無壞，平等滿足；令一切眾生，見真實法，不可破壞，平等滿足；令一切眾生，得最勝心，思惟正觀，平等滿足；令一切眾生，離諸恐怖，入甚深法，到于彼岸；令一切眾生，放
【現代漢語翻譯】 現代漢語譯本 愿一切眾生，都能獲得無上無畏、人中雄獅般的大師的獅子吼；愿一切眾生，都能獲得一切智慧，轉動永不退轉的法輪；愿一切眾生，都能通達諸法，平等圓滿；愿一切眾生，善根清凈，應時而得，平等圓滿；愿一切眾生，成就清凈的調御師之法，平等圓滿；愿一切眾生，在純一莊嚴、無量莊嚴、大莊嚴、諸佛莊嚴中，平等圓滿；愿一切眾生，都能觀察過去、現在、未來三世，分別平等；愿一切眾生，都能前往諸佛所在之處，聽聞佛法，受持理解，解悟平等，圓滿具足；愿一切眾生，慚愧之心和智慧都能與諸佛相等；愿一切眾生，都能獲得平等智慧，觀察諸法；愿一切眾生，都能獲得不動搖的業報，遠離一切障礙，平等圓滿；愿一切眾生，都能進入甚深智慧，完全分別知曉眾生的各種根器，平等圓滿；愿一切眾生，都能獲得無分別的平等智慧，皆悉等同，清凈圓滿；愿一切眾生，都能隨順永不厭倦的善根，平等分別，皆悉圓滿；愿一切眾生，都能在大神通中獲得自在，菩薩的神力，平等圓滿；愿一切眾生，都能獲得諸佛無盡的功德智慧之藏，究竟功德，皆悉等同；愿一切眾生，在諸法中都能遠離虛妄，隨順平等，進入一切法，了知菩提心；愿一切眾生，成為殊勝的福田，平等圓滿；愿一切眾生，都能獲得清凈的大悲心，普遍成為世間最上的福田；愿一切眾生，都能堅固不壞，平等圓滿；愿一切眾生，都能見到真實之法，不可破壞，平等圓滿；愿一切眾生，都能獲得最殊勝的心，思維正觀，平等圓滿；愿一切眾生，都能遠離一切恐怖，進入甚深佛法，到達彼岸；愿一切眾生，都能放出
【English Translation】 English version May all sentient beings attain the unsurpassed, fearless lion's roar of the great master, the lion among humans; may all sentient beings attain all wisdom, turning the irreversible wheel of Dharma; may all sentient beings be born into all dharmas, equally fulfilled; may all sentient beings have pure roots of goodness, timely and equally fulfilled; may all sentient beings achieve the pure Dharma of the taming master, equally fulfilled; may all sentient beings be equally fulfilled in pure, immeasurable, great, and Buddha's adornments; may all sentient beings observe the three times, past, present, and future, with equal discernment; may all sentient beings go to the places of all Buddhas, hear the Dharma, receive and uphold it, understand equality, and be completely fulfilled; may all sentient beings have shame and wisdom equal to all Buddhas; may all sentient beings attain equal wisdom, observing all dharmas; may all sentient beings attain unwavering karmic retribution, free from all obstacles, equally fulfilled; may all sentient beings enter profound wisdom, fully discerning the various faculties of sentient beings, equally fulfilled; may all sentient beings attain non-discriminating equal wisdom, all being equal, purely fulfilled; may all sentient beings follow inexhaustible roots of goodness, equally discerning, all being fulfilled; may all sentient beings attain freedom in great supernatural powers, the bodhisattva's divine power, equally fulfilled; may all sentient beings attain the inexhaustible treasury of merit and wisdom of all Buddhas, ultimate merit, all being equal; may all sentient beings be free from falsehood in all dharmas, follow equality, enter all dharmas, and know the Bodhi mind; may all sentient beings be superior fields of merit, equally fulfilled; may all sentient beings attain pure great compassion, universally becoming the supreme field of merit in the world; may all sentient beings be firm and indestructible, equally fulfilled; may all sentient beings see the true Dharma, indestructible, equally fulfilled; may all sentient beings attain the most excellent mind, contemplating right view, equally fulfilled; may all sentient beings be free from all fears, enter profound Dharma, and reach the other shore; may all sentient beings emit
一光明，普照十方，等度一切；令一切眾生，悉得菩薩不退精進，同行同願，平等滿足；令一切眾生，出一言音，平等滿足；令一切眾生，于菩薩直心，平等滿足；令一切眾生，悉得睹見諸善知識，心大歡喜；令一切眾生，皆悉具足菩薩諸行，調伏眾生，未曾休息，平等滿足；令一切眾生，得不斷辯，普入諸音，平等滿足；令一切眾生，能以一心知一切心，一切善根，平等滿足；令一切眾生，修諸善根而不退轉，安立眾生於清凈智；令一切眾生，得一切智，平等功德，清凈法身；令一切眾生，悉舍愚癡，觀察善根，平等滿足；令一切眾生，得一薩婆若，成等正覺，平等滿足；令一切眾生，離諸惡趣，出生一道，一切種智，平等滿足；令一切眾生，得一眾清凈，悉能普凈一切大眾，平等智慧而莊嚴之；令一切眾生，於一佛剎，普見一切諸如來剎，平等滿足；令一切眾生，一切莊嚴、不可說莊嚴、不可量莊嚴、無盡莊嚴，莊嚴一切佛剎，平等滿足；令一切眾生，分別解了無量諸法，見甚深義，平等滿足；令一切眾生，得諸聖行，諸佛自在，平等滿足；令一切眾生，非一非異，諸神通力，平等滿足；令一切眾生，隨順善根，普為諸佛，甘露灌頂；令一切眾生，清凈智身，平等具足。
「如是，菩薩摩訶薩憐愍饒益眾生
【現代漢語翻譯】 現代漢語譯本 一道光明，普照十方世界，平等地救度一切眾生；使一切眾生都能獲得菩薩不退轉的精進，與菩薩同行同願，平等地得到滿足；使一切眾生髮出同一種聲音，平等地得到滿足；使一切眾生對於菩薩的正直之心，平等地得到滿足；使一切眾生都能見到所有善知識，心中充滿歡喜；使一切眾生都具備菩薩的各種修行，調伏眾生，永不停止，平等地得到滿足；使一切眾生獲得無間斷的辯才，普遍通達各種聲音，平等地得到滿足；使一切眾生能夠以一心了知一切眾生的心，以及一切善根，平等地得到滿足；使一切眾生修習各種善根而不退轉，使眾生安住于清凈的智慧；使一切眾生獲得一切智慧，平等的功德，清凈的法身；使一切眾生都捨棄愚癡，觀察善根，平等地得到滿足；使一切眾生獲得一個薩婆若（一切智），成就無上正等正覺，平等地得到滿足；使一切眾生脫離各種惡道，出生於一道，獲得一切種智（佛陀的智慧），平等地得到滿足；使一切眾生獲得一種清凈，能夠普遍凈化一切大眾，以平等的智慧來莊嚴他們；使一切眾生在一個佛剎（佛的國土）中，普遍見到一切諸如來剎（諸佛的國土），平等地得到滿足；使一切眾生以一切莊嚴、不可說莊嚴、不可量莊嚴、無盡莊嚴，來莊嚴一切佛剎，平等地得到滿足；使一切眾生分別瞭解無量諸法，見到甚深的意義，平等地得到滿足；使一切眾生獲得各種聖者的修行，諸佛的自在，平等地得到滿足；使一切眾生獲得非一非異的各種神通力量，平等地得到滿足；使一切眾生隨順善根，普遍為諸佛以甘露灌頂；使一切眾生獲得清凈的智慧之身，平等地具足。 『如此，菩薩摩訶薩（偉大的菩薩）憐憫饒益眾生』
【English Translation】 English version A single light, illuminating the ten directions, equally liberating all beings; enabling all beings to attain the non-regressing diligence of a Bodhisattva, walking the same path and sharing the same vows, equally fulfilled; enabling all beings to utter the same sound, equally fulfilled; enabling all beings to be equally fulfilled in the straightforward mind of a Bodhisattva; enabling all beings to see all virtuous teachers, with great joy in their hearts; enabling all beings to fully possess all the practices of a Bodhisattva, subduing beings without rest, equally fulfilled; enabling all beings to attain uninterrupted eloquence, universally entering all sounds, equally fulfilled; enabling all beings to know all minds with one mind, and all good roots, equally fulfilled; enabling all beings to cultivate all good roots without regression, establishing beings in pure wisdom; enabling all beings to attain all wisdom, equal merit, and a pure Dharma body; enabling all beings to abandon ignorance, observe good roots, equally fulfilled; enabling all beings to attain one Sarvajña (all-knowing wisdom), achieving perfect enlightenment, equally fulfilled; enabling all beings to depart from all evil realms, be born into one path, and attain all-knowing wisdom (Buddha's wisdom), equally fulfilled; enabling all beings to attain one purity, capable of universally purifying all assemblies, adorning them with equal wisdom; enabling all beings to see all Buddha-lands in one Buddha-land, equally fulfilled; enabling all beings to adorn all Buddha-lands with all adornments, inexpressible adornments, immeasurable adornments, and endless adornments, equally fulfilled; enabling all beings to discern and understand limitless dharmas, seeing profound meanings, equally fulfilled; enabling all beings to attain the practices of the sages, the freedom of the Buddhas, equally fulfilled; enabling all beings to attain various supernatural powers that are neither one nor different, equally fulfilled; enabling all beings to follow good roots, universally receiving the nectar-like consecration from all Buddhas; enabling all beings to possess a pure wisdom body, equally complete. 'Thus, the Bodhisattva Mahasattva (great Bodhisattva) has compassion and benefits all beings.'
，大悲哀念眾生，令一切眾生，皆悉清凈，離慳嫉結，具足無量無邊善妙功德，常樂勝法，離瞋恚濁及諸障礙。其心柔軟，離癡正直而無邪曲，所行堅實不可沮壞，得不退轉平等之心，白凈法力，皆悉成就，不信不失，善解迴向；修習功德，調伏眾生，除滅一切諸不善業，專精苦行，普教一切，具足修習苦行善根，為諸眾生具受眾苦，慧眼清凈，觀察善根，智慧聖行，善根迴向一切眾生。令一切眾生，安住清凈微妙功德，遠離熾然，成就等心善根迴向；令一切眾生，得薩婆若，修習迴向；攝取眾生一切善根，平等具足，具足成就等心迴向。以如是等無量善根迴向眾生：令一切眾生，常得安隱；令一切眾生，常得清凈；令一切眾生，常得安樂；令一切眾生，得究竟解脫；令一切眾生，得究竟平等；令一切眾生，得自在神力；令一切眾生，安住白法；令一切眾生，得無障眼；令一切眾生，調伏諸根；令一切眾生，具足十力，教化眾生。
「菩薩摩訶薩修行如是迴向時，不著業迴向、不著報迴向、不著身迴向、不著利養迴向、不著諸剎迴向、不著諸方迴向、不著眾生迴向、亦不離眾生迴向、不著一切迴向、不著法迴向。菩薩摩訶薩如是迴向時，作如是念：『令一切眾生，滿足佛智，得清凈心，智慧分別，內心寂靜，外
【現代漢語翻譯】 現代漢語譯本 以大慈悲之心憐憫眾生，使一切眾生都清凈，脫離慳吝和嫉妒的束縛，具備無量無邊的美好功德，常樂於殊勝的佛法，遠離嗔恚的污濁和各種障礙。他們的心柔軟，遠離愚癡，正直而沒有邪曲，所行堅定不可動搖，獲得不退轉的平等之心，清凈的法力，都完全成就，不失信心，善於理解迴向；修習功德，調伏眾生，消除一切不善的業，專心精進地修行苦行，普遍教導一切眾生，使他們都具備修習苦行的善根，爲了眾生承受各種痛苦，慧眼清凈，觀察善根，以智慧的聖行，將善根迴向給一切眾生。使一切眾生，安住于清凈微妙的功德之中，遠離熾熱的煩惱，成就平等心的善根迴向；使一切眾生，獲得薩婆若（一切智），修習迴向；攝取眾生的一切善根，平等具足，成就平等心的迴向。以這些無量的善根迴向眾生：使一切眾生，常常得到安穩；使一切眾生，常常得到清凈；使一切眾生，常常得到安樂；使一切眾生，得到究竟的解脫；使一切眾生，得到究竟的平等；使一切眾生，得到自在的神力；使一切眾生，安住于清凈的佛法；使一切眾生，得到無障礙的智慧之眼；使一切眾生，調伏諸根；使一切眾生，具備十力（如來十種力量），教化眾生。 菩薩摩訶薩（偉大的菩薩）在修行這樣的迴向時，不執著于業的迴向，不執著于果報的迴向，不執著于自身的迴向，不執著于利益供養的迴向，不執著于諸佛剎土的迴向，不執著于諸方的迴向，不執著于眾生的迴向，也不離開眾生的迴向，不執著於一切的迴向，不執著於法的迴向。菩薩摩訶薩在這樣迴向時，會這樣想：『使一切眾生，圓滿佛的智慧，得到清凈的心，智慧明辨，內心寂靜，外
【English Translation】 English version With great compassion, they are mindful of all beings, causing all beings to be pure, free from the bonds of stinginess and jealousy, possessing immeasurable and boundless virtuous merits, always delighting in the supreme Dharma, free from the turbidity of anger and all obstacles. Their hearts are gentle, free from ignorance, upright and without crookedness, their actions are firm and unbreakable, they attain an unretreating and equal mind, pure Dharma power, all fully accomplished, without losing faith, well understanding dedication; cultivating merits, subduing beings, eliminating all unwholesome karma, diligently practicing asceticism, universally teaching all beings, enabling them to possess the virtuous roots of ascetic practice, enduring all kinds of suffering for the sake of beings, with clear wisdom eyes, observing virtuous roots, with wise and holy conduct, dedicating virtuous roots to all beings. Causing all beings to abide in pure and subtle merits, free from burning afflictions, accomplishing the dedication of equal-minded virtuous roots; causing all beings to attain Sarvajna (all-knowing wisdom), practicing dedication; gathering all the virtuous roots of beings, equally and fully, accomplishing the dedication of equal-mindedness. With such immeasurable virtuous roots, they dedicate to all beings: causing all beings to always attain peace; causing all beings to always attain purity; causing all beings to always attain happiness; causing all beings to attain ultimate liberation; causing all beings to attain ultimate equality; causing all beings to attain free and divine power; causing all beings to abide in the pure Dharma; causing all beings to attain unobstructed eyes; causing all beings to subdue their senses; causing all beings to possess the ten powers (ten powers of a Tathagata), and to teach beings. When a Bodhisattva Mahasattva (great Bodhisattva) practices such dedication, they do not cling to the dedication of karma, do not cling to the dedication of retribution, do not cling to the dedication of self, do not cling to the dedication of benefits and offerings, do not cling to the dedication of Buddha-lands, do not cling to the dedication of directions, do not cling to the dedication of beings, nor do they depart from the dedication of beings, do not cling to all dedications, do not cling to the dedication of Dharma. When a Bodhisattva Mahasattva dedicates in this way, they think thus: 『May all beings fulfill the wisdom of the Buddha, attain a pure mind, wisdom to discern, inner tranquility, and outer
緣不亂，得在三世諸佛家生。』
「菩薩摩訶薩行如是迴向，勝出一切，無能壞者，一切眾生，悉共讚歎，所不能盡；普行一切諸菩薩行，以少方便遍詣諸剎，悉見諸佛無所障礙；又見諸剎一切菩薩修習眾行，悉得一切巧妙方便，分別一切法陀羅尼，演說妙法，教化眾生，盡未來劫，未曾斷絕；于唸唸中，不可說不可說諸佛世界，悉現受生，猶如電光；于唸唸中，悉能嚴凈不可說不可說諸佛世界，修行嚴凈佛剎智慧而無厭足；令不可說不可說眾生清凈成就，平等滿足，隨其所住善根，悉能具足諸波羅蜜，攝取眾生，除滅垢穢，成就凈業，得無礙凈耳，于不可說不可說世界，佛轉法輪，悉聞受持，于彼諸佛，不生遠想，乃至未曾一彈指頃不聞正法；住無所有，無依、無染，無著、無行，堅固不壞菩薩神力；于唸唸中，不可說不可說一切佛剎，隨其所應，悉現其身，修菩薩行，常與同見從事，不相違背。
「菩薩摩訶薩修菩薩行時，成就如是無量無邊清凈功德，說不可盡，況成無上菩提，得最正覺。所謂：一切佛剎清凈平等，一切眾生清凈平等，一切身清凈平等，一切根清凈平等，一切業報清凈平等，一切眷屬清凈平等，滿足諸行清凈平等，方便入一切法清凈平等，滿足一切如來諸愿迴向清凈平等，示現一切
【現代漢語翻譯】 現代漢語譯本 『因緣不亂，就能在過去、現在、未來三世諸佛的家中出生。』
『菩薩摩訶薩（菩薩中的大菩薩）如此迴向，勝過一切，沒有能破壞的，一切眾生都共同讚歎，讚歎不盡；普遍修行一切菩薩的行持，以少許方便就能遍及各個佛剎（佛所居住的國土），都能見到諸佛而沒有障礙；又能見到各個佛剎的一切菩薩修習各種行持，都能得到一切巧妙的方便，分別一切法陀羅尼（總持一切法的能力），演說微妙的佛法，教化眾生，直到未來劫，從未斷絕；在每一個念頭中，在不可說不可說的諸佛世界，都顯現受生，猶如閃電的光芒；在每一個念頭中，都能莊嚴清凈不可說不可說的諸佛世界，修行莊嚴清凈佛剎的智慧而沒有厭倦；令不可說不可說的眾生清凈成就，平等圓滿，隨著他們所住的善根，都能具足各種波羅蜜（到達彼岸的方法），攝取眾生，去除污垢，成就清凈的業，得到無礙清凈的耳根，在不可說不可說的世界，佛陀轉法輪（宣說佛法），都能聽聞受持，對於那些諸佛，不生遙遠的想念，乃至沒有一彈指的時間不聽聞正法；安住于無所有，無所依賴，沒有污染，沒有執著，沒有造作，堅固不壞的菩薩神力；在每一個念頭中，在不可說不可說的一切佛剎，隨著他們所應，都顯現他們的身體，修行菩薩的行持，常常與他們同見共事，不相違背。
『菩薩摩訶薩修行菩薩行時，成就如此無量無邊的清凈功德，說也說不盡，何況成就無上菩提（最高的覺悟），得到最正覺（最正確的覺悟）。所謂：一切佛剎清凈平等，一切眾生清凈平等，一切身清凈平等，一切根清凈平等，一切業報清凈平等，一切眷屬清凈平等，滿足各種行持清凈平等，方便進入一切法清凈平等，滿足一切如來諸愿迴向清凈平等，示現一切
【English Translation】 English version 'If the causes and conditions are not confused, one will be born in the family of all Buddhas of the three times (past, present, and future).'
'When a Bodhisattva Mahasattva (a great Bodhisattva) makes such a dedication, it surpasses everything, and nothing can destroy it. All sentient beings praise it together, and their praise is inexhaustible. They universally practice all the practices of Bodhisattvas, and with little effort, they can reach all Buddha-lands (the lands where Buddhas reside), seeing all Buddhas without any obstacles. They can also see all Bodhisattvas in all Buddha-lands practicing various practices, and they can obtain all skillful means, distinguish all Dharma Dharanis (the ability to uphold all Dharmas), expound the wonderful Dharma, and teach sentient beings until the future kalpas (eons), without ever ceasing. In every thought, they appear to be born in countless ineffable Buddha-worlds, like a flash of lightning. In every thought, they can adorn and purify countless ineffable Buddha-worlds, cultivating the wisdom of adorning and purifying Buddha-lands without weariness. They enable countless ineffable sentient beings to achieve purity and perfection, equally and completely. According to the good roots they dwell in, they can fulfill all Paramitas (perfections), gather sentient beings, remove defilements, accomplish pure karma, and attain unobstructed pure ears. In countless ineffable worlds, when the Buddha turns the Dharma wheel (preaches the Dharma), they can hear and uphold it. They do not have distant thoughts about those Buddhas, and they never fail to hear the true Dharma even for the time of a finger snap. They abide in non-existence, without reliance, without defilement, without attachment, without action, with the firm and indestructible spiritual power of a Bodhisattva. In every thought, in countless ineffable Buddha-lands, according to what is appropriate, they manifest their bodies, practice the Bodhisattva path, and always see and work with them, without contradiction.'
'When a Bodhisattva Mahasattva practices the Bodhisattva path, they achieve such immeasurable and boundless pure merits, which cannot be fully described, let alone when they achieve Anuttara-samyak-sambodhi (supreme enlightenment) and attain the most perfect enlightenment. That is to say: all Buddha-lands are pure and equal, all sentient beings are pure and equal, all bodies are pure and equal, all roots are pure and equal, all karmic retributions are pure and equal, all family members are pure and equal, fulfilling all practices are pure and equal, the skillful means to enter all Dharmas are pure and equal, fulfilling all the vows and dedications of all Tathagatas (Buddhas) are pure and equal, and manifesting all
諸佛境界自在清凈平等。
「菩薩摩訶薩如是善根迴向已，得一切清凈功德法門，以諸功德而莊嚴之。菩薩摩訶薩如是行迴向，不違一切剎，剎不違眾生；剎不違眾生業，眾生業不違剎；思不違心，心不違思；思不違心境界，心境界不違思；業緣不違報，報緣不違業；業不違業跡，業跡不違業；法不違相，相不違法；法生不違性，性不違法生；剎平等不違眾生平等，眾生平等不違剎平等；一切眾生平等不違一切法平等，一切法平等不違一切眾生平等；離欲際平等不違一切眾生安住平等，一切眾生安住平等不違離欲際平等；過去不違未來，未來不違過去；過去不違未來、現在，未來、現在不違過去；世平等不違佛平等，佛平等不違世平等；菩薩行不違薩婆若，薩婆若不違菩薩行。
「菩薩摩訶薩行如是迴向，得平等業，得平等報，得平等身，得平等道，得平等愿，得平等一切眾生心，得平等一切剎，得平等一切行，得平等一切智，得三世諸佛平等，得見諸佛及諸菩薩，得一切善根，得滿一切愿，得成就一切眾生，得善分別一切諸業，得見一切諸善知識悉令歡喜，得清凈大眾，得究竟諸佛正教，得究竟一切白凈法迴向。
「佛子！是為菩薩摩訶薩第七等心隨順一切眾生迴向。菩薩摩訶薩成就此迴向已，
【現代漢語翻譯】 現代漢語譯本 諸佛的境界是自在、清凈和平等的。
『菩薩摩訶薩這樣迴向善根后，獲得一切清凈功德法門，並用這些功德來莊嚴自身。菩薩摩訶薩這樣進行迴向，不會違背一切佛剎（佛所居住的國土），佛剎也不會違背眾生；佛剎不會違背眾生的業力，眾生的業力也不會違背佛剎；思想不會違背心，心也不會違背思想；思想不會違背心的境界，心的境界也不會違背思想；業的因緣不會違背報應，報應的因緣也不會違背業；業不會違背業的痕跡，業的痕跡也不會違背業；法不會違背相，相也不會違背法；法的生起不會違背自性，自性也不會違背法的生起；佛剎的平等不會違背眾生的平等，眾生的平等也不會違背佛剎的平等；一切眾生的平等不會違背一切法的平等，一切法的平等也不會違背一切眾生的平等；遠離慾望的界限平等不會違背一切眾生安住的平等，一切眾生安住的平等也不會違背遠離慾望的界限平等；過去不會違背未來，未來也不會違背過去；過去不會違背未來和現在，未來和現在也不會違背過去；世間的平等不會違背佛的平等，佛的平等也不會違背世間的平等；菩薩的修行不會違背薩婆若（一切智），薩婆若也不會違背菩薩的修行。
『菩薩摩訶薩這樣進行迴向，獲得平等的業，獲得平等的報應，獲得平等的身體，獲得平等的道路，獲得平等的願望，獲得平等的一切眾生心，獲得平等的一切佛剎，獲得平等的一切修行，獲得平等的一切智慧，獲得三世諸佛的平等，得見諸佛和諸菩薩，獲得一切善根，獲得滿足一切願望，獲得成就一切眾生，獲得善於分別一切諸業，得見一切諸善知識並使他們歡喜，獲得清凈的大眾，獲得究竟諸佛的正教，獲得究竟一切清凈法迴向。
『佛子！這就是菩薩摩訶薩第七種等心隨順一切眾生的迴向。菩薩摩訶薩成就這種迴向后，』
【English Translation】 English version The realms of all Buddhas are free, pure, and equal.
'When a Bodhisattva-Mahasattva dedicates merit in this way, they attain all pure meritorious Dharma-gates, and use these merits to adorn themselves. When a Bodhisattva-Mahasattva practices dedication in this way, they do not contradict any Buddha-lands (the lands where Buddhas reside), and the Buddha-lands do not contradict sentient beings; Buddha-lands do not contradict the karma of sentient beings, and the karma of sentient beings does not contradict Buddha-lands; thoughts do not contradict the mind, and the mind does not contradict thoughts; thoughts do not contradict the realm of the mind, and the realm of the mind does not contradict thoughts; the causes and conditions of karma do not contradict retribution, and the causes and conditions of retribution do not contradict karma; karma does not contradict the traces of karma, and the traces of karma do not contradict karma; Dharma does not contradict form, and form does not contradict Dharma; the arising of Dharma does not contradict nature, and nature does not contradict the arising of Dharma; the equality of Buddha-lands does not contradict the equality of sentient beings, and the equality of sentient beings does not contradict the equality of Buddha-lands; the equality of all sentient beings does not contradict the equality of all Dharmas, and the equality of all Dharmas does not contradict the equality of all sentient beings; the equality of the boundary of detachment from desire does not contradict the equality of the abiding of all sentient beings, and the equality of the abiding of all sentient beings does not contradict the equality of the boundary of detachment from desire; the past does not contradict the future, and the future does not contradict the past; the past does not contradict the future and present, and the future and present do not contradict the past; the equality of the world does not contradict the equality of the Buddha, and the equality of the Buddha does not contradict the equality of the world; the practice of a Bodhisattva does not contradict Sarvajna (all-knowing wisdom), and Sarvajna does not contradict the practice of a Bodhisattva.'
'When a Bodhisattva-Mahasattva practices dedication in this way, they attain equal karma, attain equal retribution, attain an equal body, attain an equal path, attain equal vows, attain the equal minds of all sentient beings, attain equal all Buddha-lands, attain equal all practices, attain equal all wisdom, attain the equality of the Buddhas of the three times, see all Buddhas and Bodhisattvas, attain all good roots, attain the fulfillment of all vows, attain the accomplishment of all sentient beings, attain the ability to skillfully distinguish all karmas, see all good teachers and make them happy, attain a pure assembly, attain the ultimate correct teachings of all Buddhas, and attain the ultimate dedication of all pure Dharmas.'
'Buddha-child! This is the seventh dedication of a Bodhisattva-Mahasattva, which is the dedication of equal mind that accords with all sentient beings. When a Bodhisattva-Mahasattva accomplishes this dedication,'
則能摧伏一切怨敵，悉能拔出一切欲刺，得無生道，到無二處，得無量自在功德之王，救護眾生，神足無礙，遍游諸剎，常樂寂靜，於一切身而得自在，悉能出生菩薩大行，于諸行愿得自在智，分別了知一切諸法，悉能遍生一切佛剎；得無礙耳，聞一切剎所有音聲；得凈慧眼，見一切佛修諸善根，未曾休息，具足成就一切諸法。菩薩摩訶薩以此等心隨順一切眾生迴向，迴向諸善根。」
爾時，金剛幢菩薩承佛神力，普觀十方，以偈頌曰：
「菩薩具行諸功德， 深遠清凈甚微妙， 所行功德雖微小， 悉能迴向廣無量。 菩薩一切資生具， 珍妙奇特貴無價， 像馬寶王諸輦輿， 種種寶衣及眾珍， 己身頭目並手足， 破骨出髓割肌肉， 充滿無量諸世界， 悉以惠施無貪吝。 如是無量無邊劫， 一切普施不退轉， 以此功德悉迴向， 救度無量眾生故。 菩薩饒益一切眾， 清凈功德諸妙愿， 安樂三有群生類， 悉令究竟證菩提。 菩薩平等發大愿， 隨順修習清凈業， 令一切眾得平等， 于彼愿中無所著。 普於世間無嫌恨， 悉能隨順行諸愿， 悉能迴向群生類， 不違一切諸賢聖。 一切世間智慧日， 斯從佈施凈戒生，
【現代漢語翻譯】 現代漢語譯本 這樣就能摧伏一切怨敵，完全拔除一切慾望的刺，獲得不生不滅的道，到達無二的境界，獲得無量自在功德之王，救護眾生，神足通達無礙，遍游各個佛剎，常樂於寂靜，對於一切身形都能自在變化，完全能夠生出菩薩的大行，對於各種修行和願望都能獲得自在的智慧，分別了知一切諸法，完全能夠遍生一切佛剎；獲得無礙的耳根，聽聞一切佛剎的所有聲音；獲得清凈的慧眼，看見一切佛修習各種善根，從未停止休息，具足成就一切諸法。菩薩摩訶薩以這樣的心隨順一切眾生迴向，迴向各種善根。 當時，金剛幢菩薩（Vajradhvaja Bodhisattva）承蒙佛的神力，普遍觀察十方，用偈頌說道： 『菩薩具足修行各種功德，深遠清凈非常微妙，所修行的功德即使微小，都能迴向廣大無量。菩薩的一切生活資具，珍貴奇特價值連城，像、馬、寶王等各種車乘，各種寶衣和珍寶，自己的頭、眼睛、手和腳，破開骨頭取出骨髓，割下肌肉，充滿無量諸世界，都用來佈施，沒有貪婪和吝嗇。 像這樣無量無邊的劫數，一切都普遍佈施而不退轉，用這樣的功德全部迴向，爲了救度無量眾生。菩薩饒益一切眾生，清凈功德和各種美好的願望，使三界（欲界、色界、無色界）的眾生安樂，都讓他們最終證得菩提（bodhi，覺悟）。菩薩平等發起大愿，隨順修習清凈的業，使一切眾生都得到平等，對於自己的願望沒有執著。 普遍對於世間沒有嫌恨，完全能夠隨順修行各種願望，完全能夠迴向給眾生，不違背一切賢聖。一切世間的智慧之日，都是從佈施和凈戒中產生，'
【English Translation】 English version Thus, one can subdue all enemies, completely extract all the thorns of desire, attain the path of non-birth, reach the state of non-duality, obtain the king of immeasurable and free merits, protect sentient beings, have unobstructed divine powers, travel throughout all Buddha-lands, always delight in tranquility, be free in all forms, be able to generate the great practices of Bodhisattvas, obtain free wisdom in all practices and vows, discern all dharmas, be able to pervade all Buddha-lands; obtain unobstructed ears, hear all sounds in all lands; obtain pure wisdom eyes, see all Buddhas cultivating all roots of goodness, never ceasing, and fully accomplish all dharmas. Bodhisattva Mahasattvas, with such minds, follow all sentient beings in dedication, dedicating all roots of goodness. At that time, Vajradhvaja Bodhisattva, empowered by the Buddha's divine strength, observed the ten directions and spoke in verses: 'Bodhisattvas possess all kinds of merits, profound, pure, and extremely subtle. The merits they practice, even if small, can be dedicated to the vast and immeasurable. All the necessities of life for Bodhisattvas, precious, unique, and priceless, elephants, horses, jewel kings, various carriages, various precious garments, and treasures, their own heads, eyes, hands, and feet, breaking bones to extract marrow, cutting flesh, filling immeasurable worlds, all are used for giving, without greed or stinginess. For countless eons, they give everything universally without regression, and with these merits, they dedicate all to save countless sentient beings. Bodhisattvas benefit all beings, with pure merits and wonderful vows, bringing peace to beings in the three realms (desire realm, form realm, formless realm), enabling them to ultimately attain Bodhi (enlightenment). Bodhisattvas equally make great vows, follow and cultivate pure karma, enabling all beings to attain equality, without attachment to their own vows. Universally, they have no hatred in the world, are able to follow and practice all vows, are able to dedicate to all beings, and do not violate all sages. The sun of wisdom in all the world arises from giving and pure precepts.'
勤修精進無懈怠， 於一切愿不退轉。 菩薩迴向到彼岸， 能開清凈妙法門， 得兩足尊勝智慧， 分別實義到彼岸。 菩薩梵音悉究竟， 具足堅固妙智慧， 深入正法離障礙， 菩薩于彼意無著。 菩薩心凈不作二， 亦復不作不二法， 舍離二法不二法， 覺悟眾生語言道。 菩薩覺悟世平等， 諸心音聲一切業， 一切眾生猶如化， 悉從因緣業報轉。 一切世間所造作， 十方無量業音聲， 悉從業緣之所起， 應滅彼業令無餘。 菩薩觀察一切眾， 身口意業悉平等， 普令眾生得平等， 猶如一切無等等。 菩薩善業悉迴向， 普令眾生色清凈， 具足一切諸功德， 悉同無上調御士。 一切眾中最殊勝， 具足功德妙法身， 功德大海悉迴向， 饒益安樂諸群生。 我所修行諸功德， 普令一切悉清凈， 諸佛清凈無倫匹， 普令世間亦如是。 平等善根悉迴向， 令一切眾知實義， 微妙智慧功德滿， 悉與一切如來等。 菩薩觀察一切法， 世間寂滅空無餘， 無有造作無造者， 亦復不壞諸業報。 于彼靜亂無有二， 悉以等心正觀察， 菩薩真實解世間， 遠離一切諸虛妄。
【現代漢語翻譯】 現代漢語譯本 勤奮修行，精進不懈怠，對於一切願望都不退轉。 菩薩將功德迴向到彼岸（涅槃），能開啟清凈微妙的法門。 獲得兩足尊（佛）的殊勝智慧，能分辨真實的意義而到達彼岸。 菩薩的梵音（清凈的聲音）完全究竟，具備堅固的微妙智慧。 深入正法，遠離障礙，菩薩對於這些（成就）心無執著。 菩薩的心清凈，不執著於二元對立，也不執著于非二元對立的法。 捨棄二元對立和非二元對立的法，覺悟眾生所使用的語言之道。 菩薩覺悟到世間是平等的，所有的心念、聲音和一切行為， 一切眾生都如同幻化一般，完全是從因緣和業報的運轉而來。 世間所造作的一切，十方無量數的業和聲音， 都從因緣和業的牽引而生起，應當滅除這些業，使其不再殘留。 菩薩觀察一切眾生，他們的身、口、意業都是平等的， 普遍令眾生得到平等，如同一切事物都是無與倫比的。 菩薩將所有善業都回向，普遍令眾生的色身清凈， 具足一切功德，都與無上的調御士（佛）相同。 在一切眾生中最殊勝，具足功德的微妙法身， 將功德如大海般迴向，饒益安樂一切眾生。 我所修行的所有功德，普遍令一切都清凈， 諸佛的清凈是無與倫比的，普遍令世間也像這樣。 將平等的善根都回向，令一切眾生知曉真實的意義， 微妙的智慧和功德圓滿，都與一切如來相等。 菩薩觀察一切法，世間寂滅空無所有， 沒有造作者，也沒有被造作的事物，也不會破壞諸業的果報。 對於靜止和動亂沒有分別，都以平等的心來正確觀察， 菩薩真實地瞭解世間，遠離一切虛妄。
【English Translation】 English version Diligently cultivate and advance without懈怠 (xie dai, laziness), and never retreat from any aspiration. The Bodhisattva dedicates merit towards the other shore (Nirvana), able to open the pure and wondrous Dharma gate. Having obtained the supreme wisdom of the Two-Footed Honored One (Buddha), one can distinguish the true meaning and reach the other shore. The Bodhisattva's Brahma sound (pure sound) is completely ultimate, possessing firm and wondrous wisdom. Deeply entering the Right Dharma, away from obstacles, the Bodhisattva has no attachment to these (achievements). The Bodhisattva's mind is pure, not attached to duality, nor attached to non-dualistic Dharma. Abandoning both dualistic and non-dualistic Dharma, one awakens to the path of language used by sentient beings. The Bodhisattva awakens to the equality of the world, all thoughts, sounds, and all actions, All sentient beings are like illusions, completely arising from the turning of causes, conditions, and karmic retribution. All that is created in the world, the immeasurable karma and sounds of the ten directions, All arise from the pull of causes, conditions, and karma, and these karmas should be extinguished, leaving nothing behind. The Bodhisattva observes all beings, their actions of body, speech, and mind are all equal, Universally enabling all beings to attain equality, just as all things are incomparable. The Bodhisattva dedicates all good deeds, universally purifying the physical forms of sentient beings, Possessing all merits, being the same as the unsurpassed Tamer (Buddha). Most supreme among all beings, possessing the wondrous Dharma body of merit, Dedicating merit like a vast ocean, benefiting and bringing peace to all living beings. All the merits I have cultivated, universally purify everything, The purity of all Buddhas is unparalleled, universally making the world like this as well. Dedicating all equal good roots, enabling all beings to know the true meaning, Subtle wisdom and merit are complete, all equal to all Tathagatas. The Bodhisattva observes all dharmas, the world is extinguished, empty, and without remainder, There is no creator, nor anything created, nor will the retribution of karma be destroyed. There is no distinction between stillness and chaos, all are observed correctly with an equal mind, The Bodhisattva truly understands the world, away from all illusions.
如是真實佛子等， 從諸如來法化生， 無量功德悉迴向， 一切疑惑悉除滅。◎
大方廣佛華嚴經卷第十九 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二十
東晉天竺三藏佛馱跋陀羅譯
金剛幢菩薩十回向品第二十一之七
「◎佛子！何等為菩薩摩訶薩第八如相迴向？佛子！此菩薩摩訶薩成就念智安住不動，離癡正念直心不動，成就堅固不可壞業，一切智境界得不退轉，得大乘勇猛無畏之心，修習無盡善根，積集勝妙善根，修白凈法，增長大悲，得正直寶，常能正念一切諸佛白凈法迴向，心不退轉。樂求菩薩道，巧妙方便，出生清凈堅固善根，正念修習智慧功德，為調御師，具足出生一切善根智慧方便，迴向眾生，慧眼清凈，悉能觀察一切善根，長養無量種種善根：分別境界善根、具足善根、清凈善根、一向善根、修習善根、行善根、思惟善根、平等廣說善根。菩薩摩訶薩如是善根有種種門、種種境界、種種相、種種事、種種分別、無量行、無量語言道、出生無量分別、修行種種莊嚴善根，悉能正持十力諸乘。
「菩薩摩訶薩修習如是種種善根，一觀無二一切智境。菩薩摩訶薩以如是等善根迴向，欲令具滿無礙身，修菩薩行；
【現代漢語翻譯】 現代漢語譯本 像這樣真實的佛子們，都是從諸佛如來的教法化生而來， 他們將無量的功德全部迴向，一切的疑惑都徹底消除。
《大方廣佛華嚴經》卷第十九 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十
東晉天竺三藏佛馱跋陀羅譯
金剛幢菩薩十回向品第二十一之七
『◎佛子（佛的弟子）！什麼是菩薩摩訶薩（大菩薩）的第八如相迴向？佛子！這位菩薩摩訶薩成就念智，安住不動，遠離愚癡，以正念和正直的心不動搖，成就堅固不可摧毀的業，在一切智的境界中得到不退轉，獲得大乘勇猛無畏的心，修習無盡的善根，積累殊勝美妙的善根，修習清凈的法，增長大悲心，獲得正直的珍寶，常常能夠以正念將一切諸佛的清凈法迴向，心不退轉。樂於追求菩薩道，巧妙運用方便法門，生出清凈堅固的善根，以正念修習智慧功德，成為調御師，具足生出一切善根、智慧和方便，迴向給眾生，慧眼清凈，能夠觀察一切善根，增長無量種種善根：分別境界的善根、具足的善根、清凈的善根、一向的善根、修習的善根、行善的善根、思惟的善根、平等廣說的善根。菩薩摩訶薩這樣的善根有種種門、種種境界、種種相、種種事、種種分別、無量的修行、無量的語言道、生出無量的分別、修行種種莊嚴的善根，都能夠正確地持有十力（如來十力）的各種乘。』
『菩薩摩訶薩修習像這樣種種的善根，以一觀無二的智慧觀察一切智的境界。菩薩摩訶薩以這樣的善根迴向，想要令自己具足圓滿無礙的身體，修菩薩的行；』
【English Translation】 English version Such are the true children of the Buddha, born from the Dharma teachings of all Tathagatas (Buddhas), They dedicate all their immeasurable merits, and all doubts are completely extinguished.
The Avatamsaka Sutra, Volume 19 Taisho Tripitaka Volume 09, No. 0278, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 20
Translated by Tripitaka Master Buddhabhadra of Eastern Jin Dynasty
Chapter 21, Section 7: The Tenth Dedication of Vajradhvaja Bodhisattva
'◎Buddha-children (disciples of the Buddha)! What is the eighth dedication of a Bodhisattva-Mahasattva (great Bodhisattva), the dedication of suchness? Buddha-children! This Bodhisattva-Mahasattva achieves mindfulness-wisdom, dwells steadfastly, is free from ignorance, with right mindfulness and an upright mind, remains unmoving, achieves firm and indestructible karma, attains non-retrogression in the realm of all-wisdom, obtains the courageous and fearless mind of the Mahayana, cultivates endless roots of goodness, accumulates supreme and wonderful roots of goodness, cultivates pure Dharma, increases great compassion, obtains the treasure of uprightness, is always able to dedicate with right mindfulness all the pure Dharma of all Buddhas, and the mind does not regress. He delights in seeking the Bodhisattva path, skillfully uses expedient means, generates pure and firm roots of goodness, cultivates wisdom and merit with right mindfulness, becomes a tamer, fully generates all roots of goodness, wisdom, and expedient means, dedicates them to sentient beings, has pure wisdom eyes, is able to observe all roots of goodness, and cultivates immeasurable kinds of roots of goodness: roots of goodness that distinguish realms, complete roots of goodness, pure roots of goodness, one-pointed roots of goodness, roots of goodness of cultivation, roots of goodness of practice, roots of goodness of contemplation, and roots of goodness of equal and extensive explanation. Such roots of goodness of a Bodhisattva-Mahasattva have various gates, various realms, various aspects, various matters, various distinctions, immeasurable practices, immeasurable paths of language, generate immeasurable distinctions, cultivate various adorned roots of goodness, and are all able to correctly uphold the various vehicles of the ten powers (the ten powers of a Tathagata).'
'A Bodhisattva-Mahasattva cultivates such various roots of goodness, and with one view, observes the realm of all-wisdom, which is without duality. A Bodhisattva-Mahasattva dedicates such roots of goodness, desiring to have a complete and unobstructed body, and to cultivate the practices of a Bodhisattva;'
欲令口業清凈無礙，修菩薩行；欲令具足無礙心業，安住大乘，具無礙心，令菩薩行皆悉清凈。得無量大施心，充滿一切眾生；得法自在心，照一切法普示世間；得最勝不可壞心，得清凈一切種智發菩薩心，普照一切正念，三世一切諸佛唸佛三昧，悉得具足。滿足離害正直之心，遠離怨敵，任持眾生，充滿一切而無休息。於十力智悉得安住，得深三昧，悉能遍游一切世界，無所染著，悉住一切剎而無厭足。化度眾生未曾休息，出生無量巧便思慧，具足成就一切菩薩不思議慧，得離癡智，悉能分別一切世界。於一念中，悉能嚴凈一切佛剎，于諸通慧而得自在，入一切法真實之相，示現嚴凈一切世間。於一剎中見一切剎，究竟不壞智，能持一切剎，以菩薩莊嚴具而莊嚴之，應現一切，悉能調伏無量眾生。一佛世界廣大如法界，一切世界亦復如是，得究竟智，詣一切剎，一切普持。菩薩摩訶薩以此善根迴向佛剎，令眾生充滿迴向，分別受持智慧，如為己身；為眾生迴向，亦復如是：令一切眾生永離地獄、餓鬼、畜生、閻羅王處；令一切眾生悉能除滅諸障礙業；令一切眾生悉得等心，平等智慧；令諸怨敵具慈心樂，清凈智慧；令一切眾生智慧現前，圓滿具足，普照一切；令一切眾生具真實智，離垢正直，菩提心無量，智慧滿足
【現代漢語翻譯】 現代漢語譯本 若要使口業清凈無礙，應當修習菩薩行；若要具足無礙的心業，安住于大乘，擁有無礙的心，使菩薩行都清凈。獲得無量大布施的心，充滿一切眾生；獲得法自在的心，照耀一切法，普遍示現於世間；獲得最殊勝不可摧壞的心，獲得清凈一切種智（佛陀所知的一切智慧）而發菩薩心，普遍照耀一切正念，三世一切諸佛的唸佛三昧（通過唸佛而達到的禪定狀態），都能夠完全具足。滿足遠離傷害的正直之心，遠離怨敵，任持眾生，充滿一切而沒有休息。在十力智（佛陀的十種力量）中都能夠安住，獲得甚深三昧（深層禪定），能夠普遍遊歷一切世界，沒有染著，安住於一切佛剎（佛陀所教化的世界）而沒有厭倦。化度眾生不曾休息，出生無量巧妙方便的智慧，具足成就一切菩薩不可思議的智慧，獲得遠離愚癡的智慧，能夠分別一切世界。在一念之間，能夠莊嚴清凈一切佛剎，在各種神通智慧中獲得自在，進入一切法真實的相狀，示現莊嚴清凈的一切世間。在一個佛剎中見到一切佛剎，究竟不壞的智慧，能夠持有一切佛剎，用菩薩的莊嚴具來莊嚴它們，應現一切，能夠調伏無量眾生。一個佛世界廣大如法界（宇宙的真理），一切世界也都是這樣，獲得究竟的智慧，到達一切佛剎，一切都普遍持有。菩薩摩訶薩（偉大的菩薩）用這些善根迴向佛剎，使眾生充滿迴向，分別受持智慧，如同為自己一樣；為眾生迴向，也是這樣：使一切眾生永遠脫離地獄、餓鬼、畜生、閻羅王處；使一切眾生都能夠消除各種障礙業；使一切眾生都能夠獲得平等心，平等的智慧；使各種怨敵都具有慈悲心和快樂，清凈的智慧；使一切眾生的智慧顯現，圓滿具足，普遍照耀一切；使一切眾生具有真實的智慧，遠離污垢，正直，菩提心（覺悟之心）無量，智慧圓滿。
【English Translation】 English version To purify one's speech karma without hindrance, one should cultivate the Bodhisattva path; to fully possess unobstructed mind karma, abide in the Mahayana, possess an unobstructed mind, and purify all Bodhisattva practices. Attain a mind of immeasurable great giving, filling all sentient beings; attain a mind of freedom in the Dharma, illuminating all Dharmas and universally showing them to the world; attain the most supreme and indestructible mind, attain the pure omniscient wisdom (the Buddha's knowledge of all wisdom) and generate the Bodhi mind, universally illuminating all right mindfulness, and fully possess the Samadhi of Buddha-recitation (a state of meditation achieved through reciting the Buddha's name) of all Buddhas of the three times. Fulfill a heart of honesty that is free from harm, stay away from enemies, support sentient beings, fill all things without rest. Abide in all ten powers of wisdom (the ten powers of a Buddha), attain profound Samadhi (deep meditation), be able to travel throughout all worlds without attachment, abide in all Buddha-lands (worlds taught by a Buddha) without weariness. Transform sentient beings without rest, generate immeasurable skillful means of wisdom, fully accomplish all inconceivable wisdom of Bodhisattvas, attain wisdom free from ignorance, and be able to distinguish all worlds. In a single thought, be able to adorn and purify all Buddha-lands, attain freedom in all spiritual powers and wisdom, enter the true nature of all Dharmas, and manifest the adorned and purified world. See all Buddha-lands in one Buddha-land, possess the ultimate indestructible wisdom, be able to hold all Buddha-lands, adorn them with Bodhisattva ornaments, manifest in all forms, and be able to subdue immeasurable sentient beings. One Buddha-world is as vast as the Dharmadhatu (the realm of ultimate truth), and all worlds are the same, attain ultimate wisdom, reach all Buddha-lands, and universally hold all things. The Bodhisattva Mahasattva (great Bodhisattva) dedicates these roots of goodness to the Buddha-lands, causing sentient beings to be filled with dedication, to separately receive and hold wisdom, as if for oneself; dedicating for sentient beings is also the same: causing all sentient beings to forever be free from hell, hungry ghosts, animals, and the realm of Yama; causing all sentient beings to be able to eliminate all karmic obstacles; causing all sentient beings to attain an equal mind and equal wisdom; causing all enemies to have a compassionate heart and joy, and pure wisdom; causing the wisdom of all sentient beings to manifest, be fully complete, and universally illuminate all things; causing all sentient beings to have true wisdom, be free from defilement, be honest, have immeasurable Bodhi mind (mind of enlightenment), and have complete wisdom.
；令一切眾生示現平等安隱善趣。
「菩薩摩訶薩如是迴向，修習善根及一切愿，如大雲雨：令一切眾生皆悉清凈；令一切眾生為功德福田；令一切眾生守護受持菩提內藏；令一切眾生離諸障礙，安住無礙清凈法界；令一切眾生滿足無礙諸通智慧；令一切眾生得自在身，遊行十方，如應示現；令一切眾生得無癡善根一切種智；令一切眾生攝取一切，悉令清凈；令一切眾生遠離障礙瞋恚之心，究竟成就一切種智。
「複次，菩薩摩訶薩若見可樂國土，林樹華果；或見可樂名香上服，珍寶財物諸莊嚴具；或見可樂園觀、村邑、聚落、王都；或見可樂自在帝王；或見可樂阿練若處。菩薩摩訶薩見如是已，修巧方便，出生無量凈妙功德，樂求實義，為眾生故，而不放逸。善能修習一切善根，猶如大海難可測量，具足善根不可窮盡，一切功德皆悉滿足，亦不分別種種善根，巧妙方便，清凈迴向。示現無量諸行善根，常念一切未曾忘失眾生境界如善根、平等善根。菩薩摩訶薩善根如是迴向，令一切眾生志常樂見無量諸佛，如法不取，法性無數，眾生平等清凈，亦復如是；令一切眾生悉得諸佛隨意愛樂，供給侍者；令一切佛國除滅煩惱，清凈可樂；令一切眾生悉得見聞無量佛法，心常愛樂，常樂守護諸菩薩行，樂以愛眼
【現代漢語翻譯】 現代漢語譯本：使一切眾生都展現出平等、安穩、美好的去處。
菩薩摩訶薩這樣迴向，修習善根和一切願望，就像大云降雨一樣：使一切眾生都清凈；使一切眾生都成為功德福田；使一切眾生守護並受持菩提內藏（菩提的內在寶藏）；使一切眾生遠離各種障礙，安住在無礙清凈的法界（宇宙的真實本質）；使一切眾生都圓滿無礙的各種神通智慧；使一切眾生獲得自在之身，在十方世界，都能如其所應地示現；使一切眾生獲得沒有愚癡的善根和一切種智（佛陀的智慧）；使一切眾生攝取一切，都使之清凈；使一切眾生遠離障礙和嗔恚之心，最終成就一切種智。
此外，菩薩摩訶薩如果見到令人喜愛的國土，林木花果；或者見到令人喜愛的名香上服，珍寶財物等各種莊嚴器具；或者見到令人喜愛的園林、村莊、聚落、王都；或者見到令人喜愛的自在帝王；或者見到令人喜愛的阿練若處（寂靜的修行場所）。菩薩摩訶薩見到這些之後，修習巧妙的方便法門，生出無量清凈美好的功德，樂於追求真實的意義，爲了眾生的緣故，而不放縱自己。善於修習一切善根，就像大海難以測量一樣，具足的善根不可窮盡，一切功德都圓滿具足，也不分別各種善根，以巧妙的方便，清凈地迴向。展現無量各種行為的善根，常常憶念一切未曾忘失的眾生境界，如善根、平等善根。菩薩摩訶薩這樣迴向善根，使一切眾生心常樂於見到無量諸佛，如法不執取，法性無數，眾生平等清凈，也像這樣；使一切眾生都得到諸佛隨意的愛樂，供給侍奉；使一切佛國都消除煩惱，清凈美好；使一切眾生都能見聞無量佛法，心中常常愛樂，常常樂於守護諸菩薩的修行，樂於用慈愛的眼光看待眾生。
【English Translation】 English version: May all sentient beings manifest in equal, peaceful, and auspicious realms.
The Bodhisattva Mahasattva thus dedicates, cultivating roots of goodness and all aspirations, like a great cloud raining down: May all sentient beings be purified; may all sentient beings become fields of merit and virtue; may all sentient beings guard and uphold the inner treasury of Bodhi (enlightenment); may all sentient beings be free from all obstacles, dwelling in the unobstructed and pure Dharma realm (the true nature of the universe); may all sentient beings fulfill unobstructed wisdom and all kinds of spiritual powers; may all sentient beings attain a body of freedom, manifesting in the ten directions as appropriate; may all sentient beings attain the roots of goodness without ignorance and all-knowing wisdom (Buddha's wisdom); may all sentient beings gather everything, making it all pure; may all sentient beings be free from obstacles and anger, ultimately achieving all-knowing wisdom.
Furthermore, if a Bodhisattva Mahasattva sees a delightful land, forests, trees, flowers, and fruits; or sees delightful fragrant perfumes, fine clothing, precious jewels, wealth, and various adornments; or sees delightful gardens, villages, settlements, and royal cities; or sees delightful free and powerful kings; or sees delightful Aranya places (quiet places for practice). Having seen these, the Bodhisattva Mahasattva cultivates skillful means, generating immeasurable pure and wonderful merits, joyfully seeking the true meaning, for the sake of sentient beings, without being indulgent. They are skilled in cultivating all roots of goodness, like the ocean that is difficult to measure, possessing inexhaustible roots of goodness, all merits are fully complete, and they do not discriminate between various roots of goodness, using skillful means, they dedicate them purely. They manifest immeasurable roots of goodness in various actions, constantly remembering all the realms of sentient beings that have never been forgotten, such as roots of goodness and equal roots of goodness. The Bodhisattva Mahasattva thus dedicates their roots of goodness, so that all sentient beings may always joyfully see immeasurable Buddhas, not grasping according to the Dharma, the nature of Dharma is countless, sentient beings are equally pure, and it is also like this; may all sentient beings receive the love and joy of all Buddhas, and be provided for and served; may all Buddha lands eliminate afflictions, be pure and delightful; may all sentient beings be able to see and hear immeasurable Buddha Dharma, their hearts always loving and joyful, always joyful in guarding the practices of all Bodhisattvas, and joyfully looking at sentient beings with loving eyes.
觀善知識；令一切眾生見可樂法；令一切眾生樂持正法；令一切眾生於佛法中得可樂明；令一切菩薩悉得可樂大施之心，于諸法中得無所畏，樂為眾生分別廣說，得菩薩可樂三昧諸陀羅尼，得一切菩薩授記智慧，得一切菩薩甚可愛樂，自在示現，具足諸佛圓滿說法，得可樂方便，分別說法，得可樂大悲，發菩薩心，諸根悅豫，得可愛樂諸如來家，教化眾生，心不休息，得菩薩可樂無盡法藏，于無量劫一一世界，化度眾生。
「于現在佛所，得可愛樂巧妙方便，得可愛樂深妙方便，無所障礙，永離愚癡；具足可樂平等離欲，一切諸法，斷諸障礙，決定深解不二法界；具足可樂離欲際，等一切諸法，入真實際，得菩薩可樂無諍滿足之法；具足可樂金剛藏心，一切種智勇猛精進，清凈成滿；具足可樂清凈善根，摧伏怨敵，滅障道法；具足可樂無上菩提，一切種智常現在前，充滿眾生。如是，菩薩摩訶薩長養善根，得凈慧明，常為善知識之所攝護，如來慧日，明照其心，滅除癡闇，凈修正法，入諸智業，善學智地，分別法界一切善根，善能迴向一切菩薩諸善根海，盡其原底，成就智慧，深入堅固，明解善根，了達諸度。菩薩摩訶薩善根如是迴向，不著世界，不著眾生界，心無所依，寂然不亂，正念諸法，具足諸佛無選擇
【現代漢語翻譯】 現代漢語譯本：觀察善知識，使一切眾生都能見到令人喜愛的佛法；使一切眾生都樂於奉持正法；使一切眾生在佛法中獲得令人喜悅的智慧光明；使一切菩薩都能獲得令人喜悅的廣大布施之心，在一切法中得到無所畏懼，樂於為眾生分別廣泛解說，獲得菩薩令人喜悅的三昧（專注）和陀羅尼（總持），獲得一切菩薩的授記智慧，獲得一切菩薩極其可愛和喜悅的自在示現，具足諸佛圓滿的說法，獲得令人喜悅的方便法門，分別解說佛法，獲得令人喜悅的大悲心，發起菩薩心，身心愉悅，獲得令人喜愛和喜悅的諸如來之家，教化眾生，心不懈怠，獲得菩薩令人喜悅的無盡法藏，在無量劫的每一個世界，教化度脫眾生。 在現在的佛所，獲得令人喜愛和喜悅的巧妙方便，獲得令人喜愛和喜悅的深奧方便，沒有障礙，永遠脫離愚癡；具足令人喜愛和喜悅的平等離欲，在一切諸法中，斷除一切障礙，堅定深刻地理解不二法界；具足令人喜愛和喜悅的離欲之境，等同於一切諸法，進入真實實際，獲得菩薩令人喜愛和喜悅的無諍滿足之法；具足令人喜愛和喜悅的金剛藏心，一切種智勇猛精進，清凈圓滿；具足令人喜愛和喜悅的清凈善根，摧伏怨敵，滅除障礙修道的法；具足令人喜愛和喜悅的無上菩提，一切種智常常顯現在前，充滿眾生。像這樣，菩薩摩訶薩增長善根，獲得清凈的智慧光明，常常被善知識所攝護，如來智慧的太陽，照亮他的內心，滅除愚癡的黑暗，清凈地修正佛法，進入諸佛的智慧事業，善於學習智慧的境界，分別法界的一切善根，善於迴向一切菩薩的善根大海，窮盡其根源，成就智慧，深入堅固，明瞭理解善根，通達諸波羅蜜（度）。菩薩摩訶薩的善根這樣迴向，不執著於世界，不執著于眾生界，心中沒有依靠，寂靜不亂，正念諸法，具足諸佛無選擇的智慧。
【English Translation】 English version: Observing good teachers, enabling all sentient beings to see the Dharma that is delightful; enabling all sentient beings to delight in upholding the Right Dharma; enabling all sentient beings to obtain delightful wisdom and light within the Buddha Dharma; enabling all Bodhisattvas to obtain a delightful heart of great giving, to be fearless in all Dharmas, to delight in widely explaining and differentiating for sentient beings, to obtain the delightful Samadhi (concentration) and Dharani (total retention) of Bodhisattvas, to obtain the wisdom of prediction of all Bodhisattvas, to obtain the extremely lovely and delightful free manifestation of all Bodhisattvas, to be complete with the perfect teachings of all Buddhas, to obtain delightful skillful means, to differentiate and explain the Dharma, to obtain delightful great compassion, to arouse the Bodhi mind, to have joyful body and mind, to obtain the lovely and delightful homes of all Tathagatas, to teach and transform sentient beings without rest, to obtain the delightful inexhaustible Dharma treasury of Bodhisattvas, and in each world of countless kalpas, to teach and liberate sentient beings. In the presence of the current Buddhas, obtaining delightful and skillful means, obtaining delightful and profound skillful means, without obstacles, forever free from ignorance; complete with delightful equality and detachment, in all Dharmas, cutting off all obstacles, firmly and deeply understanding the non-dual Dharma realm; complete with the delightful realm of detachment, equal to all Dharmas, entering the true reality, obtaining the delightful and non-contentious fulfilling Dharma of Bodhisattvas; complete with the delightful Vajra (diamond) treasury mind, all-knowing wisdom, courageous diligence, pure and complete; complete with delightful pure good roots, subduing enemies, eliminating the Dharma that obstructs the path; complete with delightful unsurpassed Bodhi, all-knowing wisdom constantly appearing before them, filling all sentient beings. Thus, Bodhisattva Mahasattvas cultivate good roots, obtain pure wisdom and light, are constantly protected by good teachers, the sun of the Tathagata's wisdom illuminates their hearts, eliminating the darkness of ignorance, purely correcting the Right Dharma, entering the wisdom activities of all Buddhas, being skilled in learning the realm of wisdom, differentiating all good roots of the Dharma realm, being skilled in dedicating to the ocean of good roots of all Bodhisattvas, exhausting its source, achieving wisdom, deeply firm, clearly understanding good roots, comprehending all Paramitas (perfections). The good roots of Bodhisattva Mahasattvas are dedicated in this way, not attached to the world, not attached to the realm of sentient beings, with no reliance in their hearts, peaceful and undisturbed, rightly mindful of all Dharmas, complete with the non-selective wisdom of all Buddhas.
智，不違三世一切諸佛正迴向門，不違一切平等正法，不壞佛相，等觀三世。了眾生空，無所依住，順如來道，普照諸法，解真實義，漸至諸地。如實分別一切諸法，智慧周滿，具足堅固，未曾忘失。修習正業，常樂寂靜，正趣離生。了一切法猶如幻化，解一切法無有自體，觀一切義及種種行，于語言道而無所著，所有諸法皆從緣起；觀甚深法生實智迴向，觀察寂滅一切諸法，皆入一觀，不違諸法種種異相，善解迴向，修菩薩道善根迴向，攝取眾生，長養三世菩薩一切迴向。
「如是菩薩摩訶薩以無恐怖心善根，迴向一切佛法；以無量心善根，迴向一切眾生，皆悉清凈；以無我、無我所心善根，迴向於十方界無所染著；以無餘心善根，迴向於一切境界世界無所染著；行離世間法善根，迴向得出世法、不著眾生善根；迴向見諸勝道善根；迴向離虛妄法、出生真實善根；迴向如法門至一切道、無量無邊善根；迴向如如善根亦爾；迴向眾生，解了諸法，如性如善根亦爾；迴向一切法自性，無有自性，如相如善根亦爾；迴向一切法無相真實相，如法如善根亦爾；迴向佛法不退轉，如行如善根亦爾；迴向一切如來所行，如境界如善根亦爾；迴向三世諸佛滿足境界，如安立如善根亦爾；迴向安立一切眾生，如隨順如善根亦爾
【現代漢語翻譯】 現代漢語譯本：智慧，不違背過去、現在、未來一切諸佛的正迴向法門，不違背一切平等正法，不破壞佛的形象，平等看待過去、現在、未來三世。明瞭眾生本性空無，沒有依附和執著，順應如來的道路，普遍照耀一切法，理解真實的意義，逐漸到達各個菩薩的階位。如實地分辨一切諸法，智慧圓滿，具足堅固，從未忘失。修習正當的行為，常常喜愛寂靜，趨向于脫離生死。明瞭一切法如同幻化，理解一切法沒有自體，觀察一切意義和種種行為，對於語言的表達沒有執著，所有諸法都是從因緣而生起；觀察甚深的法，生起真實的智慧並回向，觀察寂滅的一切諸法，都歸於一種觀察，不違背諸法種種不同的表象，善於理解迴向，修習菩薩道善根迴向，攝取眾生，增長過去、現在、未來三世菩薩的一切迴向。 像這樣的菩薩摩訶薩，以無所畏懼的心所產生的善根，迴向一切佛法；以無量的心所產生的善根，迴向一切眾生，使他們都清凈；以無我、無我所的心所產生的善根，迴向於十方世界，沒有染著；以無餘的心所產生的善根，迴向於一切境界世界，沒有染著；以修行脫離世間法的善根，迴向于獲得出世間法，不執著于眾生的善根；迴向于見到各種殊勝的道路的善根；迴向于脫離虛妄的法，生出真實的善根；迴向于如法門到達一切道路的無量無邊的善根；迴向于如如的善根也是如此；迴向于眾生，理解諸法，如本性一樣的善根也是如此；迴向於一切法的自性，沒有自性，如現象一樣的善根也是如此；迴向於一切法無相的真實相，如法一樣的善根也是如此；迴向于佛法不退轉，如修行一樣的善根也是如此；迴向於一切如來所修行的，如境界一樣的善根也是如此；迴向於過去、現在、未來諸佛圓滿的境界，如安立一樣的善根也是如此；迴向于安立一切眾生，如隨順一樣的善根也是如此。
【English Translation】 English version: Wisdom, not violating the correct dedication practices of all Buddhas in the past, present, and future, not violating all equal and correct Dharma, not destroying the Buddha's form, equally observing the three periods of time. Understanding that the nature of sentient beings is empty, without reliance or attachment, following the path of the Tathagata, universally illuminating all dharmas, understanding the true meaning, gradually reaching the various Bodhisattva stages. Truly distinguishing all dharmas, wisdom is complete, possessing firmness, never forgotten. Practicing correct actions, always delighting in tranquility, moving towards detachment from birth. Understanding that all dharmas are like illusions, understanding that all dharmas have no self-nature, observing all meanings and various actions, without attachment to verbal expressions, all dharmas arise from conditions; observing the profound dharmas, generating true wisdom and dedicating it, observing the extinction of all dharmas, all entering into one observation, not violating the various different appearances of dharmas, skillfully understanding dedication, practicing the Bodhisattva path's roots of good dedication, gathering sentient beings, increasing all the dedications of Bodhisattvas in the past, present, and future. Such a Bodhisattva Mahasattva, with the roots of good from a fearless mind, dedicates to all Buddha Dharma; with the roots of good from an immeasurable mind, dedicates to all sentient beings, making them all pure; with the roots of good from a mind of no self and no self-possession, dedicates to the ten directions, without attachment; with the roots of good from a mind of no remainder, dedicates to all realms of existence, without attachment; practicing the roots of good that are detached from worldly dharmas, dedicates to attaining transcendental dharmas, not attached to the roots of good of sentient beings; dedicates to seeing the roots of good of all superior paths; dedicates to detaching from false dharmas, generating true roots of good; dedicates to the immeasurable and boundless roots of good of the Dharma gate reaching all paths; dedicates to the roots of good of suchness, it is also like this; dedicates to sentient beings, understanding all dharmas, the roots of good like nature are also like this; dedicates to the self-nature of all dharmas, without self-nature, the roots of good like appearance are also like this; dedicates to the true appearance of all dharmas without appearance, the roots of good like Dharma are also like this; dedicates to the non-regression of Buddha Dharma, the roots of good like practice are also like this; dedicates to all that the Tathagatas practice, the roots of good like realm are also like this; dedicates to the fulfilled realms of all Buddhas in the past, present, and future, the roots of good like establishment are also like this; dedicates to establishing all sentient beings, the roots of good like compliance are also like this.
；迴向盡未來劫，隨順不斷，如量如善根亦爾；迴向眾生心與虛空等，如充滿如善根亦爾；迴向一念滿一切世界，如久住如善根亦爾；迴向離一切世間住，住究竟住，如不生如善根亦爾；迴向不生滿足一切佛法，如堅固如善根亦爾；迴向壞散一切煩惱，如不壞如善根亦爾；迴向一切眾生不可破壞，如明如善根亦爾；迴向普照一切，如一切處如善根亦爾；迴向至一切處道，如一切時如善根亦爾；迴向隨順一切時，如一切如善根亦爾；迴向一切眾生隨順清凈，如一切平等如善根亦爾；迴向一切行平等，如一切法眼如善根亦爾；迴向一切眾生悉得法眼，如不倦如善根亦爾；迴向一切行菩薩道而無疲倦，如甚深如善根亦爾；迴向一切第一深法，如無所有如善根亦爾；迴向知一切無所有，如不出如善根亦爾；迴向一切無所顯現，如離曀如善根亦爾；迴向明眼離曀清凈，如無比如善根亦爾；迴向菩薩無比之行，如寂靜如善根亦爾；迴向一切常樂寂靜，如無根如善根亦爾；迴向究竟無根之法，如無量無邊如善根亦爾；迴向一切無量無邊眾生，皆悉清凈，如無著如善根亦爾；迴向究竟無所著際，如無礙如善根亦爾；迴向滅除一切障礙，如非世間行如善根亦爾；迴向遠離一切世間行法，如不繫如善根亦爾；迴向不繫一切生死，如無行如善
根亦爾；迴向遠離一切諸行，如住如善根亦爾；迴向一切住于如住，如一切法成如善根亦爾；迴向眾生所學成就，如一切法平等如善根亦爾；迴向一切具平等行，如一切法不捨如善根亦爾；迴向不捨盡未來際一切眾生，如一切法不盡如善根亦爾；迴向一切無盡眾生，如不違一切法如善根亦爾；迴向一切眾生不違三世諸佛，如攝一切法如善根亦爾；迴向一切眾生悉攝善根，令無有餘，如一切法同如善根亦爾；迴向悉同三世諸佛，如一切法不離如善根亦爾；迴向悉攝世間及離世間，如不可壞如善根亦爾；迴向一切眾生不可沮壞，如無恚如善根亦爾；迴向一切眾生，一切魔業所不能動，如不濁如善根亦爾；迴向一切菩薩行，無有垢濁，如不亂如善根亦爾；迴向一切眾生離諸塵亂，如不可盡如善根亦爾；迴向一切世間法所不能盡，如菩提如善根亦爾；迴向覺悟一切諸法，如不失如善根亦爾；迴向一切眾生不失直心，如照如善根亦爾；迴向一切眾生，悉以大智光明普照一切，如不可說如善根亦爾；迴向一切不可說智，如持一切眾生如善根亦爾；迴向一切持菩薩行，如隨順一切語言如善根亦爾；迴向一切無言智慧，如離一切種種法如善根亦爾；迴向示現一切佛剎及諸如來，成最正覺，示現無量神力自在，如離虛妄如善根亦爾；迴向
【現代漢語翻譯】 現代漢語譯本：根也是如此；迴向遠離一切諸行，如同安住一般，善根也是如此；迴向一切安住于如如不動，如同一切法成就一般，善根也是如此；迴向眾生所學成就，如同一切法平等一般，善根也是如此；迴向一切具足平等之行，如同一切法不捨一般，善根也是如此；迴向不捨盡未來際的一切眾生，如同一切法不盡一般，善根也是如此；迴向一切無盡的眾生，如同不違背一切法一般，善根也是如此；迴向一切眾生不違背三世諸佛，如同攝受一切法一般，善根也是如此；迴向一切眾生都攝受善根，令沒有剩餘，如同一切法相同一般，善根也是如此；迴向都與三世諸佛相同，如同一切法不離一般，善根也是如此；迴向都攝受世間和出世間，如同不可破壞一般，善根也是如此；迴向一切眾生不可被沮喪破壞，如同沒有嗔恚一般，善根也是如此；迴向一切眾生，一切魔業都不能動搖，如同不渾濁一般，善根也是如此；迴向一切菩薩的修行，沒有垢染渾濁，如同不散亂一般，善根也是如此；迴向一切眾生遠離各種塵勞散亂，如同不可窮盡一般，善根也是如此；迴向一切世間法都不能窮盡，如同菩提一般，善根也是如此；迴向覺悟一切諸法，如同不失去一般，善根也是如此；迴向一切眾生不失去正直的心，如同照耀一般，善根也是如此；迴向一切眾生，都以大智慧光明普遍照耀一切，如同不可說一般，善根也是如此；迴向一切不可說的智慧，如同持有一切眾生一般，善根也是如此；迴向一切持有菩薩的修行，如同隨順一切語言一般，善根也是如此；迴向一切無言的智慧，如同遠離一切種種法一般，善根也是如此；迴向示現一切佛剎（佛的國土）以及諸如來（佛的稱號），成就最正覺（最高的覺悟），示現無量神通力量自在，如同遠離虛妄一般，善根也是如此；迴向
【English Translation】 English version: The root is also thus; dedicating towards being apart from all actions, like abiding, so too is the root of goodness; dedicating towards all abiding in suchness, like all dharmas being accomplished, so too is the root of goodness; dedicating towards the accomplishments of what sentient beings learn, like all dharmas being equal, so too is the root of goodness; dedicating towards all possessing equal conduct, like all dharmas not abandoning, so too is the root of goodness; dedicating towards not abandoning all sentient beings until the end of future eons, like all dharmas not being exhausted, so too is the root of goodness; dedicating towards all inexhaustible sentient beings, like not contradicting all dharmas, so too is the root of goodness; dedicating towards all sentient beings not contradicting the Buddhas of the three times, like embracing all dharmas, so too is the root of goodness; dedicating towards all sentient beings embracing all roots of goodness, causing there to be no remainder, like all dharmas being the same, so too is the root of goodness; dedicating towards being the same as the Buddhas of the three times, like all dharmas not being separate, so too is the root of goodness; dedicating towards embracing both the mundane and the transcendent, like being indestructible, so too is the root of goodness; dedicating towards all sentient beings not being discouraged or destroyed, like being without anger, so too is the root of goodness; dedicating towards all sentient beings, not being moved by all demonic actions, like being unclouded, so too is the root of goodness; dedicating towards all Bodhisattva practices, being without defilement or turbidity, like being undisturbed, so too is the root of goodness; dedicating towards all sentient beings being apart from all dust and disturbance, like being inexhaustible, so too is the root of goodness; dedicating towards all mundane dharmas not being able to be exhausted, like Bodhi (enlightenment), so too is the root of goodness; dedicating towards awakening to all dharmas, like not losing, so too is the root of goodness; dedicating towards all sentient beings not losing their upright minds, like illuminating, so too is the root of goodness; dedicating towards all sentient beings, all being universally illuminated by the great wisdom light, like being inexpressible, so too is the root of goodness; dedicating towards all inexpressible wisdom, like holding all sentient beings, so too is the root of goodness; dedicating towards all holding Bodhisattva practices, like according with all languages, so too is the root of goodness; dedicating towards all wordless wisdom, like being apart from all kinds of dharmas, so too is the root of goodness; dedicating towards manifesting all Buddha-lands (Buddha's realms) and all Tathagatas (Buddha's title), accomplishing the most perfect enlightenment, manifesting immeasurable divine powers and freedom, like being apart from falsehood, so too is the root of goodness; dedicating
世間，悉離虛妄，如一切身遍至如善根亦爾；迴向無量身，遍一切剎，如不受生如善根亦爾；迴向無生巧妙方便，示現受生，如無不有如善根亦爾；迴向三世一切諸佛自在神力及一切剎，在身內現，如夜如善根亦爾；迴向一切夜，施作佛事，得無上明，如晝如善根亦爾；迴向一切在晝眾生，悉令善覺，見諸如來自在神力，住不退法輪，離癡清凈，如半月及一月如善根亦爾；迴向一切眾生住一切時，巧妙方便，於一念中，悉能分別一切時節，如年歲如善根亦爾；迴向受持種種諸劫，嚴凈諸根，了達諸根，如一切劫成敗如善根亦爾；迴向一切劫，凈住無染一切眾生，清凈調伏眾生，如未來如善根亦爾；迴向盡一切未來際，修習菩薩清凈妙行，悉能滿足無量大愿，如世如善根亦爾；迴向一切眾生，於一念中見一切佛，乃至未曾一念遠離，如至一切處道如善根亦爾；迴向一切眾生，得不壞道，超出三界，如有無如善根亦爾；迴向一切諸有清凈，知無所有，如凈如善根亦爾；迴向一切菩薩凈行，出生無上菩提之具，如明凈如善根亦爾；迴向得菩薩一切三昧明凈之心，如離垢如善根亦爾；迴向離一切垢，凈心滿足，如無我所如善根亦爾；迴向攝取無我、我所清凈之心，充滿十方一切佛剎，如平等如善根亦爾；迴向得無盡一切智，永
{ "translations": [ "現代漢語譯本：世間一切都遠離虛妄，就像一切身體普遍到達一樣，善根也是如此；迴向無量身體，遍佈一切佛土，就像不受生一樣，善根也是如此；迴向無生巧妙的方便，示現受生，就像無所不在一樣，善根也是如此；迴向三世一切諸佛自在的神力以及一切佛土，在自身內顯現，就像夜晚一樣，善根也是如此；迴向一切夜晚，施作佛事，獲得無上的光明，就像白天一樣，善根也是如此；迴向一切在白天眾生，都令他們善於覺悟，見到諸佛如來的自在神力，安住于不退轉的法輪，遠離愚癡，清凈無染，就像半月和滿月一樣，善根也是如此；迴向一切眾生安住於一切時，以巧妙的方便，在一念之間，都能分辨一切時節，就像年歲一樣，善根也是如此；迴向受持種種劫數，莊嚴清凈諸根，了達諸根，就像一切劫的成敗一樣，善根也是如此；迴向一切劫，清凈安住，不染一切眾生，清凈調伏眾生，就像未來一樣，善根也是如此；迴向盡一切未來際，修習菩薩清凈的妙行，都能滿足無量的大愿，就像世界一樣，善根也是如此；迴向一切眾生，在一念之間見到一切佛，乃至沒有一念遠離，就像到達一切處的道路一樣，善根也是如此；迴向一切眾生，得到不壞的道，超出三界，就像有和無一樣，善根也是如此；迴向一切諸有清凈，了知無所有，就像清凈一樣，善根也是如此；迴向一切菩薩清凈的修行，出生無上菩提的資糧，就像明凈一樣，善根也是如此；迴向得到菩薩一切三昧明凈的心，就像遠離垢染一樣，善根也是如此；迴向遠離一切垢染，清凈的心得到滿足，就像無我所一樣，善根也是如此；迴向攝取無我、我所清凈的心，充滿十方一切佛土，就像平等一樣，善根也是如此；迴向得到無盡的一切智慧，永遠", "現代漢語譯本：斷除一切煩惱，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像
離癡愛，普照一切，如無數如善根亦爾；迴向一切智乘力，住巧方便法雲，普覆一切世界，如平等住如善根亦爾；迴向一切眾生，具菩薩行，住一切智，如分別一切眾生界如善根亦爾；迴向一切善根現前，滿無礙智，如一切眾生語言如善根亦爾；迴向解了一切諸語言法，如不離一切眾生如善根亦爾；迴向攝取一切眾生，具足善根，遠離生死，如廣如善根亦爾；迴向受持三世佛所說法，修習菩薩離癡之行，如不休息如善根亦爾；迴向一切劫，修菩薩行，未曾休息，安處眾生於摩訶衍，如一切法第一如善根亦爾；迴向開凈法門無礙凈念，攝一切法，如無量讚歎如善根亦爾；迴向得無量讚歎智慧菩薩實行，如離熾然如善根亦爾；迴向離熾然法，滅除眾生熾然，令得清凈，如不動如善根亦爾；迴向善根安住不動，滿足普賢菩薩願行，如諸佛境界如善根亦爾；迴向一切眾生智慧境界，皆悉滿足，除滅一切煩惱境界，如不可壞如善根亦爾；迴向善根，一切魔業所不能壞，悉能調伏眾邪外道，如非可修、非不可修如善根亦爾；迴向離一切修、非修虛妄，斷一切虛妄，如不退如善根亦爾；迴向常見一切諸佛未曾中退修習莊嚴菩提之心，如一切語言如善根亦爾；迴向分別一切語言，如不著一切法如善根亦爾；迴向一切眾生悉無所著，令一
【現代漢語翻譯】 現代漢語譯本 遠離癡愛，普遍照耀一切，如同無數的善根一樣；迴向一切智慧，憑藉佛乘的力量，安住于巧妙方便的法雲中，普遍覆蓋一切世界，如同平等安住的善根一樣；迴向一切眾生，具備菩薩的修行，安住於一切智慧，如同分別一切眾生界的善根一樣；迴向一切善根顯現，圓滿無礙的智慧，如同一切眾生的語言的善根一樣；迴向理解一切諸語言的法，如同不離一切眾生的善根一樣；迴向攝取一切眾生，具足善根，遠離生死，如同廣大的善根一樣；迴向受持過去、現在、未來三世諸佛所說的法，修習菩薩遠離癡愛的行為，如同不休息的善根一樣；迴向一切劫，修菩薩的修行，未曾休息，安置眾生於摩訶衍（大乘），如同一切法第一的善根一樣；迴向開啟清凈的法門，無礙的清凈意念，攝取一切法，如同無量的讚歎的善根一樣；迴向獲得無量讚歎的智慧，菩薩的實際修行，如同遠離熾熱的善根一樣；迴向遠離熾熱的法，滅除眾生的熾熱，使他們得到清凈，如同不動的善根一樣；迴向善根安住不動，滿足普賢菩薩的願行，如同諸佛境界的善根一樣；迴向一切眾生的智慧境界，都能夠滿足，消除一切煩惱的境界，如同不可破壞的善根一樣；迴向善根，一切魔業都不能破壞，能夠調伏一切邪惡的外道，如同非可修、非不可修的善根一樣；迴向遠離一切修、非修的虛妄，斷除一切虛妄，如同不退轉的善根一樣；迴向常見一切諸佛，未曾中途退轉，修習莊嚴菩提之心，如同一切語言的善根一樣；迴向分別一切語言，如同不執著一切法的善根一樣；迴向一切眾生都無所執著，令一
【English Translation】 English version Turning away from ignorant love, illuminating all universally, like countless roots of goodness; dedicating towards all wisdom, relying on the power of the Buddha's vehicle, dwelling in the skillful means of the Dharma cloud, universally covering all worlds, like the roots of goodness that dwell in equality; dedicating towards all sentient beings, possessing the practice of a Bodhisattva, dwelling in all wisdom, like the roots of goodness that discern all realms of sentient beings; dedicating towards all roots of goodness manifesting, fulfilling unobstructed wisdom, like the roots of goodness of all sentient beings' languages; dedicating towards understanding all the Dharma of languages, like the roots of goodness that do not depart from all sentient beings; dedicating towards gathering all sentient beings, possessing roots of goodness, departing from birth and death, like the vast roots of goodness; dedicating towards upholding the Dharma spoken by the Buddhas of the three times, past, present, and future, cultivating the Bodhisattva's practice of turning away from ignorant love, like the roots of goodness that do not rest; dedicating towards all kalpas, cultivating the Bodhisattva's practice, never resting, placing sentient beings in the Mahayana (Great Vehicle), like the roots of goodness that are the foremost of all Dharmas; dedicating towards opening the pure Dharma gate, unobstructed pure mindfulness, gathering all Dharmas, like the roots of goodness of immeasurable praise; dedicating towards obtaining immeasurable praise, the wisdom of a Bodhisattva's actual practice, like the roots of goodness that are free from burning; dedicating towards being free from the burning Dharma, extinguishing the burning of sentient beings, enabling them to attain purity, like the roots of goodness that are immovable; dedicating towards the roots of goodness dwelling immovably, fulfilling the vows and practices of Samantabhadra Bodhisattva, like the roots of goodness of the realms of all Buddhas; dedicating towards the wisdom realms of all sentient beings, all being fulfilled, eliminating all realms of afflictions, like the roots of goodness that are indestructible; dedicating towards the roots of goodness, which cannot be destroyed by all demonic actions, being able to subdue all evil heretics, like the roots of goodness that are neither cultivable nor uncultivable; dedicating towards being free from all false notions of cultivation and non-cultivation, severing all falseness, like the roots of goodness that do not regress; dedicating towards constantly seeing all Buddhas, never regressing midway, cultivating the mind of adorning Bodhi, like the roots of goodness of all languages; dedicating towards discerning all languages, like the roots of goodness that do not cling to any Dharma; dedicating towards all sentient beings being free from all attachments, enabling one
切眾生行普賢行，如一切地如善根亦爾；迴向一切眾生，悉得隨順智慧之地，普賢莊嚴，如不可斷如善根亦爾；迴向一切法中得無畏無斷，一切語言周滿具足，能廣演說，如無漏如善根亦爾；迴向一切眾生，皆令具足無漏善根菩提之心，逮得法智，解了分別，如無有覺法、無有滅法如善根亦爾；迴向覺悟一切諸法，於一念頃，皆悉充滿無量法界，如過去非同、未來非故、現在非異如善根亦爾；迴向發起新新菩提心願，除滅生死，清凈眾生，如三世中不取虛妄如善根亦爾；迴向過去、未來皆悉清凈，現在念念現成正覺，如一切諸佛菩薩具足如善根亦爾；迴向一切眾生具足佛智，大愿方便，如常凈無染污如善根亦爾；迴向一切眾生悉除煩惱，一切種智清凈滿足。
「菩薩摩訶薩如是迴向時，等一切佛剎，凈一切世界故；等一切世間，轉不可壞清凈法輪故；等一切菩薩，出生一切智愿故；等觀諸佛無有二故；等觀諸法不壞自性故；等觀三世巧方便智，解語言道故；一切菩薩行等，所種善根，悉能迴向故；知一切時，隨時修習，不捨佛事故；一切業報平等，不著世間，出生離世善根故；神力自在，與諸佛等，隨順世間，等現佛事故。佛子！是名菩薩摩訶薩第八如相迴向。
「菩薩摩訶薩安住此迴向：得無量無邊清
【現代漢語翻譯】 現代漢語譯本 將一切眾生的行為轉化為普賢菩薩（Samantabhadra）的行為，如同一切土地和善根一樣；迴向給一切眾生，使他們都能隨順智慧的境界，獲得普賢菩薩的莊嚴，如同不可斷絕的善根一樣；迴向在一切法中獲得無畏和不間斷，一切語言都圓滿具足，能夠廣泛演說，如同無漏的善根一樣；迴向給一切眾生，使他們都具足無漏的善根和菩提之心，獲得法智，理解和分別，如同沒有覺法、沒有滅法的善根一樣；迴向覺悟一切諸法，在一念之間，都充滿無量的法界，如同過去非同、未來非故、現在非異的善根一樣；迴向發起新的菩提心願，消除生死，清凈眾生，如同三世中不取虛妄的善根一樣；迴向過去、未來都清凈，現在念念都成就正覺，如同一切諸佛菩薩具足的善根一樣；迴向一切眾生具足佛的智慧，大愿和方便，如同常凈無染污的善根一樣；迴向一切眾生都消除煩惱，一切種智都清凈圓滿。 菩薩摩訶薩這樣迴向時，等同一切佛剎（Buddha-ksetra），清凈一切世界；等同一切世間，轉動不可破壞的清凈法輪（Dharma-cakra）；等同一切菩薩，出生一切智的願望；等同觀察諸佛沒有二元對立；等同觀察諸法不壞的自性；等同觀察三世的巧妙方便智慧，理解語言之道；一切菩薩的行為等同，所種的善根，都能迴向；知道一切時機，隨時修習，不捨棄佛的事業；一切業報平等，不執著世間，出生脫離世間的善根；神力自在，與諸佛等同，隨順世間，等同顯現佛的事業。佛子！這稱為菩薩摩訶薩的第八種如相迴向。 菩薩摩訶薩安住于這種迴向：獲得無量無邊的清凈功德。
【English Translation】 English version Transforming all beings' actions into the actions of Samantabhadra (Universal Worthy), just like all lands and good roots; dedicating this merit to all beings, so that they may all follow the realm of wisdom, attain the adornments of Samantabhadra, just like the inexhaustible good roots; dedicating this merit to attain fearlessness and non-interruption in all dharmas, so that all languages are complete and perfect, capable of extensive exposition, just like the undefiled good roots; dedicating this merit to all beings, so that they may all possess undefiled good roots and the Bodhi mind, attain Dharma wisdom, understanding and discernment, just like the good roots that have no dharma of awareness and no dharma of cessation; dedicating this merit to the awakening of all dharmas, so that in a single thought, they all fill the immeasurable Dharma realms, just like the good roots that are not the same as the past, not the old as the future, and not different as the present; dedicating this merit to the arising of new Bodhi aspirations, eliminating birth and death, purifying beings, just like the good roots that do not grasp at falsehood in the three times; dedicating this merit so that the past and future are all pure, and the present moment by moment achieves perfect enlightenment, just like the good roots that all Buddhas and Bodhisattvas possess; dedicating this merit so that all beings possess the wisdom of the Buddha, great vows and skillful means, just like the good roots that are always pure and undefiled; dedicating this merit so that all beings eliminate afflictions, and all-knowing wisdom is pure and complete. When a Bodhisattva-Mahasattva dedicates merit in this way, it is equal to all Buddha-ksetras (Buddha-fields), purifying all worlds; equal to all realms, turning the indestructible pure Dharma-cakra (Wheel of Dharma); equal to all Bodhisattvas, giving rise to the aspiration for all-knowing wisdom; equal to observing that there is no duality in all Buddhas; equal to observing that the self-nature of all dharmas is indestructible; equal to observing the skillful means and wisdom of the three times, understanding the path of language; the actions of all Bodhisattvas are equal, and all the good roots they have planted can be dedicated; knowing all times, practicing at all times, not abandoning the work of the Buddha; all karmic retributions are equal, not attached to the world, giving rise to good roots that are detached from the world; with supernatural powers, equal to all Buddhas, following the world, equally manifesting the work of the Buddha. O son of the Buddha! This is called the eighth dedication of a Bodhisattva-Mahasattva, the dedication of suchness. A Bodhisattva-Mahasattva abiding in this dedication: attains immeasurable and boundless pure merits.
凈法門，為人中雄而無所畏，大師子吼，成就無量無數菩薩，於一切時未曾休息；得佛無量無邊滿足身，一身充滿一切世界；得佛無量無邊滿足音聲，發一音聲，一切眾生無不聞者；得佛無量無邊滿足力，於一毛道安置一切世界；得佛無量無邊滿足自在神力，置一切眾生於一微塵；得一切佛無量無邊滿足解脫，於一眾生身中，現一切佛剎一切如來，成最正覺；得一切佛無量無數滿足三昧，正受善方便力，於一三昧中，悉能出生一切三昧；得一切佛無量無邊滿足辯才，說一句法，盡未來劫而不窮盡，悉除一切眾生疑惑；得一切佛無量無邊滿足勝眾生法，示現一切眾生、薩婆若、十力、等覺。佛子！是為菩薩摩訶薩以一切善根隨順如相迴向。」
爾時，金剛幢菩薩承佛神力，普觀十方，以偈頌曰：
「菩薩心安住， 離癡常正念， 忍辱離惱害， 修集無量德。 其心無嫌恨， 正直常清凈， 諸業莊飾世， 悉能善分別。 菩薩思惟業， 種種無有量， 若益眾生業， 修習常履行。 善能順世間， 普令一切喜， 隨應眾生業， 菩薩分別行。 永離諸恚礙， 知法亦知義， 安住調御地， 饒益一切眾。 覺悟諸善法， 無量不可數， 悉能分別知， 回
【現代漢語翻譯】 現代漢語譯本 清凈的法門，對於人中雄杰而無所畏懼，如大師子吼一般，成就無量無數的菩薩，在任何時候都不曾停歇；獲得佛陀無量無邊圓滿的身體，一個身體充滿一切世界；獲得佛陀無量無邊圓滿的聲音，發出一個聲音，一切眾生沒有聽不到的；獲得佛陀無量無邊圓滿的力量，在一根毛孔中安置一切世界；獲得佛陀無量無邊圓滿自在的神力，將一切眾生安置在一粒微塵中；獲得一切佛陀無量無邊圓滿的解脫，在一個眾生的身體中，顯現一切佛剎（佛的國土）一切如來（佛的稱號），成就最正覺（最高的覺悟）；獲得一切佛陀無量無數圓滿的三昧（禪定），正受善巧方便的力量，在一個三昧中，能夠出生一切三昧；獲得一切佛陀無量無邊圓滿的辯才，說一句法，盡未來劫（無限的時間）也不會窮盡，能夠消除一切眾生的疑惑；獲得一切佛陀無量無邊圓滿的殊勝眾生之法，示現一切眾生、薩婆若（一切智）、十力（佛的十種力量）、等覺（菩薩的最高果位）。佛子！這就是菩薩摩訶薩（大菩薩）以一切善根隨順如相（真如的實相）迴向（將功德迴向給眾生）。」 當時，金剛幢菩薩（菩薩名）承蒙佛陀的神力，普遍觀察十方，用偈頌說道： 『菩薩的心安住，遠離愚癡常常保持正念，忍辱不惱害他人，修集無量的功德。 他們的心中沒有嫌恨，正直常常清凈，用各種善業莊嚴世界，都能夠善於分別。 菩薩思惟所作的業，種種無有數量，如果是有益於眾生的業，就修習並常常實行。 善於順應世間，普遍令一切眾生歡喜，隨著眾生所作的業，菩薩分別而行。 永遠遠離各種嗔恚障礙，知道佛法也知道佛法的意義，安住在調御（佛的稱號）的地位，饒益一切眾生。 覺悟各種善法，無量不可計數，都能夠分別知道，迴向給一切眾生。』
【English Translation】 English version The pure Dharma gate, for the hero among men, fearless, like a great lion's roar, accomplishing immeasurable and countless Bodhisattvas, never resting at any time; obtaining the Buddha's immeasurable and boundless perfect body, one body filling all worlds; obtaining the Buddha's immeasurable and boundless perfect voice, uttering one sound, all sentient beings without exception hearing it; obtaining the Buddha's immeasurable and boundless perfect power, placing all worlds in one pore; obtaining the Buddha's immeasurable and boundless perfect free and divine power, placing all sentient beings in one mote of dust; obtaining all Buddhas' immeasurable and boundless perfect liberation, within one sentient being's body, manifesting all Buddha-lands (Buddha's realms) and all Tathagatas (Buddha's title), achieving the most perfect enlightenment; obtaining all Buddhas' immeasurable and countless perfect Samadhis (meditative states), rightly receiving the power of skillful means, within one Samadhi, being able to give birth to all Samadhis; obtaining all Buddhas' immeasurable and boundless perfect eloquence, speaking one phrase of Dharma, exhausting future kalpas (eons) without end, completely removing all sentient beings' doubts; obtaining all Buddhas' immeasurable and boundless perfect superior sentient being's Dharma, demonstrating to all sentient beings, Sarvajna (omniscience), the Ten Powers (of a Buddha), and Equal Enlightenment (highest stage of a Bodhisattva). O sons of the Buddha! This is how a Bodhisattva Mahasattva (great Bodhisattva) uses all good roots to accord with the suchness (true nature) and dedicate (merit to all beings).' At that time, Bodhisattva Vajradhvaja (Bodhisattva's name), empowered by the Buddha's divine strength, universally observed the ten directions, and spoke in verses: 'The Bodhisattva's mind abides, far from ignorance, always maintaining right mindfulness, enduring insults without harming others, cultivating immeasurable merits. Their minds have no resentment, are upright and always pure, adorning the world with various good deeds, and are able to discern well. The Bodhisattva contemplates the deeds they do, which are various and countless; if the deeds benefit sentient beings, they cultivate and always practice them. They are skilled in conforming to the world, universally making all beings happy, according to the deeds of sentient beings, the Bodhisattva acts accordingly. Forever free from all anger and obstacles, knowing the Dharma and also knowing its meaning, abiding in the position of the Tamer (Buddha's title), benefiting all beings. Awakening to all good Dharmas, immeasurable and countless, they are able to discern and know them all, dedicating them to all sentient beings.'
向益眾生。 以此深方便， 具足諸地智， 滅除眾煩惱， 如如善迴向。 普攝一切趣， 安住如實法， 如是業迴向， 悉令無所著。 深樂至處道， 修習真如法， 無性無所有， 明德者回向。 日夜及半月， 一月年數劫， 一切皆悉如， 功德亦如是。 如世及諸剎， 眾生一切法， 趣非趣如實， 迴向悉無餘。 如如性如實， 思惟如是性， 諸功德迴向， 悉皆順真如。 如如性如是， 諸法無所有， 如如離自性， 智者業迴向， 如諸相如實， 諸生亦如是， 如如自性實， 諸業亦如是， 如如無有量， 一切業如是， 無縛亦無解， 諸業悉清凈。 如是真佛子， 安住不可動， 成就智慧力， 入佛方便藏。 覺悟法王法， 無縛亦無著， 無礙無轉心， 亦復無所轉。 法身所攝業， 隨順眾生相， 深入真實相， 相亦非是相。 如是不思議， 思議不可盡， 深入不思議， 思非思寂滅。 如是思惟法， 分別一切業， 除滅諸煩惱， 是名功德王。 菩薩一切報， 無盡智所印， 盡法無盡性， 無盡方便滅。 心不在內外， 心亦無所有
【現代漢語翻譯】 現代漢語譯本 爲了利益眾生。 憑藉這種深刻的方便法門，具備了各個階段的智慧， 消除了所有的煩惱，如實地善於迴向。 普遍攝受一切眾生，安住于如實的法， 這樣的業迴向，都使他們沒有任何執著。 深深地喜愛到達彼岸的道路，修習真如之法， 無自性，無所有，明智的人這樣迴向。 無論是白天黑夜，還是半個月，一個月，一年，乃至無數劫， 一切都如實不虛，功德也是如此。 如同世間和各個佛剎（佛的國土），眾生和一切法， 趨向和不趨向都如實，迴向沒有絲毫遺漏。 如如的本性是真實的，思維這樣的本性， 所有的功德迴向，都完全順應真如。 如如的本性是這樣的，諸法都是無所有的， 如如是遠離自性的，有智慧的人這樣迴向。 如同諸相是真實的，諸生也是如此， 如如的自性是真實的，諸業也是如此。 如如是無有量度的，一切業也是如此， 沒有束縛也沒有解脫，諸業都是清凈的。 像這樣的真正的佛子，安住于不可動搖的境界， 成就智慧的力量，進入佛的方便寶藏。 覺悟法王的法，沒有束縛也沒有執著， 沒有障礙，沒有動搖的心，也沒有被任何事物所轉動。 法身所攝受的業，隨順眾生的相貌， 深入真實的相，相也不是真正的相。 像這樣不可思議，思議也無法窮盡， 深入不可思議的境界，思考與不思考都寂滅。 像這樣思維法，分別一切業， 消除所有的煩惱，這被稱為功德之王。 菩薩的一切果報，都由無盡的智慧所印證， 窮盡法而無盡的本性，以無盡的方便來滅除。 心不在內也不在外，心也是無所有的。
【English Translation】 English version To benefit all beings. With this profound expedient means, possessing the wisdom of all stages, Eliminating all afflictions, and skillfully dedicating merit as it is. Universally embracing all realms, abiding in the true Dharma, Such dedication of karma, makes them free from any attachment. Deeply delighting in the path to the other shore, cultivating the Dharma of Suchness, Without self-nature, without anything, the wise dedicate merit in this way. Whether day or night, half a month, a month, a year, or countless kalpas, All are as they truly are, and merits are also like this. Like the world and all Buddha-lands (Buddha's pure lands), beings and all dharmas, Whether tending towards or not tending towards, all are as they truly are, and the dedication is without any remainder. The nature of Suchness is real, contemplating such a nature, All dedications of merit, completely accord with Suchness. The nature of Suchness is like this, all dharmas are without anything, Suchness is apart from self-nature, the wise dedicate merit in this way. Like all forms are real, all births are also like this, The self-nature of Suchness is real, all karmas are also like this. Suchness is immeasurable, all karmas are also like this, Without bondage and without liberation, all karmas are pure. Such a true child of the Buddha, abides in an unshakeable state, Accomplishing the power of wisdom, entering the treasury of the Buddha's expedient means. Awakening to the Dharma of the Dharma King, without bondage and without attachment, Without obstruction, without a wavering mind, and not being turned by anything. The karma embraced by the Dharmakaya (Dharma body), accords with the appearances of beings, Deeply entering the true appearance, the appearance is also not a true appearance. Like this, it is inconceivable, and contemplation cannot exhaust it, Deeply entering the inconceivable realm, thinking and not thinking are both extinguished. Like this, contemplating the Dharma, distinguishing all karmas, Eliminating all afflictions, this is called the King of Merits. All the retributions of a Bodhisattva, are sealed by endless wisdom, Exhausting the Dharma with an endless nature, extinguishing with endless expedient means. The mind is neither inside nor outside, and the mind is also without anything.
， 妄取故有法， 不取則寂滅。 佛子如是知， 法空無自性， 諸法無自在， 最勝覺無我。 如如等眾生， 覺法性如是， 彼見不思議， 無相智不惑。 如是深修習， 一向求菩提， 所愿不退轉， 饒益眾生故。 菩薩舍此身， 無死虛妄想， 解了心如化， 調伏一切眾。 觀彼順正念， 世間業報起， 菩薩悉救護， 三界無有餘。 了知眾想行， 皆悉是虛妄， 菩薩知非實， 亦不壞法性。 彼如是迴向， 智慧妙善根， 憐愍一切眾， 令入深方便。◎
「◎佛子！何等為菩薩摩訶薩第九無縛無著解脫心迴向？此菩薩摩訶薩於一切善根，不生輕心，不輕出生死心，不輕攝善根心，不輕專求一切善根心，不輕悔過心，不輕隨喜善根心，不輕禮他方佛心，不輕恭敬合掌業心，不輕禮拜塔廟尊重業心，不輕勸請他方諸佛轉法輪業心。菩薩摩訶薩常樂攝受彼諸善根，堅固不壞；彼善根安住，彼善根思惟，彼善根長養，彼善根不著，彼善根具正直心具，彼善根不選擇，彼善根隨順彼諸佛境界善根，見彼善根得自在力。菩薩摩訶薩以無縛無著解脫心，彼善根迴向，具足普賢身、口、意業；以無縛無著解脫心，修習普賢勇猛精進；以無
【現代漢語翻譯】 現代漢語譯本 執著于虛妄的認知，法便顯現；不執著，則歸於寂滅。 佛子應當如此了知，法的本性是空，沒有自性。 一切法都沒有自主性，最殊勝的覺悟是無我。 如同如來一般對待眾生，覺悟到法的本性就是如此。 他們所見不可思議，無相的智慧不會被迷惑。 如此深入地修行，一心追求菩提。 所發的願望不會退轉，爲了利益一切眾生。 菩薩捨棄這個身體，沒有死亡的虛妄想法。 理解心如幻化，調伏一切眾生。 觀察世間業報的生起，依循正念。 菩薩悉皆救護，三界眾生無一遺漏。 了知眾生的思想和行為，都是虛妄不實的。 菩薩知道這些不是真實的，但也不破壞法的本性。 他們如此迴向，以智慧和美好的善根。 憐憫一切眾生，令他們進入甚深的方便法門。 『佛子！什麼是菩薩摩訶薩（菩薩中的大菩薩）的第九種無縛無著解脫心迴向？』 『這位菩薩摩訶薩對於一切善根，不生輕視之心，不輕視出生死之心，不輕視攝取善根之心，不輕視專心追求一切善根之心，不輕視懺悔過錯之心，不輕視隨喜善根之心，不輕視禮敬他方佛之心，不輕視恭敬合掌的業行，不輕視禮拜塔廟的尊重業行，不輕視勸請他方諸佛轉法輪的業行。』 『菩薩摩訶薩常常樂於攝受這些善根，使其堅固不壞；這些善根安住，這些善根被思惟，這些善根增長，這些善根不執著，這些善根具足正直的心，這些善根不選擇，這些善根隨順諸佛的境界，見到這些善根獲得自在的力量。』 『菩薩摩訶薩以無縛無著的解脫心，將這些善根迴向，具足普賢菩薩（象徵一切菩薩行愿的菩薩）的身、口、意業；以無縛無著的解脫心，修習普賢菩薩的勇猛精進；以無
【English Translation】 English version By clinging to false perceptions, dharmas (phenomena) arise; by not clinging, they cease to exist. A Buddha's disciple should understand thus: the nature of dharmas is emptiness, without self-nature. All dharmas lack autonomy; the most supreme enlightenment is non-self. Treating all beings like the Tathagata (Buddha), realizing the nature of dharmas is such. Their vision is inconceivable; wisdom without form is not deluded. Cultivating deeply in this way, single-mindedly seeking Bodhi (enlightenment). The vows made will not regress, for the benefit of all sentient beings. A Bodhisattva (enlightenment being) abandons this body, without the false notion of death. Understanding the mind is like an illusion, subduing all beings. Observing the arising of worldly karmic retribution, following right mindfulness. Bodhisattvas protect all, leaving no one in the three realms behind. Knowing that the thoughts and actions of beings are all false and unreal. Bodhisattvas know these are not real, yet they do not destroy the nature of dharmas. They thus dedicate, with wisdom and excellent roots of virtue. Compassionating all beings, leading them into profound skillful means. 『O Buddha's disciples! What is the ninth unattached and unhindered liberation-mind dedication of a Bodhisattva-Mahasattva (a great Bodhisattva)?』 『This Bodhisattva-Mahasattva, towards all roots of virtue, does not give rise to a mind of contempt, does not belittle the mind of birth and death, does not belittle the mind of gathering roots of virtue, does not belittle the mind of single-mindedly seeking all roots of virtue, does not belittle the mind of repentance, does not belittle the mind of rejoicing in roots of virtue, does not belittle the mind of paying homage to Buddhas in other directions, does not belittle the mind of respectful joining of palms, does not belittle the respectful act of bowing to stupas and temples, does not belittle the act of urging Buddhas in other directions to turn the wheel of Dharma.』 『The Bodhisattva-Mahasattva is always joyful in gathering these roots of virtue, making them firm and indestructible; these roots of virtue abide, these roots of virtue are contemplated, these roots of virtue grow, these roots of virtue are unattached, these roots of virtue possess an upright mind, these roots of virtue are not selective, these roots of virtue accord with the realms of all Buddhas, seeing these roots of virtue attain the power of freedom.』 『The Bodhisattva-Mahasattva, with an unattached and unhindered liberation-mind, dedicates these roots of virtue, fulfilling the body, speech, and mind actions of Samantabhadra (a Bodhisattva symbolizing all Bodhisattva vows and practices); with an unattached and unhindered liberation-mind, cultivates the courageous diligence of Samantabhadra; with an un
縛無著解脫心，具足普賢無礙音聲陀羅尼門，充滿十方；以無縛無著解脫心，具足普賢得見一切佛諸陀羅尼；以無縛無著解脫心，具足普賢妙音陀羅尼，分別一切音聲，悉能演說無量法雲；以無縛無著解脫心，得持普賢一切劫行陀羅尼，於一切世界，具足修習諸菩薩行；以無縛無著解脫心，於一眾生身盡未來劫，示現普賢菩薩一切自在神力，如一眾生身，一切眾生身亦復如是；以無縛無著解脫心，悉得普賢自在神力，示現現在一切諸佛菩薩眾中，修菩薩行；以無縛無著解脫心，得普賢一法門，于無量無數劫，示現諸佛無盡自在，悉能度脫一切眾生；以無縛無著解脫心，得普賢種種法門自在，于無量無數劫，示現諸佛無盡自在，悉能度脫一切眾生；以無縛無著解脫心，得普賢自在，于唸唸中，令無量眾生安住十力，心無厭足；以無縛無著解脫心，得普賢菩薩自在，於一切眾生身，皆悉得見諸佛自在，修普賢行；以無縛無著解脫心，得普賢自在，於一言中，悉能分別一切眾生音聲語言，調伏一切眾生，安住薩婆若地；以無縛無著解脫心，得普賢自在，於一眾生身中，悉能容受一切眾生，彼悉自謂逮得佛身；以無縛無著解脫心，得普賢自在，於一華中，令一切嚴凈世界皆悉安住。
「菩薩摩訶薩復作是念：『以此無縛
【現代漢語翻譯】 現代漢語譯本 以無束縛、無執著的解脫心，具足普賢（Samantabhadra，象徵一切菩薩行愿的菩薩）無礙音聲陀羅尼（dharani，總持、記憶之意）法門，充滿十方；以無束縛、無執著的解脫心，具足普賢得見一切佛的諸陀羅尼；以無束縛、無執著的解脫心，具足普賢妙音陀羅尼，分別一切音聲，都能演說無量法雲；以無束縛、無執著的解脫心，得持普賢一切劫行陀羅尼，於一切世界，具足修習諸菩薩行；以無束縛、無執著的解脫心，於一個眾生身盡未來劫，示現普賢菩薩一切自在神力，如一個眾生身，一切眾生身也同樣如此；以無束縛、無執著的解脫心，悉得普賢自在神力，示現在一切諸佛菩薩眾中，修菩薩行；以無束縛、無執著的解脫心，得普賢一法門，于無量無數劫，示現諸佛無盡自在，都能度脫一切眾生；以無束縛、無執著的解脫心，得普賢種種法門自在，于無量無數劫，示現諸佛無盡自在，都能度脫一切眾生；以無束縛、無執著的解脫心，得普賢自在，于唸唸中，令無量眾生安住十力（如來十種智慧力量），心無厭足；以無束縛、無執著的解脫心，得普賢菩薩自在，於一切眾生身，都能得見諸佛自在，修普賢行；以無束縛、無執著的解脫心，得普賢自在，於一言中，都能分別一切眾生音聲語言，調伏一切眾生，安住薩婆若（sarvajna，一切智）地；以無束縛、無執著的解脫心，得普賢自在，於一個眾生身中，都能容受一切眾生，他們都自認為得到了佛身；以無束縛、無執著的解脫心，得普賢自在，於一朵花中，令一切嚴凈世界都安住。 『菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）又這樣想：』以此無束縛
【English Translation】 English version With a mind of liberation free from bondage and attachment, one is endowed with the unobstructed sound dharani (a mnemonic device, a type of mantra) of Samantabhadra (a bodhisattva symbolizing the practice and vows of all bodhisattvas), filling the ten directions; with a mind of liberation free from bondage and attachment, one is endowed with the dharanis of Samantabhadra through which one sees all Buddhas; with a mind of liberation free from bondage and attachment, one is endowed with the wondrous sound dharani of Samantabhadra, distinguishing all sounds, and is able to expound immeasurable Dharma clouds; with a mind of liberation free from bondage and attachment, one obtains the dharani of Samantabhadra's practices throughout all kalpas (eons), and in all worlds, one fully cultivates the practices of all bodhisattvas; with a mind of liberation free from bondage and attachment, in the body of one sentient being, throughout future kalpas, one manifests all the sovereign spiritual powers of Bodhisattva Samantabhadra, just as in the body of one sentient being, so it is in the bodies of all sentient beings; with a mind of liberation free from bondage and attachment, one obtains all the sovereign spiritual powers of Samantabhadra, manifesting among all the Buddhas and bodhisattvas, cultivating the practices of a bodhisattva; with a mind of liberation free from bondage and attachment, one obtains one Dharma gate of Samantabhadra, and throughout immeasurable and countless kalpas, one manifests the inexhaustible sovereignty of all Buddhas, and is able to liberate all sentient beings; with a mind of liberation free from bondage and attachment, one obtains the sovereignty of Samantabhadra's various Dharma gates, and throughout immeasurable and countless kalpas, one manifests the inexhaustible sovereignty of all Buddhas, and is able to liberate all sentient beings; with a mind of liberation free from bondage and attachment, one obtains the sovereignty of Samantabhadra, and in every thought, one causes immeasurable sentient beings to abide in the ten powers (the ten wisdom powers of a Tathagata), with no satiety in their minds; with a mind of liberation free from bondage and attachment, one obtains the sovereignty of Bodhisattva Samantabhadra, and in the bodies of all sentient beings, one is able to see the sovereignty of all Buddhas, cultivating the practices of Samantabhadra; with a mind of liberation free from bondage and attachment, one obtains the sovereignty of Samantabhadra, and in one word, one is able to distinguish the sounds and languages of all sentient beings, taming all sentient beings, and establishing them in the stage of sarvajna (omniscience); with a mind of liberation free from bondage and attachment, one obtains the sovereignty of Samantabhadra, and in the body of one sentient being, one is able to contain all sentient beings, and they all believe they have attained the body of a Buddha; with a mind of liberation free from bondage and attachment, one obtains the sovereignty of Samantabhadra, and in one flower, one causes all pure and adorned worlds to abide. 『A bodhisattva-mahasattva (great bodhisattva) further thinks:』 With this unbinding
無著解脫心善根，出生普賢微妙音聲，充滿法界，十方佛剎隨其所應，皆悉得聞。
「『以此普賢無縛無著解脫心善根，如普賢于唸唸中，見盡過去際無量無邊世界諸佛，聞所說法，受持不忘，莊嚴佛家。
「『以此無縛無著解脫心善根，如普賢盡未來劫於一切世界中，演說諸法皆悉究竟。
「『以此無縛無著解脫心善根，於一切世界成最正覺，出興於世。
「『以此無縛無著解脫心善根，能以一光普照虛空等一切世界，修習普賢菩薩所行。
「『以此無縛無著解脫心善根，得無量無邊智慧，皆能隨順諸地神通，成就普賢菩薩所行。
「『以此無縛無著解脫心善根，悉得究竟如來智慧，於一切劫說如來智，諸劫悉盡而智無窮盡，具足普賢菩薩所行。
「『以此無縛無著解脫心善根，於法界等一切如來、菩薩所行，悉能修習身、口、意業而無懈怠，猶如普賢。
「『以此無縛無著解脫心善根，得一切佛無上菩提，義身不違法身，辭辯凈地而不可壞，樂說辯才無盡之藏，調伏一切眾生，具普賢愿。
「『以此無縛無著解脫心善根，入一一法門，普照無量不可思議世界，於一切法門盡其原底，修習普賢菩薩所行，逮得究竟薩婆若地。
「『以此無縛無著解脫
【現代漢語翻譯】 現代漢語譯本 無執著解脫的心善根，生出普賢（Samantabhadra）微妙的音聲，充滿整個法界，十方佛剎都隨著各自的因緣，都能聽聞。 『以這普賢無縛無著解脫的心善根，如同普賢菩薩在每一個念頭中，見到過去無量無邊世界的所有佛，聽聞他們所說的法，受持而不忘失，以此來莊嚴佛的家園。 『以這無縛無著解脫的心善根，如同普賢菩薩在未來無盡的劫數中，在一切世界中，演說諸法都能達到究竟圓滿。 『以這無縛無著解脫的心善根，在一切世界成就最正覺，出現於世間。 『以這無縛無著解脫的心善根，能以一道光明普照虛空等一切世界，修習普賢菩薩所行的法門。 『以這無縛無著解脫的心善根，獲得無量無邊的智慧，都能隨順諸地的神通，成就普賢菩薩所行的法門。 『以這無縛無著解脫的心善根，完全獲得如來的智慧，在一切劫中宣說如來的智慧，即使所有劫數都結束了，智慧仍然無窮無盡，具足普賢菩薩所行的法門。 『以這無縛無著解脫的心善根，對於法界等一切如來、菩薩所行的法門，都能修習身、口、意三業而不懈怠，如同普賢菩薩一樣。 『以這無縛無著解脫的心善根，獲得一切佛的無上菩提（Anuttara-samyak-sambodhi），義理之身不違背法身，辭辯清凈的境界而不可破壞，樂說辯才如同無盡的寶藏，調伏一切眾生，具足普賢菩薩的願力。 『以這無縛無著解脫的心善根，進入每一個法門，普照無量不可思議的世界，對於一切法門都探究到根本，修習普賢菩薩所行的法門，最終達到究竟的薩婆若（Sarvajna）地。 『以這無縛無著解脫
【English Translation】 English version The root of good of a mind liberated without attachment, gives rise to the subtle voice of Samantabhadra (Universal Worthy), filling the entire Dharma realm, so that all Buddha lands in the ten directions, according to their respective conditions, can hear it. 'With this root of good of a mind liberated without attachment, like Samantabhadra, in every thought, sees all the Buddhas of the immeasurable and boundless worlds of the past, hears the Dharma they preach, receives and upholds it without forgetting, thus adorning the Buddha's family. 'With this root of good of a mind liberated without attachment, like Samantabhadra, throughout the endless future kalpas, in all worlds, expounds all Dharmas to their ultimate completion. 'With this root of good of a mind liberated without attachment, attains the most perfect enlightenment in all worlds, appearing in the world. 'With this root of good of a mind liberated without attachment, can illuminate all worlds, including the void, with a single ray of light, practicing the conduct of Bodhisattva Samantabhadra. 'With this root of good of a mind liberated without attachment, obtains immeasurable and boundless wisdom, able to accord with the supernatural powers of all the stages, accomplishing the conduct of Bodhisattva Samantabhadra. 'With this root of good of a mind liberated without attachment, completely attains the wisdom of the Tathagata, expounding the wisdom of the Tathagata in all kalpas, even if all kalpas come to an end, the wisdom remains inexhaustible, fully possessing the conduct of Bodhisattva Samantabhadra. 'With this root of good of a mind liberated without attachment, regarding the conduct of all Tathagatas and Bodhisattvas in the Dharma realm, can cultivate the three karmas of body, speech, and mind without laziness, just like Samantabhadra. 'With this root of good of a mind liberated without attachment, attains the unsurpassed Bodhi (Anuttara-samyak-sambodhi) of all Buddhas, the body of meaning does not contradict the Dharma body, the realm of pure eloquence is indestructible, the eloquence of joyful speech is like an inexhaustible treasure, subduing all sentient beings, fully possessing the vows of Samantabhadra. 'With this root of good of a mind liberated without attachment, enters each and every Dharma gate, illuminating immeasurable and inconceivable worlds, exploring the root of all Dharma gates, practicing the conduct of Bodhisattva Samantabhadra, ultimately reaching the stage of Sarvajna (Omniscience). 'With this root of good of a mind liberated without attachment
心善根，於一一境界中，悉以一切種智，分別了知一切種智，猶無窮盡，究竟普賢莊嚴彼岸，修菩薩行，具足成就方便大王。
「『以此無縛無著解脫心善根，從此生盡未來際生，具足普賢菩薩所行，及一切種智離癡法王。
「『以此無縛無著解脫心善根，得無礙法明，普照一切諸菩薩行，常修正業，具足普賢自在方便。
「『以此無縛無著解脫心善根，悉得無量方便：不可思議方便、菩薩方便、一切智方便、調伏菩薩方便、轉無量法輪方便、不可說不可說時方便、種種說法方便、無分際無畏方便、說一切法無餘方便，得如是等一切隨順方便智，修習普賢菩薩所行。
「『以此無縛無著解脫心善根，具足身業，令一切眾生皆悉歡喜，得菩薩不退轉清凈善根，究竟安住普賢諸業。
「『以此無縛無著解脫心善根，得清凈智，悉能分別眾生語言，一切口業清凈莊嚴，音辭微妙言無能及，修習受持普賢所行。
「『以此無縛無著解脫心善根，悉能分別一切佛剎、一切眾生、一切諸法、一切莊嚴，其心清凈，出生一切如來法藏，究竟一切智，善能隨順普賢所行。
「『以此無縛無著解脫心善根，清凈直心，得一切佛無礙法身，具足解脫，修如來法，攝佛功德，住佛境界，大智普照
【現代漢語翻譯】 現代漢語譯本 『以善良的心根，在每一個境界中，都能以一切種智（sarvākārajñatā，指佛陀所具有的對一切事物和一切道理的智慧）來分辨瞭解一切種智，這種智慧猶如無窮無盡，最終達到普賢（Samantabhadra，象徵一切諸佛的普遍賢善的德行）莊嚴的彼岸，修習菩薩的行持，圓滿成就方便大王（upāya-rāja，指善巧方便的最高境界）。』 『以這種無縛無著的解脫心善根，從這一生到未來無盡的生命中，都能具足普賢菩薩所行的，以及一切種智的離癡法王（指佛陀）。』 『以這種無縛無著的解脫心善根，獲得無礙的法明，普遍照耀一切菩薩的行持，常常修正自己的行為，圓滿具足普賢自在的方便。』 『以這種無縛無著的解脫心善根，能夠獲得無量的方便：不可思議的方便、菩薩的方便、一切智的方便、調伏菩薩的方便、轉無量法輪的方便、不可說不可說時的方便、種種說法的方便、無分際無畏的方便、說一切法無餘的方便，獲得像這樣一切隨順的方便智慧，修習普賢菩薩所行的。』 『以這種無縛無著的解脫心善根，圓滿具足身業，使一切眾生都歡喜，獲得菩薩不退轉的清凈善根，最終安住于普賢的諸種事業。』 『以這種無縛無著的解脫心善根，獲得清凈的智慧，能夠分辨眾生的語言，一切口業清凈莊嚴，音辭微妙，言語無人能及，修習受持普賢所行的。』 『以這種無縛無著的解脫心善根，能夠分辨一切佛剎（buddhakṣetra，指佛所教化的國土）、一切眾生、一切諸法、一切莊嚴，內心清凈，出生一切如來法藏（tathāgatagarbha，指如來所具有的法性），最終達到一切智，善於隨順普賢所行的。』 『以這種無縛無著的解脫心善根，清凈正直的心，獲得一切佛無礙的法身（dharmakāya，指佛的法性身），圓滿解脫，修習如來的法，攝取佛的功德，安住于佛的境界，大智慧普遍照耀。』
【English Translation】 English version 'With the root of good of a mind free from attachment and bondage, in each and every realm, one can, with all-knowing wisdom (sarvākārajñatā), discern and understand all-knowing wisdom, which is like an endless expanse, ultimately reaching the other shore of Samantabhadra's (the embodiment of universal virtue) adornment, practicing the conduct of a Bodhisattva, and fully accomplishing the great king of skillful means (upāya-rāja).' 'With this root of good of a mind free from attachment and bondage, from this life to the endless future lives, one will be endowed with the practices of Bodhisattva Samantabhadra, and the Dharma King of all-knowing wisdom, free from delusion (referring to the Buddha).' 'With this root of good of a mind free from attachment and bondage, one obtains unobstructed clarity of Dharma, universally illuminating all the practices of Bodhisattvas, constantly rectifying one's actions, and fully possessing the unhindered skillful means of Samantabhadra.' 'With this root of good of a mind free from attachment and bondage, one can obtain immeasurable skillful means: inconceivable skillful means, the skillful means of a Bodhisattva, the skillful means of all-knowing wisdom, the skillful means of subduing Bodhisattvas, the skillful means of turning the immeasurable Dharma wheel, the skillful means of ineffable times, the skillful means of various teachings, the skillful means of boundless fearlessness, the skillful means of teaching all Dharmas without remainder, obtaining all such compliant wisdom of skillful means, and practicing the conduct of Bodhisattva Samantabhadra.' 'With this root of good of a mind free from attachment and bondage, one fully possesses bodily actions, causing all sentient beings to rejoice, obtaining the pure root of good of a Bodhisattva who does not regress, and ultimately abiding in the various deeds of Samantabhadra.' 'With this root of good of a mind free from attachment and bondage, one obtains pure wisdom, capable of discerning the languages of sentient beings, all verbal actions are pure and adorned, the sounds and words are subtle, and no one can surpass them, practicing and upholding the conduct of Samantabhadra.' 'With this root of good of a mind free from attachment and bondage, one can discern all Buddha-lands (buddhakṣetra), all sentient beings, all Dharmas, and all adornments, with a pure mind, giving rise to all the Tathagata's (another name for the Buddha) Dharma treasury (tathāgatagarbha), ultimately reaching all-knowing wisdom, and being adept at following the conduct of Samantabhadra.' 'With this root of good of a mind free from attachment and bondage, with a pure and upright mind, one obtains the unobstructed Dharmakaya (the body of Dharma) of all Buddhas, fully liberated, practicing the Dharma of the Tathagata, absorbing the merits of the Buddha, abiding in the realm of the Buddha, and great wisdom universally illuminates.'
，修習菩薩清凈之行，隨順方便，悉能分別一切法藏，出生無量大乘自在，悉能示現無量無邊一切眾生無上大道，具足普賢行愿迴向。
「『以此無縛無著解脫心善根，得明利根，善調伏根，於一切法自在根，無窮盡根，修習一切善根根，一切佛境界平等根，授一切菩薩不退轉記大精進根，分別一切佛法金剛界根，一切如來智慧光照金剛焰根，分別一切諸根自在根，令一切眾生安住一切智根，無量根，滿足一切根，無礙清凈根，平等修習諸愿根。
「『以此無縛無著解脫心善根，得一切菩薩神力：住持無量身神力；無量智慧境界神力；不離一處，悉能示現一切佛剎神力；菩薩無礙不可制持自在神力；示現攝取一切佛剎，安置一處自在神力；一身充滿一切佛剎自在神力；菩薩無礙解脫自在神力；少方便一念自在神力；依無所有自在神力；以一毛悉縛無量世界，悉持遊行法界等佛剎，示現眾生，令得究竟妙智慧門自在神力，修習普賢菩薩所行。
「『以此無縛無著解脫心善根，於一念頃，悉能往詣無量佛剎；於一身中，悉能容受無量佛剎；逮得甚深微妙智地，善能分別諸佛世界，得無生心，悉入普賢菩薩法門，生菩薩行。
「『以此無縛無著解脫心善根，生如來家，修菩薩行；具足無量無數不思
【現代漢語翻譯】 現代漢語譯本 修習菩薩清凈的德行，順應各種方便法門，能夠完全辨別一切佛法寶藏，產生無量的大乘自在，能夠向無量無邊的一切眾生展示無上的大道，圓滿具足普賢菩薩的行愿迴向。 『憑藉這無縛無著的解脫心善根，獲得明銳的根器，善於調伏的根器，對於一切法自在的根器，無窮無盡的根器，修習一切善根的根器，一切佛境界平等的根器，授予一切菩薩不退轉的授記的大精進根器，分別一切佛法的金剛界根器，一切如來智慧光照的金剛火焰根器，分別一切諸根自在的根器，令一切眾生安住於一切智的根器，無量的根器，滿足一切根器，無礙清凈的根器，平等修習各種願望的根器。 『憑藉這無縛無著的解脫心善根，獲得一切菩薩的神力：住持無量身的神力；無量智慧境界的神力；不離開一處，能夠示現一切佛剎的神力；菩薩無礙不可制持的自在神力；示現攝取一切佛剎，安置於一處的自在神力；一身充滿一切佛剎的自在神力；菩薩無礙解脫的自在神力；少許方便一念的自在神力；依靠無所有的自在神力；用一根毛髮就能束縛無量世界，能夠持一切法界等佛剎，向眾生示現，令他們獲得究竟的微妙智慧之門自在神力，修習普賢菩薩所行的法門。 『憑藉這無縛無著的解脫心善根，在一念之間，能夠前往無量的佛剎；在一個身體中，能夠容納無量的佛剎；獲得甚深微妙的智慧之地，善於分別諸佛世界，獲得無生之心，完全進入普賢菩薩的法門，生起菩薩的修行。 『憑藉這無縛無著的解脫心善根，生於如來之家，修習菩薩的德行；具足無量無數不可思議的功德。
【English Translation】 English version Cultivating the pure conduct of a Bodhisattva, following expedient means, being able to fully discern all Dharma treasures, generating immeasurable Mahayana freedom, being able to show the unsurpassed Great Path to immeasurable and boundless sentient beings, fully possessing the vows and dedication of Samantabhadra (Universal Worthy). 'With this unattached and unbinding root of good of the liberated mind, one obtains sharp faculties, well-tamed faculties, faculties that are free in all dharmas, inexhaustible faculties, faculties that cultivate all roots of good, faculties that are equal to all Buddha realms, the great diligent faculties that grant predictions of non-retrogression to all Bodhisattvas, the Vajra realm faculties that discern all Buddha dharmas, the Vajra flame faculties illuminated by the wisdom light of all Tathagatas, the faculties that discern all faculties freely, the faculties that enable all sentient beings to dwell in the root of all-knowing wisdom, immeasurable faculties, faculties that fulfill all faculties, unobstructed and pure faculties, and faculties that equally cultivate all vows.' 'With this unattached and unbinding root of good of the liberated mind, one obtains all the divine powers of a Bodhisattva: the divine power of sustaining immeasurable bodies; the divine power of immeasurable wisdom realms; the divine power of being able to manifest all Buddha lands without leaving one place; the unobstructed and unrestrained divine power of a Bodhisattva; the divine power of manifesting the gathering of all Buddha lands and placing them in one place; the divine power of one body filling all Buddha lands; the unobstructed and liberated divine power of a Bodhisattva; the divine power of a moment of expedient means; the divine power of relying on non-existence; the divine power of binding immeasurable worlds with one hair, being able to hold all Dharma realms and other Buddha lands, showing them to sentient beings, enabling them to obtain the ultimate gate of wondrous wisdom, and cultivating the practices of Samantabhadra Bodhisattva.' 'With this unattached and unbinding root of good of the liberated mind, in a single moment, one can go to immeasurable Buddha lands; in one body, one can contain immeasurable Buddha lands; one attains the profound and subtle ground of wisdom, is skilled in discerning the worlds of all Buddhas, obtains the mind of non-birth, fully enters the Dharma gate of Samantabhadra Bodhisattva, and generates the practice of a Bodhisattva.' 'With this unattached and unbinding root of good of the liberated mind, one is born into the family of the Tathagata, cultivates the conduct of a Bodhisattva; and possesses immeasurable, countless, and inconceivable merits.'
議法，無量大愿皆悉成滿，分別一切法界及三世法界而無懈怠，隨順普賢菩薩諸行，究竟智界。
「『以此無縛無著解脫心善根，於一毛道，分別無量無數佛剎，悉能包容一切法界，究竟空界；如一毛道，一切法界、虛空界等一切毛道，亦復如是，以普賢菩薩清凈法門，開智慧眼。
「『以此無縛無著解脫心善根，能以無量無數阿僧祇劫以為一念，能以一切眾生諸念以為一念，此諸方便，皆由普賢菩薩深心究竟。
「『以此無縛無著解脫心善根，於一身內，悉能容受無量諸身；如一身，一切身亦復如是，具足普賢菩薩迴向。
「『以此無縛無著解脫心善根，悉入一切諸佛境界，常見諸佛虛空界等清凈法身，相好莊嚴，神力自在，梵音微妙，具足廣說無礙正法，聞彼佛法悉能受持，于彼佛身了無所有，悉得普賢菩薩無量大愿，永離眾生心想見倒。
「『以此無縛無著解脫心善根，入一切世界，入翻覆世界，入伏世界，於一念中，悉能遍入十方世界一切佛剎，分別因那網世界，分別一切平等法界，令雜世界悉為一形，無量種種世界，無量方便入深法界，皆如虛空，而亦不壞世界之性，修普賢行，住菩薩地。
「『以此無縛無著解脫心善根，悉能分別一切諸想：眾生想、法想、佛剎想
【現代漢語翻譯】 現代漢語譯本：討論佛法時，所有無量宏大的誓願都能夠圓滿實現，能夠清晰地分辨一切法界以及過去、現在、未來三世的法界而沒有絲毫懈怠，遵循普賢菩薩的各種修行，最終達到智慧的境界。 『憑藉這種無縛無著的解脫心所產生的善根，在一根毫毛的微小空間里，能夠分辨出無量無數的佛剎（佛所居住的國土），完全能夠包容一切法界，達到空性的究竟境界；就像一根毫毛的空間一樣，一切法界、虛空界等所有毫毛的空間，也都是如此，通過普賢菩薩清凈的法門，開啟智慧的眼睛。 『憑藉這種無縛無著的解脫心所產生的善根，能夠將無量無數阿僧祇劫（極長的時間單位）看作一念，能夠將一切眾生的各種念頭看作一念，這些方便法門，都是由於普賢菩薩深邃的心境所成就的。 『憑藉這種無縛無著的解脫心所產生的善根，在一個身體內，能夠容納無量無數的身體；就像一個身體一樣，一切身體也都是如此，具備普賢菩薩的迴向功德。 『憑藉這種無縛無著的解脫心所產生的善根，能夠進入一切諸佛的境界，常見到諸佛如同虛空界一樣清凈的法身，相貌美好莊嚴，神力自在，梵音微妙，能夠廣闊地宣說無礙的正法，聽到佛法后都能夠接受並保持，對於佛的身相了無執著，完全獲得普賢菩薩無量宏大的誓願，永遠脫離眾生心中顛倒的見解。 『憑藉這種無縛無著的解脫心所產生的善根，能夠進入一切世界，進入翻轉的世界，進入伏藏的世界，在一念之間，能夠遍入十方世界的一切佛剎，分辨因陀羅網（一種比喻，表示無限交織的世界）般的世界，分辨一切平等的法界，使雜亂的世界都成為一體，以無量種種方便進入深奧的法界，都如同虛空一樣，但也不會破壞世界的本性，修習普賢菩薩的修行，安住于菩薩的果位。 『憑藉這種無縛無著的解脫心所產生的善根，能夠分辨一切諸種想法：眾生的想法、法的想法、佛剎的想法。
【English Translation】 English version: In discussing the Dharma, all immeasurable great vows can be completely fulfilled, able to clearly distinguish all Dharma realms and the Dharma realms of the past, present, and future without any懈怠 (xie dai, negligence), following the practices of Samantabhadra Bodhisattva, ultimately reaching the realm of wisdom. 'With the roots of good of this unbound and unattached liberated mind, in the space of a single hair, one can distinguish immeasurable and countless Buddha lands (the lands where Buddhas reside), fully able to encompass all Dharma realms, reaching the ultimate state of emptiness; just like the space of a single hair, all Dharma realms, space realms, and all hair spaces are also like this, through the pure Dharma of Samantabhadra Bodhisattva, opening the eyes of wisdom. 'With the roots of good of this unbound and unattached liberated mind, one can regard immeasurable and countless asamkhya kalpas (extremely long units of time) as a single thought, and can regard all the various thoughts of all sentient beings as a single thought. These expedient methods are all achieved due to the profound state of mind of Samantabhadra Bodhisattva. 'With the roots of good of this unbound and unattached liberated mind, within one body, one can accommodate immeasurable and countless bodies; just like one body, all bodies are also like this, possessing the merits of Samantabhadra Bodhisattva's dedication. 'With the roots of good of this unbound and unattached liberated mind, one can enter the realms of all Buddhas, often seeing the pure Dharma bodies of the Buddhas, like the space realm, with beautiful and dignified appearances, divine powers, free and at ease, subtle Brahma sounds, able to extensively proclaim the unobstructed true Dharma, after hearing the Buddha's Dharma, one can accept and uphold it, without attachment to the Buddha's form, completely obtaining the immeasurable great vows of Samantabhadra Bodhisattva, forever free from the inverted views in the minds of sentient beings. 'With the roots of good of this unbound and unattached liberated mind, one can enter all worlds, enter inverted worlds, enter hidden worlds, in a single thought, one can pervade all Buddha lands in the ten directions, distinguishing the Indra's net (a metaphor for infinitely interwoven worlds) like worlds, distinguishing all equal Dharma realms, making the chaotic worlds become one, with immeasurable various expedient methods entering the profound Dharma realm, all like space, but also not destroying the nature of the world, practicing the practices of Samantabhadra Bodhisattva, dwelling in the Bodhisattva's stage. 'With the roots of good of this unbound and unattached liberated mind, one can distinguish all kinds of thoughts: the thoughts of sentient beings, the thoughts of Dharma, the thoughts of Buddha lands.'
、方想、佛想、世想、業想、行想、解脫想、根想、時想、受持想、煩惱想、清凈想、成熟想、見諸佛想、轉法輪想、聞法解想、調伏想、種種方便出生想、種種地想、入菩薩想、修習菩薩功德想、菩薩三昧正受想、菩薩三昧起想、菩薩境界想、劫成壞想、明想、闇想、晝想、夜想、半月一月年歲時變想、去想、來想、坐想、立想、覺想、睡想，如是等一切諸想，於一念中悉能了知；心無虛妄悉離諸想，心無所著遠離障礙，一切如來智慧充滿，一切佛法長養善根；以一切佛身以熏其身，常為諸佛之所攝取，于白凈法未曾退失，善能修學等正覺法，究竟彼岸，修行諸佛普賢所行，具足諸愿，受如來記，於一念中得入方便地究竟智，滿足安住。
「『以此無縛無著解脫心善根，以一一心觀無量心，離諸虛妄而無所依，心不一故，所行各異，業相不同，令一切眾生勇猛精進，出生普賢智慧之寶，猶如普賢。
「『以此無縛無著解脫心善根，於一處悉能分別無量諸處；如一處，一切處亦復如是，悉決定知滿足普賢大愿智寶。◎
大方廣佛華嚴經卷第二十 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二十一
東晉天竺三藏佛馱跋陀羅譯
◎金剛幢菩
【現代漢語翻譯】 現代漢語譯本：
『（菩薩）能在一念之間完全了知各種想法，如方向的想法、佛的想法、世界的想法、業的想法、行為的想法、解脫的想法、根基的想法、時間的想法、受持的想法、煩惱的想法、清凈的想法、成熟的想法、見到諸佛的想法、轉法輪的想法、聽聞佛法理解的想法、調伏的想法、種種方便出生的想法、種種境界的想法、進入菩薩境界的想法、修習菩薩功德的想法、菩薩三昧正受的想法、菩薩三昧起定的想法、菩薩境界的想法、劫的成住壞空的想法、光明（明）的想法、黑暗（闇）的想法、白晝的想法、夜晚的想法、半個月或一個月或一年或歲時變化的的想法、去的想法、來的想法、坐的想法、站的想法、覺醒的想法、睡眠的想法，像這樣的一切想法，都能在一念之間完全了知；心無虛妄，完全脫離各種想法，心無所執著，遠離障礙，一切如來的智慧充滿其中，一切佛法增長善根；以一切佛的身來熏習自身，常為諸佛所攝受，對於清凈的佛法從未退失，善於修學等正覺的佛法，最終到達彼岸，修行諸佛普賢菩薩所行的法門，具足各種願力，接受如來的授記，在一念之間就能進入方便地究竟智，圓滿安住。
『以這種無縛無著的解脫心善根，用一個心觀察無量的心，遠離各種虛妄而無所依，心不唯一，所以所行各異，業相不同，令一切眾生勇猛精進，出生普賢智慧之寶，猶如普賢菩薩。
『以這種無縛無著的解脫心善根，在一個地方能夠分別無量的地方；如一個地方，一切地方也是如此，完全決定知道，滿足普賢大愿的智慧寶藏。』 《大方廣佛華嚴經》卷第二十 《大正藏》第09冊 No. 0278 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第二十一 東晉天竺三藏佛馱跋陀羅譯 金剛幢菩薩
【English Translation】 English version:
' (A Bodhisattva) can, in a single thought, fully understand all kinds of thoughts, such as the thought of direction, the thought of Buddha, the thought of the world, the thought of karma, the thought of action, the thought of liberation, the thought of roots, the thought of time, the thought of upholding, the thought of afflictions, the thought of purity, the thought of maturation, the thought of seeing all Buddhas, the thought of turning the Dharma wheel, the thought of hearing and understanding the Dharma, the thought of taming, the thought of the birth of various skillful means, the thought of various realms, the thought of entering the Bodhisattva realm, the thought of cultivating Bodhisattva merits, the thought of Bodhisattva Samadhi's proper reception, the thought of Bodhisattva Samadhi's arising from concentration, the thought of Bodhisattva's realm, the thought of the formation, duration, destruction, and emptiness of kalpas, the thought of light (ming), the thought of darkness (an), the thought of daytime, the thought of nighttime, the thought of half a month or a month or a year or the change of seasons, the thought of going, the thought of coming, the thought of sitting, the thought of standing, the thought of awakening, the thought of sleeping. All such thoughts can be fully understood in a single thought; the mind is without falsehood, completely free from all thoughts, the mind is without attachment, far from obstacles, the wisdom of all Tathagatas fills it, all Buddhist teachings increase good roots; the body is perfumed by the bodies of all Buddhas, constantly embraced by all Buddhas, never retreating from the pure Dharma, skillful in learning the Dharma of Equal and Proper Enlightenment, ultimately reaching the other shore, practicing the practices of all Buddhas and Samantabhadra Bodhisattva, possessing all kinds of vows, receiving the prediction of the Tathagata, and in a single thought, entering the expedient ground of ultimate wisdom, fully abiding.
'With this unattached and unbound liberation mind's good roots, using one mind to observe immeasurable minds, free from all falsehood and without reliance, the mind is not singular, therefore the practices are different, the karmic appearances are different, causing all sentient beings to be courageous and diligent, giving birth to the treasure of Samantabhadra's wisdom, like Samantabhadra Bodhisattva.
'With this unattached and unbound liberation mind's good roots, in one place, one can distinguish immeasurable places; like one place, all places are also like this, completely and decisively knowing, fulfilling the wisdom treasure of Samantabhadra's great vows.' The Avatamsaka Sutra, Scroll 20 Taisho Tripitaka Vol. 09, No. 0278, The Avatamsaka Sutra The Avatamsaka Sutra, Scroll 21 Translated by Buddhabhadra of Eastern Jin Dynasty Vajradhvaja Bodhisattva
薩十回向品第二十一之八
「『以此無縛無著解脫心善根，於一業分別知無量諸業種種緣造如一業，一切諸業亦復如是，修習普賢菩薩行業智地。
「『以此無縛無著解脫心善根，於一法中悉分別知一切諸法；於一切法中亦知一法，分別諸法而不違不著。
「『以此無縛無著解脫心善根，於一語中悉分別知無量言音，猶如呼響；如一語中一切語言亦復如是，于彼言音無所依著，住菩薩行智慧成就，逮得普賢無礙凈耳。
「『以此無縛無著解脫心善根，於一一法中悉能演說不可說不可說諸法，長養善根不可思議，應時說法，一切時解脫。決定了知眾生諸根，隨其所應聞佛音聲，佛一妙音悅無量眾；一如來所，菩薩大眾充滿法界；究竟了知一切諸行，住普賢地。于唸唸中，如說入法，長養不可說妙智慧身；盡未來劫於一切世界、一切佛所，悉能修習虛空等行，勇猛如普賢，修習大智慧，具足一切行，安住普賢地。
「『以此無縛無著解脫心善根，於一一根中，皆悉了知無量諸根，不可數意，不思議境界，修普賢行法門諸根。◎
「『◎以此無縛無著解脫心善根，具菩薩行，生真實妙智：知色微細，知身微細，知剎微細，知劫微細，知世間微細，知方微細，知時微細，知數法微細，知
【現代漢語翻譯】 現代漢語譯本 『以這種無縛無著的解脫心善根，對於一種業，能分別知曉由種種因緣所造的無量諸業，猶如一種業；一切諸業也都是如此，修習普賢菩薩的行業智慧之地。 『以這種無縛無著的解脫心善根，在一種法中，能完全分別知曉一切諸法；在一切諸法中，也能知曉一種法，分別諸法而不違背不執著。 『以這種無縛無著的解脫心善根，在一種語言中，能完全分別知曉無量言音，猶如迴響；如一種語言，一切語言也都是如此，對於那些言音沒有依戀執著，安住于菩薩的修行，智慧成就，獲得普賢無礙清凈的耳根。 『以這種無縛無著的解脫心善根，在每一法中，都能演說不可說不可說的諸法，增長不可思議的善根，應時說法，一切時解脫。確定瞭解眾生的各種根器，隨其所應聽聞佛的音聲，佛的一個微妙音聲能使無量眾生喜悅；在一個如來之處，菩薩大眾充滿法界；究竟瞭解一切諸行，安住于普賢之地。在每一個念頭中，如所說的那樣進入法，增長不可說的微妙智慧身；盡未來劫在一切世界、一切佛所，都能修習如同虛空一樣的行為，勇猛如普賢，修習大智慧，具足一切修行，安住于普賢之地。 『以這種無縛無著的解脫心善根，在每一個根中，都能完全瞭解無量諸根，不可數的意念，不可思議的境界，修習普賢行法門的各種根器。 『以這種無縛無著的解脫心善根，具足菩薩的修行，生起真實微妙的智慧：知曉色法的微細，知曉身體的微細，知曉剎土（佛土）的微細，知曉劫數的微細，知曉世間的微細，知曉方位的微細，知曉時間的微細，知曉數法的微細，知曉
【English Translation】 English version 『With this unattached and unbinding root of good of the liberated mind, regarding one karma, one can distinctly know the immeasurable karmas created by various conditions, like one karma; all karmas are also like this, cultivating the wisdom ground of the practices of Samantabhadra Bodhisattva. 『With this unattached and unbinding root of good of the liberated mind, in one dharma, one can completely and distinctly know all dharmas; in all dharmas, one can also know one dharma, distinguishing dharmas without contradicting or clinging. 『With this unattached and unbinding root of good of the liberated mind, in one speech, one can completely and distinctly know immeasurable sounds, like an echo; like one speech, all speeches are also like this, without attachment or clinging to those sounds, abiding in the practice of a Bodhisattva, achieving wisdom, attaining the unobstructed and pure ear of Samantabhadra. 『With this unattached and unbinding root of good of the liberated mind, in each and every dharma, one can expound the inexpressible and inexpressible dharmas, nurturing inconceivable roots of good, teaching the Dharma at the right time, liberated at all times. One can definitively understand the various faculties of sentient beings, according to what they should hear of the Buddha's voice, one subtle sound of the Buddha can delight immeasurable beings; in one place of a Tathagata, the Bodhisattva assembly fills the Dharma realm; one can ultimately understand all practices, abiding in the ground of Samantabhadra. In every thought, one enters the Dharma as spoken, nurturing an inexpressible and subtle wisdom body; throughout the future kalpas, in all worlds, in all places of Buddhas, one can cultivate practices like space, courageous like Samantabhadra, cultivating great wisdom, possessing all practices, abiding in the ground of Samantabhadra. 『With this unattached and unbinding root of good of the liberated mind, in each and every faculty, one can completely understand immeasurable faculties, countless thoughts, inconceivable realms, cultivating the various faculties of the Dharma gate of Samantabhadra's practices. 『With this unattached and unbinding root of good of the liberated mind, possessing the practices of a Bodhisattva, one generates true and subtle wisdom: knowing the subtlety of form, knowing the subtlety of the body, knowing the subtlety of the ksetra (Buddha-field), knowing the subtlety of the kalpa, knowing the subtlety of the world, knowing the subtlety of direction, knowing the subtlety of time, knowing the subtlety of numerical dharmas, knowing the subtlety of
業微細，知報微細，知清凈微細，如是等一切微細，於一念中皆悉了知；隨順普賢菩薩所行，成就普賢真實智慧。離恐怖心，離愚癡心，離散心，離亂心，調伏諸根心，一心正受心，善分別諸法心，善安住智慧心，行普賢行，隨順普賢菩薩迴向心。
「『以此無縛無著解脫心善根，知眾生趣微細、知眾生死微細、知眾生生微細、知眾生處微細、知眾生生微細、知眾生種類微細、知眾生界微細、知眾生行微細、知眾生取微細、知眾生境界微細，如是等一切微細，於一念中悉能了知；修普賢行而無懈倦。
「『以此無縛無著解脫心善根，悉分別知初發意菩薩等一切菩薩諸行微細、菩薩處微細、菩薩自在微細、菩薩遊行無量佛剎微細、菩薩法明微細、菩薩凈眼微細、菩薩具足深心微細、菩薩往詣諸如來大眾微細、菩薩諸陀羅尼智門微細、菩薩無量無邊無所畏地一切諸辯方便演說微細、菩薩無量無邊三昧相微細、菩薩見一切佛三昧微細、菩薩莊嚴三昧微細、菩薩法界三昧智慧微細、菩薩自在三昧智慧微細、菩薩三昧智慧微細、菩薩受持盡未來際三昧智慧微細、菩薩勝妙智慧分別一切菩薩三昧微細、菩薩無量無邊一切菩薩出生三昧分別了知微細、菩薩出生三昧智慧往詣一切諸如來所微細；修習一切菩薩廣大甚深無礙
【現代漢語翻譯】 現代漢語譯本：業力極其細微，知曉其報應也極其細微，知曉清凈的境界也極其細微，像這樣一切細微之處，都能在一念之間完全了知；隨順普賢菩薩（Samantabhadra Bodhisattva）的修行，成就普賢真實的智慧。遠離恐懼之心，遠離愚癡之心，遠離散亂之心，遠離煩亂之心，調伏諸根的心，一心正受的心，善於分別諸法的心，善於安住智慧的心，修行普賢行，隨順普賢菩薩的迴向心。 『以這種無縛無著的解脫心善根，知曉眾生趣向的細微之處，知曉眾生死亡的細微之處，知曉眾生出生的細微之處，知曉眾生所處之地的細微之處，知曉眾生出生的細微之處，知曉眾生種類的細微之處，知曉眾生界的細微之處，知曉眾生行為的細微之處，知曉眾生執取的細微之處，知曉眾生境界的細微之處，像這樣一切細微之處，都能在一念之間完全了知；修習普賢行而沒有懈怠疲倦。 『以這種無縛無著的解脫心善根，完全分別知曉初發心的菩薩等一切菩薩諸行細微之處，菩薩所處細微之處，菩薩自在細微之處，菩薩無量佛剎（Buddha-ksetra）細微之處，菩薩法明細微之處，菩薩凈眼細微之處，菩薩具足深心細微之處，菩薩前往諸如來大眾細微之處，菩薩諸陀羅尼（Dharani）智門細微之處，菩薩無量無邊無所畏地一切諸辯方便演說細微之處，菩薩無量無邊三昧（Samadhi）相細微之處，菩薩見一切佛三昧細微之處，菩薩莊嚴三昧細微之處，菩薩法界三昧智慧細微之處，菩薩自在三昧智慧細微之處，菩薩三昧智慧細微之處，菩薩受持盡未來際三昧智慧細微之處，菩薩勝妙智慧分別一切菩薩三昧細微之處，菩薩無量無邊一切菩薩出生三昧分別了知細微之處，菩薩出生三昧智慧前往一切諸如來所細微之處；修習一切菩薩廣大甚深無礙的修行。
【English Translation】 English version: Karma is extremely subtle, the knowledge of its retribution is extremely subtle, the knowledge of the state of purity is extremely subtle, and all such subtle aspects are completely understood in a single thought; following the practice of Samantabhadra Bodhisattva, one achieves the true wisdom of Samantabhadra. One is free from the mind of fear, free from the mind of ignorance, free from the mind of distraction, free from the mind of confusion, one tames the mind of the senses, one has a mind of single-pointed concentration, one has a mind that is good at distinguishing all dharmas, one has a mind that is good at abiding in wisdom, one practices the conduct of Samantabhadra, and one follows the dedication of Samantabhadra Bodhisattva. 'With this root of good of unbound and unattached liberation mind, one knows the subtle aspects of sentient beings' destinations, knows the subtle aspects of sentient beings' deaths, knows the subtle aspects of sentient beings' births, knows the subtle aspects of sentient beings' locations, knows the subtle aspects of sentient beings' births, knows the subtle aspects of sentient beings' types, knows the subtle aspects of sentient beings' realms, knows the subtle aspects of sentient beings' actions, knows the subtle aspects of sentient beings' attachments, knows the subtle aspects of sentient beings' states, and all such subtle aspects are completely understood in a single thought; one practices the conduct of Samantabhadra without laziness or fatigue. 'With this root of good of unbound and unattached liberation mind, one completely distinguishes and knows the subtle aspects of all the practices of all Bodhisattvas, including those who have just generated the aspiration for enlightenment, the subtle aspects of Bodhisattvas' locations, the subtle aspects of Bodhisattvas' freedom, the subtle aspects of Bodhisattvas' immeasurable Buddha-ksetras, the subtle aspects of Bodhisattvas' Dharma illumination, the subtle aspects of Bodhisattvas' pure eyes, the subtle aspects of Bodhisattvas' profound minds, the subtle aspects of Bodhisattvas' going to the assemblies of all Tathagatas, the subtle aspects of Bodhisattvas' Dharani wisdom gates, the subtle aspects of Bodhisattvas' immeasurable and boundless fearless grounds of all eloquent and skillful teachings, the subtle aspects of Bodhisattvas' immeasurable and boundless Samadhi characteristics, the subtle aspects of Bodhisattvas' seeing all Buddhas in Samadhi, the subtle aspects of Bodhisattvas' adorned Samadhi, the subtle aspects of Bodhisattvas' Dharma realm Samadhi wisdom, the subtle aspects of Bodhisattvas' free Samadhi wisdom, the subtle aspects of Bodhisattvas' Samadhi wisdom, the subtle aspects of Bodhisattvas' upholding Samadhi wisdom until the end of the future, the subtle aspects of Bodhisattvas' superior wisdom distinguishing all Bodhisattvas' Samadhi, the subtle aspects of Bodhisattvas' immeasurable and boundless Samadhi of the birth of all Bodhisattvas, the subtle aspects of Bodhisattvas' Samadhi wisdom of birth going to all Tathagatas; one cultivates all the vast, profound, and unobstructed practices of all Bodhisattvas.'
三昧，究竟一切種智，得方便地、一切通地、分別實義地，菩薩離癡智，修習普賢無量諸行微細。
「『以此無縛無著解脫心善根，於一念中悉知菩薩一切住微細、悉知菩薩地微細、菩薩種種行微細、菩薩出生迴向微細、菩薩得一切諸佛藏微細、菩薩分別智慧微細、菩薩大愿神力自在微細、演說菩薩三昧微細、菩薩神力方便微細、菩薩印微細、菩薩一生補處微細、菩薩生兜率天微細、菩薩處天宮微細、菩薩嚴凈佛剎微細、菩薩觀察人中微細、菩薩放大光明微細、菩薩了達家法微細、菩薩眷屬法微細、菩薩一切世界受生法微細、菩薩一身示一切身命終微細、菩薩身入母胎微細、菩薩處母胎微細、菩薩在胎中顯現法界等大眾自在神力微細、菩薩在母胎顯現一切佛自在微細、菩薩生法微細、菩薩遊行七步無畏智微細、菩薩現在王宮方便法微細、菩薩出家求道調伏諸根修法微細、菩薩菩提樹下坐道場法微細、菩薩降魔成最正覺法微細、如來端坐道場放光明微細、普照十方一切世界微細、顯現如來無量無邊自在神力微細、如來師子吼大般涅槃微細、如來教化一切眾生未曾有失微細、知如來金剛菩提心微細、顯現如來住持一切世界微細、於一切世界盡未來劫施作佛事而無休息微細、究竟受持一切法界微細、虛空界等一切世界
【現代漢語翻譯】 現代漢語譯本：三昧（Samadhi，禪定），最終達到一切種智（Sarvajnana，一切智慧），獲得方便地（Upaya-bhumi，善巧方便的境界）、一切通地（Sarvatra-gati-bhumi，通達一切的境界）、分別實義地（Yathartha-pravicaya-bhumi，分別真實意義的境界），菩薩（Bodhisattva，覺悟的有情）遠離愚癡的智慧，修習普賢（Samantabhadra，普賢菩薩）無量諸行（Ananta-carya，無量的修行）的細微之處。 『以這種無縛無著的解脫心善根，在一念之間完全知曉菩薩一切住處的細微之處、完全知曉菩薩地的細微之處、菩薩種種修行的細微之處、菩薩出生迴向的細微之處、菩薩獲得一切諸佛寶藏的細微之處、菩薩分別智慧的細微之處、菩薩大愿神力自在的細微之處、演說菩薩三昧的細微之處、菩薩神力方便的細微之處、菩薩印的細微之處、菩薩一生補處的細微之處、菩薩生兜率天（Tusita，欲界天之一）的細微之處、菩薩處天宮的細微之處、菩薩嚴凈佛剎（Buddha-ksetra，佛的國土）的細微之處、菩薩觀察人中的細微之處、菩薩放大光明的細微之處、菩薩了達家法的細微之處、菩薩眷屬法的細微之處、菩薩在一切世界受生法的細微之處、菩薩一身示現一切身命終的細微之處、菩薩身入母胎的細微之處、菩薩處母胎的細微之處、菩薩在胎中顯現法界等大眾自在神力的細微之處、菩薩在母胎顯現一切佛自在的細微之處、菩薩生法的細微之處、菩薩七步無畏智的細微之處、菩薩現在王宮方便法的細微之處、菩薩出家求道調伏諸根修法的細微之處、菩薩菩提樹下坐道場法的細微之處、菩薩降魔成最正覺法的細微之處、如來（Tathagata，佛的稱號）端坐道場放光明的細微之處、普照十方一切世界的細微之處、顯現如來無量無邊自在神力的細微之處、如來獅子吼大般涅槃（Mahaparinirvana，佛的最終寂滅）的細微之處、如來教化一切眾生未曾有失的細微之處、知如來金剛菩提心的細微之處、顯現如來住持一切世界的細微之處、在一切世界盡未來劫施作佛事而無休息的細微之處、究竟受持一切法界的細微之處、虛空界等一切世界。』
【English Translation】 English version: Samadhi (meditative absorption), ultimately attains Sarvajnana (all-knowing wisdom), gaining Upaya-bhumi (the stage of skillful means), Sarvatra-gati-bhumi (the stage of universal access), and Yathartha-pravicaya-bhumi (the stage of discerning true meaning), the Bodhisattva (enlightenment being) is free from the wisdom of delusion, cultivating the subtle aspects of Samantabhadra's (Universal Worthy Bodhisattva) immeasurable practices (Ananta-carya). 'With this root of good, unbound and unattached liberating mind, in a single moment, one fully knows the subtle aspects of all the Bodhisattva's abodes, fully knows the subtle aspects of the Bodhisattva's stages, the subtle aspects of the Bodhisattva's various practices, the subtle aspects of the Bodhisattva's birth and dedication, the subtle aspects of the Bodhisattva's attainment of all the Buddha's treasures, the subtle aspects of the Bodhisattva's discerning wisdom, the subtle aspects of the Bodhisattva's great vows and divine power, the subtle aspects of expounding the Bodhisattva's Samadhi, the subtle aspects of the Bodhisattva's divine power and skillful means, the subtle aspects of the Bodhisattva's seals, the subtle aspects of the Bodhisattva's one-life-away-from-Buddhahood, the subtle aspects of the Bodhisattva's birth in Tusita (a heaven in the desire realm), the subtle aspects of the Bodhisattva's dwelling in the heavenly palace, the subtle aspects of the Bodhisattva's adornment and purification of Buddha-ksetra (Buddha-field), the subtle aspects of the Bodhisattva's observation of beings, the subtle aspects of the Bodhisattva's emitting great light, the subtle aspects of the Bodhisattva's understanding of household dharma, the subtle aspects of the Bodhisattva's family dharma, the subtle aspects of the Bodhisattva's birth in all worlds, the subtle aspects of the Bodhisattva's showing the end of life in all bodies, the subtle aspects of the Bodhisattva's entering the mother's womb, the subtle aspects of the Bodhisattva's dwelling in the mother's womb, the subtle aspects of the Bodhisattva's manifestation of the divine power of the Dharma realm and the great assembly while in the womb, the subtle aspects of the Bodhisattva's manifestation of all the Buddha's freedom while in the womb, the subtle aspects of the Bodhisattva's birth, the subtle aspects of the Bodhisattva's seven fearless steps of wisdom, the subtle aspects of the Bodhisattva's skillful means in the royal palace, the subtle aspects of the Bodhisattva's renunciation and seeking the path, subduing the senses and practicing, the subtle aspects of the Bodhisattva's sitting under the Bodhi tree in the place of enlightenment, the subtle aspects of the Bodhisattva's subduing Mara and attaining perfect enlightenment, the subtle aspects of the Tathagata (Buddha's title) sitting in the place of enlightenment and emitting light, the subtle aspects of illuminating all worlds in the ten directions, the subtle aspects of manifesting the Tathagata's immeasurable and boundless divine power, the subtle aspects of the Tathagata's lion's roar and Mahaparinirvana (the final passing away of the Buddha), the subtle aspects of the Tathagata's teaching of all beings without ever failing, the subtle aspects of knowing the Tathagata's Vajra Bodhi mind, the subtle aspects of manifesting the Tathagata's upholding of all worlds, the subtle aspects of performing Buddha's work in all worlds for the duration of future eons without rest, the subtle aspects of ultimately upholding all the Dharma realms, all the worlds including the space realm.'
為化眾生故普現佛身出興於世微細、一如來身現無量身微細、去來現在一切諸佛智慧眷屬微細，如是一切功德微細，我當悉知；具足究竟，得到彼岸，清凈示現一切眾生。于唸唸中智慧周滿，得不退轉，修菩薩行；具足普賢迴向功德之地，受持一切如來菩薩所行。不離菩薩諸智慧門，一切方便皆悉清凈，普能安隱一切眾生，修菩薩行。具足菩薩諸地功德，得金剛幢迴向之門，出生無量法界諸功德藏，常為諸佛之所護念。入諸菩薩深凈法門，演說一切微妙法義，無所違失，悉能慈愍一切眾生。于唸唸中究竟了知思議不思議地諸功德藏，于不思議出生思議，示諸法門，離語言道，得智慧地。一切菩薩皆悉同等，盡未來際修菩薩行，未曾休息。具普賢行，遠離世間一切妄想及語言道，具足受持大愿自在，修菩薩行未曾斷絕。
「『以此無縛無著解脫心善根，入一切眾生性智微細、分別眾生性智微細、具足演說眾生性智微細、染著眾生性智微細、眾生不動性智微細、眾生動性智微細、無量無邊趣趣眾生性智微細、不可思議眾生種種行性智微細、眾生無量煩惱性智微細、眾生無量清凈性智微細，如是等一切眾生性境界智微細，於一念中如實了知。調伏安隱一切眾生，如應說法而不失時；常轉法輪攝取眾生，說諸法門，修菩
【現代漢語翻譯】 現代漢語譯本：爲了化度眾生，普遍示現佛身，出現在世間。一個微小的如來身，能示現無量的身形。過去、現在、未來一切諸佛的智慧眷屬都是微妙的。像這樣一切功德都是微妙的，我應當全部知曉；圓滿具足，到達彼岸，清凈地示現給一切眾生。在每一個念頭中，智慧都圓滿周遍，得到不退轉的境界，修習菩薩的行持；具足普賢（Samantabhadra）迴向的功德之地，受持一切如來菩薩所修行的法門。不離開菩薩的各種智慧之門，一切方便法門都清凈無染，普遍能夠安穩一切眾生，修習菩薩的行持。具足菩薩各個階位的功德，得到金剛幢（Vajradhvaja）迴向之門，出生無量法界中的各種功德寶藏，常常受到諸佛的護念。進入菩薩深邃清凈的法門，演說一切微妙的法義，沒有絲毫的違背和缺失，能夠慈悲憐憫一切眾生。在每一個念頭中，究竟了知可思議和不可思議境界的各種功德寶藏，在不可思議的境界中出生可思議的境界，示現各種法門，超越語言的表達，得到智慧的境界。一切菩薩都平等無二，盡未來際修習菩薩的行持，從不懈怠。具足普賢的行持，遠離世間一切虛妄的念頭和語言的表達，具足受持大愿的自在，修習菩薩的行持從不間斷。 『以這種無縛無著的解脫心善根，深入一切眾生的本性智慧的微妙之處，分別眾生本性智慧的微妙之處，具足演說眾生本性智慧的微妙之處，染著眾生本性智慧的微妙之處，眾生不動本性智慧的微妙之處，眾生動本性智慧的微妙之處，無量無邊趨向各種境界的眾生本性智慧的微妙之處，不可思議的眾生種種行為本性智慧的微妙之處，眾生無量煩惱本性智慧的微妙之處，眾生無量清凈本性智慧的微妙之處，像這樣一切眾生本性境界的智慧的微妙之處，在一念之間如實了知。調伏安穩一切眾生，如其所應說法而不失時機；常常轉動法輪攝取眾生，宣說各種法門，修習菩
【English Translation】 English version: For the sake of transforming sentient beings, universally manifesting the body of a Buddha, appearing in the world. A single, subtle Tathagata (如來) body can manifest countless bodies. The wisdom retinue of all Buddhas of the past, present, and future is subtle. Likewise, all such merits are subtle, and I shall know them all; fully complete, reaching the other shore, purely manifesting to all sentient beings. In every thought, wisdom is complete and pervasive, attaining the state of non-retrogression, cultivating the practices of a Bodhisattva; possessing the merit of Samantabhadra's (普賢) dedication, upholding all the practices of the Tathagatas and Bodhisattvas. Not departing from the various wisdom doors of a Bodhisattva, all expedient means are pure and undefiled, universally able to bring peace to all sentient beings, cultivating the practices of a Bodhisattva. Possessing the merits of all the Bodhisattva stages, attaining the door of Vajradhvaja's (金剛幢) dedication, giving rise to the various merit treasures of the boundless Dharma realms, constantly protected and mindful by all Buddhas. Entering the profound and pure Dharma doors of the Bodhisattvas, expounding all the subtle meanings of the Dharma, without any deviation or deficiency, able to compassionately care for all sentient beings. In every thought, completely understanding the various merit treasures of the conceivable and inconceivable realms, giving rise to the conceivable from the inconceivable, demonstrating various Dharma doors, transcending the path of language, attaining the realm of wisdom. All Bodhisattvas are equal and non-dual, cultivating the practices of a Bodhisattva throughout the future, never resting. Possessing the practices of Samantabhadra, abandoning all delusive thoughts and linguistic expressions of the world, fully upholding the freedom of great vows, cultivating the practices of a Bodhisattva without interruption. 『With this unattached and unbound root of good of the liberated mind, deeply entering the subtlety of the wisdom of the nature of all sentient beings, discerning the subtlety of the wisdom of the nature of sentient beings, fully expounding the subtlety of the wisdom of the nature of sentient beings, the subtlety of the wisdom of the nature of sentient beings who are attached, the subtlety of the wisdom of the nature of sentient beings who are unmoving, the subtlety of the wisdom of the nature of sentient beings who are moving, the subtlety of the wisdom of the nature of sentient beings who are going to countless and boundless realms, the subtlety of the wisdom of the nature of the inconceivable various actions of sentient beings, the subtlety of the wisdom of the nature of the countless afflictions of sentient beings, the subtlety of the wisdom of the nature of the countless purities of sentient beings, like this, the subtlety of the wisdom of the realm of the nature of all sentient beings, truly understanding in a single thought. Subduing and pacifying all sentient beings, speaking the Dharma as appropriate and without missing the opportune time; constantly turning the Dharma wheel to gather sentient beings, expounding various Dharma doors, cultivating the practices of a Bodhi
薩道；智慧具足，化身無量，安隱眾生，悉令歡喜。慧日普照，深入菩提心，得菩薩自在智，覺悟安住菩薩智境界；修習大乘智，究竟普賢行。
「『以此無縛無著解脫心善根，悉能分別虛空法界等一切世界智微細、小世界智微細、中世界智微細、不凈世界智微細、清凈世界智微細、無比世界智微細、雜世界智微細、廣世界智微細、狹世界智微細、無礙莊嚴世界智微細、一切世界諸佛出世示現一切智微細、演說一切世界智微細、一身充滿一切世界智微細、放無量光普照一切世界智微細、一切世界一切諸佛顯現自在神力智微細、一妙音聲普聞十方一切世界智微細、一切世界現在諸佛大眾圍繞智微細、一切法界作一佛剎智微細、一佛剎作一切佛剎智微細、一切世界如夢智微細、一切世界如電智微細，如是等一切世界智微細，悉分別知。究竟了達菩薩諸行，皆悉如幻；究竟普賢菩薩行自在智，得普賢菩薩明觀；行一切菩薩行，無有休息，悉離顛倒。見一切佛及佛自在，得無礙身，智無所依，諸善根法無所染著，心之所行，悉無所有。舍離諸方堅固之相，嚴凈菩薩所行之相，而未曾取一切智相。不著眾生，三昧莊嚴；智慧隨順一切法界，於一切世界，修菩薩行。
「『以此無縛無著解脫心善根，深入無量法界智微
【現代漢語翻譯】 現代漢語譯本：薩道（菩薩）：智慧圓滿，化身無數，使眾生安穩，都令他們歡喜。智慧之光普照，深入菩提心（覺悟之心），獲得菩薩自在的智慧，覺悟並安住于菩薩智慧的境界；修習大乘智慧，最終完成普賢菩薩的修行。 『以這種無縛無著的解脫心善根，能夠分別虛空法界等一切世界的智慧的細微之處，小世界的智慧的細微之處，中等世界的智慧的細微之處，不凈世界的智慧的細微之處，清凈世界的智慧的細微之處，無比世界的智慧的細微之處，雜亂世界的智慧的細微之處，廣闊世界的智慧的細微之處，狹小世界的智慧的細微之處，無礙莊嚴世界的智慧的細微之處，一切世界諸佛出世示現一切智慧的細微之處，演說一切世界智慧的細微之處，一身充滿一切世界智慧的細微之處，放出無量光普照一切世界智慧的細微之處，一切世界一切諸佛顯現自在神通力的智慧的細微之處，一妙音聲普遍傳遍十方一切世界智慧的細微之處，一切世界現在諸佛大眾圍繞的智慧的細微之處，一切法界成為一個佛剎的智慧的細微之處，一個佛剎成為一切佛剎的智慧的細微之處，一切世界如夢的智慧的細微之處，一切世界如閃電的智慧的細微之處，像這樣等一切世界的智慧的細微之處，都能分別知曉。最終通達菩薩的各種修行，都像幻象一樣；最終獲得普賢菩薩的修行自在智慧，得到普賢菩薩的明觀；修行一切菩薩的修行，沒有休息，完全脫離顛倒。見到一切佛和佛的自在，獲得無礙的身體，智慧沒有所依賴，各種善根法沒有所染著，心中所想，都無所有。捨棄各個方向堅固的表象，莊嚴清凈菩薩所修行的表象，而未曾執取一切智慧的表象。不執著眾生，以三昧（禪定）莊嚴；智慧隨順一切法界，在一切世界，修行菩薩的修行。 『以這種無縛無著的解脫心善根，深入無量法界的智慧的細微之處。
【English Translation】 English version: The Bodhisattva: Possessing complete wisdom, manifesting countless forms, bringing peace to all beings, and making them all joyful. The light of wisdom shines universally, deeply entering the Bodhi mind (the mind of enlightenment), attaining the wisdom of a Bodhisattva's freedom, realizing and abiding in the realm of Bodhisattva wisdom; cultivating the wisdom of the Mahayana, ultimately completing the practice of Samantabhadra. 'With this unattached and unbound root of good in the mind of liberation, one can discern the subtleties of wisdom in all worlds, such as the realm of empty space, the subtleties of wisdom in small worlds, the subtleties of wisdom in medium worlds, the subtleties of wisdom in impure worlds, the subtleties of wisdom in pure worlds, the subtleties of wisdom in incomparable worlds, the subtleties of wisdom in mixed worlds, the subtleties of wisdom in vast worlds, the subtleties of wisdom in narrow worlds, the subtleties of wisdom in unobstructed and adorned worlds, the subtleties of wisdom in all worlds where Buddhas appear and demonstrate all wisdom, the subtleties of wisdom in expounding all worlds, the subtleties of wisdom in one body filling all worlds, the subtleties of wisdom in emitting immeasurable light illuminating all worlds, the subtleties of wisdom in all worlds where all Buddhas manifest their free and divine powers, the subtleties of wisdom in one wondrous sound heard throughout all worlds in the ten directions, the subtleties of wisdom in all worlds where present Buddhas are surrounded by their assemblies, the subtleties of wisdom in all realms of Dharma becoming one Buddha-land, the subtleties of wisdom in one Buddha-land becoming all Buddha-lands, the subtleties of wisdom in all worlds being like a dream, the subtleties of wisdom in all worlds being like lightning, and so on, all such subtleties of wisdom in all worlds, one can discern and know. Ultimately understanding that all the practices of Bodhisattvas are like illusions; ultimately attaining the free wisdom of Samantabhadra's practice, gaining the clear vision of Samantabhadra; practicing all Bodhisattva practices without rest, completely free from delusion. Seeing all Buddhas and the freedom of Buddhas, attaining an unobstructed body, wisdom without reliance, all roots of good Dharma without attachment, and all that the mind conceives is without substance. Abandoning the solid appearances of all directions, adorning the pure appearances of Bodhisattva practices, without ever grasping the appearance of all wisdom. Not being attached to sentient beings, adorned with Samadhi (meditative absorption); wisdom following all realms of Dharma, in all worlds, practicing the practices of a Bodhisattva.' 'With this unattached and unbound root of good in the mind of liberation, one deeply penetrates the subtleties of wisdom in immeasurable realms of Dharma.'
細、演說一切法界智微細、度廣法界智微細、分別不可思議法界智微細、分別一切法界智微細、於一念中充滿一切法界智微細、等觀一切法界智微細、一切法界境界無所有智微細、觀察一切法界無礙智微細、解一切法界不生智微細、身持一切法界自在智微細，如是等一切法界智微細，皆悉究竟，成普賢行。受持智慧，得法自在，令眾生歡喜。不捨義身，不見法身；出生無礙平等之智，得無礙行。不著諸法，離一切有，真實無染。隨順世間，行語言法；常樂寂靜，不捨實義。智慧清凈，滅除虛妄，一切所有，悉非堅固。覺悟無量一切法界，一切世間平等不二，一切諸法亦復不二；無所依止，得入普賢菩薩行門，究竟成就平等智慧。
「『以此無縛無著解脫心善根，悉能分別一切諸劫智微細，無量劫即是一念智微細，一念即無量劫智微細，阿僧祇劫即是一劫智微細，一劫即是阿僧祇劫智微細，長劫即是短劫智微細，短劫即是長劫智微細，入有佛劫無佛劫智微細，數知一切劫無餘智微細，說一切劫非劫智微細，一念中覺過去、未來、現在際一切諸劫無餘智微細；如是等一切諸劫，一念中以如來智知。得一切菩薩行圓滿王心，得普賢菩薩究竟行心，得一切離虛妄心，得不退大願心，得示現無量無邊世界網中一切如來遍充
【現代漢語翻譯】 現代漢語譯本：
細微地演說一切法界智慧，細微地度量廣大法界智慧，細微地分別不可思議法界智慧，細微地分別一切法界智慧，在一念中充滿一切法界智慧，平等觀察一切法界智慧，一切法界境界無所有智慧，細微地觀察一切法界無礙智慧，細微地理解一切法界不生智慧，身體持有一切法界自在智慧，像這樣等一切法界智慧，都完全究竟，成就普賢菩薩的行愿。接受並持有智慧，獲得法的自在，使眾生歡喜。不捨棄義身（為利益眾生而示現的身體），不見法身（佛的真如之身）；生出無礙平等的智慧，獲得無礙的修行。不執著于諸法，遠離一切有，真實無染。隨順世間，行使語言教法；常樂於寂靜，不捨棄真實的意義。智慧清凈，滅除虛妄，一切所有，都不是堅固的。覺悟無量的一切法界，一切世間平等不二，一切諸法也同樣不二；無所依止，得以進入普賢菩薩的修行法門，最終成就平等智慧。
『以這種無縛無著的解脫心善根，能夠細微地分別一切劫（kalpa，時間單位）的智慧，無量劫即是一念的智慧，一念即是無量劫的智慧，阿僧祇劫（asamkhya kalpa，極長的時間單位）即是一劫的智慧，一劫即是阿僧祇劫的智慧，長劫即是短劫的智慧，短劫即是長劫的智慧，進入有佛劫和無佛劫的智慧，完全數知一切劫的智慧，說一切劫非劫的智慧，在一念中覺悟過去、未來、現在一切諸劫的智慧；像這樣等一切諸劫，在一念中以如來智慧知曉。獲得一切菩薩行圓滿的王心，獲得普賢菩薩究竟的修行心，獲得一切遠離虛妄的心，獲得不退轉的大願心，獲得在無量無邊世界網中示現一切如來遍滿的智慧。 現代漢語譯本：
細微地演說一切法界智慧，細微地度量廣大法界智慧，細微地分別不可思議法界智慧，細微地分別一切法界智慧，在一念中充滿一切法界智慧，平等觀察一切法界智慧，一切法界境界無所有智慧，細微地觀察一切法界無礙智慧，細微地理解一切法界不生智慧，身體持有一切法界自在智慧，像這樣等一切法界智慧，都完全究竟，成就普賢菩薩的行愿。接受並持有智慧，獲得法的自在，使眾生歡喜。不捨棄義身（為利益眾生而示現的身體），不見法身（佛的真如之身）；生出無礙平等的智慧，獲得無礙的修行。不執著于諸法，遠離一切有，真實無染。隨順世間，行使語言教法；常樂於寂靜，不捨棄真實的意義。智慧清凈，滅除虛妄，一切所有，都不是堅固的。覺悟無量的一切法界，一切世間平等不二，一切諸法也同樣不二；無所依止，得以進入普賢菩薩的修行法門，最終成就平等智慧。
『以這種無縛無著的解脫心善根，能夠細微地分別一切劫（kalpa，時間單位）的智慧，無量劫即是一念的智慧，一念即是無量劫的智慧，阿僧祇劫（asamkhya kalpa，極長的時間單位）即是一劫的智慧，一劫即是阿僧祇劫的智慧，長劫即是短劫的智慧，短劫即是長劫的智慧，進入有佛劫和無佛劫的智慧，完全數知一切劫的智慧，說一切劫非劫的智慧，在一念中覺悟過去、未來、現在一切諸劫的智慧；像這樣等一切諸劫，在一念中以如來智慧知曉。獲得一切菩薩行圓滿的王心，獲得普賢菩薩究竟的修行心，獲得一切遠離虛妄的心，獲得不退轉的大願心，獲得在無量無邊世界網中示現一切如來遍滿的智慧。
【English Translation】 English version:
Subtly expounding the wisdom of all Dharmadhatus (the realm of all phenomena), subtly measuring the vast wisdom of Dharmadhatu, subtly distinguishing the inconceivable wisdom of Dharmadhatu, subtly distinguishing all the wisdom of Dharmadhatu, filling all the wisdom of Dharmadhatu in a single thought, equally observing all the wisdom of Dharmadhatu, the wisdom of all Dharmadhatu realms being without any existence, subtly observing the unobstructed wisdom of all Dharmadhatu, subtly understanding the non-arising wisdom of all Dharmadhatu, the body holding the self-mastery wisdom of all Dharmadhatu, such as these all the subtle wisdom of Dharmadhatu, all are completely perfected, accomplishing the practice of Samantabhadra (Universal Worthy Bodhisattva). Receiving and holding wisdom, attaining the freedom of Dharma, making sentient beings rejoice. Not abandoning the body of meaning (a body manifested for the benefit of sentient beings), not seeing the Dharma body (the true body of the Buddha); giving rise to unobstructed and equal wisdom, attaining unobstructed practice. Not clinging to any dharmas, being apart from all existence, truly without defilement. Following the world, practicing the Dharma of language; always delighting in tranquility, not abandoning the true meaning. Wisdom is pure, eliminating falsehood, all that exists is not firm. Awakening to the immeasurable all Dharmadhatus, all worlds are equal and non-dual, all dharmas are also non-dual; without any reliance, entering the practice gate of Samantabhadra Bodhisattva, ultimately accomplishing equal wisdom.
'With this unattached and unbound liberation mind's root of goodness, one can subtly distinguish the wisdom of all kalpas (eons), immeasurable kalpas are the wisdom of a single thought, a single thought is the wisdom of immeasurable kalpas, asamkhya kalpas (innumerable eons) are the wisdom of one kalpa, one kalpa is the wisdom of asamkhya kalpas, long kalpas are the wisdom of short kalpas, short kalpas are the wisdom of long kalpas, entering the wisdom of kalpas with Buddhas and without Buddhas, completely knowing all kalpas without remainder, speaking of all kalpas as non-kalpas, in a single thought awakening to all kalpas of the past, future, and present without remainder; such as these all kalpas, in a single thought knowing with the wisdom of the Tathagata (Buddha). Attaining the king's mind of the perfection of all Bodhisattva practices, attaining the ultimate practice mind of Samantabhadra Bodhisattva, attaining the mind that is apart from all falsehood, attaining the great vow mind that does not regress, attaining the wisdom of manifesting all Tathagatas filling the immeasurable and boundless world nets. English version:
Subtly expounding the wisdom of all Dharmadhatus (the realm of all phenomena), subtly measuring the vast wisdom of Dharmadhatu, subtly distinguishing the inconceivable wisdom of Dharmadhatu, subtly distinguishing all the wisdom of Dharmadhatu, filling all the wisdom of Dharmadhatu in a single thought, equally observing all the wisdom of Dharmadhatu, the wisdom of all Dharmadhatu realms being without any existence, subtly observing the unobstructed wisdom of all Dharmadhatu, subtly understanding the non-arising wisdom of all Dharmadhatu, the body holding the self-mastery wisdom of all Dharmadhatu, such as these all the subtle wisdom of Dharmadhatu, all are completely perfected, accomplishing the practice of Samantabhadra (Universal Worthy Bodhisattva). Receiving and holding wisdom, attaining the freedom of Dharma, making sentient beings rejoice. Not abandoning the body of meaning (a body manifested for the benefit of sentient beings), not seeing the Dharma body (the true body of the Buddha); giving rise to unobstructed and equal wisdom, attaining unobstructed practice. Not clinging to any dharmas, being apart from all existence, truly without defilement. Following the world, practicing the Dharma of language; always delighting in tranquility, not abandoning the true meaning. Wisdom is pure, eliminating falsehood, all that exists is not firm. Awakening to the immeasurable all Dharmadhatus, all worlds are equal and non-dual, all dharmas are also non-dual; without any reliance, entering the practice gate of Samantabhadra Bodhisattva, ultimately accomplishing equal wisdom.
'With this unattached and unbound liberation mind's root of goodness, one can subtly distinguish the wisdom of all kalpas (eons), immeasurable kalpas are the wisdom of a single thought, a single thought is the wisdom of immeasurable kalpas, asamkhya kalpas (innumerable eons) are the wisdom of one kalpa, one kalpa is the wisdom of asamkhya kalpas, long kalpas are the wisdom of short kalpas, short kalpas are the wisdom of long kalpas, entering the wisdom of kalpas with Buddhas and without Buddhas, completely knowing all kalpas without remainder, speaking of all kalpas as non-kalpas, in a single thought awakening to all kalpas of the past, future, and present without remainder; such as these all kalpas, in a single thought knowing with the wisdom of the Tathagata (Buddha). Attaining the king's mind of the perfection of all Bodhisattva practices, attaining the ultimate practice mind of Samantabhadra Bodhisattva, attaining the mind that is apart from all falsehood, attaining the great vow mind that does not regress, attaining the wisdom of manifesting all Tathagatas filling the immeasurable and boundless world nets.
滿心，得聞持諸佛善根菩薩行心，得與一切眾生大無畏心，得一切劫中示現諸佛出興世心，得一一世界中盡未來以行菩薩道無休息心，得一切世界中如來身業充滿菩薩身心。
「『以此無縛無著解脫心善根，知無量甚深法智微細，勝法智微細，雜法智微細，莊嚴法智微細，廣說一切諸法智微細，一切法即是一法智微細，一法即是一切法智微細，一切法悉入非法智微細，非法入一切法亦不違法智微細，入一切佛法方便無有餘智微細；如是一切諸微細法，以無礙智悉能了知。得一切行同一行心，得究竟無量無邊法界心，得無畏力分別法心，決定安住諸無礙行。以一切智充滿諸根，一切佛智正念方便，皆悉現前；成就諸佛廣大功德，充滿世界。普入一切諸如來身，示現一切菩薩身業，出妙音聲普遍世界一切佛所，得威神力智慧意業，出生無量分別方便一切種智，修普賢行得不退轉智。
「『以此無縛無著解脫心善根，知出生一切佛剎無餘智微細，出生一切眾生諸通智慧無餘智微細，出生諸法業報無餘智微細，出生一切眾生心無餘智微細，出生隨時說法無餘智微細，出生分別一切法界無餘智微細，出生虛空界等三世智慧無餘智微細，出生一切語言道法無餘智微細，出生一切世間諸法無餘智微細，出生離世間行法無
【現代漢語翻譯】 現代漢語譯本 『內心充滿，得以聽聞諸佛的善根，菩薩的修行之心，得以給予一切眾生大無畏的信心，得以在一切劫中示現諸佛出世的決心，得以在每一個世界中盡未來際地修行菩薩道而不休息的決心，得以在一切世界中如來的身業充滿菩薩的身心。 『以這種無縛無著的解脫心善根，了知無量甚深的法智的細微之處，殊勝法智的細微之處，雜法智的細微之處，莊嚴法智的細微之處，廣說一切諸法的智的細微之處，一切法即是一法的智的細微之處，一法即是一切法的智的細微之處，一切法都歸入非法的智的細微之處，非法歸入一切法也不違背法的智的細微之處，進入一切佛法方便而沒有剩餘的智的細微之處；像這樣一切的細微之法，都以無礙的智慧完全能夠了知。得到一切修行都同一修行的心，得到究竟無量無邊的法界心，得到無畏的力量來分別法的心，決定安住在一切無礙的修行中。以一切智慧充滿諸根，一切佛的智慧正念方便，都全部顯現於前；成就諸佛廣大的功德，充滿世界。普遍進入一切如來的身中，示現一切菩薩的身業，發出美妙的聲音普遍於世界一切佛的所在，得到威神力智慧的意業，出生無量分別方便的一切種智，修習普賢（Samantabhadra）行得到不退轉的智慧。 『以這種無縛無著的解脫心善根，了知出生一切佛剎（Buddha-ksetra，佛的國土）而沒有剩餘的智的細微之處，出生一切眾生諸神通智慧而沒有剩餘的智的細微之處，出生諸法業報而沒有剩餘的智的細微之處，出生一切眾生的心而沒有剩餘的智的細微之處，出生隨時說法而沒有剩餘的智的細微之處，出生分別一切法界而沒有剩餘的智的細微之處，出生虛空界等三世的智慧而沒有剩餘的智的細微之處，出生一切語言道法而沒有剩餘的智的細微之處，出生一切世間諸法而沒有剩餘的智的細微之處，出生離世間修行之法而沒有
【English Translation】 English version 『Being full of heart, one is able to hear the good roots of all Buddhas, the mind of Bodhisattva practice, to give all sentient beings great fearlessness, to show the determination of all Buddhas appearing in the world in all kalpas, to practice the Bodhisattva path without rest in every world for the future, and to have the body and mind of the Bodhisattva filled with the body karma of the Tathagata in all worlds. 『With this unattached and unbinding mind of liberation, one knows the subtleties of immeasurable and profound Dharma wisdom, the subtleties of superior Dharma wisdom, the subtleties of mixed Dharma wisdom, the subtleties of adorned Dharma wisdom, the subtleties of extensively explaining all Dharmas, the subtleties of all Dharmas being one Dharma, the subtleties of one Dharma being all Dharmas, the subtleties of all Dharmas entering non-Dharma, the subtleties of non-Dharma entering all Dharmas without violating Dharma, and the subtleties of entering all Buddha Dharma means without any remaining wisdom; all such subtle Dharmas can be fully understood with unobstructed wisdom. One obtains the mind of all practices being the same practice, obtains the ultimate immeasurable and boundless Dharma realm mind, obtains the fearless power to distinguish Dharma, and is determined to dwell in all unobstructed practices. With all wisdom filling the roots, all Buddha's wisdom, right mindfulness, and means all appear before one; one achieves the vast merits of all Buddhas, filling the world. One universally enters the bodies of all Tathagatas, shows the body karma of all Bodhisattvas, emits wonderful sounds that pervade all the places of Buddhas in the world, obtains the mind karma of majestic power and wisdom, gives birth to immeasurable means of distinguishing all-knowing wisdom, and cultivates the practice of Samantabhadra (Universal Worthy) to obtain irreversible wisdom. 『With this unattached and unbinding mind of liberation, one knows the subtleties of giving birth to all Buddha-ksetras (Buddha lands) without remainder, the subtleties of giving birth to all sentient beings' supernatural powers and wisdom without remainder, the subtleties of giving birth to the karmic retribution of all Dharmas without remainder, the subtleties of giving birth to the minds of all sentient beings without remainder, the subtleties of giving birth to Dharma teachings at any time without remainder, the subtleties of distinguishing all Dharma realms without remainder, the subtleties of giving birth to the wisdom of the three times such as the space realm without remainder, the subtleties of giving birth to all language paths of Dharma without remainder, the subtleties of giving birth to all worldly Dharmas without remainder, and the subtleties of giving birth to the Dharma of practice that is apart from the world without
余智微細，如是等一切出生智微細；一切如來道、一切菩薩道、一切眾生道出生智微細；修菩薩行，安住普賢行，隨義隨味，皆如實知如夢、如電、如幻、如響、如化；寂滅一切法界，無有真實，無所染著。出生諸佛平等智慧，皆悉究竟，修普賢行，出生微細智。』
「菩薩摩訶薩以如此無縛無著解脫心善根，皆悉迴向：不妄取世間及世間法，不妄取菩提及菩薩，不妄取菩薩行及出生死道，不妄取一切佛及佛法，不妄取調伏不調伏眾生，不妄取善根及迴向，不妄取自己及他人，不妄取施物及受者，不妄取菩薩行及菩提，不妄取法及解法者；如是菩薩摩訶薩無縛無著解脫心善根，迴向無縛無著解脫身、無縛無著解脫口、無縛無著解脫業、無縛無著解脫報、無縛無著解脫世間、無縛無著解脫佛剎、無縛無著解脫眾生、無縛無著解脫法、無縛無著解脫智；菩薩摩訶薩如是迴向時，則與三世諸佛一切菩薩迴向同等。成就安住三世諸佛一切菩薩迴向，於三世諸佛菩薩迴向，得不退轉。隨順過去一切佛教，具足未來一切佛教，得現在一切佛教；滿足過去諸佛平等正法，成未來諸佛平等正法，向現在諸佛平等正法；與行過去一切佛境界，住未來一切佛境界，等現在一切佛境界；與三世諸佛善根無異，住三世諸佛所住，與三世諸
【現代漢語翻譯】 現代漢語譯本 『我的智慧極其微細，像這樣一切出生智也極其微細；一切如來（Tathagata，佛的稱號）之道、一切菩薩（Bodhisattva，追求覺悟的修行者）之道、一切眾生之道所產生的智慧也極其微細；修菩薩行，安住于普賢（Samantabhadra，象徵一切菩薩行愿的菩薩）行，隨順其義理和滋味，都如實地了知它們如夢、如電、如幻、如響、如化；寂滅一切法界，沒有真實性，沒有執著。產生諸佛平等的智慧，都達到究竟，修普賢行，產生微細的智慧。』 『菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）以如此無縛無著的解脫心善根，都回向：不妄取世間和世間法，不妄取菩提（Bodhi，覺悟）和菩薩，不妄取菩薩行和出生死之道，不妄取一切佛和佛法，不妄取調伏或不調伏的眾生，不妄取善根和迴向，不妄取自己和他人，不妄取施物和受者，不妄取菩薩行和菩提，不妄取法和解法者；像這樣，菩薩摩訶薩無縛無著的解脫心善根，迴向于無縛無著的解脫身、無縛無著的解脫口、無縛無著的解脫業、無縛無著的解脫報、無縛無著的解脫世間、無縛無著的解脫佛剎（Buddha-ksetra，佛的國土）、無縛無著的解脫眾生、無縛無著的解脫法、無縛無著的解脫智；菩薩摩訶薩這樣迴向時，就與三世諸佛一切菩薩的迴向相同等。成就安住於三世諸佛一切菩薩的迴向，對於三世諸佛菩薩的迴向，得到不退轉。隨順過去一切佛教，具足未來一切佛教，得到現在一切佛教；滿足過去諸佛平等的正法，成就未來諸佛平等的正法，趨向現在諸佛平等的正法；與過去一切佛的境界同行，安住于未來一切佛的境界，等同於現在一切佛的境界；與三世諸佛的善根沒有差異，安住於三世諸佛所安住之處，與三世諸
【English Translation】 English version 'My wisdom is extremely subtle, and so is all wisdom born from such things; the wisdom born from the paths of all Tathagatas (Buddhas), all Bodhisattvas (enlightenment-seeking beings), and all sentient beings is also extremely subtle; practicing the Bodhisattva path, dwelling in the practice of Samantabhadra (a Bodhisattva symbolizing universal virtue), following the meaning and flavor, they all truly know them to be like dreams, like lightning, like illusions, like echoes, like transformations; they extinguish all realms of reality, without any reality, without any attachment. They give rise to the equal wisdom of all Buddhas, all reaching the ultimate, practicing the path of Samantabhadra, giving rise to subtle wisdom.' 'Bodhisattva-Mahasattvas (great Bodhisattvas) with such unattached and unbinding roots of good, all dedicate them: not grasping at the world and worldly things, not grasping at Bodhi (enlightenment) and Bodhisattvas, not grasping at the Bodhisattva path and the path of escaping birth and death, not grasping at all Buddhas and the Buddha's teachings, not grasping at taming or not taming sentient beings, not grasping at roots of good and dedication, not grasping at oneself and others, not grasping at the giver and receiver of gifts, not grasping at the Bodhisattva path and Bodhi, not grasping at the Dharma (teachings) and those who understand the Dharma; in this way, the Bodhisattva-Mahasattva's unattached and unbinding roots of good, are dedicated to an unattached and unbinding liberated body, an unattached and unbinding liberated mouth, unattached and unbinding liberated actions, unattached and unbinding liberated consequences, an unattached and unbinding liberated world, an unattached and unbinding liberated Buddha-ksetra (Buddha-field), unattached and unbinding liberated sentient beings, unattached and unbinding liberated Dharma, unattached and unbinding liberated wisdom; when Bodhisattva-Mahasattvas dedicate in this way, they are equal to the dedication of all Buddhas and all Bodhisattvas of the three times. They achieve and dwell in the dedication of all Buddhas and all Bodhisattvas of the three times, and in the dedication of all Buddhas and Bodhisattvas of the three times, they attain non-retrogression. They follow all the teachings of the past Buddhas, they possess all the teachings of the future Buddhas, and they attain all the teachings of the present Buddhas; they fulfill the equal and true Dharma of the past Buddhas, they achieve the equal and true Dharma of the future Buddhas, and they move towards the equal and true Dharma of the present Buddhas; they walk in the realm of all past Buddhas, they dwell in the realm of all future Buddhas, and they are equal to the realm of all present Buddhas; they are no different from the roots of good of the Buddhas of the three times, they dwell where the Buddhas of the three times dwell, and they are with the three times'
佛同一境界，不違三世諸佛。
「佛子！是為菩薩摩訶薩第九無縛無著解脫心善根迴向。菩薩摩訶薩安住此迴向，一切善根迴向，一切金剛山所不能壞，於一切眾生，第一殊勝；一切眾魔所不能壞，悉能摧滅眾魔邪業，普現一切世界行菩薩行。以善方便，廣為眾生說諸佛法，舍離愚癡，隨順一切佛法智慧。菩薩摩訶薩隨所生處，行、住、坐、臥一切常得不壞眷屬，得清凈念，悉能聞持三世一切諸如來法。盡未來際劫，行菩薩行，未曾休息，而無染著。得普賢行，諸愿滿足，得一切智，施作佛事，悉得諸佛菩薩無量自在。」
爾時，金剛幢菩薩承佛神力，普觀十方，以偈頌曰：
「菩薩未曾有慢心， 一切諸方無比尊， 隨本所修功德業， 亦復不起輕慢心。 所修一切諸功德， 不為自己及他人， 以無縛著解脫心， 迴向饒益一切眾。 永離一切自高愿， 亦復棄捨憍慢心， 于最勝所起身業， 勸請說法種種行。 所作無量諸功德， 饒益一切眾生類， 安住無著解脫心， 迴向一切諸如來。 世間無量群生類， 種種方便諸技術， 勝妙甚深微細事， 悉能具足分別知。 世間所有種種身， 斯由身業之所得， 覺悟無量生死行， 逮得不退智
【現代漢語翻譯】 現代漢語譯本 佛的境界是相同的，不違背過去、現在、未來三世諸佛。 『佛子！這就是菩薩摩訶薩（偉大的菩薩）第九種無縛無著解脫心的善根迴向。菩薩摩訶薩安住于這種迴向，一切善根的迴向，一切金剛山都不能摧毀，對於一切眾生，是最殊勝的；一切眾魔都不能摧毀，能夠摧滅眾魔的邪惡行為，普遍顯現在一切世界中修行菩薩的行徑。以善巧方便，廣泛地為眾生宣說諸佛的教法，舍離愚癡，隨順一切佛法的智慧。菩薩摩訶薩無論生在何處，行、住、坐、臥一切時常都能得到不壞的眷屬，得到清凈的念頭，能夠聽聞並受持過去、現在、未來三世一切諸如來的教法。直到未來無盡的劫數，修行菩薩的行徑，從不休息，而沒有染著。得到普賢（菩薩名）的行愿，一切願望都滿足，得到一切智慧，施行佛的事業，完全得到諸佛菩薩無量的自在。』 這時，金剛幢菩薩（菩薩名）承蒙佛的神力，普遍觀察十方，用偈頌說道： 『菩薩沒有絲毫的傲慢心，一切諸方都是無比的尊貴，隨著根本所修的功德事業，也不會生起輕慢的心。 所修的一切功德，不是爲了自己和他人，以無縛無著的解脫心，迴向饒益一切眾生。 永遠舍離一切自高的願望，也捨棄驕慢的心，在最殊勝的地方起身修行，勸請說法，進行種種修行。 所作的無量功德，饒益一切眾生，安住于無著解脫的心，迴向一切諸如來。 世間無量眾生，種種方便和技術，勝妙甚深微細的事情，都能夠完全分別知曉。 世間所有種種的身體，都是由身業所得，覺悟無量的生死輪迴，獲得不退轉的智慧。』
【English Translation】 English version The Buddha's realm is the same, not contradicting the Buddhas of the three times (past, present, and future). 'Buddha-son! This is the ninth unattached and ungrasping liberation-mind root of goodness dedication of the Bodhisattva Mahasattva (great Bodhisattva). The Bodhisattva Mahasattva, abiding in this dedication, dedicates all roots of goodness, which cannot be destroyed by any Vajra Mountain, is the most supreme for all sentient beings; cannot be destroyed by all demons, is able to destroy the evil deeds of all demons, universally manifests in all worlds practicing the Bodhisattva path. With skillful means, widely proclaims the Buddhadharma to sentient beings, abandoning ignorance, and following the wisdom of all Buddhadharma. Wherever the Bodhisattva Mahasattva is born, in all activities such as walking, standing, sitting, and lying down, they always obtain indestructible companions, obtain pure thoughts, and are able to hear and uphold the Dharma of all Tathagatas of the three times. Until the endless kalpas of the future, they practice the Bodhisattva path without rest, and without attachment. They obtain the practice of Samantabhadra (a Bodhisattva), all wishes are fulfilled, they obtain all wisdom, perform the work of the Buddha, and completely obtain the immeasurable freedom of all Buddhas and Bodhisattvas.' At that time, Vajradhvaja Bodhisattva (Bodhisattva's name), empowered by the Buddha's divine power, universally observed the ten directions, and spoke in verses: 'The Bodhisattva has no arrogance, all directions are incomparably noble, following the meritorious deeds cultivated from the root, they do not give rise to a mind of contempt. All the merits cultivated are not for oneself or others, with an unattached and ungrasping liberation mind, they dedicate it to benefit all sentient beings. They forever abandon all self-exalting wishes, and also discard the arrogant mind, in the most supreme place, they rise to practice, urge others to preach the Dharma, and engage in various practices. The immeasurable merits they perform benefit all sentient beings, abiding in the unattached liberation mind, they dedicate it to all Tathagatas. The immeasurable sentient beings in the world, with various skillful means and techniques, the supreme, profound, and subtle matters, they are able to fully discern and know. All the various bodies in the world are obtained through the karma of the body, awakening to the immeasurable cycle of birth and death, they attain non-retrogressing wisdom.'
慧門。 十方一切無量剎， 微細勝妙伏世界， 菩薩深入智慧門， 於一毛孔悉了知。 一切眾生無量心， 明者了知即一心， 菩薩覺悟智慧門， 不捨增長諸業行。 一切眾生種種根， 上中下品各不同， 所有甚深諸功德， 菩薩隨性悉了知。 一切眾生種種業， 上中下品差別相， 菩薩深入如來力， 悉能具足分別知。 不可思議無量劫， 悉能了知即一念， 一切十方所行業， 菩薩覺悟清凈知。 悉能逆順知三世， 分別其相各不同， 而亦不違平等相， 是則離癡菩薩行。 一切眾生無量行， 愛慢諸結各不同， 菩薩別相分別知， 亦復不捨無相觀。 十方世界諸如來， 具足示現大自在， 難見難得難思議， 菩薩悉能分別知。 兜率陀天大導師， 無比最勝人師子， 功德甚深廣清凈， 一切如實見其性。 示現降神處母胎， 無量自在大神變， 成佛涅槃轉法輪， 一切世間莫能轉。 人中師子初生時， 一切諸勝悉奉敬， 天王帝釋梵天王， 諸有智者悉敬侍。 十方一切無有餘， 無量無數諸法界， 無始無末無中間， 示現無量自在力。 人中尊導現生已， 遊行諸方各
【現代漢語翻譯】 現代漢語譯本 慧門（智慧之門）。 十方一切無量佛土，微細殊勝的伏藏世界，菩薩深入智慧之門，在一個毛孔中完全了知。 一切眾生無量的心念，明智的人了知它們即是一心，菩薩覺悟智慧之門，不捨棄增長各種業行。 一切眾生種種根器，上中下品各不相同，所有甚深功德，菩薩隨其根性完全了知。 一切眾生種種業力，上中下品差別相，菩薩深入如來之力，完全能夠具足分別了知。 不可思議的無量劫，完全能夠了知即在一念之間，一切十方所行的行業，菩薩覺悟清凈了知。 完全能夠逆順了知三世，分別其相各不相同，而且也不違背平等之相，這就是遠離愚癡的菩薩行。 一切眾生無量的行為，愛慾、傲慢等各種煩惱各不相同，菩薩分別了知其差別相，也並不捨棄無相的觀照。 十方世界諸佛如來，具足示現大自在，難以見到、難以獲得、難以思議，菩薩完全能夠分別了知。 兜率陀天（欲界天之一，彌勒菩薩在此居住）的大導師，無比最殊勝的人中獅子，功德甚深廣大清凈，一切如實見到其本性。 示現降生於母親的胎中，無量自在的大神通變化，成佛、涅槃、轉法輪，一切世間都不能轉動。 人中獅子初生之時，一切諸勝都奉獻敬意，天王、帝釋（忉利天之主）、梵天王（色界初禪天之主），所有有智慧的人都恭敬侍奉。 十方一切沒有遺漏，無量無數的諸法界，無始無終無中間，示現無量自在之力。 人中尊導（佛陀）降生之後，各方都
【English Translation】 English version The Door of Wisdom. In all the immeasurable lands of the ten directions, in the subtle and wondrous hidden worlds, Bodhisattvas, having entered the door of wisdom, fully understand within a single pore. The immeasurable thoughts of all sentient beings, the wise understand them as one mind; Bodhisattvas, awakened to the door of wisdom, do not abandon the growth of various karmic actions. The various faculties of all sentient beings, differing in superior, middling, and inferior grades, all the profound merits, Bodhisattvas fully understand according to their nature. The various karmas of all sentient beings, with differences in superior, middling, and inferior aspects, Bodhisattvas, having deeply entered the power of the Tathagata (Buddha), are fully able to discern and understand. The immeasurable kalpas (eons) beyond comprehension, they are fully able to understand in a single thought; all the actions performed in the ten directions, Bodhisattvas awaken to and understand with purity. They are fully able to know the three periods of time in reverse and forward order, discerning their different aspects, and yet not violating the aspect of equality; this is the practice of a Bodhisattva who is free from delusion. The immeasurable actions of all sentient beings, with various afflictions such as attachment and pride, Bodhisattvas discern their different aspects, and also do not abandon the contemplation of non-form. The Tathagatas (Buddhas) of the ten directions, fully manifesting great freedom, difficult to see, difficult to obtain, difficult to conceive, Bodhisattvas are fully able to discern and understand. The great guide of Tushita Heaven (one of the heavens in the desire realm, where Bodhisattva Maitreya resides), the incomparable and most excellent lion among humans, whose merits are profound, vast, and pure, all truly see his nature. Manifesting descent into his mother's womb, with immeasurable, free, and great miraculous transformations, attaining Buddhahood, Nirvana, and turning the Dharma wheel, which all the world cannot turn. When the lion among humans is first born, all the victors offer reverence; the heavenly kings, Indra (ruler of the Trayastrimsa Heaven), and Brahma (ruler of the first dhyana heaven in the form realm), all those with wisdom respectfully serve. In all the ten directions, without any omission, in the immeasurable and countless realms of Dharma, without beginning, end, or middle, manifesting immeasurable power of freedom. After the guide among humans (Buddha) is born, all directions
七步， 觀察一切眾生類， 無礙法門覺一切。 觀見眾生沒五欲， 人中師子現微笑， 眾生盲冥愚癡覆， 我當度脫三有苦。 大師子吼出妙音， 我為世間第一尊， 顯現明凈智慧燈， 永滅生死愚癡闇。 人中師子出世間， 放大光明無有量， 斷除一切諸惡道， 無量眾苦究竟滅。 或時示現處宮殿， 或現舍家行學道， 人中師子現自在， 饒益一切眾生故。 菩薩初坐道場時， 六反震動諸大地， 普放無量大光明， 遍照五道眾生類。 震動一切魔宮殿， 開發十方眾生心， 昔于菩薩有緣者， 皆悉覺悟真實義。 一毛道中無量乘， 十方一切諸佛剎， 眾生道乘無有量， 彼現最勝大神變。 如是方便隨順覺， 如一切佛所演說， 若諸如來所不說， 亦悉解了分別知。 除滅一切眾魔怨， 普覆三千大千界， 深入一切無礙門， 能壞一切諸魔道。 如來或在諸佛剎， 或復現處諸天宮， 或復現身梵宮殿， 菩薩悉見無障礙。 轉于清凈妙法輪， 如來法身無邊際， 悉於三世一切劫， 最勝演說無窮盡。 諸佛無等師子座， 悉皆充滿十方界， 種種妙相而莊嚴， 佛處彼座難
【現代漢語翻譯】 現代漢語譯本 七步， 觀察一切眾生種類，以無礙的法門覺悟一切。 觀察到眾生沉溺於五欲（色、聲、香、味、觸），人中獅子（指佛陀）展現微笑。 眾生盲目無知，被愚癡覆蓋，我應當度脫他們脫離三有（欲有、色有、無色有）的痛苦。 大師子吼（指佛陀的說法）發出微妙的聲音，我為世間第一尊貴。 顯現明凈的智慧之燈，永遠滅除生死輪迴的愚癡黑暗。 人中獅子（指佛陀）出世間，放出無量光明， 斷除一切諸惡道，無量眾生的痛苦最終滅除。 有時示現在宮殿中，有時示現捨棄家庭修行學道， 人中獅子（指佛陀）展現自在，爲了饒益一切眾生。 菩薩最初坐在道場時，六次震動所有大地， 普遍放出無量大光明，遍照五道（地獄、餓鬼、畜生、人、天）眾生種類。 震動一切魔宮殿，開發十方眾生的心， 過去與菩薩有緣的人，都覺悟了真實義理。 一毛孔中顯現無量乘（指佛法），十方一切諸佛的剎土（佛的國土）， 眾生所行的道乘無量，佛陀展現最殊勝的大神通變化。 如此方便隨順覺悟，如一切佛所演說， 如果諸如來（指佛陀）所沒有說過的，也全部理解並分別知曉。 除滅一切眾魔的怨恨，普遍覆蓋三千大千世界， 深入一切無障礙的法門，能夠摧毀一切諸魔的道路。 如來有時在諸佛的剎土，有時又示現在諸天宮， 有時又示現身在梵天宮殿，菩薩都能看見而沒有障礙。 轉動清凈微妙的法輪（指佛法），如來的法身無邊無際， 在過去、現在、未來一切劫中，最殊勝地演說無窮無盡的佛法。 諸佛無與倫比的獅子座，全部充滿十方世界， 用種種微妙的相好而莊嚴，佛陀坐在那裡難以測量。
【English Translation】 English version Seven steps, Observing all kinds of sentient beings, awakening all through the unobstructed Dharma gate. Observing sentient beings immersed in the five desires (form, sound, smell, taste, touch), the Lion among humans (referring to the Buddha) displays a smile. Sentient beings are blind and ignorant, covered by delusion; I shall liberate them from the suffering of the three realms of existence (desire realm, form realm, formless realm). The Great Lion's Roar (referring to the Buddha's teachings) emits a subtle sound; I am the most honored one in the world. Revealing the clear lamp of wisdom, forever extinguishing the darkness of ignorance in the cycle of birth and death. The Lion among humans (referring to the Buddha) appears in the world, emitting immeasurable light, Cutting off all evil paths, the immeasurable suffering of sentient beings is ultimately extinguished. Sometimes appearing in palaces, sometimes appearing to renounce the household and practice the path, The Lion among humans (referring to the Buddha) displays freedom, for the benefit of all sentient beings. When the Bodhisattva first sat at the Bodhi-mandala, the great earth shook six times, Universally emitting immeasurable great light, illuminating all kinds of sentient beings in the five realms (hell, hungry ghosts, animals, humans, gods). Shaking all the palaces of demons, awakening the minds of sentient beings in the ten directions, Those who had past affinities with the Bodhisattva all awakened to the true meaning. Within a single pore, immeasurable vehicles (referring to the Dharma) appear, and the Buddha-lands of all Buddhas in the ten directions, The paths taken by sentient beings are immeasurable; the Buddha manifests the most supreme great spiritual transformations. Such skillful means are in accordance with awakening, as spoken by all Buddhas, If there is anything that the Tathagatas (referring to the Buddhas) have not spoken, it is also fully understood and discerned. Eliminating all the hatred of demons, universally covering the three thousand great thousand worlds, Deeply entering all unobstructed Dharma gates, able to destroy all the paths of demons. The Tathagata is sometimes in the Buddha-lands, sometimes appearing in the heavenly palaces, Sometimes appearing in the Brahma palaces, the Bodhisattvas can see without obstruction. Turning the pure and subtle Dharma wheel (referring to the Dharma), the Dharma body of the Tathagata is boundless, In all kalpas of the past, present, and future, the most supreme Dharma is spoken endlessly. The unparalleled lion seats of all Buddhas are all filled in the ten directions, Adorned with various subtle marks, the Buddha sits there, immeasurable.
思議。 真佛子等悉圍繞， 充滿法界無有餘， 說菩薩行無邊際， 隨順諸佛出要道。 智者能以一方便， 攝諸佛法無有餘， 種種莊嚴最勝法， 皆悉充滿於法界。 無等無量妙自在， 示現一切種種身， 又現諸趣無量生， 或現采女眾圍繞。 示現出家行學道， 欲令眾生諸根利， 乃至示現般涅槃， 分佈舍利起塔廟。 如是種種無量行， 如來演說佛所住， 一切如來諸功德， 究竟遍知到彼岸。 如是種種無量行， 於一切劫無休息， 亦未曾生憂戚心， 菩薩皆悉善迴向。 一切諸佛自在力， 及佛無量諸功德， 菩薩隨順悉了知， 普為一切眾生說。 如是一切諸法王， 隨彼無量諸境界， 於一念中悉覺悟， 而亦不捨菩薩行。 一切最勝甚深法， 及諸佛剎正法道， 隨順覺悟殊勝行， 究竟迴向到彼岸。 有數無數一切劫， 菩薩深解即一念， 具足修習菩薩行， 于彼勝道不退轉。 十方無量一切剎， 或有凈妙或垢穢， 及彼一切諸如來， 菩薩皆悉分別知。 于唸唸中悉明瞭， 不可思議無量劫， 如是了知三世劫， 具足安住究竟行。 深入了達心所行， 善方便行一
【現代漢語翻譯】 現代漢語譯本 難以思議。 真正的佛子們都圍繞著，充滿整個法界沒有遺漏， 宣說菩薩的修行無邊無際，順應諸佛的解脫之道。 有智慧的人能用一種方便法門，攝取所有佛法沒有遺漏， 種種莊嚴最殊勝的佛法，都充滿整個法界。 無與倫比、無量美妙的自在，示現一切種種不同的身形， 又示現諸趣無量的生命，或者示現采女眾圍繞。 示現出家修行學道，想要使眾生的根器變得銳利， 乃至示現般涅槃（parinirvana，佛陀的最終寂滅），分佈舍利建造塔廟。 像這樣種種無量的修行，如來（tathagata，佛陀的稱號）演說佛所安住的境界， 一切如來的所有功德，最終普遍知曉到達彼岸。 像這樣種種無量的修行，在一切劫中沒有休息， 也未曾產生憂愁悲傷的心，菩薩們都善於迴向。 一切諸佛自在的力量，以及佛陀無量的功德， 菩薩們順應著全部瞭解，普遍為一切眾生宣說。 像這樣一切諸法之王，順應著他們無量的境界， 在一念之間全部覺悟，而且也不捨棄菩薩的修行。 一切最殊勝甚深的佛法，以及諸佛剎土的正法之道， 順應覺悟殊勝的修行，最終迴向到達彼岸。 有數或無數的一切劫，菩薩深刻理解即是一念， 具足修習菩薩的修行，對於那殊勝的道不退轉。 十方無量的一切剎土，或者有清凈美妙的，或者有污穢的， 以及那裡的一切諸如來，菩薩們都能夠分別知曉。 在念念之中全部明瞭，不可思議的無量劫， 像這樣了知過去、現在、未來三世的劫，具足安住究竟的修行。 深入瞭解心所行的，善巧方便的修行一
【English Translation】 English version inconceivable. True Buddha's children are all surrounding, filling the entire Dharma realm without any remainder, expounding the Bodhisattva's practices that are boundless, following the Buddhas' path to liberation. The wise can use one skillful means, to gather all the Buddha's teachings without any remainder, all kinds of adorned, most supreme Dharma, all fill the entire Dharma realm. Incomparable, immeasurable, wonderful freedom, manifesting all kinds of different forms, also manifesting countless lives in various realms, or manifesting surrounded by a gathering of celestial maidens. Manifesting renunciation to practice and learn the Way, desiring to make sentient beings' faculties sharp, even manifesting parinirvana (the final passing away of the Buddha), distributing relics and building stupas. Like this, all kinds of immeasurable practices, the Tathagata (the title of the Buddha) expounds the state where the Buddha dwells, all the merits of all Tathagatas, ultimately universally knowing and reaching the other shore. Like this, all kinds of immeasurable practices, without rest in all kalpas, also never giving rise to a sorrowful or grieving heart, Bodhisattvas are all skilled in dedicating merit. All the Buddhas' power of freedom, and the Buddha's immeasurable merits, Bodhisattvas follow and understand all, universally expounding for all sentient beings. Like this, all the kings of Dharma, following their immeasurable realms, in one thought all awaken, and also do not abandon the Bodhisattva's practices. All the most supreme and profound Dharma, and the righteous path of the Buddha lands, following the awakening of supreme practices, ultimately dedicating merit to reach the other shore. All kalpas, whether countable or countless, Bodhisattvas deeply understand as one thought, fully cultivating the Bodhisattva's practices, not regressing on that supreme path. All the immeasurable lands in the ten directions, some are pure and wonderful, some are defiled, and all the Tathagatas there, Bodhisattvas are all able to discern and know. In every thought, all is clear, immeasurable kalpas that are inconceivable, like this, knowing the kalpas of the past, present, and future, fully dwelling in ultimate practice. Deeply understanding what the mind does, skillful means of practice one
切法， 一切佛剎菩薩行， 悉能明瞭分別知。 出生智慧無有量， 出生眾生及諸法， 出生菩提力自在， 一切皆悉無邊際。 深入一切無有餘， 分別一切諸妙法， 悉分別知同異相， 具足廣修菩薩行。 十方一切諸佛剎， 彼有無量無數眾， 彼彼諸性各不同， 菩薩皆能分別知。 過去一切諸如來， 未來現在諸導師， 若能如是知迴向， 則與三世諸佛等。 若能如是知迴向， 則與最勝功德等， 則與最勝智慧等， 則與最勝所行等。 一切世間莫能壞， 諸所學者悉成就， 隨順一切諸最勝， 善能觀察於世間。 菩薩所行不可量， 無量功德悉具足， 堅固安住如來行， 具足分別自在力。◎
「◎佛子！何等為菩薩摩訶薩第十法界等無量回向？佛子！此菩薩摩訶薩離垢繒系頂，受大法師記，能廣法施成大慈悲，安立眾生於菩提心，饒益眾生未曾休息。以菩提心長養善根，為一切眾生作調御師，示諸眾生一切智道，為一切眾生作法藏日，善根凈光普照一切；等心普觀一切眾生，欲令眾生常行善根未曾休息。增長清凈微妙智慧，不捨一切善根道業，為一切眾生作大智慧采寶導師，開示一切安隱正道。以一切眾生為首，修行諸
【現代漢語翻譯】 現代漢語譯本 切法， 一切佛剎（Buddha-kṣetra，佛的國土）菩薩的修行，都能明瞭地分別知曉。 生出無量的智慧，生出眾生和諸法（dharma，宇宙萬法的總稱）， 生出菩提（bodhi，覺悟）的力量和自在，一切都是無邊無際的。 深入一切法無所遺漏，分別一切微妙的法， 完全分別知曉它們的同異之相，具足廣修菩薩的修行。 十方一切諸佛剎，那裡有無量無數的眾生， 他們各自的根性各不相同，菩薩都能分別知曉。 過去一切諸如來（Tathāgata，佛的稱號），未來和現在的諸導師， 如果能夠這樣理解迴向（pariṇāmanā，將功德迴向給眾生），就與三世諸佛平等。 如果能夠這樣理解迴向，就與最殊勝的功德平等， 就與最殊勝的智慧平等，就與最殊勝的修行平等。 一切世間都不能破壞，所有學習的人都能成就， 隨順一切最殊勝的法，善於觀察世間。 菩薩的修行不可衡量，無量的功德都具足， 堅定安住于如來的修行，具足分別的自在力量。 ◎佛子！什麼是菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的第十法界等無量回向？佛子！這位菩薩摩訶薩頭頂解脫垢染的寶繒，接受大法師的授記，能夠廣行法施成就大慈悲，安立眾生於菩提心，利益眾生從不休息。以菩提心長養善根，為一切眾生作調御師，向眾生展示一切智道，為一切眾生作法藏之日，善根的清凈光明普照一切；平等地觀察一切眾生，希望眾生常行善根從不休息。增長清凈微妙的智慧，不捨棄一切善根道業，為一切眾生作大智慧的采寶導師，開示一切安穩的正道。以一切眾生為首，修行諸
【English Translation】 English version Cutting Method, All the practices of Bodhisattvas in all Buddha-kṣetras (Buddha-lands), can be clearly understood and distinguished. Generating immeasurable wisdom, generating sentient beings and all dharmas (the totality of all phenomena), Generating the power and freedom of bodhi (enlightenment), all are boundless and limitless. Penetrating deeply into all dharmas without omission, distinguishing all the subtle dharmas, Fully distinguishing their similarities and differences, fully cultivating the practices of Bodhisattvas. In all the Buddha-kṣetras of the ten directions, there are immeasurable and countless beings, Their respective natures are different, and Bodhisattvas can distinguish them all. All the Tathāgatas (Buddha's title) of the past, and all the guides of the future and present, If one can understand the dedication (pariṇāmanā, transferring merit to all beings) in this way, one is equal to the Buddhas of the three times. If one can understand the dedication in this way, one is equal to the most supreme merits, One is equal to the most supreme wisdom, and one is equal to the most supreme practices. All the world cannot destroy it, and all those who learn will achieve it, Following all the most supreme dharmas, being good at observing the world. The practices of Bodhisattvas are immeasurable, and immeasurable merits are fully possessed, Firmly abiding in the practices of the Tathāgata, possessing the power of distinguishing freely. ◎O sons of the Buddha! What is the tenth dharma-realm equal and immeasurable dedication of a Bodhisattva-mahāsattva (great Bodhisattva)? O sons of the Buddha! This Bodhisattva-mahāsattva, with a jeweled ribbon free from defilement on his head, receives the prediction of a great Dharma master, is able to widely practice Dharma giving to achieve great compassion, establishes sentient beings in the bodhi mind, and benefits sentient beings without rest. With the bodhi mind, he cultivates good roots, acts as a tamer for all sentient beings, shows sentient beings the path of all-knowing wisdom, acts as the sun of the Dharma treasury for all sentient beings, and the pure light of good roots illuminates all; he observes all sentient beings with equanimity, wishing that sentient beings will always practice good roots without rest. He increases pure and subtle wisdom, does not abandon all good roots and virtuous deeds, acts as a great wisdom treasure-finding guide for all sentient beings, and reveals all safe and correct paths. Taking all sentient beings as the foremost, he cultivates all
法；令一切眾生，得不可壞真善知識，長養善根。菩薩摩訶薩行法施等一切善法，攝取薩婆若心，究竟正力到于彼岸。修行堅固難壞菩提之心，常樂大愿，修習菩提。依善知識，離諂曲心，專求菩提，分別無量一切智門境界。
「菩薩摩訶薩于彼善根迴向，廣大而無限礙，乃至一句一味佛所說法，若有能聞，若持若說，以此善根如是迴向。一心正念無量無邊虛空等世界中，三世諸佛行菩薩行，以此善根迴向，令一切佛常守護念。於一世界盡未來劫，為一眾生修菩薩行；如一世界，乃至虛空、法界等一切世界，盡未來劫，為一眾生修菩薩行，為一切眾生，亦復如是。為一切眾生，以大莊嚴而自莊嚴。不生離佛善知識想，得是想故，常見現在一切諸佛，乃至未曾違離一佛。諸佛菩薩所贊梵行皆悉滿足，行不缺梵行，具足不破梵行，不濁梵行，無垢梵行，不退梵行，不壞梵行，諸佛所贊梵行，無依梵行，無所有梵行，離倒清凈順行三世諸佛菩薩梵行，無礙梵行，無取梵行，無諍梵行，無擇梵行，安住梵行，無比梵行，不動梵行，不亂梵行，無恚梵行。如我行梵行，令一切眾生，皆悉安住此諸梵行，修習梵行，具足梵行，清凈梵行，離垢梵行，明照梵行，離塵梵行，離曀梵行，離熱梵行，離纏梵行，離一切疑梵行，離一
【現代漢語翻譯】 現代漢語譯本：
法（Dharma）；使一切眾生獲得不可摧毀的真善知識（kalyāṇa-mitra），增長善根。菩薩摩訶薩（bodhisattva-mahāsattva）行法施等一切善法，攝取薩婆若（sarvajña，一切智）之心，最終達到正力彼岸。修行堅固難壞的菩提之心，常樂大愿，修習菩提。依止善知識，遠離諂曲之心，專心求菩提，分別無量一切智門境界。
菩薩摩訶薩將這些善根迴向，廣大而無障礙，乃至一句一味佛所說法，若有人能聽聞，若能受持，若能宣說，以此善根如此迴向。一心正念無量無邊虛空等世界中，三世諸佛行菩薩行，以此善根迴向，令一切佛常守護憶念。於一個世界盡未來劫，為一個眾生修菩薩行；如一個世界，乃至虛空、法界等一切世界，盡未來劫，為一個眾生修菩薩行，為一切眾生，也同樣如此。為一切眾生，以大莊嚴而自我莊嚴。不生離佛善知識的想法，得到這種想法，常見現在一切諸佛，乃至未曾違離一佛。諸佛菩薩所讚歎的梵行（brahmacarya）都完全滿足，行不缺梵行，具足不破梵行，不濁梵行，無垢梵行，不退梵行，不壞梵行，諸佛所讚歎的梵行，無依梵行，無所有梵行，離顛倒清凈順行三世諸佛菩薩梵行，無礙梵行，無取梵行，無諍梵行，無擇梵行，安住梵行，無比梵行，不動梵行，不亂梵行，無恚梵行。如我行梵行，令一切眾生，都安住于這些梵行，修習梵行，具足梵行，清凈梵行，離垢梵行，明照梵行，離塵梵行，離曀梵行，離熱梵行，離纏梵行，離一切疑梵行，離一 English version:
Dharma; may all sentient beings obtain indestructible true good teachers (kalyāṇa-mitra), and grow their roots of goodness. Bodhisattva-mahāsattvas, practicing Dharma giving and all other good deeds, embrace the mind of sarvajña (omniscience), ultimately reaching the shore of perfect power. Cultivating a firm and unbreakable mind of bodhi, always delighting in great vows, and practicing bodhi. Relying on good teachers, abandoning deceitful minds, focusing on seeking bodhi, and discerning the immeasurable realms of all-knowing wisdom.
Bodhisattva-mahāsattvas dedicate these roots of goodness, vast and without obstruction, even a single phrase or taste of the Dharma spoken by the Buddha, if anyone can hear it, uphold it, or speak it, they dedicate this root of goodness in this way. With focused mindfulness, in immeasurable and boundless worlds like empty space, the Buddhas of the three times practice the bodhisattva path, and they dedicate this root of goodness, so that all Buddhas will always protect and remember them. In one world, for the duration of the future kalpas, they practice the bodhisattva path for one sentient being; like one world, even in all worlds such as space and the Dharma realm, for the duration of the future kalpas, they practice the bodhisattva path for one sentient being, and they do the same for all sentient beings. For all sentient beings, they adorn themselves with great adornments. They do not give rise to the thought of being separated from the Buddha and good teachers, and because they have this thought, they constantly see all the Buddhas in the present, and have never been separated from even one Buddha. The brahmacarya (pure conduct) praised by all Buddhas and bodhisattvas is completely fulfilled, practicing brahmacarya without deficiency, fully possessing unbroken brahmacarya, unblemished brahmacarya, immaculate brahmacarya, non-regressing brahmacarya, indestructible brahmacarya, the brahmacarya praised by all Buddhas, independent brahmacarya, selfless brahmacarya, pure conduct that is free from delusion and follows the Buddhas and bodhisattvas of the three times, unobstructed brahmacarya, non-grasping brahmacarya, non-contending brahmacarya, non-discriminating brahmacarya, abiding brahmacarya, incomparable brahmacarya, unmoving brahmacarya, undisturbed brahmacarya, non-wrathful brahmacarya. Just as I practice brahmacarya, may all sentient beings abide in these brahmacaryas, practice brahmacarya, fully possess brahmacarya, pure brahmacarya, immaculate brahmacarya, illuminating brahmacarya, dust-free brahmacarya, free from darkness brahmacarya, free from heat brahmacarya, free from entanglement brahmacarya, free from all doubt brahmacarya, free from one
【English Translation】 Dharma; may all sentient beings obtain indestructible true good teachers (kalyāṇa-mitra), and grow their roots of goodness. Bodhisattva-mahāsattvas, practicing Dharma giving and all other good deeds, embrace the mind of sarvajña (omniscience), ultimately reaching the shore of perfect power. Cultivating a firm and unbreakable mind of bodhi, always delighting in great vows, and practicing bodhi. Relying on good teachers, abandoning deceitful minds, focusing on seeking bodhi, and discerning the immeasurable realms of all-knowing wisdom. Bodhisattva-mahāsattvas dedicate these roots of goodness, vast and without obstruction, even a single phrase or taste of the Dharma spoken by the Buddha, if anyone can hear it, uphold it, or speak it, they dedicate this root of goodness in this way. With focused mindfulness, in immeasurable and boundless worlds like empty space, the Buddhas of the three times practice the bodhisattva path, and they dedicate this root of goodness, so that all Buddhas will always protect and remember them. In one world, for the duration of the future kalpas, they practice the bodhisattva path for one sentient being; like one world, even in all worlds such as space and the Dharma realm, for the duration of the future kalpas, they practice the bodhisattva path for one sentient being, and they do the same for all sentient beings. For all sentient beings, they adorn themselves with great adornments. They do not give rise to the thought of being separated from the Buddha and good teachers, and because they have this thought, they constantly see all the Buddhas in the present, and have never been separated from even one Buddha. The brahmacarya (pure conduct) praised by all Buddhas and bodhisattvas is completely fulfilled, practicing brahmacarya without deficiency, fully possessing unbroken brahmacarya, unblemished brahmacarya, immaculate brahmacarya, non-regressing brahmacarya, indestructible brahmacarya, the brahmacarya praised by all Buddhas, independent brahmacarya, selfless brahmacarya, pure conduct that is free from delusion and follows the Buddhas and bodhisattvas of the three times, unobstructed brahmacarya, non-grasping brahmacarya, non-contending brahmacarya, non-discriminating brahmacarya, abiding brahmacarya, incomparable brahmacarya, unmoving brahmacarya, undisturbed brahmacarya, non-wrathful brahmacarya. Just as I practice brahmacarya, may all sentient beings abide in these brahmacaryas, practice brahmacarya, fully possess brahmacarya, pure brahmacarya, immaculate brahmacarya, illuminating brahmacarya, dust-free brahmacarya, free from darkness brahmacarya, free from heat brahmacarya, free from entanglement brahmacarya, free from all doubt brahmacarya, free from one
切惱害梵行，得到彼岸。
「何以故？菩薩若自不修梵行，令他凈修梵行，無有是處；菩薩自退梵行，令他具足梵行，無有是處；菩薩自破梵行，令他安立梵行，無有是處；菩薩自離梵行，令他立梵行道，無有是處；菩薩自滅梵行，令他修習梵行，無有是處；菩薩不樂梵行，令他樂修梵行，無有是處；菩薩不住梵行，令他安住梵行，無有是處；菩薩不究竟梵行，令他究竟梵行，無有是處；菩薩自舍梵行，令他不捨安住梵行，無有是處；菩薩壞散梵行，令他攝取梵行，無有是處。
「何以故？菩薩摩訶薩如說修行，遠離顛倒，又能廣說離顛倒法；實語實行，修習清凈身、口、意業，離諸染污，行無礙處，滅一切障。菩薩摩訶薩自正直心，令他正直心法；菩薩修習忍辱，以諸善根調伏其心，令他修忍，以諸善根調伏其心；菩薩自離疑悔，令他離諸疑悔；菩薩自得歡喜信心，令他得不壞信；菩薩自行堅法，令他行堅法；菩薩摩訶薩善根如是迴向。
「複次，菩薩摩訶薩以法施等諸善根門如是迴向：以此善根，令一切眾生悉得諸佛無盡法門，分別解說諸佛法門，摧滅一切外道邪論；令辭理窮屈，悉得三世一切諸佛所說法海，於一一生法、一一方便法、一一語言法、一一施設法、一一教法、一一說法、一一法
【現代漢語翻譯】 現代漢語譯本：斷絕惱害的清凈行為，便能到達彼岸（涅槃）。 『為什麼呢？如果菩薩自己不修清凈的行為，卻要讓別人清凈地修行，這是不可能的；如果菩薩自己退失清凈的行為，卻要讓別人具足清凈的行為，這是不可能的；如果菩薩自己破壞清凈的行為，卻要讓別人安立清凈的行為，這是不可能的；如果菩薩自己遠離清凈的行為，卻要讓別人建立清凈的道，這是不可能的；如果菩薩自己滅絕清凈的行為，卻要讓別人修習清凈的行為，這是不可能的；如果菩薩自己不樂於清凈的行為，卻要讓別人樂於修習清凈的行為，這是不可能的；如果菩薩自己不住于清凈的行為，卻要讓別人安住于清凈的行為，這是不可能的；如果菩薩自己不究竟清凈的行為，卻要讓別人究竟清凈的行為，這是不可能的；如果菩薩自己捨棄清凈的行為，卻要讓別人不捨棄安住于清凈的行為，這是不可能的；如果菩薩自己破壞散失清凈的行為，卻要讓別人攝取清凈的行為，這是不可能的。 『為什麼呢？菩薩摩訶薩（偉大的菩薩）如所說的那樣修行，遠離顛倒，又能廣泛宣說遠離顛倒的法；說真實的話，做真實的事，修習清凈的身、口、意業，遠離各種染污，行於無礙之處，滅除一切障礙。菩薩摩訶薩自己心懷正直，也讓別人心懷正直；菩薩修習忍辱，用各種善根調伏自己的心，也讓別人修習忍辱，用各種善根調伏他們的心；菩薩自己遠離疑惑和後悔，也讓別人遠離各種疑惑和後悔；菩薩自己獲得歡喜和信心，也讓別人獲得不壞的信心；菩薩自己實行堅固的法，也讓別人實行堅固的法；菩薩摩訶薩的善根是這樣迴向的。 『此外，菩薩摩訶薩用佈施佛法等各種善根之門這樣迴向：用這些善根，讓一切眾生都能得到諸佛無盡的法門，分別解說諸佛的法門，摧毀一切外道的邪說謬論；讓那些詭辯的言論理屈詞窮，都能得到三世一切諸佛所說的法海，對於每一種法、每一種方便法、每一種語言法、每一種施設法、每一種教法、每一種說法、每一種法
【English Translation】 English version: Cutting off the defilements of harmful conduct, one reaches the other shore (Nirvana). 'Why is that? If a Bodhisattva does not cultivate pure conduct himself, yet tries to make others cultivate pure conduct, this is impossible; if a Bodhisattva retreats from pure conduct himself, yet tries to make others fulfill pure conduct, this is impossible; if a Bodhisattva breaks pure conduct himself, yet tries to make others establish pure conduct, this is impossible; if a Bodhisattva departs from pure conduct himself, yet tries to make others establish the path of pure conduct, this is impossible; if a Bodhisattva extinguishes pure conduct himself, yet tries to make others practice pure conduct, this is impossible; if a Bodhisattva does not delight in pure conduct himself, yet tries to make others delight in practicing pure conduct, this is impossible; if a Bodhisattva does not abide in pure conduct himself, yet tries to make others abide in pure conduct, this is impossible; if a Bodhisattva does not perfect pure conduct himself, yet tries to make others perfect pure conduct, this is impossible; if a Bodhisattva abandons pure conduct himself, yet tries to make others not abandon and abide in pure conduct, this is impossible; if a Bodhisattva destroys and scatters pure conduct himself, yet tries to make others gather pure conduct, this is impossible.' 'Why is that? A Bodhisattva Mahasattva (great Bodhisattva) practices as it is said, staying away from perversions, and can also widely proclaim the Dharma of staying away from perversions; speaking truthfully and acting truthfully, cultivating pure actions of body, speech, and mind, staying away from all defilements, walking in unobstructed places, and extinguishing all obstacles. A Bodhisattva Mahasattva, with his own heart being upright, also makes others have upright hearts; a Bodhisattva cultivates patience, using various roots of goodness to subdue his own heart, and also makes others cultivate patience, using various roots of goodness to subdue their hearts; a Bodhisattva himself stays away from doubt and regret, and also makes others stay away from all doubts and regrets; a Bodhisattva himself obtains joy and faith, and also makes others obtain indestructible faith; a Bodhisattva himself practices steadfast Dharma, and also makes others practice steadfast Dharma; the roots of goodness of a Bodhisattva Mahasattva are thus dedicated.' 'Furthermore, a Bodhisattva Mahasattva dedicates the various doors of good roots, such as the giving of Dharma, in this way: with these good roots, may all sentient beings obtain the endless Dharma doors of all Buddhas, separately explain the Dharma doors of all Buddhas, and destroy all the heretical and erroneous theories of external paths; may those sophistical arguments be rendered speechless, and may they all obtain the sea of Dharma spoken by all Buddhas of the three times, regarding each and every Dharma, each and every expedient Dharma, each and every language Dharma, each and every establishment Dharma, each and every teaching Dharma, each and every speaking Dharma, each and every Dharma'
門、一一入法、一一決定法、一一住法，悉得無量無邊無盡法藏。得無畏法深入四辯，廣為眾生說微妙法，盡未來際而無窮盡。成正直心，離諸顛倒，生無礙道，言無謬失，眾生聞法悉皆歡喜；解了眾生一切言音，得不退轉一切法明，一切眾生歡喜無量，悉皆安住一切種智。具足離癡，明凈法辯，聞持諸法，悉能分別一切世界。得法界等無量身，於一念中悉能充滿一切法界；微妙音聲遍滿無量無邊法界，示現眷屬充滿法界。修法界等菩薩凈業，得法界等無量菩薩所住，得法界等無量決定法，學法界等無量諸法究竟，住法界等無量菩薩行，迴向法界等無量菩薩內法。菩薩摩訶薩善根如是迴向，令一切眾生具足薩婆若，安住薩婆若。
「複次，菩薩摩訶薩善根如是迴向：見法界等無量一切佛，調伏法界等無量眾生，嚴凈法界等無量佛剎，得法界等無量菩薩智，得法界等無量無所畏，得法界等無量深妙辯，得法界等無量一切菩薩陀羅尼，得法界等無量不可思議菩薩住，具足法界等無量功德藏，具足法界等無量實義善根。菩薩摩訶薩復作是念：『以此善根，令一切眾生悉得是法，具足成滿，如我無異；一切行等，功德等，智慧等，力等，無畏等，自在等，正覺等，說法等，如實義等，論議等，諸通等。』菩薩摩訶薩善根
【現代漢語翻譯】 現代漢語譯本：菩薩通過種種法門、一一深入理解佛法、一一確定修行方法、一一安住于佛法，從而獲得無量無邊無盡的佛法寶藏。他們獲得無畏的智慧，深入理解四種辯才（四辯：義辯、法辯、辭辯、樂說辯），為眾生廣泛宣說微妙的佛法，直至未來無盡。他們成就正直的心，遠離一切顛倒的見解，生起無障礙的智慧，言語沒有謬誤，眾生聽聞佛法都感到歡喜；他們理解眾生的一切語言，獲得不退轉的佛法智慧，一切眾生都無限歡喜，都安住於一切種智（一切種智：佛陀所具有的智慧）。他們具足遠離愚癡的智慧，清凈明亮的辯才，聽聞並受持一切佛法，能夠分辨一切世界。他們獲得與法界（法界：宇宙萬法所存在的空間）相等同的無量身，在一念之間能夠充滿一切法界；他們微妙的聲音遍滿無量無邊的法界，示現的眷屬也充滿法界。他們修習與法界相等同的菩薩清凈之業，獲得與法界相等同的無量菩薩所安住的境界，獲得與法界相等同的無量決定之法，學習與法界相等同的無量諸法，最終達到究竟，安住于與法界相等同的無量菩薩行，將功德迴向于與法界相等同的無量菩薩的內在修行。菩薩摩訶薩的善根如此迴向，令一切眾生都具足一切智（薩婆若：一切智，佛陀的智慧），安住於一切智。 其次，菩薩摩訶薩的善根如此迴向：他們見到與法界相等同的無量一切佛，調伏與法界相等同的無量眾生，莊嚴清凈與法界相等同的無量佛剎（佛剎：佛所教化的世界），獲得與法界相等同的無量菩薩智慧，獲得與法界相等同的無量無所畏懼，獲得與法界相等同的無量深妙辯才，獲得與法界相等同的無量一切菩薩陀羅尼（陀羅尼：總持，能持一切善法，遮一切惡法的力量），獲得與法界相等同的無量不可思議的菩薩住處，具足與法界相等同的無量功德寶藏，具足與法界相等同的無量真實意義的善根。菩薩摩訶薩又這樣想：『以此善根，令一切眾生都獲得這些佛法，具足圓滿，與我沒有差別；一切修行相等，功德相等，智慧相等，力量相等，無畏相等，自在相等，正覺相等，說法相等，如實義相等，論議相等，神通相等。』菩薩摩訶薩的善根
【English Translation】 English version: Through various doors, entering into each dharma, determining each method, and abiding in each dharma, Bodhisattvas obtain immeasurable, boundless, and inexhaustible treasures of the Dharma. They gain fearless wisdom, deeply understand the four kinds of eloquence (four kinds of eloquence: eloquence in meaning, eloquence in dharma, eloquence in language, and eloquence in joyful speech), and widely proclaim the subtle Dharma to sentient beings, continuing into the endless future. They cultivate an upright mind, free from all inverted views, generate unobstructed wisdom, and their words are without error. Sentient beings who hear the Dharma are all delighted; they understand all the languages of sentient beings, obtain irreversible wisdom of all dharmas, and all sentient beings are infinitely joyful, abiding in all-knowing wisdom (Sarvajna: the wisdom of a Buddha). They are endowed with wisdom free from ignorance, clear and bright eloquence, hear and uphold all dharmas, and are able to distinguish all worlds. They obtain immeasurable bodies equal to the Dharma realm (Dharma realm: the space where all phenomena exist), and in a single thought, they can fill the entire Dharma realm; their subtle voices pervade the immeasurable and boundless Dharma realm, and the retinue they manifest also fills the Dharma realm. They cultivate pure Bodhisattva deeds equal to the Dharma realm, obtain the abodes of immeasurable Bodhisattvas equal to the Dharma realm, obtain immeasurable definitive dharmas equal to the Dharma realm, learn immeasurable dharmas equal to the Dharma realm, ultimately reaching perfection, abide in immeasurable Bodhisattva practices equal to the Dharma realm, and dedicate their merits to the inner practices of immeasurable Bodhisattvas equal to the Dharma realm. The Bodhisattva Mahasattvas dedicate their roots of goodness in this way, enabling all sentient beings to be endowed with all-knowing wisdom (Sarvajna: all-knowing wisdom, the wisdom of a Buddha), and to abide in all-knowing wisdom. Furthermore, Bodhisattva Mahasattvas dedicate their roots of goodness in this way: they see immeasurable Buddhas equal to the Dharma realm, tame immeasurable sentient beings equal to the Dharma realm, adorn and purify immeasurable Buddha lands (Buddha lands: the worlds where Buddhas teach) equal to the Dharma realm, obtain immeasurable Bodhisattva wisdom equal to the Dharma realm, obtain immeasurable fearlessness equal to the Dharma realm, obtain immeasurable profound eloquence equal to the Dharma realm, obtain immeasurable Dharanis (Dharani: the power to uphold all good dharmas and prevent all evil dharmas) of all Bodhisattvas equal to the Dharma realm, obtain immeasurable inconceivable abodes of Bodhisattvas equal to the Dharma realm, are endowed with immeasurable treasures of merit equal to the Dharma realm, and are endowed with immeasurable roots of goodness of true meaning equal to the Dharma realm. Bodhisattva Mahasattvas also think: 『With these roots of goodness, may all sentient beings obtain these dharmas, be fully endowed, and be no different from me; may all practices be equal, merits be equal, wisdom be equal, strength be equal, fearlessness be equal, freedom be equal, enlightenment be equal, teaching be equal, true meaning be equal, discussions be equal, and supernatural powers be equal.』 The Bodhisattva Mahasattvas' roots of goodness
如是迴向。
「複次，菩薩摩訶薩以此善根如是迴向：如法界無量，出生智慧亦復如是；如法界無量，所見諸佛亦復如是；如法界無量，往諸佛剎亦復如是；如法界無量，菩薩所行亦復如是；如法界不可斷，得一切智亦復如是；如法界等一，得一切智亦復如是；如法界自然清凈，令一切眾生清凈亦復如是；如法界隨順悉至一切，令一切眾生行普賢菩薩行亦復如是；如法界莊嚴一切眾生，令一切眾生得普賢菩薩莊嚴亦復如是；如法界不可壞，令一切眾生得不壞善根亦復如是。
「複次，菩薩摩訶薩以此善根如是迴向：令一切諸佛菩薩皆悉歡喜，令諸善根趣薩婆若，令諸善根趣一切智，至一切道，令一切眾生常見諸佛。
「菩薩摩訶薩以此善根如是迴向：見一切佛能作佛事故迴向、見一切佛不于佛事生住著心故迴向、見一切佛悉令眾生普得清凈故迴向、見一切佛悉能了知故迴向、見一切佛悉無所著故迴向、見一切佛悉能分別無礙法故迴向、見一切佛具普賢行故迴向、見一切佛未曾失時故迴向、見一切佛出生菩薩無量諸力故迴向、見一切佛不忘其法故迴向。以此善根如是迴向：解法界無生，解法界無自性，解法界如如，解法界無依，解法界無妄，解法界離相，解法界寂靜，解法界無處所，解法界無去無集
【現代漢語翻譯】 現代漢語譯本 如此迴向。
『再者，菩薩摩訶薩以這善根如此迴向：如同法界無量，所生智慧也如此無量；如同法界無量，所見諸佛也如此無量；如同法界無量，前往諸佛剎土也如此無量；如同法界無量，菩薩所行也如此無量；如同法界不可斷絕，證得一切智也如此不可斷絕；如同法界平等唯一，證得一切智也如此平等唯一；如同法界自然清凈，令一切眾生清凈也如此自然清凈；如同法界隨順遍至一切，令一切眾生修行普賢菩薩行也如此隨順遍至一切；如同法界莊嚴一切眾生，令一切眾生獲得普賢菩薩的莊嚴也如此莊嚴；如同法界不可毀壞，令一切眾生獲得不壞的善根也如此不可毀壞。
『再者，菩薩摩訶薩以這善根如此迴向：令一切諸佛菩薩都歡喜，令諸善根趨向薩婆若（一切智），令諸善根趨向一切智，到達一切道，令一切眾生常見諸佛。
『菩薩摩訶薩以這善根如此迴向：見到一切佛能作佛事而回向，見到一切佛不因佛事而生執著心而回向，見到一切佛都令眾生普遍得到清凈而回向，見到一切佛都能了知一切而回向，見到一切佛都無所執著而回向，見到一切佛都能分別無礙之法而回向，見到一切佛具足普賢行而回向，見到一切佛未曾錯過時機而回向，見到一切佛出生菩薩無量諸力而回向，見到一切佛不忘其法而回向。以這善根如此迴向：理解法界無生，理解法界無自性，理解法界如如（真如），理解法界無所依，理解法界無虛妄，理解法界離一切相，理解法界寂靜，理解法界無處所，理解法界無去無集。
【English Translation】 English version Thus, they dedicate the merit.
'Furthermore, the Bodhisattva Mahasattva dedicates this root of good in this way: Just as the Dharma Realm is immeasurable, so too is the wisdom that arises; just as the Dharma Realm is immeasurable, so too are the Buddhas seen; just as the Dharma Realm is immeasurable, so too is the going to the Buddha lands; just as the Dharma Realm is immeasurable, so too is the practice of the Bodhisattvas; just as the Dharma Realm cannot be severed, so too is the attainment of all-knowing wisdom; just as the Dharma Realm is equal and one, so too is the attainment of all-knowing wisdom; just as the Dharma Realm is naturally pure, so too is the purification of all sentient beings; just as the Dharma Realm accords with and reaches all, so too does it cause all sentient beings to practice the conduct of Samantabhadra Bodhisattva; just as the Dharma Realm adorns all sentient beings, so too does it cause all sentient beings to attain the adornment of Samantabhadra Bodhisattva; just as the Dharma Realm is indestructible, so too does it cause all sentient beings to attain indestructible roots of good.
'Furthermore, the Bodhisattva Mahasattva dedicates this root of good in this way: May all Buddhas and Bodhisattvas be joyful, may all roots of good go towards Sarvajna (all-knowing wisdom), may all roots of good go towards all-knowing wisdom, reach all paths, and may all sentient beings always see the Buddhas.
'The Bodhisattva Mahasattva dedicates this root of good in this way: Dedicating to seeing all Buddhas being able to do Buddha-works, dedicating to seeing all Buddhas not giving rise to attachment in their minds regarding Buddha-works, dedicating to seeing all Buddhas universally causing sentient beings to attain purity, dedicating to seeing all Buddhas being able to understand everything, dedicating to seeing all Buddhas being without any attachments, dedicating to seeing all Buddhas being able to distinguish unobstructed dharmas, dedicating to seeing all Buddhas possessing the conduct of Samantabhadra, dedicating to seeing all Buddhas never missing the right time, dedicating to seeing all Buddhas giving rise to the immeasurable powers of Bodhisattvas, dedicating to seeing all Buddhas not forgetting their dharmas. With this root of good, they dedicate in this way: understanding the Dharma Realm as unarisen, understanding the Dharma Realm as without self-nature, understanding the Dharma Realm as Suchness, understanding the Dharma Realm as without reliance, understanding the Dharma Realm as without falsehood, understanding the Dharma Realm as apart from all characteristics, understanding the Dharma Realm as tranquil, understanding the Dharma Realm as without location, understanding the Dharma Realm as without going or gathering.'
，解法界無壞。
「複次，菩薩摩訶薩善根如是迴向：以此法施所攝善根，令一切眾產生大法師，住一切佛無量自在；令一切眾生作無上法師，安立眾生於一切智；令一切眾產生無壞法師，一切問難無能窮盡；令一切眾生作無礙法師，具足諸法無礙照明；令一切眾生作智藏法師，巧方便說一切佛法；令一切眾產生就如來自在法師，能善巧說諸如來智；令一切眾生作凈眼法師，廣說實法不由他教；令一切眾生作正持佛法法師，具足說法，不失一味；令一切眾生作離相法師，以諸妙相而自莊嚴，放無量光廣說諸法；令一切眾生作大身法師，一身充滿無數佛剎，興大法雲，普雨佛法；令一切眾生作不失佛法大海法師，一切世間無能壞者；令一切眾生作具足圓滿日光法師，放佛慧光悉能顯照一切諸法；令一切眾生作隨順問答法師，善巧方便廣說諸法；令一切眾生作究竟眾行到彼岸法師，善巧方便開無量法藏；令一切眾生作建立正法法師，分別演說如來道智；令一切眾生作了達諸法法師，讚歎功德不可窮盡；令一切眾生作不虛誑法師，入深真妙諸方便際；令一切眾生作善覺魔事法師，悉能壞散一切諸魔；令一切眾生作諸佛攝護法師，未曾暫起我、我所心；令一切眾生作安隱正法法師，悉得菩薩一切願力。菩薩摩訶薩以此善
【現代漢語翻譯】 現代漢語譯本：，解脫法界，使其不受損害。
『再者，菩薩摩訶薩如此迴向善根：以這法佈施所攝的善根，愿一切眾生都成為大法師，安住於一切佛的無量自在；愿一切眾生都成為無上法師，使眾生安立於一切智慧；愿一切眾生都成為無壞法師，一切問難都無法窮盡；愿一切眾生都成為無礙法師，具足諸法無礙的照明；愿一切眾生都成為智藏法師，巧妙方便地說一切佛法；愿一切眾生都成就如來自在法師，能善巧地說諸如來智慧；愿一切眾生都成為凈眼法師，廣泛宣說真實之法，不依賴他人的教導；愿一切眾生都成為正持佛法的法師，具足說法，不失一味；愿一切眾生都成為離相法師，以諸妙相而自我莊嚴，放出無量光明，廣泛宣說諸法；愿一切眾生都成為大身法師，一身充滿無數佛剎，興起大法雲，普降佛法；愿一切眾生都成為不失佛法大海的法師，一切世間都無法破壞；愿一切眾生都成為具足圓滿日光法師，放出佛的智慧之光，能夠照亮一切諸法；愿一切眾生都成為隨順問答的法師，善巧方便地廣泛宣說諸法；愿一切眾生都成為究竟眾行到彼岸的法師，善巧方便地開啟無量法藏；愿一切眾生都成為建立正法的法師，分別演說如來道智；愿一切眾生都成為通達諸法的法師，讚歎功德不可窮盡；愿一切眾生都成為不虛誑的法師，進入深邃真實微妙的諸方便之境；愿一切眾生都成為善覺魔事的法師，能夠摧毀一切諸魔；愿一切眾生都成為諸佛攝護的法師，未曾暫時生起我、我所之心；愿一切眾生都成為安穩正法的法師，都獲得菩薩的一切願力。菩薩摩訶薩以此善』
【English Translation】 English version: , liberating the Dharma realm without harm.
'Furthermore, the Bodhisattva Mahasattva dedicates their roots of goodness in this way: With the roots of goodness gathered from this Dharma giving, may all beings become great Dharma masters, dwelling in the immeasurable freedom of all Buddhas; may all beings become supreme Dharma masters, establishing beings in all wisdom; may all beings become indestructible Dharma masters, whose questions and answers are inexhaustible; may all beings become unobstructed Dharma masters, possessing unobstructed illumination of all Dharmas; may all beings become Dharma masters who are treasuries of wisdom, skillfully expounding all the Buddha's teachings; may all beings achieve the Tathagata's free Dharma master, able to skillfully explain the wisdom of all Tathagatas; may all beings become Dharma masters with pure eyes, widely proclaiming the true Dharma without relying on others' teachings; may all beings become Dharma masters who uphold the Buddha's Dharma correctly, fully expounding the Dharma without losing a single flavor; may all beings become Dharma masters who are free from characteristics, adorning themselves with wondrous characteristics, emitting immeasurable light, and widely proclaiming all Dharmas; may all beings become Dharma masters with great bodies, filling countless Buddha lands with one body, raising great Dharma clouds, and universally raining down the Buddha's Dharma; may all beings become Dharma masters who do not lose the ocean of the Buddha's Dharma, which cannot be destroyed by anything in the world; may all beings become Dharma masters with complete and perfect sunlight, emitting the light of the Buddha's wisdom, able to illuminate all Dharmas; may all beings become Dharma masters who follow questions and answers, skillfully and widely expounding all Dharmas; may all beings become Dharma masters who ultimately reach the other shore of all practices, skillfully opening immeasurable Dharma treasuries; may all beings become Dharma masters who establish the true Dharma, separately expounding the Tathagata's path of wisdom; may all beings become Dharma masters who understand all Dharmas, whose praises of merit are inexhaustible; may all beings become Dharma masters who are not false or deceptive, entering the profound, true, and wondrous realms of all skillful means; may all beings become Dharma masters who are aware of demonic activities, able to destroy all demons; may all beings become Dharma masters who are protected by all Buddhas, never for a moment giving rise to the thought of 'I' or 'mine'; may all beings become Dharma masters of peaceful and correct Dharma, all attaining the Bodhisattva's vows. The Bodhisattva Mahasattva with this good'
根如是迴向：不選擇業故迴向，不選擇報故迴向，不選擇愿故迴向，不選擇法故迴向，不選擇事故迴向，不選擇因故迴向，不選擇成法故迴向，不選擇名身、味身、句身故迴向，不選擇迴向故迴向，不選擇義故迴向。◎
大方廣佛華嚴經卷第二十一 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二十二
東晉天竺三藏佛馱跋陀羅譯
金剛幢菩薩十回向品第二十一之九
「◎菩薩摩訶薩以此善根如是迴向：不著色故迴向；不著聲、香、味、觸、法故迴向；不求生天故迴向；不求欲樂故迴向；不著欲境界故迴向；不求眷屬故迴向；不求自在故迴向；不求生死樂故迴向；不著生死故迴向；不著死此生彼故迴向；不求三有樂故迴向；不求欲相應故迴向；不求樂處故迴向；不毒心故迴向；不壞善根故迴向；不依三界故迴向；不味著諸禪解脫三昧正受故迴向；不求住聲聞、緣覺乘故迴向；但欲調伏一切眾生滿足薩婆若究竟無礙智故迴向；欲令一切善根清凈無礙故迴向；欲令一切眾生超出生死，得大乘智故迴向；欲滿足金剛菩提心故迴向；欲究竟成就不死法故迴向；欲無量莊嚴諸佛種姓示現一切智自在故迴向；欲具足菩薩一切法明神力自在故迴向；欲於法界、虛
【現代漢語翻譯】 現代漢語譯本 菩薩這樣迴向：不執著于業而回向，不執著于果報而回向，不執著于願望而回向，不執著于佛法而回向，不執著於事物而回向，不執著于因緣而回向，不執著于成就之法而回向，不執著于名身（nama-kaya，指名稱的集合）、味身（rasa-kaya，指味道的集合）、句身（vyañjana-kaya，指語句的集合）而回向，不執著于迴向本身而回向，不執著于意義而回向。
菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）以這樣的善根如此迴向：不執著於色（rupa，物質現象）而回向；不執著于聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparsha，觸感）、法（dharma，概念）而回向；不爲了求生天界而回向；不爲了追求慾望的快樂而回向；不執著于慾望的境界而回向；不爲了追求眷屬而回向；不爲了追求自在而回向；不爲了追求生死輪迴的快樂而回向；不執著于生死輪迴而回向；不執著于死後生於他處而回向；不爲了追求三有（trai-bhava，欲界、色界、無色界）的快樂而回向；不爲了追求與慾望相應的快樂而回向；不爲了追求快樂的處所而回向；不以嗔恨心而回向；不破壞善根而回向；不依賴於三界（tri-dhatu，欲界、色界、無色界）而回向；不貪著于各種禪定（dhyana）、解脫（vimoksha）、三昧（samadhi）、正受（samapatti）而回向；不爲了安住于聲聞（shravaka，聽聞佛法而修行者）、緣覺（pratyekabuddha，獨自覺悟者）的乘（yana，教法）而回向；只是爲了調伏一切眾生，圓滿薩婆若（sarvajña，一切智），究竟無礙的智慧而回向；爲了使一切善根清凈無礙而回向；爲了使一切眾生超越生死，獲得大乘（mahayana，菩薩乘）的智慧而回向；爲了圓滿金剛菩提心（vajra-bodhicitta，堅固的菩提心）而回向；爲了究竟成就無死之法而回向；爲了以無量的莊嚴來顯示諸佛的種姓，示現一切智的自在而回向；爲了具足菩薩的一切法明（dharma-vidya，對佛法的明瞭）和神通自在而回向；爲了在法界（dharma-dhatu，宇宙的真實本質）、虛空
【English Translation】 English version Thus does the root of merit dedicate: not dedicating by choosing karma, not dedicating by choosing retribution, not dedicating by choosing vows, not dedicating by choosing dharma, not dedicating by choosing events, not dedicating by choosing causes, not dedicating by choosing accomplished dharmas, not dedicating by choosing name-body (nama-kaya), taste-body (rasa-kaya), sentence-body (vyañjana-kaya), not dedicating by choosing dedication itself, not dedicating by choosing meaning.
The Bodhisattva-Mahasattva (great Bodhisattva) dedicates this root of goodness thus: dedicating without attachment to form (rupa); dedicating without attachment to sound (shabda), smell (gandha), taste (rasa), touch (sparsha), and dharma (concept); dedicating without seeking birth in heavens; dedicating without seeking sensual pleasures; dedicating without attachment to the realm of desire; dedicating without seeking retinue; dedicating without seeking autonomy; dedicating without seeking the pleasure of birth and death; dedicating without attachment to birth and death; dedicating without attachment to dying here and being born there; dedicating without seeking the pleasure of the three realms of existence (trai-bhava); dedicating without seeking pleasure associated with desire; dedicating without seeking a place of pleasure; dedicating without a mind of hatred; dedicating without destroying roots of goodness; dedicating without relying on the three realms (tri-dhatu); dedicating without being attached to various states of dhyana (meditation), vimoksha (liberation), samadhi (concentration), and samapatti (attainment); dedicating without seeking to abide in the vehicle (yana) of the Shravakas (hearers) and Pratyekabuddhas (solitary realizers); but dedicating only to tame all sentient beings, to fulfill sarvajña (omniscience), and to attain ultimate unobstructed wisdom; dedicating to make all roots of goodness pure and unobstructed; dedicating to enable all sentient beings to transcend birth and death and attain the wisdom of the Mahayana (Great Vehicle); dedicating to fulfill the vajra-bodhicitta (diamond-like bodhi mind); dedicating to ultimately accomplish the deathless dharma; dedicating to manifest the lineage of all Buddhas with immeasurable adornments, and to demonstrate the autonomy of omniscience; dedicating to fully possess all the dharma-vidya (knowledge of dharma) and miraculous powers of a Bodhisattva; dedicating to be in the dharma-dhatu (the realm of reality), the void
空界等一切佛剎行普賢行而不退轉，以離癡金剛大莊嚴而自莊嚴，安住普賢菩薩地故迴向；欲盡未來劫行普賢行度脫眾生，示現一切諸佛莊嚴行地安住不斷故迴向。
「菩薩摩訶薩如是平等心迴向；平等法心迴向；一切眾生無量心迴向；無諍心迴向；無所有心迴向；不亂心迴向；等入三世心迴向；於三世諸佛種姓心迴向；得不死神通心迴向；得如來涅槃心迴向；令一切眾生離地獄、餓鬼、畜生、閻羅王處故迴向；令一切眾生除滅障道法故迴向；令一切眾生悉具善根歡喜故迴向；欲不失轉法輪時故迴向；欲令一切眾產生十力輪到彼岸故迴向；欲令滿足無量無邊菩薩清凈法愿故迴向；欲令成就善知識器，隨順一切善知識教具菩提心寶故迴向；欲令一切住佛深法，正直修習一切佛法，具足無上智慧光明故迴向；欲令一切菩薩無礙慧明常現在前故迴向；欲令一切常見諸佛現在前故迴向；欲令一切得明凈法門故迴向；欲令一切離諸恐怖，具無所畏菩提心門故迴向；欲令一切得菩薩不可思議諸住智門故迴向；欲令一切大悲救護悉得清凈故迴向；欲令一切無餘佛剎皆悉莊嚴故迴向；欲令一切除滅一切魔業鉤餌及魔巧術故迴向；欲令一切修菩薩行，不著一切佛剎故迴向；欲令一切度一切佛法，得一切智廣大心故迴向。菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 以空界等同的一切佛剎（佛所居住的國土）為目標，修行普賢菩薩（象徵一切菩薩行愿的菩薩）的行持而不退轉，以遠離愚癡的金剛般的大莊嚴來莊嚴自身，安住于普賢菩薩的境界，因此而回向；爲了在未來無盡的劫數中修行普賢菩薩的行持，度脫一切眾生，示現一切諸佛莊嚴的行持，安住於此而不間斷，因此而回向。 菩薩摩訶薩（偉大的菩薩）如此以平等心迴向；以平等法心迴向；以對一切眾生無量的心迴向；以無諍的心迴向；以無所執著的心迴向；以不散亂的心迴向；以等同進入三世的心迴向；以對三世諸佛的種姓的心迴向；以獲得不死神通的心迴向；以獲得如來（佛的稱號）涅槃的心迴向；爲了使一切眾生脫離地獄、餓鬼、畜生、閻羅王（地獄之主）的處境而回向；爲了使一切眾生消除障礙修道的法而回向；爲了使一切眾生都具備善根而歡喜而回向；爲了不失去轉法輪（佛陀教法的傳播）的時機而回向；爲了使一切眾生都能成就十力輪（佛陀的十種力量）到達彼岸而回向；爲了使無量無邊的菩薩清凈的法愿得以滿足而回向；爲了成就善知識（引導修行的人）的器量，隨順一切善知識的教導，具備菩提心（覺悟之心）的珍寶而回向；爲了使一切眾生安住于佛陀甚深的教法，正直地修習一切佛法，具備無上的智慧光明而回向；爲了使一切菩薩無礙的智慧光明常在眼前而回向；爲了使一切眾生常見諸佛現在眼前而回向；爲了使一切眾生獲得明凈的法門而回向；爲了使一切眾生遠離一切恐怖，具備無所畏懼的菩提心門而回向；爲了使一切眾生獲得菩薩不可思議的各種安住的智慧之門而回向；爲了使一切大悲救護都得到清凈而回向；爲了使一切無餘的佛剎都得到莊嚴而回向；爲了使一切眾生消除一切魔業的鉤餌和魔的巧術而回向；爲了使一切眾生修行菩薩行，不執著於一切佛剎而回向；爲了使一切眾生度脫一切佛法，獲得一切智的廣大心而回向。菩薩摩訶薩
【English Translation】 English version They dedicate their merit by practicing the conduct of Samantabhadra (a bodhisattva symbolizing the practice and vows of all bodhisattvas) without regression, in all Buddha-lands (the lands where Buddhas reside) that are like the space realm, adorning themselves with the great adornment of diamond-like detachment from ignorance, and abiding in the stage of Samantabhadra Bodhisattva; they dedicate their merit to practice the conduct of Samantabhadra for endless future kalpas (eons), to liberate all sentient beings, to manifest the adornment of all Buddhas' conduct, and to abide in it without interruption. The Bodhisattva Mahasattvas (great bodhisattvas) thus dedicate their merit with an equal mind; they dedicate their merit with an equal Dharma mind; they dedicate their merit with an immeasurable mind towards all sentient beings; they dedicate their merit with a non-contentious mind; they dedicate their merit with a non-attachment mind; they dedicate their merit with a non-distracted mind; they dedicate their merit with a mind that equally enters the three times; they dedicate their merit with a mind towards the lineage of the Buddhas of the three times; they dedicate their merit with a mind to attain immortal supernatural powers; they dedicate their merit with a mind to attain the Nirvana of the Tathagata (another name for the Buddha); they dedicate their merit to liberate all sentient beings from the realms of hell, hungry ghosts, animals, and Yama (the lord of hell); they dedicate their merit to eliminate all obstacles to the path for all sentient beings; they dedicate their merit to make all sentient beings joyful with good roots; they dedicate their merit to not lose the time to turn the Dharma wheel (the propagation of the Buddha's teachings); they dedicate their merit to enable all sentient beings to achieve the wheel of ten powers (the ten powers of the Buddha) and reach the other shore; they dedicate their merit to fulfill the immeasurable and boundless pure Dharma vows of the bodhisattvas; they dedicate their merit to become vessels of good teachers (spiritual guides), to follow the teachings of all good teachers, and to possess the treasure of Bodhicitta (the mind of enlightenment); they dedicate their merit to enable all sentient beings to abide in the profound Dharma of the Buddha, to practice all the Buddha's teachings with integrity, and to possess the light of supreme wisdom; they dedicate their merit to enable the unobstructed wisdom light of all bodhisattvas to always be present; they dedicate their merit to enable all sentient beings to always see the Buddhas present before them; they dedicate their merit to enable all sentient beings to attain clear and pure Dharma gates; they dedicate their merit to enable all sentient beings to be free from all fears and to possess the fearless Bodhicitta gate; they dedicate their merit to enable all sentient beings to attain the inconceivable abidings of wisdom gates of the bodhisattvas; they dedicate their merit to enable all great compassionate protections to be purified; they dedicate their merit to adorn all remaining Buddha-lands; they dedicate their merit to eliminate all the hooks, baits, and skillful tricks of all demonic activities; they dedicate their merit to enable all sentient beings to practice the bodhisattva path without attachment to any Buddha-lands; they dedicate their merit to enable all sentient beings to transcend all the Buddha's teachings and to attain the vast mind of all-knowing wisdom. The Bodhisattva Mahasattvas.
以此善根，欲令正念清凈故迴向；欲決定故迴向；欲攝取一切佛法分別了知故迴向；欲得無量無邊無礙智故迴向；欲得清凈正直心故迴向；欲令一切眾生修習大慈心故迴向；修習大悲心故迴向；修習喜心故迴向；修習舍心故迴向；得二種無礙解脫，安住善根故迴向；欲分別一切緣起法故迴向；欲分別緣起法，得法化生心故迴向；欲得勇猛幢心故迴向；欲得不壞幢藏故迴向；欲壞一切魔故迴向；欲得一切清凈無礙法心故迴向；欲行一切菩薩行得不退轉心故迴向；欲得樂求勝妙心故迴向；欲得一切功德法自在智樂，求一切智故迴向；欲滿一切愿、滅一切惡，受離垢記，得佛自在，為一切眾生轉不退法輪故迴向；欲令如來諸妙勝法無量智慧日光莊嚴大智光明普照一切眾生法界故迴向；欲調伏一切眾生皆悉歡喜成就大愿，盡未來劫行菩薩行，滅諸煩惱，離垢清凈，壞裂愛網，除愚癡闇，具足離垢無礙之法，修行菩薩不退轉行，得一切種智故迴向；欲令一切眾生得無礙無上妙智慧身，示現無量諸佛身故迴向。菩薩摩訶薩善根如是迴向，不著五欲，不依三界。何以故？菩薩摩訶薩以無染污善根迴向；遠離瞋恚善根迴向；舍離愚癡善根迴向；不可沮壞善根迴向；遠離憍慢善根迴向；除滅諂曲善根迴向；以正直心善根迴向；精勤修習善
【現代漢語翻譯】 現代漢語譯本 以此善根，爲了使正念清凈而回向；爲了使心意堅定而回向；爲了攝取一切佛法並分別了知而回向；爲了獲得無量無邊無礙的智慧而回向；爲了獲得清凈正直的心而回向；爲了使一切眾生修習大慈心而回向；修習大悲心而回向；修習喜心而回向；修習舍心而回向；爲了獲得兩種無礙解脫，安住于善根而回向；爲了分別一切緣起法而回向；爲了分別緣起法，獲得法化生心而回向；爲了獲得勇猛幢心而回向；爲了獲得不壞幢藏而回向；爲了摧毀一切魔而回向；爲了獲得一切清凈無礙的法心而回向；爲了行一切菩薩行，獲得不退轉心而回向；爲了獲得樂於追求殊勝美妙的心而回向；爲了獲得一切功德法自在智樂，追求一切智而回向；爲了圓滿一切願望、滅除一切惡行，接受離垢的授記，獲得佛的自在，為一切眾生轉不退轉法輪而回向；爲了使如來諸妙勝法無量智慧日光莊嚴的大智光明普照一切眾生法界而回向；爲了調伏一切眾生，使他們都歡喜成就大愿，在未來無盡的劫中行菩薩行，滅除諸煩惱，遠離垢染清凈，摧毀愛慾之網，去除愚癡的黑暗，具足離垢無礙之法，修行菩薩不退轉之行，獲得一切種智而回向；爲了使一切眾生獲得無礙無上妙智慧身，示現無量諸佛身而回向。菩薩摩訶薩（偉大的菩薩）的善根如此迴向，不執著於五欲（色、聲、香、味、觸），不依賴於三界（欲界、色界、無色界）。為什麼呢？菩薩摩訶薩以無染污的善根迴向；以遠離瞋恚的善根迴向；以舍離愚癡的善根迴向；以不可沮壞的善根迴向；以遠離憍慢的善根迴向；以除滅諂曲的善根迴向；以正直的心善根迴向；精勤修習善。
【English Translation】 English version With this root of good, I dedicate it to purify right mindfulness; I dedicate it to make my resolve firm; I dedicate it to grasp all the Buddha's teachings and understand them distinctly; I dedicate it to attain immeasurable, boundless, unobstructed wisdom; I dedicate it to attain a pure and upright mind; I dedicate it to enable all sentient beings to cultivate great loving-kindness; to cultivate great compassion; to cultivate joy; to cultivate equanimity; I dedicate it to attain two kinds of unobstructed liberation, and to abide in the root of good; I dedicate it to distinguish all conditioned arising; I dedicate it to distinguish conditioned arising and attain a mind born of Dharma; I dedicate it to attain a courageous banner-like mind; I dedicate it to attain an indestructible banner-store; I dedicate it to destroy all demons; I dedicate it to attain a mind of all pure and unobstructed Dharma; I dedicate it to practice all Bodhisattva practices and attain a non-retrogressing mind; I dedicate it to attain a mind that delights in seeking the supreme and wonderful; I dedicate it to attain the joy of the wisdom of all meritorious Dharma, and to seek all-knowing wisdom; I dedicate it to fulfill all vows, extinguish all evil, receive the prediction of being free from defilement, attain the freedom of a Buddha, and turn the non-retrogressing Dharma wheel for all sentient beings; I dedicate it to let the immeasurable wisdom sunlight of the Tathagata's (Buddha's) wonderful and supreme Dharma, adorned with great wisdom light, shine universally upon the Dharma realm of all sentient beings; I dedicate it to tame all sentient beings, so that they all joyfully accomplish great vows, practice Bodhisattva practices for endless future kalpas (eons), extinguish all afflictions, be free from defilement and pure, destroy the net of craving, remove the darkness of ignorance, possess the Dharma of being free from defilement and unobstructed, practice the non-retrogressing practice of a Bodhisattva, and attain all-knowing wisdom; I dedicate it to enable all sentient beings to attain an unobstructed, supreme, wonderful wisdom body, and to manifest immeasurable Buddha bodies. The Bodhisattva Mahasattva's (great Bodhisattva) root of good is dedicated in this way, not clinging to the five desires (form, sound, smell, taste, touch), not relying on the three realms (desire realm, form realm, formless realm). Why is this so? The Bodhisattva Mahasattva dedicates with a root of good that is free from defilement; dedicates with a root of good that is free from anger; dedicates with a root of good that is free from ignorance; dedicates with a root of good that cannot be destroyed; dedicates with a root of good that is free from arrogance; dedicates with a root of good that eliminates deceit; dedicates with a root of good that is an upright mind; diligently cultivates good.
根迴向。菩薩摩訶薩如是迴向時，得大歡喜；于菩薩行得正希望：趣摩訶薩道，具佛種姓，得佛智慧，離一切惡，降伏眾魔；悉能調伏一切眾生，令善知識皆悉歡喜；己所修愿皆悉成滿，請一切眾生，設大施會。◎
「◎複次，菩薩摩訶薩以此法施善根如是迴向：令一切眾生皆悉具足清凈法音，得柔軟音，得和悅音，得不可思議音，得可愛樂音，得充滿一切佛剎音，得不可思議功德莊嚴音，得滅高大散亂音，得充滿法界凈妙音，得攝一切眾生音；令一切眾生得無量音智；令一切眾生得清凈妙音；令一切眾生悉得音聲妙自在智；令一切眾生得一切莊嚴音；令一切眾生悉得妙音，眾生樂聞無有厭足；令一切眾生得解脫音，悉到彼岸；令一切眾生得歡喜音；令一切眾生得佛清凈語言音；令一切眾生得佛音聲，具妙辭辯遠離愚癡；令一切眾生得莊嚴諸法妙陀羅尼，於一一法說無量行，眷屬無數，充滿法界，悉能聞持不可思議金剛正法，廣分別說，能以無量句身、味身具足演說無量法藏，種種法相，住無著處，得諸法明；令一切眾生究竟薩婆若，攝一切法，以句身、味身於諸法義得自在音，于無礙音具足自在，得到彼岸；令一切眾生得無憂音聲，得無畏音聲，得無染污音聲，得功德音聲，得令眷屬歡喜音聲，得如法音聲，
【現代漢語翻譯】 現代漢語譯本 根迴向。菩薩摩訶薩（菩薩中的大菩薩）這樣迴向時，會得到極大的歡喜；對於菩薩的修行會產生真正的希望：趨向摩訶薩道（大菩薩之道），具備佛的種姓（成佛的潛質），獲得佛的智慧，遠離一切惡行，降伏所有魔障；能夠調伏一切眾生，使善知識都感到歡喜；自己所發的願望都能圓滿實現，邀請一切眾生，舉辦盛大的佈施法會。 ◎再次，菩薩摩訶薩以這種法佈施的善根這樣迴向：使一切眾生都具備清凈的法音，得到柔和的音聲，得到和諧悅耳的音聲，得到不可思議的音聲，得到令人喜愛的音聲，得到充滿一切佛剎（佛的國土）的音聲，得到以不可思議功德莊嚴的音聲，得到能滅除高亢散亂的音聲，得到充滿法界的清凈美妙的音聲，得到能攝受一切眾生的音聲；使一切眾生得到無量的音聲智慧；使一切眾生得到清凈美妙的音聲；使一切眾生都能得到音聲的奇妙自在智慧；使一切眾生得到一切莊嚴的音聲；使一切眾生都能得到美妙的音聲，眾生樂於聽聞而不會感到厭倦；使一切眾生得到解脫的音聲，都能到達彼岸；使一切眾生得到歡喜的音聲；使一切眾生得到佛的清凈語言音聲；使一切眾生得到佛的音聲，具備美妙的辭辯，遠離愚癡；使一切眾生得到莊嚴諸法的奇妙陀羅尼（總持法門），對於每一法都能說出無量的修行方法，眷屬無數，充滿法界，都能聽聞並受持不可思議的金剛正法，廣泛地分別解說，能夠以無量的句身、味身圓滿地演說無量的法藏，種種法的相狀，安住于無執著之處，獲得諸法的明瞭；使一切眾生最終達到薩婆若（一切智），攝受一切法，以句身、味身對於諸法的意義得到自在的音聲，對於無礙的音聲具備自在，到達彼岸；使一切眾生得到無憂的音聲，得到無畏的音聲，得到無染污的音聲，得到功德的音聲，得到使眷屬歡喜的音聲，得到如法的音聲。
【English Translation】 English version Root Dedication. When a Bodhisattva Mahasattva (a great Bodhisattva) dedicates merit in this way, they obtain great joy; they gain true hope in the Bodhisattva path: they proceed on the Mahasattva path, possess the Buddha's lineage (the potential to become a Buddha), obtain the wisdom of the Buddha, depart from all evil, subdue all demons; they are able to tame all sentient beings, causing all good teachers to rejoice; all their vows are fulfilled, and they invite all sentient beings to a great gathering of giving. ◎Furthermore, a Bodhisattva Mahasattva dedicates the roots of good from this Dharma giving in this way: may all sentient beings be endowed with pure Dharma sounds, obtain gentle sounds, obtain harmonious and pleasing sounds, obtain inconceivable sounds, obtain lovely and delightful sounds, obtain sounds that fill all Buddha-lands (Buddha's realms), obtain sounds adorned with inconceivable merits, obtain sounds that extinguish loud and scattered sounds, obtain pure and wonderful sounds that fill the Dharma realm, obtain sounds that gather all sentient beings; may all sentient beings obtain immeasurable sound wisdom; may all sentient beings obtain pure and wonderful sounds; may all sentient beings obtain the wonderful and free wisdom of sound; may all sentient beings obtain all adorned sounds; may all sentient beings obtain wonderful sounds that beings delight to hear without weariness; may all sentient beings obtain the sound of liberation, reaching the other shore; may all sentient beings obtain joyful sounds; may all sentient beings obtain the pure language sounds of the Buddha; may all sentient beings obtain the Buddha's sound, possessing wonderful eloquence, and departing from ignorance; may all sentient beings obtain the wonderful Dharani (mantra) that adorns all Dharmas, and for each Dharma, be able to speak of immeasurable practices, with countless retinue, filling the Dharma realm, able to hear and uphold the inconceivable Vajra (diamond) Right Dharma, widely explaining and expounding, able to fully expound immeasurable Dharma treasures with immeasurable sentence-bodies and taste-bodies, various Dharma characteristics, abiding in a place of non-attachment, obtaining clarity of all Dharmas; may all sentient beings ultimately attain Sarvajna (omniscience), gather all Dharmas, and with sentence-bodies and taste-bodies, obtain free sounds in the meaning of all Dharmas, possess freedom in unobstructed sounds, reaching the other shore; may all sentient beings obtain sounds free from worry, obtain fearless sounds, obtain undefiled sounds, obtain meritorious sounds, obtain sounds that delight their retinue, obtain sounds that are in accordance with the Dharma.
得諸佛法語言音聲，得疾除滅一切眾生疑網音聲，得具足辯才不斷音聲，得勝覺悟眾生音聲。
「複次，菩薩摩訶薩以此善根如是迴向：令一切眾生得凈法身；令一切眾生得凈妙功德；令一切眾生具諸相好；令一切眾生得凈業報；令一切眾生得清凈薩婆若心；令一切眾生得無量清凈菩提之心；令一切眾生得凈方便悉能分別眾生諸根；令一切眾生得清凈性；令一切眾生得清凈無礙行滿足諸愿；令一切眾生得清凈正念智慧不斷辯才。
「菩薩摩訶薩以此善根如是迴向：令一切眾生得如是等清凈妙身，所謂：明凈身、離濁身、究竟凈身、清凈身、離塵身、離種種塵身、離垢身、光明身、可愛樂身、無礙身，以如是身普應十方一切世界，示一切業，示現眾生，普照一切，示現一切猶如映象凈水之月，令一切眾生悉得如是凈妙之身。示現眾生菩薩諸行；示現眾生諸深妙法；示現眾生無量功德；示現眾生真實正道；示現眾生具足諸法；示現眾生一切大愿住於一剎；示現一切世界如來出世；示現一切諸佛神足自在；示現受持菩薩不思議解脫；示現普賢諸行一切愿智。菩薩摩訶薩善根如是迴向：令一切眾產生就一切功德智身。
「複次，菩薩摩訶薩以此法施所攝善根如是迴向：令一身遍一切世界，行菩薩行，眾生見
【現代漢語翻譯】 現代漢語譯本 獲得諸佛的法語言音聲，獲得迅速消除一切眾生疑惑的音聲，獲得具足辯才而不間斷的音聲，獲得殊勝覺悟眾生的音聲。
『再者，菩薩摩訶薩以這種善根如此迴向：令一切眾生獲得清凈的法身；令一切眾生獲得清凈微妙的功德；令一切眾生具足各種相好；令一切眾生獲得清凈的業報；令一切眾生獲得清凈的薩婆若（Sarvajna，一切智）心；令一切眾生獲得無量清凈的菩提之心；令一切眾生獲得清凈的方便，能夠分別眾生的各種根器；令一切眾生獲得清凈的自性；令一切眾生獲得清凈無礙的修行，滿足各種願望；令一切眾生獲得清凈的正念智慧，不間斷的辯才。
『菩薩摩訶薩以這種善根如此迴向：令一切眾生獲得像這樣清凈微妙的身體，即：明凈的身體、遠離污濁的身體、究竟清凈的身體、清凈的身體、遠離塵埃的身體、遠離各種塵埃的身體、遠離垢染的身體、光明的身體、可愛樂的身體、無障礙的身體，以這樣的身體普遍應化十方一切世界，示現一切業，示現眾生，普遍照耀一切，示現一切猶如鏡子中清凈的水月，令一切眾生都獲得這樣清凈微妙的身體。示現眾生菩薩的各種修行；示現眾生各種深奧微妙的法；示現眾生無量的功德；示現眾生真實的正道；示現眾生具足各種法；示現眾生一切大愿住於一個剎那；示現一切世界如來出世；示現一切諸佛的神足自在；示現受持菩薩不可思議的解脫；示現普賢（Samantabhadra）的各種修行和一切愿智。菩薩摩訶薩的善根如此迴向：令一切眾產生就一切功德智慧之身。
『再者，菩薩摩訶薩以這種法施所攝的善根如此迴向：令一身遍佈一切世界，行菩薩行，眾生見到』
【English Translation】 English version Attaining the language and sounds of all Buddhas' teachings, attaining the sound that swiftly eliminates all doubts of sentient beings, attaining the sound of complete and uninterrupted eloquence, attaining the sound that supremely awakens sentient beings.
'Furthermore, the Bodhisattva Mahasattva dedicates this root of goodness in this way: may all sentient beings attain a pure Dharma body; may all sentient beings attain pure and wondrous merits; may all sentient beings possess all excellent marks and characteristics; may all sentient beings attain pure karmic retribution; may all sentient beings attain a pure Sarvajna (all-knowing) mind; may all sentient beings attain immeasurable pure Bodhi mind; may all sentient beings attain pure skillful means, able to discern the various faculties of sentient beings; may all sentient beings attain pure nature; may all sentient beings attain pure and unobstructed practice, fulfilling all wishes; may all sentient beings attain pure right mindfulness, wisdom, and uninterrupted eloquence.'
'The Bodhisattva Mahasattva dedicates this root of goodness in this way: may all sentient beings attain such pure and wondrous bodies, namely: a bright and clear body, a body free from turbidity, an ultimately pure body, a clean body, a body free from dust, a body free from all kinds of dust, a body free from defilement, a luminous body, a lovely and desirable body, an unobstructed body. With such a body, may they universally respond to all worlds in the ten directions, demonstrating all actions, appearing to sentient beings, universally illuminating all, manifesting everything like the pure moon in a mirror or clear water, so that all sentient beings may attain such pure and wondrous bodies. May they demonstrate to sentient beings the various practices of Bodhisattvas; demonstrate to sentient beings the various profound and wondrous Dharmas; demonstrate to sentient beings immeasurable merits; demonstrate to sentient beings the true and righteous path; demonstrate to sentient beings the completeness of all Dharmas; demonstrate to sentient beings all great vows abiding in a single moment; demonstrate the appearance of Tathagatas in all worlds; demonstrate the supernatural powers and freedom of all Buddhas; demonstrate the inconceivable liberation of Bodhisattvas who uphold and maintain the teachings; demonstrate the various practices and all-encompassing wisdom of Samantabhadra. The Bodhisattva Mahasattva dedicates this root of goodness in this way: may all sentient beings achieve a body of all merits and wisdom.'
'Furthermore, the Bodhisattva Mahasattva dedicates the root of goodness accumulated through this Dharma giving in this way: may one body pervade all worlds, practicing the Bodhisattva path, and may sentient beings see'
者，皆悉不空，得不退轉菩提之心；令一切眾生隨順真實，得不壞心；令一切眾生於一切世界盡未來劫，行菩薩道而無厭足。具法界等大慈悲心，教化眾生未曾失時。分別諸根，念善知識於一念中，悉見現在一切諸佛正念如來，未曾暫舍。修諸善根無有虛欺，安立眾生於一切智，悉得不退清凈法輪，悉得一切諸佛法明，受持一切諸佛法雨，行菩薩行。入一切眾生，入一切剎，入一切法，入一切世間，入一切三世，入一切眾生諸業報智，入一切菩薩巧方便智，入一切菩薩出生智，入一切菩薩凈境界智，入一切佛住持境界，入一切無量無邊法界修菩薩行，安住諸住；是為菩薩摩訶薩法施善根迴向。
「複次，菩薩摩訶薩修善根業如是迴向：令一切佛剎皆悉清凈，以無量莊嚴具而莊嚴之；令一佛剎廣大如法界，如一佛剎，一切佛剎亦復如是。得最正覺於一佛剎，悉皆顯現一切佛剎，如一佛剎，一切佛剎亦復如是。彼一一剎以法界等諸莊嚴具而莊嚴之：無量阿僧祇眾寶莊嚴；無量阿僧祇清凈眾寶高座，諸妙寶衣以敷其上；無量阿僧祇眾妙寶帳，一切寶鈴諸寶垂帶以為莊嚴；無量寶蓋以張其上；無量寶雲雨一切寶，散眾寶華，見者無厭；無量妙寶以為欄楯，妙寶樓閣而莊嚴之；無量寶鈴自然演暢諸佛妙法；無量寶華周遍充
【現代漢語翻譯】 現代漢語譯本：這些菩薩都能夠不空過，獲得不退轉的菩提心；使一切眾生都能隨順真理，獲得不壞的信心；使一切眾生在一切世界，直到未來無盡的劫數，都能行菩薩道而永不滿足。他們具備等同於法界的大慈悲心，教化眾生從不失時機。他們能分辨眾生的根器，憶念善知識，在一念之間，都能見到現在一切諸佛，正念如來，從不曾片刻舍離。他們修習各種善根，沒有虛假欺騙，安立眾生於一切智慧，都能獲得不退轉的清凈法輪，都能獲得一切諸佛的法明，受持一切諸佛的法雨，行菩薩行。他們能入一切眾生，入一切佛剎，入一切法，入一切世間，入一切三世，入一切眾生諸業報的智慧，入一切菩薩的巧妙方便智慧，入一切菩薩的出生智慧，入一切菩薩的清凈境界智慧，入一切佛的住持境界，入一切無量無邊的法界，修菩薩行，安住于各種境界；這就是菩薩摩訶薩法施善根的迴向。 現代漢語譯本：『再者，菩薩摩訶薩修習善根的業，這樣迴向：使一切佛剎都清凈，用無量的莊嚴器具來莊嚴它們；使一個佛剎廣大如法界，像一個佛剎一樣，一切佛剎也都是這樣。在其中一個佛剎證得最正覺，能顯現一切佛剎，像一個佛剎一樣，一切佛剎也都是這樣。每一個佛剎都用法界等同的各種莊嚴器具來莊嚴：有無量阿僧祇（無數）的眾寶莊嚴；有無量阿僧祇的清凈眾寶高座，上面鋪著各種美妙的寶衣；有無量阿僧祇的各種美妙寶帳，用各種寶鈴和寶垂帶作為莊嚴；有無量寶蓋張在上面；有無量寶云降下一切寶物，散佈各種寶華，讓見到的人永不厭倦；有無量美妙的寶物作為欄桿，用美妙的寶樓閣來莊嚴；有無量寶鈴自然地宣揚諸佛的妙法；有無量寶華周遍充滿。
【English Translation】 English version: These Bodhisattvas are all not in vain, obtaining the heart of Bodhi that does not regress; enabling all sentient beings to follow the truth, obtaining an indestructible faith; enabling all sentient beings in all worlds, until the endless future kalpas, to practice the Bodhisattva path without ever being satisfied. They possess great compassion equal to the Dharma realm, teaching sentient beings without ever missing an opportunity. They can discern the faculties of sentient beings, remember good teachers, and in a single thought, they can see all the Buddhas of the present, the Tathagatas of right mindfulness, never abandoning them for even a moment. They cultivate all kinds of good roots, without falsehood or deception, establishing sentient beings in all wisdom, enabling them to obtain the pure Dharma wheel that does not regress, enabling them to obtain the Dharma light of all Buddhas, receiving the Dharma rain of all Buddhas, practicing the Bodhisattva path. They can enter all sentient beings, enter all Buddha lands, enter all Dharmas, enter all worlds, enter all three times, enter the wisdom of all sentient beings' karmic retributions, enter the skillful means wisdom of all Bodhisattvas, enter the birth wisdom of all Bodhisattvas, enter the pure realm wisdom of all Bodhisattvas, enter the abiding realm of all Buddhas, enter the immeasurable and boundless Dharma realm, practicing the Bodhisattva path, abiding in all states; this is the dedication of the Bodhisattva Mahasattva's good roots of Dharma giving. English version: Furthermore, the Bodhisattva Mahasattva cultivates the karma of good roots, dedicating it in this way: making all Buddha lands pure, adorning them with immeasurable ornaments; making one Buddha land as vast as the Dharma realm, and like one Buddha land, all Buddha lands are also like this. Attaining the most perfect enlightenment in one Buddha land, they can manifest all Buddha lands, and like one Buddha land, all Buddha lands are also like this. Each of these lands is adorned with various ornaments equal to the Dharma realm: adorned with immeasurable asamkhyas (countless) of various treasures; with immeasurable asamkhyas of pure treasure high seats, with various wonderful treasure garments spread upon them; with immeasurable asamkhyas of various wonderful treasure canopies, adorned with various treasure bells and treasure pendants; with immeasurable treasure canopies spread above them; with immeasurable treasure clouds raining down all treasures, scattering various treasure flowers, so that those who see them are never weary; with immeasurable wonderful treasures as railings, adorned with wonderful treasure pavilions; with immeasurable treasure bells naturally proclaiming the wonderful Dharma of the Buddhas; with immeasurable treasure flowers pervading and filling all.
滿，眾妙寶色以為莊嚴；無量寶樹充滿其剎，出生無量妙寶華果；無量妙寶以為宮殿，妙寶樓觀遍游諸剎；無量妙寶以為欄楯大寶莊嚴；無量妙寶為偏樓閣，一切凈寶而莊嚴之；無量寶門，種種寶鬘而嚴飾之；無量珍寶半月形像，悉以眾寶而莊嚴之；無量無數不可思議珍寶莊嚴，諸佛凈業善根所起；無量寶藏莊嚴，又以眾寶而莊嚴之；流出無量清凈寶河，常流正法未曾斷絕；無量法海周遍其剎，正法凈水湛然充滿；無量阿僧祇寶分陀利華皆悉充滿，自然演出正法華音；無量阿僧祇須彌寶山莊嚴，智慧須彌皆悉具足；無量阿僧祇八楞妙寶莊嚴，諸寶瓔珞以為垂帶；無量阿僧祇明凈寶莊嚴，放大慧光普照法界；無量阿僧祇寶鈴莊嚴，自然演出微妙音聲；無量阿僧祇眾寶階道以為莊嚴，菩薩妙寶皆悉充滿；無量阿僧祇寶繒莊嚴，不可思議寶色清凈建立；無量阿僧祇寶幢莊嚴，半月寶像而嚴飾之；無量阿僧祇寶幡莊嚴，悉能普雨無量寶幡；無量阿僧祇寶繒莊嚴充滿世界，莊飾虛空，敷無量阿僧祇細軟寶衣以為莊嚴；無量阿僧祇眾寶旋流以為莊嚴，示現菩薩清凈一切智眼；無量阿僧祇寶鬘莊嚴，一一寶鬘，百千菩薩以為嚴飾；無量阿僧祇眾寶宮殿莊嚴，悉能除滅諸處所愛；無量阿僧祇眾寶莊嚴，金剛摩尼以為嚴飾；無量阿僧祇雜
【現代漢語翻譯】 現代漢語譯本：充滿著各種奇妙的寶物色彩，用來莊嚴；無量的寶樹充滿了那個佛剎，生長出無量奇妙的寶華和果實；無量的奇妙寶物被用作宮殿，奇妙的寶樓觀遍佈各個佛剎；無量的奇妙寶物被用作欄桿，以大寶來莊嚴；無量的奇妙寶物被用作偏樓閣，一切清凈的寶物用來莊嚴它們；無量的寶門，用各種寶鬘來裝飾；無量珍寶呈現半月形狀，都用各種寶物來莊嚴；無量無數不可思議的珍寶莊嚴，是諸佛清凈的業和善根所產生的；無量的寶藏莊嚴，又用各種寶物來莊嚴；流出無量清凈的寶河，常流淌著正法，從未斷絕；無量的法海周遍那個佛剎，正法的凈水清澈地充滿其中；無量阿僧祇（意為無數）的寶分陀利華（一種蓮花）都充滿其中，自然地演奏出正法的華音；無量阿僧祇的須彌寶山（佛教中的聖山）莊嚴，智慧的須彌山都完全具備；無量阿僧祇的八楞奇妙寶物莊嚴，用各種寶瓔珞作為垂帶；無量阿僧祇的明凈寶物莊嚴，放出大智慧的光芒，普遍照耀法界；無量阿僧祇的寶鈴莊嚴，自然地演奏出微妙的音聲；無量阿僧祇的各種寶階道用來莊嚴，菩薩的奇妙寶物都充滿其中；無量阿僧祇的寶繒莊嚴，用不可思議的寶色清凈地建立；無量阿僧祇的寶幢莊嚴，用半月寶像來裝飾；無量阿僧祇的寶幡莊嚴，能夠普遍降下無量的寶幡；無量阿僧祇的寶繒莊嚴充滿世界，裝飾虛空，鋪設無量阿僧祇的細軟寶衣用來莊嚴；無量阿僧祇的各種寶物旋流用來莊嚴，示現菩薩清凈的一切智眼；無量阿僧祇的寶鬘莊嚴，每一個寶鬘，都有百千菩薩用來裝飾；無量阿僧祇的各種寶宮殿莊嚴，能夠消除所有地方的貪愛；無量阿僧祇的各種寶物莊嚴，用金剛摩尼（一種寶石）來裝飾；無量阿僧祇的雜
【English Translation】 English version: Filled with various wonderful precious colors for adornment; immeasurable precious trees fill that Buddha-land, giving rise to immeasurable wonderful precious flowers and fruits; immeasurable wonderful treasures are used as palaces, wonderful precious pavilions are found throughout all Buddha-lands; immeasurable wonderful treasures are used as railings, adorned with great treasures; immeasurable wonderful treasures are used as side pavilions, all pure treasures adorn them; immeasurable precious gates, adorned with various precious garlands; immeasurable precious jewels in the shape of half-moons, all adorned with various treasures; immeasurable, countless, and inconceivable precious adornments, arising from the pure karma and good roots of all Buddhas; immeasurable treasure store adornments, also adorned with various treasures; flowing out are immeasurable pure precious rivers, constantly flowing with the true Dharma, never ceasing; immeasurable Dharma seas pervade that Buddha-land, the pure water of the true Dharma is clear and full; immeasurable asamkhya (meaning countless) precious pundarika flowers (a type of lotus) are all filled, naturally playing the sound of the true Dharma; immeasurable asamkhya Sumeru precious mountains (holy mountains in Buddhism) adorn, the wisdom Sumeru mountains are all fully equipped; immeasurable asamkhya eight-edged wonderful treasures adorn, using various precious necklaces as hanging ornaments; immeasurable asamkhya bright and pure treasures adorn, emitting great wisdom light, universally illuminating the Dharma realm; immeasurable asamkhya precious bells adorn, naturally playing subtle sounds; immeasurable asamkhya various precious stairways are used for adornment, the wonderful treasures of Bodhisattvas are all filled within; immeasurable asamkhya precious banners adorn, established with inconceivable precious colors purely; immeasurable asamkhya precious canopies adorn, adorned with half-moon precious images; immeasurable asamkhya precious flags adorn, able to universally rain down immeasurable precious flags; immeasurable asamkhya precious banners adorn, filling the world, decorating the void, spreading immeasurable asamkhya soft precious garments for adornment; immeasurable asamkhya various precious swirls adorn, manifesting the pure all-knowing eyes of Bodhisattvas; immeasurable asamkhya precious garlands adorn, each precious garland, with hundreds of thousands of Bodhisattvas for adornment; immeasurable asamkhya various precious palaces adorn, able to eliminate all attachments to places; immeasurable asamkhya various precious adornments, adorned with vajra mani (a type of gem); immeasurable asamkhya mixed
寶莊嚴，示現無量清凈妙色；無量阿僧祇金剛圍山莊嚴，清凈明徹無所障礙；無量阿僧祇妙香莊嚴，其香普熏一切世界，出生無量阿僧祇諸變化身，一一化身與法界等，各放無量阿僧祇妙寶光明；一一光明出一切光，無量阿僧祇明凈寶光以為照耀，能發眾生凈智慧光；放無量阿僧祇無礙寶光，一一光明普照法界；無量阿僧祇眾寶莊嚴，一一寶中具一切寶；無量阿僧祇寶藏莊嚴，自然演說諸法寶藏；無量阿僧祇寶幢莊嚴，建立如來妙智慧幢；無量阿僧祇賢寶莊嚴，具足清凈大乘賢寶；無量阿僧祇寶園莊嚴，菩薩三昧清涼悅樂；無量阿僧祇諸妙寶音自然演出，一一音中出如來音，充滿十方無不聞者；無量阿僧祇寶像莊嚴，一一像身普放無量法寶光明；無量阿僧祇眾相莊嚴，一切眾相無相莊嚴；無量阿僧祇寶威儀莊嚴，見者樂求菩薩威儀；無量阿僧祇長養眾寶莊嚴，出生一切妙寶庫藏；無量阿僧祇眾寶安住莊嚴，一切眾寶而嚴飾之；無量阿僧祇寶衣莊嚴，皆悉普覆具足菩薩無量三昧；無量阿僧祇妙衣莊嚴，其發心者即得菩薩善現等諸陀羅尼；無量阿僧祇修寶莊嚴，悉能分別業寶報應，決定清凈；無量阿僧祇無礙知見妙寶莊嚴，若有見者悉得諸法清凈法眼；無量阿僧祇寶天冠莊嚴，具足成就智慧天冠；無量阿僧祇寶座莊嚴，成
【現代漢語翻譯】 現代漢語譯本 寶莊嚴（指佛的莊嚴），示現無量清凈美妙的色彩；無量阿僧祇（佛教數字單位，意為無數）金剛圍山莊嚴，清凈明亮，沒有任何障礙；無量阿僧祇美妙的香氣莊嚴，其香氣普遍薰染一切世界，產生無量阿僧祇各種變化之身，每一個變化之身都與法界（指宇宙）相等，各自放出無量阿僧祇美妙的寶光；每一道光明都發出一切光芒，用無量阿僧祇明凈的寶光來照耀，能夠啓發眾生清凈的智慧之光；放出無量阿僧祇無礙的寶光，每一道光明都普遍照耀法界；無量阿僧祇眾寶莊嚴，每一件寶物中都具備一切寶物；無量阿僧祇寶藏莊嚴，自然演說各種佛法寶藏；無量阿僧祇寶幢莊嚴，建立如來美妙的智慧之幢；無量阿僧祇賢寶莊嚴，具足清凈的大乘賢寶；無量阿僧祇寶園莊嚴，菩薩三昧（指禪定）清涼喜悅；無量阿僧祇各種美妙的寶音自然發出，每一個聲音中都發出如來的聲音，充滿十方，沒有聽不到的；無量阿僧祇寶像莊嚴，每一尊像身都普遍放出無量佛法寶光；無量阿僧祇眾相莊嚴，一切眾相都是無相的莊嚴；無量阿僧祇寶威儀莊嚴，見到的人都樂於追求菩薩的威儀；無量阿僧祇長養眾寶莊嚴，產生一切美妙的寶物庫藏；無量阿僧祇眾寶安住莊嚴，用一切寶物來裝飾；無量阿僧祇寶衣莊嚴，都普遍覆蓋，具足菩薩無量的三昧；無量阿僧祇美妙的衣莊嚴，那些發心的人就能得到菩薩善現等各種陀羅尼（指總持法門）；無量阿僧祇修寶莊嚴，都能夠分別業報的因果，決定清凈；無量阿僧祇無礙知見美妙的寶莊嚴，如果有見到的人，都能得到諸法清凈的法眼；無量阿僧祇寶天冠莊嚴，具足成就智慧的天冠；無量阿僧祇寶座莊嚴，成就
【English Translation】 English version The treasure adornment manifests immeasurable pure and wonderful colors; immeasurable asamkhya (a Buddhist numerical unit meaning countless) Vajra (diamond) mountain adornments, pure and bright, without any obstruction; immeasurable asamkhya wonderful fragrance adornments, their fragrance pervades all worlds, giving rise to immeasurable asamkhya transformation bodies, each transformation body being equal to the Dharmadhatu (the universe), each emitting immeasurable asamkhya wonderful precious light; each light emits all lights, using immeasurable asamkhya clear and pure precious light to illuminate, capable of awakening sentient beings' pure wisdom light; emitting immeasurable asamkhya unobstructed precious light, each light universally illuminating the Dharmadhatu; immeasurable asamkhya various treasure adornments, each treasure possessing all treasures; immeasurable asamkhya treasure store adornments, naturally expounding the various Dharma treasures; immeasurable asamkhya treasure banner adornments, establishing the Tathagata's (Buddha's) wonderful wisdom banner; immeasurable asamkhya virtuous treasure adornments, fully possessing the pure Mahayana (Great Vehicle) virtuous treasures; immeasurable asamkhya treasure garden adornments, the Bodhisattva's samadhi (meditative absorption) is cool and joyful; immeasurable asamkhya various wonderful treasure sounds naturally emanate, each sound emitting the Tathagata's sound, filling the ten directions, with none who do not hear; immeasurable asamkhya treasure image adornments, each image body universally emitting immeasurable Dharma treasure light; immeasurable asamkhya various form adornments, all forms are formless adornments; immeasurable asamkhya precious majestic adornments, those who see them are delighted to seek the Bodhisattva's majesty; immeasurable asamkhya nourishing treasure adornments, giving rise to all wonderful treasure storehouses; immeasurable asamkhya various treasure dwelling adornments, adorned with all treasures; immeasurable asamkhya precious garment adornments, all universally covering, fully possessing the Bodhisattva's immeasurable samadhis; immeasurable asamkhya wonderful garment adornments, those who generate the aspiration immediately obtain the Bodhisattva's 'Good Manifestation' and other dharanis (mantras); immeasurable asamkhya cultivation treasure adornments, all capable of distinguishing the karmic retribution, decisively pure; immeasurable asamkhya unobstructed knowledge and vision wonderful treasure adornments, if there are those who see them, they all obtain the pure Dharma eye of all dharmas; immeasurable asamkhya precious heavenly crown adornments, fully accomplishing the wisdom heavenly crown; immeasurable asamkhya precious seat adornments, accomplishing
佛清凈寶師子座；然無量阿僧祇明凈寶燈，具足明凈妙智慧燈；無量阿僧祇寶多羅樹莊嚴，一一多羅樹以寶瓔珞而嚴飾之；無量阿僧祇眾寶涼臺以為莊嚴；無量阿僧祇寶樹莊嚴，不思議鳥棲集其上出妙音聲；無量阿僧祇妙寶化華莊嚴，一一華上無量菩薩結跏趺坐遍游法界；無量阿僧祇果實莊嚴，具薩婆若大智慧果；無量阿僧祇眾寶聚落莊嚴，皆悉修習清凈正法；無量阿僧祇寶宅莊嚴，眾寶街巷人民充滿；無量阿僧祇大王寶都莊嚴，彼諸大王勇猛精進被大法鎧，于無上道堅固不退；無量阿僧祇寶舍莊嚴，除滅一切房室貪愛；無量阿僧祇寶衣莊嚴，隨意受用無所貪著；無量阿僧祇寶家莊嚴，舍家出家菩薩充滿其中；無量阿僧祇無厭足寶莊嚴，見者能生無量歡喜；無量阿僧祇寶輪莊嚴，放不思議智慧光明，轉不退輪；無量阿僧祇妙寶行樹莊嚴，以清凈因那尼羅寶而莊校之；無量阿僧祇寶地莊嚴，分別示現不思議寶；無量阿僧祇樂器莊嚴，出自然音充滿法界；無量阿僧祇樂器莊嚴，盡未來際常出法音，未曾斷絕；無量阿僧祇寶身莊嚴，充滿其剎，悉能受持一切法寶；無量阿僧祇清凈寶口莊嚴，具足一切功德藏寶，出無量阿僧祇凈寶言音，常說無量凈妙法寶；無量阿僧祇清凈寶心莊嚴，得正直寶，一切智愿皆悉充滿；無量阿僧祇
【現代漢語翻譯】 現代漢語譯本 佛陀的清凈寶師子座（佛陀的寶座）莊嚴無比；無數阿僧祇（極大的數字）明凈的寶燈，具備明凈的微妙智慧之光；無數阿僧祇寶多羅樹（一種棕櫚樹）莊嚴，每一棵多羅樹都用寶瓔珞裝飾；無數阿僧祇的寶涼臺作為莊嚴；無數阿僧祇的寶樹莊嚴，不可思議的鳥棲息其上發出美妙的聲音；無數阿僧祇的妙寶化華莊嚴，每一朵花上都有無數菩薩結跏趺坐，遍游法界；無數阿僧祇的果實莊嚴，具備薩婆若（一切智）的大智慧果；無數阿僧祇的眾寶聚落莊嚴，都修習清凈正法；無數阿僧祇的寶宅莊嚴，眾寶街巷人民充滿；無數阿僧祇的大王寶都莊嚴，那些大王勇猛精進，披著大法鎧甲，對於無上道堅固不退；無數阿僧祇的寶舍莊嚴，消除一切房室的貪愛；無數阿僧祇的寶衣莊嚴，隨意受用，沒有貪著；無數阿僧祇的寶家莊嚴，舍家出家的菩薩充滿其中；無數阿僧祇無厭足的寶莊嚴，見到的人能生出無量的歡喜；無數阿僧祇的寶輪莊嚴，放出不可思議的智慧光明，轉動不退的法輪；無數阿僧祇的妙寶行樹莊嚴，用清凈的因那尼羅寶（一種寶石）裝飾；無數阿僧祇的寶地莊嚴，分別示現不可思議的寶物；無數阿僧祇的樂器莊嚴，發出自然的聲音充滿法界；無數阿僧祇的樂器莊嚴，直到未來際都常發出法音，從未斷絕；無數阿僧祇的寶身莊嚴，充滿整個佛剎，都能受持一切法寶；無數阿僧祇的清凈寶口莊嚴，具備一切功德藏寶，發出無數阿僧祇的清凈寶言音，常說無數清凈微妙的法寶；無數阿僧祇的清凈寶心莊嚴，得到正直的寶，一切智慧的願望都充滿；無數阿僧祇
【English Translation】 English version The Buddha's pure jeweled lion throne is adorned; countless asamkhya (an extremely large number) of bright jeweled lamps, possessing bright and subtle wisdom light; countless asamkhya jeweled tala trees (a type of palm tree) are adorned, each tala tree decorated with jeweled necklaces; countless asamkhya jeweled cool terraces are used as adornments; countless asamkhya jeweled trees are adorned, with inconceivable birds perched on them, emitting wonderful sounds; countless asamkhya wonderful jeweled transformation flowers are adorned, on each flower countless Bodhisattvas sit in full lotus posture, traveling throughout the Dharma realm; countless asamkhya fruit adornments, possessing the great wisdom fruit of Sarvajna (omniscience); countless asamkhya jeweled settlements are adorned, all practicing pure Dharma; countless asamkhya jeweled mansions are adorned, with jeweled streets and alleys filled with people; countless asamkhya great king's jeweled capitals are adorned, those great kings are courageous and diligent, wearing the armor of the great Dharma, steadfast and unretreating in the supreme path; countless asamkhya jeweled dwellings are adorned, eliminating all attachment to rooms and houses; countless asamkhya jeweled garments are adorned, freely used without attachment; countless asamkhya jeweled homes are adorned, filled with Bodhisattvas who have left home; countless asamkhya inexhaustible jeweled adornments, those who see them generate immeasurable joy; countless asamkhya jeweled wheels are adorned, emitting inconceivable wisdom light, turning the non-retreating Dharma wheel; countless asamkhya wonderful jeweled rows of trees are adorned, decorated with pure Indranila jewels (a type of gemstone); countless asamkhya jeweled lands are adorned, separately displaying inconceivable treasures; countless asamkhya musical instruments are adorned, emitting natural sounds that fill the Dharma realm; countless asamkhya musical instruments are adorned, constantly emitting Dharma sounds until the end of the future, never ceasing; countless asamkhya jeweled bodies are adorned, filling the entire Buddha-land, all able to uphold all Dharma treasures; countless asamkhya pure jeweled mouths are adorned, possessing all merit treasures, emitting countless asamkhya pure jeweled speech sounds, constantly speaking countless pure and subtle Dharma treasures; countless asamkhya pure jeweled minds are adorned, obtaining the treasure of uprightness, all wishes for wisdom are fulfilled; countless asamkhya
清凈寶念莊嚴，除滅愚癡，得一切智無上寶王；無量阿僧祇清凈寶趣莊嚴，悉能攝受一切諸佛正法之寶；無量阿僧祇菩薩寶慧莊嚴，決定善知一切佛法；無量阿僧祇不放逸寶智慧莊嚴，一切智寶皆悉充滿；無量阿僧祇清凈寶眼莊嚴，於一切十力寶無所障礙；無量阿僧祇清凈寶耳莊嚴，善能聽聞一切法界微妙音聲而無障礙；無量阿僧祇清凈寶鼻莊嚴，聞凈寶香而無厭足；無量阿僧祇清凈寶廣長舌莊嚴，善說一切諸語言法；無量阿僧祇清凈寶身莊嚴，遊行十方而無掛礙；無量阿僧祇清凈寶意莊嚴，悉能修習普賢菩薩一切大愿；無量阿僧祇清凈寶音莊嚴，微妙音聲皆悉充滿一切世界；無量阿僧祇寶身業莊嚴，具足一切智慧寶業；無量阿僧祇寶口業莊嚴，廣說無量智慧妙寶；無量阿僧祇清凈寶意業莊嚴，究竟一切無礙寶智。
「菩薩摩訶薩復如是念：于彼一切諸如來剎，於一佛剎、一方、一毛道中成就無量無數不可思議清凈智慧。諸大菩薩皆悉充滿，如一佛剎、一方、一毛道盡虛空、法界等，一切佛剎，一切方，一切毛道亦復如是。是為菩薩摩訶薩迴向妙寶莊嚴一切佛剎，如寶莊嚴一切佛剎，廣說香莊嚴，乃至究竟無量清凈妙香意業無礙寶智亦復如是。廣說華莊嚴，乃至究竟凈華意業無礙寶智亦復如是。廣說鬘、涂香、
【現代漢語翻譯】 現代漢語譯本：清凈的寶念莊嚴，能夠消除愚癡，獲得一切智慧無上的寶王；無量阿僧祇（無數）清凈的寶趣莊嚴，能夠完全攝受一切諸佛的正法之寶；無量阿僧祇菩薩的寶慧莊嚴，能夠確定地善知一切佛法；無量阿僧祇不放逸的寶智慧莊嚴，一切智慧之寶都充滿其中；無量阿僧祇清凈的寶眼莊嚴，對於一切十力（如來十種力量）之寶沒有任何障礙；無量阿僧祇清凈的寶耳莊嚴，能夠善於聽聞一切法界微妙的聲音而沒有障礙；無量阿僧祇清凈的寶鼻莊嚴，聞到清凈的寶香而沒有厭足；無量阿僧祇清凈的寶廣長舌莊嚴，善於宣說一切諸語言法；無量阿僧祇清凈的寶身莊嚴，在十方都沒有掛礙；無量阿僧祇清凈的寶意莊嚴，能夠完全修習普賢菩薩的一切大愿；無量阿僧祇清凈的寶音莊嚴，微妙的聲音都充滿一切世界；無量阿僧祇寶身業莊嚴，具足一切智慧寶業；無量阿僧祇寶口業莊嚴，廣泛宣說無量智慧妙寶；無量阿僧祇清凈的寶意業莊嚴，究竟一切無礙的寶智。 菩薩摩訶薩（大菩薩）又這樣想：在彼一切諸如來（佛）的剎土（佛國），在一個佛剎、一個方向、一根毛孔的道中成就無量無數不可思議的清凈智慧。諸大菩薩都充滿其中，如一個佛剎、一個方向、一根毛孔的道，乃至虛空、法界等，一切佛剎，一切方向，一切毛孔的道也是如此。這是菩薩摩訶薩迴向妙寶莊嚴一切佛剎，如寶莊嚴一切佛剎，廣泛宣說香莊嚴，乃至究竟無量清凈妙香意業無礙寶智也是如此。廣泛宣說華（花）莊嚴，乃至究竟清凈華意業無礙寶智也是如此。廣泛宣說鬘（花環）、涂香、
【English Translation】 English version: Pure and precious thoughts adornment, eliminating ignorance, attaining the supreme treasure king of all wisdom; immeasurable asamkhya (countless) pure and precious interest adornments, fully capable of encompassing all the precious treasures of the Buddhas' true Dharma; immeasurable asamkhya Bodhisattva's precious wisdom adornments, decisively and skillfully knowing all the Buddha's teachings; immeasurable asamkhya non-negligent precious wisdom adornments, all treasures of wisdom are filled within; immeasurable asamkhya pure and precious eye adornments, without any obstruction to all the treasures of the ten powers (ten powers of a Tathagata); immeasurable asamkhya pure and precious ear adornments, skillfully hearing all the subtle sounds of the Dharma realm without obstruction; immeasurable asamkhya pure and precious nose adornments, smelling pure and precious fragrances without satiety; immeasurable asamkhya pure and precious broad and long tongue adornments, skillfully speaking all the languages of the Dharma; immeasurable asamkhya pure and precious body adornments, without any hindrance in the ten directions; immeasurable asamkhya pure and precious mind adornments, fully capable of cultivating all the great vows of Samantabhadra Bodhisattva; immeasurable asamkhya pure and precious sound adornments, subtle sounds filling all worlds; immeasurable asamkhya precious body karma adornments, possessing all the precious karma of wisdom; immeasurable asamkhya precious speech karma adornments, extensively proclaiming immeasurable precious treasures of wisdom; immeasurable asamkhya pure and precious mind karma adornments, ultimately achieving all unobstructed precious wisdom. A Bodhisattva Mahasattva (great Bodhisattva) also thinks thus: In all the Buddha-lands of all the Tathagatas (Buddhas), in one Buddha-land, one direction, and one pore of hair, achieving immeasurable, countless, and inconceivable pure wisdom. All the great Bodhisattvas are filled within, like one Buddha-land, one direction, and one pore of hair, extending to the void, the Dharma realm, etc., all Buddha-lands, all directions, and all pores of hair are also like this. This is the Bodhisattva Mahasattva dedicating the adornment of wonderful treasures to all Buddha-lands, like the adornment of treasures to all Buddha-lands, extensively proclaiming the adornment of incense, until ultimately achieving immeasurable pure and wonderful incense mind karma unobstructed precious wisdom is also like this. Extensively proclaiming the adornment of flowers, until ultimately achieving pure flower mind karma unobstructed precious wisdom is also like this. Extensively proclaiming garlands, scented ointments,
末香、衣、蓋、幢幡，乃至百事莊嚴亦復如是。如是菩薩摩訶薩以此法施等所攝善根迴向：長養善根故迴向，嚴凈佛剎故迴向，令一切眾生清凈平等故迴向。令一切眾生除滅瞋恚；令一切眾生具足平等甚深佛法；令一切眾生具足平等不可壞清凈功德力；令一切眾生悉得平等無盡智慧度諸佛法；令一切眾生悉得平等清凈梵音；令一切眾生悉得平等無礙凈眼，究竟虛空法界等無礙智；令一切眾生悉得清凈平等正念，盡過去劫；令一切眾生悉得平等無礙智，決定了知一切諸法；令一切眾生悉得平等菩提，充滿法界無所障礙；令一切眾生悉得平等諸妙善根；令一切眾生悉得平等身、口、意業，具足功德莊嚴清凈；令一切眾生悉得平等普賢菩薩一切所行；令一切眾生悉得平等清凈佛剎；令一切眾生悉得平等具足，深入一切智行；令一切眾生離一切惡，悉得平等善根迴向；令一切眾生悉得平等一切知見，皆能分別他人心念；令一切眾生悉得平等安住白法；令一切眾生悉得平等，於一念中具一切智，究竟滿足無上菩提；令一切眾產生就一切平等道行，清凈具足。菩薩摩訶薩以此善根，普為一切平等迴向；令一切眾生悉得清凈分別諸法之力，廣為眾生解說迴向。
「菩薩摩訶薩復作是念：以此善根令一切眾生修菩薩凈行，得無量
【現代漢語翻譯】 現代漢語譯本：末香、衣服、寶蓋、幢幡，乃至用一百種事物來莊嚴也是如此。像這樣，菩薩摩訶薩用這些法佈施等所包含的善根迴向：爲了增長善根而回向，爲了莊嚴清凈佛剎而回向，爲了使一切眾生清凈平等而回向。爲了使一切眾生消除嗔恚；爲了使一切眾生具足平等甚深的佛法；爲了使一切眾生具足平等不可破壞的清凈功德力；爲了使一切眾生都得到平等無盡的智慧，通達諸佛的教法；爲了使一切眾生都得到平等清凈的梵音；爲了使一切眾生都得到平等無礙的清凈眼，究竟達到虛空法界等無礙的智慧；爲了使一切眾生都得到清凈平等的正念，窮盡過去的所有劫數；爲了使一切眾生都得到平等無礙的智慧，確定瞭解一切諸法；爲了使一切眾生都得到平等的菩提（覺悟），充滿法界而無所障礙；爲了使一切眾生都得到平等的一切殊勝善根；爲了使一切眾生都得到平等的身、口、意業，具足功德莊嚴清凈；爲了使一切眾生都得到平等普賢菩薩（象徵菩薩行愿的菩薩）的一切所行；爲了使一切眾生都得到平等清凈的佛剎（佛的國土）；爲了使一切眾生都得到平等具足，深入一切智行；爲了使一切眾生遠離一切惡，都得到平等善根的迴向；爲了使一切眾生都得到平等的一切知見，都能分辨他人的心念；爲了使一切眾生都得到平等安住于白法（清凈的佛法）；爲了使一切眾生都得到平等，在一念之中具足一切智慧，究竟圓滿無上菩提（無上覺悟）；爲了使一切眾產生就一切平等的道行，清凈具足。菩薩摩訶薩用這些善根，普遍為一切眾生平等迴向；爲了使一切眾生都得到清凈分辨諸法的能力，廣泛為眾生解說迴向。 菩薩摩訶薩又這樣想：用這些善根使一切眾生修菩薩的清凈行為，得到無量
【English Translation】 English version: Incense, clothing, canopies, banners, and even the adornment of a hundred things are also like this. In this way, the Bodhisattva Mahasattva dedicates the roots of good encompassed by these Dharma offerings, etc.: dedicating for the sake of growing roots of good, dedicating for the sake of adorning and purifying Buddha lands, dedicating for the sake of making all sentient beings pure and equal. Dedicating for the sake of making all sentient beings eliminate anger; dedicating for the sake of making all sentient beings possess equal and profound Buddha Dharma; dedicating for the sake of making all sentient beings possess equal and indestructible pure merit and power; dedicating for the sake of making all sentient beings attain equal and inexhaustible wisdom, understanding all the Buddhas' teachings; dedicating for the sake of making all sentient beings attain equal and pure Brahma sounds; dedicating for the sake of making all sentient beings attain equal and unobstructed pure eyes, ultimately reaching unobstructed wisdom equal to the Dharma realm of emptiness; dedicating for the sake of making all sentient beings attain pure and equal right mindfulness, exhausting all past kalpas; dedicating for the sake of making all sentient beings attain equal and unobstructed wisdom, decisively understanding all dharmas; dedicating for the sake of making all sentient beings attain equal Bodhi (enlightenment), filling the Dharma realm without obstruction; dedicating for the sake of making all sentient beings attain all equal and wonderful roots of good; dedicating for the sake of making all sentient beings attain equal body, speech, and mind karma, possessing merit, adornment, and purity; dedicating for the sake of making all sentient beings attain all the practices of the equal Samantabhadra Bodhisattva (a Bodhisattva symbolizing the vows and practices of Bodhisattvas); dedicating for the sake of making all sentient beings attain equal and pure Buddha lands; dedicating for the sake of making all sentient beings attain equal completeness, deeply entering into all-knowing practices; dedicating for the sake of making all sentient beings depart from all evil, all attaining the dedication of equal roots of good; dedicating for the sake of making all sentient beings attain equal all-knowing views, all being able to discern the thoughts of others; dedicating for the sake of making all sentient beings attain equal dwelling in white dharmas (pure Buddha Dharma); dedicating for the sake of making all sentient beings attain equality, possessing all wisdom in one thought, ultimately fulfilling unsurpassed Bodhi (supreme enlightenment); dedicating for the sake of making all sentient beings accomplish all equal paths of practice, pure and complete. The Bodhisattva Mahasattva uses these roots of good, universally dedicating them equally for all sentient beings; dedicating for the sake of making all sentient beings attain the power to clearly discern all dharmas, widely explaining the dedication for sentient beings. The Bodhisattva Mahasattva further thinks: With these roots of good, may all sentient beings cultivate the pure practices of a Bodhisattva and attain immeasurable
法海，於一一法海無量法界等，清凈智慧普照法界；令一切眾生分別解說一切句義；令一切眾生悉得一切法明三昧普照諸法；令一切眾生皆悉具足隨順三世諸佛辯才；令一切眾生得三世佛自在之身；令一切眾生得無礙善根，起佛法愛，不退大悲，救護眾生；令一切眾生得無礙智不思議法，能凈歡喜一切眾會；令一切眾生於一切佛剎、翻覆佛剎、俯伏佛剎、微細佛剎、廣大佛剎、清凈佛剎、穢濁佛剎，于如是等諸佛剎中，悉轉清凈不退法輪；令一切眾生於唸唸中悉得無盡無所畏辯，廣說佛法，不可窮盡；令一切眾生常樂，一向專求勝法，於一切法得智慧自在；令一切眾生皆悉歡喜，廣說一切法。複次，菩薩摩訶薩安住法界無量善根迴向；法界無量身業迴向；法界無量口業迴向；法界無量意業迴向；法界無量妙色迴向；法界無量妙受、想、行、識迴向；法界無量平等陰迴向；法界無量平等界迴向；法界無量平等入迴向；法界無量內平等迴向；法界無量外平等迴向；法界無量勇猛精進平等迴向；法界無量正直心平等迴向；法界無量方便平等迴向；法界無量性平等迴向；法界無量諸根平等迴向；法界無量三世平等迴向；法界無量業報平等迴向；法界無量離諸煩惱清凈平等迴向；法界無量一切眾生平等迴向；法界無量一切佛剎平
【現代漢語翻譯】 現代漢語譯本：法海（Dharma Ocean），在每一個法海（Dharma Ocean）無量法界（Dharma Realm）等中，以清凈智慧普照法界；使一切眾生能夠分別解說一切語句的含義；使一切眾生都能獲得一切法明三昧（Samadhi of Illumination of All Dharmas）普照諸法；使一切眾生都具備隨順三世諸佛的辯才；使一切眾生獲得三世佛的自在之身；使一切眾生獲得無礙的善根，生起對佛法的愛，不退轉的大悲心，救護眾生；使一切眾生獲得無礙的智慧和不可思議的法，能夠凈化和歡喜一切集會；使一切眾生在一切佛剎（Buddha-land）、翻覆的佛剎、俯伏的佛剎、微細的佛剎、廣大的佛剎、清凈的佛剎、穢濁的佛剎等各種佛剎中，都能轉動清凈不退的法輪（Dharma Wheel）；使一切眾生在每一個念頭中都能獲得無盡無所畏的辯才，廣泛宣說佛法，永無止境；使一切眾生常樂於一向專求殊勝的佛法，在一切法中獲得智慧的自在；使一切眾生都歡喜，廣泛宣說一切法。此外，菩薩摩訶薩（Bodhisattva-Mahasattva）安住於法界，將無量的善根迴向；將法界無量的身業迴向；將法界無量的口業迴向；將法界無量的意業迴向；將法界無量的妙色迴向；將法界無量的妙受、想、行、識迴向；將法界無量的平等陰迴向；將法界無量的平等界迴向；將法界無量的平等入迴向；將法界無量的內平等迴向；將法界無量的外平等迴向；將法界無量的勇猛精進平等迴向；將法界無量的正直心平等迴向；將法界無量的方便平等迴向；將法界無量的性平等迴向；將法界無量的諸根平等迴向；將法界無量的三世平等迴向；將法界無量的業報平等迴向；將法界無量的遠離一切煩惱的清凈平等迴向；將法界無量的一切眾生平等迴向；將法界無量的一切佛剎平等迴向。
【English Translation】 English version: Dharma Ocean, in each and every Dharma Ocean, immeasurable Dharma Realm, etc., with pure wisdom illuminates the Dharma Realm; enables all sentient beings to separately explain the meaning of all sentences; enables all sentient beings to attain the Samadhi of Illumination of All Dharmas, illuminating all dharmas; enables all sentient beings to possess the eloquence that accords with the Buddhas of the three times; enables all sentient beings to attain the unhindered bodies of the Buddhas of the three times; enables all sentient beings to attain unhindered good roots, to generate love for the Buddha Dharma, unretreating great compassion, and to protect sentient beings; enables all sentient beings to attain unhindered wisdom and inconceivable dharmas, capable of purifying and delighting all assemblies; enables all sentient beings in all Buddha-lands, overturned Buddha-lands, prostrate Buddha-lands, subtle Buddha-lands, vast Buddha-lands, pure Buddha-lands, defiled Buddha-lands, and in such Buddha-lands, to turn the pure and unretreating Dharma Wheel; enables all sentient beings in every thought to attain endless and fearless eloquence, to extensively expound the Buddha Dharma, without end; enables all sentient beings to always delight in and single-mindedly seek the supreme Dharma, to attain wisdom and freedom in all dharmas; enables all sentient beings to be joyful and extensively expound all dharmas. Furthermore, the Bodhisattva-Mahasattva, abiding in the Dharma Realm, dedicates immeasurable good roots; dedicates immeasurable bodily karma of the Dharma Realm; dedicates immeasurable verbal karma of the Dharma Realm; dedicates immeasurable mental karma of the Dharma Realm; dedicates immeasurable wonderful forms of the Dharma Realm; dedicates immeasurable wonderful feelings, perceptions, formations, and consciousness of the Dharma Realm; dedicates immeasurable equal aggregates of the Dharma Realm; dedicates immeasurable equal realms of the Dharma Realm; dedicates immeasurable equal entrances of the Dharma Realm; dedicates immeasurable inner equality of the Dharma Realm; dedicates immeasurable outer equality of the Dharma Realm; dedicates immeasurable courageous and diligent equality of the Dharma Realm; dedicates immeasurable upright mind equality of the Dharma Realm; dedicates immeasurable skillful means equality of the Dharma Realm; dedicates immeasurable nature equality of the Dharma Realm; dedicates immeasurable faculties equality of the Dharma Realm; dedicates immeasurable three times equality of the Dharma Realm; dedicates immeasurable karmic retribution equality of the Dharma Realm; dedicates immeasurable purity equality of the Dharma Realm, free from all afflictions; dedicates immeasurable equality of all sentient beings of the Dharma Realm; dedicates immeasurable equality of all Buddha-lands of the Dharma Realm.
等迴向；法界無量一切諸法平等迴向；法界無量一切世間平等迴向；法界無量一切諸佛菩薩平等迴向；法界無量一切菩薩行愿平等迴向；法界無量一切菩薩平等道迴向；法界無量一切菩薩成就一切善根迴向；法界無量一切諸法平等無二回向；法界無量一切如來眷屬圓滿平等迴向。
「菩薩摩訶薩如是迴向時，安住法界等無量清凈身業；安住法界等無量清凈口業；安住法界等無量清凈意業；安住法界等無量清凈行愿；安住法界等無量清凈眷屬；安住法界等無量一切菩薩清凈智慧，廣說諸法；安住法界等無量清凈身，充滿一切世界、法界，得一切法明清凈無畏，以一言音悉除一切眾生疑惑，皆令歡喜，調伏諸根，安立無上智、諸力、無畏一切自在力佛無量功德上妙法中。
「佛子！是為菩薩摩訶薩第十法界等無量回向。菩薩摩訶薩以此法施等一切善根悉迴向已，成就普賢菩薩無量無邊一切行愿，悉能嚴凈無量無邊虛空、法界等一切佛剎，令一切眾生亦復如是。具足成就無量無邊智慧，深入一切法，于唸唸中示現無量無數一切世界諸佛出世。悉得無量無邊諸佛自在；悉得無量無邊如來自在；悉得無量無邊廣大自在；悉得無量無邊無礙自在；悉得無量無邊無障自在；悉得無量無邊不可思議自在；悉得無量無邊令一
【現代漢語翻譯】 現代漢語譯本 等同於迴向；將法界無量的一切諸法平等迴向；將法界無量的一切世間平等迴向；將法界無量的一切諸佛菩薩平等迴向；將法界無量的一切菩薩行愿平等迴向；將法界無量的一切菩薩平等道迴向；將法界無量的一切菩薩成就一切善根迴向；將法界無量的一切諸法平等無二回向；將法界無量的一切如來眷屬圓滿平等迴向。
『菩薩摩訶薩（菩薩中的大菩薩）如此迴向時，安住於法界等同的無量清凈身業；安住於法界等同的無量清凈口業；安住於法界等同的無量清凈意業；安住於法界等同的無量清凈行愿；安住於法界等同的無量清凈眷屬；安住於法界等同的無量一切菩薩清凈智慧，廣說諸法；安住於法界等同的無量清凈身，充滿一切世界、法界，獲得一切法明清凈無畏，以一言音消除一切眾生的疑惑，使他們都歡喜，調伏諸根，安立於無上智慧、諸力、無畏一切自在力佛的無量功德上妙法中。
『佛子！這是菩薩摩訶薩第十種法界等同的無量回向。菩薩摩訶薩以此法施等一切善根全部迴向后，成就普賢菩薩（象徵一切菩薩行愿的菩薩）無量無邊的一切行愿，能夠莊嚴清凈無量無邊的虛空、法界等一切佛剎（佛的國土），使一切眾生也像這樣。具足成就無量無邊的智慧，深入一切法，在每一個念頭中示現無量無數的一切世界諸佛出世。全部獲得無量無邊的諸佛自在；全部獲得無量無邊的如來自在；全部獲得無量無邊的廣大自在；全部獲得無量無邊的無礙自在；全部獲得無量無邊的無障自在；全部獲得無量無邊的不可思議自在；全部獲得無量無邊的令一'
【English Translation】 English version Equally dedicating; equally dedicating all limitless dharmas of the dharma realm; equally dedicating all limitless worlds of the dharma realm; equally dedicating all limitless Buddhas and Bodhisattvas of the dharma realm; equally dedicating all limitless Bodhisattva practices and vows of the dharma realm; equally dedicating all limitless Bodhisattva equal paths of the dharma realm; equally dedicating all limitless Bodhisattvas' accomplishment of all good roots of the dharma realm; equally dedicating all limitless dharmas of the dharma realm as equal and non-dual; equally dedicating all limitless Tathagata's (Buddha) retinue as complete and equal.
'When a Bodhisattva Mahasattva (a great Bodhisattva) dedicates in this way, they abide in limitless pure bodily karma equal to the dharma realm; abide in limitless pure verbal karma equal to the dharma realm; abide in limitless pure mental karma equal to the dharma realm; abide in limitless pure practices and vows equal to the dharma realm; abide in limitless pure retinue equal to the dharma realm; abide in limitless pure wisdom of all Bodhisattvas equal to the dharma realm, extensively explaining all dharmas; abide in limitless pure bodies equal to the dharma realm, filling all worlds and dharma realms, attaining clear and fearless understanding of all dharmas, eliminating all doubts of all sentient beings with one voice, causing them all to rejoice, subduing their roots, and establishing them in the supreme wisdom, powers, fearlessness, and all the unhindered power of the Buddha's limitless meritorious and sublime dharma.
'Buddha's disciples! This is the tenth limitless dedication of a Bodhisattva Mahasattva equal to the dharma realm. After a Bodhisattva Mahasattva has dedicated all good roots, such as this dharma giving, they accomplish all limitless and boundless practices and vows of Samantabhadra Bodhisattva (a Bodhisattva symbolizing all Bodhisattva practices and vows), and are able to adorn and purify all limitless and boundless empty space, dharma realms, and all Buddha lands, causing all sentient beings to be the same. They fully accomplish limitless and boundless wisdom, deeply penetrate all dharmas, and in every thought, manifest the appearance of countless Buddhas coming into the world in all worlds. They all attain limitless and boundless Buddha's freedom; they all attain limitless and boundless Tathagata's freedom; they all attain limitless and boundless vast freedom; they all attain limitless and boundless unobstructed freedom; they all attain limitless and boundless unhindered freedom; they all attain limitless and boundless inconceivable freedom; they all attain limitless and boundless causing one'
切眾生清凈自在；悉得無量無邊一切世界住持自在；悉得無量無邊一切不可言說自在；悉得無量無邊一切時自在；悉得無量無邊一切諸通無礙智自在；悉得無量無邊廣說諸法充滿法界自在；悉得無量無邊滿足普賢菩薩凈眼；悉得菩薩無量無邊凈耳，聞持諸佛所說正法，能以一身結跏趺坐，充滿十方一切世界，而不迫迮一切眾生；悉得無量無邊具足深入三世智慧；悉得無量無邊清凈菩提、清凈眾生、清凈佛剎、清凈諸佛、清凈諸入；悉得無量無邊虛空、法界等清凈智慧；悉得無量無邊眾生語言音聲清凈智慧，放大光明，普照十方一切世界，出生三世諸菩薩行清凈智慧，於一念中皆悉究竟三世如來清凈智慧，令一切眾生皆悉清凈，具足成就平等正觀，決定智慧，究竟到彼岸。」
爾時，佛神力故，十方各百萬佛剎微塵等世界六種震動；佛神力故，法如是故，雨天華云，雨天鬘、天末香、天寶衣、天莊嚴、天香、天摩尼寶、天沉水香、天阿伽樓香、天婆羅揵馱香、天堅固香、天栴檀香、天雜色幡蓋。無量阿僧祇天身不可思議微妙法音、不可思議諸天妙音讚歎如來；無量阿僧祇諸天讚歎善哉雲雨；無量阿僧祇那由他諸天恭敬禮拜；無量阿僧祇那由他諸天歡喜唸佛，修習不可思議諸佛功德；無量阿僧祇諸天出娛樂音供養如
【現代漢語翻譯】 現代漢語譯本 使一切眾生清凈自在；完全獲得無量無邊一切世界住持的自在；完全獲得無量無邊一切不可言說的自在；完全獲得無量無邊一切時間的自在；完全獲得無量無邊一切神通無礙的智慧自在；完全獲得無量無邊廣說諸法充滿法界的自在；完全獲得無量無邊滿足普賢菩薩（Samantabhadra Bodhisattva）清凈的眼睛；完全獲得菩薩無量無邊的清凈耳朵，聽聞並受持諸佛所說的正法，能以一身結跏趺坐，充滿十方一切世界，而不使一切眾生感到擁擠；完全獲得無量無邊具足深入三世的智慧；完全獲得無量無邊的清凈菩提（bodhi，覺悟）、清凈眾生、清凈佛剎（buddhakṣetra，佛的國土）、清凈諸佛、清凈諸入（āyatana，感官與對像）；完全獲得無量無邊虛空、法界等清凈的智慧；完全獲得無量無邊眾生語言音聲的清凈智慧，放大光明，普照十方一切世界，出生三世諸菩薩行清凈的智慧，於一念中皆悉究竟三世如來清凈的智慧，令一切眾生皆悉清凈，具足成就平等正觀，決定智慧，究竟到達彼岸。 那時，由於佛的神力，十方各百萬佛剎微塵數的世界發生六種震動；由於佛的神力，法就是這樣，降下天花云，降下天鬘、天末香、天寶衣、天莊嚴、天香、天摩尼寶、天沉水香、天阿伽樓香、天婆羅揵馱香、天堅固香、天栴檀香、天雜色幡蓋。無量阿僧祇（asaṃkhya，極大的數字）天身發出不可思議的微妙法音、不可思議的諸天妙音讚歎如來；無量阿僧祇諸天讚歎善哉雲雨；無量阿僧祇那由他（nayuta，極大的數字）諸天恭敬禮拜；無量阿僧祇那由他諸天歡喜唸佛，修習不可思議諸佛的功德；無量阿僧祇諸天發出娛樂之音供養如來。
【English Translation】 English version To make all sentient beings pure and free; to fully attain the freedom of dwelling in immeasurable and boundless all worlds; to fully attain the freedom of immeasurable and boundless all that cannot be spoken; to fully attain the freedom of immeasurable and boundless all time; to fully attain the freedom of immeasurable and boundless all unobstructed wisdom of spiritual powers; to fully attain the freedom of immeasurable and boundless extensively expounding all dharmas filling the dharma realm; to fully attain immeasurable and boundless fulfilling the pure eyes of Samantabhadra Bodhisattva; to fully attain the immeasurable and boundless pure ears of Bodhisattvas, hearing and upholding the true dharma spoken by all Buddhas, able to sit in full lotus posture with one body, filling all worlds in the ten directions, without crowding any sentient beings; to fully attain immeasurable and boundless wisdom that thoroughly penetrates the three periods of time; to fully attain immeasurable and boundless pure bodhi (enlightenment), pure sentient beings, pure buddha-lands (buddhakṣetra), pure Buddhas, pure sense bases (āyatana); to fully attain immeasurable and boundless pure wisdom equal to space and the dharma realm; to fully attain immeasurable and boundless pure wisdom of the languages and sounds of sentient beings, emitting great light, illuminating all worlds in the ten directions, giving rise to the pure wisdom of the practices of Bodhisattvas in the three periods of time, in one thought, completely realizing the pure wisdom of the Tathagatas of the three periods of time, causing all sentient beings to be pure, fully accomplishing equal right view, decisive wisdom, and ultimately reaching the other shore. At that time, due to the spiritual power of the Buddha, each of the million buddha-lands of dust-mote-like worlds in the ten directions shook in six ways; due to the spiritual power of the Buddha, and because the dharma is such, clouds of heavenly flowers rained down, as well as heavenly garlands, heavenly powdered incense, heavenly precious garments, heavenly adornments, heavenly fragrances, heavenly mani jewels, heavenly aloeswood incense, heavenly agaru incense, heavenly paravandha incense, heavenly solid incense, heavenly sandalwood incense, and heavenly multi-colored banners and canopies. Immeasurable asaṃkhya (incalculable number) heavenly beings emitted inconceivable subtle dharma sounds, and inconceivable wonderful sounds of heavenly beings praised the Tathagata; immeasurable asaṃkhya heavenly beings praised with auspicious clouds and rain; immeasurable asaṃkhya nayuta (incalculable number) heavenly beings respectfully bowed; immeasurable asaṃkhya nayuta heavenly beings joyfully contemplated the Buddha, cultivating the inconceivable merits of all Buddhas; immeasurable asaṃkhya heavenly beings emitted sounds of entertainment as offerings to the Tathagata.
來；放無量阿僧祇廣大光明，出過諸天，普照虛空、法界等一切佛剎，示現無量阿僧祇如來化身，自在威力，出過諸天。如此世界，一切四天下兜率陀天刪兜率陀天王宮，說如是法，一切十方世界刪兜率陀天王宮亦復如是。
爾時，佛神力故，十方各過百萬佛剎微塵等世界，各有百萬佛剎微塵等菩薩悉來雲集，咸作是言：「善哉！善哉！佛子！乃能說此諸大回向。我等悉同一號，名金剛幢。于金剛光世界，金剛幢佛所來詣此土。彼諸世界佛神力故，亦說是法；大會眷屬、說法句味，皆悉同等。我等承佛神力，從彼土來，為汝作證。如我來此世界為汝作證，一切十方一切四天下刪兜率陀天王宮摩尼寶殿上說如是法，往為作證，亦復如是。」
爾時，金剛幢菩薩承佛神力，觀察十方及諸眷屬，一切法界，諸義句味，修習無量廣大之心，無上大悲普覆一切。其心安住三世一切諸佛種性，悉究竟度諸佛功德，成就諸佛自在寶身。悉能分別一切眾生希望心行，隨彼所種善根，悉知其時；隨順法身，示現色身。如是觀已，以偈頌曰：
「菩薩受此， 無量法寶， 自然正覺， 大法師記。 為調御師， 普照諸法， 善悟無礙， 最正覺道。 菩薩為法， 調御大師， 能廣演說， 難得深
【現代漢語翻譯】 現代漢語譯本：
於是，（佛）放出無量無數、廣大的光明，超越諸天，普遍照耀虛空、法界等一切佛剎，示現無量無數如來的化身，自在的威力，超越諸天。如此世界，一切四天下（指須彌山四周四大洲）的兜率陀天（欲界天第四層）的善兜率陀天王宮，宣說這樣的法，一切十方世界的善兜率陀天王宮也是如此。
那時，由於佛的神力，十方各過百萬佛剎微塵數的世界，各有百萬佛剎微塵數的菩薩都來雲集，都這樣說：『善哉！善哉！佛子！你能夠宣說這些大回向。我們都同一個名號，名為金剛幢（比喻菩薩的智慧堅固如金剛，能摧破一切煩惱）。在金剛光世界，從金剛幢佛那裡來到此土。那些世界的佛由於神力，也宣說此法；大會的眷屬、所說法句的意味，都完全相同。我們承蒙佛的神力，從那個世界來到這裡，為你作證。正如我們來到這個世界為你作證一樣，一切十方一切四天下的善兜率陀天王宮的摩尼寶殿上宣說這樣的法，前往作證，也是如此。』
那時，金剛幢菩薩承蒙佛的神力，觀察十方以及諸眷屬，一切法界，諸義句的意味，修習無量廣大的心，無上的大悲普遍覆蓋一切。他的心安住在三世一切諸佛的種性，完全究竟地度脫諸佛的功德，成就諸佛自在的寶身。他能夠分別一切眾生的希望心行，隨著他們所種的善根，完全知道時機；隨順法身，示現色身。這樣觀察之後，以偈頌說：
『菩薩接受這，無量的法寶，自然正覺，大法師的記別。 爲了調御導師，普遍照耀諸法，善於領悟無礙，最正覺的道。 菩薩爲了法，調御大師，能夠廣泛演說，難得深奧。』 現代漢語譯本：
（佛）放出無量阿僧祇（無數）廣大光明，超越諸天，普照虛空、法界等一切佛剎，示現無量阿僧祇如來化身，自在威力，超越諸天。如此世界，一切四天下（指須彌山四周四大洲）兜率陀天（欲界天第四層）的善兜率陀天王宮，宣說這樣的法，一切十方世界善兜率陀天王宮也是如此。
那時，由於佛的神力，十方各過百萬佛剎微塵數的世界，各有百萬佛剎微塵數菩薩都來雲集，都這樣說：『善哉！善哉！佛子！你能夠宣說這些大回向。我們都同一個名號，名為金剛幢（比喻菩薩的智慧堅固如金剛，能摧破一切煩惱）。在金剛光世界，從金剛幢佛那裡來到此土。那些世界的佛由於神力，也宣說此法；大會眷屬、說法句的意味，都完全相同。我們承蒙佛的神力，從那個世界來到這裡，為你作證。正如我們來到這個世界為你作證一樣，一切十方一切四天下的善兜率陀天王宮摩尼寶殿上宣說這樣的法，前往作證，也是如此。』
那時，金剛幢菩薩承蒙佛的神力，觀察十方以及諸眷屬，一切法界，諸義句的意味，修習無量廣大之心，無上大悲普遍覆蓋一切。他的心安住在三世一切諸佛的種性，完全究竟地度脫諸佛的功德，成就諸佛自在的寶身。他能夠分別一切眾生的希望心行，隨著他們所種的善根，完全知道時機；隨順法身，示現色身。這樣觀察之後，以偈頌說：
『菩薩接受這，無量的法寶，自然正覺，大法師的記別。 爲了調御導師，普遍照耀諸法，善於領悟無礙，最正覺的道。 菩薩爲了法，調御大師，能夠廣泛演說，難得深奧。』
【English Translation】 English version:
Then, (the Buddha) emitted immeasurable, countless, vast light, surpassing all the heavens, universally illuminating the void, the Dharma realm, and all Buddha lands. He manifested immeasurable, countless transformation bodies of Tathagatas, with free and powerful might, surpassing all the heavens. In this world, in all the Trayastrimsha heavens (the fourth heaven of the desire realm) of the four continents (referring to the four continents around Mount Sumeru), in the Shuddhavasa (Pure Abode) heaven king's palace, such Dharma was preached. In all the Shuddhavasa heaven king's palaces of the ten directions, it was also the same.
At that time, due to the Buddha's spiritual power, from each of the ten directions, passing through worlds as numerous as the dust particles of a million Buddha lands, there came together bodhisattvas as numerous as the dust particles of a million Buddha lands. They all said: 'Excellent! Excellent! Son of the Buddha! You are able to preach these great dedications. We all share the same name, called Vajradhvaja (meaning the bodhisattva's wisdom is as firm as a diamond, able to destroy all afflictions). From the Vajraprabha (Diamond Light) world, we came from the Buddha Vajradhvaja to this land. The Buddhas of those worlds, due to their spiritual power, also preach this Dharma; the assembly of attendants, the meaning of the Dharma phrases, are all completely the same. We, relying on the Buddha's spiritual power, came from that land to here to bear witness for you. Just as we came to this world to bear witness for you, in all the Shuddhavasa heaven king's palaces of the four continents in all the ten directions, on the Mani jewel palaces, such Dharma is preached, and they go to bear witness, it is also the same.'
At that time, the Bodhisattva Vajradhvaja, relying on the Buddha's spiritual power, observed the ten directions and all the attendants, the entire Dharma realm, the meaning of the Dharma phrases, cultivated immeasurable vast minds, and supreme great compassion that universally covered all. His mind was established in the lineage of all Buddhas of the three times, completely and ultimately liberating the merits of all Buddhas, achieving the free and precious body of all Buddhas. He was able to discern the hopes and actions of all sentient beings, and according to the good roots they had planted, he fully knew the timing; in accordance with the Dharma body, he manifested a physical body. Having observed in this way, he spoke in verses:
'Bodhisattvas receive this, immeasurable Dharma treasure, natural perfect enlightenment, the great Dharma master's prediction. For the sake of taming the guide, universally illuminating all Dharmas, skillfully understanding without obstruction, the most perfect path of enlightenment. Bodhisattvas for the sake of the Dharma, the taming master, able to extensively expound, the rare and profound.' English version:
Then, (the Buddha) emitted immeasurable asamkhya (countless) vast light, surpassing all the heavens, universally illuminating the void, the Dharma realm, and all Buddha lands. He manifested immeasurable asamkhya transformation bodies of Tathagatas, with free and powerful might, surpassing all the heavens. In this world, in all the Trayastrimsha heavens (the fourth heaven of the desire realm) of the four continents (referring to the four continents around Mount Sumeru), in the Shuddhavasa (Pure Abode) heaven king's palace, such Dharma was preached. In all the Shuddhavasa heaven king's palaces of the ten directions, it was also the same.
At that time, due to the Buddha's spiritual power, from each of the ten directions, passing through worlds as numerous as the dust particles of a million Buddha lands, there came together bodhisattvas as numerous as the dust particles of a million Buddha lands. They all said: 'Excellent! Excellent! Son of the Buddha! You are able to preach these great dedications. We all share the same name, called Vajradhvaja (meaning the bodhisattva's wisdom is as firm as a diamond, able to destroy all afflictions). From the Vajraprabha (Diamond Light) world, we came from the Buddha Vajradhvaja to this land. The Buddhas of those worlds, due to their spiritual power, also preach this Dharma; the assembly of attendants, the meaning of the Dharma phrases, are all completely the same. We, relying on the Buddha's spiritual power, came from that land to here to bear witness for you. Just as we came to this world to bear witness for you, in all the Shuddhavasa heaven king's palaces of the four continents in all the ten directions, on the Mani jewel palaces, such Dharma is preached, and they go to bear witness, it is also the same.'
At that time, the Bodhisattva Vajradhvaja, relying on the Buddha's spiritual power, observed the ten directions and all the attendants, the entire Dharma realm, the meaning of the Dharma phrases, cultivated immeasurable vast minds, and supreme great compassion that universally covered all. His mind was established in the lineage of all Buddhas of the three times, completely and ultimately liberating the merits of all Buddhas, achieving the free and precious body of all Buddhas. He was able to discern the hopes and actions of all sentient beings, and according to the good roots they had planted, he fully knew the timing; in accordance with the Dharma body, he manifested a physical body. Having observed in this way, he spoke in verses:
'Bodhisattvas receive this, immeasurable Dharma treasure, natural perfect enlightenment, the great Dharma master's prediction. For the sake of taming the guide, universally illuminating all Dharmas, skillfully understanding without obstruction, the most perfect path of enlightenment. Bodhisattvas for the sake of the Dharma, the taming master, able to extensively expound, the rare and profound.'
法。 十方一切， 無量大眾， 皆悉安立， 諸正法門。 菩薩悉飲， 無量法海， 興大法雲， 普雨法雨。 耀明法日， 普照世間， 說微妙法， 饒益眾生。 此法施主， 甚難值遇， 具足成就， 諸法方便。 以智慧明， 普照其心， 為世無畏， 廣說深法。 善能修習， 變化之心， 廣能開發， 諸正法門。 成就諸門， 最勝法海， 普為世間， 擊甘露鼓。 能具足說， 難得妙法， 以法長養， 一切功德。 清凈正法， 真直之法， 示現眾生， 甚深法藏。 最勝授彼， 灌頂法王， 具足成就， 智慧藏身。 無相妙智， 觀法真相， 菩薩善法， 而得安住。 菩薩法施， 最為殊勝， 一切諸佛， 咸共讚歎。 隨順一切， 天中之天， 彼能出生， 一切諸佛。 菩薩清凈， 微妙法身， 悉從諸佛， 真法化生。 明凈法燈， 饒益眾生， 說無量法， 除滅憂惱。 菩薩佈施， 清凈妙法， 隨順思惟， 一切善根。 無量世界， 所作功德， 清凈智慧， 皆悉迴向。 一切諸佛， 所得功德， 悉令眾生，
【現代漢語翻譯】 現代漢語譯本 法。 十方一切，無量大眾，都安立於各種正法之門。 菩薩們暢飲無量的法海，興起大法雲，普降法雨。 他們像耀眼的法日，普照世間，宣說微妙的佛法，利益眾生。 這樣的法施者，非常難得遇到，他們具足成就各種佛法方便。 他們以智慧之光，普照眾生的心，為世間帶來無畏，廣說甚深的佛法。 他們善於修習變化之心，廣泛開發各種正法之門。 他們成就各種法門，擁有最殊勝的法海，普遍為世間敲響甘露之鼓。 他們能夠完整地說出難得的微妙佛法，用佛法來滋養一切功德。 他們示現清凈正直的佛法，揭示甚深的法藏。 他們被授予最殊勝的灌頂，成為法王，具足成就智慧之身。 他們以無相的妙智，觀察佛法的真實相，菩薩的善法，從而安住其中。 菩薩的法施最為殊勝，一切諸佛都共同讚歎。 他們隨順一切天中之天（佛陀），能夠出生一切諸佛。 菩薩清凈微妙的法身，都是從諸佛的真法中化生而來。 他們點亮明凈的法燈，利益眾生，宣說無量的佛法，消除憂愁煩惱。 菩薩佈施清凈微妙的佛法，隨順思惟一切善根。 他們將無量世界所作的功德，清凈的智慧，都回向給一切諸佛。 他們將一切諸佛所得的功德，都令眾生獲得。
【English Translation】 English version The Dharma. All beings in the ten directions, countless multitudes, are all established in the various gates of the true Dharma. Bodhisattvas drink deeply from the immeasurable ocean of Dharma, raise great clouds of Dharma, and universally rain down the Dharma. They are like the radiant sun of Dharma, illuminating the world, proclaiming the subtle Dharma, and benefiting all beings. Such givers of Dharma are extremely rare to encounter; they are fully accomplished in all skillful means of the Dharma. With the light of wisdom, they illuminate the hearts of all beings, bring fearlessness to the world, and extensively expound the profound Dharma. They are skilled in cultivating the mind of transformation, and widely develop all the gates of the true Dharma. They accomplish all the Dharma gates, possess the most supreme ocean of Dharma, and universally beat the drum of nectar for the world. They are able to fully articulate the rare and subtle Dharma, and use the Dharma to nourish all merits. They reveal the pure and upright Dharma, and disclose the profound treasury of Dharma. They are bestowed with the most supreme empowerment, becoming Dharma Kings, fully accomplished with a body of wisdom. With formless and subtle wisdom, they observe the true nature of the Dharma, the virtuous Dharma of Bodhisattvas, and thereby abide in it. The Dharma giving of Bodhisattvas is the most supreme, and all Buddhas together praise it. They follow the King of Gods (Buddha), and are able to give birth to all Buddhas. The pure and subtle Dharma bodies of Bodhisattvas are all transformed from the true Dharma of the Buddhas. They light the clear lamp of Dharma, benefit all beings, proclaim immeasurable Dharma, and eliminate worries and afflictions. Bodhisattvas give the pure and subtle Dharma, and contemplate all roots of goodness. They dedicate all the merits and pure wisdom accumulated in immeasurable worlds to all Buddhas. They cause all beings to obtain the merits acquired by all Buddhas.
具足成就。 分別一切， 清凈功德， 究竟諸佛， 莊嚴彼岸。 十方一切， 無量無數， 諸如來等， 嚴凈佛剎。 如是一切， 無餘佛土， 眾生莊嚴， 不可思議。 一切如來， 所有智慧， 悉令眾生， 清凈具足。 猶如普賢， 菩薩莊嚴， 悉令眾生， 亦復如是。 具足成就， 無量自在， 充滿無餘， 一切世界。 一切十方， 無餘眾生， 皆悉安住， 彼清凈行。 十方無量， 一切佛剎， 彼諸如來， 行菩薩行。 悉令十方， 一切眾生， 究竟成就， 無上勝行。 一切佛子， 行佛功德， 無量無邊， 不可稱數。 諸佛如來， 悉分別知， 皆令眾生， 具足成就。 菩薩具足， 諸神通力， 悉能善學， 一切所學。 遊行十方， 一切世界， 示現無量， 自在神力。 菩薩能于， 一念之中， 悉見諸佛， 與眾生等。 菩薩能于， 一毛道中， 悉見一切， 諸佛正法。 一切眾生， 無量諸行， 一切最勝， 悉分別知。 常平等心， 恭敬供養， 一切十方， 無量諸佛。 種種眾香， 諸雜寶華， 無量
【現代漢語翻譯】 現代漢語譯本 圓滿成就。 分別明瞭一切，清凈的功德，最終成就諸佛， 莊嚴的彼岸（指涅槃）。十方一切，無量無數， 諸如來等（指佛），莊嚴清凈佛剎（指佛的國土）。像這樣一切， 沒有剩餘的佛土，眾生莊嚴，不可思議。 一切如來，所有的智慧，都使眾生， 清凈圓滿。猶如普賢（菩薩名），菩薩的莊嚴， 都使眾生，也像這樣。圓滿成就， 無量的自在，充滿無餘，一切世界。 一切十方，沒有剩餘的眾生，都安住在， 那清凈的修行中。十方無量，一切佛剎， 那些如來，行菩薩行。都使十方， 一切眾生，最終成就，無上殊勝的修行。 一切佛子（指菩薩），行佛的功德，無量無邊， 不可稱數。諸佛如來，都分別知道， 都使眾生，圓滿成就。菩薩圓滿， 各種神通力量，都能善於學習，一切所學。 十方，一切世界，示現無量， 自在的神力。菩薩能在一念之間， 都見到諸佛，與眾生等。菩薩能于， 一毛孔中，都見到一切，諸佛正法。 一切眾生，無量的修行，一切最殊勝的， 都分別知道。常以平等心，恭敬供養， 一切十方，無量諸佛。種種眾香， 各種雜寶花，無量
【English Translation】 English version Perfectly accomplished. Discriminating all, pure merits, ultimately achieving all Buddhas, Adorning the other shore (referring to Nirvana). All in the ten directions, immeasurable and countless, All Tathagatas (referring to Buddhas), adorning and purifying Buddha-lands (referring to Buddha's realms). Like this, all, No remaining Buddha-lands, beings adorned, inconceivable. All Tathagatas, all wisdom, enable all beings, To be pure and complete. Like Samantabhadra (a Bodhisattva's name), the adornment of a Bodhisattva, Also enables all beings, to be like this. Perfectly accomplished, Immeasurable freedom, filling without remainder, all worlds. All in the ten directions, no remaining beings, all dwell in, That pure practice. Immeasurable in the ten directions, all Buddha-lands, Those Tathagatas, practice Bodhisattva practices. Enable all in the ten directions, All beings, ultimately achieve, the supreme and excellent practice. All Buddha-sons (referring to Bodhisattvas), practice the merits of the Buddha, immeasurable and boundless, Incalculable. All Buddhas and Tathagatas, all know distinctly, Enable all beings, to be perfectly accomplished. Bodhisattvas complete, All supernatural powers, are able to learn well, all that is learned. The ten directions, all worlds, manifesting immeasurable, Free and divine powers. Bodhisattvas are able in a single thought, To see all Buddhas, and beings alike. Bodhisattvas are able in, A single pore, to see all, the true Dharma of all Buddhas. All beings, immeasurable practices, all the most excellent, All know distinctly. Always with an equal mind, respectfully making offerings, To all in the ten directions, immeasurable Buddhas. All kinds of incense, Various jeweled flowers, immeasurable
寶衣， 及諸幡蓋。 悉皆充滿， 無量法界， 以用供養， 一切諸佛。 菩薩能于， 一毛道中， 悉見諸佛， 數不可議。 普能供養， 世間明燈， 其所聞法， 悉能受持。 恭敬禮拜， 五體投地， 舉身自歸， 一切最勝。 盡未來際， 無量諸劫， 讚歎十方， 一切最勝。 於一佛所， 諸供養具， 數與一切， 眾生類等。 如一佛所， 諸供養具， 一切佛所， 亦復如是。 無量無邊， 一切諸劫， 菩薩恭敬， 一切導師。 窮盡無量， 一切諸劫， 恭敬供養， 而無厭足。 一切眾生， 無量諸劫， 於此劫中， 修菩薩行。 恭敬供養， 一一如來， 盡一切劫， 而無厭足。 一切最勝， 所說大劫， 悉無有能， 稱量數者。 爾所一切， 諸大劫中， 修菩薩行， 而無厭足。 悉能覺悟， 一切法界， 廣大無邊， 無有分際。 眾妙寶華， 充滿其中， 以用供養， 眾生等佛。 諸妙寶華， 色香具足， 清凈鮮潔， 無量莊嚴。 一切世間， 無可為譬， 而以供養， 一切最勝。 眾生數等， 無量佛剎，
【現代漢語翻譯】 現代漢語譯本 珍貴的衣物，以及各種幡（fān，一種旗幟）和寶蓋（bǎo gài，一種傘狀的裝飾物）。 全部都充滿，無量的法界（fǎ jiè，佛教指宇宙萬法所存在的境界），用以供養一切諸佛（zhū fó，指所有的佛）。 菩薩（pú sà，指發願要成佛的修行者）能夠在一根毫毛的微小空間中，看到無數不可思議的諸佛。 普遍能夠供養世間的明燈（指佛），他們所聽聞的佛法，都能夠接受並持守。 恭敬地禮拜，五體投地（wǔ tǐ tóu dì，指佛教最恭敬的禮拜方式），全身心地歸依一切最殊勝的佛。 直到未來無盡的時期，無量的劫（jié，佛教的時間單位），讚歎十方（shí fāng，指東、南、西、北、東南、西南、東北、西北、上、下十個方向）一切最殊勝的佛。 在一位佛的處所，所用的供養器具，數量與一切眾生的數量相等。 如同在一位佛的處所，所用的供養器具一樣，在一切佛的處所，也是如此。 在無量無邊的一切劫中，菩薩恭敬一切導師（指佛）。 窮盡無量的一切劫，恭敬供養，而沒有厭倦滿足的時候。 一切眾生，在無量的劫中，於此劫中，修菩薩行。 恭敬供養每一位如來（rú lái，佛的稱號之一），盡一切劫，而沒有厭倦滿足的時候。 一切最殊勝的佛所說的大劫，沒有任何人能夠稱量計算其數量。 在如此一切的大劫中，修菩薩行，而沒有厭倦滿足的時候。 完全能夠覺悟一切法界，廣大無邊，沒有邊際。 各種美妙的寶花，充滿其中，用以供養與眾生數量相等的佛。 各種美妙的寶花，顏色和香氣都具備，清凈鮮潔，無量的莊嚴。 一切世間，沒有可以比擬的，用以供養一切最殊勝的佛。 與眾生數量相等的無量佛剎（fó chà，指佛所教化的世界）
【English Translation】 English version Precious garments, and various banners and canopies. All are filled, the immeasurable Dharma Realm (fǎ jiè, the realm where all phenomena exist according to Buddhism), used to make offerings to all Buddhas (zhū fó, all the Buddhas). Bodhisattvas (pú sà, those who aspire to become Buddhas) are able to see countless inconceivable Buddhas within the space of a single hair. Universally able to make offerings to the lights of the world (referring to Buddhas), they are able to receive and uphold all the Dharma they have heard. Respectfully bowing, prostrating with five limbs touching the ground (wǔ tǐ tóu dì, the most respectful form of Buddhist prostration), wholeheartedly taking refuge in all the most supreme Buddhas. Until the endless future, for immeasurable kalpas (jié, a unit of time in Buddhism), praising all the most supreme Buddhas in the ten directions (shí fāng, east, south, west, north, southeast, southwest, northeast, northwest, up, and down). At the place of one Buddha, the number of offering implements is equal to the number of all sentient beings. Just as the offering implements at the place of one Buddha, so it is at the places of all Buddhas. In immeasurable and boundless kalpas, Bodhisattvas respectfully honor all the guides (referring to Buddhas). Exhausting immeasurable kalpas, making offerings with respect, without ever being weary or satisfied. All sentient beings, in immeasurable kalpas, in this kalpa, cultivate the Bodhisattva path. Respectfully making offerings to each Tathagata (rú lái, one of the titles of a Buddha), for all kalpas, without ever being weary or satisfied. The great kalpas spoken of by all the most supreme Buddhas, no one is able to measure or count their number. In all such great kalpas, cultivating the Bodhisattva path, without ever being weary or satisfied. Completely able to awaken to all the Dharma Realm, vast and boundless, without any limits. Various wonderful precious flowers, filling it, used to make offerings to Buddhas equal in number to sentient beings. Various wonderful precious flowers, complete with color and fragrance, pure and fresh, with immeasurable adornments. In all the world, there is nothing that can be compared to it, used to make offerings to all the most supreme Buddhas. Immeasurable Buddha-lands (fó chà, the worlds where Buddhas teach) equal in number to sentient beings.
諸妙寶蓋， 彌滿其中。 悉以此蓋， 奉一如來， 供一切佛， 亦復如是。 微妙最勝， 奇特涂香， 一切世間， 無有倫匹。 以此涂香， 盡眾生劫， 供養一切， 諸佛如來。 如是末香， 種種雜華， 微妙香薰， 無量寶衣。 無數妙寶， 諸莊嚴具， 以供如來， 而無厭足。 眾生數等， 一切諸佛， 於一念中， 悉成正覺。 以無量偈， 讚歎宣揚， 恭敬供養， 天人導師。 眾生數等， 世間明智， 菩薩無上， 殊勝供養。 眾生數等， 一切諸劫， 如來嘆德， 猶不能盡。 如是供養， 一切諸佛， 具足成就， 如來自在。 安住普賢， 菩薩所行， 悉能睹見， 一切諸佛。 已作未作， 及現所作， 無量無數， 一切善根， 修習普賢， 菩薩所行， 安住普賢， 菩薩諸地。 一切世間， 悉無有餘， 諸佛所知， 眾生種類， 悉令成就， 智慧明達， 猶如普賢， 菩薩所得。 如佛所說， 一切諸行， 菩薩悉能。 具足修習。 悉以迴向， 一切眾生， 普令成就， 無上回向。 一切十方， 諸
【現代漢語翻譯】 現代漢語譯本 各種精妙的寶蓋，充滿了整個空間。 我將用這些寶蓋，奉獻給每一位如來（Tathagata，佛的稱號），供養一切佛，也同樣如此。 還有微妙最殊勝、奇特無比的涂香，世間沒有任何東西可以與之相比。 我將用這涂香，盡眾生劫（Kalpa，極長的時間單位），供養一切諸佛如來。 還有這樣的末香、各種雜色鮮花、微妙的香薰、無量的寶衣、無數的珍寶，以及各種莊嚴的器具，用來供養如來，而不會感到厭倦。 如同眾生數量一樣多的諸佛，在一念之間，全部成就正覺（Anuttara-samyak-sambodhi，無上正等正覺）。 我將用無量的偈頌，讚歎宣揚，恭敬供養，天人導師（佛的稱號）。 如同眾生數量一樣多的世間明智之士，以菩薩無上的殊勝供養，如同眾生數量一樣多的所有劫數，如來讚歎他們的功德，也無法窮盡。 像這樣供養一切諸佛，具足成就，如來才能自在。 安住于普賢（Samantabhadra，菩薩名）菩薩所行的境界，能夠看到一切諸佛。 他們已作、未作以及現在所作的無量無數的一切善根，都修習普賢菩薩所行的境界，安住于普賢菩薩的各個階位。 一切世間，沒有遺漏，諸佛所知的一切眾生種類，都讓他們成就智慧明達，如同普賢菩薩所得到的境界。 如同佛所說的一切修行，菩薩都能具足修習。 我將所有功德迴向給一切眾生，普遍讓他們成就無上的迴向。 一切十方，諸
【English Translation】 English version Various exquisite jeweled canopies fill the space. I will use these canopies to offer to each Tathagata (Buddha's title), and to make offerings to all Buddhas, just the same. There are also subtle, most supreme, and uniquely wonderful fragrant ointments, which nothing in the world can compare to. I will use these fragrant ointments, for as many kalpas (eons) as there are sentient beings, to make offerings to all Buddhas and Tathagatas. There are also such powdered incense, various colorful flowers, subtle fragrant smokes, immeasurable precious garments, countless jewels, and various adornments, to offer to the Tathagatas, without ever feeling weary. As many Buddhas as there are sentient beings, in a single moment, all attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). I will use immeasurable verses to praise and proclaim, respectfully making offerings to the Teacher of Gods and Humans (Buddha's title). As many wise beings in the world as there are sentient beings, with the supreme and excellent offerings of Bodhisattvas, for as many kalpas as there are sentient beings, the Tathagatas' praise of their merits cannot be exhausted. Offering to all Buddhas in this way, fully accomplishing, the Tathagatas can be at ease. Dwelling in the realm of Samantabhadra (a Bodhisattva's name) Bodhisattva's practice, one can see all Buddhas. All the immeasurable and countless roots of goodness they have done, have not done, and are now doing, all practice the realm of Samantabhadra Bodhisattva, dwelling in the various stages of Samantabhadra Bodhisattva. In all the worlds, without omission, all the kinds of sentient beings known by the Buddhas, are all made to achieve wisdom and understanding, just like the realm obtained by Samantabhadra Bodhisattva. Just like all the practices spoken by the Buddha, Bodhisattvas can fully practice. I dedicate all merits to all sentient beings, universally enabling them to achieve the supreme dedication. All the ten directions, all
如來剎， 悉能覺悟， 了達其因。 悉令一切， 無餘眾生， 皆與普賢， 菩薩齊等。 成就佈施， 悉如迴向， 持戒具足， 如普賢力。 勇猛精進， 而不退轉， 成就忍辱， 不可沮壞。 善入甚深， 諸禪正受， 分別了知， 一切三昧。 清凈智慧， 了達三世， 一切世間， 所不能知。 身口諸業， 及與意業， 音聲語言， 皆悉清凈。 究竟成就， 菩薩諸行， 悉與普賢， 菩薩齊等。 譬如如如， 一切法界， 舍離憍慢， 諸散亂心。 永滅障礙， 普皆清凈， 悉令眾生， 亦復如是。 如是殊妙， 最勝迴向， 一切如來， 之所演說。 以此無量， 善根迴向， 具足成就， 菩薩所行。 一切無餘， 諸佛真子， 普修行此， 深迴向法。 攝取一切， 微妙法界， 深入安住， 諸善逝力。 若有樂求， 此殊勝行， 如來所說， 甚深彌廣。 此諸佛子， 皆悉安住， 具足成就， 猶如普賢。 一切眾生， 尚可知數， 一切三世， 心猶可知。 普賢菩薩， 功德深廣， 無量無邊， 不可了知。 一毛可量
【現代漢語翻譯】 現代漢語譯本 佛的國土（如來剎），都能覺悟，瞭解其因由。 使一切沒有剩餘的眾生，都與普賢菩薩（Samantabhadra）齊等。 成就佈施，都如迴向一般，持戒圓滿，如普賢菩薩的力量。 勇猛精進，而不退轉，成就忍辱，不可被破壞。 善於進入甚深的禪定正受，分別了知一切三昧（samadhi）。 清凈的智慧，瞭解過去、現在、未來三世，一切世間所不能知曉的。 身、口、意所造的業，以及音聲語言，都清凈無染。 最終成就菩薩的各種修行，都與普賢菩薩齊等。 譬如如如（tathata），一切法界，舍離驕慢，各種散亂的心。 永遠滅除障礙，普遍清凈，使一切眾生，也像這樣。 如此殊勝微妙，最上乘的迴向，是一切如來所宣說的。 以此無量的善根迴向，圓滿成就菩薩所修行的。 一切沒有剩餘的諸佛真子，普遍修行這種深奧的迴向法。 攝取一切微妙的法界，深入安住于諸善逝（Sugata）的力量。 如果有樂於追求這種殊勝的修行，如來所說的，非常深奧而廣博。 這些佛子，都安住於此，圓滿成就，猶如普賢菩薩。 一切眾生，尚且可以計數，一切三世的心念，也還可以知曉。 普賢菩薩的功德深廣，無量無邊，不可了知。 即使一根毫毛也可以衡量，
【English Translation】 English version The Buddha's lands (Tathagata-ksetra), all can awaken, understanding their causes. Making all beings without remainder, equal to Samantabhadra Bodhisattva. Accomplishing giving, all like dedication, upholding precepts completely, like the power of Samantabhadra. Being courageous and diligent, without regression, accomplishing patience, indestructible. Skillfully entering profound meditative absorption, discerning and understanding all samadhis. Pure wisdom, understanding the three times of past, present, and future, which all the world cannot know. The karma of body, speech, and mind, as well as sounds and languages, are all pure and undefiled. Ultimately accomplishing all the practices of a Bodhisattva, all equal to Samantabhadra Bodhisattva. Like suchness (tathata), all the Dharma realms, abandoning arrogance, all scattered minds. Forever eliminating obstacles, universally pure, making all beings also like this. Such excellent and subtle, supreme dedication, is what all Tathagatas proclaim. With this immeasurable root of goodness dedicated, fully accomplishing what Bodhisattvas practice. All the true children of the Buddhas without remainder, universally practice this profound dedication method. Absorbing all the subtle Dharma realms, deeply abiding in the power of all Sugatas. If there are those who delight in seeking this excellent practice, what the Tathagata speaks is very profound and vast. These children of the Buddha, all abide in this, fully accomplishing, like Samantabhadra Bodhisattva. All beings can still be counted, all the thoughts of the three times can still be known. The merits and virtues of Samantabhadra Bodhisattva are profound and vast, immeasurable and boundless, unknowable. Even a single hair can be measured,
， 十方虛空， 一切剎塵， 悉可知數。 殊勝大仙， 真佛子等， 所住功德， 不可稱量。」◎
大方廣佛華嚴經卷第二十二 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二十三
東晉天竺三藏佛馱跋陀羅譯◎
十地品第二十二之一
爾時，世尊在他化自在天王宮摩尼寶殿上，與大菩薩眾俱，于阿耨多羅三藐三菩提皆不退轉，從他方世界俱來集會。
此諸菩薩，一切菩薩智慧行處悉得自在，諸佛如來智慧入處悉皆得入；善能教化一切世間，于唸唸中普能示現神通等事；具足一切菩薩所愿，於一切世、一切劫、一切國土，常修一切諸菩薩行；具足菩薩福德智慧而無窮盡。能為一切而作饒益；能到一切菩薩智慧方便彼岸；能令眾生背生死道向涅槃門；不斷一切菩薩所行；善游一切菩薩禪定解脫三昧神通明慧，諸所施為善能示現。一切菩薩無作神足皆悉已得，於一念頃能至十方諸佛大會，勸發咨請受持法輪，常以大心供養諸佛，常能修習諸大菩薩所行事業；其身普現無量世界，其音遍聞無所不至，其心通達明見三世一切菩薩所有功德具足修習。如是諸菩薩摩訶薩功德無量無邊，于無數劫說不可盡。其名曰：金剛藏菩薩、寶
【現代漢語翻譯】 現代漢語譯本 『十方虛空』（指整個宇宙空間），『一切剎塵』（指所有世界中的微塵），都可以被計算出來。 但是，像『殊勝大仙』（指偉大的菩薩），『真佛子』（指真正的佛陀弟子）等，他們所擁有的功德，是無法衡量的。
《大方廣佛華嚴經》卷第二十二 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十三
東晉天竺三藏佛馱跋陀羅譯
十地品第二十二之一
當時，世尊在『他化自在天王宮』（欲界第六天，最高的天）的『摩尼寶殿』（以摩尼寶珠裝飾的宮殿）上，與眾多大菩薩在一起，他們對於『阿耨多羅三藐三菩提』（無上正等正覺，即佛的智慧）都已達到不退轉的境界，從其他世界一同來到這裡。
這些菩薩，對於一切菩薩的智慧修行之處都已獲得自在，對於諸佛如來的智慧境界都已能夠進入；他們善於教化一切世間眾生，在每一個念頭中都能普遍示現神通等事；他們具足一切菩薩所發之愿，在一切時、一切劫、一切國土中，常常修習一切菩薩的修行；他們具足菩薩的福德和智慧，並且無窮無盡。他們能夠為一切眾生帶來利益；能夠到達一切菩薩智慧方便的彼岸；能夠引導眾生背離生死輪迴之道，走向涅槃之門；他們不會中斷一切菩薩的修行；他們善於遊歷一切菩薩的禪定、解脫、三昧、神通和明慧，他們所做的一切都能善巧地示現。一切菩薩的無作神通都已獲得，在一念之間就能到達十方諸佛的法會，勸請諸佛宣說佛法，並受持法輪，常常以大願心供養諸佛，常常修習諸大菩薩所行的事業；他們的身體普遍顯現在無量世界，他們的聲音遍佈一切地方，他們的心通達明見三世一切菩薩所擁有的功德，並具足修習。像這樣的菩薩摩訶薩，他們的功德無量無邊，即使在無數劫中也無法說完。他們的名字是：『金剛藏菩薩』（擁有金剛般堅固的智慧的菩薩）、『寶藏菩薩』（擁有如寶藏般無盡功德的菩薩）……
【English Translation】 English version 『The ten directions of empty space』 (referring to the entire universe), 『all the dust of lands』 (referring to the dust particles in all worlds), can all be counted. However, the merits and virtues possessed by beings like 『the great and excellent immortals』 (referring to great Bodhisattvas), 『true sons of the Buddha』 (referring to the true disciples of the Buddha), are immeasurable.
The Great Extensive Buddha Flower Adornment Sutra, Volume 22 Taisho Tripitaka Volume 09, No. 0278, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 23
Translated by Tripitaka Bhadra from India of the Eastern Jin Dynasty
Chapter 22, The Ten Grounds, Part 1
At that time, the World Honored One was in the 『Mani Jewel Palace』 (a palace adorned with Mani jewels) in the 『Paranirmitavasavartin Heaven』 (the sixth and highest heaven of the desire realm), together with a great assembly of Bodhisattvas, all of whom had reached the state of non-retrogression in 『Anuttara-samyak-sambodhi』 (unexcelled complete enlightenment, the wisdom of the Buddha), and had come together from other worlds.
These Bodhisattvas had attained mastery over all the wisdom practices of Bodhisattvas, and were able to enter into the wisdom realms of all the Buddhas; they were skilled in teaching and transforming all beings in the world, and in every thought they could universally manifest miraculous powers and other such things; they were fully endowed with all the vows of Bodhisattvas, and in all times, all kalpas, and all lands, they constantly cultivated all the practices of Bodhisattvas; they were fully endowed with the merits and wisdom of Bodhisattvas, and these were inexhaustible. They were able to bring benefit to all beings; they were able to reach the other shore of all the wisdom and skillful means of Bodhisattvas; they were able to guide beings away from the path of birth and death towards the gate of Nirvana; they did not cease any of the practices of Bodhisattvas; they were skilled in traversing all the meditations, liberations, samadhis, miraculous powers, and clear wisdom of Bodhisattvas, and all that they did was skillfully manifested. All the effortless miraculous powers of Bodhisattvas had been attained, and in a single thought they could reach the assemblies of Buddhas in the ten directions, urging the Buddhas to expound the Dharma, and receiving and upholding the Dharma wheel, constantly making offerings to the Buddhas with great aspiration, and constantly cultivating the practices of the great Bodhisattvas; their bodies universally manifested in immeasurable worlds, their voices were heard everywhere, and their minds penetrated and clearly saw all the merits and virtues of all Bodhisattvas in the three times, and they fully cultivated them. Such Bodhisattva Mahasattvas had immeasurable and boundless merits and virtues, which could not be fully described even in countless kalpas. Their names were: 『Vajragarbha Bodhisattva』 (Bodhisattva with diamond-like firm wisdom), 『Ratnagarbha Bodhisattva』 (Bodhisattva with inexhaustible merits like a treasure) ...
藏菩薩、蓮華藏菩薩、德藏菩薩、蓮華德藏菩薩、日藏菩薩、月藏菩薩、凈月藏菩薩、照一切世間莊嚴藏菩薩、智慧照明藏菩薩、妙德藏菩薩、栴檀德藏菩薩、華德藏菩薩、優缽羅華德藏菩薩、天德藏菩薩、福德藏菩薩、無礙清凈智德藏菩薩、功德藏菩薩、那羅延德藏菩薩、無垢藏菩薩、離垢藏菩薩、種種樂說莊嚴藏菩薩、大光明網藏菩薩、凈明威德王藏菩薩、大金山光明威德王藏菩薩、一切相莊嚴凈德藏菩薩、金剛焰德相莊嚴藏菩薩、焰熾藏菩薩、宿王光照藏菩薩、虛空無礙妙音藏菩薩、陀羅尼功德持一切世間愿藏菩薩、海莊嚴藏菩薩、須彌德藏菩薩、凈一切功德藏菩薩、如來藏菩薩、佛德藏菩薩、解脫月菩薩。如是等菩薩摩訶薩無量無邊，不可思議、不可稱說，金剛藏菩薩而為上首。
爾時，金剛藏菩薩摩訶薩承佛威神，入菩薩大智慧光明三昧。即時十方世界於一方過億佛土微塵數世界，有十億佛土微塵數佛皆現其身，名金剛藏；十方世界皆亦如是，同聲贊言：「善哉！善哉！金剛藏！乃能入是菩薩大智慧光明三昧，如是十方世界微塵數等諸佛皆同一號，加汝威神。所謂：盧舍那佛本願力故；本威神力故；汝有大智慧故；欲宣一切菩薩不可思議諸佛法明故。所謂：入智慧地故；攝一切善根故；善分別一切佛
【現代漢語翻譯】 現代漢語譯本：藏菩薩（蘊藏功德的菩薩）、蓮華藏菩薩（如蓮花般蘊藏功德的菩薩）、德藏菩薩（蘊藏功德的菩薩）、蓮華德藏菩薩（如蓮花般蘊藏功德的菩薩）、日藏菩薩（如太陽般蘊藏功德的菩薩）、月藏菩薩（如月亮般蘊藏功德的菩薩）、凈月藏菩薩（如清凈的月亮般蘊藏功德的菩薩）、照一切世間莊嚴藏菩薩（以莊嚴照耀一切世間的菩薩）、智慧照明藏菩薩（以智慧照亮一切的菩薩）、妙德藏菩薩（具有微妙功德的菩薩）、栴檀德藏菩薩（具有栴檀香般功德的菩薩）、華德藏菩薩（具有花朵般功德的菩薩）、優缽羅華德藏菩薩（具有優缽羅花般功德的菩薩）、天德藏菩薩（具有天人般功德的菩薩）、福德藏菩薩（具有福德的菩薩）、無礙清凈智德藏菩薩（具有無礙清凈智慧功德的菩薩）、功德藏菩薩（蘊藏功德的菩薩）、那羅延德藏菩薩（具有那羅延天般功德的菩薩）、無垢藏菩薩（蘊藏無垢功德的菩薩）、離垢藏菩薩（蘊藏離垢功德的菩薩）、種種樂說莊嚴藏菩薩（以種種悅耳說法莊嚴的菩薩）、大光明網藏菩薩（蘊藏大光明網的菩薩）、凈明威德王藏菩薩（具有清凈光明威德的菩薩）、大金山光明威德王藏菩薩（具有如大金山般光明威德的菩薩）、一切相莊嚴凈德藏菩薩（以一切相莊嚴清凈功德的菩薩）、金剛焰德相莊嚴藏菩薩（以金剛火焰般功德莊嚴的菩薩）、焰熾藏菩薩（蘊藏火焰般熾盛功德的菩薩）、宿王光照藏菩薩（以宿王光照耀的菩薩）、虛空無礙妙音藏菩薩（具有虛空般無礙妙音的菩薩）、陀羅尼功德持一切世間愿藏菩薩（以陀羅尼功德持一切世間愿的菩薩）、海莊嚴藏菩薩（以大海般莊嚴的菩薩）、須彌德藏菩薩（具有如須彌山般功德的菩薩）、凈一切功德藏菩薩（清凈一切功德的菩薩）、如來藏菩薩（蘊藏如來功德的菩薩）、佛德藏菩薩（蘊藏佛陀功德的菩薩）、解脫月菩薩（如解脫之月般的菩薩）。如是等菩薩摩訶薩無量無邊，不可思議、不可稱說，金剛藏菩薩（如金剛般堅固的菩薩）而為上首。 爾時，金剛藏菩薩摩訶薩承佛威神，入菩薩大智慧光明三昧。即時十方世界於一方過億佛土微塵數世界，有十億佛土微塵數佛皆現其身，名金剛藏；十方世界皆亦如是，同聲贊言：『善哉！善哉！金剛藏！乃能入是菩薩大智慧光明三昧，如是十方世界微塵數等諸佛皆同一號，加汝威神。』所謂：盧舍那佛（報身佛）本願力故；本威神力故；汝有大智慧故；欲宣一切菩薩不可思議諸佛法明故。所謂：入智慧地故；攝一切善根故；善分別一切佛
【English Translation】 English version: Bodhisattva Treasury (Bodhisattva who embodies a treasury of merits), Lotus Treasury Bodhisattva (Bodhisattva who embodies a treasury of merits like a lotus), Merit Treasury Bodhisattva (Bodhisattva who embodies a treasury of merits), Lotus Merit Treasury Bodhisattva (Bodhisattva who embodies a treasury of merits like a lotus), Sun Treasury Bodhisattva (Bodhisattva who embodies a treasury of merits like the sun), Moon Treasury Bodhisattva (Bodhisattva who embodies a treasury of merits like the moon), Pure Moon Treasury Bodhisattva (Bodhisattva who embodies a treasury of merits like a pure moon), Illuminating All Worlds Adornment Treasury Bodhisattva (Bodhisattva who illuminates all worlds with adornment), Wisdom Illumination Treasury Bodhisattva (Bodhisattva who illuminates with wisdom), Wonderful Merit Treasury Bodhisattva (Bodhisattva who possesses wonderful merits), Sandalwood Merit Treasury Bodhisattva (Bodhisattva who possesses merits like sandalwood), Flower Merit Treasury Bodhisattva (Bodhisattva who possesses merits like flowers), Utpala Flower Merit Treasury Bodhisattva (Bodhisattva who possesses merits like Utpala flowers), Heavenly Merit Treasury Bodhisattva (Bodhisattva who possesses merits like heavenly beings), Fortune Merit Treasury Bodhisattva (Bodhisattva who possesses fortune merits), Unobstructed Pure Wisdom Merit Treasury Bodhisattva (Bodhisattva who possesses unobstructed pure wisdom merits), Merit Treasury Bodhisattva (Bodhisattva who embodies a treasury of merits), Narayana Merit Treasury Bodhisattva (Bodhisattva who possesses merits like Narayana), Immaculate Treasury Bodhisattva (Bodhisattva who embodies a treasury of immaculate merits), Detached from Impurity Treasury Bodhisattva (Bodhisattva who embodies a treasury of merits detached from impurity), Various Joyful Speech Adornment Treasury Bodhisattva (Bodhisattva who adorns with various joyful speeches), Great Light Net Treasury Bodhisattva (Bodhisattva who embodies a treasury of great light net), Pure Bright Majestic King Treasury Bodhisattva (Bodhisattva who possesses pure bright majestic power), Great Golden Mountain Bright Majestic King Treasury Bodhisattva (Bodhisattva who possesses bright majestic power like a great golden mountain), All Forms Adornment Pure Merit Treasury Bodhisattva (Bodhisattva who adorns with all forms of pure merits), Vajra Flame Merit Form Adornment Treasury Bodhisattva (Bodhisattva who adorns with merits like vajra flames), Blazing Flame Treasury Bodhisattva (Bodhisattva who embodies a treasury of blazing flame merits), Constellation King Light Illumination Treasury Bodhisattva (Bodhisattva who illuminates with the light of the constellation king), Space Unobstructed Wonderful Sound Treasury Bodhisattva (Bodhisattva who possesses wonderful sound unobstructed like space), Dharani Merit Holds All Worlds Vow Treasury Bodhisattva (Bodhisattva who holds the vows of all worlds with Dharani merits), Ocean Adornment Treasury Bodhisattva (Bodhisattva who adorns like the ocean), Sumeru Merit Treasury Bodhisattva (Bodhisattva who possesses merits like Mount Sumeru), Purifying All Merits Treasury Bodhisattva (Bodhisattva who purifies all merits), Tathagata Treasury Bodhisattva (Bodhisattva who embodies the merits of the Tathagata), Buddha Merit Treasury Bodhisattva (Bodhisattva who embodies the merits of the Buddha), Liberation Moon Bodhisattva (Bodhisattva like the moon of liberation). These Bodhisattva Mahasattvas are immeasurable, boundless, inconceivable, and indescribable, with Vajra Treasury Bodhisattva (Bodhisattva as firm as a vajra) as their leader. At that time, Vajra Treasury Bodhisattva Mahasattva, empowered by the Buddha's majestic power, entered the Bodhisattva's Great Wisdom Light Samadhi. Immediately, in each of the ten directions, beyond a billion Buddha lands, there appeared a number of Buddhas equal to the dust particles of a billion Buddha lands, all bearing the name Vajra Treasury. The same occurred in all ten directions, and they all praised in unison: 'Excellent! Excellent! Vajra Treasury! You are able to enter this Bodhisattva's Great Wisdom Light Samadhi. All the Buddhas, equal to the dust particles of the ten directions, share the same name and add to your majestic power.' This is because of the original vow power of Vairocana Buddha (the Sambhogakaya Buddha); because of the original majestic power; because you possess great wisdom; and because you wish to proclaim the inconceivable Dharma of all Buddhas to all Bodhisattvas. This is to say: because you have entered the wisdom ground; because you have gathered all good roots; because you can skillfully distinguish all Buddhas.
法故；廣法智故；決定說諸法故；無分別智善分別故；一切世間法不能染故；出世間善根清凈故；得不可思議智力故；得一切智人智境界故。所謂：如實說菩薩十地差別故；菩薩安住十地故；分別說無漏法故；大智慧光明善分別以自莊嚴故；入具足智門故；隨所應住次第說故；得無礙樂說光明故；具足大無礙智地故；不忘失菩薩心故；教化成熟一切眾生界故；得至一切處決定智故。
「金剛藏！汝當說此法門差別。所謂：諸佛神力故；汝能堪受如來智慧神力故；自善根清凈故；清凈法界故；饒益眾生故；入法身智身故；於一切佛得授記故；得一切世間高大身故；過一切世間道故；凈出世間善根故。」即時十方諸佛與金剛藏真實無上身，與無障礙樂說辯，與善分別清凈智慧，與善憶念不忘，與善決定慧，與至一切智處，與諸佛無壞力，與諸佛無所畏，與諸佛無礙智分別諸法善開法門，與一切諸佛上妙身、口、意業。
何以故？以得菩薩大智慧光明三昧故，亦是菩薩本願力故，直心清凈故，智慧明白故，善集助道法故，善修本業故，念持無量法故，信解清凈光明法故，善得陀羅尼門不可壞故，法界智印善印故。
爾時，十方諸佛，皆申右手摩金剛藏菩薩頂；金剛藏菩薩即從三昧起，告諸菩薩言：「諸佛
【現代漢語翻譯】 現代漢語譯本：因為法的緣故；因為廣大的智慧的緣故；因為能決定地宣說諸法的緣故；因為無分別的智慧能善巧分別的緣故；因為一切世間法都不能染污的緣故；因為出世間的善根清凈的緣故；因為獲得不可思議的智慧力量的緣故；因為獲得一切智者的智慧境界的緣故。所謂：如實宣說菩薩十地的差別；菩薩安住於十地；分別宣說無漏法；以大智慧光明善巧分別來莊嚴自己；進入具足智慧之門；隨所應安住的次第宣說；獲得無礙的樂說光明；具足大無礙的智慧之地；不忘失菩薩的初心；教化成熟一切眾生界；獲得到達一切處的決定智慧。 『金剛藏（Vajragarbha，菩薩名）！你應當宣說此法門的差別。所謂：諸佛的神力；你能堪受如來智慧的神力；自身善根清凈；清凈法界；饒益眾生；進入法身智身；在一切佛處得到授記；獲得一切世間高大的身軀；超越一切世間道；清凈出世間的善根。』即時，十方諸佛給予金剛藏真實無上的身軀，給予無障礙的樂說辯才，給予善巧分別的清凈智慧，給予善於憶念不忘的能力，給予善於決定的智慧，給予到達一切智處的智慧，給予諸佛無壞的力量，給予諸佛無所畏懼的勇氣，給予諸佛無礙的智慧來分別諸法，善巧開啟法門，給予一切諸佛上妙的身、口、意業。 為什麼呢？因為獲得菩薩大智慧光明三昧的緣故，也是菩薩本願力的緣故，因為直心清凈的緣故，因為智慧明白的緣故，因為善於集聚助道法的緣故，因為善於修習本業的緣故，因爲念持無量法的緣故，因為信解清凈光明的法的緣故，因為善於獲得陀羅尼（Dharani，總持）門不可壞的緣故，因為法界智印善於印證的緣故。 這時，十方諸佛都伸出右手摩金剛藏菩薩的頭頂；金剛藏菩薩即從三昧中起身，告訴諸菩薩說：『諸佛』
【English Translation】 English version: Because of the Dharma; because of vast wisdom; because of decisively explaining all dharmas; because of non-discriminating wisdom that skillfully distinguishes; because all worldly dharmas cannot taint it; because the roots of supramundane goodness are pure; because of obtaining inconceivable wisdom power; because of obtaining the wisdom realm of the all-knowing one. Namely: truthfully explaining the differences of the ten Bodhisattva grounds; Bodhisattvas abiding in the ten grounds; separately explaining the unconditioned dharmas; using great wisdom light to skillfully adorn oneself; entering the gate of complete wisdom; explaining in the order of where one should abide; obtaining the light of unobstructed eloquence; possessing the ground of great unobstructed wisdom; not forgetting the Bodhisattva's initial aspiration; teaching and maturing all realms of sentient beings; obtaining the decisive wisdom to reach all places. 『Vajragarbha (金剛藏, a Bodhisattva's name)! You should explain the differences of this Dharma gate. Namely: because of the Buddhas' spiritual power; because you can receive the Tathagata's (如來) wisdom spiritual power; because your own roots of goodness are pure; because the Dharma realm is pure; for the benefit of sentient beings; entering the wisdom body of the Dharma body; receiving predictions from all Buddhas; obtaining a tall and great body in all worlds; surpassing all worldly paths; purifying the roots of supramundane goodness.』 Immediately, the Buddhas of the ten directions gave Vajragarbha a real, unsurpassed body, gave unobstructed eloquence, gave skillful and pure wisdom, gave the ability to remember well without forgetting, gave the wisdom to decide well, gave the wisdom to reach the place of all-knowing, gave the indestructible power of the Buddhas, gave the fearlessness of the Buddhas, gave the unobstructed wisdom of the Buddhas to distinguish all dharmas, skillfully opening the Dharma gate, and gave the supreme body, speech, and mind actions of all Buddhas. Why is this so? Because of obtaining the Bodhisattva's great wisdom light samadhi (三昧, meditative absorption), also because of the Bodhisattva's original vow power, because of the purity of a straightforward mind, because of clear wisdom, because of skillfully gathering the auxiliary paths, because of skillfully cultivating the fundamental practices, because of remembering and upholding immeasurable dharmas, because of believing and understanding the pure light dharmas, because of skillfully obtaining the indestructible Dharani (陀羅尼, mnemonic device) gate, because the wisdom seal of the Dharma realm is well sealed. At that time, all the Buddhas of the ten directions extended their right hands and stroked the crown of Bodhisattva Vajragarbha; Bodhisattva Vajragarbha immediately arose from samadhi and said to the Bodhisattvas: 『Buddhas』
子！是諸菩薩愿決定，無有過，不可壞，廣大如法界，究竟如虛空，遍覆一切十方諸佛世界眾生，為救度一切世間，為一切諸佛神力所護。何以故？諸菩薩摩訶薩入過去諸佛智地，亦入未來、現在諸佛智地。
「何等是諸菩薩摩訶薩智地？菩薩摩訶薩智地有十，過去、未來、現在諸佛已說、今說、當說，為是地故，我如是說。何等為十？一曰歡喜，二曰離垢，三曰明，四曰焰，五曰難勝，六曰現前，七曰遠行，八曰不動，九曰善慧，十曰法雲。是十地者，三世諸佛已說、今說、當說，我不見有諸佛國土不說是十地者。何以故？此十地是菩薩最上妙道，最上明凈法門；所謂：分別十地事。諸佛子！是事不可思議，所謂：菩薩隨順諸地智慧。」金剛藏菩薩說諸菩薩十地名已，默然而住，不復分別；時，一切菩薩聞說菩薩十地名已，咸皆渴仰，欲聞解釋，各作是念：「何因何緣金剛藏菩薩說十地名已，默然而住？」
時，大菩薩眾中，有菩薩名解脫月，知諸菩薩心之所念，以偈問曰：
「凈念智慧人， 何故說菩薩， 諸地名號已， 默然不解釋？ 今諸大菩薩， 心皆懷猶豫， 何故說是名， 而不演其義？ 大智諸菩薩， 咸皆欲聽聞， 如是諸地義， 愿為分別說。 是諸菩
【現代漢語翻譯】 現代漢語譯本： 『子！』這些菩薩的願力是堅定的，沒有過失，不可破壞，廣大如同法界（一切事物存在的範圍），究竟如同虛空（無限的空間），遍覆一切十方諸佛世界中的眾生，爲了救度一切世間，為一切諸佛的神力所護持。為什麼呢？因為諸菩薩摩訶薩（偉大的菩薩）進入了過去諸佛的智慧之地，也進入了未來和現在諸佛的智慧之地。
『什麼是諸菩薩摩訶薩的智慧之地呢？』菩薩摩訶薩的智慧之地有十個，過去、未來、現在諸佛已經說過、正在說、將要說，爲了這些地，我這樣說。哪十個呢？第一是歡喜地，第二是離垢地，第三是明地，第四是焰地，第五是難勝地，第六是現前地，第七是遠行地，第八是不動地，第九是善慧地，第十是法雲地。這十地，是三世諸佛已經說過、正在說、將要說的，我沒有見到哪個佛國不說這十地的。為什麼呢？因為這十地是菩薩最上妙的道路，最上明凈的法門；也就是：分別十地的事。諸佛子！這件事是不可思議的，也就是：菩薩隨順諸地的智慧。』金剛藏菩薩說完諸菩薩十地的名稱后，就沉默不語，不再分別解釋；當時，一切菩薩聽到說菩薩十地的名稱后，都非常渴望，想要聽聞解釋，各自想著：『因為什麼原因金剛藏菩薩說完十地的名稱后，就沉默不語呢？』
當時，大菩薩眾中，有一位菩薩名叫解脫月，知道諸菩薩心中所想，用偈頌問道：
『清凈念頭和智慧的人啊，為什麼說完菩薩的各地名號后，就沉默不解釋呢？現在各位大菩薩，心中都懷有疑惑，為什麼只說這些名稱，而不演說其中的含義呢？大智慧的菩薩們，都想聽聞，關於這些地的含義，希望您能分別解說。』
【English Translation】 English version: 'O son!' These Bodhisattvas' vows are firm, without fault, indestructible, vast as the Dharma realm (the scope of all existence), ultimately like space (infinite space), covering all sentient beings in the ten directions of all Buddha worlds, for the sake of saving all the world, and protected by the divine power of all Buddhas. Why is this so? Because the Bodhisattva Mahasattvas (great Bodhisattvas) have entered the wisdom ground of the past Buddhas, and also entered the wisdom ground of the future and present Buddhas.
'What are the wisdom grounds of the Bodhisattva Mahasattvas?' The wisdom grounds of the Bodhisattva Mahasattvas are ten, which the past, future, and present Buddhas have spoken, are speaking, and will speak. For the sake of these grounds, I speak thus. What are the ten? The first is the Joyful Ground, the second is the Stainless Ground, the third is the Luminous Ground, the fourth is the Blazing Ground, the fifth is the Difficult to Conquer Ground, the sixth is the Manifest Ground, the seventh is the Far-Reaching Ground, the eighth is the Immovable Ground, the ninth is the Good Wisdom Ground, and the tenth is the Dharma Cloud Ground. These ten grounds are what the Buddhas of the three times have spoken, are speaking, and will speak. I have not seen any Buddha land that does not speak of these ten grounds. Why is this so? Because these ten grounds are the most supreme path of the Bodhisattvas, the most supreme and pure Dharma gate; that is, distinguishing the matters of the ten grounds. O sons of the Buddhas! This matter is inconceivable, that is, the wisdom of the Bodhisattvas following the grounds.' After Vajragarbha Bodhisattva finished speaking the names of the ten grounds of the Bodhisattvas, he remained silent and did not explain further. At that time, all the Bodhisattvas, upon hearing the names of the ten grounds of the Bodhisattvas, were all very eager and wanted to hear the explanation, each thinking: 'For what reason did Vajragarbha Bodhisattva remain silent after speaking the names of the ten grounds?'
At that time, among the great Bodhisattva assembly, there was a Bodhisattva named Liberation Moon, who knew what the Bodhisattvas were thinking, and asked in verse:
'O you of pure thought and wisdom, why, after speaking the names of the Bodhisattvas' grounds, do you remain silent and not explain? Now all the great Bodhisattvas have doubts in their hearts. Why do you only speak these names and not expound their meanings? The Bodhisattvas of great wisdom all wish to hear about the meanings of these grounds. We hope you will explain them separately.'
薩眾， 清凈無瑕穢， 安住堅實中， 具足智功德。 皆以恭敬心， 瞻仰于仁者， 愿欲聞所說， 如渴思甘露。」
時，金剛藏菩薩聞說是已，欲令眾悅，以偈答曰：
「諸菩薩所行， 第一難思議， 分別是十地， 諸佛之根本。 微妙甚難見， 非心所能及， 從佛智慧出， 若聞則迷沒。 持心如金剛， 深信佛智慧， 以為第一妙， 心無有疑難。 遠離計我心， 及心所行地， 如是諸菩薩， 爾乃能聽聞。 寂滅無漏智， 分別說甚難， 如畫于虛空， 如執于疾風。 我念佛智慧， 第一難思議， 眾生少能信， 是故我默然。」
解脫月菩薩聞說此已，語金剛藏菩薩言：「佛子！是大菩薩眾直心清凈，善行菩薩道，善集助道法，善恭敬供養諸佛；于無量佛多種善根，成就無量深厚功德，離癡疑悔，無有貪著及諸結礙，深心信解，安住不動，於是法中不隨他教。是故，佛子！當承佛力敷演此義，是諸菩薩於是深法皆能證知。」
時，解脫月菩薩欲重宣此義，以偈頌曰：
「愿說安隱法， 菩薩無上行， 分別于諸地， 令智慧清凈。 眾智凈無垢， 安住深信解， 于諸無量佛， 證知十
【現代漢語翻譯】 現代漢語譯本 『諸位菩薩，你們清凈無瑕，安住于堅實的基礎中，具備智慧和功德。 你們都以恭敬的心，瞻仰著這位仁者，渴望聽到他所說的法，如同乾渴的人思念甘露。』
這時，金剛藏菩薩聽到這些話后，爲了讓大家高興，用偈語回答說：
『諸位菩薩所修行的，是第一等難以思議的法，它分別闡述了十地（菩薩修行的十個階段），是諸佛的根本。 這種法微妙而難以見到，不是凡夫的心所能理解的，它出自佛的智慧，如果聽了卻不理解，反而會迷失。 要像金剛一樣堅定自己的心，深信佛的智慧，把它看作是第一等微妙的法，心中不要有任何疑惑。 要遠離執著于自我的心，以及心所執著的一切境界，像這樣的菩薩，才能聽聞此法。 寂滅無漏的智慧，要分別解說非常困難，就像在虛空中作畫，又像抓住疾風一樣不可能。 我想到佛的智慧，是第一等難以思議的，眾生很少能相信，所以我就保持沉默。』
解脫月菩薩聽到這些話后，對金剛藏菩薩說：『佛子！這些菩薩們心地正直清凈，善於修行菩薩道，善於積累助道之法，善於恭敬供養諸佛；他們在無量佛那裡種下多種善根，成就了無量深厚的功德，遠離了愚癡、疑惑和後悔，沒有貪戀和各種煩惱的束縛，他們內心深信並理解，安住不動搖，對於這種法不會隨從他人的教導。所以，佛子！應當承佛的威神之力來闡述這個道理，這些菩薩都能夠證悟並瞭解這種深奧的法。』
這時，解脫月菩薩爲了再次宣說這個道理，用偈語頌道：
『愿您宣說安穩的法，菩薩無上的修行，分別闡述諸地的含義，使我們的智慧清凈。 眾人的智慧清凈無垢，安住于深信和理解中，在無量諸佛那裡，證悟十地。』
【English Translation】 English version 'O Bodhisattvas, you are pure and without blemish, dwelling in a firm foundation, possessing wisdom and merit. You all, with respectful hearts, gaze upon this benevolent one, desiring to hear what he will say, like the thirsty longing for sweet dew.'
At that time, Vajragarbha Bodhisattva, having heard these words, wishing to please the assembly, replied in verse:
'What the Bodhisattvas practice is the foremost inconceivable Dharma, which distinguishes the ten bhumis (ten stages of Bodhisattva practice), the root of all Buddhas. This Dharma is subtle and difficult to see, not attainable by the ordinary mind; it comes from the wisdom of the Buddha, and if heard without understanding, one will be lost. Hold your mind as firm as a diamond, deeply believe in the Buddha's wisdom, regard it as the foremost subtle Dharma, and have no doubts in your heart. Be far from the mind that clings to self, and all the realms that the mind clings to; only such Bodhisattvas can hear this Dharma. The wisdom of extinction and non-outflow is very difficult to explain, like painting in the void, or grasping the swift wind. I think of the Buddha's wisdom, which is the foremost inconceivable, few beings can believe it, therefore I remain silent.'
Having heard these words, Vimukticandra Bodhisattva said to Vajragarbha Bodhisattva: 'O son of the Buddha! These Bodhisattvas are upright and pure in heart, skillful in practicing the Bodhisattva path, skillful in accumulating the aids to the path, skillful in revering and making offerings to all Buddhas; they have planted many roots of goodness with countless Buddhas, achieved immeasurable profound merits, are free from ignorance, doubt, and regret, without greed or any fetters, they deeply believe and understand, dwell steadfastly, and do not follow the teachings of others regarding this Dharma. Therefore, O son of the Buddha! You should, by the power of the Buddha, expound this meaning, for these Bodhisattvas are all capable of realizing and understanding this profound Dharma.'
At that time, Vimukticandra Bodhisattva, wishing to reiterate this meaning, spoke in verse:
'May you expound the peaceful Dharma, the supreme practice of the Bodhisattvas, distinguishing the meanings of the bhumis, so that our wisdom may be purified. The wisdom of the assembly is pure and without defilement, dwelling in deep faith and understanding, in the presence of countless Buddhas, realizing the ten bhumis.'
地義。」
金剛藏菩薩言：「佛子！是諸大眾雖皆清凈離癡疑悔，於是法中不隨他教；其餘樂小法者，聞是甚深難思議事，或生疑悔，是人長夜受諸衰惱；我愍此等，是故默然。」
時，金剛藏菩薩欲重宣此義，以偈頌曰：
「是眾雖清凈， 深智離疑悔， 其心已決定， 不復隨他教。 無動如須彌， 不亂如大海， 其餘不久行， 智慧未明瞭。 隨識不隨智， 聞已生疑悔， 彼將墮惡道， 愍念故不說。」
解脫月菩薩言：「佛子！愿承佛力，善分別此不可思議法，佛所護念事，令易信解；所以者何？善說十地義，十方諸佛法應護念；一切菩薩護是事故，勤行精進。何以故？是菩薩最上所行，得至一切諸佛法故。譬如一切文字，皆初章所攝，初章為本，無有一字不入初章者；如是，佛子！十地者，是一切佛法之根本；菩薩具足行是十地，能得一切智慧。是故，佛子！愿說此義，諸佛護念，加以神力，令人信受，不可破壞。」
時，解脫月菩薩欲明顯此義，以偈頌曰：
「善哉智慧子， 清凈行具足， 愿說十地行， 所入十地法， 具足於智慧， 得以成菩提。 所有十方佛， 最勝人中尊， 皆共護念汝， 說是十地義。 十地
【現代漢語翻譯】 現代漢語譯本 金剛藏菩薩說：『佛子！這些大眾雖然都清凈，遠離了愚癡、疑惑和後悔，對於這個法門不會隨從他人的教導；但是其餘那些喜歡小乘佛法的人，聽到這樣深奧難思議的事情，可能會產生疑惑和後悔，這些人將會在漫長的黑夜裡遭受各種衰敗和煩惱；我憐憫他們，所以保持沉默。』 當時，金剛藏菩薩爲了再次宣說這個道理，用偈頌說道： 『這些大眾雖然清凈， 具有深厚的智慧，遠離疑惑和後悔， 他們的心已經堅定， 不再隨從他人的教導。 他們像須彌山一樣不可動搖， 像大海一樣不會混亂， 其餘那些不久修行的人， 智慧還不夠明瞭。 他們隨從意識而不隨從智慧， 聽聞之後會產生疑惑和後悔， 他們將會墮入惡道， 因為憐憫他們，所以我不說。』 解脫月菩薩說：『佛子！希望憑藉佛陀的力量，好好地分別解說這個不可思議的法門，這是佛陀所護念的事情，使人們容易相信和理解；為什麼呢？因為善說十地（菩薩修行十個階段）的意義，十方諸佛都應該護念；一切菩薩爲了這個緣故，勤奮修行精進。為什麼呢？因為這是菩薩最上乘的修行，能夠達到一切諸佛的境界。譬如一切文字，都包含在初章之中，初章是根本，沒有一個字不屬於初章；同樣，佛子！十地是一切佛法的根本；菩薩圓滿地修行這十地，就能夠獲得一切智慧。所以，佛子！希望您宣說這個道理，諸佛會護念您，並加以神力，使人們能夠相信接受，不可破壞。』 當時，解脫月菩薩爲了明顯地闡述這個道理，用偈頌說道： 『善哉，智慧之子， 清凈的修行已經圓滿具足， 希望您宣說十地的修行， 以及所進入的十地法門， 圓滿具足智慧， 從而成就菩提。 所有十方諸佛， 最殊勝的人中之尊， 都共同護念您， 宣說這十地的意義。 十地』
【English Translation】 English version Vajragarbha Bodhisattva said, 'Son of Buddha! Although these great assemblies are all pure, free from ignorance, doubt, and regret, and do not follow others' teachings in this Dharma, those who are fond of the lesser Dharma, upon hearing these profound and inconceivable matters, may generate doubt and regret. These people will suffer various declines and afflictions throughout the long night. I pity them, therefore I remain silent.' At that time, Vajragarbha Bodhisattva, wishing to reiterate this meaning, spoke in verse: 'Though this assembly is pure, With profound wisdom, free from doubt and regret, Their minds are already firm, No longer following others' teachings. Unmoving like Mount Sumeru, Undisturbed like the great ocean, Others who have not practiced long, Their wisdom is not yet clear. They follow consciousness, not wisdom, Upon hearing, they generate doubt and regret, They will fall into evil paths, Out of compassion, I do not speak.' Liberation Moon Bodhisattva said, 'Son of Buddha! May we rely on the Buddha's power to clearly explain this inconceivable Dharma, which is protected by the Buddha, so that it may be easily believed and understood. Why is this so? Because the meaning of the Ten Bhumis (ten stages of Bodhisattva practice) should be well explained, and the Buddhas of the ten directions should protect it. All Bodhisattvas diligently practice and strive for this reason. Why is this so? Because this is the supreme practice of Bodhisattvas, which enables them to reach the realm of all Buddhas. For example, all written words are contained within the first chapter, the first chapter is the root, and there is no word that does not belong to the first chapter. Similarly, Son of Buddha! The Ten Bhumis are the root of all Buddha-Dharma. Bodhisattvas who fully practice these Ten Bhumis can attain all wisdom. Therefore, Son of Buddha! May you explain this meaning, and may the Buddhas protect you and add their divine power, so that people may believe and accept it, and it cannot be destroyed.' At that time, Liberation Moon Bodhisattva, wishing to clearly express this meaning, spoke in verse: 'Excellent, son of wisdom, Your pure practice is complete, May you explain the practice of the Ten Bhumis, And the Dharma of the Ten Bhumis that one enters, Fully possessing wisdom, Thus attaining Bodhi. All the Buddhas of the ten directions, The most supreme among humans, All together protect you, To explain the meaning of the Ten Bhumis. The Ten Bhumis'
為根本， 是名智行處， 亦為究竟道， 佛無量法聚。 譬如諸文字， 皆攝在初章， 諸佛功德智， 十地為根本。」
爾時，諸菩薩一時同聲以偈請金剛藏菩薩言：
「上妙智慧人， 樂說無有量， 德重如山王， 哀愍說十地。 戒念慧清凈， 說是十地義， 十力之根本， 無礙智本行。 戒定慧功德， 集在仁者心， 憍慢諸邪見， 皆悉已滅盡。 是眾無疑心， 唯愿聞善說， 譬病思良醫， 如饑思美膳。 我等亦如是， 聞甘露法味， 是故曠大意， 愿開初地門， 乃至第十地， 次第為我說。」
爾時，釋迦牟尼佛從眉間白毫相，放菩薩力光明，百千阿僧祇光以為眷屬，普照十方諸佛世界，靡不周遍，三惡道苦皆得休息；悉照十方諸佛大會說法之眾，顯現如來不思議力。是光明遍照十方諸佛大會諸菩薩身已，于上虛空中，成大光明雲臺；十方諸佛亦復如是，從眉間白毫俱放菩薩力光明，百千阿僧祇光以為眷屬，普現如來不思議力，悉照一切諸佛大會，及娑婆世界釋迦牟尼佛一切大眾，並金剛藏菩薩及師子座。照已，于上虛空中成大光明雲臺。時，諸大光明雲臺中，諸佛神力故，而說頌曰：
「無等等諸佛， 功
【現代漢語翻譯】 現代漢語譯本 是根本，這是智慧的修行之處，也是究竟的道路，是佛陀無量法門的匯聚。 譬如所有的文字，都包含在最初的章節中，諸佛的功德智慧，以十地為根本。
這時，諸位菩薩同時以偈頌請求金剛藏菩薩說：
『具有至高智慧的人，樂於宣說無量的法，德行如同山王一樣崇高，請您慈悲地解說十地。 戒、念、慧清凈，請您解說十地的含義，這是十力（如來十種力量）的根本，是無礙智慧的根本修行。 戒、定、慧的功德，都聚集在您的心中，驕慢和各種邪見，都已經完全滅盡。 我們這些大眾沒有疑惑，只希望聽聞您的善說，如同病人思念良醫，如同飢餓的人思念美食。 我們也是如此，渴望聽聞甘露般的佛法，所以以廣大的心意，希望您開啟初地之門，乃至第十地，依次為我們解說。』
這時，釋迦牟尼佛從眉間的白毫相中，放出菩薩力的光明，以百千阿僧祇的光芒作為眷屬，普遍照耀十方諸佛世界，沒有不遍及的，三惡道的痛苦都得以止息；全部照耀十方諸佛大會說法的大眾，顯現如來不可思議的力量。這光明遍照十方諸佛大會的諸位菩薩之後，在上方虛空中，形成巨大的光明雲臺；十方諸佛也同樣如此，從眉間的白毫中一同放出菩薩力的光明，以百千阿僧祇的光芒作為眷屬，普遍顯現如來不可思議的力量，全部照耀一切諸佛大會，以及娑婆世界釋迦牟尼佛的一切大眾，包括金剛藏菩薩和師子座。照耀之後，在上方虛空中形成巨大的光明雲臺。這時，在諸大光明雲臺中，由於諸佛的神力，而說偈頌道：
『無與倫比的諸佛，功德
【English Translation】 English version It is the foundation, the place of wise practice, also the ultimate path, the gathering of the Buddha's immeasurable teachings. Just as all letters are contained in the first chapter, the merit and wisdom of all Buddhas have the Ten Grounds (Dasabhumi) as their foundation.
At that time, all the Bodhisattvas, in unison, requested the Bodhisattva Vajragarbha with verses, saying:
'O person of supreme wisdom, who delights in expounding the immeasurable Dharma, whose virtue is as weighty as a mountain king, please compassionately explain the Ten Grounds. With pure precepts, mindfulness, and wisdom, please explain the meaning of the Ten Grounds, which are the foundation of the Ten Powers (of a Tathagata), and the fundamental practice of unobstructed wisdom. The merits of precepts, concentration, and wisdom are gathered in your heart, and arrogance and all wrong views have been completely extinguished. We, this assembly, have no doubts, and only wish to hear your good teachings, like a sick person longing for a good doctor, like a hungry person longing for delicious food. We are also like this, longing to hear the nectar-like Dharma, therefore, with a vast intention, we wish you to open the gate of the First Ground, and even the Tenth Ground, explaining them to us in order.'
At that time, Shakyamuni Buddha emitted from the white hair mark between his eyebrows, the light of Bodhisattva power, with hundreds of thousands of Asankhyeya lights as its retinue, universally illuminating the Buddha worlds of the ten directions, without any place not reached, and the sufferings of the three evil paths were all relieved; it illuminated all the assemblies of Buddhas in the ten directions who were expounding the Dharma, manifesting the inconceivable power of the Tathagata. This light, having illuminated the Bodhisattvas in the assemblies of Buddhas in the ten directions, formed a great luminous cloud platform in the upper space; the Buddhas of the ten directions also did the same, emitting from the white hair mark between their eyebrows, the light of Bodhisattva power, with hundreds of thousands of Asankhyeya lights as its retinue, universally manifesting the inconceivable power of the Tathagata, illuminating all the assemblies of Buddhas, and all the assembly of Shakyamuni Buddha in the Saha world, including the Bodhisattva Vajragarbha and the lion seat. After illuminating, a great luminous cloud platform was formed in the upper space. At that time, within the great luminous cloud platforms, due to the divine power of the Buddhas, verses were spoken, saying:
'The incomparable Buddhas, whose merits'
德如虛空， 十力無畏等， 最尊世間主。 于釋迦佛前， 而現此神力， 以佛力開現， 法王無畏藏。 說諸地所行， 諸地義差別， 承諸佛神力， 無有能壞者。 若人聞法寶， 則為諸佛護， 漸次具諸地， 得以成佛道。 若人堪任聞， 雖在於大海， 及劫盡火中， 必得聞此經， 若人癡疑悔， 終不能得聞。 是故今佛子， 說諸地智道， 入勢力觀法， 次第而修行。 得至於餘地， 各得所利益， 利一切世間， 愿說勿令斷。」◎
◎爾時，金剛藏菩薩觀察十方，欲令大眾增益信敬，以偈頌曰：
「諸佛聖主道， 微妙甚難解， 非思量所得， 唯智者行處。 其性從本來， 寂然無生滅， 從本已來空， 滅除諸苦惱。 遠離於諸趣， 等同涅槃相， 無中亦無後， 非言辭所說。 出過於三世， 其相如虛空， 諸佛所行處， 清凈深寂滅。 言說所難及， 地行亦如是， 說之猶尚難， 何況以示人？ 諸佛之智慧， 離諸心數道， 不可得思議， 非有陰界入。 但以智可知， 非識之所及， 如空跡難說， 何可示其相？ 十地義如是， 非心
【現代漢語翻譯】 現代漢語譯本 （佛的）功德如同虛空一般， 擁有十力（如來十種力用）和無畏（佛的四種無所畏懼）等功德，是世間最尊貴的主宰。 在釋迦佛（Sakyamuni Buddha）面前， 顯現出這樣的神通力量， 憑藉佛陀的力量開啟顯現， 法王（佛）無畏的寶藏。 宣說諸地（菩薩修行所經歷的十個階段）的修行， 以及諸地意義的差別， 承蒙諸佛的神力加持， 沒有誰能夠破壞這些教義。 如果有人聽聞佛法寶藏， 就會得到諸佛的護佑， 逐漸具足諸地的功德， 最終得以成就佛道。 如果有人堪能聽聞， 即使身處大海之中， 或者在劫末的火焰之中， 也必定能夠聽聞此經， 如果有人愚癡、疑惑、後悔， 最終都不能夠聽聞此經。 因此，現在的佛子們， 宣說諸地的智慧之道， 進入勢力觀法（觀察諸法實相的力量）， 次第而修行。 到達其餘的諸地， 各自得到相應的利益， 利益一切世間， 希望（您）宣說，不要讓它斷絕。」
那時，金剛藏菩薩（Vajragarbha Bodhisattva）觀察十方，爲了讓大眾增加信心和敬意，用偈頌說道：
諸佛聖主的道， 微妙而難以理解， 不是通過思量可以得到的， 唯有智者才能行走的境界。 它的本性從本來， 就是寂靜無生滅的， 從本來就是空性的， 滅除一切苦惱。 遠離於諸趣（六道輪迴）， 等同於涅槃的境界， 沒有開始也沒有結束， 不是言辭所能表達的。 超越了過去、現在、未來三世， 它的相狀如同虛空一般， 是諸佛所行走的境界， 清凈而深邃寂滅。 言語難以企及， 諸地的修行也是如此， 說出來尚且困難， 何況要展示給別人看呢？ 諸佛的智慧， 遠離一切心識的活動， 不可思議， 不是由五陰（色、受、想、行、識）、十二處（六根、六塵）、十八界（六根、六塵、六識）所構成。 只能通過智慧去了解， 不是意識所能達到的， 如同虛空的軌跡難以言說， 又如何能夠展示它的相狀呢？ 十地的意義就是這樣， 不是心識所能理解的。
【English Translation】 English version Virtue is like the void, Possessing the ten powers (Tathagata's ten powers) and fearlessness (Buddha's four fearlessnesses), the most honored lord in the world. In front of Sakyamuni Buddha, Manifesting such divine power, By the power of the Buddha, opening and revealing, The fearless treasure of the Dharma King (Buddha). Expounding the practices of the various grounds (ten stages of Bodhisattva's practice), And the differences in the meanings of the various grounds, Receiving the divine power of all Buddhas, No one can destroy these teachings. If someone hears the treasure of the Dharma, They will be protected by all Buddhas, Gradually fulfilling the merits of the various grounds, And eventually attain Buddhahood. If someone is capable of hearing, Even if they are in the midst of the great ocean, Or in the flames of the end of the kalpa, They will surely be able to hear this sutra, If someone is ignorant, doubtful, or regretful, They will ultimately not be able to hear this sutra. Therefore, the present disciples of the Buddha, Expound the path of wisdom of the various grounds, Entering the power of observation (observing the true nature of all dharmas), And practicing in sequence. Reaching the remaining grounds, Each obtaining corresponding benefits, Benefiting all the world, May (you) expound, and not let it be cut off."
At that time, Vajragarbha Bodhisattva, observing the ten directions, in order to increase the faith and reverence of the assembly, spoke in verse:
The path of the holy lords, the Buddhas, Is subtle and difficult to understand, It cannot be obtained through thinking, It is the realm where only the wise can walk. Its nature from the beginning, Is tranquil, without birth or death, From the beginning, it is empty, Eliminating all suffering. Far from all realms (six realms of reincarnation), Equal to the state of Nirvana, Without beginning or end, It cannot be expressed in words. Transcending the three times of past, present, and future, Its form is like the void, It is the realm where all Buddhas walk, Pure, profound, and tranquil. It is difficult for words to reach, The practice of the grounds is also like this, It is difficult even to speak of it, How much more difficult to show it to others? The wisdom of the Buddhas, Is far from all mental activities, Inconceivable, It is not composed of the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve ayatanas (six sense organs, six sense objects), or the eighteen dhatus (six sense organs, six sense objects, six consciousnesses). It can only be understood through wisdom, It cannot be reached by consciousness, Like the traces of the void, which are difficult to describe, How can its form be shown? The meaning of the ten grounds is like this, It cannot be understood by consciousness.
意所行， 是事雖為難， 發願行慈悲。 漸次具諸地， 智者所能及， 如是諸地行， 微妙甚難見。 不可以心知， 當承佛力說， 汝等當恭敬， 咸共一心聽。 智慧所隨順， 諸地相入行， 于無量億劫， 說之不可盡。 今如實略說， 其義無有餘， 一心恭敬待， 今承佛力說， 大音唱因諭， 義名不相違。 佛神力無量， 今皆在我身， 我之所說者， 如大海一渧。」
金剛藏菩薩說此偈已，告于大眾：「諸佛子！若眾生厚集善根，修諸善行，善集助道法，供養諸佛，集諸清白法，為善知識所護，入深廣心，信樂大法，心多向慈悲，好求佛智慧；如是眾生乃能發阿耨多羅三藐三菩提心。為得一切種智故，為得十力故，為得大無畏故，為得具足佛法故，為救一切世間故，為凈大慈悲心故，為向十方無餘無礙智故，為凈一切佛國令無餘故，為於一念中知三世事故，為自在轉大法輪廣示現佛神力故，菩薩摩訶薩生如是心。
「諸佛子！是心以大悲為首，智慧增上，方便所護；直心、深心淳至量同佛力；善決定眾生力、佛力，趣向無礙智，隨順自然智；能受一切佛法以智慧教化，廣大如法界，究竟如虛空，盡未來際。菩薩發如是心，即時
【現代漢語翻譯】 現代漢語譯本 意念所趨之處， 此事雖艱難，也要發願行慈悲。 逐漸具足各個菩薩的階位，這是有智慧的人才能達到的境界， 像這樣在各個階位修行，其微妙之處難以見到。 不能用心去理解，應當依靠佛的力量來解說， 你們應當恭敬，都一心一意地聽。 智慧所隨順的，是各個階位相互融入的修行， 即使在無量億劫的時間裡，也說不盡。 現在如實地簡略說一下，其中的含義沒有遺漏， 一心恭敬地等待，現在依靠佛的力量來解說， 用洪亮的聲音唱出因緣譬喻，其意義和名稱不會相互違背。 佛的神力無量，現在都加持在我身上， 我所說的，就像大海中的一滴水。
金剛藏菩薩（Vajragarbha Bodhisattva）說完這偈頌后，告訴大眾：『各位佛子！如果眾生積累了深厚的善根，修行各種善行，善於積累助道的法門，供養諸佛，積累各種清凈的法，受到善知識的護持，進入深廣的心境，信樂大法，內心多傾向於慈悲，喜歡追求佛的智慧；這樣的眾生才能發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。爲了獲得一切種智（sarvākārajñatā，對一切事物和現象的全面認知），爲了獲得十力（daśabala，佛的十種力量），爲了獲得大無畏（mahā-vaiśāradya，佛的無畏），爲了獲得具足的佛法，爲了救度一切世間，爲了清凈大慈悲心，爲了趨向十方無餘無礙的智慧，爲了清凈一切佛國使其沒有遺漏，爲了在一念中知曉三世的事情，爲了自在地轉大法輪廣示現佛的神力，菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）生起這樣的心。
『各位佛子！這種心以大悲為首，智慧增上，方便所護；直心、深心純正達到與佛力相同的程度；善於決定眾生的力量和佛的力量，趨向無礙的智慧，隨順自然的智慧；能夠接受一切佛法，用智慧教化，廣大如法界，究竟如虛空，直到未來際。菩薩發起這樣的心，即時』
【English Translation】 English version Where the mind goes, Though this matter is difficult, one should vow to practice compassion. Gradually fulfilling all the bodhisattva stages, this is what the wise can attain, Practicing through these stages, their subtlety is very difficult to see. It cannot be understood by the mind, one should rely on the Buddha's power to explain, You should be respectful, and all listen with one mind. What wisdom follows is the practice of the stages merging into each other, Even in immeasurable eons, it cannot be fully described. Now, I will briefly explain truthfully, its meaning without any omissions, Wait respectfully with one mind, now relying on the Buddha's power to explain, Chanting the causes and parables with a loud voice, the meaning and names will not contradict each other. The Buddha's divine power is immeasurable, now they are all within me, What I speak is like a single drop of water in the vast ocean.
After Vajragarbha Bodhisattva spoke this verse, he addressed the assembly: 'Disciples of the Buddha! If sentient beings have accumulated deep roots of goodness, cultivate various good deeds, are skilled in accumulating the methods that aid the path, make offerings to all Buddhas, accumulate all pure dharmas, are protected by good teachers, enter a deep and vast state of mind, believe in and delight in the great Dharma, their minds are more inclined towards compassion, and they like to seek the wisdom of the Buddha; such sentient beings are able to generate the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment). For the sake of attaining all-knowing wisdom (sarvākārajñatā), for the sake of attaining the ten powers (daśabala), for the sake of attaining great fearlessness (mahā-vaiśāradya), for the sake of attaining the complete Buddha Dharma, for the sake of saving all the worlds, for the sake of purifying the great compassionate mind, for the sake of moving towards the unobstructed wisdom of the ten directions, for the sake of purifying all Buddha lands so that nothing is left out, for the sake of knowing the affairs of the three times in a single thought, for the sake of freely turning the great Dharma wheel and widely manifesting the Buddha's divine power, a Bodhisattva-Mahasattva generates such a mind.'
'Disciples of the Buddha! This mind is led by great compassion, enhanced by wisdom, and protected by skillful means; the straightforward mind and the profound mind are pure and reach the same measure as the Buddha's power; they are good at determining the power of sentient beings and the power of the Buddha, moving towards unobstructed wisdom, and following natural wisdom; they are able to receive all the Buddha's teachings, teach with wisdom, are as vast as the Dharma realm, as ultimate as space, and continue until the end of the future. When a Bodhisattva generates such a mind, immediately'
過凡夫地，入菩薩位，生在佛家，種姓尊貴，無可譏嫌；過一切世間道，入出世間道；住菩薩法中，在諸菩薩數，等入三世如來種中，畢定究竟阿耨多羅三藐三菩提，菩薩住如是法，名住歡喜地，以不動法故。
「諸佛子！菩薩摩訶薩住歡喜地，多喜、多信、多清凈、多踴悅、多調柔、多堪受、不好鬥諍、不好惱亂眾生、不好瞋恨。
「諸佛子！諸菩薩住是歡喜地，念諸佛故，生歡喜心；念諸佛法故，生歡喜心；念諸菩薩摩訶薩故，生歡喜心；念諸菩薩所行故，生歡喜心；念諸波羅蜜清凈相故，生歡喜心；念諸菩薩與眾殊勝故，生歡喜心；念諸菩薩力不可壞故，生歡喜心；念諸如來教化法故，生歡喜心；念能為利益眾生故，生歡喜心；念一切佛、一切菩薩所入智慧方便門故，生歡喜心。菩薩復作是念：『我轉離一切世間境界，生歡喜心；入一切佛平等中，生歡喜心；遠離凡夫地，生歡喜心；近智慧地，生歡喜心；斷一切惡道，生歡喜心；與一切眾生作依止，生歡喜心；近見一切諸佛，生歡喜心；生諸佛境界，生歡喜心；入一切諸菩薩數，生歡喜心；離一切恐怖，生歡喜心。』所以者何？是菩薩得歡喜地，所有怖畏即皆遠離。所謂：不活畏、惡名畏、死畏、墮惡道畏、大眾威德畏、離如是等一切諸畏。何以
【現代漢語翻譯】 現代漢語譯本 超越凡夫的境界，進入菩薩的位階，生在佛的家族中，種姓尊貴，無可挑剔；超越一切世間的道路，進入出世間的道路；安住于菩薩的法中，位列諸菩薩之中，平等進入三世如來的種性之中，必定究竟證得阿耨多羅三藐三菩提（無上正等正覺），菩薩安住于這樣的法中，名為安住于歡喜地，因為其具有不動搖的法性。 『諸位佛子！菩薩摩訶薩安住于歡喜地，多歡喜、多信心、多清凈、多踴躍、多調柔、多堪受、不好鬥爭、不好惱亂眾生、不好嗔恨。 『諸位佛子！諸菩薩安住于這歡喜地，因為憶念諸佛，生起歡喜心；因為憶念諸佛的法，生起歡喜心；因為憶念諸菩薩摩訶薩，生起歡喜心；因為憶念諸菩薩所修行的，生起歡喜心；因為憶念諸波羅蜜（到達彼岸的方法）清凈的相，生起歡喜心；因為憶念諸菩薩與衆不同的殊勝之處，生起歡喜心；因為憶念諸菩薩的力量不可摧毀，生起歡喜心；因為憶念諸如來教化的法，生起歡喜心；因為憶念能夠為利益眾生，生起歡喜心；因為憶念一切佛、一切菩薩所進入的智慧方便之門，生起歡喜心。菩薩又這樣思念：『我轉離一切世間的境界，生起歡喜心；進入一切佛的平等之中，生起歡喜心；遠離凡夫的地位，生起歡喜心；接近智慧的地位，生起歡喜心；斷除一切惡道，生起歡喜心；與一切眾生作為依靠，生起歡喜心；接近見到一切諸佛，生起歡喜心；生起諸佛的境界，生起歡喜心；進入一切諸菩薩的行列，生起歡喜心；遠離一切恐怖，生起歡喜心。』為什麼呢？因為這位菩薩得到歡喜地，所有的怖畏都全部遠離。所謂的：不活畏、惡名畏、死畏、墮惡道畏、大眾威德畏，遠離像這樣的所有怖畏。為什麼呢？
【English Translation】 English version Transcending the realm of ordinary beings, entering the stage of a Bodhisattva, born into the family of the Buddha, with a noble lineage, beyond reproach; surpassing all worldly paths, entering the path beyond the world; abiding in the Dharma of a Bodhisattva, counted among the Bodhisattvas, equally entering the lineage of the Tathagatas (Thus Come Ones) of the three times, certainly and ultimately attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), a Bodhisattva abiding in such a Dharma is called abiding in the Joyful Ground, because of their unshakeable Dharma nature. 'Oh, sons of the Buddha! A Bodhisattva-Mahasattva (Great Bodhisattva) abiding in the Joyful Ground is full of joy, full of faith, full of purity, full of elation, full of gentleness, full of receptivity, not fond of strife, not fond of disturbing sentient beings, not fond of anger. 'Oh, sons of the Buddha! When Bodhisattvas abide in this Joyful Ground, they generate joy because they remember the Buddhas; they generate joy because they remember the Dharma of the Buddhas; they generate joy because they remember the Bodhisattva-Mahasattvas; they generate joy because they remember the practices of the Bodhisattvas; they generate joy because they remember the pure aspects of the Paramitas (perfections); they generate joy because they remember the unique excellences of the Bodhisattvas; they generate joy because they remember the indestructible power of the Bodhisattvas; they generate joy because they remember the Dharma of the Tathagatas' teachings; they generate joy because they remember their ability to benefit sentient beings; they generate joy because they remember the wisdom and skillful means that all Buddhas and all Bodhisattvas enter. The Bodhisattva also thinks: 'I have turned away from all worldly realms, generating joy; I have entered the equality of all Buddhas, generating joy; I have departed from the state of ordinary beings, generating joy; I have approached the state of wisdom, generating joy; I have cut off all evil paths, generating joy; I have become a refuge for all sentient beings, generating joy; I have come close to seeing all the Buddhas, generating joy; I have generated the realm of the Buddhas, generating joy; I have entered the ranks of all the Bodhisattvas, generating joy; I have departed from all fear, generating joy.' Why is this? Because this Bodhisattva has attained the Joyful Ground, all fears are completely gone. These are: the fear of not surviving, the fear of a bad reputation, the fear of death, the fear of falling into evil paths, the fear of the power of the masses, and they are free from all such fears. Why is this?
故？是菩薩離我相故，尚不貪身，況所用物？是故菩薩無不活畏；心不希望恭敬供養，我應供養眾生，供給所須，是故菩薩無惡名畏；遠離我見、無我相故，無有死畏。又作是念：『我若死已，所生必見諸佛菩薩，是故無有墮惡道畏；我所志樂，無與等者，何況有勝？是故無有大眾威德畏。』如是菩薩永離一切諸恐怖事。
「諸佛子！是菩薩以大悲為首，於一切眾生，心無嫌恨，直心堅固，自然清凈，轉復勤修一切善根。所謂：信心增上，多行凈心；解心清凈，多以信心分別；出生大悲，成就大慈，心不疲懈，以慚愧莊嚴，成就忍辱柔和，敬順諸佛教法，信重善知識；日夜常修一切善根，常愛樂法，求多聞無厭；如所聞法，正念觀察，心不貪著，不求名聞，不求利養資生之物，常生寶心，無有厭足；樂一切智地，欲得諸佛力、無畏、不共法、求助諸波羅蜜法，離諸諂曲，如說能行；常行實語，不污諸佛家，不捨菩薩戒，生薩婆若心，不動如山王，不樂世間事，成就出世間善根，集善助菩提法，無有厭足，常求勝中勝道，菩薩成就如是凈地法，名為安住歡喜地。菩薩如是安住歡喜地，發諸大愿，生如是定心。所謂：我當以清凈心供養一切諸佛，皆無有餘，一切供具隨意供養；發如是大愿，廣大如法界，究竟如虛空
【現代漢語翻譯】 現代漢語譯本：為什麼呢？因為菩薩已經遠離了我相，尚且不貪戀自己的身體，更何況是所使用的物品呢？因此，菩薩沒有對生存的恐懼；心中不希望得到恭敬供養，而是想著『我應該供養眾生，供給他們所需』，因此，菩薩沒有對惡名的恐懼；因為遠離了我見，沒有我相，所以沒有對死亡的恐懼。又這樣想：『我如果死了，所生的來世必定會見到諸佛菩薩』，因此，沒有墮入惡道的恐懼；『我所追求的志向，沒有能與我相比的，更何況是超越我的呢？』因此，沒有對大眾威德的恐懼。像這樣的菩薩，永遠遠離一切的恐怖事情。 諸位佛子！這位菩薩以大悲心為首，對於一切眾生，心中沒有嫌恨，心地正直而堅定，自然清凈，進而更加勤奮地修習一切善根。所謂的善根包括：信心增長，多行凈心；理解清凈，多以信心來分辨；生起大悲心，成就大慈心，心中不疲憊懈怠，以慚愧心來莊嚴自己，成就忍辱柔和，恭敬順從諸佛的教法，信賴重視善知識；日夜常常修習一切善根，常常喜愛佛法，追求廣博的知識而不知厭倦；對於所聽聞的佛法，以正念觀察，心中不貪戀執著，不追求名聲，不追求利益供養的物質，常常生起珍寶之心，沒有厭足；樂於一切智慧的境界，想要得到諸佛的十力（佛的十種力量）、四無畏（佛的四種無所畏懼的特質）、十八不共法（佛獨有的十八種功德），尋求幫助諸波羅蜜（到達彼岸的方法）的法門，遠離一切諂媚虛偽，能夠按照所說的去做；常常說真實的話，不玷污諸佛的家風，不捨棄菩薩戒，生起求得一切智慧的心，堅定不動如山王，不貪戀世間的事情，成就出世間的善根，積聚善行來幫助菩提之道，沒有厭足，常常追求殊勝中的殊勝之道，菩薩成就這樣的清凈地法，稱為安住歡喜地。菩薩這樣安住歡喜地，發起各種大愿，生起這樣的定心。所謂：『我應當以清凈的心供養一切諸佛，沒有遺漏，一切供養的物品都隨意供養』；發起這樣的大愿，廣大如法界，究竟如虛空。
【English Translation】 English version: Why is that? Because the Bodhisattva has abandoned the concept of 'self,' not even craving their own body, let alone the things they use. Therefore, the Bodhisattva has no fear of living; their mind does not hope for respectful offerings, but rather thinks, 'I should make offerings to sentient beings, providing them with what they need.' Therefore, the Bodhisattva has no fear of ill repute; because they have abandoned the view of 'self' and have no concept of 'self,' they have no fear of death. Furthermore, they think, 'If I die, in my next life I will surely see all the Buddhas and Bodhisattvas,' therefore, there is no fear of falling into evil paths; 'My aspiration is unmatched, let alone surpassed,' therefore, there is no fear of the power and virtue of the masses. Such a Bodhisattva is forever free from all terrifying things. Oh, sons of the Buddha! This Bodhisattva, with great compassion as their foremost quality, has no resentment in their heart towards all sentient beings, their mind is upright and firm, naturally pure, and they further diligently cultivate all good roots. These good roots include: increasing faith, frequently practicing purifying the mind; understanding is pure, often using faith to discern; generating great compassion, achieving great loving-kindness, their mind is not weary or lax, they adorn themselves with shame and remorse, achieving patience and gentleness, respectfully obeying the teachings of all Buddhas, trusting and valuing good teachers; day and night they constantly cultivate all good roots, constantly loving the Dharma, seeking extensive knowledge without weariness; regarding the Dharma they have heard, they observe with right mindfulness, their mind is not greedy or attached, they do not seek fame, they do not seek material gain or sustenance, they constantly generate a precious mind, without satiety; they delight in the realm of all wisdom, desiring to attain the ten powers of the Buddhas (ten strengths of a Buddha), the four fearlessnesses (four qualities of a Buddha without fear), the eighteen unique qualities (eighteen unique virtues of a Buddha), seeking to aid the methods of the Paramitas (ways to reach the other shore), abandoning all flattery and deceit, able to act according to what is said; they always speak truthfully, do not defile the family of the Buddhas, do not abandon the Bodhisattva precepts, generate the mind seeking all wisdom, steadfast and unmoving like a mountain king, do not crave worldly matters, achieve transcendental good roots, accumulate good deeds to aid the path to Bodhi, without satiety, constantly seeking the most supreme path among the supreme, the Bodhisattva who achieves such pure ground Dharma is called dwelling in the Joyful Ground. The Bodhisattva, dwelling in the Joyful Ground in this way, makes great vows, generating such a steadfast mind. Namely: 'I shall, with a pure mind, make offerings to all Buddhas, without omission, all offerings will be made as desired'; making such great vows, as vast as the Dharma realm, ultimately like space.
，盡未來際盡，供養一切劫中所有諸佛，以大供養具無有休息。又一切諸佛所說經法皆悉受持，攝一切諸佛阿耨多羅三藐三菩提，一切諸佛所教化法，悉皆隨順，一切諸佛法，皆能守護，發如是大愿，廣大如法界，究竟如虛空，盡未來際，盡皆守護一切劫中一切佛法無有休息。又一切世界一切諸佛從兜率天下、入胎、處胎、初生、出家、成佛道時，勸請轉大法輪，示入大涅槃，我于爾時，盡往供養，攝法為首，三時轉故，發如是大愿，廣大如法界，究竟如虛空，盡未來際，盡一切劫，奉迎供養一切諸佛無有休息。
「又一切菩薩所行，廣大無量，不可壞，無分別，諸波羅蜜所攝，諸地所凈，生諸助道法，總相、別相、有相、無相、有成、有壞，一切菩薩所行諸地道及諸波羅蜜本行，教化一切，令其受行，心得增長，發如是大愿，廣大如法界，究竟如虛空，盡未來際，盡一切劫中菩薩所行，以諸教化成熟眾生，無有休息。
「又一切眾生若有色、若無色，有想、無想，非有想、非無想，卵生、胎生、濕生、化生，三界所繫，入於六道一切生處，名色所攝；教化成熟斷一切世間道，令住佛法一切智慧，使無有餘；發如是大愿，廣大如法界，究竟如虛空，盡未來際，盡一切劫，教化一切眾生無有休息。
【現代漢語翻譯】 現代漢語譯本：我發願在未來無盡的時間裡，用最殊勝的供養品，不停歇地供養所有劫數中的一切諸佛。並且，我將接受並持守一切諸佛所說的經法，領悟一切諸佛的無上正等正覺（阿耨多羅三藐三菩提），遵循一切諸佛的教化，守護一切諸佛的法。我發下如此宏大的誓願，其廣大如同法界，其究竟如同虛空，直到未來無盡的時間，我將不停歇地守護一切劫數中的一切佛法。此外，當一切世界的一切諸佛從兜率天（Tusita）降臨、入胎、住胎、初生、出家、成就佛道時，我將勸請他們轉大法輪，示現進入大涅槃。那時，我將前往供養，以佛法為首要，在三時（過去、現在、未來）中轉動法輪。我發下如此宏大的誓願，其廣大如同法界，其究竟如同虛空，直到未來無盡的時間，我將不停歇地奉迎供養一切諸佛。 現代漢語譯本：此外，一切菩薩所修行的，廣大無量，不可破壞，沒有分別，被諸波羅蜜（Paramita，意為「到彼岸」）所攝持，被諸地（Bhumi，菩薩修行的階段）所凈化，產生各種助道之法，包括總相、別相、有相、無相、有成、有壞。我將教化一切眾生，使他們修行一切菩薩所行的諸地道和諸波羅蜜的根本修行，使他們的心得到增長。我發下如此宏大的誓願，其廣大如同法界，其究竟如同虛空，直到未來無盡的時間，我將不停歇地以諸教化成熟眾生，使他們修行菩薩所行。 現代漢語譯本：此外，一切眾生，無論是有色還是無色，有想還是無想，非有想還是非無想，卵生、胎生、濕生、化生，被三界（欲界、色界、無色界）所束縛，進入六道（地獄、餓鬼、畜生、阿修羅、人、天）的一切生處，被名色（Nama-rupa，意為「精神和物質」）所攝持。我將教化成熟他們，斷除一切世間之道，使他們安住于佛法的一切智慧，不留餘地。我發下如此宏大的誓願，其廣大如同法界，其究竟如同虛空，直到未來無盡的時間，我將不停歇地教化一切眾生。
【English Translation】 English version: I vow that for the endless future, I will offer the most excellent offerings without ceasing to all Buddhas in all kalpas (aeons). Furthermore, I will accept and uphold all the sutras spoken by all Buddhas, comprehend all Buddhas' Anuttara-samyak-sambodhi (supreme perfect enlightenment), follow all Buddhas' teachings, and protect all Buddhas' Dharma. I make this great vow, as vast as the Dharma realm, as ultimate as space, that for the endless future, I will ceaselessly protect all the Buddhadharma in all kalpas. Moreover, when all Buddhas in all worlds descend from Tusita heaven, enter the womb, dwell in the womb, are born, renounce the world, and attain Buddhahood, I will urge them to turn the great Dharma wheel and show the entrance into great Nirvana. At that time, I will go to make offerings, with the Dharma as the foremost, turning the wheel in the three times (past, present, future). I make this great vow, as vast as the Dharma realm, as ultimate as space, that for the endless future, I will ceaselessly welcome and make offerings to all Buddhas. English version: Furthermore, all the practices of all Bodhisattvas are vast and immeasurable, indestructible, without discrimination, encompassed by the Paramitas (perfections), purified by the Bhumis (stages of Bodhisattva practice), giving rise to various aids to enlightenment, including general characteristics, specific characteristics, with form, without form, with attainment, with destruction. I will teach all beings, enabling them to practice all the Bodhisattva's paths of the Bhumis and the fundamental practices of the Paramitas, so that their minds may grow. I make this great vow, as vast as the Dharma realm, as ultimate as space, that for the endless future, I will ceaselessly mature beings with all teachings, enabling them to practice the Bodhisattva's path. English version: Furthermore, all beings, whether with form or without form, with thought or without thought, neither with thought nor without thought, born from eggs, wombs, moisture, or transformation, bound by the three realms (desire realm, form realm, formless realm), entering all places of birth in the six paths (hell, hungry ghosts, animals, asuras, humans, gods), encompassed by Nama-rupa (mind and matter). I will teach and mature them, cutting off all worldly paths, enabling them to abide in all the wisdom of the Buddhadharma, without any remainder. I make this great vow, as vast as the Dharma realm, as ultimate as space, that for the endless future, I will ceaselessly teach all beings.
「又一切世界廣狹及中，無數無量，不可分別、不可壞、不可動、不可說、粗細、正住、倒住、平坦、方圓，隨入如是世界智，如因陀羅網差別，如是十方世界差別，皆現前知，發如是大愿，廣大如法界，究竟如虛空，盡未來際，盡一切劫，如是世界皆現前知，無有休息。
「又一切佛土入一佛土，一佛土入一切佛土；一一佛土無量莊嚴，離諸垢穢具足清凈，智慧眾生悉滿其中，常有諸佛大神通力，隨眾生心而為示現；發如是大愿，廣大如法界，究竟如虛空，盡未來際，盡一切劫，凈如是國土，無有休息。
「又一切菩薩同心同學，共集諸善，無有怨嫉，同一境界，等心和合，常不相離，隨其所應，能現佛身，自於心中，悉能解知諸佛境界，神通智力，常得隨意神通，悉能遊行一切國土，一切佛會，皆現身相，一切生處，普生其中，有如是不可思議大智慧，具足菩薩行；發如是大愿，廣大如法界，究竟如虛空，盡未來際，盡一切劫，行如是大智慧道，無有休息。
「又乘不退輪，行菩薩道，身、口、意業所作不空，眾生見者即必定佛法；聞我音聲，即得真實智慧；有見我者，心即歡喜，離諸煩惱；如藥樹王，為得如是，行菩薩道；發如是大愿，廣大如法界，究竟如虛空，盡未來際，盡一切劫，行不
【現代漢語翻譯】 現代漢語譯本 『此外，所有世界的廣闊、狹小以及中間狀態，都是無數無量、不可區分、不可毀壞、不可動搖、不可言說，有粗細之分，有正立、倒立、平坦、方圓等不同形態。能隨順進入對這些世界的智慧，就像因陀羅網（Indra's net，帝釋天宮殿的寶網，比喻相互映照、重重無盡）的差別一樣，十方世界也各有差別，都能在眼前清晰地知曉。因此發起如此大愿：廣大如法界（Dharmadhatu，宇宙萬法所依的本體），究竟如虛空，直到未來際，直到一切劫，都能清晰地知曉這些世界，永不停息。 『此外，一切佛土融入一個佛土，一個佛土融入一切佛土；每一個佛土都有無量的莊嚴，遠離一切污垢，具足清凈，充滿智慧的眾生，常有諸佛以大神通力，隨順眾生的心意而示現。因此發起如此大愿：廣大如法界，究竟如虛空，直到未來際，直到一切劫，都能清凈這些國土，永不停息。 『此外，一切菩薩同心同德，共同積聚各種善行，沒有怨恨嫉妒，處於同一境界，平等和合，常不分離。隨其所應，能示現佛身，在自己心中，都能瞭解諸佛的境界、神通智力，常能隨意運用神通，能遍至一切國土，一切佛會，都顯現身相，在一切眾生之處，普遍化生其中。具有如此不可思議的大智慧，具足菩薩的修行。因此發起如此大愿：廣大如法界，究竟如虛空，直到未來際，直到一切劫，都能行持如此大智慧之道，永不停息。 『此外，乘坐不退轉之輪，行菩薩道，身、口、意所作的業行不會落空，眾生見到我，必定能進入佛法；聽到我的聲音，就能獲得真實的智慧；見到我的人，內心就會歡喜，遠離一切煩惱。就像藥樹王（喻能治眾生煩惱的佛法），爲了獲得這樣的成就，而行菩薩道。因此發起如此大愿：廣大如法界，究竟如虛空，直到未來際，直到一切劫，都能行持不退轉的菩薩道，永不停息。』
【English Translation】 English version 'Furthermore, all worlds, whether vast, narrow, or in between, are countless and immeasurable, indistinguishable, indestructible, immovable, and indescribable. They vary in coarseness and fineness, uprightness and inversion, flatness and roundness. One can enter into the wisdom of these worlds, just as the differences in Indra's net (a metaphor for interconnectedness and infinite reflections) are perceived. Similarly, the differences in the worlds of the ten directions are all known clearly. Therefore, I make this great vow: to be as vast as the Dharmadhatu (the realm of all phenomena), as ultimate as space, until the end of the future, until the end of all kalpas (eons), to know all these worlds clearly, without ceasing.' 'Furthermore, all Buddha lands enter into one Buddha land, and one Buddha land enters into all Buddha lands. Each Buddha land has immeasurable adornments, is free from all defilements, and is perfectly pure, filled with wise beings. There are always Buddhas with great spiritual powers, manifesting according to the minds of sentient beings. Therefore, I make this great vow: to be as vast as the Dharmadhatu, as ultimate as space, until the end of the future, until the end of all kalpas, to purify these lands, without ceasing.' 'Furthermore, all Bodhisattvas are of one mind and one learning, gathering together all good deeds, without resentment or jealousy, in the same realm, with equal and harmonious minds, never separated. According to what is appropriate, they can manifest the body of a Buddha. In their own minds, they can understand the realms of all Buddhas, their spiritual powers and wisdom. They can always use their spiritual powers at will, reaching all lands, all Buddha assemblies, manifesting their forms, and being born in all places where sentient beings exist. They possess such inconceivable great wisdom, fulfilling the practice of a Bodhisattva. Therefore, I make this great vow: to be as vast as the Dharmadhatu, as ultimate as space, until the end of the future, until the end of all kalpas, to practice this path of great wisdom, without ceasing.' 'Furthermore, riding the wheel of non-retrogression, practicing the Bodhisattva path, the actions of body, speech, and mind will not be in vain. Those who see me will surely enter the Buddha Dharma. Those who hear my voice will attain true wisdom. Those who see me will have joy in their hearts and be free from all afflictions. Like the king of medicinal trees (a metaphor for the Buddha's teachings that cure the afflictions of sentient beings), to attain such achievements, I practice the Bodhisattva path. Therefore, I make this great vow: to be as vast as the Dharmadhatu, as ultimate as space, until the end of the future, until the end of all kalpas, to practice the non-retrogressing Bodhisattva path, without ceasing.'
退道，所作不空，無有休息。
「又於一切世界皆得阿耨多羅三藐三菩提，於一毛端，示現入胎、出家、坐道場、成佛道、轉法輪、度眾生、示大涅槃、現諸如來大神智力、隨一切眾生所應度者，唸唸中得佛道；知一切法如涅槃相，以一音聲，令一切眾生皆發歡喜；示大涅槃而不斷菩薩所行；示眾生大智地，使知一切法皆是假偽；以大智慧神通自在出生變化，充滿法界；發如是大愿，廣大如法界，究竟如虛空，盡未來際，盡一切劫得佛道事，求大智慧、大神通等，無有休息。
「諸佛子！菩薩住歡喜地，以十愿為首，生如是等百萬阿僧祇大愿；以十不可盡法而生是愿，為滿此愿，勤行精進。何等為十？一、眾生不可盡；二、世界不可盡；三、虛空不可盡；四、法界不可盡；五、涅槃不可盡；六、佛出世不可盡；七、諸佛智慧不可盡；八、心所緣不可盡；九、起智不可盡；十、世間轉、法轉、智轉不可盡。若眾生盡，我願乃盡；若世界、虛空、法界、涅槃、佛出世、諸佛智慧、心所緣、起智、諸轉盡，我願乃盡；而眾生實不可盡，世界、虛空、法界、涅槃、佛出世、諸佛智慧、心所緣、起智、諸轉實不可盡，我諸愿善根，亦不可盡。
「諸佛子！菩薩決定發是大愿，則得利安心、柔軟心、調順心、寂
【現代漢語翻譯】 現代漢語譯本 退道，所作不空，無有休息。 『又在一切世界都證得阿耨多羅三藐三菩提（無上正等正覺），在一根毫毛的尖端，示現入胎、出家、坐道場、成就佛道、轉法輪、度化眾生、示現大涅槃，展現諸如來大神智力，隨著一切眾生所應被度化的根性，在每一個念頭中都成就佛道；了知一切法如同涅槃的寂靜相，用一個聲音，令一切眾生都生起歡喜；示現大涅槃卻不中斷菩薩所行的事業；向眾生展示大智慧的境界，使他們了知一切法都是虛假的；以大智慧神通自在地出生變化，充滿整個法界；發起如此廣大的願力，廣大如法界，究竟如虛空，直到未來際，直到一切劫都成就佛道，追求大智慧、大神通等，沒有休息。』 『諸位佛子！菩薩安住于歡喜地，以十種愿為首，生起像這樣百萬阿僧祇的大愿；以十種不可窮盡的法而生起這些愿，爲了圓滿這些愿，勤奮修行精進。哪十種呢？一、眾生不可窮盡；二、世界不可窮盡；三、虛空不可窮盡；四、法界不可窮盡；五、涅槃不可窮盡；六、佛出世不可窮盡；七、諸佛智慧不可窮盡；八、心所緣不可窮盡；九、生起智慧不可窮盡；十、世間運轉、佛法運轉、智慧運轉不可窮盡。如果眾生窮盡，我的愿才窮盡；如果世界、虛空、法界、涅槃、佛出世、諸佛智慧、心所緣、生起智慧、各種運轉都窮盡，我的愿才窮盡；然而眾生實際上不可窮盡，世界、虛空、法界、涅槃、佛出世、諸佛智慧、心所緣、生起智慧、各種運轉實際上不可窮盡，我所有的愿和善根，也永遠不可窮盡。』 『諸位佛子！菩薩一旦決定發起這樣的大愿，就能得到利益安心、柔軟心、調順心、寂靜心。』
【English Translation】 English version Retreating from the path, what is done is not in vain, there is no rest. 'Furthermore, in all worlds, they attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). At the tip of a single hair, they demonstrate entering the womb, leaving home, sitting at the Bodhi-mandala (place of enlightenment), attaining Buddhahood, turning the Dharma wheel, liberating sentient beings, demonstrating great Nirvana, manifesting the great divine wisdom and power of all Tathagatas (Buddhas), and according to what sentient beings should be liberated, they attain Buddhahood in every thought. They know all dharmas (teachings) are like the stillness of Nirvana. With one voice, they cause all sentient beings to rejoice. They demonstrate great Nirvana but do not cease the practices of a Bodhisattva. They show sentient beings the realm of great wisdom, making them know that all dharmas are false. With great wisdom and supernatural powers, they freely manifest transformations, filling the entire Dharma realm. They make such great vows, as vast as the Dharma realm, as ultimate as space, until the end of the future, until all kalpas (eons), to attain Buddhahood, seeking great wisdom, great supernatural powers, etc., without rest.' 'Oh, sons of the Buddha! Bodhisattvas, dwelling in the Joyful Ground, take ten vows as their foundation, generating millions of asamkhya (countless) great vows. They generate these vows based on ten inexhaustible dharmas. To fulfill these vows, they diligently practice with vigor. What are the ten? First, sentient beings are inexhaustible. Second, worlds are inexhaustible. Third, space is inexhaustible. Fourth, the Dharma realm is inexhaustible. Fifth, Nirvana is inexhaustible. Sixth, the appearance of Buddhas in the world is inexhaustible. Seventh, the wisdom of all Buddhas is inexhaustible. Eighth, what the mind contemplates is inexhaustible. Ninth, the arising of wisdom is inexhaustible. Tenth, the turning of the world, the turning of the Dharma, and the turning of wisdom are inexhaustible. If sentient beings were to be exhausted, then my vows would be exhausted. If the worlds, space, the Dharma realm, Nirvana, the appearance of Buddhas, the wisdom of all Buddhas, what the mind contemplates, the arising of wisdom, and all turnings were to be exhausted, then my vows would be exhausted. However, sentient beings are truly inexhaustible, the worlds, space, the Dharma realm, Nirvana, the appearance of Buddhas, the wisdom of all Buddhas, what the mind contemplates, the arising of wisdom, and all turnings are truly inexhaustible. Therefore, all my vows and roots of goodness are also inexhaustible.' 'Oh, sons of the Buddha! Once a Bodhisattva has firmly made such great vows, they will attain a mind of benefit and peace, a gentle mind, a harmonious mind, and a tranquil mind.'
靜心、不放逸心、寂滅心、直心、和潤心、不恚心、不濁心。如是則成信者，樂以信分別功德：信諸佛本所行道，信行諸波羅蜜而得增長，信善入諸地得殊勝功德，信得成佛十力，信具足四無所畏，信不共法不可壞，信諸佛法不可思議，信諸佛自在神力無量無邊，信諸如來無量行門，信從因緣以成果報。舉要言之：信諸菩薩普行諸佛功德、智慧、威神力等。
「諸佛子！菩薩作是念：『諸佛正法如是甚深、如是離相、如是寂滅、如是空、如是無相、如是無作、如是無染、如是無量、如是廣大、如是難壞。而諸凡夫心墮邪見，無明癡冥，蔽其慧眼，常立憍慢幢，墮在渴愛網，隨順諂曲，常懷慳嫉，而作後身生處因緣；多集貪慾、瞋恚、愚癡，起諸重業，嫌恨猛風，吹罪心火，常令熾然，有所施作，皆與顛倒相應；欲流、有流、見流、無明流，相續起心、意、識，種於三界地，生苦惱芽，所謂：名色；名色和合增長六入；根塵相對生觸；觸故生受；貪樂受故生愛；愛增長故生取；取因緣故復起後有；有因緣故有生、老、死、憂、悲、苦、惱。如是因緣，集諸苦聚，受諸苦惱；是中無我、無我所；無作者、無受者、無知者，如草木、瓦石，又如影、響。凡夫可愍，不知不覺而受苦惱；菩薩於此，見諸眾生不免諸苦，即
【現代漢語翻譯】 現代漢語譯本：
保持靜心、不放逸的心、寂滅的心、正直的心、和順的心、不嗔恚的心、不污濁的心。像這樣就能成為有信之人，樂於以信來分辨功德：相信諸佛本所修行的道路，相信修行諸波羅蜜（到達彼岸的方法）而得到增長，相信善巧地進入諸地（菩薩修行的不同階段）而獲得殊勝的功德，相信能夠成就佛的十力（佛的十種力量），相信具足四無所畏（佛的四種無畏懼的特質），相信不共法（佛獨有的教法）不可破壞，相信諸佛的法不可思議，相信諸佛自在的神力無量無邊，相信諸如來無量的修行法門，相信從因緣（條件）而產生果報。總而言之：相信諸菩薩普遍修行諸佛的功德、智慧、威神力等等。
『諸佛子！菩薩這樣想：『諸佛的正法是如此深奧、如此離於表象、如此寂靜滅除、如此空性、如此無相、如此無為、如此無染、如此無量、如此廣大、如此難以破壞。然而，凡夫的心卻墮入邪見，被無明（對實相的無知）的愚癡所矇蔽，遮蔽了他們的智慧之眼，常常豎立起驕慢的旗幟，墮入渴愛的羅網，順從諂媚和虛偽，常常懷有吝嗇和嫉妒，從而造作來世投生的因緣；他們積聚貪慾、嗔恚、愚癡，產生各種嚴重的業力，嫌恨的猛烈風暴，吹動罪惡的心火，常常使其熾熱燃燒，所作所為都與顛倒的見解相應；欲流（對感官慾望的執著）、有流（對存在的執著）、見流（錯誤的見解）、無明流（對實相的無知），相續不斷地產生心、意、識，在三界（欲界、色界、無色界）的土地上播種，生出苦惱的幼芽，這就是所謂的：名色（精神和物質）；名色和合增長六入（眼、耳、鼻、舌、身、意六種感官）；根（感官）與塵（感官對像）相對產生觸；因為觸而產生感受；因為貪戀感受而產生愛；愛增長而產生執取；因為執取而再次產生後有（未來的存在）；因為有而有生、老、死、憂、悲、苦、惱。像這樣的因緣，聚集各種苦惱，承受各種苦難；在這其中沒有我、沒有我所（屬於我的東西）；沒有作者、沒有受者、沒有知者，就像草木、瓦石一樣，又像影子、回聲一樣。凡夫真是可憐，不知不覺地承受苦惱；菩薩看到這些，見到眾生無法避免各種痛苦，就』 現代漢語譯本：
【English Translation】 English version:
Maintain a mind of tranquility, a mind of non-negligence, a mind of quiescence, a mind of straightforwardness, a mind of harmony, a mind of non-anger, and a mind of non-turbidity. In this way, one becomes a believer, delighting in discerning merits through faith: believing in the path that all Buddhas have originally practiced, believing in the growth attained through practicing the Paramitas (perfections), believing in the superior merits gained by skillfully entering the various Bhumis (stages of Bodhisattva practice), believing in the attainment of the ten powers of a Buddha, believing in the possession of the four fearlessnesses, believing that the unique Dharma (teachings) of the Buddha is indestructible, believing that the Dharma of all Buddhas is inconceivable, believing that the unhindered spiritual powers of all Buddhas are immeasurable and boundless, believing in the immeasurable practices of all Tathagatas, and believing that results are produced from causes and conditions. In short: believing that all Bodhisattvas universally practice the merits, wisdom, and spiritual powers of all Buddhas.
'Disciples of the Buddhas! Bodhisattvas think thus: 『The true Dharma of all Buddhas is so profound, so detached from appearances, so quiescent, so empty, so without characteristics, so unconditioned, so undefiled, so immeasurable, so vast, and so indestructible. However, the minds of ordinary beings fall into wrong views, obscured by the ignorance of delusion, blinding their eyes of wisdom, constantly raising the banner of arrogance, falling into the net of craving, conforming to flattery and deceit, always harboring stinginess and jealousy, thus creating the causes and conditions for future rebirths; they accumulate greed, hatred, and delusion, generating various heavy karmas, the fierce winds of resentment, blowing the fires of sinful minds, constantly causing them to burn fiercely, and all their actions are in accordance with inverted views; the streams of desire (attachment to sensual pleasures), the streams of existence (attachment to being), the streams of views (wrong views), and the streams of ignorance (lack of knowledge of reality), continuously give rise to mind, intention, and consciousness, sowing seeds in the lands of the three realms (desire realm, form realm, formless realm), producing the sprouts of suffering, which are called: name and form (mind and matter); the combination of name and form increases the six entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind); contact arises when the sense organs meet their objects; because of contact, feelings arise; because of craving for feelings, love arises; because of the increase of love, grasping arises; because of grasping, future existence arises again; because of existence, there is birth, old age, death, sorrow, grief, suffering, and distress. Such are the causes and conditions that gather all kinds of suffering, enduring all kinds of hardships; in this, there is no self, no self-possession; no creator, no receiver, no knower, just like grass, trees, tiles, and stones, and like shadows and echoes. Ordinary beings are pitiable, unknowingly enduring suffering; Bodhisattvas, seeing this, seeing that sentient beings cannot avoid all kinds of suffering, then』 English version:
生大悲智慧，是諸眾生我應救護，令住畢竟佛道之樂，即生大慈智慧。』菩薩摩訶薩隨順如是大慈悲法，以深妙心住在初地，於一切物，無所貪惜，尊重諸佛大妙智故，學行大施，即時所有盡能施與，金銀、摩尼、硨磲、碼瑙、琉璃、珊瑚、琥珀、珂貝、珍寶、瓔珞嚴身之具，及象馬、輦輿、人民、奴婢、國土、城邑、園林、遊觀、妻妾、男女，一切所愛，皆悉施與；頭、目、耳、鼻、肢節、手足，深重佛故而不貪惜；菩薩摩訶薩住于初地，能行大施。是菩薩以大悲心、大施心，救一切眾生故，勤求世間、出世間利益之事，心無疲懈，是故菩薩生無疲倦功德，于諸經書能自開解，是故生知經書功德；得如是知經書智慧，善能籌量應作不作，于上、中、下眾生隨宜利益，是故菩薩生世智功德；得世智功德，則知時、知量，慚愧莊嚴，修習自利利彼之道，是故則生慚愧功德；如是功德，精勤修行，心不懈退，是精進不退功德，即得堪受力；得堪受力已，勤行供養一切諸佛，隨佛所說，如說修行。諸佛子！是菩薩悉知生起如是凈地法，所謂：信、慈、悲、施，無有疲倦，知諸經書，善解世法，慚愧，堪受，供養諸佛，如所說行。又是菩薩住歡喜地，少見諸佛，以願力故，廣見數百千萬億那由他諸佛世尊，心大歡喜深心愛敬，
【現代漢語翻譯】 現代漢語譯本：菩薩生起大悲智慧，心想『這些眾生我應當救護，使他們安住于究竟的佛道之樂』，隨即生起大慈智慧。菩薩摩訶薩隨順這樣的大慈悲法，以深妙的心安住在初地（歡喜地），對於一切事物，沒有絲毫貪戀和吝惜，因為尊重諸佛的大妙智慧，所以學習修行大布施，即刻將自己所有的一切都佈施出去，包括金銀、摩尼（如意寶珠）、硨磲（海中大貝）、瑪瑙、琉璃、珊瑚、琥珀、珂貝（白色貝殼）、珍寶、瓔珞（項鍊）等裝飾身體的物品，以及象、馬、車輦、人民、奴婢、國土、城邑、園林、遊樂場所、妻妾、男女，一切所愛之物，都全部佈施出去；甚至頭、眼、耳、鼻、肢體、手足，爲了深重的佛法而不貪惜；菩薩摩訶薩安住在初地，能夠修行大布施。這位菩薩以大悲心、大布施心，爲了救度一切眾生，勤奮尋求世間和出世間的利益之事，心中沒有疲憊懈怠，因此菩薩生起無疲倦的功德，對於各種經書能夠自己理解開悟，因此生起通曉經書的功德；獲得這樣通曉經書的智慧，就能夠善於衡量哪些應該做，哪些不應該做，對於上、中、下等不同根性的眾生，隨其所宜給予利益，因此菩薩生起世間智慧的功德；獲得世間智慧的功德，就能夠知道時機、知道分寸，以慚愧心莊嚴自身，修習自利利他的道路，因此就生起慚愧的功德；像這樣的功德，精勤修行，心中不懈怠退縮，這就是精進不退的功德，隨即獲得堪能承受的力量；獲得堪能承受的力量后，勤奮地供養一切諸佛，隨順佛所說的教誨，如教奉行。諸位佛子！這位菩薩完全知道生起這樣清凈地的方法，包括：信、慈、悲、施，沒有疲倦，通曉各種經書，善於理解世間法，慚愧，堪能承受，供養諸佛，如所說修行。而且這位菩薩安住在歡喜地，很少見到諸佛，因為願力的緣故，廣泛見到數百千萬億那由他（數量單位，表示極大的數目）諸佛世尊，心中非常歡喜，深深地愛戴和尊敬。
【English Translation】 English version: The Bodhisattva generates great compassion and wisdom, thinking, 'These sentient beings, I should protect and save, enabling them to dwell in the ultimate bliss of the Buddha's path,' and immediately generates great loving-kindness and wisdom. The Bodhisattva Mahasattva, following such great compassion and loving-kindness, dwells in the first ground (Joyful Ground) with a profound mind. Towards all things, there is no greed or attachment, because they respect the great and wondrous wisdom of all Buddhas. Therefore, they learn and practice great giving, immediately giving away all that they possess, including gold, silver, mani (wish-fulfilling jewels), tridacna (giant clams), agate, lapis lazuli, coral, amber, cowrie shells, precious gems, necklaces, and other ornaments for the body, as well as elephants, horses, carriages, people, servants, lands, cities, gardens, pleasure grounds, wives, concubines, sons, and daughters—all that is beloved, they give away completely. Even their head, eyes, ears, nose, limbs, hands, and feet, they do not cling to for the sake of the profound Dharma of the Buddha. The Bodhisattva Mahasattva, dwelling in the first ground, is able to practice great giving. This Bodhisattva, with great compassion and great giving, in order to save all sentient beings, diligently seeks both worldly and transcendental benefits, without weariness or laziness in their mind. Therefore, the Bodhisattva generates the merit of being tireless. They are able to understand and enlighten themselves regarding various scriptures, thus generating the merit of understanding scriptures. Having obtained such wisdom of understanding scriptures, they are able to skillfully measure what should be done and what should not be done. For sentient beings of superior, middling, and inferior capacities, they provide benefits according to their suitability. Therefore, the Bodhisattva generates the merit of worldly wisdom. Having obtained the merit of worldly wisdom, they are able to know the right time and measure, adorn themselves with shame and remorse, and cultivate the path of self-benefit and benefiting others. Therefore, they generate the merit of shame and remorse. Such merits, diligently practiced, without laziness or retreat in the mind, are the merits of diligent non-retrogression, and they immediately obtain the power of endurance. Having obtained the power of endurance, they diligently make offerings to all Buddhas, follow the teachings of the Buddhas, and practice as taught. O sons of the Buddhas! This Bodhisattva fully knows the methods of generating such pure ground, including: faith, loving-kindness, compassion, giving, without weariness, understanding various scriptures, being skilled in understanding worldly laws, shame and remorse, endurance, making offerings to all Buddhas, and practicing as taught. Moreover, this Bodhisattva, dwelling in the Joyful Ground, rarely sees the Buddhas. Because of their vows, they widely see hundreds of thousands of millions of nayutas (a unit of large number) of Buddhas, the World Honored Ones. Their hearts are filled with great joy, deep love, and respect.
以上樂具，供養諸佛及一切僧，以是福德皆迴向阿耨多羅三藐三菩提；是菩薩因供養諸佛故，生教化眾生法，多以二攝攝取眾生，所謂：佈施、愛語，后二攝法，以信解力行未善通達，是菩薩隨所供養諸佛，教化眾生，皆能受行諸凈地法，如是諸功德皆迴向薩婆若，轉益明顯，堪任有用。譬如金師鍊金，隨以火力，調柔可用，增益光色，如是菩薩供養諸佛，教化眾生，行凈地法，此諸功德皆迴向薩婆若，轉益明顯隨意所用。
「諸佛子！是菩薩摩訶薩于初地中行果相貌，從諸佛、菩薩、善知識所，咨受請問成地之法，無有厭廢；是菩薩住初地中，于諸佛、菩薩、善知識所，咨受請問第二地中行果相貌，無有厭足；如是第三、第四、第五、第六、第七、第八、第九、第十地中，行果相貌，從諸佛、菩薩、善知識所，咨受請問成十地法，無有厭廢。是菩薩善知諸地對治法，善知諸地成壞，善知諸地行果，善知分別得諸地，善知諸地清凈行，善知諸地從一地至一地行，善知諸地是處非是處，善知諸地轉所住處，善知諸地勝進業，善知諸地得不退轉，乃至善知一切菩薩凈地法入如來智地。諸佛子！如是菩薩善知諸地行，未發初地，乃知十地無有障礙；得諸地智慧光明，乃至知諸佛智慧光明；如大商主，多將賈人，欲至大
【現代漢語翻譯】 現代漢語譯本 用這些上等的樂器，供養諸佛和一切僧眾，以此功德全部迴向于阿耨多羅三藐三菩提（無上正等正覺）。這位菩薩因為供養諸佛的緣故，生起教化眾生的方法，多用兩種攝取眾生的方法，即佈施和愛語。后兩種攝取法，因為信解的力量而行持，尚未完全通達。這位菩薩隨著所供養的諸佛，教化眾生，都能接受並修行各種清凈地的法門。這些功德都回向于薩婆若（一切智），使其更加明顯，堪能使用。譬如金匠鍊金，隨著火力的運用，使金變得柔軟可用，並增加其光澤。菩薩供養諸佛，教化眾生，修行清凈地法，這些功德都回向于薩婆若，使其更加明顯，隨意使用。 『諸佛子！這位菩薩摩訶薩在初地中修行果位的相貌，從諸佛、菩薩、善知識那裡，請教並詢問成就地的方法，沒有厭倦和廢止。這位菩薩安住于初地中，從諸佛、菩薩、善知識那裡，請教並詢問第二地中修行果位的相貌，沒有滿足。像這樣，第三、第四、第五、第六、第七、第八、第九、第十地中，修行果位的相貌，從諸佛、菩薩、善知識那裡，請教並詢問成就十地的方法，沒有厭倦和廢止。這位菩薩善於瞭解各地的對治法，善於瞭解各地的成壞，善於瞭解各地的修行果位，善於瞭解如何分別獲得各地，善於瞭解各地的清凈修行，善於瞭解各地從一地到另一地的修行，善於瞭解各地是處非處，善於瞭解各地轉變所住之處，善於瞭解各地的勝進業，善於瞭解各地獲得不退轉，乃至善於瞭解一切菩薩清凈地法進入如來智地。諸佛子！這樣的菩薩善於瞭解各地的修行，在未發初地時，就能瞭解十地沒有障礙；獲得各地的智慧光明，乃至瞭解諸佛的智慧光明；就像大商主，帶領眾多商人，想要到達大
【English Translation】 English version With these superior musical instruments, they make offerings to all Buddhas and all Sangha, and dedicate all these merits towards Anuttara-samyak-sambodhi (supreme perfect enlightenment). This Bodhisattva, because of making offerings to the Buddhas, generates methods for teaching sentient beings, mostly using two methods to gather sentient beings, namely: giving and loving speech. The latter two methods of gathering, because of the power of faith and understanding, are practiced but not yet fully comprehended. This Bodhisattva, following the Buddhas they make offerings to, teaches sentient beings, and is able to accept and practice all the pure land dharmas. All these merits are dedicated to Sarvajna (omniscience), making it more apparent and capable of use. Just like a goldsmith refining gold, using fire to make the gold soft and usable, and increasing its luster. The Bodhisattva makes offerings to the Buddhas, teaches sentient beings, practices the pure land dharmas, and all these merits are dedicated to Sarvajna, making it more apparent and readily available for use. 'Oh sons of the Buddhas! This Bodhisattva-Mahasattva, in the first Bhumi (stage), practices the aspects of the fruition, from the Buddhas, Bodhisattvas, and good teachers, they inquire and ask about the methods of achieving the Bhumis, without weariness or abandonment. This Bodhisattva, dwelling in the first Bhumi, from the Buddhas, Bodhisattvas, and good teachers, inquires and asks about the aspects of the fruition in the second Bhumi, without satisfaction. Likewise, in the third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth Bhumis, they inquire and ask about the aspects of the fruition, from the Buddhas, Bodhisattvas, and good teachers, about the methods of achieving the ten Bhumis, without weariness or abandonment. This Bodhisattva is skilled in knowing the counteracting methods of each Bhumi, skilled in knowing the formation and destruction of each Bhumi, skilled in knowing the fruition of practice in each Bhumi, skilled in knowing how to separately attain each Bhumi, skilled in knowing the pure practice of each Bhumi, skilled in knowing the practice of moving from one Bhumi to another, skilled in knowing what is appropriate and inappropriate in each Bhumi, skilled in knowing the transformation of the dwelling place of each Bhumi, skilled in knowing the progressive karma of each Bhumi, skilled in knowing the attainment of non-retrogression in each Bhumi, and even skilled in knowing how all the pure land dharmas of the Bodhisattvas enter the Tathagata's wisdom land. Oh sons of the Buddhas! Such a Bodhisattva is skilled in knowing the practice of each Bhumi, and before even generating the first Bhumi, they can understand that there are no obstacles in the ten Bhumis; they attain the wisdom light of each Bhumi, and even understand the wisdom light of the Buddhas; just like a great merchant, leading many merchants, wanting to reach a great
城，先問道路退還過咎，在道利害；未發初處，知道宿時，乃至善知到彼城事，能以智慧思惟籌量，具諸資用，令無所乏，正導人眾，得至大城，于險道中，免諸患難，身及眾人皆無憂惱；菩薩摩訶薩亦復如是，住于初地而善知諸地對治法，乃至善知一切菩薩凈地法，入如來智地；爾時，菩薩集大福德智慧資糧，為眾生、商主，隨宜教化，令出生死險難惡處，示安隱道，乃至令住薩婆若智慧大城，無諸衰惱；是故菩薩常應心不疲倦，勤修諸地本行，乃至善知入如來智地。
「諸佛子！是名略說菩薩入歡喜地，廣說則有無量百千萬億阿僧祇事。菩薩住歡喜地，多作閻浮提王，豪貴自在常護正法，能以大施攝取眾生，善除眾生慳貪之垢，常行大施而無窮盡，所作善業、佈施、愛語、利益、同事；是諸福德皆不離唸佛、不離念法、不離念諸同行菩薩、不離念菩薩所行道、不離念諸波羅蜜、不離念十地、不離念諸力無畏不共法、乃至不離念具足一切種智。常生是心：『我當於一切眾生中，為首、為勝、為大、為妙、為上、為無上、為導、為將、為帥、為尊，乃至於一切眾生中為依止者。』諸佛子！是菩薩若欲舍家，勤行精進，于佛法中，便能捨家、妻、子、五欲；得出家已，勤行精進，須臾之間，得百三昧；得見百佛；
【現代漢語翻譯】 現代漢語譯本：譬如，一個城市，先要詢問道路，瞭解返回的路徑，知道道路的利弊；在出發之前，就瞭解過去的狀況，甚至完全瞭解到達那個城市的情況，能夠用智慧思考衡量，準備好各種物資，使之沒有缺乏，正確引導眾人，到達大城市，在危險的道路中，免除各種災難，自身和眾人都不會有憂愁煩惱；菩薩摩訶薩也是這樣，安住于初地，就善於瞭解各個地位的對治法，甚至完全瞭解一切菩薩清凈地的方法，進入如來智慧地；這時，菩薩積累廣大的福德智慧資糧，作為眾生的商隊首領，根據情況教化，使眾生脫離生死險難的惡處，指示安穩的道路，甚至使眾生安住于薩婆若（一切智）智慧大城，沒有各種衰敗煩惱；因此，菩薩應當常常心不疲倦，勤奮修習各個地位的根本修行，甚至完全瞭解進入如來智慧地的方法。 諸佛子！這叫做簡略地說明菩薩進入歡喜地，如果詳細說明，則有無量百千萬億阿僧祇的事情。菩薩安住于歡喜地，大多做閻浮提（我們所居住的這個世界）的國王，豪貴自在，常常守護正法，能夠用大布施攝取眾生，善於去除眾生的慳貪污垢，常常進行大布施而無窮無盡，所做的善業，包括佈施、愛語、利益、同事；這些福德都不離唸佛、不離念法、不離念諸同行菩薩、不離念菩薩所行之道、不離念諸波羅蜜（到達彼岸的方法）、不離念十地、不離念諸力無畏不共法（佛的特殊功德）、甚至不離念具足一切種智（佛的一切智慧）。常常生起這樣的心念：『我應當在一切眾生中，成為首領、成為殊勝、成為偉大、成為美妙、成為至上、成為無上、成為引導者、成為將領、成為統帥、成為尊貴，乃至在一切眾生中成為依靠者。』諸佛子！這位菩薩如果想要捨棄家庭，勤奮修行精進，在佛法中，就能捨棄家庭、妻子、兒女、五欲；出家之後，勤奮修行精進，須臾之間，就能得到百種三昧（禪定）；得見百佛；
【English Translation】 English version: For example, a city, one must first inquire about the roads, understand the return paths, and know the advantages and disadvantages of the roads; before setting out, one should understand the past conditions, and even fully understand the situation upon reaching that city, be able to think and measure with wisdom, prepare all kinds of supplies, so that there is no lack, correctly guide the people, reach the great city, and in the dangerous roads, avoid all kinds of disasters, so that oneself and everyone will not have worries and troubles; the Bodhisattva Mahasattva is also like this, dwelling in the first ground, he is good at understanding the counteracting methods of each ground, and even fully understands all the methods of the pure lands of the Bodhisattvas, entering the wisdom ground of the Tathagata; at this time, the Bodhisattva accumulates vast merits and wisdom resources, as the leader of the merchant group of sentient beings, teaches according to the situation, enabling sentient beings to escape the dangerous and evil places of birth and death, indicating a safe path, and even enabling sentient beings to dwell in the great city of Sarvajna (all-knowing) wisdom, without all kinds of decay and troubles; therefore, the Bodhisattva should always be tireless in mind, diligently cultivate the fundamental practices of each ground, and even fully understand the method of entering the wisdom ground of the Tathagata. Oh, sons of the Buddha! This is called a brief explanation of the Bodhisattva entering the Joyful Ground. If explained in detail, there would be countless hundreds of thousands of millions of Asankhyeya (incalculable) matters. The Bodhisattva dwelling in the Joyful Ground mostly acts as the king of Jambudvipa (the world we live in), noble and free, always protecting the righteous Dharma, able to gather sentient beings with great generosity, good at removing the filth of stinginess from sentient beings, always practicing great generosity without end, and the good deeds done, including generosity, loving speech, benefit, and cooperation; these merits are inseparable from mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of fellow Bodhisattvas, mindfulness of the path practiced by Bodhisattvas, mindfulness of the Paramitas (methods to reach the other shore), mindfulness of the ten grounds, mindfulness of the powers, fearlessness, and unshared qualities (special merits of the Buddha), and even mindfulness of possessing all-knowing wisdom (all the wisdom of the Buddha). He always generates this thought: 'I should be the leader, the superior, the great, the wonderful, the supreme, the unsurpassed, the guide, the general, the commander, the honored one among all sentient beings, and even the one to rely on among all sentient beings.' Oh, sons of the Buddha! If this Bodhisattva wants to leave home and diligently practice with vigor, in the Buddha Dharma, he can leave home, wife, children, and the five desires; after leaving home, diligently practicing with vigor, in a short time, he can obtain a hundred Samadhis (meditative states); see a hundred Buddhas;
知百佛神力；能動百佛世界；能飛過百佛世界；能照百佛世界；能教化百世界眾生；能住壽百劫；能知過去、未來世各百劫事；能善入百法門；能變身為百，於一一身能示百菩薩以為眷屬。若以願力自在示現，過於此數百千萬億那由他劫不可計知。」
時，金剛藏菩薩欲重明此義，以偈頌曰：
「若有諸眾生， 厚修集善根， 成就清白法， 親近於諸佛， 清凈信樂力， 隨順慈悲心， 如是人能發， 無量之佛智。 諸佛一切智， 無量力清凈， 堪受力堅牢， 成就諸佛法。 悲心救世間， 凈修諸佛國， 敷演轉法輪， 發此無上愿。 一念知三世， 而無有別異， 種種時差別， 以示於世間。 略說則盡求， 諸佛之功德， 發於廣大心， 猶若如虛空。 悲心智慧首， 方便合修行， 深直心淳至， 其力無有量。 心向無障礙， 而不隨他教， 同諸佛平等， 而生於大心。 諸佛子發生， 如是之寶心， 即離凡夫地， 入于佛所行。 即生如來家， 無有可譏嫌， 則同於諸佛， 必成無上道。 生如是心時， 即便得初地， 其心不可動， 猶如大山王。 是菩薩便有， 大喜相顯現
【現代漢語翻譯】 現代漢語譯本 能知曉百位佛陀的神力；能震動百個佛陀世界；能飛越百個佛陀世界；能照亮百個佛陀世界；能教化百個世界的眾生；能住世百劫（劫：佛教時間單位，極長的時間）；能知曉過去、未來各百劫的事情；能善巧進入百種法門；能變現為百個身形，在每一個身形都能示現百位菩薩作為眷屬。如果以願力自在示現，其所能超越的劫數，即使是數百千萬億那由他（那由他：佛教數字單位，表示極大的數量）劫也無法計算知曉。 當時，金剛藏菩薩（金剛藏菩薩：佛教菩薩名，象徵堅固的智慧）爲了再次闡明這個道理，用偈頌說道： 『如果有一些眾生，深厚地修習積累善根，成就清凈無染的法，親近於諸佛，以清凈的信心和喜樂的力量，隨順慈悲之心，這樣的人就能發起無量的佛陀智慧。 諸佛的一切智慧，具有無量的力量且清凈無染，堪能承受力量且堅固，成就諸佛的法。 以悲憫之心救度世間，清凈地修飾諸佛的國土，宣講轉動法輪（法輪：佛教用語，指佛陀的教法），發起這無上的願望。 一念之間知曉過去、現在、未來三世，而沒有分別差異，以種種不同的時間差別，來向世間展示。 簡略地說，就是盡力追求諸佛的功德，發起廣大的心，就像虛空一樣。 以悲心和智慧為首要，方便地結合修行，內心深沉正直且純粹，其力量是無法衡量的。 心向往無障礙，而不隨從他人的教導，與諸佛平等，從而生起大心。 諸佛的弟子們生起這樣珍貴的心，就離開了凡夫的地位，進入了佛所行的境界。 即刻生於如來之家，沒有可以被譏諷和嫌棄的地方，就等同於諸佛，必定成就無上的道。 當生起這樣的心時，就立即證得初地（初地：菩薩修行階位），其心不可動搖，猶如大山之王。 這位菩薩便會有大歡喜的相貌顯現。』
【English Translation】 English version To know the divine power of a hundred Buddhas; to be able to move a hundred Buddha-worlds; to be able to fly over a hundred Buddha-worlds; to be able to illuminate a hundred Buddha-worlds; to be able to teach and transform sentient beings in a hundred worlds; to be able to live for a hundred kalpas (kalpa: a Buddhist unit of time, an extremely long period); to be able to know the events of a hundred kalpas in the past and future respectively; to be able to skillfully enter a hundred Dharma gates; to be able to transform into a hundred bodies, and in each body to be able to manifest a hundred Bodhisattvas as attendants. If one manifests freely through the power of vows, the number of kalpas that can be surpassed is incalculable, even if it is hundreds of millions of nayutas (nayuta: a Buddhist numerical unit, representing an extremely large quantity) of kalpas. At that time, Bodhisattva Vajragarbha (Vajragarbha Bodhisattva: a Buddhist Bodhisattva, symbolizing firm wisdom), wishing to further clarify this meaning, spoke in verses: 'If there are sentient beings who deeply cultivate and accumulate roots of goodness, achieve pure and undefiled Dharma, draw near to all Buddhas, with the power of pure faith and joy, in accordance with a compassionate heart, such people can generate immeasurable Buddha wisdom. The all-knowing wisdom of all Buddhas, possessing immeasurable power and being pure and undefiled, is capable of bearing power and is firm, accomplishing the Dharma of all Buddhas. With a compassionate heart, they save the world, purify and adorn the Buddha lands, expound and turn the Dharma wheel (Dharma wheel: Buddhist term, referring to the Buddha's teachings), and generate this supreme vow. In a single thought, they know the three periods of time—past, present, and future—without any distinction, using various differences in time to show to the world. In brief, it is to strive to seek the merits of all Buddhas, to generate a vast mind, like the void. With compassion and wisdom as the foremost, skillfully combining practice, with a deep, upright, and pure heart, their power is immeasurable. The mind is directed towards non-obstruction, not following the teachings of others, being equal to all Buddhas, and thus generating a great mind. When the disciples of the Buddhas generate such a precious mind, they leave the position of ordinary beings and enter the realm of the Buddhas. They are immediately born into the family of the Tathagata, with nothing to be ridiculed or despised, becoming equal to all Buddhas, and will surely achieve the supreme path. When such a mind arises, one immediately attains the first bhumi (first bhumi: the first stage of a Bodhisattva's path), and the mind cannot be shaken, like the king of great mountains. This Bodhisattva will then have the appearance of great joy manifested.'
， 其心常清凈， 堪受于大事。 心不樂斗訟， 不好惱眾生， 無有瞋恨心， 樂慚愧恭敬。 又習行直心， 守護于諸根， 常念救世間， 念求諸佛智。 心生於歡喜， 我當得此事， 得於歡喜地， 即過五恐怖。 不活死惡名， 惡道眾威德， 以不貪著我， 及與我所故。 是諸佛子等， 遠離諸怖畏， 常行慈悲心， 恒有信恭敬。 慚愧功德備， 晝夜增善法， 樂功德實利， 不樂於諸欲。 如有所聞法， 能常善思惟， 無有貪著行， 斷諸利養心。 常樂於菩提， 一心求佛智， 行諸波羅蜜， 離於諂曲心。 隨說而能行， 安住實語中， 不污諸佛家， 不捨菩薩學。 遠世間事愿， 樂出於世間， 求善法無厭， 精進轉增益。 諸菩薩如是， 好樂諸功德， 而發於大愿， 求欲見諸佛。 護法至佛所， 行菩薩妙行， 化一切眾生， 凈一切佛土。 我佛國土中， 滿諸大菩薩， 諸菩薩同心， 見聞皆不空。 一切微塵中， 諸佛成佛道， 發於如是等， 無量無邊愿。 是愿無窮盡， 如虛空眾生， 法界世涅槃， 諸佛出智慧。 心
【現代漢語翻譯】 現代漢語譯本 他們的心總是清凈的，堪當承受重大的使命。 他們的心不喜好爭鬥訴訟，不喜歡惱害眾生。 他們沒有嗔恨之心，樂於慚愧和恭敬。 他們還修習正直的心，守護自己的六根（眼、耳、鼻、舌、身、意）。 他們常常想著救度世間，想著追求諸佛的智慧。 心中生起歡喜，想著『我應當成就此事』。 得到歡喜地（菩薩修行階位），就能超越五種恐怖（不活畏、死畏、惡名畏、惡道畏、大眾威德畏）。 因為不貪執于『我』以及『我所』（屬於我的事物），所以能超越不活畏、死畏、惡名畏、惡道畏、大眾威德畏。 這些佛的弟子們，遠離各種怖畏， 常常行持慈悲之心，恒常具有信心和恭敬。 慚愧的功德具足，日夜增長善法， 樂於功德的真實利益，不貪戀各種慾望。 如果聽聞佛法，能夠常常善加思惟， 沒有貪執的行為，斷除追求利養的心。 常常樂於菩提（覺悟），一心追求佛的智慧， 修行各種波羅蜜（到達彼岸的方法），遠離諂媚虛偽的心。 能夠隨所說的教法而修行，安住于真實語中， 不玷污諸佛的家風，不捨棄菩薩的學處。 遠離世間的願望，樂於出離世間， 追求善法沒有厭倦，精進修行不斷增長。 諸位菩薩就是這樣，喜好各種功德， 從而發起大愿，想要見到諸佛。 護持佛法到達佛的所在，修行菩薩的微妙行持， 教化一切眾生，清凈一切佛土。 我的佛土之中，充滿著各位大菩薩， 各位菩薩同心同德，所見所聞都不會落空。 在一切微塵之中，諸佛成就佛道， 發起像這樣等等，無量無邊的願望。 這些願望無窮無盡，如同虛空和眾生一樣， 法界、世間、涅槃，諸佛出世的智慧。 心
【English Translation】 English version Their minds are always pure, capable of undertaking great tasks. Their minds do not delight in strife and litigation, nor do they like to trouble sentient beings. They have no hatred in their hearts, and they are fond of shame and respect. They also practice uprightness of mind, guarding their six senses (eyes, ears, nose, tongue, body, and mind). They constantly think of saving the world, and they think of seeking the wisdom of all Buddhas. Joy arises in their hearts, thinking, 'I shall accomplish this.' Having attained the Joyful Ground (a stage in Bodhisattva practice), they transcend the five fears (fear of not living, fear of death, fear of bad reputation, fear of evil paths, and fear of the power of the masses). Because they do not cling to 'self' and 'what belongs to self,' they can transcend the fear of not living, the fear of death, the fear of bad reputation, the fear of evil paths, and the fear of the power of the masses. These disciples of the Buddha, are far from all fears, They constantly practice compassion, and they always have faith and respect. The merits of shame are complete, and they increase good deeds day and night, They delight in the real benefits of merit, and they do not crave various desires. If they hear the Dharma, they can always contemplate it well, They have no clinging actions, and they cut off the mind that seeks profit and offerings. They are always delighted in Bodhi (enlightenment), and they seek the wisdom of the Buddha with one mind, They practice various Paramitas (ways to reach the other shore), and they are far from flattering and deceitful minds. They can practice according to what is taught, and they abide in truthful speech, They do not defile the family of the Buddhas, and they do not abandon the Bodhisattva's practices. They are far from worldly desires, and they delight in transcending the world, They seek good Dharma without weariness, and their diligent practice continues to increase. All Bodhisattvas are like this, they delight in various merits, And thus they make great vows, wanting to see all the Buddhas. They protect the Dharma and reach the place of the Buddha, practicing the wonderful practices of the Bodhisattva, They teach all sentient beings, and they purify all Buddha lands. In my Buddha land, it is filled with all the great Bodhisattvas, All the Bodhisattvas are of one mind and one virtue, and what they see and hear will not be in vain. In every single dust mote, Buddhas attain Buddhahood, They make such vows, countless and boundless. These vows are endless, like space and sentient beings, The Dharma realm, the world, Nirvana, the wisdom of the Buddhas appearing in the world. Mind
緣起智轉， 我願如是住， 如是發大愿， 心柔軟調順。 能信佛功德， 而觀于眾生， 知從因緣起， 則生慈悲心。 即于苦眾生， 我當救度之， 為是眾生故， 而行種種施。 所謂妙國土， 一切諸珍寶， 像馬及車乘， 眷屬與人民， 頭目及手足， 肌肉施無悔， 求種種經書， 心無有疲倦， 得解其義趣， 能隨世而行。 慚愧堪受力， 漸令得增長， 能以恭敬心， 供養無量佛。 智者于日夜， 如是常修行， 善根轉明凈， 猶若成鍊金。 菩薩住是地， 能了知十住， 展轉修行時， 無有諸障礙。 譬如賈客主， 欲利諸商人， 先問道路中， 諸險艱難事。 菩薩住初地， 善知諸地行， 而無有障礙， 能至於佛地。 住是初地中， 多作閻浮王， 善知于諸法， 常行慈悲心。 如法而化導， 一切皆信敬， 勸令行佈施， 以求佛智慧。 菩薩若舍國， 佛法中出家， 勤行於精進， 即得百三昧。 能見百諸佛， 震動百國土， 光明照百國， 飛行亦如是。 化百土眾生， 入于百法門， 念知百劫事， 示現於百身。 能以百菩薩
【現代漢語翻譯】 現代漢語譯本 領悟緣起之智慧，我願如此安住， 如此發起宏大誓願，心變得柔軟調順。 能信受佛陀的功德，並觀察一切眾生， 知曉一切皆由因緣而生起，便會生起慈悲之心。 對於受苦的眾生，我應當救度他們， 爲了這些眾生，我將實行種種佈施。 所謂的殊妙國土，一切珍寶， 象、馬以及車乘，眷屬與人民， 頭、眼、手、足，肌肉，都毫無吝惜地佈施， 爲了尋求各種經書，內心沒有疲倦， 領悟經書的意義和旨趣，能隨順世俗而行。 慚愧心足以承受力量，逐漸使其增長， 能以恭敬之心，供養無量諸佛。 有智慧的人日夜，如此常常修行， 善根轉為明凈，猶如煉成的黃金。 菩薩安住於此地（初地），能了知十住（菩薩修行的十個階段）， 在輾轉修行時，沒有任何障礙。 譬如商隊的首領，爲了利益商人， 先詢問道路中的各種危險和艱難之事。 菩薩安住于初地，善於瞭解各地的修行， 而沒有任何障礙，能到達佛的境界。 安住于這初地中，多化身為閻浮王（人間的統治者）， 善於瞭解各種佛法，常常實行慈悲之心。 如法地教化引導，一切眾生都信服敬仰， 勸導他們行佈施，以求得佛的智慧。 菩薩如果捨棄國家，在佛法中出家， 勤奮修行精進，就能獲得百種三昧（禪定）。 能見到百位佛陀，震動百個國土， 光明照耀百個國土，飛行也是如此。 教化百個國土的眾生，進入百種法門， 憶念知曉百劫的事情，示現百種化身。 能以百位菩薩
【English Translation】 English version Understanding the wisdom of dependent origination, I wish to dwell in this way, Thus, I make great vows, my heart becoming soft and harmonious. Able to believe in the merits of the Buddha, and observing all sentient beings, Knowing that all arise from causes and conditions, compassion arises. For suffering beings, I shall liberate them, For the sake of these beings, I will practice various forms of giving. The so-called wonderful lands, all kinds of treasures, Elephants, horses, and carriages, family and people, Head, eyes, hands, feet, and muscles, I will give without regret, Seeking various scriptures, my heart will not be weary, Understanding the meaning and purpose of the scriptures, I can act in accordance with the world. Shame is sufficient to bear the strength, gradually allowing it to grow, Able to offer with a respectful heart, to countless Buddhas. The wise person, day and night, practices in this way, The roots of goodness become clear and pure, like refined gold. The Bodhisattva dwells in this ground (the first Bhumi), able to understand the ten abodes (ten stages of Bodhisattva practice), During the course of practice, there are no obstacles. Like the leader of a caravan, to benefit the merchants, First, he asks about the dangers and difficulties on the road. The Bodhisattva dwells in the first ground, skilled in understanding the practices of each ground, And without any obstacles, can reach the state of Buddhahood. Dwelling in this first ground, often transforming into a Jambudvipa king (ruler of the human world), Skilled in understanding various Buddhist teachings, always practicing compassion. Teaching and guiding according to the Dharma, all beings believe and respect, Encouraging them to practice giving, to seek the wisdom of the Buddha. If a Bodhisattva abandons their country, and leaves home in the Buddha's teachings, Diligently practicing with vigor, they will attain a hundred Samadhis (meditative states). Able to see a hundred Buddhas, shake a hundred lands, Light illuminates a hundred lands, and flying is also like this. Transforming beings in a hundred lands, entering a hundred Dharma gates, Remembering and knowing the events of a hundred kalpas, manifesting a hundred bodies. Able to use a hundred Bodhisattvas
， 眷屬而示現， 若以其願力， 過是數無量。 今明初地義， 但以略解說， 若欲廣說者， 億劫不能盡。 是初菩薩地， 名之為歡喜， 利益眾生者， 今已分別竟。」
大方廣佛華嚴經卷第二十三 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二十四
東晉天竺三藏佛馱跋陀羅譯◎
十地品第二十二之二
一切菩薩眾， 聞說上地義， 其心皆清凈， 歡喜無有量。 各于所坐處， 踴住虛空中， 以諸上妙華， 散於金剛藏。 咸皆稱讚言： 「善哉金剛藏， 大智無所畏， 善說菩薩地。」 解脫月大士， 知眾心清凈， 欲聞第二地， 行相之所說。 即請金剛藏， 大智愿解說， 第二地行相， 一切皆欲聞。
金剛藏菩薩語解脫月菩薩言：「佛子！菩薩摩訶薩已具足初地，欲得第二地者，當生十種直心。何等為十？一、柔軟心；二、調和心；三、堪受心；四、不放逸心；五、寂滅心；六、真心；七、不雜心；八、無貪吝心；九、勝心；十、大心。菩薩以是十心得入第二地。菩薩住離垢地，自然遠離一切殺生，捨棄刀仗，無瞋恨心，有慚有愧，於一切眾
【現代漢語翻譯】 現代漢語譯本 以眷屬的身份示現，如果憑藉他們的願力，所度化的眾生數量將超過這個數字，無法衡量。現在闡明初地的含義，只是略作解釋，如果要詳細說明，即使經過億劫也無法窮盡。這是初地菩薩的境界，名為歡喜地，利益眾生的內容，現在已經分別闡述完畢。
《大方廣佛華嚴經》卷第二十三 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十四
東晉天竺三藏佛馱跋陀羅譯
十地品第二十二之二
一切菩薩眾，聽聞了上地境界的含義，他們的內心都清凈，歡喜無量。各自從所坐之處，躍升到虛空中，用各種上妙的鮮花，散在金剛藏菩薩的身上。都稱讚說：『善哉，金剛藏，您大智無畏，善於解說菩薩的境界。』解脫月大士，知道大眾內心清凈，想要聽聞第二地的修行狀態。於是請求金剛藏菩薩，以大智慧來解說，第二地的修行狀態，大家都想聽聞。
金剛藏菩薩對解脫月菩薩說：『佛子！菩薩摩訶薩已經具足初地，想要進入第二地，應當生起十種直心。是哪十種呢？一、柔軟心；二、調和心；三、堪受心；四、不放逸心；五、寂滅心；六、真心；七、不雜心；八、無貪吝心；九、勝心；十、大心。菩薩憑藉這十種心進入第二地。菩薩安住于離垢地（Vimalābhūmi），自然遠離一切殺生，捨棄刀杖，沒有嗔恨心，有慚愧心，對於一切眾生
【English Translation】 English version Appearing with their retinue, if based on their vows, the number of beings they would liberate would be immeasurable. Now, the meaning of the first ground is explained, but only briefly. If one were to explain it in detail, it could not be exhausted even in billions of kalpas. This is the realm of the first Bodhisattva ground, called the Joyful Ground (Pramudita), and the benefits to sentient beings have now been separately explained.
The Great Extensive Buddha Flower Adornment Sutra, Volume 23 Taisho Tripitaka Volume 09, No. 0278, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 24
Translated by Tripitaka Master Buddhabhadra of Eastern Jin Dynasty
Chapter 22, Part 2 of the Ten Grounds
All the Bodhisattvas, upon hearing the meaning of the higher grounds, their minds became pure, and their joy was immeasurable. Each from their respective seats, rose into the empty space, and scattered various exquisite flowers upon Vajragarbha (Diamond Womb). They all praised, saying: 'Excellent, Vajragarbha, you are of great wisdom and fearlessness, and you skillfully explain the Bodhisattva grounds.' The great Bodhisattva Vimukticandra (Liberation Moon), knowing that the minds of the assembly were pure, desired to hear the description of the practices of the second ground. Therefore, he requested Vajragarbha Bodhisattva, with great wisdom, to explain the practices of the second ground, which everyone desired to hear.
Vajragarbha Bodhisattva said to Vimukticandra Bodhisattva: 'Son of Buddha! A Bodhisattva Mahasattva, having already fulfilled the first ground, and desiring to attain the second ground, should generate ten kinds of straightforward minds. What are these ten? First, a gentle mind; second, a harmonious mind; third, a receptive mind; fourth, a non-negligent mind; fifth, a tranquil mind; sixth, a true mind; seventh, an unmixed mind; eighth, a non-greedy mind; ninth, a superior mind; tenth, a great mind. A Bodhisattva enters the second ground with these ten minds. A Bodhisattva abiding in the Vimalābhūmi (Immaculate Ground), naturally refrains from all killing, abandons weapons, has no hatred, has a sense of shame and remorse, and towards all sentient beings
生起慈悲心，常求樂事，尚不噁心惱于眾生，何況加害？離諸劫盜資生之物，常知止足，若物屬他，他所受用，於是物中不與不取；離於邪淫，自足妻色，於他女人不生一念；離於妄語，常真實語、諦語、隨語，乃至夢中尚不妄語，何況故作？離於兩舌無破壞心，于斗諍離散人中，常好和合；離於惡口，所有言語粗獷苦惡，自壞其身，亦壞於他，如是等語皆悉舍離；離無義語，常自守護，所可言說，應作不作，常知時語、利益語、順法語、籌量語，乃至戲笑，尚無所犯，何況故作？不貪他物，若物屬他，他所攝用，不作是念：『我當取之。』離瞋害心，常于眾生，求愛潤心、慈悲心；離於占相，習行正見，決定深信罪福因緣；離於諂曲，誠信三寶，生決定心。菩薩如是常護善道，作是思惟：『一切眾生墮惡道者，皆由十不善道；我當自住善法，亦當為人說諸善法，示正行處。何以故？若人自不行善，為他說法令住善者，無有是處。』又深思惟：『行十不善道，則墮地獄、畜生、餓鬼；行十善道，則生人處，乃至有頂。又是十善道與智慧和合修行，若心劣弱，樂少功德，厭畏三界，大悲心薄，從他聞法至聲聞乘；若行是十善道，不從他聞，自然得知，不能具足大悲方便，而能深入眾因緣法至辟支佛乘；若行是十善道清凈
【現代漢語翻譯】 現代漢語譯本：生起慈悲心，常常尋求快樂的事情，尚且不會以噁心惱害眾生，更何況是加害呢？遠離一切搶劫盜竊而來的生活物資，常常知道滿足，如果物品屬於他人，由他人所享用，對於這些物品，不給予也不拿取；遠離邪淫，滿足於自己的妻子，對於其他女人不生起任何邪念；遠離妄語，常常說真實的話、真理的話、隨順道理的話，乃至在夢中尚且不說妄語，更何況是故意說謊呢？遠離兩舌，沒有破壞他人關係的念頭，對於那些挑撥離間、使人爭鬥的人，常常喜歡和合；遠離惡口，所有言語粗暴、痛苦、惡劣，既會傷害自己，也會傷害他人，像這樣的言語都全部捨棄；遠離無意義的言語，常常自我守護，所說的話，應該說的就說，不應該說的就不說，常常知道適時地說、有益地說、順應佛法地說、經過考慮地說，乃至開玩笑，尚且不會犯錯，更何況是故意犯錯呢？不貪圖他人的財物，如果物品屬於他人，由他人所擁有和使用，不產生這樣的念頭：『我應當把它拿過來。』遠離嗔恨和傷害他人的心，常常對眾生，尋求愛護、滋潤的心、慈悲的心；遠離占卜算卦，學習修行正見，堅定地深信罪福的因果關係；遠離諂媚和虛偽，真誠地信仰三寶（佛、法、僧），生起堅定的信心。菩薩像這樣常常守護善道，這樣思考：『一切眾生墮入惡道，都是由於十不善道；我應當自己安住于善法，也應當為他人宣說各種善法，指示正確的修行之處。為什麼呢？如果自己不行善，卻教導他人安住于善法，沒有這樣的道理。』又深入思考：『修行十不善道，就會墮入地獄、畜生、餓鬼；修行十善道，就會生於人道，乃至色界頂天。這十善道如果與智慧結合修行，如果心力弱小，喜歡少許功德，厭惡畏懼三界，大悲心薄弱，從他人聽聞佛法而證得聲聞乘；如果修行這十善道，不從他人聽聞，自然而知，不能具足大悲方便，而能深入諸因緣法而證得辟支佛乘；如果修行這十善道清凈 English version: Generating a compassionate heart, constantly seeking joyful things, one would not even harbor ill intentions to trouble sentient beings, let alone harm them? Abandoning all life necessities obtained through robbery and theft, always knowing contentment, if an item belongs to another, and is used by another, regarding these items, neither giving nor taking without permission; abandoning sexual misconduct, being content with one's own spouse, not generating any impure thoughts towards other women; abandoning false speech, always speaking truthfully, speaking the truth, speaking in accordance with the truth, even in dreams not speaking falsely, let alone intentionally lying? Abandoning divisive speech, having no intention to destroy relationships, towards those who sow discord and cause strife, always desiring harmony; abandoning harsh speech, all words that are coarse, painful, and evil, which harm oneself and others, all such words are completely abandoned; abandoning meaningless speech, always guarding oneself, what should be said is said, what should not be said is not said, always knowing the right time to speak, speaking beneficially, speaking in accordance with the Dharma, speaking after consideration, even in jest, one would not make mistakes, let alone intentionally make mistakes? Not being greedy for others' possessions, if an item belongs to another, and is owned and used by another, not generating the thought: 'I should take it.' Abandoning hatred and the intention to harm others, always towards sentient beings, seeking a heart of love, nurturing, and compassion; abandoning divination and fortune-telling, learning and practicing right view, firmly believing in the law of cause and effect of good and bad deeds; abandoning flattery and hypocrisy, sincerely believing in the Three Jewels (Buddha, Dharma, Sangha), generating firm faith. A Bodhisattva, in this way, always protects the path of goodness, thinking thus: 'All sentient beings who fall into evil realms, do so because of the ten non-virtuous paths; I should abide in virtuous practices myself, and also explain various virtuous practices to others, showing the correct path of practice. Why? If one does not practice virtue oneself, yet teaches others to abide in virtue, there is no such principle.' And further contemplating: 'Practicing the ten non-virtuous paths leads to falling into hell, the animal realm, and the hungry ghost realm; practicing the ten virtuous paths leads to being born in the human realm, and even the highest heaven. These ten virtuous paths, if practiced in conjunction with wisdom, if the mind is weak, enjoying little merit, disliking and fearing the three realms, with little compassion, hearing the Dharma from others, one attains the Sravaka vehicle; if practicing these ten virtuous paths, not hearing from others, naturally knowing, not fully possessing great compassion and skillful means, but able to deeply understand the law of dependent origination, one attains the Pratyekabuddha vehicle; if practicing these ten virtuous paths purely
【English Translation】 Generating a compassionate heart, constantly seeking joyful things, one would not even harbor ill intentions to trouble sentient beings, let alone harm them? Abandoning all life necessities obtained through robbery and theft, always knowing contentment, if an item belongs to another, and is used by another, regarding these items, neither giving nor taking without permission; abandoning sexual misconduct, being content with one's own spouse, not generating any impure thoughts towards other women; abandoning false speech, always speaking truthfully, speaking the truth, speaking in accordance with the truth, even in dreams not speaking falsely, let alone intentionally lying? Abandoning divisive speech, having no intention to destroy relationships, towards those who sow discord and cause strife, always desiring harmony; abandoning harsh speech, all words that are coarse, painful, and evil, which harm oneself and others, all such words are completely abandoned; abandoning meaningless speech, always guarding oneself, what should be said is said, what should not be said is not said, always knowing the right time to speak, speaking beneficially, speaking in accordance with the Dharma, speaking after consideration, even in jest, one would not make mistakes, let alone intentionally make mistakes? Not being greedy for others' possessions, if an item belongs to another, and is owned and used by another, not generating the thought: 'I should take it.' Abandoning hatred and the intention to harm others, always towards sentient beings, seeking a heart of love, nurturing, and compassion; abandoning divination and fortune-telling, learning and practicing right view, firmly believing in the law of cause and effect of good and bad deeds; abandoning flattery and hypocrisy, sincerely believing in the Three Jewels (Buddha, Dharma, Sangha), generating firm faith. A Bodhisattva, in this way, always protects the path of goodness, thinking thus: 'All sentient beings who fall into evil realms, do so because of the ten non-virtuous paths; I should abide in virtuous practices myself, and also explain various virtuous practices to others, showing the correct path of practice. Why? If one does not practice virtue oneself, yet teaches others to abide in virtue, there is no such principle.' And further contemplating: 'Practicing the ten non-virtuous paths leads to falling into hell, the animal realm, and the hungry ghost realm; practicing the ten virtuous paths leads to being born in the human realm, and even the highest heaven. These ten virtuous paths, if practiced in conjunction with wisdom, if the mind is weak, enjoying little merit, disliking and fearing the three realms, with little compassion, hearing the Dharma from others, one attains the Sravaka vehicle; if practicing these ten virtuous paths, not hearing from others, naturally knowing, not fully possessing great compassion and skillful means, but able to deeply understand the law of dependent origination, one attains the Pratyekabuddha vehicle; if practicing these ten virtuous paths purely
具足，其心廣大無量無邊，于眾生中起大慈悲，有方便力，志願堅固，不捨一切眾生，求佛大智慧，凈菩薩諸地，凈諸波羅蜜入深廣大行，則能得佛十力、四無所畏、四無礙智、大慈大悲，乃至具足一切種智，集諸佛法，是故我應行十善道求一切智。』
「是菩薩復作是思惟：『此十不善道，上者、地獄因緣；中者、畜生因緣；下者、餓鬼因緣。于中殺生之罪，能令眾生墮于地獄、畜生、餓鬼；若生人中，得二種果報，一者、短命；二者、多病。劫盜之罪，亦令眾生墮三惡道；若生人中，得二種果報，一者、貧窮；二者、共財不得自在。邪淫之罪，亦令眾生墮三惡道；若生人中，得二種果報，一者、婦不貞潔；二者、得不隨意眷屬。妄語之罪，亦令眾生墮三惡道；若生人中，得二種果報，一者、多被誹謗；二者、為人所誑。兩舌之罪，亦令眾生墮三惡道；若生人中，得二種果報，一者、得弊惡眷屬；二者、得不和眷屬。惡口之罪，亦令眾生墮三惡道；若生人中，得二種果報，一者、常聞惡音；二者、所可言說，恒有諍訟。無義語罪，亦令眾生墮三惡道；若生人中，得二種果報，一者、所有言語，人不信受；二者、有所言說不能明瞭。貪慾之罪，亦令眾生墮三惡道；若生人中，得二種果報，一者、多欲；二者、無
【現代漢語翻譯】 現代漢語譯本：『（菩薩）具足（各種修行），其心廣大無量無邊，對眾生生起大慈悲心，具有方便之力，志願堅定，不捨棄一切眾生，爲了求得佛的大智慧，清凈菩薩的各個階位（諸地），清凈各種波羅蜜（paramita，到達彼岸的方法），進入深廣的修行，就能獲得佛的十力（dasabala，佛的十種力量）、四無所畏（catu-vaisaradyani，佛的四種無所畏懼的自信）、四無礙智（catuh-pratisamvidah，四種無礙的智慧）、大慈大悲，乃至具足一切種智（sarvajnata，佛的一切智慧），聚集諸佛的法，因此我應當修行十善道，以求得一切智慧。』 『這位菩薩又這樣思考：『這十種不善道，上等的會導致地獄的因緣；中等的會導致畜生的因緣；下等的會導致餓鬼的因緣。其中殺生的罪過，能使眾生墮入地獄、畜生、餓鬼；如果生在人道中，會得到兩種果報，一是短命；二是多病。偷盜的罪過，也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報，一是貧窮；二是與人共有的財產不能自由支配。邪淫的罪過，也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報，一是妻子不貞潔；二是得到不如意的眷屬。妄語的罪過，也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報，一是經常被誹謗；二是被人欺騙。兩舌的罪過，也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報，一是得到品行惡劣的眷屬；二是得到不和睦的眷屬。惡口的罪過，也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報，一是經常聽到惡語；二是所說的話，總是引起爭論。無意義的言語的罪過，也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報，一是所說的話，別人不相信；二是所說的話不能清楚明白。貪慾的罪過，也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報，一是慾望很多；二是不能滿足。』
【English Translation】 English version: 『(A Bodhisattva) being complete (in various practices), his mind is vast, immeasurable, and boundless, he generates great compassion towards all beings, possesses the power of skillful means, his aspiration is firm, he does not abandon any sentient beings, in order to seek the great wisdom of the Buddha, purify the various stages of a Bodhisattva (the bhumis), purify all the paramitas (perfections, ways to reach the other shore), enters into profound and vast practices, then he can attain the ten powers of the Buddha (dasabala), the four fearlessnesses (catu-vaisaradyani, the four kinds of fearless confidence of the Buddha), the four unobstructed knowledges (catuh-pratisamvidah, four kinds of unobstructed wisdom), great compassion and great mercy, and even be complete with all-knowing wisdom (sarvajnata, the all-knowing wisdom of the Buddha), gathers all the Buddha's teachings, therefore I should practice the ten virtuous paths in order to seek all wisdom.』 『This Bodhisattva further contemplates: 『These ten non-virtuous paths, the highest leads to the causes of hell; the middle leads to the causes of animals; the lowest leads to the causes of hungry ghosts. Among them, the sin of killing can cause sentient beings to fall into hell, animals, and hungry ghosts; if born in the human realm, one will receive two kinds of retributions, one is a short life; the second is many illnesses. The sin of stealing also causes sentient beings to fall into the three evil realms; if born in the human realm, one will receive two kinds of retributions, one is poverty; the second is not being able to freely control shared wealth. The sin of sexual misconduct also causes sentient beings to fall into the three evil realms; if born in the human realm, one will receive two kinds of retributions, one is an unchaste wife; the second is obtaining unsatisfactory family members. The sin of lying also causes sentient beings to fall into the three evil realms; if born in the human realm, one will receive two kinds of retributions, one is often being slandered; the second is being deceived by others. The sin of divisive speech also causes sentient beings to fall into the three evil realms; if born in the human realm, one will receive two kinds of retributions, one is obtaining evil family members; the second is obtaining disharmonious family members. The sin of harsh speech also causes sentient beings to fall into the three evil realms; if born in the human realm, one will receive two kinds of retributions, one is often hearing harsh sounds; the second is that what one says always causes disputes. The sin of meaningless speech also causes sentient beings to fall into the three evil realms; if born in the human realm, one will receive two kinds of retributions, one is that what one says is not believed by others; the second is that what one says is not clear and understandable. The sin of greed also causes sentient beings to fall into the three evil realms; if born in the human realm, one will receive two kinds of retributions, one is having many desires; the second is not being satisfied.』
有厭足。瞋惱之罪，亦令眾生墮三惡道；若生人中，得二種果報，一者、常為一切求其長短；二者、常為眾人之所惱害。邪見之罪，亦令眾生墮三惡道；若生人中，得二種果報，一者、生邪見家；二者、其心諂曲。諸佛子！如是十不善道皆是眾苦大聚因緣。』
「菩薩復作是念：『我何故不離是十不善道，行十善道，亦令他人行此善道？』如是念已，即離十不善道，安住十善道，亦令他人住于善道。是菩薩爾時於一切眾生，生安隱心、樂心、慈心、悲心、哀愍心、利益心、守護心、師心、大師心、自己心。作是念：『是諸眾生墮于邪見，隨逐邪心，行邪險道，甚可哀愍；我應令彼住正見道如實法中。是諸眾生常共鬥諍，分別彼我；我應令彼住于大慈。是諸眾生常貪財物，無有厭足，恒以邪命而自生活；我應令彼住于清凈身、口、意業。是諸眾生隨逐貪慾、瞋恚、愚癡，常為種種煩惱大火之所燒然，不能志求出要方便；我應令彼滅煩惱火置清涼處。是諸眾生常為無明所覆，入大黑闇；離慧光明，入于生死大險道中，隨逐種種無量邪見；我應令彼得無障礙清凈慧眼，以是眼故，知一切法如實相，得不隨他一切如實無障礙智。是諸眾生墮生死道，將墜地獄、畜生、餓鬼、入邪見網，為種種愚癡叢林所覆，隨逐虛妄邪道
【現代漢語翻譯】 現代漢語譯本：貪得無厭。嗔怒的罪過，也會使眾生墮入三惡道；如果生於人道，會得到兩種果報，一是，常常被一切人挑剔長短；二是，常常被眾人惱害。邪見的罪過，也會使眾生墮入三惡道；如果生於人道，會得到兩種果報，一是，生於持有邪見的家庭；二是，內心諂媚虛偽。諸位佛子！像這樣十種不善道都是眾苦聚集的因緣。 菩薩又這樣想：『我為什麼不遠離這十種不善道，奉行十善道，也讓其他人奉行這善道呢？』這樣想過後，就遠離了十不善道，安住於十善道，也讓其他人安住于善道。這位菩薩那時對一切眾生，生起安穩的心、喜樂的心、慈悲的心、哀憫的心、利益的心、守護的心、師長的心、大師的心、如同自己的心。他這樣想：『這些眾生墮入邪見，追隨邪惡的心，行走在邪惡危險的道路上，真是可悲可憫；我應該讓他們安住于正見之道，進入如實的佛法中。這些眾生常常互相爭鬥，分別你我；我應該讓他們安住于大慈之中。這些眾生常常貪圖財物，沒有滿足的時候，總是用不正當的手段來維持生活；我應該讓他們安住于清凈的身、口、意業。這些眾生追隨貪慾、嗔恚、愚癡，常常被各種煩惱的大火所焚燒，不能立志尋求脫離苦難的方法；我應該讓他們熄滅煩惱之火，安置在清涼的地方。這些眾生常常被無明所覆蓋，進入大黑暗之中；遠離智慧的光明，進入生死的大險道中，追隨各種無量的邪見；我應該讓他們得到無障礙的清凈慧眼，因為有了這眼睛，就能知道一切法的真實相，得到不隨他人的、一切如實的無障礙智慧。這些眾生墮入生死輪迴之道，將要墜入地獄、畜生、餓鬼道，進入邪見的羅網，被各種愚癡的叢林所覆蓋，追隨虛妄的邪道。
【English Translation】 English version: Having insatiable desires. The sin of anger and resentment also causes sentient beings to fall into the three evil realms; if they are born among humans, they will receive two kinds of karmic retribution: first, they will always be criticized by everyone; second, they will always be harmed by others. The sin of wrong views also causes sentient beings to fall into the three evil realms; if they are born among humans, they will receive two kinds of karmic retribution: first, they will be born into a family with wrong views; second, their hearts will be deceitful and flattering. All you Buddha's children! These ten non-virtuous paths are all the causes and conditions for the great accumulation of suffering. The Bodhisattva further thought: 'Why do I not depart from these ten non-virtuous paths and practice the ten virtuous paths, and also cause others to practice these virtuous paths?' Having thought thus, he immediately departed from the ten non-virtuous paths, abided in the ten virtuous paths, and also caused others to abide in the virtuous paths. At that time, this Bodhisattva generated towards all sentient beings a mind of peace, a mind of joy, a mind of loving-kindness, a mind of compassion, a mind of pity, a mind of benefit, a mind of protection, a mind of a teacher, a mind of a great teacher, and a mind like his own. He thought: 'These sentient beings have fallen into wrong views, follow evil minds, and walk on evil and dangerous paths, which is truly pitiful and lamentable; I should cause them to abide in the path of right views, and enter into the true Dharma. These sentient beings constantly fight and argue with each other, distinguishing between self and others; I should cause them to abide in great loving-kindness. These sentient beings are constantly greedy for wealth and possessions, never satisfied, and always use improper means to make a living; I should cause them to abide in pure actions of body, speech, and mind. These sentient beings follow greed, anger, and ignorance, and are constantly burned by the great fire of various afflictions, unable to aspire to seek a way out of suffering; I should cause them to extinguish the fire of afflictions and place them in a cool place. These sentient beings are constantly covered by ignorance, entering into great darkness; far from the light of wisdom, they enter into the great dangerous path of birth and death, following various immeasurable wrong views; I should cause them to obtain unobstructed pure wisdom eyes, and with these eyes, they will know the true nature of all dharmas, and obtain unobstructed wisdom that does not follow others, and is true in all aspects. These sentient beings have fallen into the path of birth and death, and are about to fall into hell, the animal realm, and the hungry ghost realm, entering the net of wrong views, covered by various forests of ignorance, and following false and evil paths.'
徑路，常為愚癡之所盲冥，遠離導師，非出要道；謂為出要，隨順魔心遠離佛意；我應令彼度于生死險道艱難安處，令住一切智人無畏大城無諸衰惱。是諸眾生為諸煩惱暴水所沒；欲、有、見、無明，四流所漂；隨生死流，入大愛河；為諸煩惱勢力所食，不能得求出要之道；常為欲覺、恚覺、惱覺、惡蟲所害；又為水中身見羅剎所執，入於五欲深流洄復，喜愛淤泥之所沒溺，我慢陸地之所燋枯，無所歸趣；於十二入怨賊聚落，不能得出；不遇導師能正度者；我應于彼生大慈悲，以善根力而拔濟之，得安隱處，離諸恐怖，住於一切智慧寶洲。是諸眾生深心貪著，多有憂悲苦惱患難，憎愛所縛，欲械所繫，入於三界無明稠林；我應令彼遠離一切三界所著，令住離相無礙涅槃。是諸眾生深著我、我所、於五陰樔窟，不能自出，常隨四倒，依六入空聚，為四大毒蛇之所侵害，為諸煩惱眾賊所殺，受此一切無量苦惱；我應令彼離諸貪著，住于寂靜，所謂斷一切障礙安隱涅槃。是諸眾生其心狹劣，樂於小法，遠離無上一切智慧，貪著小乘不能志求大乘出法；我應令彼住廣大心，無量無邊諸佛道法，所謂無上大乘。』
「諸佛子！是菩薩如是隨順持戒力，善能廣生大慈悲心。是菩薩住離垢地，得見數百千萬億那由他諸佛世尊，
【現代漢語翻譯】 現代漢語譯本：道路，常常被愚癡矇蔽，遠離導師，沒有走上解脫的道路；他們把錯誤的道路當作解脫之道，順從魔的心意，遠離佛的教誨；我應當讓他們度過生死險惡的道路，安穩地到達彼岸，讓他們安住在一切智者無畏的大城，沒有一切衰敗和煩惱。這些眾生被煩惱的暴水淹沒；被欲流、有流、見流、無明流這四種激流沖漂；隨著生死之流，進入愛慾的河流；被各種煩惱勢力吞噬，不能尋求解脫之道；常常被慾念的覺受、嗔恨的覺受、惱怒的覺受、惡念的侵擾所傷害；又被水中身見（認為身體是真實存在的錯誤觀念）的羅剎所執持，進入五欲的深流中迴旋，被喜愛的淤泥所淹沒，被我慢的陸地所燒焦，無處可歸；在十二入（眼、耳、鼻、舌、身、意六根及其對應的六塵）怨賊聚集的村落中，不能逃脫；沒有遇到能夠正確引導他們解脫的導師；我應當對他們生起大慈悲心，用善根的力量來救拔他們，讓他們得到安穩的處所，遠離一切恐怖，安住在一切智慧的寶洲。這些眾生內心深處貪著，多有憂愁、悲傷、痛苦、煩惱和災難，被憎恨和愛慾所束縛，被慾望的枷鎖所繫縛，進入三界（欲界、色界、無色界）無明的稠密森林；我應當讓他們遠離一切對三界的執著，讓他們安住在離相無礙的涅槃境界。這些眾生深深執著于『我』和『我所』（屬於我的事物），在五陰（色、受、想、行、識）的巢穴中，不能自己解脫出來，常常隨著四種顛倒的見解（常、樂、我、凈），依附於六入（眼、耳、鼻、舌、身、意）空虛的聚集地，被四大毒蛇（地、水、火、風）所侵害，被各種煩惱的盜賊所殺害，承受著這一切無量的痛苦和煩惱；我應當讓他們遠離一切貪著，安住在寂靜的境界，也就是斷除一切障礙的安穩涅槃。這些眾生心胸狹隘，喜歡小乘佛法，遠離無上的一切智慧，貪著小乘，不能立志追求大乘的解脫之道；我應當讓他們安住于廣大的心量，無量無邊的諸佛道法，也就是無上的大乘佛法。 『諸佛子！』這位菩薩如此隨順持戒的力量，善於廣泛地生起大慈悲心。這位菩薩安住在離垢地（菩薩十地中的第二地），得見數百千萬億那由他（數量單位，表示極大的數目）諸佛世尊。
【English Translation】 English version: The path, is often blinded by ignorance, far from the guide, not on the path of liberation; they consider the wrong path as the path of liberation, following the mind of Mara, far from the Buddha's teachings; I should lead them across the perilous path of birth and death, to a safe and secure place, let them dwell in the fearless great city of all-knowing ones, free from all decay and afflictions. These beings are submerged by the torrential waters of afflictions; swept away by the four currents of desire, existence, views, and ignorance; following the flow of birth and death, entering the river of great love; devoured by the forces of various afflictions, unable to seek the path of liberation; often harmed by the sensations of desire, the sensations of anger, the sensations of annoyance, and the disturbance of evil thoughts; also held by the Rakshasa (demon) of the self-view in the water, swirling in the deep currents of the five desires, submerged by the mud of fondness, scorched by the land of arrogance, with nowhere to turn; in the village where the twelve entrances (the six sense organs and their corresponding six sense objects) of the enemy gather, unable to escape; without encountering a guide who can correctly lead them to liberation; I should generate great compassion for them, and with the power of good roots, rescue them, let them reach a safe place, away from all fear, and dwell on the treasure island of all wisdom. These beings are deeply attached in their hearts, with much sorrow, grief, suffering, affliction, and calamity, bound by hatred and love, tied by the shackles of desire, entering the dense forest of ignorance in the three realms (desire realm, form realm, formless realm); I should let them be free from all attachments to the three realms, let them dwell in the state of non-attachment and unobstructed Nirvana. These beings are deeply attached to 'self' and 'what belongs to self', in the nest of the five aggregates (form, feeling, perception, mental formations, consciousness), unable to free themselves, often following the four inverted views (permanence, pleasure, self, purity), relying on the empty gathering place of the six entrances (eye, ear, nose, tongue, body, mind), harmed by the four great poisonous snakes (earth, water, fire, wind), killed by the various thieves of afflictions, enduring all this immeasurable suffering and affliction; I should let them be free from all attachments, dwell in the state of tranquility, which is the secure Nirvana of cutting off all obstacles. These beings are narrow-minded, fond of the Hinayana (Small Vehicle) teachings, far from the supreme all-encompassing wisdom, attached to the Hinayana, unable to aspire to the Mahayana (Great Vehicle) path of liberation; I should let them dwell in a vast mind, the immeasurable and boundless Dharma of all Buddhas, which is the supreme Mahayana. 『Disciples of the Buddhas!』 This Bodhisattva, in accordance with the power of upholding precepts, is skilled in widely generating great compassion. This Bodhisattva dwells in the Immaculate Ground (the second of the ten Bodhisattva grounds), and sees hundreds of millions of nayutas (a unit of large number) of Buddhas, World Honored Ones.
以衣被、飲食、臥具、醫藥、資生之物而供養之；于諸佛所生恭敬心，復受十善道，乃至得阿耨多羅三藐三菩提終不中失；是菩薩若干百千萬億劫，遠離慳貪、破戒垢故，凈修佈施、持戒功德；譬如真金，煉之以火，一切垢盡，轉復明凈。菩薩亦如是，住離垢地，若干百千乃至無量百千萬劫，遠離慳貪、破戒垢故，凈修佈施、持戒功德；菩薩爾時於四攝法，愛語偏多；十波羅蜜，戒波羅蜜偏勝；餘波羅蜜，亦皆修集，隨地增長。
「佛子！是名菩薩摩訶薩第二離垢地。菩薩住是地，多作轉輪聖王，為大法王，廣得法力，七寶成就，有力自在，能除一切眾生慳貪、破戒之垢；以善方便，令眾生住十善道，為大布施而不窮盡；所作善業，佈施、愛語、利益、同事，是諸福德，皆不離唸佛，不離念法，乃至不離念具足一切種智。常生是心：『我當於一切眾生中為首、為勝，乃至於一切眾生中為依止者。』佛子！是菩薩若欲舍家，勤行精進，于佛法中，便能捨家妻子五欲；得出家已，勤行精進，須臾之間，得千三昧、得見千佛、知千佛神力、能動千佛世界、能飛過千佛世界、能照千佛世界、能教化千世界眾生、能住壽千劫、能知過去未來世各千劫事、能善入千法門、能變身為千，於一一身能示千菩薩以為眷屬。若以願力
【現代漢語翻譯】 現代漢語譯本 以衣服、飲食、臥具、醫藥和生活必需品來供養他們；對諸佛生起恭敬心，並接受十善道，乃至證得阿耨多羅三藐三菩提（無上正等正覺）終不退失；這樣的菩薩在若干百千萬億劫中，遠離慳貪、破戒的污垢，清凈地修習佈施、持戒的功德；譬如真金，用火煉過之後，一切污垢都去除，變得更加明亮純凈。菩薩也是如此，安住于離垢地，在若干百千乃至無量百千萬劫中，遠離慳貪、破戒的污垢，清凈地修習佈施、持戒的功德；菩薩此時在四攝法中，愛語（以慈愛柔和的語言對待眾生）偏多；在十波羅蜜（十種到達彼岸的修行方法）中，戒波羅蜜（持戒的修行）最為殊勝；其餘的波羅蜜，也都會修習，隨著所處的地而增長。 『佛子！這名為菩薩摩訶薩（大菩薩）的第二離垢地。菩薩安住於此地，多會成為轉輪聖王（擁有統治世界的理想君主），作為大法王，廣泛獲得法力，七寶成就，擁有力量和自在，能夠去除一切眾生的慳貪、破戒的污垢；以善巧方便，令眾生安住於十善道，進行大布施而不會窮盡；所作的善業，佈施、愛語、利益、同事，這些福德，都不離唸佛，不離念法，乃至不離念具足一切種智（佛的智慧）。常常生起這樣的心念：『我應當在一切眾生中成為首領、成為最殊勝的，乃至在一切眾生中成為依靠者。』佛子！這位菩薩如果想要捨棄家庭，勤奮精進修行，在佛法中，便能捨棄家庭、妻子和五欲（色、聲、香、味、觸）；出家之後，勤奮精進修行，須臾之間，就能獲得千種三昧（禪定），得見千佛，知曉千佛的神力，能夠震動千佛世界，能夠飛過千佛世界，能夠照耀千佛世界，能夠教化千世界眾生，能夠住世千劫，能夠知曉過去未來世各千劫的事情，能夠善入千法門，能夠變身為千，在每一個身體都能示現千菩薩作為眷屬。如果以願力
【English Translation】 English version They are provided with clothing, food, bedding, medicine, and other necessities; they generate a respectful mind towards all Buddhas, and receive the ten paths of wholesome actions, and will not regress until they attain Anuttara-samyak-sambodhi (supreme perfect enlightenment); such Bodhisattvas, for countless hundreds of thousands of millions of kalpas, are free from the defilements of stinginess and breaking precepts, and purely cultivate the merits of giving and upholding precepts; just like pure gold, when refined by fire, all impurities are removed, and it becomes even brighter and purer. Bodhisattvas are also like this, dwelling in the Immaculate Ground, for countless hundreds of thousands, even immeasurable hundreds of thousands of millions of kalpas, they are free from the defilements of stinginess and breaking precepts, and purely cultivate the merits of giving and upholding precepts; at this time, among the four means of attraction, the Bodhisattva emphasizes loving speech; among the ten Paramitas (perfections), the Paramita of precepts is the most superior; the other Paramitas are also cultivated, and they grow according to the ground they are in. 『Buddha-child! This is called the second Immaculate Ground of a Bodhisattva-Mahasattva (great Bodhisattva). Bodhisattvas dwelling in this ground often become a Chakravartin King (an ideal monarch who rules the world), as a great Dharma King, widely obtaining Dharma power, accomplishing the seven treasures, possessing power and freedom, able to remove the defilements of stinginess and breaking precepts from all sentient beings; with skillful means, they cause sentient beings to dwell in the ten paths of wholesome actions, and give great offerings without exhaustion; the wholesome deeds they perform, giving, loving speech, benefiting, and cooperation, these merits, are all inseparable from mindfulness of the Buddha, mindfulness of the Dharma, and even mindfulness of possessing all-knowing wisdom. They constantly generate this thought: 『I shall be the leader among all sentient beings, the most superior, and even the one who is relied upon among all sentient beings.』 Buddha-child! If this Bodhisattva wishes to leave home and diligently practice, in the Buddha-Dharma, they can abandon their family, wife, and the five desires (form, sound, smell, taste, and touch); after leaving home, diligently practicing, in a short moment, they can obtain a thousand Samadhis (meditative absorptions), see a thousand Buddhas, know the divine power of a thousand Buddhas, be able to shake a thousand Buddha-worlds, be able to fly over a thousand Buddha-worlds, be able to illuminate a thousand Buddha-worlds, be able to teach and transform sentient beings in a thousand worlds, be able to live for a thousand kalpas, be able to know the events of a thousand kalpas in the past and future, be able to skillfully enter a thousand Dharma-gates, be able to transform into a thousand bodies, and in each body be able to manifest a thousand Bodhisattvas as attendants. If by the power of their vows
自在示現，過於此數百千萬億那由他劫不可計知。」
時，金剛藏菩薩欲重明此義，以偈頌曰：
「菩薩入二地， 柔軟調和心， 堪受不放逸， 寂滅真不雜， 亦無有貪吝， 勝大悉具足， 得是十心已， 入于第二地。 菩薩住是地， 成就諸功德， 常離於殺生， 不惱害一切， 常離於劫盜， 亦無有邪淫， 不兩舌妄語， 惡口無義言， 他所有財物， 不生於貪著， 不惱于眾生， 直心行正見， 無有憍慢心， 亦無諂曲意， 柔軟不放逸， 護持諸佛教。 所有劇苦惱， 地獄與畜生， 餓鬼熾然身， 皆從噁心有。 我今已永離， 如是諸惡事， 行於真實道， 寂滅之善法。 從人至有頂， 所有受樂處， 禪定三乘樂， 皆從十善生。 如是思惟已， 心常不放逸， 身自持凈戒， 亦教人令持。 遍觀諸眾生， 種種受苦惱， 如是愍念已， 轉生深悲心。 凡夫甚可愍， 墮在諸邪見， 心多懷瞋恨， 常好起諍訟。 常樂於五欲， 貪求無有厭， 起三毒因緣， 我應度此等。 深覆愚癡闇， 墜生死險道， 入大邪見網， 墮於世籠檻。 常為諸魔
【現代漢語翻譯】 現代漢語譯本 自在示現，超過此數百千萬億那由他（極大的數量單位）劫的時間，無法計算和知曉。
當時，金剛藏菩薩（一位菩薩的名字）爲了再次闡明這個道理，用偈頌說道：
『菩薩進入第二地（菩薩修行的一個階段），心變得柔軟調和，能夠承受不放逸（精進修行），寂滅的真理純凈不雜，也沒有貪婪和吝嗇，殊勝廣大，一切都具足。得到這十種心之後，就進入第二地。 菩薩安住在這個階段，成就各種功德，常常遠離殺生，不惱害一切眾生，常常遠離偷盜，也沒有邪淫，不說兩舌和妄語，不說惡語和無意義的話，對於他人的財物，不生起貪戀執著，不惱害眾生，以正直的心行持正見，沒有驕慢的心，也沒有諂媚彎曲的意念，心柔軟不放逸，護持諸佛的教誨。 所有劇烈的痛苦煩惱，地獄和畜生道，餓鬼身上燃燒的火焰，都是從噁心產生的。我現在已經永遠遠離這些惡事，行持真實的道路，寂滅的善法。 從人道到有頂天（三界最高處），所有享受快樂的地方，禪定和三乘（聲聞乘、緣覺乘、菩薩乘）的快樂，都是從十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡）產生的。 這樣思惟之後，心常常不放逸，自己持守清凈的戒律，也教導他人持守。普遍觀察所有眾生，遭受各種痛苦煩惱，這樣憐憫之後，轉生出深深的悲心。 凡夫非常可憐，墮落在各種邪見中，心中多懷有嗔恨，常常喜歡爭鬥訴訟。常常貪戀五欲（色、聲、香、味、觸），貪求沒有厭足，生起貪嗔癡三毒的因緣，我應該度化這些人。 他們被深厚的愚癡黑暗覆蓋，墜入生死的危險道路，進入大邪見的羅網，墮落在世間的牢籠里。常常被各種魔
【English Translation】 English version Freely manifesting, it is beyond hundreds of millions of nayutas (an immense unit of number) of kalpas (eons), immeasurable and unknowable.
Then, Vajragarbha Bodhisattva (a Bodhisattva's name), wishing to further clarify this meaning, spoke in verses:
'Bodhisattvas entering the second bhumi (a stage of Bodhisattva's practice), their hearts become gentle and harmonious, capable of enduring non-negligence (diligent practice), the tranquility of truth is pure and unmixed, without greed or stinginess, supremely great, all is complete. Having attained these ten minds, they enter the second bhumi. Bodhisattvas abiding in this stage, accomplish various merits, constantly abstain from killing, do not harm any beings, constantly abstain from stealing, and have no sexual misconduct, do not engage in divisive speech or lying, do not speak harsh words or meaningless words, regarding others' possessions, they do not generate greed or attachment, do not harm sentient beings, with an upright heart they practice right view, without arrogance, nor with deceitful intentions, their hearts are gentle and non-negligent, upholding the teachings of all Buddhas. All severe suffering and afflictions, hells and animal realms, the burning flames on the bodies of hungry ghosts, all arise from evil minds. I have now forever abandoned these evil deeds, practicing the path of truth, the tranquil good dharma. From the human realm to the peak of existence (the highest of the three realms), all places where happiness is enjoyed, the joy of meditation and the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), all arise from the ten virtues (not killing, not stealing, not sexual misconduct, not lying, not divisive speech, not harsh speech, not idle chatter, not greed, not anger, not ignorance). Having contemplated thus, the mind is constantly non-negligent, one upholds pure precepts oneself, and also teaches others to uphold them. Observing all sentient beings, suffering various afflictions, having compassion thus, deep compassion arises. Ordinary beings are very pitiful, falling into various wrong views, their hearts are filled with anger, they often like to quarrel and litigate. They are constantly attached to the five desires (form, sound, smell, taste, touch), seeking without satisfaction, giving rise to the causes of the three poisons (greed, anger, ignorance), I should liberate these beings. They are covered by deep darkness of ignorance, falling into the dangerous path of birth and death, entering the net of great wrong views, falling into the cage of the world. They are constantly by various demons
賊， 煩惱之所壞， 此等甚可愍， 我應度脫之。 沒深煩惱水， 四流所漂轉， 具受於三界， 無量諸苦毒。 住五陰深樔， 生我我所心， 我為度此苦， 當勤修行道。 舍無上佛慧， 生於下劣心， 令住佛大智， 發無量精進。 菩薩住此地， 集無量功德， 得值遇諸佛， 承事而供養。 以是因緣故， 善根轉明凈， 猶如好真金， 煉之以火力。 佛子住此地， 多作轉輪王， 令諸眾生等， 住於十善道。 從初始發心， 修集諸福德， 愿以救世間， 令得佛十力。 若欲舍王位， 出家行學道， 勤心行精進， 得入千三昧。 得見於千佛， 供養聽受法， 菩薩住此地， 能示如是事。 若以其願力， 示諸神通事， 度脫于眾生， 過此數無量。 常為諸世間， 勤求好事者， 具足解說此， 第二地已竟。」◎
◎第三地
諸菩薩聞是， 不可思議行， 心皆大歡喜， 恭敬無有量。 即時虛空中， 雨眾名華香， 如雲而散下， 供養金剛藏。 咸贊言善哉： 「善哉金剛藏， 善說諸大人， 護持凈戒行， 於一切眾生， 深有哀愍
【現代漢語翻譯】 現代漢語譯本 那些被煩惱所摧毀的人，真是可悲，我應當度脫他們。 他們沉沒在深深的煩惱之水中，被四種流轉的力量所漂盪，在欲界、色界、無色界這三界中承受著無量的痛苦。 他們住在五陰（色、受、想、行、識）的巢穴中，生起『我』和『我的』執著，爲了度脫他們的痛苦，我應當勤奮修行佛道。 他們捨棄了無上的佛陀智慧，生起了下劣的心，我應當讓他們安住于佛陀的廣大智慧中，發起無量的精進。 菩薩安住在這個階段，積累無量的功德，得以值遇諸佛，承事供養他們。 因為這個因緣，他們的善根變得更加明凈，就像好的真金，經過火的煉製一樣。 佛子安住在這個階段，常常作為轉輪王出現，引導眾生安住於十善道。 從最初發心開始，他們就修集各種福德，愿以此來救度世間，使眾生獲得佛陀的十種力量。 如果他們想要捨棄王位，出家修行佛道，就應當勤奮精進，得以進入千種三昧（禪定）。 他們得以見到千佛，供養他們，聽受佛法，菩薩安住在這個階段，能夠示現這樣的事蹟。 如果他們以願力，示現各種神通事蹟，度脫的眾生，其數量是無法計量的。 他們常常爲了世間，勤求好事，具足解說了這第二地的修行，到此結束。 第三地 諸位菩薩聽聞了這些不可思議的修行，心中都非常歡喜，恭敬之心無量無邊。 當時，虛空中降下各種名貴的鮮花和香，像云一樣散落下來，供養金剛藏（菩薩名）。 他們都讚歎說：『太好了！金剛藏，你善於解說諸位大人的修行，護持清凈的戒律，對於一切眾生，都懷有深深的哀憫。』
【English Translation】 English version Those who are destroyed by afflictions are truly pitiable; I should liberate them. They are submerged in the deep waters of afflictions, tossed about by the four currents, enduring immeasurable suffering in the three realms (desire realm, form realm, formless realm). They dwell in the nests of the five skandhas (form, feeling, perception, mental formations, consciousness), giving rise to the attachment of 'I' and 'mine.' To liberate them from suffering, I should diligently practice the path of the Buddha. They have abandoned the supreme wisdom of the Buddha and given rise to inferior minds. I should enable them to abide in the vast wisdom of the Buddha and generate immeasurable diligence. Bodhisattvas abiding in this stage accumulate immeasurable merits, encounter Buddhas, and serve and make offerings to them. Because of this cause, their roots of goodness become even more pure, like fine gold refined by fire. Buddha's children abiding in this stage often appear as wheel-turning kings, guiding beings to abide in the ten virtuous paths. From the initial arising of their aspiration, they cultivate various merits, wishing to save the world and enable beings to attain the ten powers of the Buddha. If they wish to abandon their royal positions and leave home to practice the path of the Buddha, they should diligently strive to enter into thousands of samadhis (meditative absorptions). They are able to see thousands of Buddhas, make offerings to them, and listen to the Dharma. Bodhisattvas abiding in this stage are able to demonstrate such deeds. If they, through their vows, demonstrate various miraculous feats, the number of beings they liberate is immeasurable. They constantly seek good things for the world, and have fully explained the practice of this second stage, which concludes here. The Third Stage The Bodhisattvas, having heard of these inconceivable practices, were all greatly delighted, their reverence immeasurable. At that time, from the empty sky, various precious flowers and incense rained down, scattering like clouds, offered to Vajragarbha (name of a Bodhisattva). They all praised, saying: 'Excellent! Vajragarbha, you have skillfully explained the practices of the great ones, upholding pure precepts, and possessing deep compassion for all beings.'
心， 敷演解說是， 二地之行相。 菩薩微妙行， 真實無有異， 是諸菩薩等， 清凈之行足， 為一切眾生， 常求好事者， 已為具演說， 第二離垢地。 天人恭敬者， 愿說第三地， 善示智所作， 菩薩之所行。 愿說諸大人， 所行佈施德， 持戒及忍辱， 精進行禪定， 智慧巧方便， 並及慈悲心， 云何行是法， 凈于諸佛行？」 解脫月菩薩， 請金剛藏言： 「菩薩入三地， 當以何等心？」
金剛藏菩薩語解脫月菩薩言：「佛子！諸菩薩摩訶薩凈第二地已，欲得第三地，當以十種深心。何等為十？一、凈心；二、猛利心；三、厭心；四、離欲心；五、不退心；六、堅心；七、明盛心；八、無足心；九、勝心；十、大心。菩薩以是十心得入第三地。菩薩住明地，能觀一切有為法如實相；所謂：無常、苦、無我、不凈、不久敗壞、不可信相、不生不滅、不從前際來、不去至后際、現在不住；菩薩如是觀一切有為法真實相，知諸法無作、無起、無來、無去，而諸眾生憂悲苦惱，憎愛所繫，無有停積，無定生處；但為貪、恚、癡火所然，增長後世苦惱大聚，無有實性猶如幻化。見如是已，於一切有為法，轉復厭離，趣佛智慧；是菩薩
【現代漢語翻譯】 現代漢語譯本 心， 敷演解說是， 二地（指菩薩修行過程中的第二階段）的行相。 菩薩微妙的修行， 真實不虛沒有差異， 這些菩薩們， 清凈的修行圓滿， 爲了所有眾生， 常常尋求好事的人， 已經為他們詳細演說了， 第二離垢地（菩薩修行第二階段）。 天人和恭敬的人們， 希望講述第三地（菩薩修行第三階段）， 善巧地展示智慧所作， 菩薩所修行的。 希望講述諸位大人（指菩薩）， 所修行的佈施功德， 持戒以及忍辱， 精進修行禪定， 智慧巧妙的方便， 以及慈悲心， 如何修行這些法， 才能清凈諸佛的修行？」 解脫月菩薩， 請問金剛藏菩薩說： 「菩薩進入第三地， 應當以什麼樣的心？」
金剛藏菩薩告訴解脫月菩薩說：『佛子！諸位菩薩摩訶薩（偉大的菩薩）清凈了第二地之後，想要進入第三地，應當以十種深心。哪十種呢？一、凈心；二、猛利心；三、厭心；四、離欲心；五、不退心；六、堅心；七、明盛心；八、無足心；九、勝心；十、大心。菩薩以這十種心進入第三地。菩薩安住于明地（第三地），能夠如實觀察一切有為法（因緣和合而生的事物）的真實相；所謂：無常、苦、無我、不凈、不久敗壞、不可信賴的相、不生不滅、不從過去來、不去向未來、現在不住；菩薩這樣觀察一切有為法的真實相，知道諸法無作、無起、無來、無去，而眾生卻憂愁悲傷苦惱，被憎恨和愛戀所束縛，沒有停歇，沒有固定的出生之處；只是被貪、嗔、癡的火焰所燃燒，增長來世的苦惱大聚，沒有真實的自性，猶如幻化。見到這些之後，對於一切有為法，更加厭離，趨向佛的智慧；這位菩薩』
【English Translation】 English version The mind, Expounding and explaining, is the aspect of the second stage (referring to the second stage of a Bodhisattva's practice). The Bodhisattva's subtle practice, is true and without difference, These Bodhisattvas, have completed their pure practice, For all sentient beings, always seeking good things, Have already thoroughly explained, the second stage of detachment (the second stage of a Bodhisattva's practice). Those who are respected by gods and humans, wish to hear about the third stage (the third stage of a Bodhisattva's practice), Skillfully showing what wisdom accomplishes, what Bodhisattvas practice. Wish to speak of the virtues of giving practiced by great beings (referring to Bodhisattvas), Maintaining precepts and patience, diligently practicing meditation, Wisdom and skillful means, and a compassionate heart, How to practice these dharmas, to purify the practice of all Buddhas?' Bodhisattva Liberation Moon, asked Bodhisattva Vajragarbha, saying: 'When a Bodhisattva enters the third stage, what kind of mind should they have?'
Bodhisattva Vajragarbha said to Bodhisattva Liberation Moon: 'Child of the Buddha! When the Bodhisattva Mahasattvas (great Bodhisattvas) have purified the second stage and wish to enter the third stage, they should have ten profound minds. What are the ten? First, a pure mind; second, a vigorous mind; third, a mind of aversion; fourth, a mind of detachment; fifth, a non-retreating mind; sixth, a firm mind; seventh, a bright and flourishing mind; eighth, a mind of no satisfaction; ninth, a superior mind; tenth, a great mind. Bodhisattvas enter the third stage with these ten minds. Bodhisattvas abiding in the Luminous Stage (the third stage) can observe the true nature of all conditioned dharmas (things that arise from causes and conditions) as they truly are; namely: impermanence, suffering, no-self, impurity, not long-lasting, unreliable, not arising and not ceasing, not coming from the past, not going to the future, not abiding in the present; Bodhisattvas observe the true nature of all conditioned dharmas in this way, knowing that all dharmas are without creation, without arising, without coming, without going, while sentient beings are filled with sorrow, grief, and suffering, bound by hatred and love, without rest, without a fixed place of birth; they are only burned by the flames of greed, hatred, and delusion, increasing the great accumulation of suffering in future lives, without a real nature, like an illusion. Having seen this, they become even more averse to all conditioned dharmas and turn towards the wisdom of the Buddha; this Bodhisattva'
知如來智慧不可思議，不可稱量；有大勢力，無能勝者、無有雜相、無有衰惱、能至無畏安隱大城，能救無量苦惱眾生。如是見知佛智無量，見有為法無量苦惱，於一切眾生，轉生殊勝十心。何等為十？眾生可愍，孤獨無救，貧無依止，三毒之火熾然不息，閉在三有牢固之獄，常住煩惱諸惡刺林，無正觀力，于善法中欲樂心薄，失佛妙法而常隨順生死水流，怖畏涅槃。是菩薩見諸眾生如是衰惱，發大精進，是眾生等，我應救、我應解、應令清凈、應令得脫、應著善處、應令安住、應令歡喜、應令知所宜、應令得度、應使滅苦。
「菩薩如是厭離一切有為法，深念眾生，見一切智無量利益，即時欲具佛智慧，救度眾生，勤行菩薩道；作是思惟：『此諸眾生墮在大苦諸煩惱中，以何方便而拔濟之，使得永住畢竟之樂；即時知住無礙解脫智慧中者，乃可得此是無礙解脫智慧，不離通達諸法如實智無行行慧；如是慧明，從何而得？當知不離多聞決定智慧。』復作是念：『一切佛法以何為本？不離聞法為本。』菩薩如是知已，一切求法，轉加精勤，日夜聽受，無有厭足，喜法、愛法、依法、順法、滿法、辯法、究竟法、歸法、救法、隨順行法。菩薩如是方便求法，所有珍寶無所遺惜，於此物中不生難想，但于說法者，生難
【現代漢語翻譯】 現代漢語譯本：知曉如來的智慧不可思議，無法衡量；具有強大的力量，沒有能戰勝的，沒有雜亂的表象，沒有衰老和煩惱，能夠到達無畏安穩的大城（涅槃），能夠救度無量受苦惱的眾生。像這樣認識到佛的智慧是無量的，看到有為法（指因緣和合而生的事物）充滿無量的苦惱，對於一切眾生，生起殊勝的十種心。哪十種呢？眾生可憐，孤獨無助，貧窮無依，貪嗔癡三毒之火熾烈燃燒不停息，被囚禁在三有（欲界、色界、無色界）牢固的監獄中，常住在煩惱和各種惡刺的叢林中，沒有正確的觀察力，對於善法慾望和喜樂心薄弱，失去了佛的微妙之法而常常順著生死的河流漂流，畏懼涅槃。菩薩看到這些眾生如此衰敗和苦惱，發起大精進心，心想：『這些眾生，我應當救度，我應當解脫他們，應當讓他們清凈，應當讓他們得到解脫，應當讓他們安住在善處，應當讓他們安住，應當讓他們歡喜，應當讓他們知道什麼是適宜的，應當讓他們得到度脫，應當使他們滅除痛苦。』 菩薩像這樣厭離一切有為法，深深地掛念眾生，看到一切智（佛的智慧）有無量的利益，立刻想要具備佛的智慧，救度眾生，勤奮地修行菩薩道；這樣思考：『這些眾生墮入巨大的痛苦和各種煩惱之中，用什麼方法才能救拔他們，使他們永遠安住在究竟的快樂之中呢？』立刻知道，安住在無礙解脫智慧中的人，才能夠得到這種無礙解脫智慧，而這種智慧離不開通達諸法如實之智的無行行慧（不執著于任何形式的修行）。這樣的智慧光明，從哪裡得到呢？應當知道離不開多聞決定的智慧。』又這樣想：『一切佛法以什麼為根本呢？離不開聽聞佛法為根本。』菩薩像這樣知道后，一切求法，更加精勤，日夜聽受，沒有厭倦滿足，喜愛佛法，愛惜佛法，依靠佛法，順應佛法，圓滿佛法，辯論佛法，究竟佛法，歸向佛法，救護佛法，隨順修行佛法。菩薩像這樣方便求法，對於所有的珍寶沒有絲毫吝惜，對於這些財物不生起難得的想法，只是對於說法的人，生起難得的想法。
【English Translation】 English version: Knowing that the Tathagata's (如來) wisdom is inconceivable and immeasurable; possessing great power, being invincible, without any mixed appearances, without decay or affliction, able to reach the fearless and peaceful great city (Nirvana), and able to save countless suffering beings. Thus, seeing that the Buddha's wisdom is immeasurable, and seeing that conditioned dharmas (有為法) are filled with immeasurable suffering, towards all sentient beings, they generate ten supreme minds. What are the ten? Sentient beings are pitiable, lonely and helpless, poor and without refuge, the fires of the three poisons (三毒) burn fiercely without ceasing, they are imprisoned in the firm jail of the three realms (三有), constantly dwelling in the forest of afflictions and various evil thorns, lacking the power of right observation, with weak desire and joy for good dharmas, having lost the Buddha's wonderful dharma and constantly following the flow of birth and death, and fearing Nirvana. The Bodhisattva, seeing these beings in such decline and suffering, generates great diligence, thinking: 'These beings, I should save, I should liberate, I should purify, I should enable them to attain liberation, I should place them in good places, I should enable them to dwell, I should enable them to rejoice, I should enable them to know what is appropriate, I should enable them to attain deliverance, I should cause them to extinguish suffering.' The Bodhisattva, in this way, is disgusted with all conditioned dharmas, deeply mindful of sentient beings, seeing the immeasurable benefits of all-knowing wisdom (Buddha's wisdom), immediately desires to possess the Buddha's wisdom, to save sentient beings, and diligently practices the Bodhisattva path; thinking thus: 'These sentient beings have fallen into great suffering and various afflictions, by what means can I rescue them, so that they may forever dwell in ultimate happiness?' Immediately knowing that those who dwell in unobstructed liberation wisdom can attain this unobstructed liberation wisdom, and this wisdom cannot be separated from the wisdom of non-abiding practice (無行行慧) that penetrates the true nature of all dharmas. From where does such wisdom light come? It should be known that it cannot be separated from the wisdom of extensive learning and determination. 'Again, thinking: 'What is the foundation of all Buddhist dharmas? It cannot be separated from hearing the dharma as the foundation.' The Bodhisattva, knowing this, seeks all dharmas, becomes even more diligent, listening day and night, without weariness or satisfaction, loving the dharma, cherishing the dharma, relying on the dharma, conforming to the dharma, fulfilling the dharma, debating the dharma, ultimately reaching the dharma, returning to the dharma, protecting the dharma, and practicing the dharma accordingly. The Bodhisattva, in this way, seeks the dharma with skillful means, without any stinginess towards all treasures, not generating the thought that these things are difficult to obtain, but only generating the thought that the one who speaks the dharma is difficult to encounter.
遭想。為求法故，于內外物無不能捨，國土、人民、摩尼七寶、象馬、輦輿、眾寶、瓔珞、嚴身之具、妻妾、男女、肢節、手足，舉身施與，無所愛惜。又為求法故，于說法者，盡心恭敬供養給侍，破除憍慢、我慢、大慢，諸惡苦惱，悉能忍受。深求法故，若得一句未曾聞法，勝得三千大千世界滿中珍寶；得聞一偈，勝得轉輪聖王、釋提桓因、梵天王處無量劫住。是菩薩若有人來作如是言：『我有佛所說法一句能凈菩薩道，汝今若能入大火坑受大苦者，當以相與。』是菩薩作是念：『我受一句法故，設令三千大千世界大火滿中，尚從梵天而自投下，何況小火；我盡受一切諸地獄苦，猶應求法，何況人中諸小苦惱。為求法故，發如是心，又如所聞法，心常喜樂，悉能正觀。』是菩薩聞諸法已，降伏其心，于空閑處，心作是念：『如說行者，乃得佛法，但以口言，無有是處。』菩薩如是則離欲惡不善法，有覺有觀，離生喜樂，入初禪；滅覺觀，內清凈，心一處，無覺無觀，定生喜樂，入二禪；離喜，行舍，成就念慧，身受樂，諸賢聖能說能捨，常念受樂，入三禪；斷棄苦樂，憂喜已滅，不苦不樂，行舍念凈，入四禪。是菩薩過一切色相，滅一切有對相，不念一切別異相故，知無邊虛空即入虛空無色定處；過一切虛空相，知
【現代漢語翻譯】 現代漢語譯本：菩薩爲了尋求佛法，對於身外之物和自身都毫無吝惜，可以捨棄國土、人民、摩尼七寶（一種珍貴的寶石）、象馬、車輦、各種珍寶、瓔珞（頸飾）、裝飾身體的物品、妻妾、兒女、肢體、手足，乃至整個身體都佈施出去，沒有絲毫的愛惜。又爲了尋求佛法，對於說法的人，盡心恭敬供養侍奉，破除驕慢、我慢、大慢等各種惡念，以及各種痛苦煩惱，都能忍受。因為深深地尋求佛法，如果能得到一句從未聽聞的佛法，勝過得到充滿三千大千世界的珍寶；如果能聽到一偈（佛經中的一段詩句），勝過得到轉輪聖王（統治世界的理想君主）、釋提桓因（帝釋天，佛教的護法神）和梵天王（色界天的最高統治者）的地位，在無量劫中居住。如果有人對這位菩薩說：『我有一句佛所說的法，能夠凈化菩薩的修行之道，你現在如果能進入大火坑承受巨大的痛苦，我就把這句法給你。』這位菩薩會這樣想：『爲了得到一句佛法，即使三千大千世界都充滿大火，我也願意從梵天（色界天的最高層）跳下去，何況是小火；我即使承受一切地獄的痛苦，也應該尋求佛法，何況是人世間的小小苦惱。』爲了尋求佛法，菩薩會發出這樣的心願，並且對於所聽聞的佛法，內心常常感到喜悅，能夠正確地觀察。這位菩薩聽聞各種佛法后，降伏自己的心，在空閑的地方，心中這樣想：『只有按照佛法所說的去修行，才能得到佛法，僅僅口頭上說說，是不能得到佛法的。』菩薩這樣就能遠離慾望、邪惡和不善的法，有覺和觀，因遠離而生喜樂，進入初禪；滅除覺和觀，內心清凈，心專注於一處，沒有覺和觀，因禪定而生喜樂，進入二禪；離開喜，行舍，成就正念和智慧，身體感受快樂，諸位賢聖能夠說也能捨，常常念受快樂，進入三禪；斷除苦樂，憂愁和喜悅已經滅盡，不苦不樂，行舍念清凈，進入四禪。這位菩薩超越一切色相，滅除一切有對相，不念一切差別相，因此知道無邊的虛空，就進入虛空無色定處；超越一切虛空相，知道無邊的識，就進入識無邊處；超越一切識無邊相，知道無所有，就進入無所有處；超越一切無所有相，知道非想非非想，就進入非想非非想處。 菩薩爲了尋求佛法，對於身外之物和自身都毫無吝惜，可以捨棄國土、人民、摩尼七寶（一種珍貴的寶石）、象馬、車輦、各種珍寶、瓔珞（頸飾）、裝飾身體的物品、妻妾、兒女、肢體、手足，乃至整個身體都佈施出去，沒有絲毫的愛惜。又爲了尋求佛法，對於說法的人，盡心恭敬供養侍奉，破除驕慢、我慢、大慢等各種惡念，以及各種痛苦煩惱，都能忍受。因為深深地尋求佛法，如果能得到一句從未聽聞的佛法，勝過得到充滿三千大千世界的珍寶；如果能聽到一偈（佛經中的一段詩句），勝過得到轉輪聖王（統治世界的理想君主）、釋提桓因（帝釋天，佛教的護法神）和梵天王（色界天的最高統治者）的地位，在無量劫中居住。如果有人對這位菩薩說：『我有一句佛所說的法，能夠凈化菩薩的修行之道，你現在如果能進入大火坑承受巨大的痛苦，我就把這句法給你。』這位菩薩會這樣想：『爲了得到一句佛法，即使三千大千世界都充滿大火，我也願意從梵天（色界天的最高層）跳下去，何況是小火；我即使承受一切地獄的痛苦，也應該尋求佛法，何況是人世間的小小苦惱。』爲了尋求佛法，菩薩會發出這樣的心願，並且對於所聽聞的佛法，內心常常感到喜悅，能夠正確地觀察。這位菩薩聽聞各種佛法后，降伏自己的心，在空閑的地方，心中這樣想：『只有按照佛法所說的去修行，才能得到佛法，僅僅口頭上說說，是不能得到佛法的。』菩薩這樣就能遠離慾望、邪惡和不善的法，有覺和觀，因遠離而生喜樂，進入初禪；滅除覺和觀，內心清凈，心專注於一處，沒有覺和觀，因禪定而生喜樂，進入二禪；離開喜，行舍，成就正念和智慧，身體感受快樂，諸位賢聖能夠說也能捨，常常念受快樂，進入三禪；斷除苦樂，憂愁和喜悅已經滅盡，不苦不樂，行舍念清凈，進入四禪。這位菩薩超越一切色相，滅除一切有對相，不念一切差別相，因此知道無邊的虛空，就進入虛空無色定處；超越一切虛空相，知道無邊的識，就進入識無邊處；超越一切識無邊相，知道無所有，就進入無所有處；超越一切無所有相，知道非想非非想，就進入非想非非想處。
【English Translation】 English version: A Bodhisattva, seeking the Dharma, is unsparing of both external things and their own body. They can give up countries, people, mani-seven treasures (a kind of precious gem), elephants, horses, carriages, various treasures, necklaces, ornaments for the body, wives, concubines, children, limbs, hands, and feet, even their entire body, without any attachment. Furthermore, in seeking the Dharma, they wholeheartedly respect, serve, and make offerings to those who preach it, breaking down arrogance, self-conceit, and great conceit, and they can endure all kinds of evil sufferings and afflictions. Because they deeply seek the Dharma, if they obtain even one sentence of Dharma they have never heard before, it is superior to obtaining treasures filling the three thousand great thousand worlds. If they hear one verse (a stanza in Buddhist scripture), it is superior to obtaining the position of a Chakravartin (an ideal universal ruler), Shakra Devanam Indra (the ruler of the gods in Buddhism), or Brahma (the highest ruler of the Form Realm), and residing there for countless eons. If someone were to say to this Bodhisattva, 'I have a sentence of Dharma spoken by the Buddha that can purify the Bodhisattva's path. If you can now enter a great fire pit and endure great suffering, I will give you this sentence,' the Bodhisattva would think, 'For the sake of obtaining one sentence of Dharma, even if the three thousand great thousand worlds were filled with great fire, I would still jump down from Brahma (the highest level of the Form Realm), let alone a small fire. Even if I were to endure all the sufferings of hell, I should still seek the Dharma, let alone the small sufferings of the human world.' To seek the Dharma, the Bodhisattva would make such a vow, and they would always feel joy in their heart for the Dharma they have heard, and be able to observe it correctly. After hearing various Dharmas, this Bodhisattva subdues their mind, and in a quiet place, they think, 'Only by practicing according to what the Dharma says can one obtain the Dharma; merely speaking it with the mouth will not lead to it.' In this way, the Bodhisattva can leave behind desires, evil, and unwholesome dharmas, and with initial application and sustained application, joy and happiness arise from detachment, and they enter the first dhyana. By extinguishing initial and sustained application, the mind becomes internally pure, focused on one point, without initial or sustained application, joy and happiness arise from concentration, and they enter the second dhyana. By leaving behind joy, practicing equanimity, achieving mindfulness and wisdom, the body experiences happiness, and the noble ones can both speak of and relinquish this, constantly mindful of experiencing happiness, and they enter the third dhyana. By abandoning suffering and happiness, sorrow and joy are extinguished, neither suffering nor happiness, practicing equanimity and purity of mindfulness, they enter the fourth dhyana. This Bodhisattva transcends all forms, extinguishes all forms of resistance, and does not think of any differences, therefore knowing the boundless space, they enter the sphere of boundless space; transcending all forms of space, knowing the boundless consciousness, they enter the sphere of boundless consciousness; transcending all forms of boundless consciousness, knowing nothingness, they enter the sphere of nothingness; transcending all forms of nothingness, knowing neither perception nor non-perception, they enter the sphere of neither perception nor non-perception. A Bodhisattva, seeking the Dharma, is unsparing of both external things and their own body. They can give up countries, people, mani-seven treasures (a kind of precious gem), elephants, horses, carriages, various treasures, necklaces, ornaments for the body, wives, concubines, children, limbs, hands, and feet, even their entire body, without any attachment. Furthermore, in seeking the Dharma, they wholeheartedly respect, serve, and make offerings to those who preach it, breaking down arrogance, self-conceit, and great conceit, and they can endure all kinds of evil sufferings and afflictions. Because they deeply seek the Dharma, if they obtain even one sentence of Dharma they have never heard before, it is superior to obtaining treasures filling the three thousand great thousand worlds. If they hear one verse (a stanza in Buddhist scripture), it is superior to obtaining the position of a Chakravartin (an ideal universal ruler), Shakra Devanam Indra (the ruler of the gods in Buddhism), or Brahma (the highest ruler of the Form Realm), and residing there for countless eons. If someone were to say to this Bodhisattva, 'I have a sentence of Dharma spoken by the Buddha that can purify the Bodhisattva's path. If you can now enter a great fire pit and endure great suffering, I will give you this sentence,' the Bodhisattva would think, 'For the sake of obtaining one sentence of Dharma, even if the three thousand great thousand worlds were filled with great fire, I would still jump down from Brahma (the highest level of the Form Realm), let alone a small fire. Even if I were to endure all the sufferings of hell, I should still seek the Dharma, let alone the small sufferings of the human world.' To seek the Dharma, the Bodhisattva would make such a vow, and they would always feel joy in their heart for the Dharma they have heard, and be able to observe it correctly. After hearing various Dharmas, this Bodhisattva subdues their mind, and in a quiet place, they think, 'Only by practicing according to what the Dharma says can one obtain the Dharma; merely speaking it with the mouth will not lead to it.' In this way, the Bodhisattva can leave behind desires, evil, and unwholesome dharmas, and with initial application and sustained application, joy and happiness arise from detachment, and they enter the first dhyana. By extinguishing initial and sustained application, the mind becomes internally pure, focused on one point, without initial or sustained application, joy and happiness arise from concentration, and they enter the second dhyana. By leaving behind joy, practicing equanimity, achieving mindfulness and wisdom, the body experiences happiness, and the noble ones can both speak of and relinquish this, constantly mindful of experiencing happiness, and they enter the third dhyana. By abandoning suffering and happiness, sorrow and joy are extinguished, neither suffering nor happiness, practicing equanimity and purity of mindfulness, they enter the fourth dhyana. This Bodhisattva transcends all forms, extinguishes all forms of resistance, and does not think of any differences, therefore knowing the boundless space, they enter the sphere of boundless space; transcending all forms of space, knowing the boundless consciousness, they enter the sphere of boundless consciousness; transcending all forms of boundless consciousness, knowing nothingness, they enter the sphere of nothingness; transcending all forms of nothingness, knowing neither perception nor non-perception, they enter the sphere of neither perception nor non-perception.
無邊識即入識無色定處；過一切識相，知無所有即入無所有無色定處；過一切無所有處，知非有想、非無想安隱，即入非有想非無想無色定處；順諸法行而不樂著。是菩薩以慈心廣大無量，無瞋恨，無惱害，以信解力遍滿十方；悲、喜、舍心，亦復如是。是菩薩有神通力能動大地，一身為多身，多身為一身，現沒還出，石壁皆過，如行虛空，于虛空中，跏趺而去；猶如飛鳥，履水如地，入地如水；身出煙焰，如大火聚；日月威德而能以手捫摸摩之身力自在，乃至梵世。是菩薩天耳清凈，過天人耳，悉聞人天音聲遠近。是菩薩以他心智，如實知他心、欲心；如實知欲心、離欲心；如實知離欲心、瞋心、離瞋心；癡心、離癡心；垢心、離垢心；小心、大心；廣心、狹心；亂心、無亂心；定心、不定心；縛心、解心；有上心、無上心；如實知有上心、無上心。是菩薩念知宿命諸所生處，一世、二世乃至百千萬億那由他世；一劫、二劫乃至百千萬億那由他劫，其中諸劫無量成壞，于諸劫中所經因緣，悉能念知，我生彼處，如是種族、如是姓名、如是飲食、如是苦樂、如是久住；我于彼死，生於此間；於此間死，生於彼間，如是種種悉能念知。是菩薩天眼清凈，過天人眼，見諸眾生死此生彼，形色好惡，貧賤富貴，趣善惡道，隨
業受報，皆如實知。所謂：是諸眾產生就身惡業、口惡業、意惡業、拒逆賢聖、受邪見教，起罪業因緣故，身壞命終，墮于惡道；是諸眾產生就身善業、口善業、意善業，不逆賢聖，信受正見，行善業因緣故，身壞命終生於善處。是菩薩于諸禪定解脫三昧，能入、能出而不隨生；有助菩提法處；以願力故，能生其中。
「是菩薩住于明地，見數百千萬億那由他諸佛、世尊，恭敬供養，尊重讚歎，衣服、飲食、臥具、醫藥、親近諸佛、聽受經法，如說修行。是菩薩觀諸法不生不滅，眾緣而有；于百千億劫，所集欲縛、有縛、無明縛，皆悉微薄，不復積集；不積集故，斷于邪貪、邪瞋、邪癡；譬如真金巧師煉治，轉更精好，光明倍勝。菩薩亦如是住在明地，不集三縛故，斷于邪貪、邪瞋、邪癡，一切善根轉增明凈。是菩薩忍辱心、美妙心、不壞心、不動心、不濁心、不高下心、一切所作不望報心、他少有所作當生報心、不諂曲心、不染亂心、轉勝明凈。菩薩爾時於四攝法，愛語、利益偏多；十波羅蜜，忍辱波羅蜜、精進波羅蜜偏勝，余助菩提法，皆轉明凈。諸佛子！是名略說菩薩第三明地。菩薩住是地中，多作釋提桓因，智慧猛利，能以方便，轉諸眾生，令離淫慾；所作善業，佈施、愛語、利益、同事，皆不離唸佛
【現代漢語翻譯】 現代漢語譯本：業的果報，都能如實知曉。也就是說：這些眾生如果造作身惡業、口惡業、意惡業，違逆賢聖，接受邪見教導，因為這些罪業因緣，身壞命終后，會墮入惡道；這些眾生如果成就身善業、口善業、意善業，不違逆賢聖，信受正見，因為這些善業因緣，身壞命終后，會生於善處。這位菩薩對於各種禪定、解脫、三昧，能夠進入、能夠出來而不被其束縛；有輔助菩提的法門；因為願力的緣故，能夠生於其中。 這位菩薩安住于明地（菩薩修行階位），見到數以百千萬億那由他（數量單位，表示極多）諸佛、世尊，恭敬供養，尊重讚歎，以衣服、飲食、臥具、醫藥供養，親近諸佛，聽受經法，如所說的那樣修行。這位菩薩觀察諸法不生不滅，都是因緣和合而有；在百千億劫中，所積累的欲縛（對慾望的束縛）、有縛（對存在的執著）、無明縛（對真理的無知），都變得非常微薄，不再繼續積累；因為不再積累，所以斷除了邪貪、邪瞋、邪癡；譬如真金經過巧匠的煉治，會變得更加精純美好，光芒更加勝過以往。菩薩也是這樣，安住在明地，因為不積累這三種束縛，所以斷除了邪貪、邪瞋、邪癡，一切善根都變得更加明凈。這位菩薩的忍辱心、美妙心、不壞心、不動心、不濁心、不高下心、一切所作不求回報的心、他人稍微有所作為就心生報答的心、不諂媚彎曲的心、不被染污擾亂的心，都變得更加殊勝明凈。菩薩這時對於四攝法（佈施、愛語、利行、同事），愛語和利益方面做得更多；十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智），忍辱波羅蜜和精進波羅蜜更加殊勝，其餘輔助菩提的法門，也都變得更加明凈。諸佛子！這簡略地說明了菩薩的第三明地。菩薩安住在這個階段，大多會成為釋提桓因（帝釋天），智慧猛利，能夠以方便法門，轉變眾生，使他們遠離淫慾；所做的善業，佈施、愛語、利益、同事，都不離唸佛。
【English Translation】 English version: The retribution of karma is known as it truly is. That is to say: if these beings engage in evil deeds of body, evil deeds of speech, and evil deeds of mind, reject the wise and holy, accept false teachings, and because of these karmic causes of sin, they will fall into evil realms after their bodies break and their lives end; if these beings accomplish good deeds of body, good deeds of speech, and good deeds of mind, do not reject the wise and holy, believe and accept right views, and because of these karmic causes of good deeds, they will be born in good realms after their bodies break and their lives end. This Bodhisattva, regarding all kinds of dhyana (meditative states), liberation, and samadhi (concentration), is able to enter and exit without being attached to them; there are methods that aid Bodhi (enlightenment); because of the power of vows, they are able to be born within them. This Bodhisattva dwells in the 'Luminous Ground' (a stage of Bodhisattva practice), sees hundreds of millions of nayutas (a large number) of Buddhas and World Honored Ones, respectfully makes offerings, honors and praises them, offers clothing, food, bedding, and medicine, draws near to the Buddhas, listens to the teachings, and practices as taught. This Bodhisattva observes that all dharmas (phenomena) neither arise nor cease, but exist due to causes and conditions; in hundreds of millions of kalpas (eons), the accumulated bonds of desire, the bonds of existence, and the bonds of ignorance all become very thin, and are no longer accumulated; because they are no longer accumulated, they cut off wrong greed, wrong anger, and wrong delusion; just as pure gold, when refined by a skilled craftsman, becomes even more pure and beautiful, and its light shines even more brightly. The Bodhisattva is also like this, dwelling in the Luminous Ground, because they do not accumulate these three bonds, they cut off wrong greed, wrong anger, and wrong delusion, and all good roots become even more clear and pure. This Bodhisattva's heart of patience, beautiful heart, indestructible heart, unmoving heart, untroubled heart, heart without arrogance or inferiority, heart that does not seek reward for all actions, heart that feels gratitude for even small acts of kindness from others, heart that is not deceitful or crooked, and heart that is not defiled or disturbed, all become even more excellent and pure. At this time, the Bodhisattva, regarding the four means of attraction (giving, kind speech, beneficial action, and cooperation), emphasizes kind speech and beneficial action; among the ten paramitas (perfections), the paramitas of patience and diligence are more excellent, and the other methods that aid Bodhi all become more clear and pure. Oh, sons of the Buddha! This is a brief explanation of the Bodhisattva's third Luminous Ground. Bodhisattvas who dwell in this stage often become Shakra (Indra), the king of the gods, with sharp wisdom, and are able to use skillful means to transform beings, causing them to be free from lust; the good deeds they perform, giving, kind speech, beneficial action, and cooperation, are all inseparable from mindfulness of the Buddha.
，不離念法，乃至不離念具足一切種智。常生是心：『我當於一切眾生為首、為勝，乃至於一切眾生為依止者。』是菩薩若欲勤行精進，于須臾間，能得十萬三昧，乃至能示十萬菩薩以為眷屬。若以願力神通自在過於此數，若干百千萬億那由他劫不可計知。」
時，金剛藏菩薩欲重明此義，以偈頌曰：
「菩薩深信心， 能得第三地， 清凈猛利心， 厭離欲不退， 堅堪受無厭， 勝大悉具足， 以如是等心， 得入於三地。 智者住明地， 觀有為作法， 不凈無常苦， 無我壞敗相， 無有牢固性， 不久唸唸滅， 如是思惟知， 無有來去相。 見諸有為法， 如病如癰瘡， 愛心所纏縛， 生諸憂悲苦。 但為貪恚癡， 猛火所焚燒， 從無始世來， 熾然常不息。 即時於一切， 三界生厭離， 惡賤有為法， 心無所貪著。 但求諸佛智， 無量無邊限， 甚深難思議， 清凈無諸苦。 如是見佛智， 無諸苦惱已， 哀愍諸眾生， 貧窮無福慧。 三毒火常然， 無有救護者， 墮在地獄中， 無量苦所切。 放逸凡夫人， 沒諸煩惱海， 盲冥無所見， 失諸佛法寶。 常隨生死流， 無
【現代漢語翻譯】 現代漢語譯本 不離對法的憶念，乃至不離憶念而具足一切種智（佛陀的智慧）。常生起這樣的心念：『我應當在一切眾生中成為首領、成為最殊勝的，乃至成為一切眾生的依止者。』這樣的菩薩如果想要勤奮修行精進，在極短的時間內，就能獲得十萬種三昧（禪定），乃至能示現十萬菩薩作為眷屬。如果以願力和神通自在的力量，超過這個數量，那麼經過若干百千萬億那由他（極大的數字）劫的時間也無法計算得知。 當時，金剛藏菩薩（一位菩薩的名字）爲了再次闡明這個道理，用偈頌說道： 『菩薩具有深厚的信心，能夠證得第三地（菩薩修行的一個階段）， 清凈而勇猛的心，厭離慾望而不退轉， 堅定堪能承受而無厭倦，殊勝廣大而完全具足， 以這樣的心，得以進入第三地。 有智慧的人安住于光明之地，觀察有為法（因緣和合而生的事物）的運作， 看到它們是不清凈的、無常的、痛苦的，沒有自我、會壞敗的相狀， 沒有牢固的性質，不久就會念念滅去， 像這樣思維了知，就沒有來去之相。 看到一切有為法，如同疾病、如同癰瘡， 被愛慾之心所纏縛，產生各種憂愁悲傷的痛苦。 只是因為貪婪、嗔恨、愚癡，被猛烈的火焰所焚燒， 從無始以來，熾熱燃燒而不停息。 立刻對一切三界（欲界、色界、無色界）產生厭離， 厭惡輕賤有為法，心中沒有貪戀執著。 只是尋求諸佛的智慧，無量無邊際， 深奧難思議，清凈而沒有各種痛苦。 像這樣見到佛的智慧，沒有各種苦惱之後， 哀憐愍念一切眾生，貧窮而沒有福德和智慧。 被貪嗔癡的三毒之火常常燃燒，沒有救護的人， 墮落在地獄之中，被無量的痛苦所逼迫。 放逸的凡夫俗子，沉沒在各種煩惱的海洋中， 盲目而沒有看見，失去了諸佛的法寶。 常常隨著生死的河流漂流，沒有
【English Translation】 English version not departing from the mindfulness of the Dharma, and even not departing from mindfulness, they fulfill all-knowing wisdom (Buddha's wisdom). They constantly generate this thought: 『I shall be the leader and the most excellent among all sentient beings, and even the refuge for all sentient beings.』 If such a Bodhisattva wishes to diligently practice with vigor, in a very short time, they can attain one hundred thousand Samadhis (meditative states), and even manifest one hundred thousand Bodhisattvas as their retinue. If, by the power of their vows and spiritual abilities, they surpass this number, it would be impossible to calculate even after countless hundreds of thousands of millions of Nayutas (a very large number) of Kalpas (eons). At that time, Bodhisattva Vajragarbha (a Bodhisattva's name), wishing to further clarify this meaning, spoke in verses: 『A Bodhisattva with deep faith, can attain the Third Bhumi (a stage of Bodhisattva practice), With a pure and vigorous mind, they are disgusted with desires and do not regress, Steadfast, capable of enduring without weariness, supremely great and fully endowed, With such a mind, they are able to enter the Third Bhumi. The wise one dwells in the land of light, observing the workings of conditioned phenomena (things that arise from causes and conditions), Seeing them as impure, impermanent, and suffering, without self, and subject to decay, Without any firm nature, they vanish moment by moment, Reflecting and understanding in this way, there is no coming or going. Seeing all conditioned phenomena, like diseases, like boils, Bound by the heart of desire, they give rise to various sorrows and sufferings. Merely because of greed, hatred, and delusion, they are burned by fierce flames, From beginningless time, they burn intensely without ceasing. Immediately, they develop disgust for all three realms (desire realm, form realm, formless realm), Disliking and despising conditioned phenomena, their hearts have no attachment or clinging. They only seek the wisdom of all Buddhas, immeasurable and boundless, Profound, inconceivable, pure, and without any suffering. Having seen the wisdom of the Buddha in this way, and being free from all suffering, They compassionately pity all sentient beings, who are poor and without merit or wisdom. They are constantly burned by the three poisons of greed, hatred, and delusion, without anyone to protect them, Falling into hell, they are tormented by immeasurable suffering. The careless ordinary people, are submerged in the ocean of various afflictions, Blind and without sight, they have lost the treasures of the Buddhas' Dharma. They constantly drift along the stream of birth and death, without
怖空怖畏， 我於是眾生， 當勤度脫之。 精進求智慧， 為作饒益者， 思惟何方便， 可以得救護。 唯有諸如來， 深妙無礙智， 此智何為因， 無行行慧生。 思惟是智慧， 從於多聞起， 如是籌量已， 勤求多聞法。 日夜常精進， 聽受無厭倦， 讀誦愛樂法， 唯法以為貴。 為欲求法故， 以諸珍寶等， 所親愛妻子， 隨意諸眷屬， 國土及城邑， 資生諸寶物， 歡喜而施與， 心無所戀惜。 頭目耳鼻舌， 牙齒及手足， 肢節身血肉， 心肝及髓腦， 以此等施人， 猶不以為難， 若得聞正法， 是為甚希有。 假令有一人， 語此菩薩言， 汝今若能入， 是大猛火聚， 然後當與汝， 諸佛所說法。 聞已即歡喜， 自投無有疑。 設使三千界， 大火滿其中， 須彌梵世下， 不足以為難。 若為求一句， 諸佛所說法， 救諸苦惱者， 得之為甚難。 從初始發心， 乃至成佛道， 我于其中間， 盡此諸劫數， 為欲求法故， 備受阿鼻苦， 何況於人間， 小小諸苦惱。 以聽法因緣， 能得正憶念， 正憶念因緣， 能生諸禪定
【現代漢語翻譯】 現代漢語譯本 我因害怕空虛和恐懼，所以應當努力度脫眾生。 精進地尋求智慧，成為能利益眾生的人， 思考用什麼方法，可以得到救護。 只有諸如來（Tathagata，佛的稱號），擁有深奧微妙、無障礙的智慧， 這種智慧的根源是什麼呢？是無為而為的智慧所生。 思考這種智慧，是從多聞（聽聞佛法）中產生的， 這樣思量之後，就勤奮地尋求多聞佛法。 日夜不停地精進，聽聞佛法沒有厭倦， 讀誦並喜愛佛法，唯獨把佛法看作最珍貴的。 爲了尋求佛法，即使是珍寶等， 所親愛的妻子，以及隨意的眷屬， 國土和城邑，以及生活所需的各種寶物， 都歡喜地施捨出去，心中沒有絲毫的留戀和可惜。 頭、眼睛、耳朵、鼻子、舌頭， 牙齒和手腳， 肢體、身體、血液、肌肉， 心、肝臟以及骨髓和腦髓， 用這些來佈施給別人，也不覺得困難， 如果能聽聞到正法，那是極其稀有的。 假設有一個人，對這位菩薩說， 你現在如果能進入，這猛烈的火堆中， 然後就給你，諸佛所說的佛法。 聽了之後立即歡喜，毫不猶豫地跳進去。 即使三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位），都充滿大火， 從須彌山（Sumeru，佛教宇宙觀中的中心山）到梵天（Brahma，色界天之主）之下，也不覺得困難。 如果爲了求得一句，諸佛所說的佛法， 去救度那些受苦惱的人，那是極其困難的。 從最初發菩提心（Bodhi-citta，立志成佛的心）開始，直到成就佛道， 我在這期間，用盡這些劫數（kalpa，佛教時間單位）， 爲了尋求佛法，備受阿鼻地獄（Avici，佛教八大地獄中最苦的一個）的痛苦， 更何況在人間，小小的各種苦惱呢。 因為聽聞佛法的因緣，能夠得到正確的憶念， 因為正確的憶念的因緣，能夠產生各種禪定（dhyana，佛教的冥想狀態）。
【English Translation】 English version Fearing emptiness and dread, I shall diligently liberate all beings. I will strive to seek wisdom, to become one who benefits others, Contemplating what means can lead to salvation. Only the Tathagatas (Buddhas), possess profound, subtle, and unobstructed wisdom, What is the cause of this wisdom? It arises from wisdom that acts without acting. Reflecting that this wisdom arises from much learning (hearing the Dharma), Having considered this, I will diligently seek to learn the Dharma. Day and night, I will constantly strive, listening to the Dharma without weariness, Reading and delighting in the Dharma, valuing only the Dharma as most precious. For the sake of seeking the Dharma, even treasures, Beloved wives, and any relatives, Countries and cities, and all kinds of precious things needed for life, I will joyfully give them away, without any attachment or regret in my heart. Head, eyes, ears, nose, tongue, Teeth and hands and feet, Limbs, body, blood, flesh, Heart, liver, and marrow and brain, Giving these to others, I would not find it difficult, If one could hear the true Dharma, that would be extremely rare. Suppose there was a person, who said to this Bodhisattva, 'If you can enter, this fierce fire, Then I will give you, the Dharma spoken by all the Buddhas.' Upon hearing this, he would immediately rejoice, and jump in without hesitation. Even if the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu, a cosmic unit in Buddhist cosmology), were filled with great fire, From Mount Sumeru (the central mountain in Buddhist cosmology) down to the Brahma heaven (the lord of the realm of form), it would not be difficult. If it is for the sake of seeking one verse, of the Dharma spoken by all the Buddhas, To save those who suffer, that is extremely difficult. From the initial arising of the Bodhicitta (the mind set on enlightenment), until the attainment of Buddhahood, During this time, I will exhaust these kalpas (an eon in Buddhist time), For the sake of seeking the Dharma, I will endure the suffering of Avici hell (the most painful of the eight great hells), How much more so, the small sufferings in the human realm. Because of the cause of hearing the Dharma, one can attain right mindfulness, Because of the cause of right mindfulness, one can generate various dhyanas (meditative states).
， 深妙等三昧， 及五神通事， 次第皆能起， 自在不隨生。 菩薩住是地， 能以決定心， 多供養諸佛， 聽受所說法。 斷邪愛恚癡， 諸縛悉微薄， 猶如成鍊金， 調和得其所。 菩薩住是地， 福德藏充滿， 多作忉利王， 自在化淫慾。 愛佛功德故， 化導無量眾， 悉能令得住， 無上佛道中。 菩薩住是地， 能以柔軟心， 勤行於精進， 得百千三昧。 見百千諸佛， 相好莊嚴身， 其心轉猛利， 願力者殊勝。 常為諸眾生， 勤求好事者， 分別解說此， 第三明地竟。」
第四地
諸佛子聞說， 如是地行義， 深妙無有量， 心皆大歡喜。 散眾名華香， 供養于如來， 地及大海水， 悉皆大震動。 天諸采女等， 于上虛空中， 同以微妙音， 歌頌此上法。 他化自在王， 聞已大歡喜， 雨摩尼珠寶， 以散於佛上。 踴躍稱讚言： 「善哉佛出世， 功德藏流佈， 利益於我等。 我今聞說此， 菩薩地行義， 是事百千劫， 難聞而得聞。 愿更說后地， 利益諸天人， 僉皆喜欲聞， 得地諸行義。」 解脫月菩薩。
【現代漢語翻譯】 現代漢語譯本 深奧微妙的各種三昧（samadhi，禪定），以及五種神通之事，菩薩都能次第生起，自在運用而不受其束縛。 菩薩安住於此地，能以堅定的心，廣為供養諸佛，聽受他們所說的法。 斷除邪見、貪愛、嗔恚和愚癡，各種束縛都變得非常微弱，就像經過錘鍊的金子，調和得恰到好處。 菩薩安住於此地，福德的寶藏充滿，常常轉生為忉利天（Trayastrimsa，欲界六天之一）的國王，自在地轉化淫慾。 因為愛慕佛的功德，教化引導無量的眾生，都能使他們安住于無上的佛道之中。 菩薩安住於此地，能以柔軟的心，勤奮地修行精進，獲得百千種三昧。 見到百千諸佛，他們的身相莊嚴美好，菩薩的心更加勇猛精進，所發的願力也更加殊勝。 常常爲了眾生，勤奮地尋求美好的事物，分別解說這些道理，第三明地就講完了。
第四地
諸佛的弟子們聽聞了，這樣關於菩薩地修行的意義，深奧微妙而無邊無量，心中都非常歡喜。 他們散佈各種名貴的花朵和香，供養如來，大地和大海的水，都因此而震動。 天上的各種采女等，在虛空中，一同用美妙的聲音，歌頌這殊勝的佛法。 他化自在天王（Paranirmitavasavartin，欲界頂層天）聽聞后非常歡喜，降下摩尼寶珠，散佈在佛的身上。 他歡喜踴躍地稱讚說：『善哉！佛陀出世，功德的寶藏得以流佈，利益我們這些眾生。 我今天聽聞了，關於菩薩地修行的意義，這樣的事情在百千劫中，都難以聽聞而今天卻聽聞了。 希望佛陀能繼續宣說後面的菩薩地，利益諸天和世人，大家都歡喜想要聽聞，關於菩薩地修行的意義。』 解脫月菩薩。
【English Translation】 English version Profound and subtle samadhis (meditative states), and the affairs of the five supernormal powers, the Bodhisattva can arise in sequence, freely using them without being bound by them. The Bodhisattva, dwelling in this ground, with a resolute mind, extensively makes offerings to all Buddhas, and listens to the Dharma they preach. Cutting off wrong views, craving, hatred, and ignorance, all fetters become very weak, like refined gold, harmonized to perfection. The Bodhisattva, dwelling in this ground, is filled with a treasure of merit, often reborn as the king of Trayastrimsa (one of the six heavens of the desire realm), freely transforming lust. Because of loving the merits of the Buddha, they teach and guide countless beings, enabling them to dwell in the unsurpassed path of Buddhahood. The Bodhisattva, dwelling in this ground, with a gentle heart, diligently practices vigor, attaining hundreds of thousands of samadhis. Seeing hundreds of thousands of Buddhas, their bodies adorned with excellent marks, the Bodhisattva's mind becomes more vigorous, and their vows become more outstanding. Always for the sake of beings, diligently seeking good things, explaining these principles, the third illuminating ground is completed.
The Fourth Ground
The disciples of all Buddhas, having heard, the meaning of the Bodhisattva's practice on this ground, profound, subtle, and immeasurable, are all greatly delighted. They scatter various precious flowers and incense, making offerings to the Tathagata, and the earth and the waters of the great ocean, all tremble because of this. The celestial maidens, in the empty sky, together with beautiful voices, sing praises of this supreme Dharma. The Paranirmitavasavartin (the king of the highest heaven of the desire realm), having heard this, is greatly delighted, and rains down mani jewels, scattering them upon the Buddha. He joyfully praises, saying: 'Excellent! The Buddha has appeared in the world, the treasure of merit is spread, benefiting us beings. Today I have heard, the meaning of the Bodhisattva's practice on this ground, such a thing is difficult to hear in hundreds of thousands of kalpas, yet today I have heard it. May the Buddha continue to expound the subsequent Bodhisattva grounds, benefiting the gods and humans, all are delighted and wish to hear, the meaning of the Bodhisattva's practice on the grounds.' Bodhisattva Liberation Moon.
重請金剛藏： 「愿為諸菩薩， 說至四地行。」
金剛藏菩薩語解脫月菩薩言：「佛子！諸菩薩摩訶薩凈三地已，欲得第四地，當以十法明門。何等為十？一、觀察眾生界；二、觀察法界；三、觀察世界；四、觀察虛空界；五、觀察識界；六、觀察欲界；七、觀察色界；八、觀察無色界；九、觀察勝信解界；十、觀察大心界。菩薩以此十法明門得入第四地。菩薩住焰地，即于如來家，轉有勢力，得內法故，有十種智。何等為十？一、心不退轉；二、於三寶中得不壞信清凈畢竟；三、修習觀生滅；四、修習諸法本來不生；五、常修習世間成壞；六、修習業因緣故有生；七、修習分別生死涅槃門差別；八、修習眾生業差別；九、修習前際后際差別；十、修習現在常滅不住行。是十智心，則生佛家轉得勢力。
「佛子！菩薩摩訶薩住是第四地，觀內身循身觀，精勤一心，除世間貪憂；觀外身循身觀，精勤一心，除世間貪憂；觀內外身循身觀，精勤一心，除世間貪憂；觀內受、外受、內外受；內心、外心、內外心；內法、外法、內外法循法觀，精勤一心，除世間貪憂。是菩薩未生惡不善法，為不生故，勤精進發心正斷；已生諸惡不善法，為斷故，勤精進發心正斷；未生諸善法，為生故，勤精進發心正行；
【現代漢語翻譯】 現代漢語譯本： 金剛藏菩薩再次被請求道：『愿為諸位菩薩，宣說到達第四地的修行方法。』 金剛藏菩薩對解脫月菩薩說：『佛子！諸位菩薩摩訶薩在清凈了前三地之後，想要證得第四地，應當通過十種法門來明瞭。是哪十種呢？一、觀察眾生界（一切有情眾生的存在狀態）；二、觀察法界（一切法的存在狀態）；三、觀察世界（物質世界的存在狀態）；四、觀察虛空界（虛空的存在狀態）；五、觀察識界（意識的存在狀態）；六、觀察欲界（眾生對慾望的執著）；七、觀察色界（物質存在的境界）；八、觀察無色界（非物質存在的境界）；九、觀察勝信解界（對殊勝的信仰和理解的境界）；十、觀察大心界（菩薩的廣大心量）。菩薩通過這十種法門，就能進入第四地。菩薩安住于焰地（第四地），就如同進入如來之家，轉而具有力量，因為獲得了內在的法，所以有十種智慧。是哪十種呢？一、心不退轉（道心堅定，不退失）；二、對於三寶（佛、法、僧）獲得不壞的清凈信心；三、修習觀察生滅（觀察一切事物生起和滅去的規律）；四、修習諸法本來不生（觀察一切法的本性是空，無生無滅）；五、常修習世間成壞（觀察世界形成和毀滅的規律）；六、修習業因緣故有生（觀察生命輪迴是由於業力因緣所致）；七、修習分別生死涅槃門差別（觀察生死和涅槃的差別）；八、修習眾生業差別（觀察眾生因業力不同而產生的差別）；九、修習前際后際差別（觀察過去和未來的差別）；十、修習現在常滅不住行（觀察現在的一切都是無常，剎那生滅）。這十種智慧之心，就能在佛家增長力量。 『佛子！菩薩摩訶薩安住于這第四地，觀察自身時，專注于身體的觀察，精勤一心，去除世間的貪慾和憂愁；觀察自身之外時，專注于身體的觀察，精勤一心，去除世間的貪慾和憂愁；觀察自身內外時，專注于身體的觀察，精勤一心，去除世間的貪慾和憂愁；觀察內在的感受、外在的感受、內外感受；觀察內在的心、外在的心、內外的心；觀察內在的法、外在的法、內外法，專注於法的觀察，精勤一心，去除世間的貪慾和憂愁。這位菩薩對於未生的惡不善法，爲了不讓它生起，勤奮精進，發心正確地斷除；對於已生的惡不善法，爲了斷除它，勤奮精進，發心正確地斷除；對於未生的善法，爲了讓它生起，勤奮精進，發心正確地修行；
【English Translation】 English version: Vajragarbha Bodhisattva was requested again: 'May you explain to all Bodhisattvas the practices to reach the fourth Bhumi (stage of enlightenment).' Vajragarbha Bodhisattva said to Vimoksha-chandra Bodhisattva: 'Buddha-son! When Bodhisattva Mahasattvas have purified the first three Bhumis, and wish to attain the fourth Bhumi, they should understand through ten Dharma gates. What are the ten? First, observing the realm of sentient beings (the state of existence of all sentient beings); second, observing the realm of Dharma (the state of existence of all phenomena); third, observing the world (the state of existence of the material world); fourth, observing the realm of space (the state of existence of space); fifth, observing the realm of consciousness (the state of existence of consciousness); sixth, observing the desire realm (the attachment of sentient beings to desires); seventh, observing the form realm (the realm of material existence); eighth, observing the formless realm (the realm of non-material existence); ninth, observing the realm of superior faith and understanding (the realm of superior faith and understanding); tenth, observing the realm of great mind (the vast mind of a Bodhisattva). Bodhisattvas, through these ten Dharma gates, can enter the fourth Bhumi. When a Bodhisattva dwells in the Flame Bhumi (fourth Bhumi), it is like entering the house of the Tathagata, and they gain power, because they have obtained the inner Dharma, and thus have ten kinds of wisdom. What are the ten? First, the mind does not regress (the mind of the path is firm and does not regress); second, they obtain indestructible pure faith in the Three Jewels (Buddha, Dharma, Sangha); third, they practice observing arising and ceasing (observing the law of arising and ceasing of all things); fourth, they practice that all dharmas are originally unarisen (observing that the nature of all dharmas is empty, without arising or ceasing); fifth, they constantly practice the formation and destruction of the world (observing the law of formation and destruction of the world); sixth, they practice that birth is due to karmic causes and conditions (observing that the cycle of life and death is due to karmic causes and conditions); seventh, they practice distinguishing the differences between the gates of birth and death and Nirvana (observing the differences between birth and death and Nirvana); eighth, they practice the differences in the karma of sentient beings (observing the differences in sentient beings due to different karmic forces); ninth, they practice the differences between the past and future (observing the differences between the past and the future); tenth, they practice the constant cessation and non-abiding of the present (observing that everything in the present is impermanent, arising and ceasing in an instant). These ten kinds of wisdom will increase power in the Buddha's family.' 'Buddha-son! When Bodhisattva Mahasattvas dwell in this fourth Bhumi, when observing the inner body, they focus on the observation of the body, diligently and with one mind, removing worldly greed and sorrow; when observing the outer body, they focus on the observation of the body, diligently and with one mind, removing worldly greed and sorrow; when observing the inner and outer body, they focus on the observation of the body, diligently and with one mind, removing worldly greed and sorrow; observing inner feelings, outer feelings, and inner and outer feelings; observing the inner mind, the outer mind, and the inner and outer mind; observing inner dharmas, outer dharmas, and inner and outer dharmas, focusing on the observation of dharmas, diligently and with one mind, removing worldly greed and sorrow. This Bodhisattva, for unarisen evil and unwholesome dharmas, in order not to let them arise, diligently and with effort, resolves to correctly cut them off; for evil and unwholesome dharmas that have already arisen, in order to cut them off, diligently and with effort, resolves to correctly cut them off; for unarisen wholesome dharmas, in order to let them arise, diligently and with effort, resolves to correctly practice them;'
已生諸善法，為住不失修滿增廣故，勤精進發心正行。是菩薩修行四如意足，欲定，斷行成就，修如意足；依止厭、依止離、依止滅，迴向涅槃；精進定、心定、慧定斷行成就，修如意足；依止厭、離、滅，迴向涅槃。是菩薩修行信根、精進根、念根、定根、慧根，依止厭、離、滅，迴向涅槃。是菩薩修行信力、精進力、念力、定力、慧力，依止厭、離、滅，迴向涅槃。是菩薩修行念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、舍覺分，依止厭、離、滅，迴向涅槃。是菩薩修行正見、正思惟、正語、正業、正命、正精進、正念、正定，依止厭、離、滅，迴向涅槃。是菩薩以不捨眾生心故行，以本願助故；大悲為首故；大慈合行故；為攝一切智；為莊嚴佛國；為具佛諸力、無畏、不共法、三十二相、八十種好；為具足音聲；為隨順佛深解脫；為思惟大智慧方便故行。
「諸佛子！菩薩住焰地，所有身見等著、我著、眾生著；人壽者、知者、見者著；五陰、十二入、十八界所起，屈伸捲舒出沒，推求心所行愛著，寶重所見，為歸為洲，皆悉斷滅。是菩薩轉倍精進，智慧方便所生助道法，隨所修行，心轉柔和，堪任有用，無有疲倦；轉求上法，增益智慧，救一切世間，隨順諸師，恭敬受教，如所說行。是菩
【現代漢語翻譯】 現代漢語譯本：對於已經產生的各種善法，爲了使其保持不失，修習圓滿，增長廣大，菩薩應勤奮精進，發起正行。這是菩薩修行的四如意足（四種禪定力量）：欲定（希望的禪定），通過斷除（煩惱）的行為而成就，修習如意足；依止厭離（對世俗的厭惡和脫離），依止離欲（對慾望的捨棄），依止寂滅（涅槃），迴向涅槃；精進定（精進的禪定）、心定（心的禪定）、慧定（智慧的禪定），通過斷除（煩惱）的行為而成就，修習如意足；依止厭離、離欲、寂滅，迴向涅槃。這是菩薩修行的信根（信仰的根本）、精進根（精進的根本）、念根（正念的根本）、定根（禪定的根本）、慧根（智慧的根本），依止厭離、離欲、寂滅，迴向涅槃。這是菩薩修行的信力（信仰的力量）、精進力（精進的力量）、念力（正念的力量）、定力（禪定的力量）、慧力（智慧的力量），依止厭離、離欲、寂滅，迴向涅槃。這是菩薩修行的念覺分（正念的覺悟）、擇法覺分（選擇佛法的覺悟）、精進覺分（精進的覺悟）、喜覺分（喜悅的覺悟）、猗覺分（輕安的覺悟）、定覺分（禪定的覺悟）、舍覺分（捨棄的覺悟），依止厭離、離欲、寂滅，迴向涅槃。這是菩薩修行的正見（正確的見解）、正思惟（正確的思考）、正語（正確的言語）、正業（正確的行為）、正命（正確的謀生方式）、正精進（正確的努力）、正念（正確的念頭）、正定（正確的禪定），依止厭離、離欲、寂滅，迴向涅槃。菩薩因為不捨棄眾生的心而修行，因為本來的誓願而幫助眾生；以大悲心為首要；以大慈心共同修行；爲了攝取一切智慧；爲了莊嚴佛國；爲了具足佛的各種力量、無畏、不共法（佛獨有的法）、三十二相（佛的三十二種殊勝外貌）、八十種好（佛的八十種美好特徵）；爲了具足音聲；爲了隨順佛的甚深解脫；爲了思惟大智慧的方便而修行。 諸佛子！菩薩安住于焰地（菩薩修行的一個階段），所有身見（認為身體是真實存在的見解）等執著，我執（對自我的執著）、眾生執（對眾生的執著）；人壽者（認為生命是恒常的）、知者（認為有知覺的主體）、見者（認為有能見的主體）的執著；五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意及其對應的六種對像）、十八界（六根、六塵、六識）所產生的，屈伸捲舒（身體的各種動作）出沒（生滅），推求心所行（探究心的活動）的愛著，珍視所見，作為歸宿和依靠，都全部斷滅。這位菩薩更加精進，通過智慧方便所產生的助道法，隨著修行，心變得柔和，堪能使用，沒有疲倦；轉而尋求更高的佛法，增長智慧，救度一切世間，隨順諸位老師，恭敬接受教誨，按照所說的去做。這位菩薩
【English Translation】 English version: For all wholesome dharmas that have already arisen, in order to maintain them without loss, to cultivate them to perfection, and to increase and expand them, the Bodhisattva should diligently exert effort and initiate right practice. This is the Bodhisattva's practice of the four bases of spiritual power (four types of meditative power): the power of desire (meditation of aspiration), accomplished through the act of abandoning (afflictions), cultivating the bases of spiritual power; relying on aversion (to the mundane), relying on detachment (from desires), relying on cessation (Nirvana), and dedicating it towards Nirvana; the power of effort (meditation of diligence), the power of mind (meditation of mind), the power of wisdom (meditation of wisdom), accomplished through the act of abandoning (afflictions), cultivating the bases of spiritual power; relying on aversion, detachment, and cessation, and dedicating it towards Nirvana. This is the Bodhisattva's practice of the roots of faith (the foundation of faith), the roots of effort (the foundation of diligence), the roots of mindfulness (the foundation of right mindfulness), the roots of concentration (the foundation of meditation), the roots of wisdom (the foundation of wisdom), relying on aversion, detachment, and cessation, and dedicating it towards Nirvana. This is the Bodhisattva's practice of the powers of faith (the strength of faith), the powers of effort (the strength of diligence), the powers of mindfulness (the strength of right mindfulness), the powers of concentration (the strength of meditation), the powers of wisdom (the strength of wisdom), relying on aversion, detachment, and cessation, and dedicating it towards Nirvana. This is the Bodhisattva's practice of the factors of enlightenment of mindfulness (enlightenment of right mindfulness), the factors of enlightenment of investigation of dharmas (enlightenment of choosing the Dharma), the factors of enlightenment of effort (enlightenment of diligence), the factors of enlightenment of joy (enlightenment of joy), the factors of enlightenment of tranquility (enlightenment of tranquility), the factors of enlightenment of concentration (enlightenment of meditation), the factors of enlightenment of equanimity (enlightenment of equanimity), relying on aversion, detachment, and cessation, and dedicating it towards Nirvana. This is the Bodhisattva's practice of right view (correct understanding), right thought (correct thinking), right speech (correct language), right action (correct behavior), right livelihood (correct way of living), right effort (correct striving), right mindfulness (correct awareness), right concentration (correct meditation), relying on aversion, detachment, and cessation, and dedicating it towards Nirvana. The Bodhisattva practices because of the mind that does not abandon sentient beings, because of the original vows to help sentient beings; with great compassion as the foremost; with great loving-kindness practiced together; in order to gather all wisdom; in order to adorn the Buddha-land; in order to possess all the powers of the Buddha, fearlessness, unique dharmas (Buddha's unique teachings), the thirty-two marks (thirty-two auspicious physical characteristics of the Buddha), the eighty minor marks (eighty minor auspicious characteristics of the Buddha); in order to possess the voice; in order to follow the Buddha's profound liberation; in order to contemplate the expedient means of great wisdom. O Buddhas' children! When a Bodhisattva dwells in the Flame Ground (a stage of Bodhisattva practice), all attachments such as the view of self (the view that the body is real), the attachment to self, the attachment to sentient beings; the attachment to the idea of a person's lifespan (the belief that life is permanent), the knower (the belief in a knowing subject), the seer (the belief in a seeing subject); all that arises from the five aggregates (form, feeling, perception, mental formations, consciousness), the twelve entrances (eye, ear, nose, tongue, body, mind and their corresponding six objects), the eighteen realms (six sense organs, six sense objects, six consciousnesses), the bending and stretching (various movements of the body), arising and ceasing (birth and death), the attachment to the pursuit of the mind's activities, the cherishing of what is seen, taking them as refuge and reliance, all are completely extinguished. This Bodhisattva becomes even more diligent, through the auxiliary practices generated by wisdom and skillful means, as they practice, their mind becomes gentle, capable of use, without fatigue; they turn to seek higher Dharma, increase wisdom, save all the world, follow all teachers, respectfully receive teachings, and act according to what is said. This Bodhisattva
薩爾時，知恩、知報恩，心轉和善，同止安樂；直心、軟心，無有邪曲；行正定行，無有憍慢；隨順教誨，得說者意，如是具足善心、軟心、寂滅心、忍辱心，凈地諸法，思惟修行。是菩薩爾時成不轉精進、不捨精進、不染精進、不壞精進、不厭倦精進、廣大精進、無邊精進、猛利精進、無等等精進、救一切眾生精進。是菩薩修習如是精進，直心清凈，不失深心，信解明利，善根增長，遠離世間垢濁不信，皆已滅盡，無疑無悔，現前具足；於一切佛大信解事，不厭不捨，自然習樂，無量之心，常現在前。菩薩住第四焰地，能見數百千萬億那由他諸佛、世尊，恭敬供養，尊重讚歎，衣服、飲食、臥具、醫藥，親近諸佛，一心聽法，能信奉持，多於佛所，出家修道；是菩薩樂心、深心清凈，信解平等，轉更明瞭，住壽多劫，若干百千萬億那由他劫善根轉勝。譬如上真金為莊嚴具，余金不及；如是菩薩住此焰地，善根轉增，下地菩薩所不能及。譬如摩尼珠，光明清凈能照四方，余寶不及，水雨澆漬光明不滅；菩薩住焰地，下地菩薩所不能及，一切諸魔及諸煩惱皆不能壞。諸佛子！是名略說菩薩第四焰地。菩薩住是地中，多作須夜摩天王，教化眾生，破於我心；所作善業，佈施、愛語、利益、同事，皆不離唸佛，不離念法，乃
{ "translations": [ "現代漢語譯本：當菩薩處於此階段時，他會知恩、報恩，心性變得和善，與人和睦相處，內心正直、柔和，沒有邪曲；行為端正，沒有驕傲自滿；順從教誨，理解說法者的意圖。這樣，他具備了善良的心、柔和的心、寂靜的心、忍辱的心，凈化了所有法，並思考修行。此時，菩薩成就了不退轉的精進、不捨棄的精進、不被污染的精進、不被破壞的精進、不厭倦的精進、廣大的精進、無邊的精進、猛烈的精進、無與倫比的精進、救度一切眾生的精進。菩薩修習這樣的精進，內心正直清凈，不失去深厚的願心，信念和理解清晰明瞭，善根增長，遠離世間的污濁和不信，這些都已滅盡，沒有疑惑和後悔，完全具備。對於一切佛的大信解，不厭倦不捨棄，自然而然地樂於學習，無量的心常在心中。菩薩安住于第四焰地時，能夠見到數百萬千萬億那由他（極大的數量單位）諸佛、世尊，恭敬供養，尊重讚歎，以衣服、飲食、臥具、醫藥供養，親近諸佛，一心聽法，能夠信奉並持守，多在佛所出家修行；這位菩薩的樂心、深心清凈，信念和理解平等，更加明瞭，壽命長達多劫，若干百千萬億那由他劫，善根更加殊勝。譬如上等真金製成的裝飾品，其他金子無法比擬；同樣，菩薩安住於此焰地，善根增長，下地菩薩無法企及。譬如摩尼珠（如意寶珠），光明清凈能夠照耀四方，其他寶物無法比擬，即使被水雨澆淋，光明也不會熄滅；菩薩安住于焰地，下地菩薩無法企及，一切魔和煩惱都不能破壞他。諸佛子！這便是簡略地說明菩薩的第四焰地。菩薩安住於此地，多作須夜摩天王（欲界第三層天之主），教化眾生，破除我執；所作的善業，佈施、愛語、利益、同事，都不離唸佛，不離念法，乃至", "現代漢語譯本：不離念僧，不離念菩薩，不離念諸波羅蜜，不離念諸地，不離念諸愿，不離念諸行，不離念諸力，不離念諸解脫，不離念諸神通，不離念諸三昧，不離念諸陀羅尼，不離念諸辯才，不離念諸佛法，不離念諸菩薩法，不離念諸佛菩薩所行之道。是菩薩于諸佛法，無有疑惑，無有猶豫，無有退轉，無有障礙，無有顛倒，無有錯謬，無有虛妄，無有欺誑，無有諂曲，無有嫉妒，無有慳吝，無有嗔恚，無有愚癡，無有憍慢，無有放逸，無有懈怠，無有煩惱，無有諸惡，無有諸過，無有諸失，無有諸垢，無有諸濁，無有諸闇，無有諸障，無有諸難，無有諸怖，無有諸畏，無有諸苦，無有諸惱，無有諸熱，無有諸毒，無有諸刺，無有諸縛，無有諸蓋，無有諸纏，無有諸結，無有諸使，無有諸見，無有諸取，無有諸著，無有諸愛，無有諸欲，無有諸求，無有諸愿，無有諸作，無有諸為，無有諸事，無有諸業，無有諸報，無有諸果，無有諸習，無有諸性，無有諸相，無有諸法，無有諸義，無有諸理，無有諸事，無有諸行，無有諸道，無有諸果，無有諸報，無有諸因，無有諸緣，無有諸對，無有諸待，無有諸縛，無有諸解，無有諸生，無有諸滅，無有諸有，無有諸無，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，
至不離念具足一切種智。常生是心：『我當於一切眾生為首、為勝，乃至於一切眾生為依止者。』是菩薩若欲勤行精進，須臾之間得百億三昧，乃至示現百億菩薩以為眷屬。若以願力自在示現，過於此數若干百千萬億那由他劫，不可計知。」
爾時，金剛藏菩薩欲重明此義，以偈頌曰：
「諸菩薩具足， 修治明地已， 觀察諸眾生， 法及於世界， 虛空識欲色， 無色勝信解， 大心清凈故， 得入第四地。 即于如來家， 增長得勢力， 不退于佛道， 三寶不壞信。 觀諸法生滅， 一切本來空， 知世間成敗， 從業而有生。 眾生業差別， 生死涅槃異， 觀法先後際， 常滅不住相。 諸大菩薩等， 得如是法已， 哀愍諸眾生， 習身受心法。 內外四念處， 依止於厭離， 亦依止寂滅， 迴向于涅槃。 除滅惡法故， 善法得增長， 習行四正法， 修四如意足， 習行於五根， 及以修五力， 修習七覺意， 行於八聖道， 修習如是法， 皆為眾生故。 本願之所助， 慈悲心為首， 為攝一切智， 莊嚴諸佛土。 成就十種力， 無畏不共法， 諸音聲言說， 甚深妙道法，
【現代漢語翻譯】 現代漢語譯本 達到不離念而具足一切種智（sarvajñāna，一切智慧）。菩薩常生起這樣的心念：『我應當在一切眾生中成為首領、成為最殊勝的，乃至成為一切眾生的依靠。』如果這位菩薩想要勤奮精進修行，可以在須臾之間獲得百億三昧（samādhi，禪定），乃至示現百億菩薩作為眷屬。如果以願力自在示現，所能示現的數量會超過此數，達到若干百千萬億那由他（nayuta，數量單位）劫，不可計數。 那時，金剛藏菩薩（Vajragarbha Bodhisattva）爲了再次闡明這個道理，用偈頌說道： 『諸位菩薩具足了，修治明地（prabhākarī bhūmi，菩薩十地中的第四地）之後，觀察一切眾生，以及佛法和世界，觀察虛空、意識、慾望和色界，以及無色界殊勝的信解。因為大心清凈的緣故，得以進入第四地。即在如來（tathāgata，佛的稱號）家中，增長並獲得力量，不會在佛道上退轉，對三寶（佛、法、僧）有不可動搖的信心。 觀察諸法生滅，一切本來是空性的，知道世間的成敗，都是由業力而產生。眾生的業力各不相同，生死和涅槃（nirvāṇa，解脫）也不同。觀察諸法的前後因緣，常處於滅的狀態，沒有常住不變的相。 諸位大菩薩等，得到這樣的法之後，哀憫一切眾生，修習身、受、心、法。內外四念處（smṛtyupasthāna，四種觀想方法），依止於厭離，也依止於寂滅，迴向于涅槃。爲了除滅惡法，善法得以增長，修習四正法（samyakpradhāna，四種正確的努力），修四如意足（ṛddhipāda，四種禪定），修習五根（indriya，五種控制能力），以及修五力（bala，五種力量），修習七覺意（bodhyaṅga，七種覺悟的因素），修行八聖道（āryāṣṭāṅgamārga，八種正確的道路），修習這些法，都是爲了眾生的緣故。 本願的加持，以慈悲心為首，爲了攝取一切智慧，莊嚴諸佛國土。成就十種力量（daśabala，佛的十種力量），無畏（vaiśāradya，佛的四種無畏）和不共法（āveṇikadharma，佛獨有的功德），諸音聲言說，甚深微妙的佛法，』
【English Translation】 English version Attaining the complete possession of all-knowing wisdom (sarvajñāna) without ever straying from mindfulness. The Bodhisattva constantly generates this thought: 『I shall be the leader, the most excellent among all beings, and even the refuge for all beings.』 If this Bodhisattva wishes to diligently practice with vigor, they can attain hundreds of billions of samādhis (meditative absorptions) in an instant, and even manifest hundreds of billions of Bodhisattvas as their retinue. If they manifest freely through the power of their vows, the number they can manifest will exceed this, reaching countless hundreds of thousands of millions of nayutas (a unit of large numbers) of kalpas (eons), beyond calculation. At that time, Vajragarbha Bodhisattva, wishing to further clarify this meaning, spoke in verses: 『The Bodhisattvas, having fully equipped themselves, and having cultivated the Luminous Ground (prabhākarī bhūmi, the fourth of the ten Bodhisattva grounds), observe all beings, as well as the Dharma and the world, observing space, consciousness, desires, and the realm of form, as well as the superior understanding of the formless realm. Because of the purity of their great minds, they are able to enter the fourth ground. They grow and gain strength in the house of the Tathāgata (the Buddha), never retreating from the path of Buddhahood, and having unwavering faith in the Three Jewels (Buddha, Dharma, Sangha). Observing the arising and ceasing of all phenomena, knowing that all is originally empty, understanding the success and failure of the world, which arise from karma. The karma of beings differs, and so do birth and death and nirvāṇa (liberation). Observing the prior and subsequent causes of phenomena, they are always in a state of cessation, without a permanent, unchanging form. The great Bodhisattvas, having attained such Dharma, feel compassion for all beings, and practice the body, feelings, mind, and phenomena. The four foundations of mindfulness (smṛtyupasthāna), both internal and external, are based on detachment, and also on tranquility, turning towards nirvāṇa. In order to eliminate evil dharmas, good dharmas are increased, practicing the four right efforts (samyakpradhāna), cultivating the four bases of psychic power (ṛddhipāda), practicing the five faculties (indriya), and cultivating the five powers (bala), cultivating the seven factors of enlightenment (bodhyaṅga), practicing the eightfold noble path (āryāṣṭāṅgamārga), practicing these dharmas, all for the sake of beings. Supported by their original vows, with compassion as their foremost, in order to encompass all wisdom, they adorn the Buddha lands. They achieve the ten powers (daśabala) of a Buddha, fearlessness (vaiśāradya), and the unique qualities of a Buddha (āveṇikadharma), all the sounds and speech, the profound and subtle Dharma,』
及無礙解脫， 大智慧方便。 從身見為首， 六十二見等， 眾生及我人， 壽命知見者， 于諸陰界入， 之所貪著處， 得是第四地， 皆悉已滅離。 斷諸煩惱業， 其心轉明凈， 諸所作善業， 皆為救世間。 菩薩柔軟心， 常不為放逸， 堪用正直意， 求利於眾生。 如此所求事， 皆為無上道， 大智慧職位， 利益世間故。 深心敬養師， 如說樂修行， 知恩報恩者， 易化無瞋恨。 無有邪曲心， 柔和同止樂， 修習如是法， 精進不退轉。 菩薩住是地， 不失深直心， 凈心與信解， 增長諸善根。 世間諸垢濁， 不信疑悔事， 如是等諸法， 皆悉得除滅。 諸菩薩住是， 第四焰地中， 得值無量佛， 咨受所說法。 於是諸佛所， 出家難沮壞， 如真金莊嚴， 余金所不及。 菩薩住是地， 諸功德深心， 智慧及方便， 所行清凈道。 乃至千億魔， 皆所不能壞， 如真妙明珠， 不為水雨敗。 菩薩住是地， 天人所供養， 多作夜摩王， 能轉諸邪見。 所作諸善業， 皆為佛智慧， 其心常堅固， 不可得動轉。 若勤行精
【現代漢語翻譯】 現代漢語譯本 並獲得無礙的解脫，擁有廣大的智慧和善巧方便。 從以『身見』（認為身體是真實存在的錯誤觀念）為首的，六十二種錯誤的見解等， 對於眾生、我、人、壽命等知見， 以及對於諸『陰』（構成身心的五種要素）、『界』（感官與對像）、『入』（感官與對像相互作用的場所）的貪著之處， 到達這第四地（焰慧地），這些都完全滅除。 斷除各種煩惱和業力，他們的心變得更加明凈， 所做的一切善業，都是爲了救度世間。 菩薩的心柔軟，常常不放縱自己， 能夠以正直的心意，為眾生謀求利益。 如此所追求的一切，都是爲了無上的佛道， 爲了獲得大智慧的地位，利益世間。 他們以深切的敬意供養老師，樂於按照教導修行， 知道感恩並報答恩情的人，容易教化且沒有嗔恨。 他們沒有邪曲的心，與人和睦相處， 修習這樣的法，精進而不退轉。 菩薩安住在這（焰慧）地，不失去深厚的正直之心， 以清凈的心和堅定的信念，增長各種善根。 世間各種污濁，不信、疑惑、後悔等事， 像這樣的各種法，都能夠被清除滅盡。 諸菩薩安住在這第四焰地中， 能夠遇到無量的佛，請教並接受他們所說的法。 在這些佛的教導下，出家修行難以被動搖， 如同真金的莊嚴，是其他金屬所無法比擬的。 菩薩安住在這（焰慧）地，以深厚的功德心， 智慧和方便，行持清凈的道。 乃至千億的魔，都不能夠破壞他們， 如同真正的明珠，不會被水雨所損壞。 菩薩安住在這（焰慧）地，受到天人的供養， 多化生為夜摩天王（欲界第三層天），能夠轉變各種邪見。 所做的一切善業，都是爲了成就佛的智慧， 他們的心常常堅固，不可動搖。 如果勤奮修行精進，
【English Translation】 English version And attain unobstructed liberation, with great wisdom and skillful means. From 『self-view』 (the mistaken belief that the body is real) as the foremost, along with sixty-two kinds of wrong views, Regarding the views of beings, self, person, and lifespan, And the attachments to the 『skandhas』 (the five aggregates that constitute the mind and body), 『dhatus』 (elements of perception), and 『ayatanas』 (sense bases), Having reached this fourth stage (the Flame of Wisdom stage), all these are completely extinguished. They cut off all afflictions and karmic actions, their minds become clearer and purer, All the good deeds they perform are for the salvation of the world. The Bodhisattva's heart is gentle, and they are never negligent, They are able to use their upright intentions to seek benefits for all beings. All that they seek is for the supreme path of Buddhahood, To attain the position of great wisdom, for the benefit of the world. They deeply respect and support their teachers, and joyfully practice according to their teachings, Those who know gratitude and repay kindness are easy to teach and have no hatred. They have no crooked hearts, live in harmony with others, Practicing such teachings, they are diligent and do not regress. The Bodhisattva dwells in this (Flame of Wisdom) stage, without losing their deep upright heart, With a pure heart and firm faith, they increase all good roots. All the impurities of the world, disbelief, doubt, and regret, All such teachings are completely eliminated. The Bodhisattvas who dwell in this fourth Flame stage, Are able to meet countless Buddhas, and seek and receive the teachings they expound. Under the guidance of these Buddhas, their monastic practice is difficult to shake, Like the adornment of pure gold, which other metals cannot match. The Bodhisattva dwells in this (Flame of Wisdom) stage, with a deep heart of merit, Wisdom and skillful means, practicing the pure path. Even billions of demons cannot destroy them, Like a true and brilliant pearl, which is not damaged by rain or water. The Bodhisattva dwells in this (Flame of Wisdom) stage, and is supported by gods and humans, Often reborn as the Yama King (the third heaven of the desire realm), able to transform all wrong views. All the good deeds they perform are for the attainment of Buddha's wisdom, Their hearts are always firm and cannot be shaken. If they diligently practice with diligence,
進， 得百億三昧， 能見百億佛， 願力則過是。 如是第四地， 清凈名為焰， 無量福慧者， 今已解說竟。」◎
大方廣佛華嚴經卷第二十四 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二十五
東晉天竺三藏佛馱跋陀羅譯◎
十地品第二十二之三
諸菩薩聞是， 第四地行法， 心皆懷喜悅， 踴躍無有量。 雨天眾寶華， 氛氛如雪下， 咸贊言善哉， 金剛藏大士。 他化自在王， 與諸眷屬等， 于上虛空中， 心皆大歡喜。 放眾妙光明， 作天諸妓樂， 歌嘆佛功德， 及諸菩薩眾。 天諸采女等， 各以清妙音， 同聲稱讚佛， 而說如是言： 「世尊久遠來， 勤苦所求愿， 無上正真道， 於今始乃得。 利益天人者， 久乃得奉見， 釋迦牟尼佛， 今至於天宮。 從久遠已來， 大海相始動， 久遠無量世， 今乃放妙光。 眾生從久遠， 今始得安樂， 久乃方得聞， 大慈悲德音。 度諸功德岸， 久遠今乃值， 聖王能悉破， 憍慢我心等。 無比可恭敬， 而今得供養， 能開諸天道， 使得一
【現代漢語翻譯】 現代漢語譯本 『進入』，獲得百億三昧（一種禪定狀態）， 能見到百億佛，願力則超過這些。 這就是第四地，清凈的名為焰地， 具有無量福慧的人，現在已經解說完畢。」
《大方廣佛華嚴經》卷第二十四 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十五
東晉天竺三藏佛馱跋陀羅譯
十地品第二十二之三
諸菩薩聽到這些，關於第四地修行的方法， 心中都充滿喜悅，歡喜踴躍無法衡量。 天空中降下各種珍寶花，紛紛揚揚如下雪一般， 都讚歎說『善哉』，金剛藏大士（菩薩名）。 他化自在王（欲界第六天之主），和他的眷屬們， 在上面的虛空中，心中都非常歡喜。 放出各種美妙的光明，演奏天上的各種音樂， 歌頌讚嘆佛的功德，以及諸位菩薩。 天上的采女們，各自用清凈美妙的聲音， 同聲稱讚佛，而說這樣的話： 『世尊您從久遠以來，勤苦所求的願望， 無上正真之道，今天才終於得到。 利益天人的人，很久才得以奉見， 釋迦牟尼佛，今天來到天宮。 從久遠以來，大海才開始震動， 經過久遠無量世，今天才放出美妙的光芒。 眾生從久遠以來，今天才得到安樂， 很久才得以聽聞，大慈悲的德音。 度過各種功德的彼岸，久遠以來今天才遇到， 聖王能完全破除，驕慢我心等等。 無比值得恭敬的您，今天得以供養， 能開啟諸天之道，使得一
【English Translation】 English version 'Entering', one attains hundreds of billions of Samadhis (a state of meditative consciousness), Able to see hundreds of billions of Buddhas, the power of vows surpasses even that. This is the fourth ground, the pure one named Flame, Those with immeasurable blessings and wisdom, this has now been explained completely.」
The Great Extensive Buddha Flower Adornment Sutra, Volume 24 Taisho Tripitaka Volume 09 No. 0278 The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 25
Translated by Tripiṭaka Buddhabhadra of Eastern Jin Dynasty, India
Chapter 22, Section 3 of the Ten Grounds
When the Bodhisattvas heard this, the Dharma of practice on the fourth ground, Their hearts were filled with joy, leaping with immeasurable delight. Precious flowers rained down from the sky, falling like snow, All praised, saying 'Excellent!', Great Bodhisattva Vajragarbha (name of a Bodhisattva). The King of Paranirmitavasavartin (the lord of the sixth heaven of the desire realm), and his retinue, In the upper void, their hearts were all greatly joyful. They released various wonderful lights, and played heavenly music, Singing praises of the Buddha's merits, and the assembly of Bodhisattvas. The heavenly maidens, each with clear and beautiful voices, Together praised the Buddha, and spoke these words: 'World Honored One, from a long time ago, the vows you diligently sought, The unsurpassed true path, today is finally attained. The one who benefits gods and humans, after a long time we are able to behold, Shakyamuni Buddha, today has come to the heavenly palace. From a long time ago, the great ocean began to stir, After countless eons, today it releases wonderful light. Sentient beings from a long time ago, today finally attain peace and joy, After a long time, we are able to hear, the sound of great compassion and virtue. Having crossed the shore of all merits, after a long time we encounter you today, The Holy King is able to completely break, arrogance, ego, and so on. You who are incomparably worthy of reverence, today we are able to make offerings, Able to open the path of the heavens, enabling one
切智。 世尊甚清凈， 無量如虛空， 不染於世法， 如蓮華在水。 處世最高大， 猶如巨海中， 須彌大山王， 是故歡喜禮。」 如是諸天女， 各以眾妙音， 敬心歌頌已， 默然而觀佛。 解脫月菩薩， 請金剛藏言： 「愿說得五地， 行相之因緣。」
金剛藏菩薩語解脫月菩薩言：「佛子！菩薩摩訶薩已具足第四地，欲得第五地，當以十平等心。何等為十？一、過去佛法平等；二、未來佛法平等；三、現在佛法平等；四、戒凈平等；五、心凈平等；六、除見疑悔凈平等；七、道非道凈平等；八、行知見凈平等；九、諸菩提分法轉勝凈平等；十、化眾生凈平等。菩薩以是十平等心得入第五地。菩薩住難勝地，善修菩提法故、深心清凈故、求轉勝道故、則能得佛；是菩薩得大願力故、慈悲心不捨一切故、得念慧道力故、修習福慧不捨故、出生方便故、欲得轉勝道上地明觀法故、受諸佛神力所護故、生定不退心故，如實知是苦聖諦，是苦集諦，是苦滅諦，是苦滅道諦；是菩薩善知世諦，善知第一義諦，善知相諦，善知差別諦，善知說諦，善知事諦，善知生起諦，善知盡無生諦，善知入道諦，善知一切菩薩次第成就諸地起如來智諦。菩薩隨眾生意令歡喜故，知世諦；究
【現代漢語翻譯】 現代漢語譯本 『切智』（一切智慧）。 世尊是如此的清凈，無量無邊如同虛空，不被世俗的法則所污染，就像蓮花生長在水中一樣。 在世間是如此的崇高偉大，猶如大海中的須彌山王，因此我們歡喜地禮敬您。 這些天女們，各自用美妙的聲音，以恭敬的心歌頌之後，便默默地觀看佛陀。 解脫月菩薩，向金剛藏菩薩請教說：『愿您能為我們講說，如何才能獲得第五地，以及其修行的方法和因緣。』 金剛藏菩薩對解脫月菩薩說：『佛子！菩薩摩訶薩已經具足了第四地，想要獲得第五地，應當以十種平等心來修行。這十種平等心是什麼呢？一、對過去諸佛的教法平等看待；二、對未來諸佛的教法平等看待；三、對現在諸佛的教法平等看待；四、持戒清凈平等；五、心性清凈平等；六、去除見解、疑惑和後悔的清凈平等；七、對道與非道的清凈平等；八、對修行、認知和見解的清凈平等；九、對各種菩提分法轉為殊勝的清凈平等；十、教化眾生的清凈平等。菩薩以這十種平等心，就能進入第五地。菩薩安住于難勝地，因為善於修習菩提法，內心深處清凈，追求更殊勝的道，所以能夠成佛；這位菩薩因為得到大願力，慈悲心不捨棄一切眾生，得到念慧道力，修習福慧而不捨棄，生出方便之法，想要獲得更殊勝的道和上地明觀之法，接受諸佛神力的護佑，生起堅定不退轉的心，如實地知道這是苦聖諦，這是苦集諦，這是苦滅諦，這是苦滅道諦；這位菩薩善於瞭解世俗諦，善於瞭解第一義諦，善於瞭解相諦，善於瞭解差別諦，善於了解說諦，善於瞭解事諦，善於瞭解生起諦，善於瞭解盡無生諦，善於瞭解入道諦，善於瞭解一切菩薩次第成就諸地而生起如來智慧的真諦。菩薩爲了隨順眾生的心意，使他們歡喜，所以瞭解世俗諦；』
【English Translation】 English version 'All-knowing wisdom'. The World Honored One is so pure, boundless like the void, unblemished by worldly laws, like a lotus flower in water. Being the highest and greatest in the world, like Mount Sumeru in the vast ocean, therefore we joyfully pay homage. These celestial maidens, each with their beautiful voices, having sung praises with respectful hearts, then silently gazed upon the Buddha. Bodhisattva Liberation Moon, asked Bodhisattva Vajragarbha, 'May you please explain how to attain the fifth stage, and the causes and conditions of its practice.' Bodhisattva Vajragarbha said to Bodhisattva Liberation Moon, 'Son of Buddha! A Bodhisattva Mahasattva, having already fulfilled the fourth stage, wishing to attain the fifth stage, should practice with ten equal minds. What are these ten? First, equality towards the teachings of past Buddhas; second, equality towards the teachings of future Buddhas; third, equality towards the teachings of present Buddhas; fourth, equality in the purity of precepts; fifth, equality in the purity of mind; sixth, equality in the purity of removing views, doubts, and regrets; seventh, equality in the purity of the path and non-path; eighth, equality in the purity of practice, knowledge, and views; ninth, equality in the purity of the various factors of enlightenment becoming superior; tenth, equality in the purity of transforming sentient beings. A Bodhisattva, with these ten equal minds, can enter the fifth stage. A Bodhisattva dwells in the Difficult-to-Conquer Stage, because they are skilled in practicing the Bodhi Dharma, their inner mind is pure, and they seek a more superior path, therefore they can attain Buddhahood; this Bodhisattva, because they have obtained great vows, their compassionate heart does not abandon all beings, they have obtained the power of mindfulness and wisdom, they practice blessings and wisdom without abandoning them, they give rise to skillful means, they wish to obtain a more superior path and the clear observation of the higher stages, they receive the protection of the divine power of all Buddhas, they give rise to a firm and unretreating mind, they truly know that this is the Noble Truth of Suffering, this is the Noble Truth of the Cause of Suffering, this is the Noble Truth of the Cessation of Suffering, this is the Noble Truth of the Path to the Cessation of Suffering; this Bodhisattva is skilled in understanding the mundane truth, skilled in understanding the ultimate truth, skilled in understanding the truth of characteristics, skilled in understanding the truth of distinctions, skilled in understanding the truth of teachings, skilled in understanding the truth of events, skilled in understanding the truth of arising, skilled in understanding the truth of cessation and non-arising, skilled in understanding the truth of entering the path, skilled in understanding the truth of all Bodhisattvas sequentially accomplishing the stages and giving rise to the wisdom of the Tathagata. A Bodhisattva, in order to accord with the minds of sentient beings and make them happy, therefore understands the mundane truth;'
竟一乘故，知第一義諦；分別諸法自相故，知相諦；諸法各異故，知差別諦；分別陰、界、入故，知說諦；以身心苦惱故，知苦諦；諸趣生相續故，知集諦；畢竟滅一切惱故，知滅諦；至不二法故，知道諦；以一切種智，知一切法次第成一切菩薩地故，知如來智諦；以信解力故，知非得無盡諦智。菩薩如是以此諸諦智，如實知一切有為法，虛偽誑詐，假住須臾，誑惑凡人；菩薩爾時于眾生中大悲轉勝，生大慈光明。得如是智慧力，不捨一切眾生，常求佛智慧，如實觀一切有為法，先際、后際，知眾生從先際無明有愛故生，流轉生死，於五陰歸處不能動發，增苦惱聚，是中無我、無我所、無眾生、無人、無知者、無壽命者，后際亦如是；如是無所有，而愚癡貪著，不知究竟有出無出。又作是念：『凡夫、眾生，甚為可怪，無明癡故，有無量身，已滅、今滅、當滅，如是生死，不能于身生厭離想，轉更增長五道苦輪，生死水漂不能得返；歸五陰舍，不能捨離；不知不畏四大毒蛇，不能拔出憍慢見箭，不能滅除貪恚癡火，不能破壞無明愚闇，不能幹竭愛著大海，不求十力大聖導師，常隨魔意于生死城，常為諸惡覺觀所轉。如是苦惱孤窮眾生，無有救者，無有舍者，無有究竟道者，唯我一人，獨無等侶，修集福慧，以是資糧，
令此眾生住畢竟凈，乃至得一切法中無礙智力；如是思惟從正觀生於智力，發願所作一切善根，皆為度眾生故，為一切眾生求安樂故，為利益一切眾生故，為解脫一切眾生故，為一切眾生無苦惱故，為一切眾生無粗惡故，為一切眾生心清凈故，為調伏一切眾生故，為滅一切眾生諸憂惱苦滿其愿故。』是菩薩住難勝地，不忘諸法故，名爲念者；決定智慧故，名為智者；知經書意次第故，名為有道者；自護護彼故，名為有慚愧者；不捨持戒故，名為堅心者；善思惟是處非處故，名為覺者；不隨他故，名為隨智者；善分別諸法章句義故，名為隨慧者；善修禪定故，名為得神通者；隨世間法行故，名為方便者；善集福德資糧故，名為無厭足者；常求智慧因緣故，名為不捨者；集大慈大悲因緣故，名為無疲倦者；常正憶念故，名為遠離破戒者；深心求佛十力、四無所畏、十八不共法故，名為常唸佛法者；常令眾生離惡修善故，名為莊嚴佛國者；種諸福德莊嚴三十二相、八十種好故，名為行種種善業者；求莊嚴佛身、口、意故，名為常行精進者；供養一切說法菩薩故，名為樂大恭敬者；一切菩薩方便中心無礙故，名為心無礙者；常樂教化眾生故，名為晝夜遠離余心者。
「菩薩如是行時，以佈施教化眾生，愛語、利益、同事
【現代漢語翻譯】 現代漢語譯本：令這些眾生安住于究竟清凈的境界，乃至獲得在一切法中無障礙的智慧力量；如此思惟，從正確的觀察中生起智慧力量，發願所做的一切善根，都是爲了度化眾生，爲了讓一切眾生獲得安樂，爲了利益一切眾生，爲了解脫一切眾生，爲了讓一切眾生沒有痛苦煩惱，爲了讓一切眾生沒有粗暴惡行，爲了讓一切眾生內心清凈，爲了調伏一切眾生，爲了滅除一切眾生的憂愁煩惱，滿足他們的願望。』這樣的菩薩安住于難勝地（菩薩修行階位之一），因為不忘失諸法，所以稱為『念者』；因為具有決定的智慧，所以稱為『智者』；因為知道經書的意義次第，所以稱為『有道者』；因為自我守護也守護他人，所以稱為『有慚愧者』；因為不捨棄持戒，所以稱為『堅心者』；因為善於思惟什麼是正確的、什麼是不正確的，所以稱為『覺者』；因為不隨順他人，所以稱為『隨智者』；因為善於分別諸法章句的意義，所以稱為『隨慧者』；因為善於修習禪定，所以稱為『得神通者』；因為隨順世間法而行，所以稱為『方便者』；因為善於積聚福德資糧，所以稱為『無厭足者』；因為常常尋求智慧的因緣，所以稱為『不捨者』；因為積聚大慈大悲的因緣，所以稱為『無疲倦者』；因為常常正確憶念，所以稱為『遠離破戒者』；因為深心尋求佛的十力（佛的十種智慧力量）、四無所畏（佛的四種無所畏懼的自信）、十八不共法（佛獨有的十八種功德），所以稱為『常唸佛法者』；因為常常使眾生遠離惡行修習善行，所以稱為『莊嚴佛國者』；因為種下各種福德來莊嚴三十二相（佛的三十二種殊勝外貌）、八十種好（佛的八十種細微特徵），所以稱為『行種種善業者』；因為尋求莊嚴佛的身、口、意，所以稱為『常行精進者』；因為供養一切說法菩薩，所以稱為『樂大恭敬者』；因為在一切菩薩的方便法門中心無障礙，所以稱為『心無礙者』；因為常常樂於教化眾生，所以稱為『晝夜遠離余心者』。 菩薩這樣修行時，以佈施教化眾生，以愛語、利益、同事（四攝法，菩薩度化眾生的四種方法）
【English Translation】 English version: 'May these beings dwell in ultimate purity, and even attain unobstructed wisdom and power in all dharmas; thus contemplating, from right observation arises wisdom and power, vowing that all good roots done are for the sake of liberating sentient beings, for the sake of all sentient beings obtaining peace and happiness, for the benefit of all sentient beings, for the liberation of all sentient beings, for all sentient beings to be free from suffering and affliction, for all sentient beings to be free from coarse and evil deeds, for all sentient beings to have pure minds, for the sake of taming all sentient beings, for the sake of extinguishing all sentient beings' worries and sufferings, and fulfilling their wishes.』 Such a Bodhisattva dwells in the Difficult-to-Conquer Ground (one of the stages of Bodhisattva practice), because they do not forget the dharmas, they are called 『Mindful Ones』; because they possess decisive wisdom, they are called 『Wise Ones』; because they know the order of the meaning of scriptures, they are called 『Those with the Path』; because they protect themselves and also protect others, they are called 『Those with Shame and Remorse』; because they do not abandon upholding precepts, they are called 『Steadfast Ones』; because they are good at contemplating what is right and what is wrong, they are called 『Awakened Ones』; because they do not follow others, they are called 『Those Who Follow Wisdom』; because they are good at distinguishing the meaning of the chapters and verses of the dharmas, they are called 『Those Who Follow Insight』; because they are good at practicing meditation, they are called 『Those Who Attain Supernatural Powers』; because they act in accordance with worldly dharmas, they are called 『Skillful Ones』; because they are good at accumulating merit and resources, they are called 『Those Who Are Never Satisfied』; because they constantly seek the causes and conditions for wisdom, they are called 『Those Who Do Not Abandon』; because they accumulate the causes and conditions for great loving-kindness and great compassion, they are called 『Those Who Are Never Weary』; because they constantly have right mindfulness, they are called 『Those Who Are Far from Breaking Precepts』; because they deeply seek the Buddha's Ten Powers (ten kinds of wisdom power of the Buddha), Four Fearlessnesses (four kinds of fearless confidence of the Buddha), and Eighteen Unshared Dharmas (eighteen unique merits of the Buddha), they are called 『Those Who Constantly Remember the Buddha's Teachings』; because they constantly cause sentient beings to abandon evil and cultivate good, they are called 『Those Who Adorn the Buddha Land』; because they plant various merits to adorn the thirty-two marks (thirty-two special physical characteristics of the Buddha) and eighty minor marks (eighty minor characteristics of the Buddha), they are called 『Those Who Practice Various Good Deeds』; because they seek to adorn the Buddha's body, speech, and mind, they are called 『Those Who Constantly Practice Diligence』; because they make offerings to all Bodhisattvas who preach the Dharma, they are called 『Those Who Delight in Great Reverence』; because their minds are unobstructed in all the skillful means of the Bodhisattvas, they are called 『Those Whose Minds Are Unobstructed』; because they are constantly happy to teach and transform sentient beings, they are called 『Those Who Are Day and Night Far from Other Thoughts.』 When a Bodhisattva practices in this way, they teach and transform sentient beings through giving, loving speech, beneficial action, and cooperation (the four means of attraction, four methods used by Bodhisattvas to guide sentient beings).
亦教化眾生；又以色身示現教化眾生，亦以說法教化眾生，亦示諸菩薩行事教化眾生，亦示諸佛大事教化眾生，亦示生死過惡教化眾生，亦示諸佛智慧利益教化眾生。菩薩如是修習，以大神力，種種因緣方便道，教化眾生。是菩薩雖種種因緣方便，心常在佛，不失善根，又復常求轉勝利益眾生法。是菩薩利益眾生故，知世所有經書、技藝、文章、算數，金石諸性，治病醫方，干消癩病，鬼著蠱毒等，妓樂、歌舞、戲笑、歡娛、國土、城郭、聚落、室宅、園林、池觀、華果、藥草、金銀、琉璃、珊瑚、琥珀、硨磲、碼瑙、示諸寶聚，日月、五星、二十八宿、占相吉兇、地動夢怪，身中諸相，佈施、持戒攝伏其心，禪定、神通、四無量心、四無色定，諸不惱亂，安眾生事，哀眾生故，出如此法，令入諸佛無上之法。菩薩住難勝地，值數百千萬億佛，恭敬供養，尊重讚歎，衣服、飲食、臥具、醫藥、親近聽法、聞法出家而為法師，說法利益，得轉勝多聞三昧，乃至過百千萬億劫而不忘失，一切福德善根，轉勝明凈。譬如成煉真金、硨磲，磨瑩其光轉勝。菩薩住是地中，方便智慧力故，功德善根轉凈明勝，下地不及；又如日月星宿諸天宮殿，風持令去，不失法度。如是菩薩住難勝地，以方便思惟故，福德善根轉倍明凈，而不取
【現代漢語翻譯】 現代漢語譯本 也教化眾生；又以色身示現教化眾生，也以說法教化眾生，也示現諸菩薩的修行行為教化眾生，也示現諸佛的重大事蹟教化眾生，也示現生死輪迴的過失和苦難教化眾生，也示現諸佛的智慧和利益教化眾生。菩薩像這樣修習，以大神通力，用種種因緣和方便法門，教化眾生。這位菩薩雖然用種種因緣和方便，心中常常想著佛，不失去善根，又常常尋求更加殊勝的利益眾生的方法。這位菩薩爲了利益眾生，瞭解世間所有的經書、技藝、文章、算術，金石的各種特性，治療疾病的醫方，治療麻風病，鬼附身和蠱毒等，音樂、歌舞、戲曲、歡娛，國土、城郭、村落、住宅、園林、池塘、花果、藥草、金銀、琉璃、珊瑚、琥珀、硨磲（一種海貝）、瑪瑙，展示各種寶物，日月、五星、二十八星宿，占卜吉兇，地震和夢中的怪事，身體中的各種表象，佈施、持戒來攝伏自己的心，禪定、神通、四無量心、四無色定，各種不惱亂眾生、使眾生安樂的事情，因為憐憫眾生，而示現這些法門，使眾生進入諸佛無上的法門。菩薩安住于難勝地（菩薩修行的一個階段），遇到數百千萬億佛，恭敬供養，尊重讚歎，供養衣服、飲食、臥具、醫藥，親近聽法，聽法后出家成為法師，說法利益眾生，獲得更加殊勝的博聞三昧（一種禪定），乃至經過百千萬億劫也不會忘失，一切福德善根，變得更加明亮清凈。譬如經過錘鍊的真金和硨磲，打磨后光澤更加明亮。菩薩安住在這個階段，因為方便和智慧的力量，功德善根變得更加清凈明亮殊勝，下層的菩薩無法相比；又如日月星宿和諸天宮殿，被風吹動而執行，不失去其規律。像這樣，菩薩安住于難勝地，因為方便的思惟，福德善根變得更加明亮清凈，而不執著於此。
【English Translation】 English version Also, they teach and transform sentient beings; they also teach and transform sentient beings by manifesting their physical forms, they also teach and transform sentient beings by expounding the Dharma, they also teach and transform sentient beings by demonstrating the practices of the Bodhisattvas, they also teach and transform sentient beings by demonstrating the great deeds of the Buddhas, they also teach and transform sentient beings by demonstrating the faults and sufferings of birth and death, they also teach and transform sentient beings by demonstrating the wisdom and benefits of the Buddhas. Bodhisattvas cultivate in this way, using great spiritual powers, various causes and conditions, and skillful means to teach and transform sentient beings. Although these Bodhisattvas use various causes and conditions and skillful means, their minds are always focused on the Buddha, they do not lose their roots of goodness, and they constantly seek even more excellent methods to benefit sentient beings. Because these Bodhisattvas benefit sentient beings, they understand all the scriptures, skills, writings, mathematics, the properties of metals and stones, medical treatments for diseases, treatments for leprosy, demonic possessions, and poisons, music, singing, dancing, plays, amusements, countries, cities, villages, houses, gardens, ponds, flowers, fruits, medicinal herbs, gold, silver, lapis lazuli, coral, amber, tridacna (a type of clam), agate, displaying various treasures, the sun, moon, five planets, twenty-eight constellations, divination of good and bad omens, earthquakes, strange dreams, various aspects of the body, giving, upholding precepts to subdue their minds, meditation, spiritual powers, the four immeasurable minds, the four formless absorptions, all things that do not disturb and bring peace to sentient beings, out of compassion for sentient beings, they manifest these teachings, enabling sentient beings to enter the unsurpassed teachings of the Buddhas. Bodhisattvas dwell in the Difficult-to-Conquer Ground (a stage of Bodhisattva practice), encountering hundreds of millions of Buddhas, respectfully making offerings, honoring and praising them, offering clothing, food, bedding, medicine, drawing near to listen to the Dharma, after hearing the Dharma, leaving home to become Dharma teachers, expounding the Dharma to benefit sentient beings, attaining the even more excellent Samadhi of Great Learning (a type of meditation), and even after hundreds of millions of kalpas, they will not forget, all their meritorious virtues and roots of goodness, becoming even more bright and pure. It is like refined pure gold and tridacna, when polished, their luster becomes even brighter. Bodhisattvas dwelling in this stage, because of the power of skillful means and wisdom, their meritorious virtues and roots of goodness become even more pure, bright, and excellent, surpassing those of the lower stages; it is also like the sun, moon, stars, and heavenly palaces, carried by the wind, they move without losing their order. In this way, Bodhisattvas dwelling in the Difficult-to-Conquer Ground, because of skillful contemplation, their meritorious virtues and roots of goodness become even more bright and pure, without attachment to them.
證，亦不疾成於無上道。佛子！是名略說菩薩難勝地。菩薩住是地中，多作兜率陀天王，諸根猛利，悉能摧伏一切外道有所作業，佈施、愛語、利益、同事皆不離唸佛，不離念法，乃至不離念具足一切種智；常生是心：『我當於一切眾生為首、為勝，乃至於一切眾生為依止者。』佛子！是菩薩若欲勤行精進，須臾之間，得千億三昧，乃至能示千億菩薩，以為眷屬。若以願力神通自在，復過是數若干百千萬億劫不可計知。」
時，金剛藏菩薩欲重明此義，以偈頌曰：
「諸菩薩具足， 四地行法已， 思惟三世佛， 戒心除疑悔， 道非道知見， 菩提化眾生， 如是平等觀， 得入第五地。 四念處為弓， 信五根為箭， 四正勤為馬， 四如意為車， 五力以為鎧， 破諸煩惱賊， 勇健不退轉， 直入第五地。 慚愧無垢衣， 凈戒以為香， 七覺為華鬘， 禪定為涂香， 智慧與方便， 種種念莊嚴， 如是則得入， 陀羅尼園林。 四如意為足， 正念為頭項， 慈悲明凈眼， 利智慧為牙， 以空無我吼， 破諸煩惱賊， 如是人師子， 能入第五地。 是菩薩已得， 住于第五地， 轉修勝凈法， 皆為佛道故，
【現代漢語翻譯】 現代漢語譯本 即使證得了，也不會立刻成就無上菩提之道。佛子！這簡略地說明了菩薩的難勝地。菩薩安住在這個地中，大多會成為兜率陀天（Tusita Heaven）的天王，諸根敏銳，能夠降伏一切外道的作為。佈施、愛語、利益、同事這四攝法都念念不離唸佛，不離念法，乃至不離念具足一切種智（sarvajnata，一切智慧）；常生起這樣的心念：『我應當在一切眾生中成為首領、成為最殊勝的，乃至成為一切眾生的依止。』佛子！如果這位菩薩想要勤奮修行精進，在很短的時間內，就能獲得千億三昧（samadhi，禪定），乃至能夠示現千億菩薩作為眷屬。如果以願力神通自在，所能示現的菩薩數量，又超過這個數目，達到若干百千萬億劫都無法計算的程度。 當時，金剛藏菩薩（Vajragarbha Bodhisattva）想要再次闡明這個道理，用偈頌說道： 『諸位菩薩具足了，四地的修行方法后，思惟過去、現在、未來三世諸佛，以戒律之心去除疑惑和後悔，明瞭道與非道的知見，以菩提心教化眾生，像這樣平等地觀察，就能進入第五地。以四念處（cattaro satipatthana）為弓，以信五根（panca indriyani）為箭，以四正勤（cattari sammappadhanani）為馬，以四如意足（cattaro iddhipada）為車，以五力（panca balani）為鎧甲，破除各種煩惱賊，勇猛精進不退轉，直接進入第五地。 以慚愧為無垢的衣服，以清凈的戒律為香，以七覺支（sapta bodhyangani）為花鬘，以禪定為涂香，以智慧和方便，以及種種的憶念來莊嚴自身，這樣就能進入陀羅尼（dharani，總持）的園林。以四如意足為足，以正念為頭頸，以慈悲為明凈的眼睛，以銳利的智慧為牙齒，以空無我（sunyata and anatman）的吼聲，破除各種煩惱賊，像這樣的人中獅子，能夠進入第五地。 這位菩薩已經證得，安住在第五地，轉而修習殊勝清凈的法，都是爲了成就佛道。』
【English Translation】 English version Even if one attains it, one will not quickly achieve the unsurpassed path of enlightenment. Oh, son of the Buddha! This is a brief explanation of the Difficult-to-Conquer Ground of a Bodhisattva. Bodhisattvas who dwell in this ground often become kings of the Tusita Heaven, with sharp faculties, capable of subduing all the practices of externalists. The four means of attraction—giving, kind speech, beneficial action, and cooperation—are always accompanied by mindfulness of the Buddha, mindfulness of the Dharma, and even mindfulness of the complete omniscience (sarvajnata); they constantly generate the thought: 『I shall be the leader, the most excellent, and even the refuge for all sentient beings.』 Oh, son of the Buddha! If this Bodhisattva wishes to diligently practice with vigor, in a short time, they can attain billions of samadhis (meditative states), and even manifest billions of Bodhisattvas as their retinue. If they use the power of their vows and spiritual abilities, the number of Bodhisattvas they can manifest exceeds this number, reaching countless billions of kalpas. At that time, Vajragarbha Bodhisattva, wishing to further clarify this meaning, spoke in verse: 『When Bodhisattvas have fully practiced the methods of the four grounds, contemplating the Buddhas of the past, present, and future, with a mind of discipline, they eliminate doubt and regret, understanding the knowledge of the path and non-path, and with the Bodhi mind, they transform sentient beings. Observing in this equal way, they can enter the fifth ground. Using the four foundations of mindfulness (cattaro satipatthana) as a bow, the five roots of faith (panca indriyani) as arrows, the four right efforts (cattari sammappadhanani) as horses, the four bases of spiritual power (cattaro iddhipada) as a chariot, and the five powers (panca balani) as armor, they break through the thieves of afflictions, advancing bravely without regression, directly entering the fifth ground. With shame and remorse as immaculate clothing, pure discipline as fragrance, the seven factors of enlightenment (sapta bodhyangani) as a garland of flowers, meditative concentration as perfume, and wisdom and skillful means, along with various forms of mindfulness, they adorn themselves. In this way, they can enter the garden of dharani (retention). With the four bases of spiritual power as feet, right mindfulness as the head and neck, compassion as clear and bright eyes, sharp wisdom as teeth, and with the roar of emptiness and no-self (sunyata and anatman), they break through the thieves of afflictions. Such a lion among humans can enter the fifth ground. This Bodhisattva has already attained and dwells in the fifth ground, turning to cultivate superior and pure Dharma, all for the sake of achieving Buddhahood.』
常行慈悲心， 未曾有厭倦， 常為修習此， 第五地行法。 深集二資糧， 福德及智慧， 種種方便力， 上地明觀法， 常為佛所護， 得成於念慧， 次第能善觀， 如實知諸諦。 苦集滅止道， 世相第一事， 說生起差別， 無生如來智， 如是觀諸諦， 心微妙清凈， 雖未能逮得， 無障礙解脫。 以能有智慧， 及與信力故， 得勝於一切， 世間諸智慧。 如是觀諸諦， 悉知有為法， 虛偽不真實， 無一堅固相。 能得於諸佛， 慈悲光明分， 為諸眾生故， 專心求佛慧。 知有為先後， 眾生甚可愍， 墮在無明闇， 愛因緣所繫。 是菩薩能滅， 世間之苦惱， 知法無壽者， 猶如草木等。 眾生常以二， 煩惱因緣故， 從於先世來， 後世亦如是。 相續不斷絕， 不能盡苦邊， 於此生愍傷， 我當度脫之。 不能出五陰， 不畏四大害， 不拔諸邪箭， 不滅三毒火， 不除無明闇， 墮在大愛海， 無有智慧眼， 離大導師故。 知如是事已， 轉加勤精進， 有所作起業， 皆為度眾生。 常住正念慧， 有道有慚愧， 堅心覺隨
【現代漢語翻譯】 現代漢語譯本 常常懷著慈悲之心，從未感到厭倦， 常常修習這種慈悲心，這是第五地（菩薩修行階位）的修行方法。 深深地積累兩種資糧，即福德和智慧， 運用種種方便之力，這是上地（更高修行階位）的明觀方法， 常常受到佛的護佑，能夠成就念和智慧， 能夠次第地善於觀察，如實地瞭解諸諦（真理）。 苦、集、滅、道（四聖諦），是世間相的第一要事， 宣說生起的差別，以及無生的如來智慧（佛的智慧）， 像這樣觀察諸諦，心就微妙而清凈， 雖然還未能達到無障礙的解脫， 但因為有智慧和信心的力量， 能夠勝過世間的一切智慧。 像這樣觀察諸諦，完全瞭解有為法（因緣和合而生的法）， 是虛偽不真實的，沒有一個堅固不變的相。 能夠得到諸佛慈悲光明的加持， 爲了眾生的緣故，專心求取佛的智慧。 知道有為法的先後順序，眾生實在可憐， 墮落在無明的黑暗中，被愛慾的因緣所束縛。 這位菩薩能夠滅除世間的苦惱， 知道法沒有壽者（沒有永恒的主宰），就像草木一樣。 眾生常常因為兩種煩惱的因緣， 從前世而來，後世也將如此。 相續不斷絕，不能窮盡苦的邊際， 對此生起憐憫之心，我應當度脫他們。 不能出離五陰（色、受、想、行、識），不畏懼四大（地、水、火、風）的危害， 不拔除各種邪見之箭，不熄滅貪、嗔、癡三毒之火， 不消除無明的黑暗，墮落在大愛慾之海中， 沒有智慧的眼睛，因為離開了偉大的導師（佛）。 知道這些事情之後，更加勤奮精進， 所做的一切事業，都是爲了度脫眾生。 常常安住于正念和智慧，有道義和慚愧之心， 堅定地覺悟並隨順真理。
【English Translation】 English version Always practice a compassionate heart, never feeling weary, Constantly cultivate this compassion, which is the practice of the fifth Bhumi (stage of Bodhisattva practice). Deeply accumulate the two accumulations, namely merit and wisdom, Utilizing various skillful means, this is the method of clear observation of the higher Bhumis (higher stages of practice), Always protected by the Buddha, able to achieve mindfulness and wisdom, Able to observe skillfully in sequence, truly understanding the various truths (realities). Suffering, its origin, its cessation, and the path (the Four Noble Truths), are the foremost matters of worldly phenomena, Expounding the differences in arising, and the unborn wisdom of the Tathagata (Buddha's wisdom), Observing the truths in this way, the mind becomes subtle and pure, Although not yet able to attain unobstructed liberation, Yet because of the power of wisdom and faith, Able to surpass all worldly wisdom. Observing the truths in this way, fully understanding conditioned phenomena (phenomena arising from causes and conditions), As false and unreal, without a single permanent aspect. Able to receive the compassionate light of the Buddhas, For the sake of all beings, wholeheartedly seeking the wisdom of the Buddha. Knowing the order of conditioned phenomena, beings are truly pitiable, Falling into the darkness of ignorance, bound by the causes and conditions of desire. This Bodhisattva is able to extinguish the sufferings of the world, Knowing that the Dharma has no life-span (no eternal ruler), like grass and trees. Beings are always due to the causes and conditions of two kinds of afflictions, Coming from past lives, and will be the same in future lives. Continuing without interruption, unable to reach the end of suffering, Upon this, arising a heart of compassion, I shall liberate them. Unable to escape the five skandhas (form, feeling, perception, mental formations, consciousness), not fearing the harm of the four elements (earth, water, fire, wind), Not pulling out the arrows of wrong views, not extinguishing the fires of greed, hatred, and delusion, Not eliminating the darkness of ignorance, falling into the great ocean of desire, Without the eye of wisdom, because they have left the great teacher (Buddha). Knowing these things, increasing diligence and effort, All actions undertaken are for the sake of liberating beings. Always abiding in right mindfulness and wisdom, having a sense of morality and shame, Firmly awakening and following the truth.
智， 轉更令增益。 修福慧無厭， 持戒不羸弱， 求多聞無倦， 正修凈佛土。 種相好音聲， 因緣無厭足， 所作諸善業， 皆為利眾生。 為利世間故， 造立經書等， 金石性醫方， 歌舞戲笑事， 堂閣及園林， 衣服諸飲食， 示種種寶聚， 令眾得歡喜。 占日月五星， 及二十八宿， 地動吉兇相， 夢書諸怪事， 佈施凈戒等， 離欲修禪定， 四無量神通， 安樂世間故。 大智慧菩薩， 得此難勝地， 供養萬億佛， 從佛而聽法。 所修諸善根， 皆悉得明凈， 猶如硨磲寶， 瑩磨于真金。 譬如寶宮殿， 風持不失法， 世法所不染， 如蓮華在水。 菩薩住是地， 多作兜率王， 諸根轉猛利， 破諸外道見。 所作諸善業， 皆為佛智慧， 得佛力無畏， 能度諸眾生。 是菩薩勤修， 轉勝精進力， 即能得千億， 深妙諸三昧。 供養千億佛， 動千億世界， 隨其所願力， 過是數無量。 如是第五地， 種種諸方便， 上智慧大人， 如法解說竟。」◎
◎第六地
諸菩薩聞說， 上地之行相， 在於虛空中， 雨眾妙珍寶
【現代漢語翻譯】 現代漢語譯本 智慧，會使其增長和增益。 修習福德和智慧永不厭倦，持守戒律不懈怠軟弱， 追求廣博的知識永不疲倦，端正修行以凈化佛土。 種下美好的相貌和聲音的因，對於因緣永不滿足， 所做的一切善業，都是爲了利益眾生。 爲了利益世間，創造和建立經書等， 研究金石、醫藥、歌舞、戲笑之事， 建造殿堂樓閣和園林，提供衣服和各種飲食， 展示各種珍寶，使眾生歡喜。 占卜日月五星的執行，以及二十八星宿， 研究地震的吉兇預兆，夢境和各種怪異之事， 佈施、持守清凈的戒律等，遠離慾望修習禪定， 修習四無量心和神通，爲了使世間安樂。 具有大智慧的菩薩，獲得這難以超越的境界， 供養萬億諸佛，從佛那裡聽聞佛法。 所修習的各種善根，都變得明凈， 如同硨磲寶，經過打磨后如同真金般閃耀。 譬如寶貴的宮殿，風吹也不會失去其法則， 不被世俗的法則所污染，如同蓮花在水中一樣。 菩薩安住在這個境界，多化身為兜率天王（Tusita King）， 諸根變得更加猛利，能破除各種外道的見解。 所做的一切善業，都是爲了獲得佛的智慧， 獲得佛的威力和無畏，能夠度化一切眾生。 這位菩薩勤奮修行，轉而增長精進的力量， 就能獲得千億種深奧微妙的三昧（Samadhi，禪定）。 供養千億諸佛，震動千億世界， 隨其所愿的力量，超過這個數量無數倍。 這就是第五地，種種的方便法門， 上等智慧的大人，如法地解說完畢。 第六地 諸菩薩聽聞解說，上地菩薩的修行境界， 在虛空中，降下各種美妙的珍寶。
【English Translation】 English version Wisdom, further increases and enhances. Cultivating blessings and wisdom without weariness, upholding precepts without weakness, Seeking extensive knowledge without fatigue, rightly cultivating to purify the Buddha-land. Planting the causes of excellent features and voice, never being satisfied with conditions, All the good deeds done are for the benefit of all beings. For the benefit of the world, creating and establishing scriptures, etc., Studying metals, stones, medicine, singing, dancing, and humorous matters, Building halls, pavilions, and gardens, providing clothing and various foods, Displaying various treasures, making beings joyful. Divining the movements of the sun, moon, and five planets, as well as the twenty-eight constellations, Studying the auspicious and inauspicious signs of earthquakes, dreams, and various strange events, Practicing giving, upholding pure precepts, etc., abandoning desires and cultivating meditation, Cultivating the four immeasurables and supernormal powers, for the peace and happiness of the world. The Bodhisattva with great wisdom, attains this unsurpassable state, Making offerings to billions of Buddhas, and listening to the Dharma from the Buddhas. All the roots of good that are cultivated, become clear and pure, Like a tridacna shell, polished to shine like pure gold. Like a precious palace, not losing its principles when the wind blows, Not being defiled by worldly laws, like a lotus flower in water. The Bodhisattva dwells in this state, often manifesting as the Tusita King, The faculties become sharper, able to break through the views of various heretics. All the good deeds done are for the attainment of Buddha's wisdom, Attaining the power and fearlessness of the Buddha, able to liberate all beings. This Bodhisattva diligently cultivates, further increasing the power of diligence, And is able to attain billions of profound and subtle Samadhis (meditative states). Making offerings to billions of Buddhas, shaking billions of worlds, According to the power of their vows, exceeding this number immeasurably. This is the fifth ground, with various skillful means, The great person of superior wisdom, has completed the explanation according to the Dharma. The Sixth Ground The Bodhisattvas, hearing the explanation, of the practice of the higher grounds, In the empty space, rain down various wonderful treasures.
， 放清凈光明， 供養於世尊， 咸贊言善哉， 善哉金剛藏。 無量億諸天， 心皆大歡喜， 于上虛空中， 雨種種珍寶， 光明相綺錯， 微妙甚可樂， 香華諸瓔珞， 幡蓋散佛上， 他化自在王， 與諸眷屬等， 雨眾妙寶物， 氛氛如雪下， 歌頌供養佛， 稱歎金剛藏， 咸贊言善哉， 快說諸地行。 千萬億天女， 于上虛空中， 作天眾妓樂， 歌嘆佛功德。 咸作如是言： 「如來之所說， 微妙無有量， 能滅諸煩惱。 諸法本性空， 無有毫末相， 空無有分別， 同若如虛空。 無有去住相， 亦無有戲論， 本來常清凈， 如如無分別。 若人能通達， 一切諸法性， 于有于無中， 其心不動搖。 但以大悲心， 為度諸眾生， 是名諸佛子， 從佛口法生。 常行於佈施， 利益諸眾生， 本來雖清凈， 持戒而堅心， 雖本心無傷， 而行於忍辱， 雖知法性離， 而行於精進， 雖先滅煩惱， 而入于諸禪， 雖先解法空， 而分別諸法。 寂滅智雖多， 而求利世間， 能滅諸惡者， 名之為大人。」 如是諸天女， 百千種妙音，
【現代漢語翻譯】 現代漢語譯本 釋放清凈的光明，供養於世尊（佛陀）。 都讚歎說：『善哉！善哉！金剛藏（佛陀的別稱）。』 無量億的天人，心中都非常歡喜， 在上面的虛空中，降下種種珍寶， 光芒交錯，美妙而令人喜悅， 香花和各種瓔珞，幡蓋散落在佛陀的上方。 他化自在天王（欲界第六天的天王），和他的眷屬們， 降下各種美妙的寶物，紛紛揚揚如下雪一般。 歌頌供養佛陀，稱讚金剛藏（佛陀的別稱）， 都讚歎說：『善哉！快說諸地（菩薩修行的階位）的修行。』 千萬億的天女，在上面的虛空中， 演奏天上的音樂，歌頌佛陀的功德。 都這樣說：『如來（佛陀的稱號）所說的法， 微妙而無量，能夠滅除各種煩惱。 諸法的本性是空，沒有絲毫的形相， 空性沒有分別，如同虛空一般。 沒有來去和停留的相狀，也沒有戲論， 本來就常是清凈的，如如不動，沒有分別。 如果有人能夠通達一切諸法的本性， 對於有和無，他的心都不會動搖。 只是以大悲心，爲了度化一切眾生， 這樣的人被稱為佛子，從佛陀的教法中出生。 常常行佈施，利益一切眾生， 雖然本來清凈，仍然堅定地持戒， 雖然本心沒有受到傷害，仍然修行忍辱， 雖然知道法性是離一切相的，仍然修行精進， 雖然已經滅除了煩惱，仍然進入各種禪定， 雖然已經理解了法是空性的，仍然分別諸法。 雖然有寂滅的智慧，仍然追求利益世間， 能夠滅除各種惡行的人，被稱為大人。』 這些天女，用百千種美妙的聲音，
【English Translation】 English version They emit pure and bright light, making offerings to the World Honored One (Buddha). They all praise, saying: 'Excellent! Excellent! Vajragarbha (another name for the Buddha).' Countless billions of devas (gods), their hearts are all greatly joyful, In the upper void, they rain down various precious treasures, The lights intertwine, wonderful and delightful, Fragrant flowers and various necklaces, banners and canopies are scattered above the Buddha. The Paranirmitavasavartin King (the king of the sixth heaven of the desire realm), and his retinue, Rain down various wonderful treasures, fluttering down like snow. They sing praises and make offerings to the Buddha, extolling Vajragarbha (another name for the Buddha), They all praise, saying: 'Excellent! Quickly speak of the practices of the various bhumis (stages of a Bodhisattva's practice).' Countless millions of celestial maidens, in the upper void, Play celestial music, singing praises of the Buddha's merits. They all say: 'The Dharma spoken by the Tathagata (title of the Buddha), Is subtle and immeasurable, able to extinguish all afflictions. The nature of all dharmas is emptiness, without the slightest form, Emptiness has no distinctions, like the void itself. There is no coming, going, or abiding, nor is there any idle talk, Originally, it is always pure, suchness without distinctions. If one can understand the nature of all dharmas, In existence and non-existence, their mind will not waver. Only with great compassion, to liberate all sentient beings, Such a person is called a Buddha's child, born from the Buddha's teachings. They constantly practice giving, benefiting all sentient beings, Although originally pure, they still firmly uphold the precepts, Although their original mind is not harmed, they still practice patience, Although they know the nature of Dharma is beyond all forms, they still practice diligence, Although they have already extinguished afflictions, they still enter into various samadhis (meditative states), Although they have already understood the emptiness of Dharma, they still discern all dharmas. Although they have much wisdom of quiescence, they still seek to benefit the world, One who can extinguish all evil deeds is called a great person.' These celestial maidens, with hundreds of thousands of wonderful sounds,
稱讚歌頌已， 默然而觀佛。 解脫月菩薩， 請金剛藏言： 「當以何行相， 得成第六地？」
金剛藏菩薩言：「佛子！菩薩摩訶薩已具足五地，欲入六地，當以十平等法。何等為十？一、以無性故，一切法平等；二、以無相故，一切法平等；三、以無生故，一切法平等；四、以無成故，一切法平等；五、以本來清凈故，一切法平等；六、以無戲論故，一切法平等；七、以不取不捨故，一切法平等；八、以離故，一切法平等；九、以幻夢影響水中月故，一切法平等；十、以有無不二故，一切法平等。菩薩以是十平等法，得入第六地。菩薩如是觀一切法效能忍，隨順得第六地，無生法忍雖未現前，心已成就明利順忍。是菩薩觀一切法如是相，大悲為首，增長大悲故，觀世間生滅相。作是念：『世間所有受身生處，皆以貪著我故，若離著我則無生處；一切凡夫常隨邪念，行邪妄道，愚癡所盲，貪著於我，習起三行，罪行、福行、不動行，以是行故，起有漏心種子，有漏有取心故，起生死身；所謂業為地，識為種子，無明覆蔽，愛水為潤，我心溉灌，種種諸見，令得增長；生名色芽，因名色故生諸根，諸根合故有觸，從觸生受，樂受故生愛，愛增長故有取，取因緣故有有，于有起五陰身名為生，五陰變
【現代漢語翻譯】 現代漢語譯本 稱讚歌頌完畢，便靜默地觀看佛陀。 解脫月菩薩（菩薩名），向金剛藏菩薩（菩薩名）請教說： 『應當以什麼樣的修行方式，才能成就第六地（菩薩修行階位）？』
金剛藏菩薩回答說：『佛子！菩薩摩訶薩（對大菩薩的尊稱）已經具足了五地（菩薩修行階位），想要進入第六地，應當以十種平等法來修行。哪十種呢？一、因為一切法都沒有自性，所以一切法平等；二、因為一切法都沒有相狀，所以一切法平等；三、因為一切法都沒有生起，所以一切法平等；四、因為一切法都沒有成就，所以一切法平等；五、因為一切法本來就是清凈的，所以一切法平等；六、因為一切法都沒有虛妄的言論，所以一切法平等；七、因為一切法都不執取也不捨棄，所以一切法平等；八、因為一切法都遠離（一切執著），所以一切法平等；九、因為一切法都如幻象、夢境、回聲、水中月一樣虛幻不實，所以一切法平等；十、因為一切法有和無都不是對立的，所以一切法平等。菩薩以這十種平等法，就能進入第六地。菩薩這樣觀察一切法的本性，能夠安忍，隨順修行就能得到第六地，雖然無生法忍（菩薩證悟的智慧）還沒有顯現，但心中已經成就了明利順忍（一種智慧）。這位菩薩觀察一切法都是這樣的相狀，以大悲心為首要，增長大悲心，所以觀察世間的生滅現象。他這樣想：『世間所有承受身體和出生之處，都是因為貪著于「我」的緣故，如果離開對「我」的執著，就不會有出生之處；一切凡夫常常隨著邪念，行走在邪妄的道路上，被愚癡所矇蔽，貪著于「我」，從而生起三種行為，即罪行、福行和不動行，因為這些行為，生起了有漏的心的種子，因為有漏和執取的心，所以產生了生死之身；所謂的業是土地，識是種子，無明覆蓋，愛水滋潤，我心灌溉，種種的見解，使之增長；生出名色的嫩芽，因為名色而生出諸根，諸根聚合而有觸，從觸產生感受，因為樂受而產生愛，愛增長而有執取，因為執取的因緣而有存在，在存在中產生五陰之身，這叫做生，五陰變
【English Translation】 English version Having finished praising and extolling, he silently observed the Buddha. The Bodhisattva 'Liberation Moon' asked the Bodhisattva 'Vajra Treasury', saying: 'By what practice should one attain the sixth stage?'
The Bodhisattva Vajra Treasury said: 'Son of Buddha! A Bodhisattva Mahasattva (great Bodhisattva) who has completed the five stages and wishes to enter the sixth stage should do so through ten equalities. What are the ten? First, because of no-self-nature, all dharmas are equal; second, because of no-characteristics, all dharmas are equal; third, because of no-arising, all dharmas are equal; fourth, because of no-accomplishment, all dharmas are equal; fifth, because of original purity, all dharmas are equal; sixth, because of no-conceptual proliferation, all dharmas are equal; seventh, because of neither grasping nor rejecting, all dharmas are equal; eighth, because of detachment, all dharmas are equal; ninth, because all dharmas are like illusions, dreams, echoes, and the moon in water, all dharmas are equal; tenth, because existence and non-existence are not dual, all dharmas are equal. A Bodhisattva, through these ten equalities, can enter the sixth stage. A Bodhisattva who thus observes the nature of all dharmas can endure, and by following this practice, attains the sixth stage. Although the 'non-arising dharma-endurance' (a Bodhisattva's wisdom) has not yet manifested, the mind has already achieved clear and compliant endurance. This Bodhisattva observes all dharmas in this way, with great compassion as the foremost, and increases great compassion, thus observing the arising and ceasing of the world. He thinks: 'All the places in the world where bodies are received and born are due to attachment to the 'self'. If one is detached from the 'self', there would be no place of birth. All ordinary beings constantly follow wrong thoughts, walk on wrong paths, are blinded by ignorance, and are attached to the 'self', thus giving rise to three kinds of actions: sinful actions, meritorious actions, and non-moving actions. Because of these actions, the seeds of defiled minds arise. Because of defiled and grasping minds, the body of birth and death arises. What is called karma is the ground, consciousness is the seed, ignorance is the covering, the water of craving is the moisture, the mind of 'I' is the irrigation, and various views cause it to grow. The sprout of name and form arises, and because of name and form, the sense organs arise. The aggregation of the sense organs gives rise to contact, from contact arises feeling, from pleasant feeling arises craving, from the increase of craving arises grasping, from the condition of grasping arises existence, and in existence, the five aggregates arise, which is called birth. The five aggregates change
名為老，五陰滅名為死，老死因緣，有憂悲熱惱眾苦聚集；是十二因緣無有集者，無有散者，緣合則有，緣散則無。』菩薩如是於六地中，隨順觀十二因緣。
「又作是念：『不如實知第一義故有無明，無明起業是名行，依行有初識，與識共生有四取陰，依止取陰有名色，名色成就有六入，根塵合故有觸，觸因緣生受，貪樂受名為愛，愛增長名為取，從取起業名為有，業報五陰名為生，五陰變名為老，五陰壞名為死；死別離時，貪著心熱名為悲；發聲啼哭，五識為苦，意識為憂，憂苦轉多名為惱；如是但生大苦積聚。是十二因緣，無我、無我所，無作者、無使作者，若有作者則有作事，若無作者則無作事，第一義中無作者、無作事。』
「又作是念：『三界虛妄但是心作；十二緣分是皆依心，所以者何？隨事生欲心，是心即是識，事是行，行誑心故名無明，識所依處名名色，名色增長名六入，三事和合有觸，觸共生名受，貪著所受名為愛，愛不捨名為取，彼和合故名為有，有所起名為生，生變名為老，老壞名為死。又無明有二種作：一者、緣中癡，二者、為行作因；行亦有二種作：一者、生未來世果報，二者、與識作因；識亦有二種作：一者、能受生，二者、與名色作因；名色亦有二種作：一者、令識起
【現代漢語翻譯】 現代漢語譯本：'衰老被稱為老，五蘊的滅亡被稱為死。老死是因緣和合的結果，由此產生憂愁、悲傷、熱惱等種種痛苦的聚集。這十二因緣本身沒有聚集者，也沒有消散者，因緣聚合就產生，因緣離散就消失。'菩薩在第六地中，就這樣隨順觀察十二因緣。 又這樣思念：'因為不能如實瞭解第一義諦，所以產生無明。無明引發行為，這稱為行。依賴於行而有最初的意識，與意識共同產生四種取蘊。依賴於取蘊而有名色，名色成就而有六入。根與塵相合而有觸，觸的因緣產生感受。貪戀感受稱為愛，愛增長稱為取。從取而產生行為稱為有，行為的果報是五蘊的產生，這稱為生。五蘊的變化稱為老，五蘊的壞滅稱為死。在死亡分離時，貪戀的心產生熱惱稱為悲。發出聲音啼哭，五識感受為苦，意識感受為憂，憂苦不斷增多稱為惱。這樣就只是產生巨大的痛苦積聚。這十二因緣，沒有我，沒有我所，沒有作者，也沒有使作者。如果有作者，就會有被做的事情；如果沒有作者，就沒有被做的事情。在第一義諦中，沒有作者，也沒有被做的事情。' 又這樣思念：'三界都是虛妄的，只是心的造作。十二緣分都是依賴於心，為什麼這樣說呢？隨著事物產生慾望的心，這個心就是識，事物是行，行迷惑心所以稱為無明，識所依賴的地方稱為名色，名色增長稱為六入，三者和合而有觸，觸共同產生稱為受，貪戀所受稱為愛，愛不捨棄稱為取，它們和合稱為有，有所產生稱為生，生變化稱為老，老壞滅稱為死。而且無明有兩種作用：第一，是緣起中的愚癡；第二，是為行作因。行也有兩種作用：第一，產生未來世的果報；第二，為識作因。識也有兩種作用：第一，能夠接受生命；第二，為名色作因。名色也有兩種作用：第一，使識產生。
【English Translation】 English version: 'Aging is called old, and the cessation of the five aggregates is called death. Old age and death are the result of causal conditions, from which arise the gathering of sorrow, grief, distress, and various sufferings. These twelve links of dependent origination have no gatherer, nor do they have a disperser; when conditions come together, they arise, and when conditions disperse, they cease.' The Bodhisattva, in the sixth ground, thus observes the twelve links of dependent origination in accordance with the truth. Furthermore, he thinks: 'Because one does not truly understand the first principle, there is ignorance. Ignorance gives rise to actions, which are called formations. Dependent on formations, there is initial consciousness. Co-arising with consciousness are the four aggregates of grasping. Dependent on the aggregates of grasping, there is name and form. The completion of name and form gives rise to the six sense bases. The union of sense bases and objects gives rise to contact. From the condition of contact arises feeling. Craving for feeling is called desire. The increase of desire is called grasping. From grasping arises action, which is called existence. The result of action is the arising of the five aggregates, which is called birth. The change of the five aggregates is called aging, and the destruction of the five aggregates is called death. At the time of separation by death, the mind's craving and heat are called grief. Crying out loud, the five senses experience suffering, and the consciousness experiences sorrow. The increase of sorrow and suffering is called distress. Thus, there is only the arising of a great accumulation of suffering. These twelve links of dependent origination have no self, no belonging to self, no maker, and no one who causes the making. If there is a maker, there would be something made; if there is no maker, there would be nothing made. In the first principle, there is no maker and nothing made.' Furthermore, he thinks: 'The three realms are illusory, merely created by the mind. The twelve links of dependent origination all rely on the mind. Why is this so? The mind that desires things is consciousness. Things are formations. Formations delude the mind, hence they are called ignorance. The place where consciousness relies is called name and form. The increase of name and form is called the six sense bases. The union of these three gives rise to contact. Contact co-arises with feeling. Craving for feeling is called desire. Not abandoning desire is called grasping. Their union is called existence. What arises from existence is called birth. The change of birth is called aging, and the destruction of aging is called death. Moreover, ignorance has two functions: first, it is delusion in dependent origination; second, it is the cause for formations. Formations also have two functions: first, they produce the results of future lives; second, they are the cause for consciousness. Consciousness also has two functions: first, it can receive life; second, it is the cause for name and form. Name and form also have two functions: first, they cause consciousness to arise.'
相續，二者、與六入作因；六入亦有二種作：一者、能緣六塵，二者、能與觸作因；觸亦有二種作：一者、能觸所緣，二者、能與受作因；受亦有二種作：一者、覺憎愛事，二者、與愛作因；愛亦有二種作：一者、于可染中生貪心，二者、與取作因；取亦有二種作：一者、能增長煩惱，二者、與有作因；有亦有二種作：一者、能于余道中生，二者、與生作因；生亦有二種作：一者、能起五陰，二者、與老作因；老亦有二種作：一者、令諸根熟，二者、與死作因；死亦有二種作：一者、壞五陰身，二者、以不見知故而令相續不絕。又無明緣諸行者，無明令行不斷，助成行故；行緣識者，令識不斷，助成識故；識緣名色者，令名色不斷，助成名色故；乃至生緣老死，憂悲苦惱者，令死不斷，助成死故；無明滅故，則諸行滅，乃至生滅故，老死憂悲苦惱滅，因滅故果亦滅。又無明、愛、取是三分不斷煩惱道，行有二分不斷業道，余因緣分不斷苦道，先、后際相續故，是三道不斷，是三道離我、我所而有生滅。又無明及行是過去事，識、名色、六入、觸、受是現在事，愛、取、有、生、老死是未來事，於是有三世轉；無明滅故諸行滅，名為斷三世相續說。又十二因緣說名三苦：無明、行、識、名色、六入，名為行苦，觸、受名
【現代漢語翻譯】 現代漢語譯本：相續（saṃtati），兩者（指無明和行）與六入（ṣaḍāyatana，指眼、耳、鼻、舌、身、意六種感覺器官）作為因；六入也有兩種作用：一是能緣取六塵（ṣaḍviṣaya，指色、聲、香、味、觸、法六種外境），二是能與觸（sparśa）作為因；觸也有兩種作用：一是能觸及所緣，二是能與受（vedanā）作為因；受也有兩種作用：一是覺知憎愛之事，二是與愛（tṛṣṇā）作為因；愛也有兩種作用：一是在可染著的事物中生起貪心，二是與取（upādāna）作為因；取也有兩種作用：一是能增長煩惱，二是與有（bhava）作為因；有也有兩種作用：一是在其他道中產生，二是與生（jāti）作為因；生也有兩種作用：一是能生起五陰（pañcaskandha，指色、受、想、行、識五種構成要素），二是與老（jarā）作為因；老也有兩種作用：一是使諸根成熟，二是與死（maraṇa）作為因；死也有兩種作用：一是壞滅五陰之身，二是因不見知而使相續不絕。又無明（avidyā）緣諸行（saṃskāra）者，無明使行不斷，助成行故；行緣識（vijñāna）者，使識不斷，助成識故；識緣名色（nāmarūpa）者，使名色不斷，助成名色故；乃至生緣老死，憂悲苦惱者，使死不斷，助成死故；無明滅故，則諸行滅，乃至生滅故，老死憂悲苦惱滅，因滅故果亦滅。又無明、愛、取是三分不斷煩惱道，行有二分不斷業道，其餘因緣分不斷苦道，先、后際相續故，是三道不斷，是三道離我、我所而有生滅。又無明及行是過去事，識、名色、六入、觸、受是現在事，愛、取、有、生、老死是未來事，於是有三世運轉；無明滅故諸行滅，名為斷三世相續說。又十二因緣說名三苦：無明、行、識、名色、六入，名為行苦，觸、受名 現代漢語譯本：為壞苦。
【English Translation】 English version: Continuity (saṃtati), the two (referring to ignorance and formations) and the six sense bases (ṣaḍāyatana, referring to the six sense organs: eyes, ears, nose, tongue, body, and mind) act as a cause; the six sense bases also have two functions: one is to perceive the six sense objects (ṣaḍviṣaya, referring to the six external objects: form, sound, smell, taste, touch, and dharma), and the other is to act as a cause for contact (sparśa); contact also has two functions: one is to touch the object of perception, and the other is to act as a cause for feeling (vedanā); feeling also has two functions: one is to perceive things that are liked or disliked, and the other is to act as a cause for craving (tṛṣṇā); craving also has two functions: one is to generate greed in things that can be defiled, and the other is to act as a cause for clinging (upādāna); clinging also has two functions: one is to increase afflictions, and the other is to act as a cause for becoming (bhava); becoming also has two functions: one is to arise in other realms, and the other is to act as a cause for birth (jāti); birth also has two functions: one is to give rise to the five aggregates (pañcaskandha, referring to the five constituent elements: form, feeling, perception, mental formations, and consciousness), and the other is to act as a cause for aging (jarā); aging also has two functions: one is to mature the sense faculties, and the other is to act as a cause for death (maraṇa); death also has two functions: one is to destroy the body of the five aggregates, and the other is to cause continuity to be unbroken due to not being known. Furthermore, when ignorance (avidyā) conditions formations (saṃskāra), ignorance causes formations to be continuous, thus assisting formations; when formations condition consciousness (vijñāna), they cause consciousness to be continuous, thus assisting consciousness; when consciousness conditions name and form (nāmarūpa), it causes name and form to be continuous, thus assisting name and form; and so on, when birth conditions aging and death, sorrow, lamentation, pain, and distress, it causes death to be continuous, thus assisting death; when ignorance ceases, then formations cease, and so on, when birth ceases, aging, death, sorrow, lamentation, pain, and distress cease, when the cause ceases, the effect also ceases. Furthermore, ignorance, craving, and clinging are the three parts of the continuous path of afflictions, formations are the two parts of the continuous path of karma, and the remaining causal conditions are the continuous path of suffering; because the beginning and end are continuous, these three paths are continuous, and these three paths have arising and ceasing apart from self and what belongs to self. Furthermore, ignorance and formations are past events, consciousness, name and form, the six sense bases, contact, and feeling are present events, and craving, clinging, becoming, birth, aging, and death are future events, thus there is the turning of the three times; when ignorance ceases, formations cease, this is called the explanation of cutting off the continuity of the three times. Furthermore, the twelve links of dependent origination are called the three sufferings: ignorance, formations, consciousness, name and form, and the six sense bases are called the suffering of formations, contact and feeling are called English version: the suffering of change.
為苦苦，愛、取、有、生、老死、憂、悲、苦、惱名為壞苦；無明滅故，諸行滅，乃至生滅故，老死滅，名為斷三苦相續說。又因無明諸行生，無明滅諸行滅，以諸行性空故，余亦如是。無明因緣諸行生，以生縛說，無明滅故諸行滅，以滅縛說，余亦如是。又無明因緣諸行生，是隨順無所有觀說，無明滅諸行滅，是隨順盡觀說，余亦如是。如是逆順十種觀十二因緣法，所謂：因緣分次第，心所攝，自助成法，不相舍離，隨三道行，分別先、后際，三苦差別，從因緣起，生滅縛，無所有盡觀。』
「是菩薩隨十二因緣，無我、無人、無眾生、無壽命者、離作者、使作者、無主，屬眾因緣，如是觀時，空解脫門現在前；滅此事余不相續故，無相解脫門現在前；知此二種，更不樂有，唯大悲心，教化眾生，無愿解脫門現在前；菩薩修行三解脫門，離彼我相，離作者、受者相，離有、無相，悲心轉增，以悲心故，勤行精進，未滿菩提法，欲令滿足。菩薩作是念：『有為法和合故增，離散則減；緣具故增，不具則減；我知有為法過故，不應和合具諸因緣；化眾生故，亦不畢竟滅有為法。菩薩如是知有為法無性，離堅固相，無生無滅，與大慈悲和合，不捨眾生即得無障礙般若波羅蜜光明現在前；得是智慧具足，修集阿耨多羅
【現代漢語翻譯】 現代漢語譯本 『苦苦』，是指愛（tanha，渴愛）、取（upadana，執取）、有（bhava，存在）、生（jati，出生）、老死（jaramarana，衰老和死亡）、憂（soka，悲傷）、悲（parideva，哀號）、苦（dukkha，痛苦）、惱（domanassa，憂惱），這些被稱為『壞苦』。因為無明（avijja，無知）的滅除，所以諸行（sankhara，意志行為）滅除，乃至生滅的滅除，所以老死滅除，這被稱為『斷三苦相續』的說法。又因為無明，諸行產生；無明滅除，諸行滅除，因為諸行的本性是空性的，其餘的也是如此。無明是諸行產生的因緣，這是以『生縛』來說的；無明滅除，諸行滅除，這是以『滅縛』來說的，其餘的也是如此。又因為無明，諸行產生，這是隨順『無所有觀』來說的；無明滅除，諸行滅除，這是隨順『盡觀』來說的，其餘的也是如此。像這樣，以逆向和順向的十種觀察來觀察十二因緣法，即：因緣的次第、心所攝、自助成法、不相舍離、隨三道而行、分別前際和后際、三苦的差別、從因緣而起、生滅的束縛、無所有和盡的觀察。 『菩薩隨順十二因緣，觀察到無我（anatta，無自性）、無人（no person）、無眾生（no sentient being）、無壽命者（no life span）、離作者（no agent）、使作者（no causer）、無主（no owner），都屬於眾因緣，像這樣觀察時，『空解脫門』（sunyata vimoksha mukha，空性解脫之門）就會顯現；因為滅除此事，其餘的不相續，所以『無相解脫門』（animitta vimoksha mukha，無相解脫之門）就會顯現；知道這兩種解脫門后，不再貪戀存在，只有大悲心，教化眾生，『無愿解脫門』（apranihita vimoksha mukha，無愿解脫之門）就會顯現；菩薩修行這三種解脫門，遠離彼我之相，遠離作者和受者之相，遠離有和無之相，悲心更加增長，因為悲心的緣故，勤奮精進，爲了圓滿菩提法，想要令其滿足。菩薩這樣想：『有為法（sankhata dhamma，有為的現象）因為和合而增長，離散則減少；因緣具足則增長，不具足則減少；我知道有為法的過患，所以不應該和合具足各種因緣；爲了教化眾生，也不應該完全滅盡有為法。』菩薩像這樣知道有為法無自性，遠離堅固之相，無生無滅，與大慈悲和合，不捨棄眾生，就能夠得到無障礙的般若波羅蜜（prajnaparamita，智慧的完美）光明顯現；得到這種智慧的圓滿，修集阿耨多羅三藐三菩提（anuttara samyak sambodhi，無上正等正覺）。
【English Translation】 English version 'Suffering of suffering' refers to love (tanha, craving), grasping (upadana, clinging), existence (bhava, becoming), birth (jati, birth), old age and death (jaramarana, aging and death), sorrow (soka, grief), lamentation (parideva, lamentation), pain (dukkha, suffering), and distress (domanassa, distress), which are called 'suffering of change'. Because of the cessation of ignorance (avijja, ignorance), volitional activities (sankhara, volitional formations) cease, and so on, until the cessation of birth, so old age and death cease, which is called the 'discontinuation of the three sufferings'. Furthermore, because of ignorance, volitional activities arise; when ignorance ceases, volitional activities cease, because the nature of volitional activities is empty, and the rest is the same. Ignorance is the condition for the arising of volitional activities, which is spoken of as 'bondage of arising'; when ignorance ceases, volitional activities cease, which is spoken of as 'bondage of cessation', and the rest is the same. Also, because of ignorance, volitional activities arise, which is spoken of in accordance with the 'view of non-existence'; when ignorance ceases, volitional activities cease, which is spoken of in accordance with the 'view of cessation', and the rest is the same. Thus, the twelve links of dependent origination are observed in ten ways, both forward and backward, namely: the order of conditions, that which is included in the mind, self-help in accomplishing the Dharma, not being separated, following the three paths, distinguishing the past and future, the differences of the three sufferings, arising from conditions, the bondage of arising and ceasing, and the view of non-existence and cessation. 'A Bodhisattva, following the twelve links of dependent origination, observes that there is no self (anatta, no self), no person, no sentient being, no life span, no agent, no causer, no owner, all of which belong to various conditions. When observing in this way, the 'door of liberation of emptiness' (sunyata vimoksha mukha, the gate of liberation of emptiness) appears; because this matter ceases and the rest does not continue, the 'door of liberation of signlessness' (animitta vimoksha mukha, the gate of liberation of signlessness) appears; knowing these two doors of liberation, one no longer desires existence, but only with great compassion, teaches sentient beings, and the 'door of liberation of wishlessness' (apranihita vimoksha mukha, the gate of liberation of wishlessness) appears. A Bodhisattva practices these three doors of liberation, abandoning the notion of self and other, abandoning the notion of agent and recipient, abandoning the notion of existence and non-existence, and compassion increases. Because of compassion, one diligently practices, and in order to fulfill the Dharma of Bodhi, one desires to make it complete. A Bodhisattva thinks: 'Conditioned phenomena (sankhata dhamma, conditioned phenomena) increase because of combination, and decrease when separated; they increase when conditions are complete, and decrease when conditions are incomplete; I know the faults of conditioned phenomena, so I should not combine and complete all conditions; in order to teach sentient beings, I should not completely extinguish conditioned phenomena.' A Bodhisattva, knowing that conditioned phenomena have no self-nature, are free from the aspect of solidity, have no arising and no ceasing, unites with great compassion, and without abandoning sentient beings, is able to obtain the light of unobstructed prajnaparamita (prajnaparamita, perfection of wisdom); having obtained this complete wisdom, one cultivates anuttara samyak sambodhi (anuttara samyak sambodhi, unsurpassed perfect enlightenment).
三藐三菩提因緣，而不住有為法；觀有為法性寂滅相，亦不住其中，欲具足無上菩提法故。』
「菩薩住現前地，得勝空三昧、性空三昧、第一義空三昧、究竟空三昧、大空三昧、合空三昧、生空三昧、如實離虛妄空三昧、略空三昧、離分別不分別空三昧，如是等萬空三昧門現在前，無相、無愿三昧亦如是。是菩薩住現前地，深心、決定心、真心、甚深心、不轉心、不捨心、廣心、無邊心、樂智心、慧方便和合心，如是等心轉勝增長，隨順阿耨多羅三藐三菩提，一切論師不能傾動；入于智地，轉聲聞、辟支佛地，決定向佛智，一切眾魔及諸煩惱所不能壞；安住菩薩智慧明中，修空、無相、無愿解脫門，專以智慧方便行助菩提法。是菩薩住現前地，于般若波羅蜜偏勝，得明上順忍，以順是法無有違逆。
「菩薩住現前地，得見數百千萬億佛，恭敬供養，尊重讚歎，衣服、飲食、臥具、醫藥，親近諸佛于諸佛所聽受正法，如說修行令佛歡喜，是人轉勝，知佛法藏，乃至無量百千萬億劫，一切善根，轉妙明凈。譬如真金，以琉璃磨瑩，光色轉勝；菩薩住現前地，以慧方便故，一切善根轉勝明凈，餘地不及。譬如月明，能令眾生身得清涼，四種風吹，不能遏絕，菩薩住現前地，善根轉勝，能滅眾生煩惱之火，四種
【現代漢語翻譯】 現代漢語譯本 『爲了成就無上正等正覺（三藐三菩提，Anuttara-samyak-sambodhi），菩薩不住著于有為法（saṃskṛta-dharma，指因緣和合而生的現象），觀察有為法的自性是寂滅的，也不住著于這種寂滅之中，這是爲了圓滿成就無上菩提之法。』 『菩薩安住于現前地（abhīmukhi-bhūmi，菩薩十地中的第六地），獲得殊勝的空三昧（śūnyatā-samādhi）、性空三昧（prakṛti-śūnyatā-samādhi）、第一義空三昧（paramārtha-śūnyatā-samādhi）、究竟空三昧（niṣṭhā-śūnyatā-samādhi）、大空三昧（mahā-śūnyatā-samādhi）、合空三昧（saṃyoga-śūnyatā-samādhi）、生空三昧（pudgala-śūnyatā-samādhi）、如實離虛妄空三昧（yathābhūta-vikalpa-śūnyatā-samādhi）、略空三昧（saṃkṣipta-śūnyatā-samādhi）、離分別不分別空三昧（vikalpā-vikalpa-śūnyatā-samādhi），像這樣等萬種空三昧門都現前，無相三昧（animitta-samādhi）、無愿三昧（apraṇihita-samādhi）也是如此。這位菩薩安住于現前地，以深心、決定心、真心、甚深心、不轉心、不捨心、廣心、無邊心、樂智心、智慧方便和合心，像這樣等心轉為殊勝增長，隨順阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），一切論師都不能動搖他；進入智慧之地，超越聲聞（śrāvaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的修行者）的境界，決定趨向佛的智慧，一切魔和各種煩惱都不能破壞他；安住在菩薩智慧的光明中，修習空、無相、無愿的解脫門，專門以智慧方便來輔助菩提之法。這位菩薩安住于現前地，在般若波羅蜜（prajñāpāramitā，智慧的完美）方面特別殊勝，獲得明上順忍（anulomikī-kṣānti，順應真理的忍耐），因為順應此法而沒有違逆。 『菩薩安住于現前地，得見數百千萬億佛，恭敬供養，尊重讚歎，以衣服、飲食、臥具、醫藥供養諸佛，親近諸佛，在諸佛處聽受正法，如所說修行，令佛歡喜，這個人轉為殊勝，了知佛法寶藏，乃至無量百千萬億劫，一切善根，轉為微妙明凈。譬如真金，用琉璃磨礪，光色轉為殊勝；菩薩安住于現前地，因為智慧方便的緣故，一切善根轉為殊勝明凈，其他地都比不上。譬如月亮的光明，能夠使眾生身心清涼，四種風吹，不能阻遏，菩薩安住于現前地，善根轉為殊勝，能夠熄滅眾生的煩惱之火，四種
【English Translation】 English version 'For the sake of Anuttara-samyak-sambodhi (supreme perfect enlightenment), the Bodhisattva does not dwell in conditioned dharmas (saṃskṛta-dharma, phenomena arising from causes and conditions); observing the nature of conditioned dharmas as quiescent, they do not dwell in that quiescence either, desiring to fully accomplish the dharma of unsurpassed Bodhi.' 'The Bodhisattva, abiding in the Abhimukhi-bhūmi (the sixth of the ten Bodhisattva grounds), attains the Samadhi of Superior Emptiness (śūnyatā-samādhi), the Samadhi of Intrinsic Emptiness (prakṛti-śūnyatā-samādhi), the Samadhi of Ultimate Emptiness (paramārtha-śūnyatā-samādhi), the Samadhi of Complete Emptiness (niṣṭhā-śūnyatā-samādhi), the Samadhi of Great Emptiness (mahā-śūnyatā-samādhi), the Samadhi of Combined Emptiness (saṃyoga-śūnyatā-samādhi), the Samadhi of Emptiness of Self (pudgala-śūnyatā-samādhi), the Samadhi of Emptiness that Truly Departs from Falsehood (yathābhūta-vikalpa-śūnyatā-samādhi), the Samadhi of Concise Emptiness (saṃkṣipta-śūnyatā-samādhi), the Samadhi of Emptiness that is Apart from Discrimination and Non-Discrimination (vikalpā-vikalpa-śūnyatā-samādhi), and such like ten thousand gates of emptiness samadhi are present, as are the Samadhi of No-Sign (animitta-samādhi) and the Samadhi of No-Wish (apraṇihita-samādhi). This Bodhisattva, abiding in the Abhimukhi-bhūmi, with a profound mind, a resolute mind, a true mind, a deep mind, an unmoving mind, an unabandoning mind, a vast mind, a boundless mind, a mind that delights in wisdom, and a mind that combines wisdom and skillful means, such minds turn to superior growth, in accordance with Anuttara-samyak-sambodhi (supreme perfect enlightenment), and cannot be swayed by any debaters; entering the ground of wisdom, surpassing the grounds of Śrāvakas (listeners of the Buddha's teachings) and Pratyekabuddhas (solitary realizers), they are determined towards the wisdom of the Buddha, and cannot be destroyed by all demons and afflictions; abiding in the light of Bodhisattva wisdom, they cultivate the doors of liberation of emptiness, no-sign, and no-wish, focusing solely on using wisdom and skillful means to assist the dharma of Bodhi. This Bodhisattva, abiding in the Abhimukhi-bhūmi, is particularly superior in Prajñāpāramitā (perfection of wisdom), attaining the Anulomikī-kṣānti (acceptance of truth), because they are in accordance with this dharma and have no opposition.' 'The Bodhisattva, abiding in the Abhimukhi-bhūmi, sees hundreds of millions of billions of Buddhas, respectfully makes offerings, honors and praises them, offering clothing, food, bedding, and medicine, drawing near to the Buddhas, listening to the true dharma at the Buddhas' places, practicing as taught, making the Buddhas happy, this person becomes superior, knowing the treasury of the Buddha's dharma, and even for countless hundreds of millions of billions of kalpas (eons), all good roots become wonderfully bright and pure. Just as true gold, when polished with lapis lazuli, becomes more radiant; the Bodhisattva, abiding in the Abhimukhi-bhūmi, because of wisdom and skillful means, all good roots become superiorly bright and pure, surpassing other grounds. Just as the light of the moon can bring coolness to the bodies of sentient beings, and cannot be extinguished by the four winds, the Bodhisattva, abiding in the Abhimukhi-bhūmi, has good roots that become superior, able to extinguish the fire of afflictions of sentient beings, and the four
惡魔所不能壞。諸佛子！是名略說菩薩現前地。菩薩住是地，多作善化自在天王，智慧猛利，能破一切增上慢者、聲聞問難，不能窮盡，有所施作，佈施、愛語、利益、同事皆不離唸佛，不離念法，乃至不離念具足一切種智。常生是心：『我當於一切眾生為首、為勝，乃至於一切眾生為依止者。』是菩薩若欲勤行精進于須臾間，得百千億三昧，乃至能示百千億菩薩以為眷屬。若以願力能過是數若干百千萬億劫不可計知。」
時，金剛藏菩薩欲重明此義，以偈頌曰：
「諸菩薩已得， 具足五地行， 知諸法無性， 無相無生滅。 本來常清凈， 無有諸戲論， 諸法常離相， 不取亦不捨， 性空猶如幻， 離二無分別， 隨順如是行， 得入第六地。 住明利順忍， 以智慧力故， 觀察於一切， 世間生滅相。 悉知諸世間， 皆從無明有， 無明若滅者， 則無有世間。 觀察因緣法， 隨順第一義， 而不壞緣報， 所作及假名， 如實無作者， 亦無有受者， 如是觀有為， 如雲無實事。 不知真諦義， 名之為無明， 從是則生思， 身口業行果。 從行故有識， 即生於名色， 如是次第起， 生死苦惱聚。
{ "translations": [ "現代漢語譯本", "惡魔無法破壞這些。諸位佛子！這便是簡略地說明菩薩現前地（菩薩修行的一個階段）。菩薩安住於此地，多化身為善化自在天王（欲界頂天的天王），智慧銳利，能破除一切增上慢者（自以為是的人）。聲聞（小乘修行者）的提問，無法窮盡他的智慧。他所做的一切，無論是佈施、愛語、利益、同事，都不離唸佛、念法，乃至不離念具足一切種智（佛陀的智慧）。他常生起這樣的心念：『我應當在一切眾生中成為首領、成為最殊勝的，乃至成為一切眾生的依靠。』這樣的菩薩如果想要在須臾之間勤奮修行精進，就能獲得百千億三昧（禪定），乃至能示現百千億菩薩作為眷屬。如果以願力，他所能超越的數字，即使經過若干百千萬億劫也無法計算。」 , "當時，金剛藏菩薩（一位菩薩）爲了再次闡明這個道理，用偈頌說道：", "『諸位菩薩已經證得，具足五地（菩薩修行的五個階段）的修行，了知諸法（一切事物）的自性是空無的，沒有形相，沒有生滅。本來就常是清凈的，沒有各種虛妄的戲論。諸法常是離相的，不執取也不捨棄。自性空如幻象，遠離二元對立，沒有分別。隨順這樣的修行，就能進入第六地（菩薩修行的第六個階段）。安住于明利順忍（一種智慧），因為智慧的力量，觀察一切世間的生滅現象。完全瞭解世間的一切，都是從無明（對真理的無知）而產生的。如果無明滅盡，世間就不存在了。觀察因緣法（事物相互依存的法則），隨順第一義諦（最高的真理），但不破壞因緣果報，所作所為以及假名（事物的名稱）。如實地觀察，沒有作者，也沒有受者。這樣觀察有為法（因緣和合的事物），就像云一樣沒有真實的存在。不瞭解真諦的意義，就叫做無明。從無明就產生思，身口意行為的果報。從行為就產生識，接著就產生名色（精神和物質），這樣次第產生，形成生死苦惱的聚集。』" ], "english_translations": [ "English version", "These cannot be destroyed by demons. O sons of the Buddhas! This is a brief explanation of the Bodhisattva's Pratyakshabhumi (the stage of a Bodhisattva's practice). A Bodhisattva abiding in this stage often manifests as the king of the Paranirmitavasavartin heaven (the king of the highest heaven in the desire realm), possessing sharp wisdom, capable of defeating all those with arrogance. The questions of the Sravakas (Hinayana practitioners) cannot exhaust his wisdom. Whatever he does, whether it is giving, kind speech, benefiting, or cooperation, he never departs from mindfulness of the Buddha, mindfulness of the Dharma, and even mindfulness of the complete omniscience (Buddha's wisdom). He constantly generates this thought: 'I shall be the leader, the most excellent, and even the refuge for all sentient beings.' If such a Bodhisattva wishes to diligently practice with vigor for a moment, he can attain hundreds of thousands of millions of Samadhis (meditative states), and even manifest hundreds of thousands of millions of Bodhisattvas as his retinue. If by the power of his vows, the number he can surpass is incalculable even after hundreds of thousands of millions of kalpas (eons).", "At that time, Bodhisattva Vajragarbha (a Bodhisattva) wished to further clarify this meaning, and spoke in verses:", "'Those Bodhisattvas who have attained, and are complete in the practice of the five bhumis (five stages of Bodhisattva practice), know that all dharmas (all things) are without self-nature, without form, without arising or ceasing. They are originally always pure, without any false discourses. All dharmas are always detached from form, neither grasping nor abandoning. Self-nature is empty like an illusion, free from duality, without discrimination. By following such practice, one can enter the sixth bhumi (the sixth stage of Bodhisattva practice). Abiding in clear and sharp patience, through the power of wisdom, one observes all the phenomena of arising and ceasing in the world. One fully understands that all in the world arise from ignorance (ignorance of the truth). If ignorance is extinguished, then the world does not exist. Observing the law of dependent origination (the law of interdependence), one follows the supreme truth, but does not destroy the karmic retribution, actions, and provisional names (names of things). Observing truthfully, there is no doer, nor is there a receiver. Observing conditioned dharmas (things that arise from causes and conditions) in this way, they are like clouds, without real substance. Not understanding the meaning of the true principle is called ignorance. From this arises thought, and the karmic results of body, speech, and mind. From action arises consciousness, and then arises name and form (mind and matter), and in this order, the accumulation of the suffering of birth and death arises.'" ] }
了達於三界， 但從貪心有， 知十二因緣， 在於一心中。 如是則生死， 但從心而起， 心若得滅者， 生死則亦盡。 無明二種作， 緣癡作于業， 乃至於老死， 壞散五陰聚。 從於此事邊， 具出於苦惱， 是事若盡者， 苦惱則亦滅。 無明若具足， 相續則不滅， 因緣若盡者， 相續則亦斷。 無明及愛取， 即是煩惱道， 行及有是業， 余分則是苦。 癡行為過去， 識名色六入， 觸受是現在， 余則未來世。 癡業識名色， 六入名為行， 觸受是苦苦， 余分則是壞。 癡從眾緣生， 則有于諸縛， 眾緣若滅者， 諸縛則亦斷。 從因而生果， 因滅則果滅， 如是觀諸法， 自性則皆空。 隨順於無明， 則有諸世間， 若能不隨順， 是則斷于有。 從是則有是， 是無則無是， 如是十種觀， 甚深因緣法。 因緣分次第， 去來及現在， 作不捨一心， 分別有三道。 三種苦差別， 生滅于縛法， 無所有及盡， 能行逆順觀。 菩薩如是入， 十二因緣法， 知空如夢幻， 無作者受者。 如是觀因緣， 智者修于空， 事滅不相
【現代漢語翻譯】 現代漢語譯本 通達三界（欲界、色界、無色界），一切都源於貪心。 明白十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），它們都存在於一心之中。 如此看來，生死輪迴，都由心念而起。 如果心念得以止息，生死輪迴也就會終結。 無明（對真理的無知）有兩種作用，因愚癡而造作行為（業）。 乃至最終導致老死，五蘊（色、受、想、行、識）聚合的壞散。 從這些事情來看，完全顯現出苦惱。 如果這些事情得以止息，苦惱也就會滅除。 如果無明具足，相續的輪迴就不會停止。 如果因緣（導致事物產生的條件）斷盡，相續的輪迴也就會斷絕。 無明、愛（渴愛）、取（執取）是煩惱之道。 行（行為）和有（存在）是業力之道，其餘部分則是苦。 愚癡和行為屬於過去，識、名色、六入屬於現在。 觸和受屬於現在，其餘則屬於未來世。 愚癡、業、識、名色、六入被稱為行。 觸和受是苦苦，其餘部分則是壞苦。 愚癡從眾多因緣而生，因此產生各種束縛。 如果眾多因緣滅除，各種束縛也就會斷絕。 從因而生果，因滅則果滅。 如此觀察諸法，自性皆為空。 隨順無明，就會有世間（輪迴）。 如果能夠不隨順無明，就能斷除有（存在）。 從有則有，無則無。 如此十種觀察，是甚深的因緣法。 因緣的次第，過去、現在和未來。 在不捨棄一心的情況下，分別有三種道。 三種苦的差別，生滅于束縛之法。 無所有和滅盡，能夠進行逆向和順向的觀察。 菩薩如此深入，十二因緣法。 了知空性如夢幻，沒有作者和受者。 如此觀察因緣，智者修習空性。 事情的滅盡不相續。
【English Translation】 English version Understanding the three realms (desire realm, form realm, formless realm), all arises from greed. Knowing the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death), they exist within one mind. Thus, the cycle of birth and death arises from the mind. If the mind is extinguished, the cycle of birth and death will also end. Ignorance (avidya) has two functions, creating actions (karma) due to delusion. Leading to old age and death, the disintegration of the five aggregates (form, feeling, perception, mental formations, consciousness). From these things, suffering fully manifests. If these things cease, suffering will also cease. If ignorance is complete, the continuous cycle will not cease. If the conditions (causes that lead to things) are exhausted, the continuous cycle will also be cut off. Ignorance, craving (tanha), and clinging (upadana) are the path of afflictions. Volitional formations (samskara) and becoming (bhava) are the path of karma, and the rest is suffering. Delusion and volitional formations belong to the past, consciousness, name and form, and the six sense bases belong to the present. Contact and feeling belong to the present, and the rest belongs to the future. Delusion, karma, consciousness, name and form, and the six sense bases are called volitional formations. Contact and feeling are suffering of suffering, and the rest is the suffering of change. Delusion arises from many conditions, thus creating various bonds. If many conditions cease, various bonds will also be cut off. From cause arises effect, when the cause ceases, the effect ceases. Observing all phenomena in this way, their nature is empty. Following ignorance, there will be the world (samsara). If one can not follow ignorance, one can cut off existence (bhava). From existence there is existence, without existence there is no existence. These ten observations are the profound law of dependent origination. The sequence of dependent origination, past, present, and future. Without abandoning the one mind, there are three paths. The differences of the three kinds of suffering, arising and ceasing in the law of bondage. Non-existence and cessation, one can practice observation in reverse and forward order. Bodhisattvas thus enter into the twelve links of dependent origination. Knowing emptiness is like a dream, there is no doer or receiver. Observing dependent origination in this way, the wise cultivate emptiness. The cessation of things is not continuous.
續， 入于無相行。 知此二虛假， 于中無所愿， 但以大悲心， 愍度于眾生。 如是諸大士， 修習解脫門， 悲心愛樂佛， 無量諸功德。 知諸有為法， 皆從和合有， 得萬空三昧， 無相無愿定。 智慧轉增進， 入于上順忍， 得於諸菩薩， 無礙智解脫。 如是諸善根， 轉勝利明凈， 供養無量佛， 諸佛所稱讚。 于諸如來所， 出家學佛道， 入諸佛法藏， 善根轉增長。 猶以琉璃寶， 瑩磨于真金， 光明轉清凈， 余所不能及。 如月行虛空， 清涼被一切， 四種風所吹， 不能令遏絕。 菩薩智慧光， 滅諸煩惱火， 四魔不能壞， 其義亦如是。 菩薩住是地， 多作善化王， 諸根悉猛利， 能破增上慢。 所作諸善業， 皆悉隨智慧， 聲聞諸問難， 不能得窮盡。 是佛子若欲， 如是勤精進， 須臾即能得， 百千億三昧。 見於百千億， 十方世界佛， 如秋清涼時， 月光明凈好。 如是第六地， 深妙難知見， 聲聞所不了， 大士略說竟。」
第七地
爾時諸天眾， 在於虛空中， 雨香華珍寶， 如雲散佛上。
【現代漢語翻譯】 現代漢語譯本 進入無相的修行。 明白這二者都是虛假的，心中沒有任何希求， 只是以大慈悲心，憐憫救度眾生。 像這樣的大菩薩們，修習解脫之門， 以慈悲心愛樂佛陀，擁有無量的功德。 明白一切有為法，都是因緣和合而生， 獲得萬空三昧（一種禪定狀態），進入無相無愿的禪定。 智慧不斷增長，進入上順忍（菩薩修行的一個階段）， 獲得諸菩薩的無礙智慧解脫。 像這樣的善根，更加殊勝、明亮、清凈， 供養無量諸佛，受到諸佛的稱讚。 在諸如來之處，出家學習佛道， 進入諸佛的法藏，善根不斷增長。 就像用琉璃寶，磨礪真金一樣， 光明更加清凈，其他事物無法比擬。 如同月亮執行在虛空，清涼普照一切， 即使被四種風吹動，也不能使其熄滅。 菩薩的智慧之光，熄滅一切煩惱之火， 四魔（指煩惱魔、五陰魔、死魔、天魔）不能破壞，道理也是這樣。 菩薩安住在這個階段，大多成為善於教化的國王， 諸根（指眼、耳、鼻、舌、身、意）都非常敏銳，能夠破除增上慢（自以為是的驕傲）。 所做的一切善業，都跟隨智慧而行， 聲聞（指聽聞佛陀教誨而修行的人）的各種提問，都不能窮盡。 這些佛子如果想要，這樣勤奮精進， 須臾之間就能獲得，百千億三昧。 見到百千億，十方世界的佛陀， 如同秋天清涼時，月光明亮美好。 像這樣的第六地（指菩薩修行的一個階段），深奧微妙難以知見， 不是聲聞所能理解的，大菩薩們簡略地說完了。 第七地 這時，諸天眾，在虛空中， 散落香花珍寶，如同雲彩般飄落在佛陀身上。
【English Translation】 English version Entering into the practice of non-appearance. Knowing these two are false, having no desires within, But with great compassion, pitying and delivering all beings. Such great Bodhisattvas, cultivate the gate of liberation, With compassionate hearts, loving the Buddha, possessing immeasurable merits. Knowing all conditioned dharmas, arise from the combination of causes, Attaining the Samadhi of myriad emptiness, entering the Samadhi of non-appearance and non-desire. Wisdom continuously increases, entering the stage of superior forbearance, Attaining the unobstructed wisdom and liberation of all Bodhisattvas. Such roots of goodness, become more excellent, bright, and pure, Making offerings to immeasurable Buddhas, praised by all Buddhas. In the presence of all Tathagatas, leaving home to study the Buddha's path, Entering the treasury of the Buddhas' teachings, the roots of goodness continuously grow. Just like using lapis lazuli to polish pure gold, The light becomes more pure, unmatched by anything else. Like the moon traveling in the sky, coolness pervades everything, Even if blown by the four winds, it cannot be extinguished. The light of the Bodhisattva's wisdom, extinguishes all fires of affliction, The four Maras (Mara of afflictions, Mara of the aggregates, Mara of death, Mara of the heavens) cannot destroy it, the principle is the same. Bodhisattvas abiding in this stage, mostly become kings who are good at teaching, All faculties (eyes, ears, nose, tongue, body, mind) are very sharp, able to break down arrogance. All good deeds done, follow wisdom, The various questions of the Sravakas (those who practice by hearing the Buddha's teachings) cannot be exhausted. If these Buddha's disciples wish to, diligently strive like this, In an instant, they can attain hundreds of thousands of millions of Samadhis. Seeing hundreds of thousands of millions, of Buddhas in the ten directions, Like the cool autumn, the moonlight is bright and beautiful. Such is the sixth stage (a stage of Bodhisattva practice), profound and difficult to know and see, Not understood by the Sravakas, the great Bodhisattvas have briefly finished speaking. The Seventh Stage At this time, the heavenly beings, in the empty space, Scattered fragrant flowers and precious jewels, like clouds falling upon the Buddha.
踴躍發妙音， 咸贊言善哉： 「善哉金剛藏， 善知第一義， 無量功德聚， 人中之蓮華。 說此上妙行， 利益諸世間。」 他化自在王， 雨光明寶華， 氛氛而供養， 除憂煩惱者。 諸天及天王， 咸發如是言： 「若聞此地義， 則為得大利。」 時作百千種， 上妙諸妓樂， 諸天女稱讚， 承佛神力故。 「諸佛最寂滅， 能轉惡為善， 一切諸世間， 皆所共恭敬。 雖出過世間， 而示世間法， 知身同實相， 而示種種身。 雖以諸言音， 演說寂滅法， 而知于語言， 無有音聲相。 能過百千土， 上妙供諸佛， 知身佛國土， 離相智自在。 雖教化眾生， 而無彼我想， 廣集大功德， 不于中起著。 以見取相故， 三毒火然世， 不取一切相， 慈悲起精進。」 諸天及天女， 歡喜設供養， 如是讚歎已， 默然而觀佛。 解脫月菩薩。 請金剛藏言： 「大眾皆清凈， 愿說七地行。」
金剛藏菩薩言：「佛子！菩薩摩訶薩已具足第六地，欲入第七地，從方便慧，起十妙行。何等為十？善修空無相、無愿，而以慈悲心處在眾生；隨諸佛平等法，而不捨供養諸佛
【現代漢語翻譯】 現代漢語譯本 他們歡快地發出美妙的聲音，一同讚歎道：『太好了，金剛藏（菩薩名），你真善於瞭解第一義諦（佛教真理），你積聚了無量的功德，是人中的蓮花。你宣說這至高無上的修行，利益了所有世間。』 他化自在天王（欲界第六天之主）降下光明的寶華，紛紛揚揚地供養，為那些消除憂愁煩惱的人們。諸天和天王們都發出這樣的讚歎：『如果能聽聞這第七地的教義，那將獲得巨大的利益。』 當時，天界奏響了成百上千種美妙的樂曲，天女們也讚美歌頌，這是承蒙佛陀的神力所致。 『諸佛最為寂靜，能將惡轉為善，一切世間都共同恭敬他們。他們雖然超越世間，卻示現世間法，明知自身與實相相同，卻示現種種不同的身形。 他們雖然用各種語言，演說寂滅之法，卻明白語言本身，沒有聲音的表象。他們能超越百千佛土，用最美好的供品供養諸佛，明知自身與佛土相同，以離相的智慧自在無礙。 他們雖然教化眾生，卻不執著于『我』的觀念，廣泛積聚大功德，卻不因此而產生執著。因為執著于表象，三毒之火才會燃燒世間，不執著於一切表象，慈悲之心才會生起並精進。』 諸天和天女們歡喜地進行供養，這樣讚歎之後，便默默地注視著佛陀。 解脫月菩薩（菩薩名）向金剛藏菩薩（菩薩名）請教說：『大眾都已清凈，希望您能宣說第七地的修行。』 金剛藏菩薩說：『佛子！菩薩摩訶薩已經圓滿了第六地的修行，想要進入第七地，從方便智慧出發，會生起十種微妙的修行。這十種是什麼呢？善於修習空、無相、無愿，卻以慈悲心安住于眾生之中；隨順諸佛平等的教法，而不捨棄供養諸佛。
【English Translation】 English version They joyfully emitted wonderful sounds, and together praised, saying: 'Excellent, Vajragarbha (name of a Bodhisattva), you are truly skilled in understanding the ultimate truth (the Buddhist truth), you have accumulated immeasurable merits, you are the lotus flower among people. You expound this supreme practice, benefiting all the worlds.' The Paranirmitavasavartin King (the lord of the sixth heaven of the desire realm) rained down luminous precious flowers, scattering them as offerings, for those who eliminate sorrow and afflictions. The gods and the kings of gods all uttered such praises: 'If one can hear the teachings of this seventh ground, then one will obtain great benefit.' At that time, the heavens played hundreds and thousands of kinds of wonderful music, and the heavenly maidens also sang praises, this was due to the power of the Buddha. 'The Buddhas are the most tranquil, able to transform evil into good, all the worlds together revere them. Although they transcend the world, they manifest worldly dharmas, knowing that their own nature is the same as the true reality, yet they manifest various different forms. Although they use various languages to expound the dharma of tranquility, they understand that language itself has no appearance of sound. They can transcend hundreds and thousands of Buddha lands, using the most wonderful offerings to make offerings to the Buddhas, knowing that their own nature is the same as the Buddha land, with the wisdom of non-attachment, they are free and unhindered. Although they teach and transform sentient beings, they do not cling to the concept of 'I', they widely accumulate great merits, yet they do not become attached to them. Because of clinging to appearances, the fires of the three poisons burn the world, not clinging to any appearances, the heart of compassion will arise and progress diligently.' The gods and heavenly maidens joyfully made offerings, and after such praises, they silently gazed at the Buddha. Bodhisattva Liberation Moon (name of a Bodhisattva) asked Bodhisattva Vajragarbha (name of a Bodhisattva): 'The assembly is all pure, we hope you can expound the practice of the seventh ground.' Bodhisattva Vajragarbha said: 'Children of the Buddha! The Bodhisattva Mahasattva has already perfected the practice of the sixth ground, and wishing to enter the seventh ground, from the wisdom of skillful means, ten subtle practices will arise. What are these ten? Being skilled in cultivating emptiness, signlessness, and wishlessness, yet dwelling among sentient beings with a compassionate heart; following the equal teachings of all Buddhas, without abandoning the offering of all Buddhas.'
；常樂思惟空智門，而廣修集福德資糧；遠離三界，而莊嚴三界；畢竟寂滅諸煩惱焰，而為眾生起滅貪恚癡煩惱焰法；隨順諸法如幻、如夢、如水中月不二相，而起分別種種煩惱及不失業果報；知一切佛國土空如虛空，皆是離相，而起凈國土行；知一切佛法身、無身，而起色身三十二相、八十種好以自莊嚴；知諸佛音聲不可說寂滅相，而隨一切起種種莊嚴音聲；知諸佛於一念中通達三世，而知種種相、種種時、種種劫得阿耨多羅三藐三菩提；隨眾生信解，作如是說，是名從慧方便生十妙行。菩薩摩訶薩修此妙行，如是方便慧現前故，名為入七地。
「是菩薩住七地，入無量眾生界，入無量諸佛教化眾生法，入無量世界，入諸佛無量清凈國土，入無量諸法差別，入無量諸佛智得無上道，入無量諸劫數，入無量諸佛通達三世，入無量眾生欲樂差別，入無量諸佛色身別異，入無量諸佛知眾生志行諸根差別，入無量諸佛音聲語言令眾生歡喜，入無量眾生心、心所行差別，入無量諸佛隨智慧行，入示無量聲聞乘信解，入諸佛無量說道因緣令眾生信解，入無量辟支佛智慧習成，入諸佛無量甚深智慧所說，入諸菩薩無量所行道，入諸佛無量所說大乘整合事令眾生得入。菩薩作是念：『如是諸佛有無量無邊大勢力，如是勢力，我
【現代漢語翻譯】 現代漢語譯本：經常以空性的智慧之門進行思考，同時廣泛地修集福德資糧；雖然遠離了三界（欲界、色界、無色界），卻又莊嚴三界；雖然徹底寂滅了所有煩惱的火焰，卻爲了眾生而生起貪、嗔、癡等煩惱的火焰；雖然隨順一切法如幻、如夢、如水中月般不二的實相，卻又分別生起種種煩惱，並且不失業果報應；雖然知道一切佛的國土空如虛空，都是離相的，卻又發起清凈國土的修行；雖然知道一切佛的法身無形無相，卻又顯現色身的三十二相和八十種好來莊嚴自己；雖然知道諸佛的聲音不可說，是寂滅的，卻又隨順一切眾生而發出種種莊嚴的聲音；雖然知道諸佛在一念之間通達過去、現在、未來三世，卻又知道種種相、種種時、種種劫才能證得阿耨多羅三藐三菩提（無上正等正覺）；隨順眾生的信解，作如是宣說，這叫做從智慧方便所生的十種微妙修行。菩薩摩訶薩修習這種微妙的修行，像這樣方便智慧現前，就叫做進入第七地。 這位菩薩安住于第七地，進入無量眾生的境界，進入無量諸佛教化眾生的方法，進入無量世界，進入諸佛無量清凈的國土，進入無量諸法的差別，進入無量諸佛以智慧證得無上道，進入無量劫數，進入無量諸佛通達三世，進入無量眾生慾望和喜好的差別，進入無量諸佛色身的差異，進入無量諸佛瞭解眾生的志向、行為和根器的差別，進入無量諸佛以音聲語言令眾生歡喜，進入無量眾生的心和心所的差別，進入無量諸佛隨順智慧而行，進入示現無量聲聞乘的信解，進入諸佛無量說法因緣令眾生信解，進入無量辟支佛的智慧習成，進入諸佛無量甚深智慧所說，進入無量菩薩所修行的道，進入諸佛無量所說的大乘整合之事令眾生得以進入。菩薩這樣想：『像這些諸佛有無量無邊的大勢力，這樣的勢力，我』
【English Translation】 English version: Constantly contemplating the gate of emptiness and wisdom, while extensively cultivating the accumulation of meritorious virtues; although detached from the three realms (desire realm, form realm, formless realm), yet adorning the three realms; although completely extinguishing the flames of all afflictions, yet for the sake of sentient beings, generating the flames of afflictions such as greed, hatred, and delusion; although conforming to the non-dual nature of all dharmas, which are like illusions, dreams, or the moon in water, yet separately generating various afflictions and not losing the karmic consequences; although knowing that all Buddha lands are empty like space, all being without characteristics, yet initiating the practice of purifying Buddha lands; although knowing that all Buddha's Dharmakaya (Dharma body) is formless and without characteristics, yet manifesting the thirty-two marks and eighty minor marks of a physical body to adorn oneself; although knowing that the voices of all Buddhas are inexpressible and of the nature of quiescence, yet conforming to all sentient beings and emitting various adorned voices; although knowing that all Buddhas penetrate the three periods of time (past, present, and future) in a single thought, yet knowing that various marks, various times, and various kalpas are required to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment); in accordance with the faith and understanding of sentient beings, speaking in this way, this is called the ten wonderful practices arising from wisdom and skillful means. When a Bodhisattva Mahasattva cultivates these wonderful practices, and such skillful means and wisdom are present, it is called entering the seventh Bhumi (stage). This Bodhisattva, abiding in the seventh Bhumi, enters the realm of immeasurable sentient beings, enters the immeasurable methods of Buddhas teaching sentient beings, enters immeasurable worlds, enters the immeasurable pure lands of Buddhas, enters the immeasurable differences of all dharmas, enters the immeasurable wisdom of Buddhas attaining the unsurpassed path, enters immeasurable kalpas, enters the immeasurable Buddhas' penetration of the three periods of time, enters the immeasurable differences in the desires and preferences of sentient beings, enters the differences in the physical bodies of immeasurable Buddhas, enters the immeasurable Buddhas' understanding of the aspirations, actions, and faculties of sentient beings, enters the immeasurable Buddhas' use of voice and language to delight sentient beings, enters the immeasurable differences in the minds and mental states of sentient beings, enters the immeasurable Buddhas' practice in accordance with wisdom, enters the demonstration of the faith and understanding of the immeasurable Sravaka vehicle, enters the immeasurable causes and conditions of Buddhas' teachings that lead sentient beings to faith and understanding, enters the wisdom acquired by immeasurable Pratyekabuddhas, enters the immeasurable profound wisdom spoken by Buddhas, enters the immeasurable paths practiced by Bodhisattvas, enters the immeasurable matters of the Great Vehicle spoken by Buddhas that lead sentient beings to enter. The Bodhisattva thinks thus: 'These Buddhas have immeasurable and boundless great power, and such power, I'
應修集，得此勢力，不以分別。』菩薩如是智慧思惟，修習大方便慧，安住佛智，以不動法故。常起種種度眾生道，無有障礙，行住坐臥，皆悉能起度眾生法，離諸陰蓋，住諸威儀，常不遠離；如是想念，是菩薩于唸唸中具足十波羅蜜及十地行。何以故？是菩薩于唸唸中，大悲為首，修習佛法，一切迴向大智慧故。十波羅蜜者，菩薩以求佛道所修善根，與一切眾生，是檀波羅蜜；能滅一切煩惱熱，是尸波羅蜜；慈悲為首，於一切眾生心無所傷，是羼提波羅蜜；求善根無厭足，是毗梨耶波羅蜜；修道心不散，常向一切智，是禪波羅蜜；忍諸法不生門，是般若波羅蜜；能起無量智門，是方便波羅蜜；求轉勝智慧，是愿波羅蜜；諸魔外道不能沮壞，是力波羅蜜；於一切法相如實說，是智波羅蜜；如是念念中具足十波羅蜜。是菩薩具足十波羅蜜時，四攝法、三十七品、三解脫門，一切助阿耨多羅三藐三菩提法，于唸唸中皆悉具足。」
解脫月菩薩問金剛藏菩薩言：「佛子！菩薩摩訶薩但七地具足助菩提法，一切諸地亦能具足。」
金剛藏言：「佛子！菩薩摩訶薩于諸地中皆悉具足助菩提法，遠行勝故，於此地說，何以故？諸菩薩摩訶薩於七地中功行具足，入智慧神通道故。佛子！菩薩于初地發願緣一切佛法故，具
【現代漢語翻譯】 現代漢語譯本：'應當修習，從而獲得這種力量，不以分別心。'菩薩如此以智慧思惟，修習大方便智慧，安住于佛的智慧，因為其法不動搖。常常發起種種度化眾生的方法，沒有任何障礙，行住坐臥，都能發起度化眾生的方法，遠離各種煩惱的遮蓋，安住于各種威儀之中，常常不遠離；如此想念，這位菩薩在每一個念頭中都具足十波羅蜜（十種到達彼岸的方法）和十地（菩薩修行的十個階段）。為什麼呢？因為這位菩薩在每一個念頭中，以大悲心為首，修習佛法，一切都回向于大智慧。十波羅蜜是指：菩薩爲了求得佛道所修的善根，佈施給一切眾生，這是檀波羅蜜（佈施的到達彼岸）；能夠滅除一切煩惱的熱惱，這是尸波羅蜜（持戒的到達彼岸）；以慈悲心為首，對於一切眾生心無傷害，這是羼提波羅蜜（忍辱的到達彼岸）；對於求善根沒有厭足，這是毗梨耶波羅蜜（精進的到達彼岸）；修道之心不散亂，常常向著一切智，這是禪波羅蜜（禪定的到達彼岸）；忍受諸法不生不滅的道理，這是般若波羅蜜（智慧的到達彼岸）；能夠發起無量智慧之門，這是方便波羅蜜（方便的到達彼岸）；追求更加殊勝的智慧，這是愿波羅蜜（願力的到達彼岸）；各種魔和外道不能夠破壞，這是力波羅蜜（力量的到達彼岸）；對於一切法的真相如實宣說，這是智波羅蜜（智慧的到達彼岸）；像這樣在每一個念頭中都具足十波羅蜜。當這位菩薩具足十波羅蜜時，四攝法（佈施、愛語、利行、同事）、三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）、三解脫門（空解脫門、無相解脫門、無愿解脫門），一切有助於證得阿耨多羅三藐三菩提（無上正等正覺）的法，在每一個念頭中都完全具足。 解脫月菩薩問金剛藏菩薩說：'佛子！菩薩摩訶薩只是在第七地才具足有助於菩提的法，還是所有諸地都能具足？' 金剛藏菩薩說：'佛子！菩薩摩訶薩在所有諸地都具足有助於菩提的法，因為遠行地更加殊勝，所以在此地說明。為什麼呢？因為諸菩薩摩訶薩在第七地功行圓滿，進入智慧神通的境界。佛子！菩薩在初地就發願緣於一切佛法，所以具足。'
【English Translation】 English version: 'One should cultivate and gather this power, not through discrimination.' Bodhisattvas, with such wisdom, contemplate, cultivate great skillful means and wisdom, abide in the wisdom of the Buddha, because their Dharma is unmoving. They constantly initiate various ways to liberate sentient beings, without any obstacles. Whether walking, standing, sitting, or lying down, they can all initiate methods to liberate sentient beings, free from all the coverings of afflictions, abiding in all dignified conduct, never departing; with such thoughts, this Bodhisattva, in every single thought, is complete with the ten Paramitas (ten perfections) and the ten Bhumis (ten stages of Bodhisattva practice). Why is this so? Because this Bodhisattva, in every single thought, takes great compassion as the foremost, cultivates the Buddha's Dharma, and dedicates everything to great wisdom. The ten Paramitas are: the Bodhisattva, in seeking the path of Buddhahood, cultivates good roots and gives them to all sentient beings, this is Dana Paramita (perfection of giving); being able to extinguish the heat of all afflictions, this is Sila Paramita (perfection of morality); taking compassion as the foremost, having no harm in mind towards all sentient beings, this is Ksanti Paramita (perfection of patience); having no satiety in seeking good roots, this is Virya Paramita (perfection of diligence); the mind of cultivation is not scattered, always directed towards all-knowing wisdom, this is Dhyana Paramita (perfection of meditation); enduring the principle of the non-arising and non-ceasing of all dharmas, this is Prajna Paramita (perfection of wisdom); being able to initiate the gate of immeasurable wisdom, this is Upaya Paramita (perfection of skillful means); seeking more superior wisdom, this is Pranidhana Paramita (perfection of vows); various demons and heretics cannot destroy, this is Bala Paramita (perfection of power); speaking truthfully about the true nature of all dharmas, this is Jnana Paramita (perfection of knowledge); in this way, in every single thought, one is complete with the ten Paramitas. When this Bodhisattva is complete with the ten Paramitas, the four Sangrahavastus (giving, kind speech, beneficial action, and cooperation), the thirty-seven Bodhipaksika-dharmas (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, and the noble eightfold path), the three Vimoksha-mukhas (emptiness, signlessness, and wishlessness), all the dharmas that help to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), are completely present in every single thought. Bodhisattva Vimoksha-chandra asked Bodhisattva Vajragarbha, 'Buddha-son! Is it only in the seventh Bhumi that a Bodhisattva Mahasattva is complete with the dharmas that aid Bodhi, or are all the Bhumis complete?' Bodhisattva Vajragarbha said, 'Buddha-son! Bodhisattva Mahasattvas are complete with the dharmas that aid Bodhi in all the Bhumis, but because the Far-Going Bhumi is more superior, it is explained in this Bhumi. Why is this so? Because Bodhisattva Mahasattvas in the seventh Bhumi have completed their practice and entered the realm of wisdom and supernatural powers. Buddha-son! Bodhisattvas, in the first Bhumi, make vows that are related to all the Buddha's dharmas, therefore they are complete.'
足助菩提法；二地除心惡垢故，具足助菩提法；三地愿轉增長得法明故，具足助菩提法；四地入道故，具足助菩提法；五地隨順行世間法故，具足助菩提法；六地入甚深法門故，具足助菩提法；此第七地起一切佛法故，具足助菩提法。何以故？菩薩摩訶薩於此地中，得諸智慧所行道，以是力故，第八地自然得成。佛子！譬如二世界，一定清凈，一定垢穢，是二中間，難可得過；欲過此界，當以神通及大願力。菩薩亦如是，行於雜道，難可得過；以大願力、大智慧力、大方便力故，爾乃得過。」
解脫月言：「第七菩薩為是凈行，為是垢行？」
金剛藏言：「從歡喜地菩薩所行，皆離罪業，何以故？迴向阿耨多羅三藐三菩提故，隨地所行清凈，不名為過。佛子！譬如轉輪聖王，乘大寶象，游四天下，見諸眾生貧窮困惱，王雖無苦而未離人，若舍王身生於梵世，游千世界，現大威力，爾時乃名離於人身。菩薩亦如是，從初地在諸波羅蜜乘，知一切眾生心所行事及煩惱垢，不為煩惱垢之所污；雖乘善道，不名為過；若舍一切所修功行，入於八地，爾時名為乘清凈乘，悉知一切諸煩惱垢，不為煩惱垢之所污，乃名為過。諸佛子！菩薩住七地，過貪慾等諸煩惱垢，在此七地不名有煩惱，不名無煩惱。何以故？一切煩
【現代漢語翻譯】 現代漢語譯本：
輔助菩提之法：二地因為去除心中的惡垢，所以具足輔助菩提之法；三地因為願力增長並獲得法明，所以具足輔助菩提之法；四地因為進入道，所以具足輔助菩提之法；五地因為隨順世間法而行，所以具足輔助菩提之法；六地因為進入甚深法門，所以具足輔助菩提之法；這第七地生起一切佛法，所以具足輔助菩提之法。為什麼呢？菩薩摩訶薩在這個地中，得到各種智慧所行的道，因為這個力量，第八地自然成就。佛子！譬如兩個世界，一個一定清凈，一個一定污穢，這兩個中間，難以跨越；想要跨越這個界限，應當憑藉神通和大願力。菩薩也是這樣，行走在雜道中，難以跨越；憑藉大願力、大智慧力、大方便力，才能跨越。
解脫月（菩薩名）問：『第七地菩薩是清凈的修行，還是污垢的修行？』
金剛藏（菩薩名）說：『從歡喜地（初地）菩薩所行，都遠離罪業，為什麼呢？因為迴向阿耨多羅三藐三菩提（無上正等正覺）的緣故，隨著所處的地而行清凈，不稱為過失。佛子！譬如轉輪聖王，乘坐大寶象，遊歷四天下，看到各種眾生貧窮困苦，國王雖然沒有痛苦但還沒有離開人道，如果捨棄國王的身份而生於梵世，遊歷千世界，顯現大威力，那時才稱為離開了人身。菩薩也是這樣，從初地在各種波羅蜜（到彼岸）的乘中，知道一切眾生心中所行之事以及煩惱垢，不被煩惱垢所污染；雖然乘坐善道，不稱為過失；如果捨棄一切所修的功行，進入第八地，那時才稱為乘坐清凈的乘，完全知道一切煩惱垢，不被煩惱垢所污染，才稱為跨越。諸佛子！菩薩住在第七地，超越貪慾等各種煩惱垢，在這第七地不稱為有煩惱，也不稱為沒有煩惱。為什麼呢？一切煩惱』 English version:
Auxiliary Bodhi practices: The second ground is complete with auxiliary Bodhi practices because it removes the evil defilements of the mind; the third ground is complete with auxiliary Bodhi practices because the vows increase and the light of Dharma is obtained; the fourth ground is complete with auxiliary Bodhi practices because it enters the path; the fifth ground is complete with auxiliary Bodhi practices because it follows the worldly practices; the sixth ground is complete with auxiliary Bodhi practices because it enters the profound Dharma gates; this seventh ground gives rise to all Buddha Dharmas, therefore it is complete with auxiliary Bodhi practices. Why is this so? Because Bodhisattva Mahasattvas, in this ground, obtain the paths practiced by various wisdoms, and because of this power, the eighth ground is naturally accomplished. O son of Buddha! It is like two worlds, one is definitely pure, and one is definitely defiled. It is difficult to cross the space between these two. If one wishes to cross this boundary, one should rely on supernatural powers and great vows. Bodhisattvas are also like this, walking on mixed paths, it is difficult to cross. Only by relying on great vows, great wisdom power, and great skillful means can one cross.
Liberation Moon (a Bodhisattva's name) said: 'Is the seventh ground Bodhisattva's practice pure or defiled?'
Diamond Treasury (a Bodhisattva's name) said: 'From the practice of the Bodhisattva of the Joyful Ground (first ground), all are free from sinful actions. Why is this so? Because they dedicate their merits towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment), their practice is pure according to the ground they are in, and it is not called a fault. O son of Buddha! It is like a Wheel-Turning Sage King, riding a great jeweled elephant, traveling through the four continents, seeing all beings in poverty and suffering. Although the king has no suffering, he has not yet left the human realm. If he abandons the king's body and is born in the Brahma world, travels through a thousand worlds, and manifests great power, then it is called leaving the human body. Bodhisattvas are also like this, from the first ground, they are in the vehicles of various Paramitas (perfections), knowing the thoughts and actions of all beings and their defilements of afflictions, they are not defiled by the defilements of afflictions; although they are riding on the path of goodness, it is not called a fault; if they abandon all the meritorious practices they have cultivated and enter the eighth ground, then it is called riding on the pure vehicle, fully knowing all the defilements of afflictions, and not being defiled by the defilements of afflictions, then it is called crossing over. O sons of Buddha! Bodhisattvas dwelling in the seventh ground, transcend the defilements of greed and other afflictions. In this seventh ground, they are not called having afflictions, nor are they called not having afflictions. Why is this so? All afflictions'
【English Translation】 Auxiliary Bodhi practices: The second ground is complete with auxiliary Bodhi practices because it removes the evil defilements of the mind; the third ground is complete with auxiliary Bodhi practices because the vows increase and the light of Dharma is obtained; the fourth ground is complete with auxiliary Bodhi practices because it enters the path; the fifth ground is complete with auxiliary Bodhi practices because it follows the worldly practices; the sixth ground is complete with auxiliary Bodhi practices because it enters the profound Dharma gates; this seventh ground gives rise to all Buddha Dharmas, therefore it is complete with auxiliary Bodhi practices. Why is this so? Because Bodhisattva Mahasattvas, in this ground, obtain the paths practiced by various wisdoms, and because of this power, the eighth ground is naturally accomplished. O son of Buddha! It is like two worlds, one is definitely pure, and one is definitely defiled. It is difficult to cross the space between these two. If one wishes to cross this boundary, one should rely on supernatural powers and great vows. Bodhisattvas are also like this, walking on mixed paths, it is difficult to cross. Only by relying on great vows, great wisdom power, and great skillful means can one cross. Liberation Moon (a Bodhisattva's name) said: 'Is the seventh ground Bodhisattva's practice pure or defiled?' Diamond Treasury (a Bodhisattva's name) said: 'From the practice of the Bodhisattva of the Joyful Ground (first ground), all are free from sinful actions. Why is this so? Because they dedicate their merits towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment), their practice is pure according to the ground they are in, and it is not called a fault. O son of Buddha! It is like a Wheel-Turning Sage King, riding a great jeweled elephant, traveling through the four continents, seeing all beings in poverty and suffering. Although the king has no suffering, he has not yet left the human realm. If he abandons the king's body and is born in the Brahma world, travels through a thousand worlds, and manifests great power, then it is called leaving the human body. Bodhisattvas are also like this, from the first ground, they are in the vehicles of various Paramitas (perfections), knowing the thoughts and actions of all beings and their defilements of afflictions, they are not defiled by the defilements of afflictions; although they are riding on the path of goodness, it is not called a fault; if they abandon all the meritorious practices they have cultivated and enter the eighth ground, then it is called riding on the pure vehicle, fully knowing all the defilements of afflictions, and not being defiled by the defilements of afflictions, then it is called crossing over. O sons of Buddha! Bodhisattvas dwelling in the seventh ground, transcend the defilements of greed and other afflictions. In this seventh ground, they are not called having afflictions, nor are they called not having afflictions. Why is this so? All afflictions'
惱不起故，不名有煩惱；貪求如來智慧未滿愿故，不名無煩惱。菩薩住七地，成就深凈身、口、意業，是菩薩所有不善業隨煩惱者，悉已舍離，所有善業常修習行；又世間經書，如五地說，自然而得，於三千大千世界，最為希有。得為大師，唯除如來八地菩薩，無有眾生深心妙行能與等者。是菩薩所有禪定神通解脫三昧，不隨禪生，所欲自在，菩薩住遠行地，于唸唸中具足修集方便慧力及一切助菩提法，轉勝具足。能入菩薩善伏三昧，善思義三昧，進慧三昧，分別義藏三昧，如實分別法三昧，堅固安住三昧，知神通門三昧，凈法界三昧，順佛教三昧，種種義藏三昧，背生死向涅槃三昧，如是具足百萬三昧，凈治此地。是菩薩得是三昧，智慧方便善清凈故，深得大悲力故，名為過聲聞、辟支佛地、趣佛智地。是菩薩住是地，無量身業無相行，無量口、意業無相行，是菩薩清凈行故，得無生法忍，照明諸法。」
解脫月菩薩言：「佛子！菩薩住初地，有無量身業，無量口、意業，已能過聲聞、辟支佛地。」
金剛藏菩薩言：「緣大法故過非實行力，第七地實行力故，一切聲聞、辟支佛所不能壞。譬如生在王家，即勝一切。何以故？地尊貴故，其身長大，智慧成就，爾乃真實勝於一切；菩薩亦如是，初發心時，
【現代漢語翻譯】 現代漢語譯本：
如果不起嗔怒，就不算有煩惱；如果貪求如來的智慧而未能滿足願望，也不算沒有煩惱。菩薩住在第七地（遠行地），成就了深凈的身、口、意業，這位菩薩所有不善的業和隨煩惱都已捨棄，所有善業則常修習。此外，世間的經書，如五地所說，自然而得，在三千大千世界中，最為稀有。他可以成為大師，除了如來和八地菩薩，沒有眾生能以深妙的修行與之相比。這位菩薩所有的禪定、神通、解脫、三昧，不隨禪定而生，能隨心所欲。菩薩住在遠行地，在每一個念頭中都具足修集方便智慧的力量和一切助菩提的法，轉而更加圓滿。他能進入菩薩的善伏三昧、善思義三昧、進慧三昧、分別義藏三昧、如實分別法三昧、堅固安住三昧、知神通門三昧、凈法界三昧、順佛教三昧、種種義藏三昧、背生死向涅槃三昧，這樣具足百萬三昧，清凈此地。這位菩薩得到這些三昧，因為智慧方便善於清凈，又深得大悲的力量，所以被稱為超越聲聞、辟支佛的境界，趨向佛的智慧境界。這位菩薩住在此地，有無量的身業無相行，無量的口、意業無相行，這位菩薩因為清凈的修行，得到無生法忍，照亮一切諸法。
解脫月菩薩說：『佛子！菩薩住在初地（歡喜地），就有無量的身業，無量的口、意業，已經能夠超越聲聞、辟支佛的境界。』
金剛藏菩薩說：『因為大法的緣故，超越並非實際的修行力量，第七地因為實際的修行力量，一切聲聞、辟支佛都不能破壞。譬如生在王家，就勝過一切。為什麼呢？因為地位尊貴，其身長大，智慧成就，才能真正勝過一切；菩薩也是這樣，初發心時， 現代漢語譯本：
如果不起嗔怒，就不算有煩惱；如果貪求如來的智慧而未能滿足願望，也不算沒有煩惱。菩薩住在第七地（遠行地），成就了深凈的身、口、意業，這位菩薩所有不善的業和隨煩惱都已捨棄，所有善業則常修習。此外，世間的經書，如五地所說，自然而得，在三千大千世界中，最為稀有。他可以成為大師，除了如來和八地菩薩，沒有眾生能以深妙的修行與之相比。這位菩薩所有的禪定、神通、解脫、三昧，不隨禪定而生，能隨心所欲。菩薩住在遠行地，在每一個念頭中都具足修集方便智慧的力量和一切助菩提的法，轉而更加圓滿。他能進入菩薩的善伏三昧、善思義三昧、進慧三昧、分別義藏三昧、如實分別法三昧、堅固安住三昧、知神通門三昧、凈法界三昧、順佛教三昧、種種義藏三昧、背生死向涅槃三昧，這樣具足百萬三昧，清凈此地。這位菩薩得到這些三昧，因為智慧方便善於清凈，又深得大悲的力量，所以被稱為超越聲聞、辟支佛的境界，趨向佛的智慧境界。這位菩薩住在此地，有無量的身業無相行，無量的口、意業無相行，這位菩薩因為清凈的修行，得到無生法忍，照亮一切諸法。
解脫月菩薩說：『佛子！菩薩住在初地（歡喜地），就有無量的身業，無量的口、意業，已經能夠超越聲聞、辟支佛的境界。』
金剛藏菩薩說：『因為大法的緣故，超越並非實際的修行力量，第七地因為實際的修行力量，一切聲聞、辟支佛都不能破壞。譬如生在王家，就勝過一切。為什麼呢？因為地位尊貴，其身長大，智慧成就，才能真正勝過一切；菩薩也是這樣，初發心時，』
【English Translation】 English version:
If one does not give rise to anger, it is not considered to have afflictions; if one craves the wisdom of the Tathagata and has not fulfilled the wish, it is not considered to be without afflictions. A Bodhisattva dwelling in the seventh bhumi (Far-Going Ground), having accomplished profound pure deeds of body, speech, and mind, all unwholesome actions and accompanying afflictions of this Bodhisattva are abandoned, and all wholesome actions are constantly practiced. Moreover, worldly scriptures, as described in the fifth bhumi, are naturally attained, and are the rarest in the three thousand great thousand worlds. He can become a master, and except for the Tathagata and Bodhisattvas of the eighth bhumi, no sentient being can match his profound and wondrous practice. All the dhyana, supernormal powers, liberation, and samadhi of this Bodhisattva do not arise from dhyana, but are freely attained as desired. A Bodhisattva dwelling in the Far-Going Ground, in every thought, fully cultivates the power of skillful means and wisdom, and all the dharmas that aid Bodhi, becoming increasingly complete. He can enter the Bodhisattva's Samadhi of Good Subduing, Samadhi of Good Contemplation of Meaning, Samadhi of Advancing Wisdom, Samadhi of Discriminating the Treasury of Meaning, Samadhi of Truly Discriminating Dharmas, Samadhi of Firm Abiding, Samadhi of Knowing the Doors of Supernormal Powers, Samadhi of Pure Dharma Realm, Samadhi of Following the Buddha's Teachings, Samadhi of Various Treasuries of Meaning, Samadhi of Turning Away from Birth and Death Towards Nirvana, thus fully possessing a million samadhis, purifying this ground. This Bodhisattva, having attained these samadhis, because of the skillful purity of wisdom and means, and because of deeply attaining the power of great compassion, is called one who has surpassed the grounds of Sravakas and Pratyekabuddhas, and is approaching the ground of Buddha's wisdom. This Bodhisattva, dwelling in this ground, has immeasurable bodily actions without characteristics, immeasurable verbal and mental actions without characteristics. Because of this Bodhisattva's pure practice, he attains the forbearance of non-arising dharmas, illuminating all dharmas.
Bodhisattva Liberation Moon said: 'Buddha's son! A Bodhisattva dwelling in the first bhumi (Joyful Ground) already has immeasurable bodily actions, immeasurable verbal and mental actions, and is already able to surpass the grounds of Sravakas and Pratyekabuddhas.'
Bodhisattva Vajragarbha said: 'Because of the great Dharma, the surpassing is not due to the power of actual practice. The seventh bhumi, because of the power of actual practice, cannot be destroyed by all Sravakas and Pratyekabuddhas. For example, being born into a royal family is superior to all. Why? Because the position is noble, his body grows tall, and his wisdom is accomplished, then he is truly superior to all; a Bodhisattva is also like this, when first generating the aspiration for enlightenment, English version:
If one does not give rise to anger, it is not considered to have afflictions; if one craves the wisdom of the Tathagata and has not fulfilled the wish, it is not considered to be without afflictions. A Bodhisattva dwelling in the seventh bhumi (Far-Going Ground), having accomplished profound pure deeds of body, speech, and mind, all unwholesome actions and accompanying afflictions of this Bodhisattva are abandoned, and all wholesome actions are constantly practiced. Moreover, worldly scriptures, as described in the fifth bhumi, are naturally attained, and are the rarest in the three thousand great thousand worlds. He can become a master, and except for the Tathagata and Bodhisattvas of the eighth bhumi, no sentient being can match his profound and wondrous practice. All the dhyana, supernormal powers, liberation, and samadhi of this Bodhisattva do not arise from dhyana, but are freely attained as desired. A Bodhisattva dwelling in the Far-Going Ground, in every thought, fully cultivates the power of skillful means and wisdom, and all the dharmas that aid Bodhi, becoming increasingly complete. He can enter the Bodhisattva's Samadhi of Good Subduing, Samadhi of Good Contemplation of Meaning, Samadhi of Advancing Wisdom, Samadhi of Discriminating the Treasury of Meaning, Samadhi of Truly Discriminating Dharmas, Samadhi of Firm Abiding, Samadhi of Knowing the Doors of Supernormal Powers, Samadhi of Pure Dharma Realm, Samadhi of Following the Buddha's Teachings, Samadhi of Various Treasuries of Meaning, Samadhi of Turning Away from Birth and Death Towards Nirvana, thus fully possessing a million samadhis, purifying this ground. This Bodhisattva, having attained these samadhis, because of the skillful purity of wisdom and means, and because of deeply attaining the power of great compassion, is called one who has surpassed the grounds of Sravakas and Pratyekabuddhas, and is approaching the ground of Buddha's wisdom. This Bodhisattva, dwelling in this ground, has immeasurable bodily actions without characteristics, immeasurable verbal and mental actions without characteristics. Because of this Bodhisattva's pure practice, he attains the forbearance of non-arising dharmas, illuminating all dharmas.
Bodhisattva Liberation Moon said: 'Buddha's son! A Bodhisattva dwelling in the first bhumi (Joyful Ground) already has immeasurable bodily actions, immeasurable verbal and mental actions, and is already able to surpass the grounds of Sravakas and Pratyekabuddhas.'
Bodhisattva Vajragarbha said: 'Because of the great Dharma, the surpassing is not due to the power of actual practice. The seventh bhumi, because of the power of actual practice, cannot be destroyed by all Sravakas and Pratyekabuddhas. For example, being born into a royal family is superior to all. Why? Because the position is noble, his body grows tall, and his wisdom is accomplished, then he is truly superior to all; a Bodhisattva is also like this, when first generating the aspiration for enlightenment,'
勝於二乘，以發大愿，深心清凈故，今住此地，以智慧力，勝於聲聞及辟支佛。佛子！菩薩住七地得甚深遠離無行身、口、意業，轉求勝法而不捨離，以轉勝心故，雖行實際而不證實際。」
解脫月言：「佛子！菩薩從何地來能入寂滅？」
金剛藏言：「從六地來能入寂滅。今住此地，于唸唸中能入寂滅而不證寂滅；是菩薩成就不可思議身、口、意業，行實際而不證實際。譬如有人乘船入海，善為行法，善知水相，不為水害之所淪沒，如是菩薩住此七地，乘諸波羅蜜船，能行實際而不證實際。菩薩如是以大願力故，得智慧力故，從禪定智慧生大方便力故，雖深愛涅槃，而現身生死，雖眷屬圍繞而心常遠離；以願力故，受生三界，不為世法之所污染，心常善寂；以方便力故，而還熾然隨行佛智，轉聲聞、辟支佛地至佛法藏而現魔界，雖過四魔而現魔行；雖現外道行而不捨佛濟，雖現身一切世間，而心常在出世間法；一切所有莊嚴之事，勝諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人、四天王、釋提桓因、梵天王，而不捨樂法、愛法。菩薩成就如是智慧住遠行地，值百千萬億那由他佛，恭敬供養，尊重讚歎，衣服、飲食、臥具、醫藥供養諸佛，護持佛法，諸聲聞、辟支佛智慧問難
【現代漢語翻譯】 現代漢語譯本：菩薩勝過聲聞和辟支佛（二乘），因為他們發起了宏大的誓願，內心深邃而清凈。現在安住於此地（第七地），憑藉智慧的力量，勝過聲聞和辟支佛。佛子！菩薩安住于第七地，獲得極其深遠的遠離身、口、意業的修行，轉而追求更殊勝的佛法而不捨棄。因為轉為更殊勝的心境，即使修行實際（真如），也不會證入實際（涅槃）。 解脫月菩薩問：『佛子！菩薩從哪個地而來能夠進入寂滅？』 金剛藏菩薩回答說：『從第六地而來能夠進入寂滅。現在安住於此地（第七地），在每一個念頭中都能進入寂滅，但不證入寂滅。這位菩薩成就了不可思議的身、口、意業，修行實際（真如）而不證入實際（涅槃）。譬如有人乘船入海，善於航行的方法，熟悉水性，不會被水害所淹沒。同樣的，菩薩安住于這第七地，乘坐諸波羅蜜的船，能夠修行實際（真如）而不證入實際（涅槃）。菩薩因為有宏大的誓願力，獲得智慧的力量，從禪定智慧中生出大方便力，雖然深愛涅槃，卻示現於生死之中；雖然被眷屬圍繞，內心卻常常遠離；因為誓願的力量，受生於三界，不被世俗的法則所污染，內心常常安寧寂靜；因為方便的力量，又熾盛地隨順佛的智慧而行，從聲聞、辟支佛的境界轉入佛的法藏，而示現於魔界；雖然超越了四魔，卻示現魔的行為；雖然示現外道的行為，卻不捨棄佛的救度；雖然示現身處一切世間，內心卻常常安住于出世間的佛法；一切所有的莊嚴之事，勝過諸天、龍、夜叉（一種鬼神）、乾闥婆（天樂神）、阿修羅（一種好戰的神）、迦樓羅（金翅鳥神）、緊那羅（天歌神）、摩睺羅伽（大蟒神）、人、非人、四天王、釋提桓因（帝釋天）、梵天王，卻不捨棄對佛法的喜樂和愛慕。菩薩成就這樣的智慧，安住于遠行地（第七地），值遇百千萬億那由他（極大的數量單位）的佛，恭敬供養，尊重讚歎，用衣服、飲食、臥具、醫藥供養諸佛，護持佛法，對聲聞、辟支佛的智慧進行問難。』
【English Translation】 English version: Bodhisattvas surpass the Śrāvakas and Pratyekabuddhas (the Two Vehicles) because they have made great vows, and their minds are profound and pure. Now, residing in this stage (the seventh stage), they surpass the Śrāvakas and Pratyekabuddhas through the power of wisdom. O son of the Buddha! Bodhisattvas, residing in the seventh stage, attain profound detachment from the actions of body, speech, and mind, and turn to seek superior Dharma without abandoning it. Because of this turning to a superior state of mind, even while practicing the actual (Tathatā), they do not realize the actual (Nirvana). Vimukticandra said, 'O son of the Buddha! From which stage does a Bodhisattva come to be able to enter into quiescence?' Vajragarbha replied, 'They come from the sixth stage to be able to enter into quiescence. Now, residing in this stage (the seventh stage), they can enter into quiescence in every thought, but they do not realize quiescence. This Bodhisattva achieves inconceivable actions of body, speech, and mind, practicing the actual (Tathatā) without realizing the actual (Nirvana). It is like a person sailing into the sea, skilled in the methods of navigation, familiar with the nature of water, and not being submerged by the harm of water. Similarly, Bodhisattvas residing in this seventh stage, riding the ship of the Paramitas, can practice the actual (Tathatā) without realizing the actual (Nirvana). Because of the power of their great vows, Bodhisattvas obtain the power of wisdom, and from meditative wisdom, they generate great skillful means. Although they deeply love Nirvana, they manifest in the cycle of birth and death; although surrounded by their retinue, their minds are always detached; because of the power of their vows, they are born in the three realms, but are not defiled by worldly laws, and their minds are always peaceful and tranquil; because of the power of skillful means, they also fervently follow the wisdom of the Buddha, transforming from the realms of Śrāvakas and Pratyekabuddhas to the treasury of the Buddha's Dharma, and manifest in the realm of Mara; although they have transcended the four Maras, they manifest the actions of Mara; although they manifest the actions of non-Buddhists, they do not abandon the Buddha's salvation; although they manifest in all worldly realms, their minds are always abiding in the transcendental Dharma; all their adornments surpass those of gods, dragons, Yakshas (a type of demon), Gandharvas (celestial musicians), Asuras (a type of warring god), Garudas (golden-winged birds), Kinnaras (celestial singers), Mahoragas (great serpents), humans, non-humans, the Four Heavenly Kings, Śakra (Indra), and Brahma, yet they do not abandon their joy and love for the Dharma. Bodhisattvas, having achieved such wisdom, reside in the Far-Going Stage (the seventh stage), encountering hundreds of thousands of millions of Nayutas (an extremely large number) of Buddhas, respectfully making offerings, honoring and praising them, offering clothing, food, bedding, and medicine to the Buddhas, protecting the Buddha's Dharma, and questioning the wisdom of the Śrāvakas and Pratyekabuddhas.'
所不能壞。是菩薩哀愍眾生故，法忍轉凈，是菩薩無量百千萬億那由他劫善根轉勝。譬如真金，以諸好寶莊嚴間錯，轉勝明凈，余金不及；菩薩亦如是，住遠行地，一切善根從方便智慧生，轉勝明凈，無能壞者。譬如日光，星宿、月光所不能及，一切泥水悉能幹竭。菩薩亦如是住遠行地，善根轉勝，一切聲聞、辟支佛所不能及，又能幹竭煩惱污泥。諸佛子！是名略說菩薩摩訶薩遠行地。菩薩住是地，多作他化自在天王，諸根猛利，能發眾生，悟道因緣，所作善業，佈施、愛語、利益、同事皆不離唸佛，不離念法，乃至不離念具足一切種智。常生是心：『我當於一切眾生為首、為勝，乃至於一切眾生為依止者。』是菩薩若欲如是勤行精進，于須臾間得百千億那由他三昧，乃至能現百千億那由他菩薩以為眷屬。若以願力自在示現，過於此數百千萬億那由他劫不可計知。」
時，金剛藏菩薩欲重明此義，以偈頌曰：
「深智慧定心， 具行六地已， 一時生方便， 智慧入七地。 行空無相愿， 而修慈悲心， 順佛平等法， 而供養諸佛， 雖以智觀空， 而修福無厭， 雖能嚴三界， 而心樂遠離， 雖心常寂滅， 而起滅惡法， 行空不二相， 而行慈悲心。 雖觀一切土
{ "translations": [ "現代漢語譯本", "所不能破壞。這是菩薩慈悲憐憫眾生的緣故，法忍（對佛法的忍耐和接受）更加清凈，這位菩薩無量百千萬億那由他劫（極長的時間單位）所積累的善根也更加殊勝。譬如真金，用各種美好的寶物裝飾點綴，更加顯得光明純凈，其他金屬都無法相比；菩薩也是如此，安住于遠行地（菩薩修行的一個階段），一切善根都從方便智慧中產生，更加殊勝光明，沒有什麼是可以破壞的。譬如日光，星宿、月光都無法與之相比，一切泥水都能被它曬乾。菩薩也是如此安住于遠行地，善根更加殊勝，一切聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）都無法相比，而且還能使煩惱的污泥乾涸。諸位佛子！這便是簡略地說明菩薩摩訶薩（偉大的菩薩）的遠行地。菩薩安住于這個階段，大多會成為他化自在天王（欲界最高天的天王），諸根（眼、耳、鼻、舌、身、意）敏銳，能夠啓發眾生，使他們領悟佛道因緣，所做的善業，佈施、愛語、利益、同事（四攝法）都不離唸佛，不離念法，乃至不離念具足一切種智（佛的智慧）。常常生起這樣的心念：『我應當在一切眾生中成為首領、成為最殊勝的，乃至成為一切眾生的依靠。』這位菩薩如果想要這樣勤奮精進，在極短的時間內就能獲得百千億那由他三昧（禪定），乃至能示現百千億那由他菩薩作為眷屬。如果以願力自在示現，所經歷的時間超過數百千萬億那由他劫，也是無法計算的。」 , "當時，金剛藏菩薩（一位菩薩的名字）爲了再次闡明這個道理，用偈頌說道：", "『深厚的智慧禪定之心，已經具備了六地（菩薩修行的六個階段）的修行，一時之間生起方便，智慧進入第七地（遠行地）。修行空性、無相、無愿，同時修持慈悲之心，順應佛陀平等之法，從而供養諸佛，雖然用智慧觀察空性，卻修習福德永不厭倦，雖然能夠莊嚴三界（欲界、色界、無色界），內心卻喜歡遠離世俗，雖然內心常常寂滅，卻能生起滅除惡法，修行空性不二之相，同時修行慈悲之心。雖然觀察一切國土" ], "english_translations": [ "English version", "cannot be destroyed. This is because the Bodhisattva has compassion for all sentient beings, the forbearance of Dharma (patience and acceptance of the Buddha's teachings) becomes purer, and the Bodhisattva's roots of goodness accumulated over countless hundreds of thousands of millions of nayutas (an extremely long unit of time) of kalpas (eons) become even more excellent. Just like pure gold, when adorned with various beautiful treasures, it becomes even more radiant and pure, surpassing all other metals; the Bodhisattva is also like this, dwelling in the Far-Going Ground (a stage of Bodhisattva practice), all roots of goodness arise from skillful means and wisdom, becoming more excellent and radiant, and nothing can destroy them. Just like the sunlight, which cannot be matched by the stars or moonlight, and can dry up all mud and water. The Bodhisattva is also like this, dwelling in the Far-Going Ground, the roots of goodness become more excellent, surpassing all Shravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who awaken on their own), and can also dry up the mud of afflictions. O sons of the Buddha! This is a brief explanation of the Far-Going Ground of the Bodhisattva Mahasattva (great Bodhisattva). Bodhisattvas who dwell in this stage often become the King of the Paranirmitavasavartin Heaven (the highest heaven in the desire realm), with sharp faculties (eyes, ears, nose, tongue, body, and mind), able to inspire sentient beings, enabling them to understand the causes and conditions of the Buddha's path, and the good deeds they perform, such as giving, loving speech, benefiting others, and cooperation (the four means of attraction), are never separate from mindfulness of the Buddha, mindfulness of the Dharma, and even mindfulness of possessing all-knowing wisdom (the wisdom of the Buddha). They constantly generate this thought: 'I shall be the leader among all sentient beings, the most excellent, and even the refuge for all sentient beings.' If this Bodhisattva wishes to diligently practice with such effort, in a very short time, they can attain hundreds of thousands of millions of nayutas of samadhis (meditative states), and even manifest hundreds of thousands of millions of nayutas of Bodhisattvas as their retinue. If they manifest freely through the power of their vows, the time they experience is beyond calculation, even exceeding hundreds of thousands of millions of nayutas of kalpas." , "At that time, Bodhisattva Vajragarbha (a Bodhisattva's name), wishing to further clarify this meaning, spoke in verses:", "'The mind of profound wisdom and samadhi, having completed the practice of the six grounds (six stages of Bodhisattva practice), in an instant, skillful means arise, and wisdom enters the seventh ground (the Far-Going Ground). Practicing emptiness, non-form, and non-desire, while cultivating a compassionate heart, conforming to the Buddha's equal Dharma, thereby making offerings to all Buddhas, although observing emptiness with wisdom, they cultivate blessings without weariness, although able to adorn the three realms (desire realm, form realm, formless realm), their hearts delight in detachment, although their minds are always in stillness, they can arise to eradicate evil dharmas, practicing the non-dual aspect of emptiness, while cultivating a compassionate heart. Although observing all lands" ] }
， 空若如虛空， 而能善莊嚴， 清凈諸佛土。 雖知諸佛身， 同法相無相， 而種三十二， 八十諸相好。 雖知音聲法， 不可言說相， 而嘆佛音聲， 令一切歡喜。 雖知于諸佛， 一念中成道， 而示時劫剎， 引導諸眾生。 如是知諸法， 則得法照明， 菩薩如是者， 即入第七地。 住是地能觀， 無量眾生行， 亦知于諸佛， 教化眾生法。 世界及劫數， 諸法差別相， 又知諸眾生， 種種之慾樂。 知說三乘法， 令眾生信解， 我應修教化， 成就是眾生。 以如是思惟， 方便慧和合， 於四威儀中， 常行如是道。 於一一念中， 能具菩提法， 所謂施戒等， 十種波羅蜜。 如是諸菩薩， 所修之福德， 皆與諸眾生， 名檀波羅蜜， 滅除心惡垢， 名尸波羅蜜， 不為六塵傷， 羼提波羅蜜， 能起轉勝法， 精進波羅蜜， 於是道不動， 名禪波羅蜜， 無生忍照明， 般若波羅蜜， 迴向于佛道， 方便波羅蜜， 求于轉勝法， 名愿波羅蜜， 無有能壞者， 名力波羅蜜， 能解如實說， 名智波羅蜜。 是助菩提法， 念
【現代漢語翻譯】 現代漢語譯本 空性就像虛空一樣，卻能善於莊嚴，清凈諸佛的國土。 雖然知道諸佛的身體，與法性相同，沒有具體的形象，卻能顯現三十二種大丈夫相，和八十種隨形好。 雖然知道音聲的法性，是不可言說的，卻能讚歎佛的音聲，使一切眾生歡喜。 雖然知道諸佛，在一念之間就能成就佛道，卻能示現時間長短和世界，來引導眾生。 像這樣瞭解諸法，就能得到法性的光明照耀，這樣的菩薩，就進入了第七地（遠行地）。 安住在這個地，能夠觀察無量眾生的行為，也知道諸佛，教化眾生的方法。 瞭解世界和劫數，諸法之間的差別相，也知道眾生，種種的慾望和喜好。 知道宣說三乘佛法，使眾生信受理解，我應該修習教化，成就這些眾生。 以這樣的思考，方便和智慧相結合，在行住坐臥四種威儀中，常常修行這樣的道。 在每一個念頭中，都能具足菩提的法，也就是佈施、持戒等，十種波羅蜜（到彼岸）。 像這樣的菩薩，所修的福德，都給予一切眾生，這稱為檀波羅蜜（佈施到彼岸）， 滅除心中的惡垢，這稱為尸波羅蜜（持戒到彼岸），不被六塵所傷害，這稱為羼提波羅蜜（忍辱到彼岸）， 能夠發起更殊勝的法，這稱為精進波羅蜜（精進到彼岸），在這樣的道上不動搖，這稱為禪波羅蜜（禪定到彼岸）， 對無生法忍的照明，這稱為般若波羅蜜（智慧到彼岸），迴向于佛道，這稱為方便波羅蜜（方便到彼岸）， 追求更殊勝的法，這稱為愿波羅蜜（願力到彼岸），沒有能破壞的，這稱為力波羅蜜（力量到彼岸）， 能夠如實地解說，這稱為智波羅蜜（智慧到彼岸）。 這些是輔助菩提的法，念。
【English Translation】 English version Emptiness is like the void, yet it can skillfully adorn and purify all Buddha lands. Although knowing that the bodies of all Buddhas are the same as the Dharma-nature, without specific forms, they manifest the thirty-two major marks and eighty minor marks of excellence. Although knowing that the nature of sound is beyond description, they praise the Buddha's voice, making all beings rejoice. Although knowing that all Buddhas can achieve Buddhahood in a single thought, they demonstrate the duration of time and worlds to guide sentient beings. Understanding all dharmas in this way, one obtains the illumination of the Dharma, and such a Bodhisattva enters the seventh Bhumi (Far-Going Ground). Abiding in this ground, they can observe the actions of countless beings, and also know the methods by which Buddhas teach sentient beings. They understand the world and kalpas, the differences between all dharmas, and also know the various desires and pleasures of sentient beings. Knowing how to expound the Three Vehicles of Dharma, they enable beings to believe and understand, and I should cultivate teaching to accomplish these beings. With such contemplation, combining skillful means and wisdom, they constantly practice this path in the four postures of walking, standing, sitting, and lying down. In every single thought, they can fully possess the Dharma of Bodhi, which are the ten Paramitas (perfections) such as giving and keeping precepts. The merits cultivated by such Bodhisattvas are all given to all sentient beings, which is called Dana Paramita (perfection of giving). Eliminating the defilements of the mind is called Sila Paramita (perfection of morality), not being harmed by the six senses is called Ksanti Paramita (perfection of patience). Being able to initiate more superior dharmas is called Virya Paramita (perfection of diligence), not wavering on this path is called Dhyana Paramita (perfection of meditation). The illumination of the non-arising forbearance is called Prajna Paramita (perfection of wisdom), dedicating to the path of Buddhahood is called Upaya Paramita (perfection of skillful means). Seeking more superior dharmas is called Pranidhana Paramita (perfection of vows), having no one who can destroy it is called Bala Paramita (perfection of power). Being able to explain truthfully is called Jnana Paramita (perfection of knowledge). These are the dharmas that assist Bodhi, mindfulness.
念皆能攝， 發於廣大愿， 緣于大法故。 初地中功德， 名之為具足， 第二地名為， 除諸心垢惡， 第三愿增明， 第四地入道， 第五隨世行， 第六入深法， 得無生相分， 漸漸而增長。 第七集一切， 具菩提分法， 能起諸功德， 及以一切愿。 如是諸功德， 令后八地中， 一切諸所行， 自然得清凈。 遠行地難過， 大智力所能， 如二國中間， 難可得過度。 在於七地中， 不污如聖王， 雖住於此道， 不名一切過。 若到于第八， 菩薩智慧地， 爾時過意界， 住于智業中。 如梵王觀世， 不得名為人， 菩薩罪不污， 如蓮華在水。 菩薩住是地， 過諸貪慾等， 不名有煩惱， 亦不名滅盡。 入是正道中， 無有諸煩惱， 愿求佛道故， 不得名盡者。 于諸世間中， 經書技藝事， 文頌咒術等， 自然能明瞭。 修習諸禪定， 及諸神通等， 無量心利世， 是事皆能起。 爾時此菩薩， 過於二乘行， 安住第七地， 菩薩諸行中。 以初發心時， 大願力故勝， 今於此地中， 自以智慧力。 猶如國王子， 生時姓尊貴
【現代漢語翻譯】 現代漢語譯本 所有念頭都能被攝持， 源於廣大的誓願，因為緣于偉大的佛法。 初地（菩薩修行第一階段）中的功德，被稱為具足。 第二地名為，去除所有心中的污垢和惡念。 第三地誓願更加明晰，第四地進入修行之道。 第五地隨順世俗而行，第六地深入佛法。 獲得無生之相的體悟，並逐漸增長。 第七地集聚一切，具足菩提（覺悟）的組成部分， 能夠生起各種功德，以及一切誓願。 這些功德，使得後來的第八地中， 一切所行，自然而然地清凈。 遠行地（菩薩修行第七階段）難以超越，唯有大智慧的力量才能做到， 如同兩個國家之間，難以跨越。 處於第七地中，不被污染如同聖王， 雖然安住於此道，但不被認為有任何過失。 如果到達第八地，菩薩的智慧之地， 那時超越了意念的界限，安住于智慧的行動中。 如同梵天王觀察世間，不能被稱作凡人， 菩薩的罪過不會被污染，如同蓮花在水中。 菩薩安住於此地，超越了各種貪慾等， 不被認為有煩惱，也不被認為已經滅盡。 進入這條正道中，沒有各種煩惱， 因為誓願追求佛道，所以不被認為是已經滅盡。 在世間的一切事物中，經書、技藝等， 文章、頌歌、咒術等，自然能夠明瞭。 修習各種禪定，以及各種神通等， 以無量的心利益世間，這些事情都能夠做到。 那時這位菩薩，超越了二乘（聲聞、緣覺）的修行， 安住在第七地，菩薩的各種修行中。 因為最初發心時，大願力的殊勝， 如今在此地中，憑藉自身的智慧力量。 猶如國家的王子，出生時就姓氏尊貴。
【English Translation】 English version All thoughts can be contained, Arising from vast vows, because they are connected to the great Dharma. The merits in the first Bhumi (first stage of Bodhisattva practice) are called complete. The second Bhumi is named, removing all defilements and evils in the mind. The third Bhumi's vows become clearer, the fourth Bhumi enters the path of practice. The fifth Bhumi acts in accordance with the world, the sixth Bhumi delves into the profound Dharma. Attaining the realization of no-birth, and gradually increasing. The seventh Bhumi gathers everything, possessing the components of Bodhi (enlightenment), Able to generate various merits, as well as all vows. These merits, cause all actions in the later eighth Bhumi, To naturally become pure. The Far-Going Bhumi (seventh stage of Bodhisattva practice) is difficult to surpass, only the power of great wisdom can do it, Like between two countries, difficult to cross. Being in the seventh Bhumi, not defiled like a holy king, Although dwelling in this path, not considered to have any faults. If reaching the eighth Bhumi, the wisdom ground of the Bodhisattva, Then surpassing the boundaries of thought, dwelling in the actions of wisdom. Like the Brahma King observing the world, cannot be called an ordinary person, The Bodhisattva's sins are not defiled, like a lotus in water. The Bodhisattva dwells in this ground, surpassing all desires, etc., Not considered to have afflictions, nor considered to have been extinguished. Entering this right path, there are no afflictions, Because of the vow to seek the Buddha's path, not considered to have been extinguished. In all things of the world, scriptures, skills, etc., Writings, songs, mantras, etc., can naturally be understood. Practicing various Samadhi (meditative absorption), and various supernatural powers, etc., Benefiting the world with immeasurable minds, these things can all be done. At that time, this Bodhisattva, surpasses the practice of the two vehicles (Shravakas and Pratyekabuddhas), Dwelling in the seventh Bhumi, in the various practices of the Bodhisattva. Because of the superiority of the great vow power when first aspiring, Now in this ground, relying on the power of one's own wisdom. Like a prince of a country, whose surname is noble at birth.
， 后以功行成， 于諸人中尊。 住此得深智， 轉發勝精進， 唸唸入寂滅， 而亦不取證。 如人善乘船， 入于大海中， 雖行深水難， 而不為所害。 菩薩行轉勝， 方便智慧故， 功德悉備足， 非世所能知。 供養無量佛， 其心轉清凈， 如真金雜寶， 間錯而莊嚴。 得佛智慧光， 干諸愛潤水， 猶如日光明， 消涸于泥澇。 住是地多作， 他化自在王， 諸根悉猛利， 通達諸道果。 若欲勤精進， 得見百千億， 那由他諸佛， 願力復過是。 七地智慧凈， 人天及二乘， 皆非其境界， 今已略說竟。」◎
大方廣佛華嚴經卷第二十五 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二十六
東晉天竺三藏佛馱跋陀羅譯◎
十地品第二十二之四
他化自在王， 諸天及菩薩， 聞說此上行， 心皆大歡喜。 雨上妙華香， 幡蓋寶瓔珞， 真妙摩尼珠， 散佛及大眾。 天女于空中， 作種種妓樂， 供養于如來， 並及諸菩薩。 同以微妙音， 歌頌佛功德： 「一切智慧者， 眾生中最尊， 哀愍世間
【現代漢語翻譯】 現代漢語譯本 之後憑藉功德修行圓滿，在眾人之中最為尊貴。 安住於此地獲得深邃的智慧，發起更加殊勝的精進， 唸唸之間進入寂滅之境，卻也不執著于證得果位。 如同善於駕船的人，進入大海之中， 即使在深水險境中航行，也不會因此受到傷害。 菩薩的修行更加殊勝，因為有方便和智慧的緣故， 功德全部具備充足，不是世俗所能瞭解的。 供養無量諸佛，他們的心更加清凈， 如同真金和雜寶，交錯鑲嵌而顯得莊嚴。 獲得佛陀的智慧之光，能使愛慾的滋潤之水乾涸， 猶如太陽的光明，能使泥濘的積水消散。 安住於此地，多化現為他化自在王（欲界第六天之主）， 諸根都變得猛利，通達一切道果。 如果想要勤奮精進，就能見到百千億那由他（數量單位，表示極大的數目）諸佛， 他們的願力還超過這些。 第七地的智慧清凈，人天以及二乘（聲聞乘和緣覺乘）之人， 都不是其境界所能及的，現在已經簡略地說完了。」
《大方廣佛華嚴經》卷第二十五 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十六
東晉天竺三藏佛馱跋陀羅譯
十地品第二十二之四
他化自在王（欲界第六天之主），諸天以及菩薩， 聽聞宣說這殊勝的修行，心中都非常歡喜。 降下最美好的花香，幡蓋寶瓔珞， 珍貴美妙的摩尼寶珠，散佈在佛陀和大眾身上。 天女在空中，演奏各種各樣的音樂， 供養如來，以及諸位菩薩。 一同用微妙的音聲，歌頌佛陀的功德： 『一切智慧者，在眾生之中最為尊貴， 哀憫世間'
【English Translation】 English version Afterwards, through the completion of meritorious practices, one becomes the most honored among all beings. Dwelling in this stage, one attains profound wisdom, and generates even more superior diligence. In every moment, one enters into the state of quiescence, yet does not cling to the attainment of realization. It is like a person who is skilled at sailing a boat, entering into the great ocean, Even when navigating through deep and difficult waters, one will not be harmed by them. The practice of a Bodhisattva becomes even more superior, due to the skillful means and wisdom, All merits are fully equipped, which is beyond the understanding of the mundane world. Having made offerings to immeasurable Buddhas, their minds become even more pure, Like genuine gold and various treasures, interspersed and adorned with splendor. Having obtained the light of the Buddha's wisdom, it dries up the moisture of desire, Just like the light of the sun, which dissipates the muddy puddles. Dwelling in this stage, one often manifests as the Paranirmitavasavartin King (the lord of the sixth heaven of the desire realm), All faculties become sharp and keen, and one thoroughly understands all the fruits of the path. If one wishes to diligently strive forward, one can see hundreds of thousands of millions of nayutas (a unit of large number) of Buddhas, And their vows surpass even these. The wisdom of the seventh stage is pure, and beings in the human and heavenly realms, as well as those of the two vehicles (Sravaka and Pratyekabuddha), Are all beyond its scope, and now it has been briefly explained.』
The Avatamsaka Sutra, Volume 25 Taisho Tripitaka Volume 09, No. 0278, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 26
Translated by Tripitaka Buddhabhadra of Eastern Jin Dynasty
Chapter 22, The Ten Stages, Part Four
The Paranirmitavasavartin King (the lord of the sixth heaven of the desire realm), the devas, and the Bodhisattvas, Upon hearing the exposition of this superior practice, their hearts are filled with great joy. They rain down the most exquisite flowers and fragrances, banners, canopies, jeweled necklaces, And precious and wonderful mani jewels, scattering them upon the Buddha and the assembly. Celestial maidens in the sky, play various kinds of music, Making offerings to the Tathagata, as well as all the Bodhisattvas. Together, with subtle and wonderful voices, they sing praises of the Buddha's merits: 『The one with all wisdom, the most honored among all beings, Has compassion for the world』
故， 現諸神通力， 華香珍寶等， 皆出如是音。 於一微塵中， 各示那由他， 無量數諸佛， 于中而說法。 於一微塵中， 見無量佛國， 須彌金剛圍， 世間不迫迮。 於一微塵中， 見有三惡道， 天人阿修羅， 各各受業報。 聞諸佛國中， 一切佛妙音， 轉無上法輪， 隨應眾生心。 諸佛世界中， 眾生身種種， 隨國土眾生， 示現種種身。 一切諸天人， 皆悉同止住， 佛先觀察已， 然後為說法。 眾生悉知見， 微塵中佛國， 亦觀曠大剎， 以佛威神故。 佛現如是等， 種種神通力， 若為眾生說， 是事不可盡。」 以是微妙音， 稱歎於世尊， 心皆大歡喜， 默然而觀佛。 解脫月菩薩， 請金剛藏言： 「佛子愿演說， 入於八地行。」◎
◎金剛藏菩薩言：「佛子！菩薩摩訶薩已習七地微妙行慧，方便道凈，善集助道法，具大願力；諸佛神力所護，自善根得力，常念隨順如來力、無畏、不共法、直心、深心、清凈，成就福德智慧，大慈大悲，不捨眾生，修行無量智道。入諸法本來無生、無起、無相、無成、無壞、無來、無去、無初、無中、無後，入如來智，一切心、
【現代漢語翻譯】 現代漢語譯本 因此，佛展現各種神通力量，花香、珍寶等都發出這樣的聲音。 在一個微塵中，各自示現無數（那由他）的佛，在其中說法。 在一個微塵中，見到無數的佛國，須彌山、金剛山圍繞，世間並不顯得擁擠。 在一個微塵中，見到有三惡道，天人、阿修羅各自承受業報。 聽到諸佛國中，一切佛的微妙聲音，轉動無上的法輪，隨順眾生的心意。 在諸佛世界中，眾生的身體各不相同，隨著國土眾生的不同，示現各種不同的身體。 一切天人和眾生都共同居住，佛先觀察之後，然後為他們說法。 眾生都知曉並見到，微塵中的佛國，也看到廣大的剎土，這是因為佛的威神力量。 佛展現這樣種種的神通力量，如果要為眾生講述，這件事是說不盡的。 用這微妙的聲音，稱讚世尊，心中都非常歡喜，默默地觀看佛。 解脫月菩薩，請問金剛藏菩薩說：『佛子，希望您能演說，進入八地菩薩的修行。』 金剛藏菩薩說：『佛子！菩薩摩訶薩已經修習了七地微妙的修行智慧，方便道清凈，善於積累助道之法，具足大願力；諸佛神力所護持，自己善根的力量，常常憶念隨順如來的十力、四無畏、十八不共法，以正直的心、深邃的心、清凈的心，成就福德智慧，大慈大悲，不捨棄眾生，修行無量智慧之道。進入諸法本來無生、無起、無相、無成、無壞、無來、無去、無初、無中、無後，進入如來的智慧，一切心、
【English Translation】 English version Therefore, the Buddha manifests various supernatural powers, and flowers, fragrances, and treasures all emit such sounds. In a single mote of dust, each shows countless (nayuta) Buddhas, who preach the Dharma within. In a single mote of dust, one sees countless Buddha lands, surrounded by Mount Sumeru and Vajra mountains, yet the world does not seem crowded. In a single mote of dust, one sees the three evil realms, with gods, humans, and asuras each receiving the karmic consequences. Hearing the wonderful sounds of all the Buddhas in the Buddha lands, turning the unsurpassed Dharma wheel, in accordance with the minds of sentient beings. In the Buddha worlds, the bodies of sentient beings are diverse, and according to the different lands and beings, various bodies are manifested. All gods, humans, and beings dwell together, and the Buddha first observes them, then teaches the Dharma to them. Sentient beings all know and see the Buddha lands within the motes of dust, and also see the vast lands, due to the Buddha's majestic power. The Buddha manifests such various supernatural powers, and if one were to explain it to sentient beings, it would be inexhaustible. With these wonderful sounds, they praise the World Honored One, their hearts filled with great joy, silently gazing at the Buddha. Bodhisattva Liberation Moon, asked Bodhisattva Vajragarbha, saying: 'Son of Buddha, may you expound on the practice of entering the eighth bhumi (stage of a Bodhisattva).' Bodhisattva Vajragarbha said: 'Son of Buddha! Bodhisattva Mahasattvas have already practiced the subtle wisdom of the seventh bhumi, their skillful means are pure, they are skilled in accumulating the aids to enlightenment, and possess great vows; they are protected by the divine power of the Buddhas, and through the power of their own good roots, they constantly remember and follow the Tathagata's ten powers, four fearlessnesses, eighteen unshared qualities, with upright minds, profound minds, and pure minds, they achieve merit and wisdom, great compassion, and do not abandon sentient beings, practicing the path of immeasurable wisdom. They enter the original non-arising, non-origination, non-form, non-becoming, non-destruction, non-coming, non-going, non-beginning, non-middle, non-end of all dharmas, entering the wisdom of the Tathagata, all minds,
意、識憶想分別，無所貪著；一切法如虛空性，是名菩薩得無生法忍，入第八地。入不動地，名為深行菩薩，一切世間所不能測，離一切相，離一切想、一切貪著，一切聲聞辟支佛所不能壞，深大遠離而現在前。譬如比丘，得於神通，心得自在，次第乃入滅盡定，一切動心，憶想分別，皆悉盡滅。菩薩亦如是，菩薩住是地，諸勤方便身口意行，皆悉息滅，住大遠離。如人夢中欲渡深水，發大精進，施大方便，未渡之間，忽然便覺，諸方便事，皆悉放舍。菩薩亦如是，從初已來，發大精進，廣修道行，至不動地，一切皆舍，不行二心，諸所憶想，不復現前。譬如生梵世者，欲界煩惱不現在前。菩薩亦如是，住不動地，一切心、意、識，不現在前，乃至佛心、菩提心、涅槃心尚不現前，何況當生諸世間心？
「佛子！是菩薩隨順是地，以本願力故。又諸佛為現其身，住在諸地法流水中，與如來智慧為作因緣。諸佛皆作是言：『善哉！善哉！善男子！汝得是第一忍，順一切佛法。』
「善男子！我有十力、四無所畏、十八不共法，汝今未得為得，是故，勤加精進，亦莫舍此忍門。善男子！汝雖得此第一甚深寂滅解脫，一切凡夫離寂滅法，常為煩惱覺觀所害，汝當愍此一切眾生。又，善男子！汝應念本所愿，欲利
【現代漢語翻譯】 現代漢語譯本：對於意（manas，意識）、識（vijnana，識別）、憶想（smrti-samjna，記憶和概念）的分別，沒有任何貪戀執著；一切法的本性如同虛空，這被稱為菩薩獲得無生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟），進入第八地（不動地）。進入不動地，被稱為深行菩薩，一切世間都無法測度，遠離一切相（nimitta，表象），遠離一切想（samjna，概念）、一切貪著，一切聲聞（sravaka，聽聞佛法者）、辟支佛（pratyekabuddha，獨覺者）都無法破壞，深遠的遠離而現在眼前。譬如比丘（bhiksu，出家修行者）獲得神通（abhijna，超自然能力），心意自在，次第進入滅盡定（nirodha-samapatti，止息一切感受和概念的禪定），一切動心、憶想分別，都完全止滅。菩薩也是如此，菩薩安住於此地，所有勤奮方便的身口意行，都完全止息，安住于大遠離。如同有人在夢中想要渡過深水，發起大精進，施展大方便，在未渡過之前，忽然醒來，所有方便之事，都完全放下。菩薩也是如此，從最初以來，發起大精進，廣泛修習道行，到達不動地，一切都放下，不再有二心，所有憶想，不再現前。譬如生於梵世（brahmaloka，色界天）者，欲界（kamadhatu，慾望界）的煩惱不再現前。菩薩也是如此，安住于不動地，一切心、意、識，不再現前，乃至佛心、菩提心（bodhicitta，成佛之心）、涅槃心（nirvana，寂滅）尚且不現前，何況會生起世間的心呢？ 佛子！這位菩薩隨順此地，因為本願力的緣故。而且諸佛會顯現其身，安住在諸地法流水中，與如來的智慧結下因緣。諸佛都這樣說：『善哉！善哉！善男子！你獲得了這第一忍，順應一切佛法。』 善男子！我具有十力（dasabala，佛的十種力量）、四無所畏（catuh-vaisaradya，佛的四種無畏）、十八不共法（avenika-buddha-dharma，佛獨有的十八種功德），你現在尚未獲得，要當作已經獲得，因此，要勤加精進，也不要捨棄這忍門。善男子！你雖然獲得了這第一甚深寂滅解脫，一切凡夫都遠離寂滅之法，常常被煩惱覺觀所傷害，你應該憐憫這一切眾生。而且，善男子！你應該憶念本來的願望，想要利益
【English Translation】 English version: Regarding the distinctions of manas (mind), vijnana (consciousness), and smrti-samjna (memory and conceptualization), there is no attachment or clinging; all dharmas (phenomena) are like the nature of emptiness. This is called a Bodhisattva attaining the Anutpattika-dharma-ksanti (the acceptance of the non-arising of dharmas), entering the eighth bhumi (immovable ground). Entering the immovable ground, they are called a profound-practice Bodhisattva, immeasurable by all the world, free from all nimitta (signs), free from all samjna (concepts), all attachments, and indestructible by all sravakas (hearers), pratyekabuddhas (solitary realizers), profoundly distant and yet present. For example, a bhiksu (monk) who has attained abhijna (supernormal powers), whose mind is free, gradually enters nirodha-samapatti (cessation of perception and feeling), where all moving thoughts, memories, and distinctions are completely extinguished. A Bodhisattva is also like this. When a Bodhisattva dwells in this ground, all diligent and skillful actions of body, speech, and mind are completely ceased, dwelling in great remoteness. It is like a person in a dream who wants to cross deep water, makes great effort, and applies great skill, but before crossing, suddenly awakens, and all skillful actions are completely abandoned. A Bodhisattva is also like this. From the beginning, they make great effort, widely cultivate the path, and upon reaching the immovable ground, they abandon everything, no longer having dualistic thoughts, and all memories no longer arise. For example, one who is born in the brahmaloka (Brahma heaven) no longer has the afflictions of the kamadhatu (desire realm). A Bodhisattva is also like this. Dwelling in the immovable ground, all mind, manas, and vijnana no longer arise, and even the Buddha-mind, bodhicitta (mind of enlightenment), and nirvana (cessation) mind do not arise, how much less would worldly minds arise? O son of Buddha! This Bodhisattva follows this ground because of their original vows. Moreover, all Buddhas manifest their bodies, dwelling in the flow of dharma in all the grounds, creating conditions for the wisdom of the Tathagata. All Buddhas say, 'Excellent! Excellent! Good man! You have attained this first acceptance, in accordance with all the Buddha's teachings.' Good man! I have the ten powers (dasabala), the four fearlessnesses (catuh-vaisaradya), and the eighteen unique qualities (avenika-buddha-dharma). You have not yet attained them, but consider them as attained. Therefore, diligently strive and do not abandon this gate of acceptance. Good man! Although you have attained this first profound and tranquil liberation, all ordinary beings are far from the tranquil dharma and are constantly harmed by afflictions and perceptions. You should have compassion for all these beings. Moreover, good man! You should remember your original vows, desiring to benefit
益眾生，欲得不可思議智慧門。又，善男子！一切法性、一切法相、有佛、無佛，常住不異。一切如來不以得此法故，說名為佛，聲聞、辟支佛亦得此寂滅無分別法。善男子！汝觀我等無量清凈身相、無量智慧、無量清凈國土、無量方便、無量圓光、無量凈音，汝今應起如是等事。又，善男子！汝今適得此一法明，所謂一切法，寂滅無有分別，我等所得無量無邊，汝應精勤起此諸法。善男子！十方無量國土、無量眾生、無量諸法差別，汝應如實通達是事，隨順如是智。是菩薩諸佛與如是等無量無邊起智慧門因緣，以此無量門故，是菩薩能起無量智業，皆悉成就。
「諸佛子！若諸佛不與菩薩起智慧門者，是菩薩畢竟取于涅槃，棄捨利益一切眾生，以諸佛與此無量無邊起智慧門故，於一念中所生智慧，比從初地已來乃至七地，百分不及一，無量無邊阿僧祇分不及一，乃至算數譬諭所不能及，所以者何？先以一身修集功德，今此地中，得無量身，修菩薩道，以無量音聲、無量智慧、無量生處、無量清凈國土、無量教化眾生，供養給侍無量諸佛，隨順無量佛法、無量神通力、無量大會差別、無量身口意業，集一切菩薩所行道，以不動法故。佛子！譬人乘船，欲渡大海，未至大海，多用功力，入海以風，無復艱礙，一日
【現代漢語翻譯】 現代漢語譯本 爲了利益眾生，想要獲得不可思議的智慧之門。還有，善男子！一切法的本性、一切法的現象，無論有佛還是無佛，都是恒常不變的。一切如來不是因為獲得了這個法才被稱為佛，聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）也獲得了這種寂滅無分別的法。善男子！你看看我們無量清凈的身相、無量的智慧、無量清凈的國土、無量的方便、無量的圓光、無量清凈的聲音，你現在應該發起像這樣的事情。還有，善男子！你現在剛剛獲得了一種法明，那就是一切法都是寂滅的，沒有分別。我們所獲得的無量無邊，你應該精勤地發起這些法。善男子！十方無量的國土、無量的眾生、無量諸法的差別，你應該如實地通達這些事情，隨順這樣的智慧。這些菩薩和諸佛就是以這樣無量無邊的因緣來開啟智慧之門，因為有了這無量的門，這些菩薩才能發起無量的智慧事業，全部都能成就。 諸佛子！如果諸佛不給菩薩開啟智慧之門，這些菩薩最終就會進入涅槃，放棄利益一切眾生。因為諸佛給予了這無量無邊的開啟智慧之門，在一念之間所產生的智慧，比從初地（菩薩修行階位的第一階段）開始到七地（菩薩修行階位的第七階段）所積累的智慧，百分之一都比不上，無量無邊的阿僧祇分之一都比不上，甚至用算數和比喻都無法表達。這是為什麼呢？之前用一個身體修集功德，現在在這個階段，獲得了無量的身體，修行菩薩道，用無量的聲音、無量的智慧、無量的生處、無量清凈的國土、無量教化眾生，供養侍奉無量的諸佛，隨順無量的佛法、無量的神通力、無量的大會差別、無量的身口意業，聚集一切菩薩所修行的道，因為不動的法。佛子！譬如有人乘船，想要渡過大海，在沒有到達大海之前，需要花費很多力氣，進入大海之後，藉助風力，就沒有什麼困難了，一天
【English Translation】 English version To benefit all beings, desiring to attain the gate of inconceivable wisdom. Furthermore, good man! The nature of all dharmas, the characteristics of all dharmas, whether there is a Buddha or not, are always abiding and unchanging. All Tathagatas are not called Buddhas because they have attained this dharma; Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary realizers) also attain this quiescent, non-discriminating dharma. Good man! Observe our immeasurable pure forms, immeasurable wisdom, immeasurable pure lands, immeasurable skillful means, immeasurable radiant light, and immeasurable pure sounds. You should now initiate such things. Furthermore, good man! You have just now attained this one dharma illumination, which is that all dharmas are quiescent and without discrimination. What we have attained is immeasurable and boundless; you should diligently initiate these dharmas. Good man! The immeasurable lands of the ten directions, immeasurable beings, and immeasurable differences in dharmas, you should truly understand these things and accord with such wisdom. These Bodhisattvas and Buddhas, through such immeasurable and boundless causes and conditions, open the gate of wisdom. Because of these immeasurable gates, these Bodhisattvas can initiate immeasurable wisdom activities, and all will be accomplished. Oh sons of the Buddhas! If the Buddhas do not open the gate of wisdom for the Bodhisattvas, these Bodhisattvas would ultimately enter Nirvana, abandoning the benefit of all beings. Because the Buddhas have given this immeasurable and boundless gate of wisdom, the wisdom generated in a single thought is incomparable to the wisdom accumulated from the first Bhumi (the first stage of a Bodhisattva's path) up to the seventh Bhumi (the seventh stage of a Bodhisattva's path), not even one percent, not even one part of immeasurable and boundless Asamkhyas, and cannot even be expressed by numbers or metaphors. Why is this so? Previously, one body was used to accumulate merit, but now, in this stage, one obtains immeasurable bodies, practices the Bodhisattva path, with immeasurable sounds, immeasurable wisdom, immeasurable birth places, immeasurable pure lands, immeasurable teachings to beings, offering and serving immeasurable Buddhas, according with immeasurable Buddha dharmas, immeasurable supernatural powers, immeasurable differences in assemblies, immeasurable actions of body, speech, and mind, gathering all the paths practiced by Bodhisattvas, because of the unmoving dharma. Oh sons of the Buddhas! It is like a person taking a boat, wanting to cross the great ocean. Before reaching the ocean, much effort is needed, but upon entering the ocean, with the help of the wind, there are no more difficulties, and in one day
之行，過先功力，于百千歲所不能及；菩薩亦如是，多集善根，乘大乘船，入菩薩所行大智慧海，不施功力，能近一切諸佛智慧，比本所行，若一劫、若百千萬劫所不能及。
「佛子！菩薩摩訶薩至第八地，從大方便慧生，無功用心，在菩薩道，思惟諸佛智慧勢力，知世界生、世界滅、世界成、世界壞，知以何業因緣集故世界成，何業因緣滅故世界壞。是菩薩知地、水、火、風性，小相、中相、無量相、差別相，知微塵細相，知微塵差別相，於一世界中所有微塵差別，皆悉能知，此一世界所有地、水、火、風，若干微塵，皆悉能知。知寶物若干微塵，眾生身若干微塵，世界中萬物微塵差別，分別眾生大身、小身，以若干微塵成，地獄身、畜生身、餓鬼身，以若干微塵成，阿修羅身、天身，以若干微塵成，皆悉了知。是菩薩入如是分別微塵智，知欲、色、無色界壞，知欲、色、無色界成，知欲、色、無色界成壞，知欲、色、無色界小相、中相、無量相，知欲、色、無色界差別相，如是知三界，是名菩薩教化眾生。助智明分，善分別眾生身，善觀所應生處，隨眾生生處，隨眾生身而為受身，是菩薩現身遍滿三千大千世界，隨眾生身，各各差別。譬如日月，於一切水皆現其像，若二若三，乃至無量無邊不可思議不可說
【現代漢語翻譯】 現代漢語譯本：修行者，憑藉先前積累的功德力量，所達到的境界是百千歲都無法企及的；菩薩也是如此，積累大量的善根，乘坐大乘之船，進入菩薩所修的大智慧之海，不費吹灰之力，就能接近一切諸佛的智慧，這比他們原本的修行，無論是經歷一劫還是百千萬劫都無法達到的境界。 『佛子！菩薩摩訶薩到達第八地時，從大方便智慧中產生，無需刻意用心，在菩薩道上，思惟諸佛的智慧和力量，瞭解世界的產生、世界的滅亡、世界的形成、世界的毀壞，知道以何種業因緣的聚集導致世界形成，以何種業因緣的消滅導致世界毀壞。這位菩薩瞭解地、水、火、風的性質，小相、中相、無量相、差別相，瞭解微塵的細微之相，瞭解微塵的差別之相，對於一個世界中所有微塵的差別，都能完全瞭解，這個世界中所有的地、水、火、風，有多少微塵，都能完全瞭解。瞭解寶物有多少微塵，眾生的身體有多少微塵，世界中萬物的微塵差別，分別眾生的大身、小身，由多少微塵構成，地獄身、畜生身、餓鬼身，由多少微塵構成，阿修羅身、天身，由多少微塵構成，都能完全瞭解。這位菩薩進入如此分別微塵的智慧，瞭解欲界、色界、無色界的壞滅，瞭解欲界、色界、無色界的形成，瞭解欲界、色界、無色界的形成和壞滅，瞭解欲界、色界、無色界的小相、中相、無量相，瞭解欲界、色界、無色界的差別相，如此瞭解三界，這稱為菩薩教化眾生。輔助智慧的明晰部分，善於分別眾生的身體，善於觀察眾生應該投生之處，隨著眾生的投生之處，隨著眾生的身體而接受身體，這位菩薩顯現的身形遍滿三千大千世界，隨著眾生的身體，各有差別。譬如日月，在一切水中都顯現其影像，無論是兩個、三個，乃至無量無邊不可思議不可說。』
【English Translation】 English version: A practitioner, through the power of previous merits, achieves a state that cannot be reached in hundreds of thousands of years; a Bodhisattva is also like this, accumulating vast roots of goodness, riding the great vehicle, entering the sea of great wisdom practiced by Bodhisattvas, without exerting effort, they can approach the wisdom of all Buddhas, which is beyond what they could achieve through their original practice, whether it be one kalpa or hundreds of millions of kalpas. 'Buddha-son! When a Bodhisattva Mahasattva reaches the eighth ground, they arise from great expedient wisdom, without deliberate effort, on the Bodhisattva path, contemplating the wisdom and power of all Buddhas, understanding the arising of the world, the destruction of the world, the formation of the world, the decay of the world, knowing what karmic causes lead to the formation of the world, and what karmic causes lead to the destruction of the world. This Bodhisattva understands the nature of earth, water, fire, and wind, their small aspects, medium aspects, immeasurable aspects, and differentiated aspects, understands the subtle aspects of dust particles, understands the differentiated aspects of dust particles, and fully understands the differences of all dust particles in a world, fully understands how many dust particles there are in all the earth, water, fire, and wind of this world. They understand how many dust particles there are in treasures, how many dust particles there are in the bodies of sentient beings, the differences in dust particles of all things in the world, distinguishing the large and small bodies of sentient beings, how many dust particles make up the hellish bodies, animal bodies, and hungry ghost bodies, how many dust particles make up the Asura bodies and heavenly bodies, they fully understand all of this. This Bodhisattva enters such wisdom of distinguishing dust particles, understands the destruction of the desire realm, form realm, and formless realm, understands the formation of the desire realm, form realm, and formless realm, understands the formation and destruction of the desire realm, form realm, and formless realm, understands the small aspects, medium aspects, and immeasurable aspects of the desire realm, form realm, and formless realm, understands the differentiated aspects of the desire realm, form realm, and formless realm, thus understanding the three realms, this is called a Bodhisattva teaching sentient beings. Assisting the clear part of wisdom, they are skilled in distinguishing the bodies of sentient beings, skilled in observing where sentient beings should be reborn, following the rebirth of sentient beings, following the bodies of sentient beings to receive bodies, the body manifested by this Bodhisattva pervades the three thousand great thousand worlds, with differences according to the bodies of sentient beings. Just like the sun and moon, their images appear in all waters, whether it be two, three, or even immeasurable, boundless, inconceivable, and inexpressible.'
三千大千世界，身遍其中，隨眾生身差別而為受身。是菩薩成就如是智慧，於一世界，身不動搖，乃至不可說諸佛世界，隨眾生身，隨所信樂，于佛大會而現身像，若於沙門中示沙門形色，婆羅門中示婆羅門形色，剎利中示剎利形色，居士中示居士形色，四天王中、帝釋中、魔中、梵天中示梵天形色，乃至阿迦膩吒天中示阿迦膩吒形色，以聲聞乘度者示聲聞形色，以辟支佛乘度者示辟支佛形色，以菩薩乘度者示菩薩形色，以佛身度者示佛身形色；所有不可說諸佛國中，隨眾生身，信樂差別，現為受身，而實遠離身相差別，常住平等。是菩薩知眾生身、知國土身、知業報身、知聲聞身、知辟支佛身、知菩薩身、知如來身、知智身、知法身、知虛空身，是菩薩如是知眾生深心所樂。若於眾生身作己身、若於眾生身作國土身、業報身、聲聞身、辟支佛身、菩薩身、如來身、智身、法身、虛空身，若於國土身作己身、業報身、乃至虛空身，若於業報身作己身乃至虛空身，若於己身作眾生身、國土身、業報身、聲聞身、辟支佛身、菩薩身、如來身、智身、法身、虛空身，是菩薩知眾生集業身、報身、煩惱身、色身、無色身，諸佛國土，小相、中相、無量相、垢相、凈相、廣相、倒相、平相、方差別相，知業報身假名差別、聲聞身
【現代漢語翻譯】 現代漢語譯本：菩薩的身形遍佈三千大千世界，隨著眾生身形的差異而顯現不同的受生之身。這是菩薩成就的智慧，即使身處一個世界，他的身體也不會動搖，乃至在不可說的諸佛世界中，他都能隨著眾生的身形和信仰喜好，在佛的集會中顯現身形。如果是在沙門（出家修行者）中，就顯現沙門的形色；在婆羅門（祭司）中，就顯現婆羅門的形色；在剎利（武士）中，就顯現剎利的形色；在居士（在家信徒）中，就顯現居士的形色；在四天王（佛教護法神）中、帝釋（天神之王）中、魔（惡神）中、梵天（色界天神）中，就顯現梵天的形色，乃至在阿迦膩吒天（色界最高天）中，就顯現阿迦膩吒天的形色。對於以聲聞乘（小乘佛教）度化的人，就顯現聲聞的形色；對於以辟支佛乘（緣覺乘）度化的人，就顯現辟支佛的形色；對於以菩薩乘（大乘佛教）度化的人，就顯現菩薩的形色；對於以佛身度化的人，就顯現佛的身形。在所有不可說的諸佛國土中，菩薩都隨著眾生的身形和信仰喜好，顯現受生之身，但實際上他遠離了身形的差別，常住于平等之中。這位菩薩了知眾生的身形、國土的身形、業報的身形、聲聞的身形、辟支佛的身形、菩薩的身形、如來的身形、智慧的身形、法身的身形、虛空的身形。這位菩薩如此了知眾生內心深處的喜好。如果將眾生的身形看作自己的身形，或者將眾生的身形看作國土的身形、業報的身形、聲聞的身形、辟支佛的身形、菩薩的身形、如來的身形、智慧的身形、法身的身形、虛空的身形；如果將國土的身形看作自己的身形、業報的身形，乃至虛空的身形；如果將業報的身形看作自己的身形乃至虛空的身形；如果將自己的身形看作眾生的身形、國土的身形、業報的身形、聲聞的身形、辟支佛的身形、菩薩的身形、如來的身形、智慧的身形、法身的身形、虛空的身形。這位菩薩了知眾生集聚的業身、報身、煩惱身、色身、無色身，以及諸佛國土的小相、中相、無量相、垢相、凈相、廣相、倒相、平相、方差別相，了知業報身假名的差別、聲聞身 現代漢語譯本：的差別。
【English Translation】 English version: The Bodhisattva's body pervades the three thousand great thousand worlds, taking on different forms of embodiment according to the differences in the bodies of sentient beings. This is the wisdom achieved by the Bodhisattva. Even when in one world, his body does not move, and even in the ineffable Buddha worlds, he can manifest his form in the Buddha assemblies according to the forms and faith preferences of sentient beings. If among the Shramanas (ascetics), he manifests the form of a Shramana; among the Brahmins (priests), he manifests the form of a Brahmin; among the Kshatriyas (warriors), he manifests the form of a Kshatriya; among the householders, he manifests the form of a householder; among the Four Heavenly Kings, Indra, Mara, and Brahma, he manifests the form of Brahma, and even in the Akanistha Heaven, he manifests the form of an Akanistha. For those who are to be liberated by the Sravaka Vehicle (Hinayana Buddhism), he manifests the form of a Sravaka; for those who are to be liberated by the Pratyekabuddha Vehicle (Independent Buddha Vehicle), he manifests the form of a Pratyekabuddha; for those who are to be liberated by the Bodhisattva Vehicle (Mahayana Buddhism), he manifests the form of a Bodhisattva; for those who are to be liberated by the Buddha's body, he manifests the form of a Buddha. In all the ineffable Buddha lands, the Bodhisattva manifests his embodied form according to the forms and faith preferences of sentient beings, but in reality, he is far from the differences in form and always abides in equality. This Bodhisattva knows the bodies of sentient beings, the bodies of lands, the bodies of karmic retribution, the bodies of Sravakas, the bodies of Pratyekabuddhas, the bodies of Bodhisattvas, the bodies of Tathagatas, the bodies of wisdom, the bodies of Dharma, and the bodies of emptiness. This Bodhisattva thus knows the deep desires of sentient beings. If one regards the bodies of sentient beings as one's own body, or regards the bodies of sentient beings as the bodies of lands, the bodies of karmic retribution, the bodies of Sravakas, the bodies of Pratyekabuddhas, the bodies of Bodhisattvas, the bodies of Tathagatas, the bodies of wisdom, the bodies of Dharma, or the bodies of emptiness; if one regards the bodies of lands as one's own body, the bodies of karmic retribution, and so on, up to the bodies of emptiness; if one regards the bodies of karmic retribution as one's own body and so on, up to the bodies of emptiness; if one regards one's own body as the bodies of sentient beings, the bodies of lands, the bodies of karmic retribution, the bodies of Sravakas, the bodies of Pratyekabuddhas, the bodies of Bodhisattvas, the bodies of Tathagatas, the bodies of wisdom, the bodies of Dharma, or the bodies of emptiness. This Bodhisattva knows the accumulated karmic bodies, the retributive bodies, the afflictive bodies, the form bodies, and the formless bodies of sentient beings, as well as the small, medium, immeasurable, defiled, pure, vast, inverted, level, and square differentiated aspects of the Buddha lands. He knows the differences in the nominal karmic retribution bodies and the Sravaka bodies. English version: differences.
假名差別、辟支佛身假名差別、菩薩身假名差別；知如來身、菩提身、愿身、化身、住持身、相好莊嚴身、勢力身、如意身、福德身、智身、法身；知智身善分別如實，知法身平等不壞相，知虛空身無量相、周遍相、無形相。是菩薩善知起如是諸身，則得命自在、心自在、財自在、業自在、生自在、愿自在、信解自在、如意自在、智自在、法自在。是菩薩得十自在，為不可思議智者、無量智者、廣智者、不可壞智者。菩薩隨如是智慧，畢竟常起無罪身業、口業、意業；身業隨智行，口業隨智行，意業隨智行。般若波羅蜜增上，大悲為首，善修方便，善起諸愿，善為諸佛神通所護，常不捨行利益眾生智，悉知無邊世界中差別事。舉要言之：菩薩住無動地，身、口、意所作，皆能集一切佛法。是菩薩住此地，離一切煩惱故，善住凈心力；心常不離道故，善住深心力；不捨眾生故，善住大悲力；救一切世間故，善住大慈力；不忘所聞法故，善住陀羅尼力；分別觀察一切佛法故，善住一切樂說力；行無邊差別世界故，善住神通力；不捨一切菩薩所行故，善住願力；修集一切佛法故，善住波羅蜜力；善起一切種智故，善住如來力。是菩薩得如是智力，示一切所作無有過咎。
「諸佛子！菩薩此地不可壞故，名為不動地；智
【現代漢語翻譯】 現代漢語譯本：知曉假名（prajñapti，概念性名稱）的差別，辟支佛（pratyekabuddha，獨覺者）身的假名差別，菩薩（bodhisattva，追求覺悟的修行者）身的假名差別；知曉如來（tathāgata，佛的稱號）身、菩提（bodhi，覺悟）身、愿身、化身、住持身、相好莊嚴身、勢力身、如意身、福德身、智身、法身；知曉智身善於如實分別，知曉法身平等不壞的相，知曉虛空身無量相、周遍相、無形相。菩薩善於知曉如何生起這些身，就能獲得命自在、心自在、財自在、業自在、生自在、愿自在、信解自在、如意自在、智自在、法自在。這位菩薩獲得十種自在，成為不可思議智者、無量智者、廣智者、不可壞智者。菩薩隨順這樣的智慧，最終常起無罪的身業、口業、意業；身業隨順智慧而行，口業隨順智慧而行，意業隨順智慧而行。般若波羅蜜（prajñāpāramitā，智慧的完美）增上，以大悲為首，善於修習方便，善於發起諸愿，善於被諸佛的神通所護，常不捨棄利益眾生的智慧，完全知曉無邊世界中的差別事。總而言之：菩薩安住于不動地，身、口、意所作，都能聚集一切佛法。這位菩薩安住於此地，因為遠離一切煩惱，所以善於安住于凈心力；因為心常不離道，所以善於安住于深心力；因為不捨棄眾生，所以善於安住于大悲力；因為救度一切世間，所以善於安住于大慈力；因為不忘所聞之法，所以善於安住于陀羅尼（dhāraṇī，總持）力；因為分別觀察一切佛法，所以善於安住於一切樂說力；因為行於無邊差別世界，所以善於安住于神通力；因為不捨棄一切菩薩所行，所以善於安住于願力；因為修集一切佛法，所以善於安住于波羅蜜力；因為善於生起一切種智，所以善於安住于如來力。這位菩薩獲得這樣的智力，所作所為沒有過失。 『諸佛子！菩薩此地不可壞故，名為不動地；智』
【English Translation】 English version: Knowing the differences in provisional names (prajñapti), the differences in provisional names of a Pratyekabuddha's (solitary enlightened one) body, the differences in provisional names of a Bodhisattva's (enlightenment-seeker) body; knowing the Tathāgata's (Buddha's title) body, the Bodhi (enlightenment) body, the vow body, the transformation body, the sustaining body, the body adorned with marks and characteristics, the power body, the wish-fulfilling body, the merit body, the wisdom body, the Dharma body; knowing that the wisdom body is good at distinguishing truthfully, knowing that the Dharma body has an equal and indestructible nature, knowing that the space body has immeasurable aspects, pervasive aspects, and formless aspects. A Bodhisattva who is good at knowing how to generate these bodies can obtain mastery over life, mastery over mind, mastery over wealth, mastery over karma, mastery over birth, mastery over vows, mastery over faith and understanding, mastery over wish fulfillment, mastery over wisdom, and mastery over Dharma. This Bodhisattva obtains ten kinds of mastery, becoming an inconceivable wise one, an immeasurable wise one, a vast wise one, and an indestructible wise one. The Bodhisattva, following such wisdom, ultimately always generates faultless actions of body, speech, and mind; actions of body follow wisdom, actions of speech follow wisdom, and actions of mind follow wisdom. With the perfection of wisdom (prajñāpāramitā) enhanced, with great compassion as the foremost, being good at practicing skillful means, being good at generating vows, being good at being protected by the supernormal powers of all Buddhas, constantly not abandoning the wisdom of benefiting sentient beings, fully knowing the differences in the boundless worlds. In short: a Bodhisattva abiding in the immovable ground, whatever is done by body, speech, and mind, can gather all the Buddha-Dharmas. This Bodhisattva, abiding in this ground, because of being free from all afflictions, is good at abiding in the power of a pure mind; because the mind is always inseparable from the path, is good at abiding in the power of a profound mind; because of not abandoning sentient beings, is good at abiding in the power of great compassion; because of saving all the world, is good at abiding in the power of great loving-kindness; because of not forgetting the Dharma that has been heard, is good at abiding in the power of dhāraṇī (retention); because of distinguishing and observing all the Buddha-Dharmas, is good at abiding in the power of all eloquent speech; because of traveling in boundless and diverse worlds, is good at abiding in the power of supernormal abilities; because of not abandoning all the practices of Bodhisattvas, is good at abiding in the power of vows; because of cultivating and gathering all the Buddha-Dharmas, is good at abiding in the power of perfections; because of being good at generating all-knowing wisdom, is good at abiding in the power of the Tathāgata. This Bodhisattva obtains such wisdom power, and all that is done has no faults. 'Oh, sons of the Buddhas! Because this ground of the Bodhisattva is indestructible, it is called the Immovable Ground; wisdom'
慧不轉故，名為不轉地；一切世間不能測知故，名威德地；無色慾故，名童真地；隨意受生故，名自在地；更不作故，名為成地；決定知故，名為究竟地；善發大愿故，名為變化地；不可壞故，名為住持地；先修善根故，名為無功力地。菩薩得如是智慧，名為入佛境界，名為佛功德所照明，名為隨佛威儀行。趣向佛法，常為諸佛神力所護，常為四天王、釋提桓因、諸梵王等之所奉迎，密跡金剛神常隨侍衛。善能出生諸禪三昧，能作無量諸身差別，于諸身中皆有勢力，得大果報神通力，于無邊三昧中得自在，能受無量記，隨眾產生就處，示成阿耨多羅三藐三菩提。是菩薩入如是大智慧，善通達諸法，常放大智光明，度無礙法界道，善知世界道差別，能示一切諸功德，隨意自在，善解先際后際，能入轉魔道智，入如來行境界，能于無邊世界行菩薩道，以不轉相故，此地名為不動。
「佛子！菩薩在不動地，善生禪定力故，常見無邊諸佛，不捨供養供給諸佛，是菩薩於一一劫、一一世界中，數百千萬億那由他無量無邊阿僧祇佛，恭敬供養，尊重讚歎，親近諸佛，從諸佛受世界差別等諸法明，是菩薩轉深入如來法藏，問世界差別事，無能盡者，乃至百千萬億劫，說不可盡。又諸善根，轉勝明凈。譬如真金，眾寶間錯，為
【現代漢語翻譯】 現代漢語譯本 智慧不被動搖，所以稱為『不動地』；一切世間都無法測知，所以稱為『威德地』；沒有（煩惱）的束縛，所以稱為『童真地』；能夠隨意受生，所以稱為『自在地』；不再造作（新的業），所以稱為『成地』；能夠確定地知曉（一切），所以稱為『究竟地』；善於發起大愿，所以稱為『變化地』；不可被破壞，所以稱為『住持地』；先前修習善根，所以稱為『無功力地』。菩薩獲得這樣的智慧，稱為進入佛的境界，稱為被佛的功德所照耀，稱為隨順佛的威儀而行。趨向佛法，常常被諸佛的神力所護佑，常常被四天王、釋提桓因（帝釋天）、諸梵王等所奉迎，密跡金剛神常常隨侍衛護。善於出生各種禪定三昧，能夠化作無量各種不同的身形，在各種身形中都具有力量，獲得巨大的果報神通力，在無邊的三昧中獲得自在，能夠接受無量的授記，隨著眾生所成就之處，示現成就阿耨多羅三藐三菩提（無上正等正覺）。這樣的菩薩進入如此廣大的智慧，善於通達諸法，常常放出大智慧的光明，度過無礙的法界之道，善於瞭解世界之道的差別，能夠示現一切諸功德，隨意自在，善於瞭解過去和未來，能夠進入轉魔的道智，進入如來的行境，能夠在無邊的世界中行菩薩道，因為不被動搖的緣故，此地稱為不動。 『佛子！』菩薩在不動地，因為善於生出禪定力，所以常常見到無邊的諸佛，不捨棄供養和供給諸佛，這樣的菩薩在每一個劫、每一個世界中，對數百千萬億那由他無量無邊的阿僧祇佛，恭敬供養，尊重讚歎，親近諸佛，從諸佛那裡接受世界差別等各種法理的開示，這樣的菩薩轉而深入如來的法藏，詢問世界差別的事情，沒有人能夠窮盡，乃至百千萬億劫，也說不完。而且各種善根，轉而更加殊勝明凈。譬如真金，與各種寶物交錯，
【English Translation】 English version Because wisdom does not waver, it is called the 'Immovable Ground'; because it cannot be fathomed by all the world, it is called the 'Ground of Majestic Virtue'; because there is no (affliction), it is called the 'Ground of Pure Innocence'; because one can be reborn at will, it is called the 'Ground of Freedom'; because one no longer creates (new karma), it is called the 'Ground of Accomplishment'; because one knows (everything) definitively, it is called the 'Ground of Ultimate Attainment'; because one is good at making great vows, it is called the 'Ground of Transformation'; because it cannot be destroyed, it is called the 'Ground of Sustenance'; because one has previously cultivated good roots, it is called the 'Ground of Effortless Power'. A Bodhisattva who attains such wisdom is said to have entered the realm of the Buddha, to be illuminated by the Buddha's merits, and to act in accordance with the Buddha's dignified conduct. Approaching the Dharma, they are constantly protected by the divine power of all Buddhas, constantly welcomed by the Four Heavenly Kings, Śakra Devānām Indra (the ruler of the gods), and all the Brahma Kings, and constantly attended and guarded by the Vajrapāṇi (the secret trace vajra deity). They are skilled in generating various samādhis (meditative absorptions), capable of manifesting countless different forms, possessing power in all forms, attaining great karmic reward and supernatural powers, gaining freedom in boundless samādhis, able to receive countless predictions, and, according to where beings are to be accomplished, demonstrate the attainment of Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Such a Bodhisattva enters such great wisdom, is skilled in understanding all dharmas, constantly emits the light of great wisdom, crosses the unobstructed path of the Dharma realm, is skilled in understanding the differences in the paths of the world, is able to demonstrate all merits, is free at will, is skilled in understanding the past and future, is able to enter the wisdom of transforming demons, enters the realm of the Tathāgata's practice, and is able to practice the Bodhisattva path in boundless worlds. Because of the unmoving nature, this ground is called Immovable. 『Buddha-child!』 A Bodhisattva on the Immovable Ground, because of the power of skillfully generating samādhi, constantly sees boundless Buddhas, does not abandon offering and providing for the Buddhas. Such a Bodhisattva, in each kalpa (eon) and each world, reverently makes offerings to, respects, praises, and draws near hundreds of millions of nayutas (a large number) of countless asamkhyeya (an immeasurable number) of Buddhas, and receives from the Buddhas the clarification of various dharmas such as the differences of the worlds. Such a Bodhisattva then delves deeper into the Tathāgata's Dharma treasury, and when inquiring about the differences of the worlds, no one can exhaust the subject, even after hundreds of millions of kalpas. Moreover, all good roots become increasingly superior and pure. Just like pure gold, interspersed with various jewels,
轉輪王所佩瓔珞，一切人民無能奪者。菩薩摩訶薩亦如是，住無動地，善根轉凈，一切聲聞辟支佛，乃至七地菩薩所不能壞。菩薩住是地，以善分別智門故，智慧光明，滅除一切眾生惱熱。譬如千世界主大梵天王，能於一時，流佈慈心滿千世界，亦能放光，遍照其中。菩薩摩訶薩亦如是，住不動地，能放身光，照十萬佛剎微塵世界，滅除眾生諸煩惱熱，令得清涼。諸佛子！是名略說菩薩不動地。若廣說者，無量億劫所不能盡。菩薩住是地，多作大梵天王，主千世界，諸根猛利，與諸眾生、聲聞辟支佛、菩薩波羅蜜道，無有窮盡，說世界差別，無能壞者，所作善業，佈施、愛語、利益、同事皆不離唸佛，不離念法，乃至不離念一切種智。常生是心：『我當於眾生為首為勝，乃至於一切眾生為依止者。』是菩薩若欲勤行精進，于須臾間，得百萬三千大千世界微塵數三昧，乃至能示百萬三千大千世界微塵數菩薩，以為眷屬。若以願力，神通自在，能過是數若干，百千萬億劫不可計知。」
時，金剛藏菩薩欲重明此義，以偈頌曰：
「菩薩住七地， 慧方便已凈， 善集助道法， 大願力所繫， 諸佛神力護， 善根悉成就， 求于勝智慧， 能入第八地。 善集於福慧， 而有深慈悲， 離諸
【現代漢語翻譯】 現代漢語譯本： 轉輪聖王所佩戴的瓔珞，一切人民都無法奪取。菩薩摩訶薩（偉大的菩薩）也是如此，安住于不動地（菩薩修行的一個階段），善根（善的根基）轉為清凈，一切聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人），乃至七地菩薩都不能破壞。菩薩安住於此地，以善於分別的智慧之門，智慧光明，滅除一切眾生的煩惱熱惱。譬如千世界主大梵天王，能於一時，流佈慈心充滿千世界，也能放光，遍照其中。菩薩摩訶薩也是如此，安住于不動地，能放出身光，照耀十萬佛剎微塵世界，滅除眾生的一切煩惱熱惱，令他們得到清涼。諸位佛子！這名為略說菩薩不動地。若要廣說，無量億劫也說不盡。菩薩安住於此地，多作大梵天王，主宰千世界，諸根（眼、耳、鼻、舌、身、意）猛利，對於眾生、聲聞、辟支佛、菩薩波羅蜜道（菩薩修行的六種方法：佈施、持戒、忍辱、精進、禪定、智慧），沒有窮盡，宣說世界差別，沒有能破壞的，所作的善業，佈施、愛語、利益、同事（四攝法，菩薩度化眾生的四種方法）都不離唸佛，不離念法，乃至不離念一切種智（佛的智慧）。常生起這樣的心念：『我應當在眾生中成為首領，成為最殊勝的，乃至成為一切眾生的依靠。』這樣的菩薩如果想要勤奮精進，在須臾之間，就能得到百萬三千大千世界微塵數的三昧（禪定），乃至能示現百萬三千大千世界微塵數的菩薩，作為眷屬。如果以願力，神通自在，能超過這個數量若干，百千萬億劫都不可計數。 當時，金剛藏菩薩想要再次闡明這個道理，用偈頌說道： 『菩薩安住於七地，智慧和方便已經清凈，善於積聚助道之法，被大願力所繫縛，諸佛的神力護佑，善根全部成就，爲了追求殊勝的智慧，能夠進入第八地。善於積聚福德和智慧，而有深厚的慈悲心，遠離一切……』
【English Translation】 English version: The necklace worn by a Cakravartin King (universal monarch) cannot be taken away by any people. Likewise, a Bodhisattva Mahasattva (great Bodhisattva), abiding in the Immovable Ground (a stage of Bodhisattva practice), with their roots of goodness becoming pure, cannot be destroyed by any Sravakas (hearers of the Buddha's teachings), Pratyekabuddhas (solitary Buddhas), or even Bodhisattvas of the seventh ground. A Bodhisattva abiding in this ground, through the gate of wisdom that discerns well, with the light of wisdom, extinguishes the heat of affliction of all sentient beings. For example, the Great Brahma King, lord of a thousand worlds, can, in one moment, spread loving-kindness to fill a thousand worlds, and can also emit light, illuminating them all. Likewise, a Bodhisattva Mahasattva, abiding in the Immovable Ground, can emit light from their body, illuminating worlds as numerous as the dust particles of ten hundred thousand Buddha-lands, extinguishing all the heat of affliction of sentient beings, and bringing them coolness. O sons of the Buddhas! This is called a brief explanation of the Bodhisattva's Immovable Ground. If one were to explain it extensively, it could not be exhausted in countless eons. A Bodhisattva abiding in this ground often becomes a Great Brahma King, ruling over a thousand worlds, with sharp faculties (eyes, ears, nose, tongue, body, and mind), and for sentient beings, Sravakas, Pratyekabuddhas, and the Bodhisattva Paramita path (the six perfections of a Bodhisattva: generosity, morality, patience, diligence, meditation, and wisdom), there is no end. They explain the differences of the world, and no one can destroy it. The good deeds they perform, such as generosity, loving speech, beneficial actions, and cooperation (the four means of attracting beings), are never separate from mindfulness of the Buddha, mindfulness of the Dharma, and even mindfulness of all-knowing wisdom (the wisdom of a Buddha). They constantly give rise to this thought: 'I shall be the leader and the most excellent among sentient beings, and even the refuge for all sentient beings.' If such a Bodhisattva wishes to diligently practice, in an instant, they can attain samadhis (meditative states) as numerous as the dust particles of a million three thousand great thousand worlds, and can even manifest Bodhisattvas as numerous as the dust particles of a million three thousand great thousand worlds, as their retinue. If, through the power of their vows and their supernatural abilities, they can surpass this number by countless, hundreds of millions of eons, it is immeasurable. At that time, Bodhisattva Vajragarbha, wishing to further clarify this meaning, spoke in verse: 'A Bodhisattva abiding in the seventh ground, their wisdom and skillful means are already pure, they skillfully gather the aids to enlightenment, bound by the power of great vows, protected by the divine power of the Buddhas, their roots of goodness are all accomplished, seeking supreme wisdom, they can enter the eighth ground. They skillfully gather merit and wisdom, and have deep compassion, they are free from all...'
有量心， 心同如虛空。 如所說法中， 心得決定力， 如是得寂滅， 微妙無生忍。 諸法從本來， 無生亦無起， 無相無有成， 亦無去來義。 諸法初中后， 與如無分別， 無有心意行， 同若如虛空。 成就如是忍， 無有諸戲論， 得是不動地， 甚深寂滅行。 一切諸世間， 不能得測量， 一切諸心相， 皆悉已滅盡。 菩薩住是地， 心識無分別， 如入滅盡定， 無復憶念想。 猶如人夢中， 方便欲渡水， 覺則意廓然， 休息諸所作。 得是深忍已， 一切想念滅， 如生於梵天， 無慾界煩惱。 以本願力故， 及佛今勸導， 如是第一忍， 是諸佛職位。 我等深智力， 無畏不共法， 汝今無有此， 當加勤精進。 汝雖得除滅， 一切煩惱火， 當觀諸世間， 煩惱常熾然。 當念本所愿， 欲利諸眾生， 悉遍知諸法， 廣度於一切。 諸法實性相， 常住無變異， 二乘亦得此， 而不名為佛。 但以得無礙， 甚深微妙智， 通達三世故， 乃得名為佛。 是諸無等等， 天人所恭敬， 開是起智門， 令入諸佛法。 成就無邊底，
【現代漢語翻譯】 現代漢語譯本 心量廣大，如同虛空一般。 在所說的法中，心能獲得堅定的力量， 如此便能證得寂滅，達到微妙的無生法忍（Anutpattika-dharma-ksanti）。 諸法從其本性來說，既不生也不起， 沒有形相，沒有成就，也沒有來去的意義。 諸法在初、中、后，都與如如（Tathata）沒有分別， 沒有心意和行為的造作，如同虛空一般。 成就這樣的法忍，便沒有各種戲論（Prapanca）， 證得不動地（Acala-bhumi），進入甚深的寂滅之行。 一切世間都無法測量這種境界， 一切心的相狀，都已完全滅盡。 菩薩安住於此地，心識沒有分別， 如同進入滅盡定（Nirodha-samapatti），不再有憶念和想法。 就像人在夢中，想要方便地渡過水流， 醒來時，心意便廓然開朗，停止一切作為。 獲得這種甚深的法忍后，一切想念都滅盡， 如同生於梵天（Brahma），沒有欲界的煩惱。 因為本願的力量，以及佛陀現在的勸導， 這樣的第一法忍，是諸佛的職位。 我們有甚深的智慧力量，無畏和不共之法（Avenika-dharma）， 你們現在沒有這些，應當更加勤奮精進。 你們雖然已經滅除了一切煩惱之火， 應當觀察世間，煩惱常常熾盛燃燒。 應當憶念本來的誓願，想要利益一切眾生， 完全通曉一切諸法，廣度一切眾生。 諸法的真實體性，恒常不變異， 二乘（Sravaka and Pratyekabuddha）也能證得此理，但不稱為佛。 只有獲得無礙、甚深微妙的智慧， 通達過去、現在、未來三世，才能稱為佛。 這些無與倫比的佛陀，是天人所恭敬的， 開啟智慧之門，使眾生進入諸佛的法。 成就無邊無際的功德。
【English Translation】 English version The mind is immeasurable, like the void. In the Dharma that is spoken, the mind gains a firm power, Thus one attains quiescence, the subtle forbearance of non-arising (Anutpattika-dharma-ksanti). All dharmas, from their very nature, neither arise nor originate, They have no form, no accomplishment, and no meaning of coming or going. All dharmas, in the beginning, middle, and end, are not different from Suchness (Tathata), There is no mental activity or action, like the void. Having achieved such forbearance, there are no more fabrications (Prapanca), One attains the immovable ground (Acala-bhumi), entering the profound practice of quiescence. All the worlds cannot measure this state, All mental appearances are completely extinguished. A Bodhisattva dwelling in this ground, the consciousness has no discrimination, Like entering the cessation of perception and feeling (Nirodha-samapatti), there are no more memories or thoughts. Just as a person in a dream, seeks a way to cross the water, Upon awakening, the mind is clear, and all actions cease. Having attained this profound forbearance, all thoughts are extinguished, Like being born in the Brahma heaven, without the afflictions of the desire realm. Because of the power of the original vow, and the Buddha's present exhortation, Such first forbearance is the position of all Buddhas. We have profound wisdom power, fearlessness, and unique qualities (Avenika-dharma), You do not have these now, you should be more diligent and strive. Although you have extinguished all the fires of affliction, You should observe the world, where afflictions are always burning fiercely. You should remember your original vow, to benefit all sentient beings, To fully understand all dharmas, and to liberate all beings. The true nature of all dharmas is constant and unchanging, The two vehicles (Sravaka and Pratyekabuddha) can also attain this, but are not called Buddhas. Only by attaining unobstructed, profound, and subtle wisdom, Penetrating the three times of past, present, and future, can one be called a Buddha. These incomparable Buddhas are revered by gods and humans, They open the gate of wisdom, leading beings into the Dharma of the Buddhas. Accomplishing boundless merits.
無量妙智慧， 先所行諸法， 不及今一念。 如是諸菩薩， 得妙智慧地， 能在一念中， 身遍於十方。 入是智慧門， 行道疾無礙， 如行於海中， 大風力所濟。 離諸功用心， 但在於智業， 觀十方世界， 成壞及與住。 能知四大一， 亦知諸別異， 小中及無量， 種種差別相。 能數知三千， 大千世界塵， 亦知眾生身， 四大微塵數。 諸天身眾寶， 微塵數差別， 皆悉遍明瞭， 余亦如是知。 智慧因緣故， 心轉得調柔， 為利諸眾生， 遍諸世界身。 能于眾生身， 而自作己身， 及以諸佛剎， 諸餘種種身。 如日月停空， 影現一切水， 菩薩亦如是， 遍滿大千界。 常住於法身， 湛然不移動， 于凈心眾生， 各現其身像。 隨諸心所樂， 而現為受生， 于諸天人會， 悉皆示其身。 菩薩于因緣， 和合中自在， 乃至能隨意， 為現於佛身， 眾生國土身， 業報賢聖身， 智身與法身， 知皆同平等。 以是因緣故， 得如意神通， 為令世歡喜， 而現種種身。 能得於十種， 妙大自在智， 所作隨智行， 順於
【現代漢語翻譯】 現代漢語譯本 無量的微妙智慧， 先前所修行的種種法門，比不上現在一念的智慧。 像這樣的菩薩（Bodhisattva），獲得了微妙智慧的境界， 能在一念之間，身形遍佈十方世界。 進入這智慧之門，修行道路迅速無礙， 如同在海中航行，有大風的力量相助。 不再執著于用功用心，只專注于智慧的運用， 觀察十方世界，成住壞空的變化。 能知曉地、水、火、風四大元素的一體性，也知曉它們各自的差別， 小、中、無量等種種不同的形態。 能數清三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu）的微塵， 也知道眾生身體中四大微塵的數量。 諸天（Deva）身體上的各種珍寶，微塵數量的差別， 都能完全明瞭，其餘的也都能這樣知曉。 因為智慧的緣故，心變得調柔， 爲了利益一切眾生，身形遍佈各個世界。 能在眾生的身體中，化現為自己的身體， 以及在諸佛剎土（Buddhakṣetra），化現為種種不同的身形。 如同日月懸掛在空中，影子顯現在一切水中， 菩薩也像這樣，遍滿大千世界。 常住在法身（Dharmakāya）中，清凈不動搖， 對於清凈心的眾生，各自顯現相應的身形。 隨著眾生心中所喜愛的，而顯現為受生的形態， 在諸天和人聚集的場所，都顯現自己的身形。 菩薩在因緣和合中，能夠自在變化， 甚至能隨心所欲，顯現為佛身（Buddhakāya）， 眾生身、國土身、業報身、賢聖身， 智慧身與法身，知道它們都是平等無別的。 因為這個緣故，獲得如意神通， 爲了讓世間歡喜，而顯現種種不同的身形。 能獲得十種微妙的大自在智慧， 所作所為都順應智慧的指引，符合真理。
【English Translation】 English version Immeasurable, wondrous wisdom, All the practices done before, cannot compare to a single thought of now. Such Bodhisattvas, having attained the realm of wondrous wisdom, Can, in a single thought, manifest their bodies throughout the ten directions. Entering this gate of wisdom, the path of practice is swift and unobstructed, Like sailing on the sea, aided by the power of a great wind. They are free from laborious effort, focusing solely on the work of wisdom, Observing the ten directions, the formation, existence, destruction, and emptiness of worlds. They can know the oneness of the four great elements (earth, water, fire, wind), and also know their differences, The various forms of small, medium, and immeasurable. They can count the dust particles of the three thousand great thousand worlds (Trisāhasra-mahāsāhasra-lokadhātu), And also know the number of the four great element dust particles in the bodies of sentient beings. The various treasures on the bodies of the Devas, the differences in the number of dust particles, They can all clearly understand, and know the rest in the same way. Because of the cause of wisdom, the mind becomes pliable, For the benefit of all sentient beings, their bodies pervade all worlds. They can transform themselves into their own bodies within the bodies of sentient beings, And in the Buddha lands (Buddhakṣetra), transform into various different forms. Like the sun and moon hanging in the sky, their reflections appearing in all waters, Bodhisattvas are also like this, pervading the great thousand worlds. They constantly abide in the Dharma body (Dharmakāya), serene and unmoving, For sentient beings with pure minds, they each manifest corresponding forms. According to what sentient beings desire in their hearts, they manifest in forms of rebirth, In the gatherings of Devas and humans, they all show their forms. Bodhisattvas are free in the union of causes and conditions, Even able to manifest as a Buddha body (Buddhakāya) at will, The bodies of sentient beings, the bodies of lands, the bodies of karmic retribution, the bodies of the wise and noble, The wisdom body and the Dharma body, knowing they are all equal and without difference. Because of this reason, they obtain the power of wish-fulfilling spiritual abilities, To bring joy to the world, they manifest various different forms. They can obtain the ten kinds of wondrous great self-mastery wisdom, Their actions follow the guidance of wisdom, in accordance with the truth.
慈悲心。 諸佛所有法， 皆能善修習， 住三凈戒中， 不動如須彌。 能得大菩薩， 所有十種力， 一切諸魔眾， 皆所不能轉。 常為諸佛護， 釋梵所敬禮， 密跡金剛神， 常隨而侍衛。 菩薩得是地， 功德無有量， 百千萬億劫， 說之不可盡。 親近無數佛， 增益諸善根， 如真金雜寶， 莊嚴王瓔珞。 菩薩在是地， 多作大梵王， 典領千國土， 功德無有量。 能以三乘教， 而無有窮盡， 慈心光普照， 滅諸煩惱熱。 能于須臾間， 得百萬三千， 大千世界數， 微塵諸三昧。 能見十方佛， 其數亦如是， 若以其願力， 過是無有量。 今已略解說， 第八地妙相， 若廣演說者， 千億劫不盡。」◎
◎第九地
佛子演說此， 八地妙義時， 以佛神力故， 震動無量國。 一切智身出， 無量微妙光， 遍照十方界， 眾生得安樂。 百千萬菩薩， 住于虛空中， 設眾妙供養， 諸天所無有。 自在大梵天， 並及他化王， 歡喜設妙供， 大海功德佛。 千萬諸天女， 咸恭敬歡喜， 同以微妙音， 歌嘆佛功德， 以佛神
【現代漢語翻譯】 現代漢語譯本 慈悲心。 諸佛所擁有的所有法，都能善巧地修習，安住于清凈的三種戒律中，穩固如須彌山（Mount Sumeru）。 能獲得大菩薩所擁有的十種力量，一切魔眾都無法動搖。 常受諸佛護佑，為釋提桓因（Śakra Devānām Indra）和梵天（Brahmā）所敬禮，密跡金剛神（Vajrapāṇi）常隨侍衛。 菩薩證得此地，功德無量，即使經過百千萬億劫，也無法說盡。 親近無數佛，增益各種善根，如同真金雜寶，莊嚴國王的瓔珞。 菩薩在此地，多化作大梵天王，統領千個國土，功德無量。 能以三乘（聲聞乘、緣覺乘、菩薩乘）教法，教化眾生而無窮盡，慈悲的光芒普照，熄滅一切煩惱的熱惱。 能在須臾之間，獲得百萬三千大千世界數量的微塵三昧（samādhi）。 能見到十方諸佛，其數量也如此之多，如果以其願力，則超過此數，無量無邊。 現在已經簡略地解說了第八地的微妙相狀，如果廣為演說，即使經過千億劫也說不盡。 第九地 佛子演說這第八地的微妙義理時，因為佛的神力，震動了無量國土。 一切智身（sarvajñāna-kāya）發出無量微妙的光芒，遍照十方世界，使眾生得到安樂。 百千萬菩薩，安住在虛空中，設定各種美妙的供養，是諸天所沒有的。 自在的大梵天（Brahmā），以及他化自在天王（Paranirmitavaśavartin），歡喜地設定美妙的供養，供養如大海般功德的佛。 千萬諸天女，都恭敬歡喜，一同以微妙的音聲，歌頌讚嘆佛的功德，因為佛的神力。
【English Translation】 English version Compassionate Mind. All the dharmas possessed by all Buddhas can be skillfully practiced, abiding in the three pure precepts, as immovable as Mount Sumeru. One can obtain the ten powers possessed by great Bodhisattvas, and all the hosts of demons cannot shake them. They are constantly protected by all Buddhas, revered by Śakra Devānām Indra and Brahmā, and Vajrapāṇi always attends and guards them. When a Bodhisattva attains this ground, their merits are immeasurable, and even after hundreds of millions of kalpas, they cannot be fully described. They draw near to countless Buddhas, increasing all their roots of goodness, like genuine gold and mixed jewels, adorning the king's necklace. Bodhisattvas on this ground often manifest as great Brahma Kings, ruling over thousands of lands, their merits are immeasurable. They can teach beings with the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) without end, and the light of their compassion shines everywhere, extinguishing the heat of all afflictions. In an instant, they can attain millions of three thousand great thousand world's worth of dust-like samādhis. They can see Buddhas in the ten directions, their number is also like that, and if they use their power of vows, it is even more immeasurable. Now, I have briefly explained the wondrous characteristics of the eighth ground. If I were to explain it in detail, even after billions of kalpas, it would not be exhausted. The Ninth Ground When the Buddha's disciples explain the wondrous meaning of the eighth ground, due to the Buddha's divine power, countless lands are shaken. The body of all-knowing wisdom (sarvajñāna-kāya) emits immeasurable subtle light, illuminating the ten directions, bringing peace and joy to all beings. Hundreds of millions of Bodhisattvas dwell in the empty space, setting up various wonderful offerings, which are not found among the gods. The free and sovereign Brahma (Brahmā), as well as the Paranirmitavaśavartin, joyfully set up wonderful offerings, to the Buddha whose merits are like the ocean. Millions of heavenly maidens, all respectfully and joyfully, together with subtle sounds, sing praises of the Buddha's merits, because of the Buddha's divine power.
力故， 出如是妙法： 「善行寂滅者， 無有諸噁心， 各在於其地， 善修菩薩行。 利益世間故， 遍游於十方， 示眾以佛道， 心如空無礙。 諸菩薩神力， 上妙供養具， 勝十方人天， 福德之所致。 佛子樂智者， 以此示佛力， 於一國不動， 而現一切處。 利益於世間， 如滿月明凈， 滅一切音聲， 語言諸想念， 而以諸音聲， 說法猶如響。 若眾生下劣， 其心厭沒者， 示以聲聞道， 令出於眾苦。 若復有眾生， 諸根少明利， 樂於因緣法， 為說辟支佛。 若人根明利， 饒益於眾生， 有大慈悲心， 為說菩薩道。 若有無上心， 決定樂大事， 為示于佛身， 說無量佛法。 譬如幻化師， 示種種身色， 如是諸身相， 皆無有實事。 如是諸佛子， 善知智慧術， 能示一切行， 心離於有無。」 千萬諸天女， 同以微妙音， 如是歌嘆已， 默然而觀佛。 解脫月又言： 「佛子大會凈， 一心願樂聞， 入九地正行。」
金剛藏菩薩言：「佛子！菩薩摩訶薩以如是無量智慧善觀佛道，欲求轉勝寂滅解脫，欲轉勝思惟如來智慧，欲入如
【現代漢語翻譯】 現代漢語譯本 憑藉這種力量，佛陀宣說了如此奇妙的佛法： 『那些善於修行寂滅的人，心中沒有絲毫惡念， 他們各自安住于自己的修行境界，精進修習菩薩的行持。 爲了利益世間眾生，他們遍游十方世界， 向眾生展示成佛之道，他們的心如同虛空一般無礙。 諸位菩薩所擁有的神通力量，以及最殊勝的供養品， 勝過十方世界的人天，這都是他們福德所感召的。 佛陀的弟子，那些喜愛智慧的人，以此來展示佛陀的力量， 他們可以在一個佛國不動，卻能顯現在一切地方。 他們利益世間眾生，如同圓滿的月亮一樣明亮清凈， 他們滅除一切聲音，語言以及各種念頭， 卻能以各種聲音，說法如同迴響一般。 如果眾生根性低下，內心厭倦沉淪， 就為他們展示聲聞乘的道，讓他們脫離各種痛苦。 如果還有眾生，諸根不夠明利， 喜歡因緣法，就為他們宣說辟支佛（獨覺）的道。 如果有人根性明利，能夠利益眾生， 具有廣大的慈悲心，就為他們宣說菩薩道。 如果有人具有無上的心，決心要成就大事， 就為他們展示佛身，宣說無量的佛法。 譬如幻術師，能示現種種不同的身形和顏色， 這些身形和相貌，實際上都沒有真實的實體。 諸位佛子也是如此，善於運用智慧的法術， 能夠示現一切的修行，他們的心遠離有和無的執著。』 千萬位天女，一同用微妙的聲音， 如此歌頌讚嘆之后，便默默地觀看佛陀。 解脫月菩薩又說：『佛子們的大會清凈莊嚴， 一心希望聽聞，如何進入菩薩的九地正行。』 金剛藏菩薩說：『佛子！菩薩摩訶薩以如此無量的智慧善於觀察佛道，想要追求更加殊勝的寂滅解脫，想要更加殊勝地思惟如來的智慧，想要進入如來境界……』
【English Translation】 English version By this power, the Buddha expounded such wonderful Dharma: 'Those who are skilled in practicing quiescence have no evil thoughts in their minds, They each abide in their respective realms of practice, diligently cultivating the conduct of Bodhisattvas. For the benefit of sentient beings in the world, they travel throughout the ten directions, Showing beings the path to Buddhahood, their minds are as unobstructed as the void. The spiritual powers possessed by the Bodhisattvas, and the most sublime offerings, Surpass those of humans and gods in the ten directions, all due to their accumulated merit. The Buddha's disciples, those who delight in wisdom, use this to demonstrate the Buddha's power, They can remain unmoving in one Buddha-land, yet appear in all places. They benefit sentient beings in the world, like a full moon, bright and pure, They extinguish all sounds, languages, and various thoughts, Yet they can use all kinds of sounds to preach the Dharma, like an echo. If sentient beings are of inferior capacity, and their minds are weary and sinking, Then the path of the Sravakas (Hearers) is shown to them, enabling them to escape from all suffering. If there are other sentient beings, whose faculties are not sharp and clear, And who delight in the law of causation, then the path of the Pratyekabuddhas (Solitary Buddhas) is expounded to them. If there are those whose faculties are sharp and clear, who can benefit sentient beings, And who possess great compassion, then the path of the Bodhisattvas is expounded to them. If there are those who have a supreme mind, determined to accomplish great deeds, Then the Buddha's body is shown to them, and immeasurable Buddha-Dharma is expounded. Just like a magician, who can manifest various forms and colors, These forms and appearances, in reality, have no true substance. So it is with the Buddha's disciples, who are skilled in the art of wisdom, They can manifest all kinds of practices, their minds are detached from the attachment of existence and non-existence.' Thousands of heavenly maidens, together with subtle voices, Having sung praises in this way, then silently watched the Buddha. Bodhisattva Liberation Moon then said: 'The assembly of Buddha's disciples is pure and solemn, With one mind, they wish to hear how to enter the nine stages of the Bodhisattva's right practice.' Bodhisattva Vajragarbha said: 'Buddha's disciples! The Bodhisattva Mahasattvas, with such immeasurable wisdom, are skilled in observing the Buddha's path, desiring to seek a more sublime quiescence and liberation, desiring to contemplate the Tathagata's wisdom more sublimely, desiring to enter the realm of the Tathagata...'
來深密法藏，欲觀察不可思議大智慧，欲觀察諸陀羅尼三昧重令清凈，欲令神通廣大，欲分別世界差別，欲修諸佛力無所畏、不共法、無能壞者，欲順行諸佛轉法輪力，欲不捨所受大悲大愿，菩薩如是思惟得入第九地。菩薩住此地，如實知善不善無記法行、知有漏無漏法行、世間出世間法行、思議不思議法行、定不定法行、聲聞辟支佛法行、菩薩道法行、如來地法行、有為無為法行。隨順如是智慧，知菩提心所行難，知煩惱難、業難、諸根難、欲難、性難、直心難、使心難、生難、習氣難、三聚差別難。知眾生諸心差別相、莊飾世心相、速轉心相、壞不壞心相、無形心相、無邊自在心相、清凈差別心相、垢無垢心相、縛解心相、諂曲質直心相、隨道心相，皆如實知。是菩薩知煩惱深相淺相、知心伴相、不相離相、知使纏差別相、知是心相應不相應相、隨是生時得果報相、知三界中差別相、知愛癡見深入如箭相、知憍慢癡重罪相、知是三業因緣不斷相、乃至如實知八萬四千煩惱行差別相。是菩薩知諸業善不善無記相、分別不可分別相、心伴相、不相離相、自然盡相、行道盡相、種種集相、不失果報相、次第相、有報相、無報相、黑黑報相、白白報相、黑白黑白報相、非黑非白能盡業相、知業起相、受業法差別相、知無量
{ "translations": [ "現代漢語譯本：爲了深入探究深奧的法藏，觀察不可思議的大智慧，觀察諸陀羅尼（總持）三昧（禪定）使其更加清凈，爲了使神通廣大，爲了分辨世界的種種差別，爲了修習諸佛的十力（如來十種力用）、四無所畏（佛的四種無畏懼的宣告）、十八不共法（佛獨有的十八種功德）、以及無能破壞的境界，爲了順應諸佛轉法輪的力量，爲了不捨棄所受的大悲大愿，菩薩如此思惟，得以進入第九地（善慧地）。菩薩安住於此地，如實了知善、不善、無記法（中性）的行持，了知有漏、無漏法的行持，世間、出世間法的行持，思議、不可思議法的行持，定、不定法的行持，聲聞、辟支佛法的行持，菩薩道的行持，如來地的行持，有為、無為法的行持。隨順這樣的智慧，了知菩提心所行之艱難，了知煩惱之難、業之難、諸根之難、欲之難、性之難、直心之難、使心之難、生之難、習氣之難、三聚（戒律的三種分類）差別之難。了知眾生諸心差別之相、莊飾世間之心相、速轉之心相、壞與不壞之心相、無形之心相、無邊自在之心相、清凈差別之心相、垢與無垢之心相、縛與解脫之心相、諂曲與質直之心相、隨順道之心相，皆如實了知。這位菩薩了知煩惱的深淺之相，了知心伴隨之相、不相離之相，了知使（煩惱的驅使）纏（煩惱的束縛）的差別之相，了知此心相應與不相應之相，隨此心生時所得果報之相，了知三界中的差別之相，了知愛、癡、見深入如箭之相，了知憍慢、癡的重罪之相，了知這三業（身、口、意）因緣不斷之相，乃至如實了知八萬四千煩惱行差別之相。這位菩薩了知諸業的善、不善、無記之相，分別可分別與不可分別之相，心伴隨之相、不相離之相，自然消盡之相，行道消盡之相，種種積聚之相，不失果報之相，次第之相，有報之相，無報之相，黑黑報之相，白白報之相，黑白黑白報之相，非黑非白能消盡業之相，了知業的生起之相，受業法的差別之相，了知無量", 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知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相,知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用
因緣起業相、知世間業出世間業差別相、現報相、生報相、后報相、隨諸乘定相、不定相、乃至如實知八萬四千諸業差別相。是菩薩知諸根軟中上差別相、知先後際別異不別異相、知上中下相、知煩惱伴相、不相離相、隨諸乘定相、不定相、淳熟相、未淳熟相、隨根轉相、易壞相、深取相相、增上相、不可壞相、轉相不轉相、三世差別相、久遠共生差別相、乃至如實知八萬四千諸根差別相。是菩薩知諸欲軟中上差別相，乃至如實知八萬四千諸欲差別相；是菩薩知諸性軟中上差別相，乃至如實知八萬四千諸性差別相；是菩薩知直心軟中上差別相，乃至如實知八萬四千直心差別相。是菩薩知諸使共心生、不共心生，心相應、心不相應，無始來惱眾生相、與一切禪定解脫神通相違相、三界系相、無量心不現前相、開煩惱門相、不知對治相、無所有相、無聖道開法門相，皆如實知。是菩薩知諸生差別相，所謂：地獄、畜生、餓鬼、阿修羅、人、天、色、無色界、有想、無想差別。業是田，愛是水，無明是覆，識是種子，後身是芽，名色共生而不相離，癡愛相續，欲生、欲作、欲受，不樂涅槃，三界差別相續相，皆如實知。是菩薩知諸習氣有起不起，隨所生處有習氣，隨眾生行有習氣，隨業煩惱有習氣，善不善無記有習氣，離欲
【現代漢語翻譯】 現代漢語譯本：菩薩了知因緣生起之業的各種形態，了知世間業和出世間業的差別，了知現世報應、來世報應和後世報應的差別，了知隨順各種乘（指聲聞乘、緣覺乘、菩薩乘）的決定相和不決定相，乃至如實了知八萬四千種業的差別形態。菩薩了知眾生諸根（指眼、耳、鼻、舌、身、意六根）的軟、中、上等差別，了知過去、未來際的差別和相同之處，了知上、中、下等差別，了知煩惱的伴隨相和不相離相，了知隨順各種乘的決定相和不決定相，了知成熟相和未成熟相，了知隨根性轉變的形態，了知易於損壞的形態，了知深入執取的形態，了知增上形態，了知不可損壞的形態，了知轉變和不轉變的形態，了知三世的差別，了知久遠共生的差別，乃至如實了知八萬四千種諸根的差別形態。菩薩了知諸欲（指對色、聲、香、味、觸五欲的貪著）的軟、中、上等差別，乃至如實了知八萬四千種諸欲的差別形態；菩薩了知諸性（指眾生的性格、習性）的軟、中、上等差別，乃至如實了知八萬四千種諸性的差別形態；菩薩了知直心的軟、中、上等差別，乃至如實了知八萬四千種直心的差別形態。菩薩了知諸使（指貪、嗔、癡等煩惱）與心同時生起或不同時生起，與心相應或不相應，了知無始以來惱害眾生的形態，了知與一切禪定、解脫、神通相違背的形態，了知被三界（欲界、色界、無色界）所繫縛的形態，了知無量心（慈、悲、喜、舍四無量心）不現前的形態，了知開啟煩惱之門的形態，了知不知對治煩惱的形態，了知無所有（空性）的形態，了知沒有開啟聖道之法門的形態，都如實了知。菩薩了知諸生（指眾生輪迴的各種形態）的差別，即所謂：地獄、畜生、餓鬼、阿修羅、人、天、色界、無色界、有想、無想等差別。業是田地，愛是水，無明是覆蓋，識是種子，後世的身體是芽，名色（精神和物質）共同生起而不相分離，愚癡和愛慾相續不斷，想要生、想要作、想要受，不樂於涅槃，三界差別相續的形態，都如實了知。菩薩了知諸習氣（指由過去行為形成的習慣性傾向）有生起和不生起，隨所生之處有習氣，隨眾生的行為有習氣，隨業和煩惱有習氣，善、不善、無記（非善非惡）有習氣，離欲（指脫離慾望）也有習氣。 English version: The Bodhisattva understands the various forms of karma arising from conditions, the differences between worldly karma and transcendental karma, the differences between present retribution, future retribution, and subsequent retribution, the definite and indefinite aspects of following various vehicles (referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and even truly understands the 84,000 different forms of karma. The Bodhisattva understands the differences in the softness, middleness, and superiority of the faculties (referring to the six faculties of eyes, ears, nose, tongue, body, and mind) of beings, the differences and similarities between the past and future, the differences in the superior, middle, and inferior, the accompanying and inseparable aspects of afflictions, the definite and indefinite aspects of following various vehicles, the mature and immature aspects, the forms of transformation according to faculties, the forms that are easily destroyed, the forms of deep attachment, the forms of augmentation, the forms that cannot be destroyed, the forms of transformation and non-transformation, the differences of the three times, the differences of long-term co-existence, and even truly understands the 84,000 different forms of faculties. The Bodhisattva understands the differences in the softness, middleness, and superiority of desires (referring to the attachment to the five desires of form, sound, smell, taste, and touch), and even truly understands the 84,000 different forms of desires; the Bodhisattva understands the differences in the softness, middleness, and superiority of natures (referring to the character and habits of beings), and even truly understands the 84,000 different forms of natures; the Bodhisattva understands the differences in the softness, middleness, and superiority of straightforward minds, and even truly understands the 84,000 different forms of straightforward minds. The Bodhisattva understands that the afflictions (referring to greed, anger, ignorance, etc.) arise simultaneously or not simultaneously with the mind, are associated or not associated with the mind, understands the forms of afflicting beings since beginningless time, the forms that contradict all meditative states, liberation, and supernormal powers, the forms of being bound by the three realms (desire realm, form realm, formless realm), the forms of the immeasurable minds (loving-kindness, compassion, joy, and equanimity) not being present, the forms of opening the door to afflictions, the forms of not knowing how to counteract afflictions, the forms of non-existence (emptiness), and the forms of not opening the door to the path of the noble ones, all of which are truly understood. The Bodhisattva understands the differences in various births (referring to the various forms of beings in the cycle of rebirth), namely: the differences between hells, animals, hungry ghosts, asuras, humans, gods, the form realm, the formless realm, the realm of perception, and the realm of non-perception. Karma is the field, craving is the water, ignorance is the covering, consciousness is the seed, the future body is the sprout, name and form (mind and matter) arise together and are inseparable, ignorance and craving continue uninterrupted, the desire to be born, to act, and to receive, the lack of joy in Nirvana, the forms of the continuation of the differences of the three realms, all of which are truly understood. The Bodhisattva understands that the habitual tendencies (referring to the habitual inclinations formed by past actions) arise and do not arise, that there are habitual tendencies according to the place of birth, habitual tendencies according to the actions of beings, habitual tendencies according to karma and afflictions, habitual tendencies according to good, bad, and neutral (neither good nor bad), and habitual tendencies according to detachment (referring to detachment from desires).
【English Translation】 The Bodhisattva understands the various forms of karma arising from conditions, the differences between worldly karma and transcendental karma, the differences between present retribution, future retribution, and subsequent retribution, the definite and indefinite aspects of following various vehicles (referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and even truly understands the 84,000 different forms of karma. The Bodhisattva understands the differences in the softness, middleness, and superiority of the faculties (referring to the six faculties of eyes, ears, nose, tongue, body, and mind) of beings, the differences and similarities between the past and future, the differences in the superior, middle, and inferior, the accompanying and inseparable aspects of afflictions, the definite and indefinite aspects of following various vehicles, the mature and immature aspects, the forms of transformation according to faculties, the forms that are easily destroyed, the forms of deep attachment, the forms of augmentation, the forms that cannot be destroyed, the forms of transformation and non-transformation, the differences of the three times, the differences of long-term co-existence, and even truly understands the 84,000 different forms of faculties. The Bodhisattva understands the differences in the softness, middleness, and superiority of desires (referring to the attachment to the five desires of form, sound, smell, taste, and touch), and even truly understands the 84,000 different forms of desires; the Bodhisattva understands the differences in the softness, middleness, and superiority of natures (referring to the character and habits of beings), and even truly understands the 84,000 different forms of natures; the Bodhisattva understands the differences in the softness, middleness, and superiority of straightforward minds, and even truly understands the 84,000 different forms of straightforward minds. The Bodhisattva understands that the afflictions (referring to greed, anger, ignorance, etc.) arise simultaneously or not simultaneously with the mind, are associated or not associated with the mind, understands the forms of afflicting beings since beginningless time, the forms that contradict all meditative states, liberation, and supernormal powers, the forms of being bound by the three realms (desire realm, form realm, formless realm), the forms of the immeasurable minds (loving-kindness, compassion, joy, and equanimity) not being present, the forms of opening the door to afflictions, the forms of not knowing how to counteract afflictions, the forms of non-existence (emptiness), and the forms of not opening the door to the path of the noble ones, all of which are truly understood. The Bodhisattva understands the differences in various births (referring to the various forms of beings in the cycle of rebirth), namely: the differences between hells, animals, hungry ghosts, asuras, humans, gods, the form realm, the formless realm, the realm of perception, and the realm of non-perception. Karma is the field, craving is the water, ignorance is the covering, consciousness is the seed, the future body is the sprout, name and form (mind and matter) arise together and are inseparable, ignorance and craving continue uninterrupted, the desire to be born, to act, and to receive, the lack of joy in Nirvana, the forms of the continuation of the differences of the three realms, all of which are truly understood. The Bodhisattva understands that the habitual tendencies (referring to the habitual inclinations formed by past actions) arise and do not arise, that there are habitual tendencies according to the place of birth, habitual tendencies according to the actions of beings, habitual tendencies according to karma and afflictions, habitual tendencies according to good, bad, and neutral (neither good nor bad), and habitual tendencies according to detachment (referring to detachment from desires).
有習氣，隨後身有習氣，次第隨趣有習氣，久遠不斷持煩惱業，離則無法，皆如實知。是菩薩知眾生定不定相，正定相，邪定相，不定相，正見中正定相，邪見中邪定相，離此二不定相，一一逆邪定相，五根正定相，離此二不定相，邪位邪定相，正位正定相，離此二不定相，深入邪聚難轉相，修無上道因緣相，不定眾生守護相，皆如實知。
「佛子！菩薩摩訶薩隨如是智，名為安住善慧地。菩薩住是地，知眾生如是諸行差別相，隨其解脫而與因緣。是菩薩化眾生法，度眾生法，如實知而為說法，聲聞乘相、辟支佛乘相、菩薩乘相、如來地相，如實知隨眾生因緣而為說法；隨心、隨根、隨欲差別而為說法，又隨行處、隨智慧處而為說法，知一切行處而為說法，隨眾生性深入難處而為說法，隨趣、隨生、隨煩惱、隨習氣轉故說法；隨乘令解脫故說法。是菩薩住此地，為大法師守護諸佛法藏，入深妙義。用無量慧方便，四無礙智言辭說法，是菩薩常隨四無礙智，而不可壞。何等為四？一、法無礙，二、義無礙，三、辭無礙，四、樂說無礙。
「是菩薩以法無礙智，知諸法自相；以義無礙智，知差別法；以辭無礙智，知說諸法不可壞；以樂說無礙智，知說諸法次第不斷。複次，以法無礙智，知諸法無體性；以義無
【現代漢語翻譯】 現代漢語譯本：有習氣（行為習慣），隨後身體也有習氣，次第相隨而有習氣，長久不斷地持有煩惱業，離開這些就無法存在，這些都要如實地知曉。菩薩知道眾生的定與不定之相，正定之相，邪定之相，不定之相，在正見中的正定之相，在邪見中的邪定之相，離開這二者的不定之相，一一違逆的邪定之相，五根（眼、耳、鼻、舌、身五種感覺器官）的正定之相，離開這二者的不定之相，邪位的邪定之相，正位的正定之相，離開這二者的不定之相，深入邪聚難以轉變之相，修無上道（成佛之道）的因緣之相，不定眾生的守護之相，這些都要如實地知曉。 『佛子！菩薩摩訶薩（偉大的菩薩）隨順這樣的智慧，名為安住善慧地（菩薩修行的一個階段）。菩薩安住在這個階段，知道眾生各種行為的差別之相，隨其解脫而給予因緣。這位菩薩教化眾生的方法，度化眾生的方法，如實地知曉併爲他們說法，聲聞乘（小乘佛教）之相、辟支佛乘（緣覺乘）之相、菩薩乘（大乘佛教）之相、如來地（佛的境界）之相，如實地知曉並隨眾生的因緣而為他們說法；隨心、隨根（眾生的根器）、隨欲的差別而為他們說法，又隨行處、隨智慧處而為他們說法，知道一切行處而為他們說法，隨眾生的根性深入難解之處而為他們說法，隨其趨向、隨其出生、隨其煩惱、隨其習氣轉變而說法；隨其所乘之法門令其解脫而說法。這位菩薩安住在這個階段，成為大法師守護諸佛的法藏，進入深妙的義理。運用無量的智慧方便，以四無礙智（四種無礙的智慧）的言辭說法，這位菩薩常常隨順四無礙智，而不可被破壞。哪四種呢？一、法無礙（對佛法的理解無障礙），二、義無礙（對佛法義理的理解無障礙），三、辭無礙（表達佛法的言辭無障礙），四、樂說無礙（樂於說法且無障礙）。』 『這位菩薩以法無礙智，知道諸法的自性；以義無礙智，知道差別之法；以辭無礙智，知道所說諸法不可被破壞；以樂說無礙智，知道所說諸法次第不斷。再次，以法無礙智，知道諸法沒有實體性；以義無
【English Translation】 English version: There are habitual tendencies, and subsequently, the body also has habitual tendencies. These tendencies follow in sequence, and for a long time, one continuously holds onto the karma of afflictions. Without these, there is no existence. All of these are known as they truly are. The Bodhisattva knows the definite and indefinite characteristics of sentient beings, the characteristics of the rightly definite, the characteristics of the wrongly definite, the characteristics of the indefinite, the characteristics of the rightly definite within right view, the characteristics of the wrongly definite within wrong view, the indefinite characteristics that are apart from these two, the characteristics of the opposing wrongly definite one by one, the characteristics of the rightly definite of the five roots (the five sense organs: eyes, ears, nose, tongue, and body), the indefinite characteristics that are apart from these two, the characteristics of the wrongly definite in a wrong position, the characteristics of the rightly definite in a right position, the indefinite characteristics that are apart from these two, the characteristics of being deeply entrenched in wrong groups and difficult to transform, the characteristics of the causes and conditions for cultivating the unsurpassed path (the path to Buddhahood), and the characteristics of protecting indefinite sentient beings. All of these are known as they truly are. 'Buddha's child! A Bodhisattva Mahasattva (a great Bodhisattva) who follows such wisdom is called abiding in the Land of Good Wisdom. A Bodhisattva who abides in this land knows the different characteristics of the various actions of sentient beings, and provides causes and conditions according to their liberation. This Bodhisattva's method of transforming sentient beings, the method of liberating sentient beings, is known as it truly is, and teachings are given accordingly. The characteristics of the Sravaka Vehicle (Hinayana Buddhism), the characteristics of the Pratyekabuddha Vehicle (the vehicle of the solitary realizers), the characteristics of the Bodhisattva Vehicle (Mahayana Buddhism), and the characteristics of the Tathagata Land (the state of Buddhahood) are known as they truly are, and teachings are given according to the causes and conditions of sentient beings. Teachings are given according to the differences in mind, faculties (the capacities of sentient beings), and desires. Teachings are also given according to the places of practice and the places of wisdom. Teachings are given knowing all places of practice. Teachings are given according to the nature of sentient beings, delving into difficult places. Teachings are given according to their tendencies, births, afflictions, and the transformations of their habitual tendencies. Teachings are given according to the vehicle that leads to liberation. This Bodhisattva, abiding in this land, becomes a great Dharma master, protecting the Dharma treasury of all Buddhas, and entering into profound and subtle meanings. Using immeasurable wisdom and skillful means, teachings are given with the eloquence of the Four Unobstructed Wisdoms. This Bodhisattva always follows the Four Unobstructed Wisdoms and cannot be destroyed. What are the four? First, unobstructed wisdom in Dharma (understanding of the Buddha's teachings without obstruction), second, unobstructed wisdom in meaning (understanding of the meaning of the Buddha's teachings without obstruction), third, unobstructed wisdom in eloquence (eloquence in expressing the Buddha's teachings without obstruction), and fourth, unobstructed wisdom in joyful exposition (joyful and unobstructed in expounding the teachings).' 'This Bodhisattva, with unobstructed wisdom in Dharma, knows the self-nature of all dharmas; with unobstructed wisdom in meaning, knows the differentiated dharmas; with unobstructed wisdom in eloquence, knows that the dharmas spoken cannot be destroyed; with unobstructed wisdom in joyful exposition, knows that the dharmas spoken are in continuous sequence. Furthermore, with unobstructed wisdom in Dharma, knows that all dharmas have no inherent substance; with unobstructed wisdom in meaning, knows the
礙智，知諸法生滅相；以辭無礙智，知諸法假名不斷假名說；以樂說無礙智，知隨假名不壞無邊說。複次，以法無礙智，知現在諸法差別相；以義無礙智，知過去、未來諸法差別相；以辭無礙智，知過去、未來、現在諸法說不可壞；以樂說無礙智，於一一世得無邊法明說。複次，以法無礙智，知諸法差別；以義無礙智，知諸法義差別；以辭無礙智，隨諸言音而為說法；以樂說無礙智，隨所樂解而為說法。複次，以法無礙智，以法智方便，知諸法差別不可壞；以義無礙智，以比智如實知諸法差別；以辭無礙智，以世智說諸法差別；以樂說無礙智，知善說第一義。複次，以法無礙智，知諸法一相不壞；以義無礙智，知陰、入、界、諦因緣法；以辭無礙智，以微妙音故，一切世間之所歸趣；以樂說無礙智，所說轉勝，能令眾生得無邊法明。複次，以法無礙智，知一乘究竟攝一切無差別；以義無礙智，知諸乘差別；以辭無礙智，能說諸乘無差別；以樂說無礙智，以一法門說無邊法明。複次，以法無礙智，能入一切菩薩行、智行、法行、隨智行；以義無礙智，能分別說十地義差別；以辭無礙智，說隨順諸地道不可壞；以樂說無礙智，說一切行無邊相。複次，以法無礙智，知一切佛於一念中得菩提；以義無礙智，知種種時、種種剎
【現代漢語翻譯】 現代漢語譯本：以法無礙智，了知諸法生滅的現象；以義無礙智，了知諸法是假名安立，並以假名不斷地宣說；以辭無礙智，了知隨順假名而作無邊無盡的宣說，而不破壞假名；以樂說無礙智，了知隨順假名而作無邊無盡的宣說。 複次，以法無礙智，了知現在諸法的差別相；以義無礙智，了知過去、未來諸法的差別相；以辭無礙智，了知過去、未來、現在諸法的宣說不可破壞；以樂說無礙智，于每一世都能獲得無邊法門的明晰宣說。 複次，以法無礙智，了知諸法的差別；以義無礙智，了知諸法意義的差別；以辭無礙智，隨順各種言語聲音而為眾生說法；以樂說無礙智，隨順眾生所樂於理解的方式而為說法。 複次，以法無礙智，運用法智的方便，了知諸法的差別不可破壞；以義無礙智，運用比智如實了知諸法的差別；以辭無礙智，運用世俗的智慧宣說諸法的差別；以樂說無礙智，了知善巧宣說第一義諦。 複次，以法無礙智，了知諸法的一相不壞；以義無礙智，了知五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（眼界、耳界、鼻界、舌界、身界、意界；色界、聲界、香界、味界、觸界、法界；眼識界、耳識界、鼻識界、舌識界、身識界、意識界）、四聖諦（苦、集、滅、道）的因緣法；以辭無礙智，以微妙的音聲，成為一切世間所歸向之處；以樂說無礙智，所說的法義更加殊勝，能夠令眾生獲得無邊法門的明晰。 複次，以法無礙智，了知一乘（唯一能引導眾生達到解脫的教法）究竟攝持一切法而無差別；以義無礙智，了知諸乘（聲聞乘、緣覺乘、菩薩乘）的差別；以辭無礙智，能夠宣說諸乘並無差別；以樂說無礙智，以一個法門宣說無邊法門的明晰。 複次，以法無礙智，能夠進入一切菩薩的行持、智慧的行持、法的行持、隨順智慧的行持；以義無礙智，能夠分別宣說十地（菩薩修行過程中的十個階段）的意義差別；以辭無礙智，宣說隨順諸地之道不可破壞；以樂說無礙智，宣說一切行持的無邊相貌。 複次，以法無礙智，了知一切佛在一念之間證得菩提（覺悟）；以義無礙智，了知種種時間、種種剎土（佛所教化的世界）的差別。
【English Translation】 English version: With unobstructed knowledge of the Dharma (法無礙智), one knows the phenomena of the arising and ceasing of all dharmas; with unobstructed knowledge of meaning (義無礙智), one knows that all dharmas are established by provisional names, and one continuously speaks using these provisional names; with unobstructed knowledge of language (辭無礙智), one knows that one speaks limitlessly and endlessly in accordance with provisional names, without destroying them; with unobstructed knowledge of eloquence (樂說無礙智), one knows that one speaks limitlessly and endlessly in accordance with provisional names. Furthermore, with unobstructed knowledge of the Dharma, one knows the distinctive characteristics of present dharmas; with unobstructed knowledge of meaning, one knows the distinctive characteristics of past and future dharmas; with unobstructed knowledge of language, one knows that the teachings of past, future, and present dharmas cannot be destroyed; with unobstructed knowledge of eloquence, one obtains clear teachings of limitless Dharma in every lifetime. Furthermore, with unobstructed knowledge of the Dharma, one knows the distinctions of all dharmas; with unobstructed knowledge of meaning, one knows the distinctions in the meanings of all dharmas; with unobstructed knowledge of language, one speaks the Dharma in accordance with various sounds and languages; with unobstructed knowledge of eloquence, one speaks the Dharma in accordance with what beings are pleased to understand. Furthermore, with unobstructed knowledge of the Dharma, using the skillful means of Dharma wisdom, one knows that the distinctions of all dharmas cannot be destroyed; with unobstructed knowledge of meaning, using comparative wisdom, one truly knows the distinctions of all dharmas; with unobstructed knowledge of language, using worldly wisdom, one speaks of the distinctions of all dharmas; with unobstructed knowledge of eloquence, one knows how to skillfully speak of the ultimate truth. Furthermore, with unobstructed knowledge of the Dharma, one knows that the one characteristic of all dharmas is indestructible; with unobstructed knowledge of meaning, one knows the causal conditions of the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve ayatanas (sense bases: eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), the eighteen dhatus (eye-dhatu, ear-dhatu, nose-dhatu, tongue-dhatu, body-dhatu, mind-dhatu; form-dhatu, sound-dhatu, smell-dhatu, taste-dhatu, touch-dhatu, dharma-dhatu; eye-consciousness-dhatu, ear-consciousness-dhatu, nose-consciousness-dhatu, tongue-consciousness-dhatu, body-consciousness-dhatu, mind-consciousness-dhatu), and the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering); with unobstructed knowledge of language, one becomes the refuge of all the world through subtle sounds; with unobstructed knowledge of eloquence, what is spoken becomes more excellent, enabling beings to obtain clear understanding of limitless Dharma. Furthermore, with unobstructed knowledge of the Dharma, one knows that the One Vehicle (the single teaching that leads all beings to liberation) ultimately encompasses all dharmas without distinction; with unobstructed knowledge of meaning, one knows the distinctions of the various vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana); with unobstructed knowledge of language, one can speak of the non-distinction of the various vehicles; with unobstructed knowledge of eloquence, one speaks of the clear understanding of limitless Dharma through one Dharma gate. Furthermore, with unobstructed knowledge of the Dharma, one can enter all the practices of Bodhisattvas, the practices of wisdom, the practices of Dharma, and the practices that follow wisdom; with unobstructed knowledge of meaning, one can separately explain the distinctions in the meanings of the ten bhumis (ten stages of a Bodhisattva's path); with unobstructed knowledge of language, one speaks of the indestructible path that follows the various bhumis; with unobstructed knowledge of eloquence, one speaks of the limitless aspects of all practices. Furthermore, with unobstructed knowledge of the Dharma, one knows that all Buddhas attain Bodhi (enlightenment) in a single moment; with unobstructed knowledge of meaning, one knows the distinctions of various times and various Buddha-fields (worlds where Buddhas teach).
差別；以辭無礙智，隨諸佛得道事差別說；以樂說無礙智，於一句法無邊劫說而不窮盡。複次，以法無礙智，知一切佛語、一切佛力、無畏、不共法、大慈大悲、無礙智，轉法輪一切種智；以義無礙智，知如來音聲，說八萬四千隨眾生心諸根欲樂差別行；以辭無礙智，以如來音聲，說一切諸行不可壞；以樂說無礙智，以諸佛智力，隨眾生所樂音聲說。
「菩薩摩訶薩如是善知無礙智，安住第九地，名為得佛法藏；為大法師，得眾義陀羅尼，眾法陀羅尼，起智陀羅尼，眾明陀羅尼，善慧陀羅尼，眾財陀羅尼，名聞陀羅尼，威德陀羅尼，無礙陀羅尼，無邊旋陀羅尼，雜義藏陀羅尼，得如是等百萬阿僧祇陀羅尼，隨方便說如是無量樂說差別門說法。是菩薩得如是無量陀羅尼門，能于無量佛所聽法，聞已不忘，如所聞法，能以無量差別門為人演說。是菩薩於一佛所，以百萬阿僧祇陀羅尼，聽受正法，如從一佛，余無量佛，亦復如是。是菩薩于禮敬佛時，所聞法明，非多學聲聞得陀羅尼力，於十萬劫所能受持。是菩薩得如是陀羅尼力，無礙智樂說力，以說法故，在於法座，大千世界滿中眾生，隨意說法。是菩薩在法座上，唯除諸佛及受職菩薩，於一切中最為殊勝。是菩薩處於法座，或以一音，欲令一切悉得解了，即得解了
【現代漢語翻譯】 現代漢語譯本 差別；以辭無礙智（能自在運用語言表達的智慧），隨著諸佛得道的事蹟差別而宣說；以樂說無礙智（能自在宣說佛法的智慧），對於一句佛法，即使經過無邊劫的時間宣說也無法窮盡。再者，以法無礙智（通達一切佛法的智慧），了知一切佛的語言、一切佛的力量、無畏、不共法（佛獨有的功德）、大慈大悲、無礙智（沒有障礙的智慧）、轉法輪（宣說佛法）的一切種智（佛的一切智慧）；以義無礙智（通達佛法義理的智慧），了知如來的音聲，宣說八萬四千種隨著眾生心意、根器、慾望和喜好而不同的修行方法；以辭無礙智，用如來的音聲，宣說一切諸行（一切現象）不可破壞；以樂說無礙智，用諸佛的智慧力量，隨著眾生所喜好的音聲宣說。 菩薩摩訶薩（大菩薩）如此善巧地了知無礙智，安住于第九地（菩薩修行階位），被稱為得到佛法寶藏；成為大法師，得到眾義陀羅尼（能記住一切義理的陀羅尼），眾法陀羅尼（能記住一切佛法的陀羅尼），起智陀羅尼（能生起智慧的陀羅尼），眾明陀羅尼（能記住一切明咒的陀羅尼），善慧陀羅尼（能生起善巧智慧的陀羅尼），眾財陀羅尼（能記住一切財富的陀羅尼），名聞陀羅尼（能獲得名聲的陀羅尼），威德陀羅尼（能獲得威德的陀羅尼），無礙陀羅尼（能獲得無礙智慧的陀羅尼），無邊旋陀羅尼（能無邊旋轉的陀羅尼），雜義藏陀羅尼（能記住各種義理的陀羅尼），得到像這樣百萬阿僧祇（無數）的陀羅尼，隨著方便而宣說像這樣無量樂說差別門（無量種宣說佛法的方便法門）說法。這位菩薩得到像這樣無量的陀羅尼門，能在無量佛所聽聞佛法，聽聞后不會忘記，像所聽聞的佛法，能用無量差別門為人演說。這位菩薩在一尊佛所，用百萬阿僧祇的陀羅尼，聽受正法，像從一尊佛那樣，其餘無量佛，也是這樣。這位菩薩在禮敬佛時，所聽聞的法明，不是多學聲聞（小乘修行者）得到陀羅尼的力量，在十萬劫所能受持的。這位菩薩得到像這樣的陀羅尼力量，無礙智樂說力量，因為說法的原因，在法座上，大千世界充滿眾生，隨意說法。這位菩薩在法座上，唯獨諸佛和受職菩薩（即將成佛的菩薩）之外，在一切眾生中最為殊勝。這位菩薩處於法座，或者用一個聲音，想要讓一切眾生都能夠理解，就能夠理解了。
【English Translation】 English version Distinctions; with the unobstructed wisdom of eloquence, he speaks according to the distinctions of the events of the Buddhas' enlightenment; with the unobstructed wisdom of joyful exposition, he can speak about one phrase of Dharma for endless eons without exhausting it. Furthermore, with the unobstructed wisdom of Dharma, he knows all the Buddhas' words, all the Buddhas' powers, fearlessness, unique qualities, great compassion, unobstructed wisdom, the turning of the Dharma wheel, and all-knowing wisdom; with the unobstructed wisdom of meaning, he knows the Tathagata's voice, speaking eighty-four thousand different practices according to the minds, faculties, desires, and pleasures of sentient beings; with the unobstructed wisdom of eloquence, he uses the Tathagata's voice to speak of all phenomena as indestructible; with the unobstructed wisdom of joyful exposition, he uses the Buddhas' wisdom and power to speak in the voices that sentient beings prefer. A Bodhisattva Mahasattva (great Bodhisattva) who is so skilled in understanding unobstructed wisdom, dwells in the ninth ground (a stage of Bodhisattva practice), and is called one who has obtained the treasury of the Buddha's Dharma; he becomes a great Dharma master, obtaining the dharani (mnemonic device) of all meanings, the dharani of all Dharmas, the dharani of arising wisdom, the dharani of all illuminations, the dharani of skillful wisdom, the dharani of all wealth, the dharani of fame, the dharani of power and virtue, the dharani of unobstructedness, the dharani of boundless rotation, and the dharani of the treasury of diverse meanings. He obtains millions of asankhyeya (countless) dharanis like these, and according to skillful means, he speaks in countless different ways of joyful exposition. This Bodhisattva obtains such countless dharani doors, and can hear the Dharma at countless Buddhas' places, and after hearing it, he does not forget it. Like the Dharma he has heard, he can expound it to others through countless different doors. This Bodhisattva, at one Buddha's place, uses millions of asankhyeya dharanis to receive the true Dharma, and just as from one Buddha, so it is with countless other Buddhas. When this Bodhisattva pays homage to the Buddha, the clarity of the Dharma he hears is not something that a learned Sravaka (Hinayana practitioner) who has obtained the power of dharani can uphold in ten million eons. This Bodhisattva obtains such power of dharani, the power of unobstructed wisdom and joyful exposition, and because of speaking the Dharma, he sits on the Dharma seat, and the great chiliocosm is filled with sentient beings, and he speaks the Dharma as he wishes. This Bodhisattva, on the Dharma seat, is the most excellent among all beings, except for the Buddhas and the Bodhisattvas who have received their ordainment. This Bodhisattva, sitting on the Dharma seat, can use one sound, if he wishes to make all beings understand, they will understand.
；或以種種音聲，欲令一切各得開解，即得開解；或以默然但放光明，欲令一切各得解法，即得解法；或一切毛孔，皆出法音；或三千大千世界所有色、無色物，皆出法音；或以一音周滿法界，欲令得解，即皆得解。是菩薩三千大千世界所有眾生，以無量音聲一時問難，所問各異。是菩薩於一念中，悉受如是，一切問難，以一音答皆令開解，如是若二若三，若百若千，乃至不可說不可說三千大千世界滿中眾生，廣為說法。承佛神力，能為眾生廣作佛事，倍復勤攝。如是智明，於一塵中有不可說不可說世界塵數大會，佛在此中，隨眾生心而為說法，令一一眾生心得若干無量諸法，如一佛，一切諸佛亦如是；如一微塵，一切十方世界，亦復如是。於是中生大憶念力，於一念中，從一切佛所受法明，不失一句。如上大會滿中眾生，以決定法明演清凈法，於一念中，令爾所眾生，皆得開解，何況若干世界中眾生。是菩薩住是地，善根轉勝，深入諸佛行處，常與一切佛會，深入菩薩解脫；菩薩隨順如是智，常見諸佛，於一一劫中無量無邊百千萬億以上供具供養諸佛，于諸佛所種種問難，通達諸陀羅尼，一切善根，轉勝明凈。佛子！如煉真金，具足莊嚴，為轉輪王所著寶冠，一切小王無能奪者；菩薩亦如是，住善慧地，一切善根，
【現代漢語翻譯】 現代漢語譯本：或者以種種音聲，想要讓一切眾生各自得以開悟理解，就能立即開悟理解；或者以默然無聲，只是放出光明，想要讓一切眾生各自理解佛法，就能立即理解佛法；或者從一切毛孔中，都發出佛法之音；或者從三千大千世界所有有形無形的物體中，都發出佛法之音；或者以一種聲音遍滿整個法界，想要讓眾生得以理解，就能都得以理解。這位菩薩在三千大千世界中，所有眾生以無量音聲同時發問，所問的問題各不相同。這位菩薩在一念之間，完全接受所有這些問題，用一種聲音回答，使他們都得以開悟理解。像這樣，無論是兩個、三個，還是成百上千，乃至不可說不可說的三千大千世界充滿的眾生，都廣泛地為他們說法。憑藉佛的神力，能夠為眾生廣泛地做佛事，更加勤奮地攝受眾生。這樣的智慧光明，在一個微塵中，有不可說不可說的世界塵數的大會，佛在其中，隨著眾生的心意而為他們說法，使每一個眾生心中都得到若干無量的佛法。就像一位佛一樣，一切諸佛也是這樣；就像一粒微塵一樣，一切十方世界也是這樣。在這其中產生強大的憶念力，在一念之間，從一切佛那裡接受佛法光明，不遺漏一句。像上面大會中充滿的眾生，以確定的佛法光明演說清凈的佛法，在一念之間，使那麼多的眾生都得以開悟理解，更何況若干世界中的眾生。這位菩薩安住在這個善慧地，善根更加殊勝，深入諸佛的行處，常常與一切佛會合，深入菩薩的解脫境界；菩薩隨順這樣的智慧，常見諸佛，在每一個劫中，用無量無邊百千萬億以上的供養品供養諸佛，在諸佛那裡進行種種問難，通達一切陀羅尼（總持，記憶和理解佛法的能力），一切善根，更加殊勝明凈。佛子！就像煉製出來的真金，具備莊嚴的裝飾，成為轉輪王（擁有統治世界的理想君主）所佩戴的寶冠，一切小王都無法奪取；菩薩也是這樣，安住在善慧地，一切善根， 轉勝明凈，一切魔王外道，無能壞者。佛子！是菩薩住是地，得如是無量功德，是名菩薩善慧地義。
【English Translation】 English version: Or, with various sounds, wishing to enable all beings to each attain understanding and liberation, they immediately attain understanding and liberation; or, in silence, simply emitting light, wishing to enable all beings to each understand the Dharma, they immediately understand the Dharma; or, from every pore, all emit the sound of the Dharma; or, from all forms and formless things in the three thousand great thousand worlds, all emit the sound of the Dharma; or, with one sound pervading the entire Dharma realm, wishing to enable beings to attain understanding, they all attain understanding. This Bodhisattva, in the three thousand great thousand worlds, all beings simultaneously ask questions with immeasurable sounds, and the questions asked are all different. This Bodhisattva, in a single thought, completely receives all these questions, and with one sound answers, enabling them all to attain understanding and liberation. Like this, whether it is two, three, or hundreds, thousands, or even immeasurable, unspeakable three thousand great thousand worlds filled with beings, they extensively preach the Dharma for them. Relying on the Buddha's divine power, they are able to extensively perform the Buddha's work for beings, and even more diligently gather beings. Such wisdom and light, in a single dust mote, there are immeasurable, unspeakable world-dust-number assemblies, and the Buddha is within them, preaching the Dharma according to the minds of beings, enabling each being to obtain countless immeasurable Dharmas in their minds. Just like one Buddha, all Buddhas are also like this; just like one dust mote, all the ten directions of the world are also like this. Within this, great power of recollection arises, and in a single thought, they receive the light of the Dharma from all Buddhas, without missing a single word. Like the beings filling the assemblies above, with the definite light of the Dharma, they expound the pure Dharma, and in a single thought, enable so many beings to attain understanding and liberation, let alone the beings in countless worlds. This Bodhisattva, dwelling in this Good Wisdom Ground, their roots of goodness become even more excellent, deeply entering the places where Buddhas walk, constantly meeting with all Buddhas, deeply entering the liberation of Bodhisattvas; the Bodhisattva, following such wisdom, constantly sees all Buddhas, and in every kalpa, uses immeasurable, boundless hundreds of millions of billions of offerings to make offerings to all Buddhas, and at the Buddhas' places, they engage in various questions and answers, mastering all Dharanis (total retention, the ability to remember and understand the Dharma), and all roots of goodness become even more excellent and pure. O son of the Buddha! Just like refined true gold, possessing magnificent adornments, becoming the jeweled crown worn by a Chakravartin (an ideal monarch who rules the world), which no small king can seize; the Bodhisattva is also like this, dwelling in the Good Wisdom Ground, all roots of goodness, become more excellent and pure, and no demon king or heretic can destroy them. O son of the Buddha! This Bodhisattva, dwelling in this ground, obtains such immeasurable merits, and this is called the meaning of the Bodhisattva's Good Wisdom Ground.
轉勝明凈，聲聞辟支佛、諸地菩薩所不能壞。是菩薩善根轉明，能照眾生煩惱難處，如大梵王，三千世界一切難處，皆悉能照；菩薩亦如是，住善慧地，善根明凈，照諸眾生煩惱難處。
「諸佛子！是名略說菩薩善慧地。若廣說者，則無量無邊劫，不可得盡。菩薩住是地，多作大梵王，典領三千大千世界，無有能勝，如實解義者，于自在中而得自在，善能宣說聲聞辟支佛、菩薩波羅蜜，眾生問難無能窮盡，所作善業佈施、愛語、利益、同事皆不離唸佛，不離念法，乃至不離念一切種智；常生是心：『我當於一切眾生，為首為勝，乃至於一切眾生為依止者。』是菩薩若欲如是勤行精進，於一念中，得百萬阿僧祇三千大千世界微塵數三昧，乃至能示百萬阿僧祇三千大千世界微塵數菩薩，以為眷屬。若以願力，神通自在，復過是數，百千萬億那由他劫，不可計知。」
爾時，金剛藏菩薩欲重明此義，以偈頌曰：
「諸菩薩隨順， 無量深智力， 第一最微妙， 一切世難知， 利益眾生者， 能至第九地。 得入于諸佛， 秘密之法藏， 得微妙最上， 三昧陀羅尼， 廣大神通力， 善入世界相， 智慧力決定， 能觀諸佛法， 大愿悲心凈， 得入第九地。 順行此上
【現代漢語翻譯】 現代漢語譯本 （菩薩的）善根轉為明凈，（這種明凈）是聲聞（Sravaka，通過聽聞佛法而證悟的人）、辟支佛（Pratyekabuddha，靠自己覺悟而未宣講佛法的人）、以及諸地菩薩所不能破壞的。這是菩薩的善根轉為明亮，能夠照見眾生煩惱的難處，如同大梵天王（Mahabrahma，色界初禪天的天主），能夠照見三千世界一切難處一樣；菩薩也像這樣，安住于善慧地，善根明凈，照見眾生煩惱的難處。
『諸佛子！』這（以上所說）是簡略地說明菩薩的善慧地。如果廣說的話，那麼即使經過無量無邊的劫數，也說不盡。菩薩安住於此地，大多會成為大梵天王，統領三千大千世界，沒有誰能勝過他，能夠如實地理解（佛法的）意義，在自在中獲得自在，善於宣說聲聞、辟支佛、菩薩的波羅蜜（Paramita，到達彼岸的方法），眾生的疑問難不倒他，所做的善業，如佈施、愛語、利益、同事，都不離唸佛，不離念法，乃至不離念一切種智（Sarvajnata，佛陀所證悟的一切智慧）；常常生起這樣的心念：『我應當在一切眾生中，成為首領、成為最殊勝的，乃至成為一切眾生的依靠。』如果這位菩薩想要這樣勤奮精進，在一念之間，就能獲得百萬阿僧祇（Asamkhya，極大的數字）三千大千世界微塵數的三昧（Samadhi，禪定），乃至能夠示現百萬阿僧祇三千大千世界微塵數的菩薩，作為他的眷屬。如果憑藉願力，神通自在，又超過這個數量，即使經過百千萬億那由他（Nayuta，極大的數字）劫，也無法計算得知。」
這時，金剛藏菩薩（Vajragarbha Bodhisattva）想要再次闡明這個道理，用偈頌說道：
『諸菩薩隨順， 無量深智力， 第一最微妙， 一切世難知， 利益眾生者， 能至第九地。 得入于諸佛， 秘密之法藏， 得微妙最上， 三昧陀羅尼（Dharani，總持，記憶法門）， 廣大神通力， 善入世界相， 智慧力決定， 能觀諸佛法， 大愿悲心凈， 得入第九地。 順行此上』
【English Translation】 English version The roots of goodness (kusala-mula) of the Bodhisattva become clear and pure, (this clarity) cannot be destroyed by Sravakas (those who attain enlightenment through hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own without teaching others), or Bodhisattvas of other stages. This is because the Bodhisattva's roots of goodness become bright, enabling them to illuminate the difficult places of sentient beings' afflictions, just as Mahabrahma (the ruler of the first dhyana heaven in the realm of form) can illuminate all the difficult places in the three thousand worlds; the Bodhisattva is also like this, dwelling in the Good Wisdom Ground (Sadhumati-bhumi), with clear and pure roots of goodness, illuminating the difficult places of sentient beings' afflictions.
'Oh, sons of the Buddha!' This (what has been said above) is a brief explanation of the Bodhisattva's Good Wisdom Ground. If explained in detail, it could not be exhausted even after countless eons. Bodhisattvas who dwell in this ground often become Mahabrahmas, ruling over the three thousand great thousand worlds, with no one able to surpass them. They can truly understand the meaning (of the Dharma), attain freedom within freedom, and are skilled in expounding the Paramitas (perfections) of Sravakas, Pratyekabuddhas, and Bodhisattvas. They are not stumped by the questions of sentient beings, and the good deeds they perform, such as giving, loving speech, benefiting others, and working together, are never separate from mindfulness of the Buddha, mindfulness of the Dharma, and even mindfulness of all-knowing wisdom (Sarvajnata, the wisdom of a Buddha); they constantly generate this thought: 'I should be the leader, the most excellent, and even the refuge for all sentient beings.' If this Bodhisattva wishes to diligently practice with such effort, in a single moment, they can attain a million Asamkhyas (immeasurable numbers) of samadhis (meditative absorptions) equal to the number of dust particles in three thousand great thousand worlds, and even manifest a million Asamkhyas of Bodhisattvas equal to the number of dust particles in three thousand great thousand worlds as their retinue. If they rely on the power of their vows and their supernatural abilities, they surpass this number, and even after hundreds of millions of Nayutas (large numbers) of eons, it cannot be calculated or known.
At that time, Vajragarbha Bodhisattva, wishing to further clarify this meaning, spoke in verse:
'Bodhisattvas follow, Immeasurable deep wisdom power, The first and most subtle, Difficult for all the world to know, Those who benefit sentient beings, Can reach the ninth ground. They enter the Buddhas', Secret treasury of Dharma, They attain the subtle and supreme, Samadhi and Dharani (mnemonic devices), Great supernatural power, Skillfully enter the characteristics of the world, The power of wisdom is decisive, Able to observe the Buddhas' Dharma, Great vows and pure compassion, They enter the ninth ground. Following this above'
地， 持諸佛法藏， 即能通諸法， 善不善無記， 有漏及無漏， 世間出世間， 是可思議法， 是不可思議。 知法定不定， 三乘具足相， 思惟分別此， 有為無為法， 起知如是法， 滅諸無明闇， 隨順是智心， 則為第一妙。 悉知一切難， 諸心差別相， 莊飾世輕易， 無邊自在心， 煩惱深淺相， 心伴不離相， 知使纏差別， 隨順相續有。 知業種種雜， 各各差別相， 因滅果不失， 通達如是事。 又知于眾生， 諸根軟中上， 廣大差別等， 先際后際相。 知欲軟中上， 及諸性差別， 乃至能悉知， 八萬四千種。 煩惱使難處， 無始來不滅， 皆與心共行， 繫縛不可斷。 知諸結使等， 但妄想分別， 無有方處所， 亦無定事相。 常不離於身， 又亦難得知， 禪定力能遮， 金剛道能斷。 又能知諸生， 入六道差別， 愛潤無明覆， 業田識是種。 生於後身芽， 名色共增長， 無始生死來， 相續在三界。 知諸天龍趣， 由煩惱業心， 若離於此法， 是則無所有。 一切諸眾生， 皆在三趣中， 或沒諸邪見，
【現代漢語翻譯】 現代漢語譯本 能持有諸佛的法藏（Dharmakosa），就能通達一切法，包括善、不善和無記（avyākrta，非善非惡），有漏（sāsrava，有煩惱）和無漏（anāsrava，無煩惱），世間和出世間，可思議和不可思議的法。 知道法是決定或不決定的，瞭解三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）具足的相貌，思維分別這些有為法（saṃskṛta，因緣和合而生之法）和無為法（asaṃskṛta，非因緣和合而生之法），生起對這些法的認知，就能滅除一切無明（avidyā，對真理的無知）的黑暗，隨順這種智慧的心，就是第一等微妙的。 完全瞭解一切難以理解的事物，諸心（citta）的差別相，莊嚴世間是容易的，擁有無邊自在的心，瞭解煩惱的深淺相，心與煩惱不分離的相，知道使（klesha，煩惱）和纏（paryavasthāna，煩惱的束縛）的差別，隨順相續而有。 知道業（karma）的種種複雜性，各自的差別相，因滅而果不失，通達這些道理。 又知道眾生的諸根（indriya，感覺器官）有軟、中、上等差別，廣大差別等，以及先際（pūrvānta，過去）和后際（aparānta，未來）的相。 知道慾望有軟、中、上等差別，以及諸性的差別，乃至能夠完全知道八萬四千種差別。 煩惱和使（klesha）難以對付，從無始以來就無法滅除，都與心共同執行，繫縛著眾生，難以斷除。 知道諸結使（saṃyojana，束縛）等，都只是妄想分別，沒有固定的處所，也沒有確定的事相。 它們常常不離於身，又難以被認知，禪定（dhyāna）的力量能夠遮蔽它們，金剛道（vajra-mārga，堅固的智慧之道）能夠斷除它們。 又能知道眾生進入六道（gati，地獄、餓鬼、畜生、人、阿修羅、天）的差別，愛（trsna，渴愛）滋潤，無明覆蓋，業是田地，識（vijñāna，意識）是種子。 在後世生出新芽，名色（nāmarūpa，精神和物質）共同增長，從無始生死以來，相續在三界（triloka，欲界、色界、無色界）中。 知道諸天、龍等眾生，都是由煩惱、業和心所生，如果離開了這些法，就什麼都沒有了。 一切眾生，都在三趣（gati，地獄、餓鬼、畜生）中，或者沉沒在各種邪見（mithyā-dṛṣṭi）中。
【English Translation】 English version One who holds the Dharma Treasury (Dharmakosa) of all Buddhas can understand all dharmas, including good, bad, and neutral (avyākrta), defiled (sāsrava) and undefiled (anāsrava), worldly and transcendental, conceivable and inconceivable dharmas. Knowing that dharmas are either definite or indefinite, understanding the complete aspects of the Three Vehicles (triyāna), contemplating and distinguishing between conditioned (saṃskṛta) and unconditioned (asaṃskṛta) dharmas, and arising knowledge of these dharmas, one can extinguish the darkness of all ignorance (avidyā). Following this wisdom mind is the most excellent. Fully understanding all difficult things, the different aspects of all minds (citta), adorning the world is easy, having a boundless and free mind, understanding the depth of afflictions, the inseparable aspect of mind and afflictions, knowing the differences between the 'kleshas' (afflictions) and 'paryavasthānas' (bonds of afflictions), and following the continuity of existence. Knowing the various complexities of karma, their respective differences, that the result is not lost when the cause ceases, and understanding these matters. Also knowing that the faculties (indriya) of beings have differences such as soft, medium, and superior, vast differences, and the aspects of the past (pūrvānta) and future (aparānta). Knowing that desires have differences such as soft, medium, and superior, and the differences in natures, even being able to fully know the eighty-four thousand kinds of differences. Afflictions and 'kleshas' are difficult to deal with, have not been extinguished since beginningless time, all operate together with the mind, bind beings, and are difficult to cut off. Knowing that all 'saṃyojanas' (bonds) are merely delusional discriminations, without a fixed location, and without a definite form. They are always inseparable from the body, and are also difficult to know. The power of meditation (dhyāna) can obscure them, and the Vajra Path (vajra-mārga) can cut them off. Also being able to know the differences in beings entering the six realms (gati), that craving (trsna) nourishes, ignorance covers, karma is the field, and consciousness (vijñāna) is the seed. In the next life, a new sprout arises, name and form (nāmarūpa) grow together, and from beginningless birth and death, they continue in the three realms (triloka). Knowing that beings such as gods and dragons are born from afflictions, karma, and mind. If one is separated from these dharmas, then there is nothing. All beings are in the three realms (gati), or are submerged in various wrong views (mithyā-dṛṣṭi).
或在於智道。 菩薩住是地， 悉知眾生心， 諸根及欲樂， 種種差別義。 深心善思惟， 隨宜而說法， 通達無礙智， 善以言辭說。 菩薩為法師， 猶如師子王， 牛王寶山王， 安住無所畏。 普于諸世界， 雨甘露法味， 猶如大龍王， 能雨滿大海。 是菩薩善知， 法義辭無礙， 善能隨順行， 具足樂說力。 能得於百萬， 阿僧祇總持， 能受諸佛法， 如海受龍雨。 菩薩得如是， 諸深妙清凈， 無量陀羅尼， 諸三昧力故。 能於一念中， 得見無量佛， 聞已凈梵音， 演說妙法寶。 是菩薩或教， 大千界眾生， 隨心根所好， 說法令歡喜。 如是等無量， 三千大千國， 轉深勤精進， 而作是思惟， 於一微塵中， 無量佛說法， 隨眾生心相， 演說于妙義， 是菩薩皆受， 如地受諸種。 復作如是愿， 十方諸所有， 國土中眾生， 皆合為一會。 我於一念中， 皆悉知其心， 以一音說法， 悉令斷疑網。 菩薩住是地， 人天中法王， 為大說法師， 隨順眾生性。 常于日夜中， 與諸佛共會， 能住甚深妙， 寂滅智解
【現代漢語翻譯】 現代漢語譯本 或者在於智慧之道。 菩薩安住於此地，完全瞭解眾生的心念， 他們的根器、慾望和喜好，以及種種的差別意義。 以深刻的心思善加思量，隨順眾生的根器而說法， 通達無礙的智慧，善於用言辭表達。 菩薩作為法師，猶如獅子王， 牛王、寶山王一般，安住于無所畏懼的狀態。 普遍地在各個世界，降下甘露般的法味， 猶如大龍王，能夠降雨充滿大海。 這位菩薩善於瞭解，佛法的意義和辭藻，沒有障礙， 善於隨順佛法修行，具足樂於演說的力量。 能夠獲得百萬、阿僧祇（無數）的總持（記憶和理解能力）， 能夠接受諸佛的教法，如同大海接受龍的降雨。 菩薩獲得如此深奧、微妙、清凈的， 無量的陀羅尼（總持），以及各種三昧（禪定）的力量。 能夠在一念之間，得見無量的佛， 聽聞清凈的梵音，演說微妙的法寶。 這位菩薩或者教化，大千世界（三千大千世界）的眾生， 隨順他們的心意和根器所好，說法使他們歡喜。 像這樣無量無數的，三千大千世界， 更加深入地勤奮精進，並且這樣思惟： 在一個微塵之中，無量的佛在說法， 隨順眾生的心相，演說微妙的意義， 這位菩薩都能夠接受，如同大地接受各種種子。 又發這樣的願望，十方世界所有， 國土中的眾生，都聚集在一起。 我於一念之間，都能夠了解他們的心， 用一種聲音說法，使他們都斷除疑惑。 菩薩安住於此地，是人天中的法王， 作為偉大的說法師，隨順眾生的根性。 常常在日夜之中，與諸佛共同集會， 能夠安住于甚深微妙的，寂滅智慧解脫。
【English Translation】 English version Or it lies in the path of wisdom. The Bodhisattva, dwelling on this ground, fully understands the minds of all beings, Their faculties, desires, and pleasures, and the various differences in meaning. With a profound mind, they contemplate well, and preach the Dharma according to the suitability of beings, Penetrating unobstructed wisdom, they are skilled in expressing it with words. The Bodhisattva, as a Dharma teacher, is like a lion king, Like a bull king, a treasure mountain king, they dwell in fearlessness. Universally in all worlds, they rain down the flavor of the nectar of Dharma, Like a great dragon king, able to rain and fill the great ocean. This Bodhisattva is skilled in understanding, the meaning and eloquence of the Dharma, without obstruction, Skilled in practicing in accordance with the Dharma, possessing the power of joyful eloquence. They are able to obtain millions, asankhyas (countless) of dharanis (retention and understanding), Able to receive the teachings of all Buddhas, like the ocean receiving the rain of dragons. The Bodhisattva obtains such profound, subtle, and pure, Immeasurable dharanis, and the power of various samadhis (meditative absorptions). They are able in a single thought, to see immeasurable Buddhas, Hearing the pure Brahma sound, expounding the wonderful Dharma treasure. This Bodhisattva either teaches, the beings of the great chiliocosm (three thousand great thousand worlds), According to their minds and faculties, preaching the Dharma to make them rejoice. Like this, immeasurable and countless, three thousand great thousand worlds, They further deepen their diligent effort, and contemplate thus: Within a single mote of dust, immeasurable Buddhas are preaching the Dharma, According to the minds of beings, expounding the subtle meaning, This Bodhisattva receives all, like the earth receiving all kinds of seeds. They also make such a vow, that all in the ten directions, The beings in all lands, all gather together in one assembly. In a single thought, I am able to understand their minds, Using one voice to preach the Dharma, causing them all to cut off their doubts. The Bodhisattva, dwelling on this ground, is the Dharma king among humans and gods, As a great Dharma teacher, they accord with the nature of beings. Constantly day and night, they gather with all the Buddhas, Able to dwell in the profound, subtle, and tranquil wisdom of liberation.
脫。 供養無量佛， 善根轉明凈， 猶如轉輪王， 真金莊嚴冠。 光明照眾生， 諸煩惱難處， 如梵王光明， 照于大千界。 菩薩住是地， 於三千世界， 作大梵天王， 諸根悉猛利。 善以三乘法， 示悟諸眾生， 所作諸善業， 皆順於正念。 能於一念中， 而得無有量， 世界微塵數， 諸深妙三昧。 得見十方佛， 微妙音說法， 見佛大神力， 更發無量愿。 如是第九地， 大智所行處， 深妙難知見， 今已略說竟。」
大方廣佛華嚴經卷第二十六 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二十七
東晉天竺三藏佛馱跋陀羅譯
十地品第二十二之五
說諸大菩薩， 所行無上事， 無數那由他， 首陀會諸天， 于上虛空中， 心皆大歡喜， 咸以恭敬心， 眾妙供養佛。 那由他菩薩， 歡悅無有量， 燒諸奇妙香， 滅除諸煩惱。 他化自在王， 與諸天大眾， 住在虛空中， 心皆大歡喜， 咸以恭敬心， 種種設供養， 各散眾寶衣， 空中旋轉下。 無量億天女， 諸根欣悅豫， 于上虛空中
【現代漢語翻譯】 現代漢語譯本 『脫』（指脫離、超越）。 供養過無量諸佛，善根變得更加明凈， 就像轉輪聖王，頭戴真金裝飾的寶冠。 光明照耀眾生，使他們脫離煩惱的困境， 如同梵天王的光明，照耀著整個大千世界。 菩薩安住在這個階段，在三千大千世界中， 成為大梵天王，諸根都變得非常敏銳。 善巧地運用三乘佛法，開示覺悟眾生， 所做的一切善業，都符合正念。 能在一念之間，獲得無量無數， 如世界微塵數般，深奧微妙的禪定。 得見十方諸佛，聽聞他們以微妙的音聲說法， 見到佛的大神力，更加發起無量的誓願。 這就是第九地，大智慧所行之處， 深奧微妙難以理解，現在已經簡略地說完了。
《大方廣佛華嚴經》卷第二十六 大正藏第09冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十七
東晉天竺三藏佛馱跋陀羅譯
十地品第二十二之五
講述諸大菩薩，所修行的無上事業， 無數那由他（Nayu-ta，數量單位，表示極大的數目）首陀會（Suddhavasa，色界天之一）諸天， 在上方虛空中，心中都非常歡喜， 都以恭敬的心，用各種美妙的供品供養佛。 那由他（Nayu-ta）菩薩，歡喜無量， 焚燒各種奇妙的香，滅除一切煩惱。 他化自在天王（Paranirmita-vasavartin，欲界頂層天王），與諸天大眾， 住在虛空中，心中都非常歡喜， 都以恭敬的心，設定種種供養， 各自散佈各種寶衣，在空中旋轉落下。 無量億天女，諸根都感到欣悅， 在上方虛空中
【English Translation】 English version 'Detachment' (referring to detachment, transcendence). Having made offerings to immeasurable Buddhas, the roots of goodness become even more clear and pure, Like a Chakravartin king, wearing a crown adorned with pure gold. The light illuminates all beings, freeing them from the difficult places of afflictions, Like the light of Brahma, illuminating the entire great chiliocosm. Bodhisattvas abiding in this stage, in the three thousand great chiliocosms, Become great Brahma kings, with all their faculties becoming very sharp. Skillfully using the three vehicles of Dharma, they enlighten all beings, All the good deeds they perform are in accordance with right mindfulness. In a single moment, they can obtain immeasurable and countless, As many profound and subtle samadhis as there are dust particles in the world. They see the Buddhas of the ten directions, and hear them preach with subtle sounds, Seeing the great spiritual power of the Buddhas, they further generate immeasurable vows. This is the ninth stage, the place where great wisdom is practiced, Profound and subtle, difficult to understand, it has now been briefly explained.
The Avatamsaka Sutra, Volume 26 Taisho Tripitaka Volume 09, No. 0278, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 27
Translated by Tripitaka Buddhabhadra of Eastern Jin
Chapter 22, The Ten Stages, Part 5
Speaking of the unsurpassed deeds practiced by the great Bodhisattvas, Countless Nayutas (Nayu-ta, a unit of large number) Suddhavasa (one of the heavens in the Form Realm) devas, In the upper empty space, their hearts are all very joyful, All with respectful hearts, offer various wonderful offerings to the Buddha. Nayuta (Nayu-ta) Bodhisattvas, with immeasurable joy, Burn various wonderful incenses, eliminating all afflictions. The Paranirmita-vasavartin (King of the highest heaven in the Desire Realm), with the assembly of devas, Abiding in the empty space, their hearts are all very joyful, All with respectful hearts, set up various offerings, Each scatters various precious garments, which rotate and fall in the air. Immeasurable billions of heavenly maidens, all their faculties feeling joyful, In the upper empty space
， 敬心供養佛， 同作無量億， 那由他妓樂， 一切寶器中， 皆出如是音： 「佛坐於此處， 悉遍於一切， 十方國土中， 皆亦有佛現。 無量億種種， 相好莊嚴身， 殊妙無有比， 充滿於世界。 於一毛孔中， 出無量光明， 滅除於一切， 世間煩惱火。 十方微塵數， 尚可得計量， 一毛孔光明， 不可得窮盡。 各見有佛身， 以三十二相， 八十好莊嚴， 轉無上法輪。 或見佛種種， 為眾而說法， 或見在兜率， 教化于諸天， 或見從兜率， 來下處胞胎， 或見初生時， 或見夜出家， 或見坐道場， 而成無上道， 或見轉法輪， 或見入涅槃。 于無量國土， 種種而示現， 欲度眾生故， 有如是等事。 譬如巧幻師， 善知于幻術， 多示諸眾生， 種種異身相。 如是佛慧中， 善巧于示現， 變化一切身， 周遍諸世界。 一切法空寂， 先來無性相， 同若如虛空， 大師亦如是。 得入第一義， 微妙之性相， 隨諸法性相， 示佛大神力。 一切佛行性， 法及諸眾生， 皆悉同無相， 一切法空故。 若欲得佛智， 應
【現代漢語翻譯】 現代漢語譯本 以恭敬之心供養佛陀， 一同演奏無量億那由他（Nàyuta，極大的數量單位）的音樂， 一切寶器之中，都發出這樣的聲音： 『佛陀安坐於此，遍佈一切， 十方國土之中，也都有佛陀顯現。 無量億種種種，相好莊嚴的身體， 殊勝美妙無可比擬，充滿於整個世界。 於一個毛孔之中，發出無量光明， 滅除一切世間的煩惱之火。 十方微塵的數量，尚且可以計算， 一個毛孔的光明，卻不可窮盡。 各自看見佛陀的身軀，以三十二相（佛陀的32種殊勝的身體特徵）， 八十種好（佛陀的80種細微的身體特徵）莊嚴，轉動無上的法輪（佛陀的教法）。 或者看見佛陀種種，為眾生說法， 或者看見在兜率天（Tusita，欲界天之一），教化諸天， 或者看見從兜率天，降下進入母胎， 或者看見初生之時，或者看見夜晚出家， 或者看見坐在菩提道場，成就無上正等正覺（Anuttara-samyak-sambodhi，佛陀的最高覺悟）， 或者看見轉動法輪，或者看見進入涅槃（Nirvana，解脫生死的狀態）。 在無量國土之中，種種示現， 爲了度化眾生，有如此等等的事情。 譬如巧妙的幻術師，善於幻術， 向眾生展示種種不同的身相。 如此佛陀的智慧之中，善於示現， 變化一切身軀，周遍各個世界。 一切法空寂，本來沒有自性， 如同虛空一般，大師（佛陀）也是如此。 證入第一義諦（Paramartha，最高的真理），微妙的自性， 隨順諸法的自性，示現佛陀的大神力。 一切佛陀的行性，法以及眾生， 都相同沒有自性，因為一切法都是空性的。 如果想要獲得佛陀的智慧，應該
【English Translation】 English version With respectful hearts, offer to the Buddha, Together, create immeasurable billions of Nayuta (an extremely large number) of music, From all the precious vessels, such sounds emerge: 'The Buddha sits here, pervading all, In the ten directions of lands, there are also Buddhas appearing. Immeasurable billions of various, adorned bodies with excellent marks, Exquisitely wonderful and incomparable, filling the entire world. From one pore, emanate immeasurable light, Extinguishing all the fires of worldly afflictions. The number of dust particles in the ten directions can still be measured, But the light from one pore cannot be exhausted. Each sees the Buddha's body, with the thirty-two marks (32 major marks of a Buddha), Adorned with eighty minor marks (80 minor marks of a Buddha), turning the unsurpassed Dharma wheel (Buddha's teachings). Or see the Buddha in various forms, teaching the Dharma to beings, Or see in Tusita Heaven (one of the heavens in the desire realm), teaching the devas, Or see descending from Tusita Heaven, entering the womb, Or see at the time of birth, or see leaving home at night, Or see sitting at the Bodhi tree, attaining Anuttara-samyak-sambodhi (supreme enlightenment of a Buddha), Or see turning the Dharma wheel, or see entering Nirvana (state of liberation from the cycle of rebirth). In immeasurable lands, manifesting in various ways, For the sake of liberating beings, such things occur. Like a skillful illusionist, adept in illusion, Showing various different forms to beings. Likewise, in the Buddha's wisdom, skillful in manifestation, Transforming all bodies, pervading all worlds. All dharmas are empty and still, originally without inherent nature, Like the void, the great master (Buddha) is also like this. Attaining the highest truth (Paramartha), the subtle nature, Following the nature of all dharmas, manifesting the great power of the Buddha. All the Buddha's conduct, the Dharma, and all beings, Are all the same without inherent nature, because all dharmas are empty. If one wishes to attain the wisdom of the Buddha, one should
離諸想念， 有無俱通達， 疾作天人師。」 諸天采女眾， 皆出如是等， 千萬種妙音， 寂然而觀佛。 解脫月菩薩， 見眾皆寂然， 請金剛藏言： 「大名稱佛子， 菩薩從第九， 至於第十地， 諸大神通力， 愿今為略說。」
金剛藏菩薩言：「佛子！菩薩摩訶薩如是無量智慧，善修行佛道，乃至九地，善集清白法，集無量助道法，大功德智慧所護，廣行大悲，深知分別世界差別，深入眾生難處，入諸如來行處，念隨順如來寂滅行處，趣向諸佛力、無畏、不共法，堅持不捨，得至一切智位。菩薩摩訶薩行如是智，近佛位地，則得菩薩離垢三昧而現在前，又入法界差別三昧、莊嚴道場三昧、雨一切世間華光三昧、海藏三昧、海印三昧、虛空廣三昧、觀察一切法性三昧、隨一切眾生心行三昧、如實知一切法三昧、得如來智信三昧，如是等百萬阿僧祇三昧，皆現在前。是菩薩悉入此三昧，善知其中功用差別，最後三昧，名益一切智位。是三昧現在前，即時大寶蓮華王出，周圓如百萬三千大千世界，一切眾寶間錯莊嚴過於一切人天所有，出世間善根所生，知一切法如幻如化空慧所成，光明能照一切世界；琉璃為莖，栴檀王為臺，碼瑙為須，閻浮檀金為葉；無量光明一切妙寶
【現代漢語翻譯】 現代漢語譯本 『遠離一切思慮念想，通達有和無的真諦，迅速成為天人導師。』 諸天采女們，都發出這樣千萬種美妙的聲音，寂靜地觀望著佛陀。 解脫月菩薩，看到大眾都寂靜無聲，就請問金剛藏菩薩說：『大名聲的佛子，菩薩從第九地到第十地，所擁有的各種大神通力量，希望您現在能簡略地說一說。』 金剛藏菩薩說：『佛子！菩薩摩訶薩具有如此無量的智慧，善於修行佛道，乃至到達第九地，善於積累清凈的法，積累無量的助道之法，受到大功德智慧的護持，廣泛地實行大悲心，深刻地瞭解並分別世界的差別，深入眾生所處的困境，進入諸如來的修行境界，憶念並隨順如來的寂滅修行境界，趨向諸佛的十力（如來所具有的十種力量）、四無畏（佛陀的四種無所畏懼的自信）、十八不共法（佛陀獨有的十八種功德），堅持不懈，最終達到一切智的果位。 菩薩摩訶薩修行這樣的智慧，接近佛的果位時，就能得到菩薩離垢三昧（一種能使菩薩遠離煩惱的三昧）而顯現於前，又進入法界差別三昧（能明瞭一切法界差別的三昧）、莊嚴道場三昧（能莊嚴道場的三昧）、雨一切世間華光三昧（能降下一切世間華光的三昧）、海藏三昧（如海般深廣的三昧）、海印三昧（如海印般能顯現一切的三昧）、虛空廣三昧（如虛空般廣大無邊的三昧）、觀察一切法性三昧（能觀察一切法性的三昧）、隨一切眾生心行三昧（能隨順一切眾生心行的三昧）、如實知一切法三昧（能如實知曉一切法的三昧）、得如來智信三昧（能獲得如來智慧和信心的三昧），像這樣百萬阿僧祇（無數）的三昧，都顯現在眼前。』 『這位菩薩完全進入這些三昧，善於瞭解其中功用和差別，最後的三昧，名為增益一切智位。當這個三昧顯現時，立即出現一個大寶蓮花王，周圓如百萬三千大千世界，一切珍寶交錯裝飾，勝過一切人天所有，由出世間的善根所生，由知曉一切法如幻如化空性的智慧所成就，光明能夠照耀一切世界；琉璃為莖，栴檀王為臺，碼瑙為須，閻浮檀金為葉；無量光明，一切妙寶』
【English Translation】 English version 'Free from all thoughts and notions, penetrating both existence and non-existence, quickly becoming a teacher of gods and humans.' The celestial maidens all emitted such myriad wonderful sounds, silently observing the Buddha. Bodhisattva Liberation Moon, seeing that the assembly was silent, asked Bodhisattva Vajragarbha, saying: 'Greatly renowned son of the Buddha, the various great spiritual powers that bodhisattvas possess from the ninth to the tenth ground, I wish you would now briefly explain them.' Bodhisattva Vajragarbha said: 'Son of the Buddha! Bodhisattva Mahasattvas possess such immeasurable wisdom, are skilled in practicing the Buddha's path, and upon reaching the ninth ground, are skilled in accumulating pure dharmas, accumulating immeasurable aids to the path, protected by great merit and wisdom, extensively practicing great compassion, deeply understanding and distinguishing the differences of the worlds, deeply entering the difficult situations of sentient beings, entering the practice realms of the Tathagatas, remembering and following the Tathagata's practice of quiescence, moving towards the Buddhas' ten powers (the ten powers possessed by the Tathagata), four fearlessnesses (the Buddha's four kinds of fearless confidence), and eighteen unshared dharmas (the eighteen unique qualities of the Buddha), persevering without abandoning, and ultimately attaining the position of omniscient wisdom. When Bodhisattva Mahasattvas practice such wisdom and approach the Buddha's position, they attain the Bodhisattva's Samadhi of Freedom from Defilement (a samadhi that enables bodhisattvas to be free from afflictions), which manifests before them. They also enter the Samadhi of the Differences of the Dharma Realm (a samadhi that clarifies all the differences of the dharma realm), the Samadhi of Adorning the Bodhimanda (a samadhi that adorns the bodhimanda), the Samadhi of Raining Flowers of Light in All Worlds (a samadhi that rains down flowers of light in all worlds), the Samadhi of the Ocean Treasury (a samadhi as deep and vast as the ocean), the Samadhi of the Ocean Seal (a samadhi that can manifest everything like an ocean seal), the Samadhi of the Vastness of Space (a samadhi as vast and boundless as space), the Samadhi of Observing the Nature of All Dharmas (a samadhi that can observe the nature of all dharmas), the Samadhi of Following the Minds and Practices of All Sentient Beings (a samadhi that can follow the minds and practices of all sentient beings), the Samadhi of Knowing All Dharmas as They Truly Are (a samadhi that can truly know all dharmas), and the Samadhi of Attaining the Tathagata's Wisdom and Faith (a samadhi that can attain the Tathagata's wisdom and faith). Like this, millions of asamkhyas (countless) samadhis all manifest before them.' 'This bodhisattva fully enters these samadhis, is skilled in understanding their functions and differences, and the final samadhi is called the position of increasing all-knowing wisdom. When this samadhi manifests, a great jeweled lotus king immediately appears, as round as a million three-thousand great thousand worlds, adorned with all kinds of jewels, surpassing all that humans and gods possess, born from transcendental roots of goodness, and accomplished by the wisdom that knows all dharmas to be like illusions and transformations, empty in nature. Its light can illuminate all worlds; its stem is made of lapis lazuli, its platform of sandalwood king, its stamens of agate, and its leaves of jambudvipa gold; immeasurable light, all kinds of wonderful jewels.'
皆在其內，寶網覆上，十三千大千世界微塵數蓮華，以為眷屬。
「爾時，菩薩其身姝妙，稱可華座；菩薩得益一切智位三昧力故，身在大蓮華座；即時眷屬蓮華上，皆有菩薩，一一菩薩坐蓮華上，即得百萬三昧，皆一心恭敬，瞻仰大菩薩；是菩薩升蓮華座時，十方現在一切世界皆大震動，一切惡道皆悉休息，光明普照十方世界，一切世界皆悉嚴凈，皆得見聞諸佛大會。何以故？是菩薩坐大蓮華上，即時足下出百萬阿僧祇光明，照十方阿鼻地獄等，滅眾生苦惱；兩膝上放若干光明，照十方一切畜生，滅除苦惱；臍放若干光明，照十方一切餓鬼，滅除苦惱；左右脅放若干光明，照十方人安隱快樂；兩手放若干光明，照十方諸天阿修羅宮；兩肩放若干光明，照十方聲聞眾；項放若干光明，照十方辟支佛；口放若干光明，照十方菩薩乃至住九地者；白毫放若干光明，照十方得位菩薩，一切魔宮隱蔽不現；頂上放百萬阿僧祇三千大千世界微塵數光明，照於十方諸佛大會；繞十匝已，住于虛空，成光明網，高大明凈，供養諸佛，如是供養，從初發心乃至九地，所作供養，百分不及一，乃至算數譬諭所不能及。是大光明網，勝十方世界所有華香、末香、涂香、衣服、幡蓋、眾寶、瓔珞、摩尼寶珠供養之具；從出世間善根生故
【現代漢語翻譯】 現代漢語譯本： 一切都在其中，寶網覆蓋其上，以十三千大千世界微塵數般的蓮花作為眷屬。
『那時，菩薩的身體美好殊勝，與蓮花座相稱；菩薩因獲得一切智位的三昧力，身處大蓮花座上；即時，眷屬的蓮花上，都有菩薩，每一位菩薩都坐在蓮花上，立即獲得百萬三昧，都一心恭敬，瞻仰大菩薩；當這位菩薩升上蓮花座時，十方現在一切世界都發生大震動，一切惡道都停止了苦難，光明普照十方世界，一切世界都變得莊嚴清凈，都能見到聽聞諸佛的大會。為什麼呢？因為這位菩薩坐上大蓮花座時，立即從足下放出百萬阿僧祇（無數）光明，照耀十方阿鼻地獄等，滅除眾生的苦惱；從兩膝上放出若干光明，照耀十方一切畜生，滅除苦惱；從臍部放出若干光明，照耀十方一切餓鬼，滅除苦惱；從左右脅部放出若干光明，照耀十方人，使他們安穩快樂；從兩手放出若干光明，照耀十方諸天阿修羅（非天）宮殿；從兩肩放出若干光明，照耀十方聲聞眾；從頸項放出若干光明，照耀十方辟支佛（獨覺）；從口中放出若干光明，照耀十方菩薩乃至住在九地（菩薩修行階位）的菩薩；從白毫（眉間白毛）放出若干光明，照耀十方得位菩薩，一切魔宮都隱蔽不現；從頂上放出百萬阿僧祇三千大千世界微塵數般的光明，照耀十方諸佛大會；繞行十匝后，停留在虛空中，形成光明網，高大明亮清凈，供養諸佛，這樣的供養，從初發心乃至九地，所作的供養，百分之一都比不上，乃至用算數譬喻都無法比擬。這大光明網，勝過十方世界所有花香、末香、涂香、衣服、幡蓋、眾寶、瓔珞、摩尼寶珠等供養之物；因為它從出世間的善根而生。』
【English Translation】 English version: All are within it, covered by a jeweled net, with lotus flowers as numerous as the dust particles of thirteen thousand great chiliocosms as its retinue.
'At that time, the Bodhisattva's body was beautiful and exquisite, befitting the lotus seat; because the Bodhisattva had attained the power of Samadhi (meditative absorption) of the All-Knowing position, he was seated on a great lotus seat; immediately, on the lotus flowers of the retinue, there were Bodhisattvas, each Bodhisattva sitting on a lotus flower, immediately attaining a million Samadhis, all with one mind respectfully gazing at the great Bodhisattva; when this Bodhisattva ascended the lotus seat, all the present worlds in the ten directions greatly trembled, all the evil paths ceased their suffering, light universally illuminated the worlds in the ten directions, all the worlds became adorned and pure, and all could see and hear the assemblies of the Buddhas. Why is this so? Because when this Bodhisattva sat on the great lotus seat, immediately from beneath his feet emanated a million Asankhyeya (countless) lights, illuminating the Avici hells and others in the ten directions, extinguishing the suffering of sentient beings; from his two knees emanated various lights, illuminating all the animals in the ten directions, extinguishing their suffering; from his navel emanated various lights, illuminating all the hungry ghosts in the ten directions, extinguishing their suffering; from his left and right sides emanated various lights, illuminating the people in the ten directions, making them peaceful and happy; from his two hands emanated various lights, illuminating the palaces of the gods and Asuras (demigods) in the ten directions; from his two shoulders emanated various lights, illuminating the Sravakas (hearers) in the ten directions; from his neck emanated various lights, illuminating the Pratyekabuddhas (solitary realizers) in the ten directions; from his mouth emanated various lights, illuminating the Bodhisattvas in the ten directions, even those dwelling in the ninth Bhumi (stage of Bodhisattva practice); from his white hair between the eyebrows emanated various lights, illuminating the Bodhisattvas who had attained positions in the ten directions, and all the demon palaces became hidden and invisible; from the top of his head emanated a million Asankhyeya lights as numerous as the dust particles of three thousand great chiliocosms, illuminating the assemblies of the Buddhas in the ten directions; after circumambulating ten times, it remained in the void, forming a net of light, high, vast, bright, and pure, offering to the Buddhas, such offerings, from the initial aspiration to the ninth Bhumi, the offerings made could not compare to even one percent, and could not be described by any calculation or analogy. This great net of light surpasses all the flower incense, powdered incense, paste incense, clothing, banners, canopies, various jewels, necklaces, and Mani jewels used for offerings in the worlds of the ten directions; because it arises from the wholesome roots of transcending the world.'
，一一諸佛大法會上，皆雨眾寶，猶如大云，若有眾生覺是供養者，皆是必定無上大道；如是諸光雨大供養已，繞大會十匝，入諸佛足下。爾時諸佛及大菩薩知某世界、某甲菩薩摩訶薩行如是道，成就受職；即時十方無邊菩薩乃至住九地者，皆來圍繞，設大供養，一心恭敬，各得萬三昧，一切得職；菩薩摩訶薩于金剛莊嚴胸出一大光名破魔賊，無量百千萬光以為眷屬，照十方世界，示無量神力，亦來入是大菩薩胸，此光明滅已，是菩薩即得百千萬億大勢力神通智慧。
「爾時，諸佛出眉間白毫相光，名益一切智，有無量無邊光明眷屬，悉照一切十方世界，圍繞十匝，示現諸佛大神通力，勸進無量百千萬億諸菩薩，十方世界六種震動，滅除一切惡道苦惱，一切魔宮皆蔽不現，示一切諸佛得道之處；示一切諸佛大會莊嚴事，廣大如法界，究竟如虛空；照一切世界已，集在虛空，示大神通莊嚴之事，入是菩薩頂，眷屬光明；入眷屬蓮華諸菩薩頂，即時各得先所未得十千三昧；是光明入此菩薩頂，如一佛光，一切佛光，皆亦如是；一切十方諸佛光明入是菩薩頂時，名為得職、名為入諸佛界，具佛十力，墮在佛數。佛子！譬如轉輪聖王大子成就王相，轉輪聖王令子在白象寶閻浮檀金座，取四大海水，上張羅幔，種種莊嚴幢
【現代漢語翻譯】 現代漢語譯本：在每一位佛陀的大法會上，都會降下無數珍寶，如同巨大的雲朵一般。如果有眾生意識到這是供養，那麼他們必定會證得無上大道。這些光芒如雨般降下巨大的供養后，會圍繞大會十圈，然後進入諸佛的足下。那時，諸佛和大菩薩們會知道某個世界、某位菩薩摩訶薩（菩薩中的大菩薩）正在修行這樣的道，即將成就並接受職任。隨即，十方無邊無際的菩薩，乃至住在九地（菩薩修行的第九個階段）的菩薩，都會前來圍繞，設定盛大的供養，一心恭敬，各自獲得萬種三昧（禪定），一切都得到職任。菩薩摩訶薩從金剛莊嚴的胸口發出一道大光，名為破魔賊，有無量百千萬的光芒作為眷屬，照耀十方世界，展示無量的神通力，也進入這位菩薩的胸中。這光明消失後，這位菩薩立即獲得百千萬億的大勢力神通智慧。 那時，諸佛從眉間的白毫相（佛陀眉間的一根白色毫毛，能放出光明）中放出光明，名為益一切智，有無量無邊的光明眷屬，照耀一切十方世界，圍繞十圈，示現諸佛的大神通力，勸進無量百千萬億的菩薩。十方世界發生六種震動，消除一切惡道的苦惱，一切魔宮都隱蔽不現，顯示一切諸佛得道之處；顯示一切諸佛大會的莊嚴景象，廣大如法界（宇宙的真理），究竟如虛空。照耀一切世界后，聚集在虛空中，顯示大神通莊嚴之事，進入這位菩薩的頭頂，以及眷屬的光明；進入眷屬蓮花諸菩薩的頭頂，立即各自獲得先前未曾獲得的十千三昧。這光明進入這位菩薩的頭頂，如同一佛的光明，一切佛的光明，也都是如此。一切十方諸佛的光明進入這位菩薩的頭頂時，稱為得職、稱為進入諸佛的境界，具備佛的十力，列入佛的行列。佛子！譬如轉輪聖王（擁有統治世界的理想君主）的太子成就王相，轉輪聖王讓太子坐在白象寶閻浮檀金座上，取四大海水，張開羅幔，用各種各樣的幢幡裝飾。
【English Translation】 English version: In each of the great assemblies of all Buddhas, countless treasures rain down, like vast clouds. If sentient beings realize that this is an offering, they are certain to attain the unsurpassed Great Path. After these lights rain down great offerings, they circle the assembly ten times and then enter beneath the feet of all the Buddhas. At that time, the Buddhas and great Bodhisattvas know that in a certain world, a certain Bodhisattva Mahasattva (a great Bodhisattva) is practicing such a path, is about to achieve and receive their office. Immediately, countless Bodhisattvas from the ten directions, even those dwelling in the ninth stage (of Bodhisattva practice), come to surround them, set up great offerings, and with one mind, respectfully, each obtains ten thousand samadhis (meditative states), and all receive their office. The Bodhisattva Mahasattva emits a great light from their diamond-adorned chest, named 'Destroyer of Mara's Thieves,' with countless hundreds of thousands of lights as its retinue, illuminating the ten directions, displaying immeasurable spiritual powers, and also enters the chest of this Bodhisattva. When this light disappears, this Bodhisattva immediately obtains hundreds of millions of great power, spiritual abilities, and wisdom. At that time, the Buddhas emit light from the white hair between their eyebrows (a white hair between the Buddha's eyebrows that emits light), named 'Benefit All Wisdom,' with countless boundless light retinues, illuminating all the ten directions, circling ten times, displaying the great spiritual powers of the Buddhas, encouraging countless hundreds of millions of Bodhisattvas. The ten directions shake in six ways, eliminating the suffering of all evil paths, all demon palaces are concealed and do not appear, showing the places where all Buddhas attained enlightenment; showing the magnificent scenes of all the Buddhas' great assemblies, vast as the Dharma realm (the truth of the universe), ultimately like empty space. After illuminating all worlds, they gather in the empty space, displaying great spiritual power and magnificence, entering the crown of this Bodhisattva, and the light of the retinue; entering the crowns of the retinue of lotus Bodhisattvas, immediately each obtains ten thousand samadhis that they had not previously obtained. This light enters the crown of this Bodhisattva, like the light of one Buddha, and the light of all Buddhas is also like this. When the light of all Buddhas from the ten directions enters the crown of this Bodhisattva, it is called receiving office, called entering the realm of the Buddhas, possessing the ten powers of the Buddha, and being included in the ranks of the Buddhas. Disciple of the Buddha! For example, when the crown prince of a Chakravartin King (an ideal ruler who possesses the world) achieves the marks of a king, the Chakravartin King has the prince sit on a white elephant jewel Jambudvipa gold seat, takes the four great oceans, spreads out a canopy, and decorates it with various banners.
幡妓樂，執金鐘香水，灌子頂上，即名為灌頂大王，具足轉十善道故，名轉輪聖王。菩薩摩訶薩亦如是，受職時，諸佛以智水灌是菩薩頂，名灌頂法王，具足佛十力故，墮在佛數，是名諸菩薩摩訶薩大智慧職地；以是職故，菩薩摩訶薩受無量百千億萬苦行難事，是菩薩得是職已，住法雲地，無量功德，智慧轉增。
「佛子！菩薩住法雲地，如實知欲界集、色界集、無色界集；如實知世間性集、眾生性集、識性集、有為性集、無為性集、虛空性集、法性集、涅槃性集、邪見諸煩惱性集；如實知諸世間法成壞集、聲聞道集、辟支佛道集、菩薩道集；諸佛力、無畏、不共法、色身、法身集；一切智集，得佛道、轉法輪、示滅度集。舉要言之：如實知一切法差別集。是菩薩以如是智慧隨順菩提行，如實知眾生化、業化、煩惱化、諸見化、世界化、法界化、聲聞化、辟支佛化、菩薩化、如來化、一切化、分別無分別化。是菩薩如實知佛力持、法持、業持、煩惱持、時持、愿持、先世持、行持、劫壽持、智持。是菩薩住十地，諸佛所有微細智，所謂：行微細智、命終微細智、受胎微細智、出生微細智、出家微細智、得道微細智、神力自在微細智、轉法輪微細智、持壽命微細智、示涅槃微細智、法久住微細智、如是等微細智，
【現代漢語翻譯】 現代漢語譯本 （國王）演奏音樂，手持金鐘和香水，澆灌在王子的頭頂上，這就被稱為灌頂大王。因為他具備了圓滿的十善道，所以被稱為轉輪聖王。（菩薩摩訶薩）也是如此，在接受職位的儀式上，諸佛用智慧之水澆灌菩薩的頭頂，這被稱為灌頂法王。因為他具備了佛的十力，所以被列入佛的行列。這就是諸菩薩摩訶薩的大智慧職位。因為這個職位，菩薩摩訶薩承受無量百千億萬的苦行和艱難之事。菩薩得到這個職位后，安住於法云地，無量的功德和智慧不斷增長。 「佛子！菩薩安住於法云地，如實地知曉欲界（指眾生有慾望的生存空間）的集起、色界（指脫離慾望但仍有物質存在的空間）的集起、無色界（指既無慾望也無物質存在的空間）的集起；如實地知曉世間（指有情眾生所居住的世界）的本性集起、眾生（指一切有情識的生命）的本性集起、識（指能分別事物的精神作用）的本性集起、有為（指由因緣和合而生的事物）的本性集起、無為（指不依賴因緣而存在的事物）的本性集起、虛空（指沒有實體和障礙的空間）的本性集起、法（指一切事物和道理）的本性集起、涅槃（指解脫生死輪迴的境界）的本性集起、邪見（指錯誤的見解）和各種煩惱的本性集起；如實地知曉諸世間法（指世俗的規律和現象）的成壞集起、聲聞道（指通過聽聞佛法而修行的道路）的集起、辟支佛道（指不需聽聞佛法而自行開悟的道路）的集起、菩薩道（指發願救度眾生而修行的道路）的集起；諸佛的十力（指佛所具有的十種力量）、四無畏（指佛所具有的四種無所畏懼的品質）、十八不共法（指佛獨有的十八種功德）、色身（指佛的物質身體）、法身（指佛的真理之身）的集起；一切智（指佛所具有的無所不知的智慧）的集起，以及證得佛道、轉法輪（指佛宣講佛法）、示現滅度（指佛的涅槃）的集起。總而言之：如實地知曉一切法的差別集起。這位菩薩以這樣的智慧隨順菩提（指覺悟）的修行，如實地知曉眾生的教化、業（指行為和其結果）的教化、煩惱的教化、各種見解的教化、世界的教化、法界的教化、聲聞的教化、辟支佛的教化、菩薩的教化、如來（指佛）的教化、一切的教化、分別和無分別的教化。這位菩薩如實地知曉佛力的支援、法的支援、業的支援、煩惱的支援、時間的支援、願力的支援、前世的支援、行為的支援、劫壽（指宇宙的壽命）的支援、智慧的支援。這位菩薩安住於十地（指菩薩修行的十個階段），諸佛所具有的微細智慧，例如：行為的微細智慧、命終的微細智慧、受胎的微細智慧、出生的微細智慧、出家的微細智慧、得道的微細智慧、神力自在的微細智慧、轉法輪的微細智慧、保持壽命的微細智慧、示現涅槃的微細智慧、佛法長久住世的微細智慧，等等微細智慧。
【English Translation】 English version Playing music, holding golden bells and fragrant water, and pouring it on the prince's head, he is then called the Great King of Consecration. Because he possesses the complete ten paths of goodness, he is called the Holy King who Turns the Wheel. The Bodhisattva Mahasattva is also like this. During the ceremony of receiving the position, all Buddhas pour the water of wisdom on the Bodhisattva's head, which is called the Dharma King of Consecration. Because he possesses the ten powers of the Buddha, he is included in the ranks of the Buddhas. This is the great wisdom position of all Bodhisattva Mahasattvas. Because of this position, the Bodhisattva Mahasattva endures countless hundreds of thousands of millions of ascetic practices and difficult tasks. After the Bodhisattva obtains this position, he dwells in the Dharma Cloud Ground, and his immeasurable merits and wisdom constantly increase. 「Buddha's son! The Bodhisattva dwells in the Dharma Cloud Ground, and truly knows the arising of the desire realm (referring to the space where sentient beings have desires), the arising of the form realm (referring to the space that is free from desires but still has material existence), and the arising of the formless realm (referring to the space that is free from both desires and material existence); truly knows the arising of the nature of the world (referring to the world where sentient beings live), the arising of the nature of sentient beings (referring to all living beings with consciousness), the arising of the nature of consciousness (referring to the mental function of distinguishing things), the arising of the nature of conditioned things (referring to things that arise from causes and conditions), the arising of the nature of unconditioned things (referring to things that exist independently of causes and conditions), the arising of the nature of space (referring to the space without substance or obstacles), the arising of the nature of Dharma (referring to all things and principles), the arising of the nature of Nirvana (referring to the state of liberation from the cycle of birth and death), and the arising of the nature of wrong views and various afflictions; truly knows the arising and destruction of all worldly dharmas (referring to worldly laws and phenomena), the arising of the path of Sravakas (referring to the path of practice through hearing the Buddha's teachings), the arising of the path of Pratyekabuddhas (referring to the path of self-enlightenment without hearing the Buddha's teachings), the arising of the path of Bodhisattvas (referring to the path of practice with the vow to save all sentient beings); the arising of the ten powers of the Buddhas (referring to the ten powers possessed by the Buddha), the four fearlessnesses (referring to the four fearless qualities possessed by the Buddha), the eighteen unshared dharmas (referring to the eighteen unique merits of the Buddha), the form body (referring to the material body of the Buddha), the Dharma body (referring to the body of truth of the Buddha); the arising of all wisdom (referring to the omniscient wisdom possessed by the Buddha), as well as the arising of attaining Buddhahood, turning the Dharma wheel (referring to the Buddha's preaching of the Dharma), and showing the passing away (referring to the Buddha's Nirvana). In short: truly knows the arising of the differences of all dharmas. This Bodhisattva, with such wisdom, follows the practice of Bodhi (referring to enlightenment), and truly knows the transformation of sentient beings, the transformation of karma (referring to actions and their results), the transformation of afflictions, the transformation of various views, the transformation of the world, the transformation of the Dharma realm, the transformation of Sravakas, the transformation of Pratyekabuddhas, the transformation of Bodhisattvas, the transformation of Tathagatas (referring to the Buddha), the transformation of all, and the transformation of discrimination and non-discrimination. This Bodhisattva truly knows the support of the Buddha's power, the support of the Dharma, the support of karma, the support of afflictions, the support of time, the support of vows, the support of past lives, the support of actions, the support of kalpas (referring to the lifespan of the universe), and the support of wisdom. This Bodhisattva dwells in the ten grounds (referring to the ten stages of Bodhisattva practice), and possesses the subtle wisdom of all Buddhas, such as: the subtle wisdom of actions, the subtle wisdom of the end of life, the subtle wisdom of conception, the subtle wisdom of birth, the subtle wisdom of renunciation, the subtle wisdom of attaining the path, the subtle wisdom of supernatural powers, the subtle wisdom of turning the Dharma wheel, the subtle wisdom of maintaining life, the subtle wisdom of showing Nirvana, the subtle wisdom of the long-lasting existence of the Dharma, and so on.
皆如實知。又諸佛密處，所謂：身密、口密、意密、知時非時密、與菩薩授記密、攝伏眾生密、諸乘差別密、八萬四千諸根差別密、業如實所作密、行得菩提密，如是等密，皆如實知。是菩薩諸佛所有入劫智，所謂：一劫攝阿僧祇劫、阿僧祇劫攝一劫；有數劫攝無數劫、無數劫攝有數劫；一念攝劫、劫攝一念；劫攝非劫、非劫攝劫；有佛劫攝無佛劫、無佛劫攝有佛劫；過去、未來劫攝現在劫，現在劫攝過去、未來劫；未來、過去劫攝現在劫，現在劫攝未來、過去劫；長劫攝短劫、短劫攝長劫；諸劫攝相，皆如實知。是菩薩諸佛所入微塵智、國土智、眾生身心智、眾生身心得道智、眾生行智、至一切處智、遍行佛道智、順行智、逆行智、不可思議智；一切世間、聲聞、辟支佛、菩薩所不能知，皆如實知。佛子！諸佛智慧，廣大無量，菩薩住是地，則能得入如是智慧。是菩薩摩訶薩隨是地行，得菩薩不可思議解脫、無礙解脫、凈行解脫、普門明解脫、如來藏解脫、隨無礙論解脫、入三世解脫、法性藏解脫、明解脫、勝進解脫。是菩薩十解脫為首，得如是等無量無邊百千萬億阿僧祇解脫、百千萬無量阿僧祇三昧、百千萬無量阿僧祇陀羅尼、百千萬無量阿僧祇神通，亦復如是。是菩薩成就如是智慧，隨順菩提，成就無量念力，
【現代漢語翻譯】 現代漢語譯本 都如實知曉。還有諸佛的秘密之處，即：身密（佛的身體所具有的秘密）、口密（佛的語言所具有的秘密）、意密（佛的意念所具有的秘密）、知時非時密（知道何時應做何事的秘密）、與菩薩授記密（給予菩薩未來成佛的預言的秘密）、攝伏眾生密（以各種方法引導眾生的秘密）、諸乘差別密（各種修行道路的差別的秘密）、八萬四千諸根差別密（眾生不同根性的秘密）、業如實所作密（業力真實運作的秘密）、行得菩提密（通過修行獲得覺悟的秘密），像這樣的秘密，都如實知曉。這是菩薩和諸佛所擁有的入劫智，即：一劫包含無數劫（阿僧祇劫），無數劫（阿僧祇劫）包含一劫；有數量的劫包含無數劫，無數劫包含有數量的劫；一念包含劫，劫包含一念；劫包含非劫，非劫包含劫；有佛的劫包含無佛的劫，無佛的劫包含有佛的劫；過去、未來的劫包含現在的劫，現在的劫包含過去、未來的劫；未來、過去的劫包含現在的劫，現在的劫包含未來、過去的劫；長劫包含短劫，短劫包含長劫；所有劫的相互關係，都如實知曉。這是菩薩和諸佛所擁有的微塵智、國土智、眾生身心智、眾生身心得道智、眾生行智、至一切處智、遍行佛道智、順行智、逆行智、不可思議智；一切世間、聲聞、辟支佛、菩薩所不能知曉的，都如實知曉。佛子！諸佛的智慧，廣大無量，菩薩安住在這個階段，就能進入這樣的智慧。這位菩薩摩訶薩隨著這個階段的修行，獲得菩薩不可思議解脫、無礙解脫、凈行解脫、普門明解脫、如來藏解脫、隨無礙論解脫、入三世解脫、法性藏解脫、明解脫、勝進解脫。這位菩薩以這十種解脫為首，獲得像這樣無量無邊百千萬億阿僧祇的解脫、百千萬無量阿僧祇的三昧、百千萬無量阿僧祇的陀羅尼、百千萬無量阿僧祇的神通，也是如此。這位菩薩成就這樣的智慧，隨順菩提，成就無量的念力。
【English Translation】 English version All are known as they truly are. Moreover, the secret places of all Buddhas, namely: the secret of body (the secret inherent in the Buddha's body), the secret of speech (the secret inherent in the Buddha's speech), the secret of mind (the secret inherent in the Buddha's thoughts), the secret of knowing the right time and wrong time, the secret of giving predictions to Bodhisattvas, the secret of subduing sentient beings, the secret of the differences among various vehicles, the secret of the differences among the eighty-four thousand roots, the secret of karma as it is truly done, the secret of attaining Bodhi through practice, all such secrets are known as they truly are. This is the wisdom of entering kalpas possessed by Bodhisattvas and all Buddhas, namely: one kalpa encompassing countless kalpas (asamkhya kalpas), countless kalpas (asamkhya kalpas) encompassing one kalpa; kalpas with a number encompassing countless kalpas, countless kalpas encompassing kalpas with a number; one thought encompassing a kalpa, a kalpa encompassing one thought; a kalpa encompassing non-kalpa, a non-kalpa encompassing a kalpa; a kalpa with a Buddha encompassing a kalpa without a Buddha, a kalpa without a Buddha encompassing a kalpa with a Buddha; past and future kalpas encompassing the present kalpa, the present kalpa encompassing past and future kalpas; future and past kalpas encompassing the present kalpa, the present kalpa encompassing future and past kalpas; long kalpas encompassing short kalpas, short kalpas encompassing long kalpas; all the relationships between kalpas are known as they truly are. This is the wisdom of the dust-mote, the wisdom of lands, the wisdom of sentient beings' bodies and minds, the wisdom of sentient beings' attainment of the path, the wisdom of sentient beings' practices, the wisdom of reaching all places, the wisdom of universally practicing the Buddha path, the wisdom of following the path, the wisdom of going against the path, and the inconceivable wisdom possessed by Bodhisattvas and all Buddhas; all that is unknown to all worldly beings, Sravakas, Pratyekabuddhas, and Bodhisattvas, is known as it truly is. O son of the Buddha! The wisdom of all Buddhas is vast and immeasurable. When a Bodhisattva dwells in this stage, they can enter such wisdom. This Bodhisattva Mahasattva, following the practice of this stage, attains the inconceivable liberation of Bodhisattvas, the unobstructed liberation, the pure practice liberation, the universal illumination liberation, the Tathagatagarbha liberation, the liberation of following unobstructed discourse, the liberation of entering the three times, the liberation of the Dharma-nature treasury, the illumination liberation, and the superior progress liberation. This Bodhisattva, with these ten liberations as the foremost, attains such immeasurable and boundless hundreds of thousands of millions of nayutas of asamkhya liberations, hundreds of thousands of millions of immeasurable asamkhya samadhis, hundreds of thousands of millions of immeasurable asamkhya dharanis, and hundreds of thousands of millions of immeasurable asamkhya supernormal powers, and so on. This Bodhisattva, having accomplished such wisdom, follows Bodhi, and accomplishes immeasurable power of mindfulness.
能於一念頃，至十方無量佛所，無量法明、無量法雨，皆能受持。譬如娑伽羅龍王所澍大雨，唯除大海，余不能受；菩薩摩訶薩亦復如是，如來微密雨、大法雨，一切眾生、聲聞、辟支佛乃至九地菩薩所不能受，唯此菩薩住法雲地，悉能受持。譬如大海，一龍王起大雲雨皆能堪受，若二若三，乃至無量無邊諸大龍王所起雲雨，一時澍下，皆能受持。菩薩摩訶薩亦如是，住法雲地，於一佛所，能受大法明雨，二佛三佛，乃至不可說不可說佛，於一念中，皆能堪受，如是諸佛大法雲雨，是故此地名法雲地。」
解脫月言：「佛子！是菩薩於一念中，能堪受幾所大法明雨？」
答言：「佛子！譬如十方所有不可說百千萬億那由他世界微塵，爾所微塵世界眾生，假使皆得聞持陀羅尼為佛侍者，為大聲聞，多聞第一；如金剛蓮華上佛善伏比丘，其一眾產生就如是多聞之力，余亦如是，一人所受，余不重問，如是一切各各不同，于意云何？是一切眾生受持多聞，力為多不？」
答言：「甚多，不可稱計。」
「佛子！我今為汝說是菩薩住法雲地，於一念頃，於一佛所，受三世法藏大法明雨，上一切眾生多聞之力百分不及一，乃至算數譬諭所不能及；如一佛所，聞十方世界微塵諸佛，皆能受持大法明雨，復
【現代漢語翻譯】 現代漢語譯本： 『能在極短的一念之間，到達十方無量佛的處所，接受無量的法光明、無量的法雨。譬如娑伽羅龍王（Sāgara，意為海龍王）所降的大雨，除了大海，其餘都不能承受；菩薩摩訶薩（Bodhisattva-mahāsattva，意為大菩薩）也是如此，如來（Tathāgata，意為佛）的微妙法雨、大法雨，一切眾生、聲聞（Śrāvaka，意為聽聞佛法者）、辟支佛（Pratyekabuddha，意為獨覺佛）乃至九地菩薩都不能承受，只有這位菩薩安住於法云地，才能完全承受。譬如大海，一條龍王降下大雲雨都能承受，如果是兩條、三條，乃至無量無邊的大龍王同時降下雲雨，都能承受。菩薩摩訶薩也是如此，安住於法云地，在一位佛的處所，能接受大法光明雨，在兩位、三位佛的處所，乃至不可說不可說的佛的處所，在一念之間，都能承受，像這樣諸佛的大法雲雨，因此這個地稱為法雲地。』 解脫月（Vimukticandra，菩薩名）說：『佛子！這位菩薩在一念之間，能承受多少大法光明雨呢？』 回答說：『佛子！譬如十方所有不可說百千萬億那由他（nayuta，意為數量單位）世界微塵，這麼多微塵世界中的眾生，假設都能得到聞持陀羅尼（dhāraṇī，意為總持）成為佛的侍者，成為大聲聞，成為多聞第一；如同金剛蓮華上佛（Vajrakusuma-buddha，佛名）的善伏比丘，其中一個眾生能成就如此多聞的力量，其餘的也一樣，一個人所接受的，其餘的就不重複問了，像這樣一切各不相同，你認為如何？這一切眾生所受持的多聞，力量多不多呢？』 回答說：『非常多，不可稱量計算。』 『佛子！我現在為你說明這位菩薩安住於法云地，在一念之間，在一位佛的處所，接受三世法藏大法光明雨，比上面一切眾生多聞的力量，百分之一都比不上，乃至算數譬喻都不能比及；如同在一位佛的處所，聽聞十方世界微塵諸佛，都能接受大法光明雨，又』
【English Translation】 English version: 'In a single moment, they can reach the immeasurable Buddhas in the ten directions, receiving immeasurable Dharma light and immeasurable Dharma rain. For example, the great rain poured by the Sāgara Dragon King (Sāgara, meaning ocean dragon king), except for the ocean, nothing else can receive it; the Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, meaning great Bodhisattva) is also like this, the subtle Dharma rain and great Dharma rain of the Tathāgata (Tathāgata, meaning Buddha), all sentient beings, Śrāvakas (Śrāvaka, meaning hearers of the Dharma), Pratyekabuddhas (Pratyekabuddha, meaning solitary Buddhas), and even Bodhisattvas of the ninth ground cannot receive, only this Bodhisattva who dwells in the Dharma Cloud Ground can fully receive it. For example, the ocean can receive the great cloud rain from one dragon king, and if there are two or three, or even immeasurable and boundless great dragon kings pouring down rain at the same time, it can receive it all. The Bodhisattva-mahāsattva is also like this, dwelling in the Dharma Cloud Ground, at the place of one Buddha, they can receive the great Dharma light rain, at the place of two or three Buddhas, and even at the place of unspeakable and inexpressible Buddhas, in a single moment, they can receive it all, like this, the great Dharma cloud rain of all Buddhas, therefore this ground is called the Dharma Cloud Ground.' Vimukticandra (Vimukticandra, name of a Bodhisattva) said, 'Buddha-son! How much great Dharma light rain can this Bodhisattva receive in a single moment?' The answer was, 'Buddha-son! For example, if all the sentient beings in the unspeakable hundreds of millions of nayutas (nayuta, meaning a unit of quantity) of world dust in the ten directions, were to obtain the dhāraṇī (dhāraṇī, meaning mnemonic device) of hearing and holding, becoming attendants of the Buddha, becoming great Śrāvakas, becoming the foremost in learning; like the Bhikṣu (Bhikṣu, meaning monk) of good subjugation of the Vajrakusuma Buddha (Vajrakusuma-buddha, name of a Buddha), if one of these beings achieves such power of learning, the others are the same, what one person receives, the others are not asked again, like this, all are different, what do you think? Is the power of learning held by all these sentient beings great or not?' The answer was, 'It is very great, immeasurable and uncountable.' 'Buddha-son! I will now explain to you that this Bodhisattva dwells in the Dharma Cloud Ground, in a single moment, at the place of one Buddha, they receive the great Dharma light rain of the three worlds' Dharma treasury, compared to the power of learning of all the sentient beings above, it is not even one percent, and cannot be compared even by numerical analogies; like at the place of one Buddha, hearing the Buddhas of the world dust in the ten directions, they can all receive the great Dharma light rain, and'
能過此無量無邊，於一念頃亦能受持，是故名為法雲地。
「佛子！菩薩摩訶薩住法雲地，自從願力生大慈悲福德智慧，以為密雲；現種種身，以為雜色云；通明無畏，以為電光；震大雷音，說法降魔，一念一時，能于上所說微塵世界，皆悉周普；以雨善法甘露法雨，滅諸眾生隨心所樂無明所起煩惱焰故，是故名為法雲地。複次，佛子！菩薩摩訶薩住法雲地，於一世界，從兜率天來下，乃至示大涅槃，一切佛事，隨所度眾生皆現神力，若二若三，乃至如上微塵數世界；又復過是百千萬億阿僧祇世界，從兜率天來下，乃至示大涅槃，一切佛事，隨所度眾生，皆現神力。是菩薩住此地，于智慧中得上自在力，或以狹國為廣，廣國為狹；或以垢國為凈，凈國為垢；如是一切世界皆有神力，是菩薩或於一微塵中，置三千大千世界鐵圍山川而不迫迮；或二或三，乃至不可說不可說世界諸莊嚴事，示入一塵；或以一世界莊嚴事，示不可說不可說世界；或以不可說不可說世界眾生，置一世界中而不迫迮；或以一世界眾生，置不可說不可說世界中；或以不可說不可說世界入一塵中而不惱眾生；或於一塵中，示一切佛神通力莊嚴之事；或於一念中，現不可說不可說世界微塵數身，於一身中示無量手；以一一手，執恒沙蓮華以散諸佛
【現代漢語翻譯】 現代漢語譯本：能夠超越這無量無邊的境界，在一念之間也能領受和保持，因此稱為法雲地（Dharmamegha-bhūmi，菩薩十地中的第十地）。 佛子！菩薩摩訶薩安住於法云地，從其願力生起廣大的慈悲、福德和智慧，以此作為密雲；顯現種種化身，作為雜色云；通達明瞭、無所畏懼，作為閃電的光芒；發出巨大的雷鳴之聲，說法降伏魔障，在一念之間，能夠遍及上面所說的微塵數世界；以善法甘露法雨，熄滅一切眾生隨心所欲的無明所引起的煩惱火焰，因此稱為法雲地。 再者，佛子！菩薩摩訶薩安住於法云地，在一個世界中，從兜率天（Tuṣita，欲界天之一）降生，乃至示現大涅槃（parinirvāṇa，佛陀的最終寂滅），一切佛事，都隨著所要度化的眾生而顯現神通之力，或者在兩個、三個，乃至如上面所說的微塵數世界中；又超過百千萬億阿僧祇（asaṃkhya，極大的數字）世界，從兜率天降生，乃至示現大涅槃，一切佛事，都隨著所要度化的眾生而顯現神通之力。這位菩薩安住於此地，在智慧中獲得自在之力，或者將狹小的國土變為廣闊，將廣闊的國土變為狹小；或者將污穢的國土變為清凈，將清凈的國土變為污穢；像這樣一切世界都具有神通之力。這位菩薩或者在一個微塵中，放置三千大千世界（trisāhasra-mahāsāhasra-loka-dhātu，佛教宇宙觀中的最大世界）的鐵圍山川而不感到擁擠；或者在兩個、三個，乃至不可說不可說的世界中，將種種莊嚴之事，示現在一個微塵中；或者將一個世界的莊嚴之事，示現在不可說不可說的世界中；或者將不可說不可說的世界中的眾生，放置在一個世界中而不感到擁擠；或者將一個世界的眾生，放置在不可說不可說的世界中；或者將不可說不可說的世界放入一個微塵中而不惱害眾生；或者在一個微塵中，示現一切佛的神通力莊嚴之事；或者在一念之間，顯現不可說不可說的世界微塵數的身，在一個身體中示現無量的手；用每一隻手，拿著恒河沙數（gaṅgā-nadī-vālukā，極大的數量）的蓮花來散佈給諸佛。
【English Translation】 English version: Able to transcend this immeasurable and boundless realm, and also able to receive and uphold it in a single thought, therefore it is called the Dharmamegha-bhūmi (the tenth of the ten bodhisattva grounds). O son of Buddha! When a Bodhisattva-Mahāsattva dwells in the Dharmamegha-bhūmi, from their vows arise great compassion, merit, and wisdom, which form dense clouds; they manifest various bodies, which are like variegated clouds; they are thoroughly clear and fearless, which are like flashes of lightning; they emit great thunderous sounds, preach the Dharma, and subdue demons. In a single thought, they can pervade all the dust-mote worlds mentioned above; with the rain of good Dharma nectar, they extinguish the flames of afflictions arising from ignorance that all sentient beings desire, therefore it is called the Dharmamegha-bhūmi. Furthermore, O son of Buddha! When a Bodhisattva-Mahāsattva dwells in the Dharmamegha-bhūmi, in one world, they descend from the Tuṣita Heaven (one of the heavens in the desire realm), and even demonstrate the great parinirvāṇa (the final passing away of a Buddha), all the Buddha's activities, they manifest their spiritual powers according to the sentient beings they are to liberate, or in two, three, or even as many dust-mote worlds as mentioned above; and even beyond hundreds of thousands of millions of asaṃkhya (an immense number) worlds, they descend from the Tuṣita Heaven, and even demonstrate the great parinirvāṇa, all the Buddha's activities, they manifest their spiritual powers according to the sentient beings they are to liberate. This Bodhisattva, dwelling in this ground, obtains the power of self-mastery in wisdom, or they can make a narrow country wide, and a wide country narrow; or they can make a defiled country pure, and a pure country defiled; in this way, all worlds possess spiritual powers. This Bodhisattva can place the iron mountains and rivers of the trisāhasra-mahāsāhasra-loka-dhātu (the greatest world in Buddhist cosmology) within a single dust mote without feeling crowded; or in two, three, or even in inexpressible inexpressible worlds, they can show all kinds of adornments within a single dust mote; or they can show the adornments of one world in inexpressible inexpressible worlds; or they can place the sentient beings of inexpressible inexpressible worlds in one world without feeling crowded; or they can place the sentient beings of one world in inexpressible inexpressible worlds; or they can place inexpressible inexpressible worlds into a single dust mote without harming sentient beings; or within a single dust mote, they can show the adornments of all the Buddhas' spiritual powers; or in a single thought, they can manifest as many bodies as there are dust motes in inexpressible inexpressible worlds, and in one body, they can show countless hands; with each hand, they hold as many lotuses as there are sands in the Ganges River (an immense number) to scatter to all the Buddhas.
，雜香、末香、幡蓋寶物，如是一切莊嚴之具，皆以手執供養諸佛，於一一身亦復如是。又一一身化塵數頭，於一一頭有塵數舌，以是神力讚歎諸佛，如是等事，于唸唸中遍滿十方；于唸唸中以神通力，無量世界示得佛道轉法輪，乃至大般涅槃；於三世中，以神通力示現無量身，于自身中，現無量佛，無量佛土莊嚴事，于自身中，示一切世界成壞事；或於一毛孔出一切風而不惱眾生；或以無量無邊世界為一海水，此海水中作大蓮華，形色光明遍無量無邊世界，于中示菩提樹莊嚴妙事，乃至示得一切種智；或自身中現一方世界摩尼寶珠、日月星宿一切光明，乃至十方所有光明亦復如是；或口噓氣能令十方無量世界悉大震動，不令眾生有恐畏想；或示十方世界水劫盡，風劫、火劫盡，而眾生身隨意莊嚴；或於自身示作如來身，如來身作自身，如來身作己佛國，己佛國作如來身。佛子！菩薩摩訶薩在法雲地，神變如是，又余無量神力自在示現。」
爾時，會中諸菩薩、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、四天王、釋提桓因、梵天王、自在天子、凈居天等，各作是念：「若菩薩神通力、智慧力如是無量無邊，佛復云何？」
時，解脫月菩薩知大眾心所念，問金剛藏菩薩言：「佛子！今諸
【現代漢語翻譯】 現代漢語譯本：用各種香、末香、幡蓋寶物等一切莊嚴的物品，都用手拿著供養諸佛，對每一尊佛都這樣做。又讓每一個身體化出如塵土般多的頭，在每一個頭上又有如塵土般多的舌頭，用這種神通力讚歎諸佛，像這樣的事情，在每一個念頭中都遍滿十方世界；在每一個念頭中用神通力，在無量世界中示現成佛道、轉法輪，乃至進入大般涅槃；在過去、現在、未來三世中，用神通力示現無量的身體，在自身中，顯現無量的佛，無量佛土的莊嚴景象，在自身中，示現一切世界的成住壞空；或者從一個毛孔中放出一切風，而不使眾生感到煩惱；或者把無量無邊的世界變成一滴海水，在這海水中生出巨大的蓮花，蓮花的形狀和光芒遍佈無量無邊的世界，在蓮花中示現菩提樹的莊嚴景象，乃至示現獲得一切種智（佛的智慧）；或者在自身中顯現一方世界的摩尼寶珠、日月星辰的一切光明，乃至十方世界的所有光明也都是這樣；或者口中呼出的氣能使十方無量世界都發生大震動，而不讓眾生產生恐懼的想法；或者示現十方世界的水劫、風劫、火劫都結束，而眾生的身體可以隨意莊嚴；或者在自身中示現如來身，如來身又變成自身，如來身變成自己的佛國，自己的佛國又變成如來身。佛子！菩薩摩訶薩（大菩薩）在法雲地（菩薩修行最後階段），神通變化就是這樣，還有其他無量的神通自在示現。 這時，法會中的菩薩、天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（天歌神）、摩睺羅伽（大蟒神）、四天王（佛教護法神）、釋提桓因（帝釋天）、梵天王（色界天主）、自在天子（欲界天主）、凈居天（色界天）等，各自心中想著：『如果菩薩的神通力、智慧力都如此無量無邊，那麼佛又會是怎樣呢？』 當時，解脫月菩薩知道大眾心中所想，問金剛藏菩薩說：『佛子！現在這些
【English Translation】 English version: With various fragrances, powdered incense, banners, canopies, precious objects, and all such adornments, they hold them in their hands to offer to all the Buddhas, doing so for each and every one. Moreover, each body transforms into as many heads as there are dust particles, and on each head there are as many tongues as there are dust particles. With this spiritual power, they praise all the Buddhas. Such things, in every single thought, pervade the ten directions. In every single thought, with spiritual power, they demonstrate the attainment of Buddhahood, the turning of the Dharma wheel, and even the entry into Great Nirvana in countless worlds. In the three periods of time, with spiritual power, they manifest countless bodies. Within their own bodies, they manifest countless Buddhas, the adornments of countless Buddha lands. Within their own bodies, they demonstrate the formation, existence, destruction, and emptiness of all worlds. Or, from a single pore, they release all winds without causing distress to sentient beings. Or, they transform countless boundless worlds into a single drop of seawater, and in this seawater, they create a great lotus flower, whose form and light pervade countless boundless worlds. Within it, they demonstrate the magnificent adornments of the Bodhi tree, and even the attainment of all-knowing wisdom (Buddha's wisdom). Or, within their own bodies, they manifest the light of the Mani jewel, the sun, the moon, and the stars of one world, and even all the light of the ten directions is like this. Or, the breath from their mouths can cause countless worlds in the ten directions to greatly shake, without causing sentient beings to feel fear. Or, they demonstrate the end of the water, wind, and fire kalpas (cosmic cycles) of the ten directions, while the bodies of sentient beings are adorned as they wish. Or, within their own bodies, they manifest the body of a Tathagata (Buddha), the body of a Tathagata becomes their own body, the body of a Tathagata becomes their own Buddha land, and their own Buddha land becomes the body of a Tathagata. O son of the Buddha! The Bodhisattva Mahasattvas (great Bodhisattvas) at the Dharma Cloud Ground (the final stage of Bodhisattva practice) have such spiritual transformations, and there are countless other spiritual powers they freely demonstrate. At that time, the Bodhisattvas, Devas (gods), Nagas (dragons), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demi-gods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), the Four Heavenly Kings (Buddhist guardian deities), Shakra (Indra), Brahma (lord of the Brahma heaven), the sons of the Free Heavens (deities of the desire realm), the Pure Abode Heavens (deities of the form realm), and others in the assembly each thought: 『If the spiritual power and wisdom of a Bodhisattva are so immeasurable and boundless, then what must the Buddha be like?』 Then, Bodhisattva Liberation Moon, knowing what was in the minds of the assembly, asked Bodhisattva Vajragarbha, saying: 『O son of the Buddha! These
大眾聞是菩薩神通智慧力，墮在疑網，汝今當斷一切疑惑，示菩薩神通莊嚴妙事。」
時，金剛藏菩薩即入一切佛國體性三昧，時諸大眾天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、四天王、釋提桓因、梵天王、自在天子、凈居天等，皆自見知入金剛藏菩薩身中，于其身內，見三千大千世界莊嚴眾事，若滿一劫說不可盡；于中見佛道場樹，其莖周圍十萬三千大千世界，高百萬三千大千世界，覆三千億三千大千世界，稱樹高廣，有師子座；其座上有佛，號一切智王如來，一切大眾咸皆見佛坐在座上，其中所有莊嚴上妙供養之具，滿一劫說，亦不可盡。金剛藏菩薩示現如是大神力已，還令大眾各在本處，一切眾會生希有想，默然一心，觀金剛藏。
時，解脫月菩薩問金剛藏菩薩言：「佛子！是三昧有大勢力，甚為希有，是三昧者所號云何？」
答言：「是三昧名一切佛國體性。」
問言：「是三昧所有勢力境界云何？」
答言：「佛子！若菩薩摩訶薩善修成是三昧力者，能以如是無量恒沙世界微塵數三千大千世界于身中現，復過是數。菩薩在法雲地，得如是無量無邊百千萬億諸大三昧；是故，菩薩住此地中，身、身業難可測知；口、口業難可測知；意、意業難可測知；神
【現代漢語翻譯】 現代漢語譯本：大眾聽聞這是菩薩的神通智慧之力，陷入疑惑的迷網，你現在應當斷除一切疑惑，展示菩薩神通莊嚴的奇妙之事。 當時，金剛藏菩薩（Vajragarbha Bodhisattva）即刻進入一切佛國土體性三昧（samadhi），當時所有大眾，包括天（deva）、龍（naga）、夜叉（yaksha）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuda）、緊那羅（kinnara）、摩睺羅伽（mahoraga）、四大天王（Caturmaharajakayikas）、釋提桓因（Sakra devanam Indra）、梵天王（Brahma）、自在天子（Isvara）、凈居天（Suddhavasa）等，都各自看見自己進入金剛藏菩薩的身中，在其身內，見到三千大千世界（trisahasra-mahasahasra-lokadhatu）莊嚴的種種景象，即使說滿一個劫（kalpa）也說不盡；其中見到佛的道場樹（bodhi-tree），其樹莖周圍有十萬三千大千世界，高百萬三千大千世界，覆蓋三千億三千大千世界，與樹的高度和廣度相稱，有師子座（simhasana）；其座上有佛，號為一切智王如來（Sarvajnanaraja Tathagata），所有大眾都看見佛坐在座上，其中所有莊嚴殊勝的供養之物，即使說滿一個劫也說不盡。金剛藏菩薩展示如此大神力后，又讓大眾各自回到原來的位置，一切與會者都生起稀有之想，默然一心，觀看金剛藏。 當時，解脫月菩薩（Vimukticandra Bodhisattva）問金剛藏菩薩說：『佛子！這個三昧有大勢力，非常稀有，這個三昧的名稱是什麼？』 回答說：『這個三昧名為一切佛國土體性。』 問：『這個三昧所擁有的勢力境界是什麼？』 回答說：『佛子！如果菩薩摩訶薩（Bodhisattva-mahasattva）善於修習成就這個三昧的力量，能將如是無量恒河沙世界微塵數的三千大千世界在自身中顯現，甚至超過這個數量。菩薩在法雲地（Dharmamegha-bhumi），獲得如是無量無邊百千萬億的各種大三昧；因此，菩薩住在此地中，其身、身業難以測知；其口、口業難以測知；其意、意業難以測知；其神
【English Translation】 English version: The assembly, hearing of the Bodhisattva's power of spiritual penetrations and wisdom, fell into a net of doubt. You should now dispel all doubts and demonstrate the wondrous and majestic events of the Bodhisattva's spiritual powers. At that time, Vajragarbha Bodhisattva immediately entered the samadhi of the essence of all Buddha-lands. Then all the assembly, including devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, the Four Heavenly Kings, Sakra devanam Indra, Brahma, Isvara, Suddhavasa, and others, each saw themselves entering the body of Vajragarbha Bodhisattva. Within his body, they saw the majestic sights of the trisahasra-mahasahasra-lokadhatu, which could not be fully described even in a kalpa. Among them, they saw the bodhi-tree, the circumference of whose trunk was ten million trisahasra-mahasahasra-lokadhatu, its height was one million trisahasra-mahasahasra-lokadhatu, and it covered three hundred billion trisahasra-mahasahasra-lokadhatu. Corresponding to the tree's height and breadth, there was a lion throne. On the throne was a Buddha, named Sarvajnanaraja Tathagata. All the assembly saw the Buddha sitting on the throne. The majestic and sublime offerings there could not be fully described even in a kalpa. After Vajragarbha Bodhisattva displayed such great spiritual power, he returned the assembly to their original places. All those present felt a sense of wonder, and silently, with one mind, gazed at Vajragarbha. At that time, Vimukticandra Bodhisattva asked Vajragarbha Bodhisattva, 'Son of the Buddha! This samadhi has great power and is extremely rare. What is the name of this samadhi?' He replied, 'This samadhi is named the essence of all Buddha-lands.' He asked, 'What are the powers and realms of this samadhi?' He replied, 'Son of the Buddha! If a Bodhisattva-mahasattva cultivates and perfects the power of this samadhi, he can manifest within his body as many trisahasra-mahasahasra-lokadhatu as there are dust particles in countless Ganges River sands, and even more than that. A Bodhisattva on the Dharmamegha-bhumi attains such immeasurable, boundless, hundreds of millions of great samadhis. Therefore, when a Bodhisattva dwells on this ground, his body and bodily actions are difficult to fathom; his speech and verbal actions are difficult to fathom; his mind and mental actions are difficult to fathom; his spiritual
力自在難可測知；觀三世法難可測知；諸三昧行入難可測知；智力難可測知；遊戲諸解脫難可測知；變化所作、神力所作、如意所作難可測知；乃至舉足、下足，菩薩住善慧地者不能測知。佛子！菩薩法雲地，如是無量，若廣說者，無量無邊阿僧祇劫不能得盡。」
解脫月言：「佛子！若菩薩行處力、神通力，如是者佛行處力、神通力復云何？」
答言：「佛子！譬如有人，見一塊土而作是言：『無邊世界地性為多此耶？』汝所問者，我謂如是；如來無量智慧，云何以菩薩智慧而欲測量？佛子！如人取四天下地性少分，餘者極多，菩薩法雲地于無量劫，但可說耳，何況如來地，我今當說令汝知之，佛現為證；如十方無量無邊世界微塵等諸佛世界，十地菩薩皆滿其中，是諸菩薩有無量無邊業，修習菩薩功德智慧禪定，于如來功德智慧力，百分不及一、百千萬億分不及一，乃至算數譬諭所不能及。
「佛子！是菩薩隨如是智慧，順如來身、口、意，不捨諸菩薩三昧，勤心供養一切諸佛，於一一劫，以一切供具，供養無量無邊諸佛，能悉具受諸佛神力，轉復明勝，是菩薩於法性問難無能勝者，乃至無量無邊百千萬億劫不可窮盡。
「佛子！譬如天金，以摩尼珠眾寶間錯，為自在天王嚴身之具，其餘
【現代漢語翻譯】 現代漢語譯本：菩薩的力自在是難以測知的；觀察三世（過去、現在、未來）的法也是難以測知的；進入各種三昧（禪定）的修行也是難以測知的；智慧的力量是難以測知的；自在地運用各種解脫法門是難以測知的；變化所作、神通所作、如意所作也是難以測知的；乃至舉足、下足這樣細微的動作，處於善慧地的菩薩都無法測知。佛子！菩薩的法雲地，就像這樣無量無邊，如果詳細解說，即使經過無量無邊的阿僧祇劫也無法說完。 解脫月菩薩問：『佛子！如果菩薩的行處力、神通力是這樣的，那麼佛的行處力、神通力又是怎樣的呢？』 答道：『佛子！譬如有人，看到一塊土就說：『無邊世界的大地本質，難道就只有這麼一點嗎？』你所問的問題，我就是這樣理解的；如來無量的智慧，怎麼能用菩薩的智慧去衡量呢？佛子！就像有人取四天下（指須彌山周圍四大洲）的大地少部分，其餘的極多，菩薩的法雲地，即使經過無量劫，也只能說個大概，更何況是如來的境界呢？我現在就說給你聽，讓你明白，佛可以作為證明；就像十方無量無邊世界，微塵數一樣多的諸佛世界，十地菩薩都充滿其中，這些菩薩有無量無邊的業，修習菩薩的功德、智慧、禪定，對於如來的功德、智慧、力量，百分之一都比不上，百千萬億分之一也比不上，乃至用算數、譬喻都無法比擬。 『佛子！這些菩薩隨著這樣的智慧，順應如來的身、口、意，不捨棄各種菩薩三昧，勤勉地供養一切諸佛，在每一個劫中，用一切供養之物，供養無量無邊的諸佛，能夠完全接受諸佛的神力，並且更加明亮殊勝，這些菩薩在法性方面的問難，沒有人能夠勝過他們，乃至經過無量無邊百千萬億劫也無法窮盡。 『佛子！譬如天上的黃金，用摩尼寶珠等各種珍寶鑲嵌，作為自在天王的裝飾品，其餘的...
【English Translation】 English version: The power and freedom of a Bodhisattva are immeasurable; observing the Dharma of the three times (past, present, and future) is immeasurable; entering into various Samadhis (meditative states) is immeasurable; the power of wisdom is immeasurable; freely utilizing various paths to liberation is immeasurable; the transformations, miraculous powers, and wish-fulfilling abilities are immeasurable; even the subtle actions of lifting and placing a foot are immeasurable to a Bodhisattva dwelling in the Good Wisdom Ground. Oh, son of Buddha! The Dharma Cloud Ground of a Bodhisattva is thus immeasurable, and if described in detail, it could not be exhausted even after countless Asankhya Kalpas. Bodhisattva Liberation Moon asked: 'Oh, son of Buddha! If the power of a Bodhisattva's practice and their miraculous powers are like this, then what are the power of a Buddha's practice and their miraculous powers?' The answer was: 'Oh, son of Buddha! It is like someone seeing a clod of earth and saying: 'Is the essence of the earth of the boundless world only this much?' What you ask is like this; how can the immeasurable wisdom of a Tathagata be measured by the wisdom of a Bodhisattva? Oh, son of Buddha! It is like someone taking a small portion of the earth from the four continents (referring to the four continents around Mount Sumeru), while the rest is extremely vast. The Dharma Cloud Ground of a Bodhisattva, even after countless Kalpas, can only be described roughly, let alone the realm of a Tathagata? I will now tell you so that you may understand, and the Buddha can be the witness; like the countless Buddha worlds, as numerous as the dust particles in the immeasurable worlds of the ten directions, all filled with Bodhisattvas of the ten grounds. These Bodhisattvas have immeasurable karma, cultivating the merits, wisdom, and meditation of a Bodhisattva. Compared to the merits, wisdom, and power of a Tathagata, they are not even one percent, not even one in a hundred million trillion, and cannot be compared by any calculation or analogy. 'Oh, son of Buddha! These Bodhisattvas, following such wisdom, conform to the body, speech, and mind of the Tathagata, do not abandon the various Bodhisattva Samadhis, diligently make offerings to all Buddhas, and in each Kalpa, use all kinds of offerings to make offerings to countless Buddhas. They are able to fully receive the divine power of the Buddhas, and become even brighter and more excellent. These Bodhisattvas, in terms of questions about the nature of Dharma, cannot be surpassed by anyone, and even after countless hundreds of millions of trillions of Kalpas, they cannot be exhausted.' 'Oh, son of Buddha! It is like heavenly gold, inlaid with Mani jewels and various treasures, used as ornaments for the Free King of Heaven, and the rest...'
諸天所不能及，亦無奪者，菩薩住十地，智慧善根，從初地乃至九地所不能及；菩薩住是地，得大智照明，隨順一切智故，其餘智慧所不能壞。譬如大自在天王光明能令眾生身心清涼，一切生處眾生光明所不能及；菩薩摩訶薩亦如是，住法雲地，智慧光明，一切聲聞、辟支佛所不能及，乃至九地菩薩亦不能及。是菩薩住是地中，能令無量眾生住一切智道。佛子！菩薩住是地，十方諸佛為說三世智慧、法界智慧、一切世界智慧、普照住持一切世界智慧、大慈大悲普覆一切眾生智慧。舉要言之：具足為說至一切智道。佛子！是名菩薩摩訶薩第十法雲地。菩薩住是地，多作摩醯首羅天王，智慧明達，善說聲聞、辟支佛、菩薩波羅蜜，於法性中有問難者，無能令盡；所作善業佈施、愛語、利益、同事皆不離唸佛，不離念法，乃至不離念具足一切種智；常作是念：『我當於一切眾生為首為勝，乃至於一切眾生為依止者。』若欲如是勤行精進，於一念中得無量百千萬億那由他不可說不可說世界微塵數三昧，乃至示爾所微塵數菩薩以為眷屬。若以願力神通自在復過是數，所謂：諸行上妙供具，信解起業，若身、若口、若光明、若諸根、若如意足、若音聲、若行處，乃至若干百千萬億劫不可稱數。佛子！是菩薩十地次第順行，趣向一切
【現代漢語翻譯】 現代漢語譯本 諸天所不能及，也沒有人能夠奪走，菩薩安住於十地（菩薩修行的十個階段），其智慧和善根，從初地乃至第九地都無法企及；菩薩安住於此地，獲得大智慧的照耀，隨順一切智（佛的智慧），其餘的智慧都不能破壞。譬如大自在天王（佛教中的神祇）的光明能夠使眾生身心清涼，一切眾生的光明都無法企及；菩薩摩訶薩（偉大的菩薩）也是如此，安住於法云地（菩薩十地中的第十地），其智慧光明，一切聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）都無法企及，乃至第九地菩薩也無法企及。這位菩薩安住於此地，能夠使無量眾生安住於一切智道（通往佛的智慧的道路）。佛子！菩薩安住於此地，十方諸佛為他們宣說三世（過去、現在、未來）的智慧、法界（宇宙萬法）的智慧、一切世界（所有世界）的智慧、普照住持一切世界（普遍照耀和維持所有世界）的智慧、大慈大悲普遍覆蓋一切眾生的智慧。總而言之：具足為他們宣說通往一切智道的法門。佛子！這被稱為菩薩摩訶薩的第十法雲地。菩薩安住於此地，多化身為摩醯首羅天王（佛教中的神祇），智慧明達，善於宣說聲聞、辟支佛、菩薩的波羅蜜（到達彼岸的方法），在法性（萬法的本質）中有疑問的人，沒有人能夠難倒他；所做的善業，如佈施、愛語、利益、同事，都不離唸佛，不離念法，乃至不離念具足一切種智（佛的一切智慧）；常常這樣想：『我應當在一切眾生中成為首領和最殊勝的，乃至成為一切眾生的依靠。』如果想要這樣勤奮精進，在一念之間可以獲得無量百千萬億那由他（佛教中的數量單位）不可說不可說世界微塵數的三昧（禪定），乃至示現如此多的微塵數菩薩作為眷屬。如果以願力神通自在，還可以超過這個數量，比如：諸行上妙供具，信解起業，無論是身、口、光明、諸根、如意足、音聲、行處，乃至若干百千萬億劫都無法稱數。佛子！這位菩薩按照十地的次第順次修行，趨向一切智。
【English Translation】 English version It cannot be reached by the gods, nor can it be taken away. Bodhisattvas dwell in the ten bhumis (ten stages of Bodhisattva practice), their wisdom and roots of goodness are beyond the reach of those from the first to the ninth bhumi. Bodhisattvas dwelling in this bhumi obtain the illumination of great wisdom, conforming to all-knowing wisdom (Buddha's wisdom), which cannot be destroyed by other wisdoms. For example, the light of the great king Mahesvara (a deity in Buddhism) can bring coolness to the minds and bodies of sentient beings, which cannot be reached by the light of all sentient beings. Bodhisattva Mahasattvas (great Bodhisattvas) are also like this, dwelling in the Dharma Cloud Bhumi (the tenth bhumi of Bodhisattvas), their wisdom light cannot be reached by all Sravakas (those who practice by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), and even Bodhisattvas of the ninth bhumi. Bodhisattvas dwelling in this bhumi can enable countless sentient beings to dwell on the path of all-knowing wisdom (the path to Buddha's wisdom). O son of Buddha! Bodhisattvas dwelling in this bhumi, the Buddhas of the ten directions preach to them the wisdom of the three times (past, present, and future), the wisdom of the Dharma realm (the universe and all phenomena), the wisdom of all worlds (all realms), the wisdom of universally illuminating and sustaining all worlds, and the wisdom of great compassion and great mercy that universally covers all sentient beings. In short: they are fully preached the Dharma to the path of all-knowing wisdom. O son of Buddha! This is called the tenth Dharma Cloud Bhumi of Bodhisattva Mahasattvas. Bodhisattvas dwelling in this bhumi often manifest as the king Mahesvara (a deity in Buddhism), with clear and penetrating wisdom, skilled in preaching the Paramitas (ways to reach the other shore) of Sravakas, Pratyekabuddhas, and Bodhisattvas. If there are those who have questions about the Dharma nature (the essence of all phenomena), no one can stump them. The good deeds they perform, such as giving, loving speech, benefiting others, and working together, are all inseparable from mindfulness of the Buddha, mindfulness of the Dharma, and even mindfulness of possessing all kinds of wisdom (Buddha's wisdom). They constantly think: 'I should be the leader and the most excellent among all sentient beings, and even the refuge for all sentient beings.' If they wish to diligently practice like this, in a single thought they can obtain countless hundreds of thousands of millions of nayutas (a unit of number in Buddhism) of inexpressible and inexpressible world-dust-number of samadhis (meditative states), and even manifest that many dust-number of Bodhisattvas as their retinue. If they use the power of vows and supernatural abilities, they can exceed this number, such as: the most wonderful offerings of all practices, the arising of faith and understanding, whether it be body, speech, light, faculties, magical powers, sound, or place of practice, even for countless hundreds of thousands of millions of kalpas (eons) that cannot be counted. O son of Buddha! This Bodhisattva practices in sequence through the ten bhumis, moving towards all-knowing wisdom.
種智，如從阿耨達池四河流出，滿足四天下無有窮盡，乃入大海；菩薩亦如是，從菩薩出於善根大愿之水，以四攝法滿足眾生而不窮盡，乃至一切種智。
「佛子！是菩薩十地，因佛智故而有差別，如因大地有十大山王，何等為十？所謂：雪山王、香山王、軻梨羅山王、仙聖山王、由乾陀山王、馬耳山王、尼民陀羅山王、斫迦羅山王、宿慧山王、須彌山王。如雪山王，一切藥草集在其中而不可盡；菩薩亦如是住歡喜地，一切世間經書、技藝、文頌、咒術集在其中無有窮盡。如香山王，一切諸香集在其中而不可盡；菩薩亦如是住離垢地，持戒頭陀，威儀助法，集在其中，無有窮盡。如軻梨羅山王，但以寶成，集諸妙華，取不可盡；菩薩亦如是住于明地，集一切世間禪定神通解脫三昧，問不可盡。如仙聖山王，但以寶成，多有五通聖人，不可窮盡；菩薩亦如是住于焰地，集令眾生入道因緣，種種問難不可窮盡。如由乾陀山王，但以寶成，集夜叉大神不可窮盡；菩薩亦如是住難勝地，集一切自在如意神通，說不可盡。如馬耳山王，但以寶成，集眾妙果，取不可盡；菩薩亦如是住現前地，集深因緣法，說聲聞果不可窮盡。如尼民陀羅山王，但以寶成，集一切大力龍神，不可窮盡；菩薩亦如是住遠行地，集種種方便智慧，
【現代漢語翻譯】 現代漢語譯本： 佛陀的智慧，就像從阿耨達池（Anavatapta，傳說中位於喜馬拉雅山的聖湖）流出的四條河流，滋養著四大部洲（Sì dà bùzhōu，佛教宇宙觀中的四個大陸）的眾生，永無止境，最終匯入大海；菩薩也是如此，從菩薩的善根和大愿中涌出的智慧之水，以四攝法（Sì shè fǎ，佈施、愛語、利行、同事）滿足眾生的需求，永無止境，直至達到一切種智（Yīqiè zhǒng zhì，佛陀的智慧）。
『佛子！菩薩的十地（Shí dì，菩薩修行的十個階段），因佛陀的智慧而有所差別，就像因大地而有十大山王一樣。這十大山王是哪些呢？它們分別是：雪山王（Xuěshān wáng）、香山王（Xiāngshān wáng）、軻梨羅山王（Kēlíluóshān wáng）、仙聖山王（Xiānshèngshān wáng）、由乾陀山王（Yóuqiántuóshān wáng）、馬耳山王（Mǎěrshān wáng）、尼民陀羅山王（Nímíntuóluóshān wáng）、斫迦羅山王（Zhuókāluóshān wáng）、宿慧山王（Sùhuìshān wáng）、須彌山王（Xūmíshān wáng）。就像雪山王，一切藥草都聚集在那裡，取之不盡；菩薩也是如此，安住于歡喜地（Huānxǐ dì，菩薩十地中的第一地），一切世間的經書、技藝、文頌、咒術都聚集在那裡，永無止境。就像香山王，一切香料都聚集在那裡，取之不盡；菩薩也是如此，安住于離垢地（Lígòu dì，菩薩十地中的第二地），持戒、頭陀（Tóutuó，苦行）、威儀、助法都聚集在那裡，永無止境。就像軻梨羅山王，完全由寶物構成，聚集著各種美妙的花朵，取之不盡；菩薩也是如此，安住于明地（Míng dì，菩薩十地中的第三地），聚集著一切世間的禪定、神通、解脫、三昧（Sānmèi，禪定）的智慧，問之不盡。就像仙聖山王，完全由寶物構成，有很多具有五神通（Wǔ shéntōng，天眼通、天耳通、他心通、宿命通、神足通）的聖人，永無止境；菩薩也是如此，安住于焰地（Yàn dì，菩薩十地中的第四地），聚集著令眾生入道的因緣，各種問難，永無止境。就像由乾陀山王，完全由寶物構成，聚集著夜叉（Yèchā，一種神）大神，永無止境；菩薩也是如此，安住于難勝地（Nánshèng dì，菩薩十地中的第五地），聚集著一切自在如意的神通，說之不盡。就像馬耳山王，完全由寶物構成，聚集著各種美妙的果實，取之不盡；菩薩也是如此，安住于現前地（Xiànqián dì，菩薩十地中的第六地），聚集著甚深的因緣法，說聲聞果（Shēngwén guǒ，小乘佛教的修行果位）永無止境。就像尼民陀羅山王，完全由寶物構成，聚集著一切大力龍神，永無止境；菩薩也是如此，安住于遠行地（Yuǎnxíng dì，菩薩十地中的第七地），聚集著各種方便智慧， 現代漢語譯本結束
【English Translation】 English version: The wisdom of the Buddha is like the four rivers flowing from Anavatapta Lake (a sacred lake in the Himalayas, according to legend), which nourish the beings of the four continents (Sì dà bùzhōu, the four continents in Buddhist cosmology) without end, and eventually flow into the ocean; so too is the Bodhisattva, from the Bodhisattva's roots of goodness and great vows, the water of wisdom springs forth, using the four means of attraction (Sì shè fǎ, giving, kind speech, beneficial action, and cooperation) to satisfy the needs of sentient beings without end, until reaching the all-knowing wisdom (Yīqiè zhǒng zhì, the wisdom of the Buddha).
'Buddha's children! The ten grounds (Shí dì, the ten stages of Bodhisattva practice) of the Bodhisattva are differentiated by the wisdom of the Buddha, just as there are ten great mountain kings because of the earth. What are these ten mountain kings? They are: Snow Mountain King (Xuěshān wáng), Fragrant Mountain King (Xiāngshān wáng), Karira Mountain King (Kēlíluóshān wáng), Sage Mountain King (Xiānshèngshān wáng), Yugandhara Mountain King (Yóuqiántuóshān wáng), Horse Ear Mountain King (Mǎěrshān wáng), Nimindhara Mountain King (Nímíntuóluóshān wáng), Chakravada Mountain King (Zhuókāluóshān wáng), Mountain King of Past Wisdom (Sùhuìshān wáng), and Mount Sumeru (Xūmíshān wáng). Just like the Snow Mountain King, where all kinds of medicinal herbs gather and are inexhaustible; so too is the Bodhisattva, dwelling in the Joyful Ground (Huānxǐ dì, the first of the ten Bodhisattva grounds), where all worldly scriptures, arts, literary works, and mantras gather without end. Just like the Fragrant Mountain King, where all kinds of fragrances gather and are inexhaustible; so too is the Bodhisattva, dwelling in the Immaculate Ground (Lígòu dì, the second of the ten Bodhisattva grounds), where precepts, ascetic practices (Tóutuó, ascetic practices), dignified conduct, and supporting practices gather without end. Just like the Karira Mountain King, which is entirely made of treasures and gathers various beautiful flowers, which are inexhaustible; so too is the Bodhisattva, dwelling in the Luminous Ground (Míng dì, the third of the ten Bodhisattva grounds), where all worldly meditations, supernatural powers, liberation, and samadhi (Sānmèi, meditative absorption) gather, and questions are inexhaustible. Just like the Sage Mountain King, which is entirely made of treasures and has many sages with the five supernatural powers (Wǔ shéntōng, the divine eye, the divine ear, knowing others' minds, knowing past lives, and the ability to travel anywhere), who are inexhaustible; so too is the Bodhisattva, dwelling in the Flaming Ground (Yàn dì, the fourth of the ten Bodhisattva grounds), where the causes and conditions for leading sentient beings to the path gather, and various questions are inexhaustible. Just like the Yugandhara Mountain King, which is entirely made of treasures and gathers great Yaksha (Yèchā, a type of deity) gods, who are inexhaustible; so too is the Bodhisattva, dwelling in the Difficult-to-Conquer Ground (Nánshèng dì, the fifth of the ten Bodhisattva grounds), where all free and wish-fulfilling supernatural powers gather, and speaking about them is inexhaustible. Just like the Horse Ear Mountain King, which is entirely made of treasures and gathers various wonderful fruits, which are inexhaustible; so too is the Bodhisattva, dwelling in the Present Ground (Xiànqián dì, the sixth of the ten Bodhisattva grounds), where profound teachings on dependent origination gather, and speaking about the results of the Sravakas (Shēngwén guǒ, the fruit of practice in Hinayana Buddhism) is inexhaustible. Just like the Nimindhara Mountain King, which is entirely made of treasures and gathers all powerful dragon gods, who are inexhaustible; so too is the Bodhisattva, dwelling in the Far-Reaching Ground (Yuǎnxíng dì, the seventh of the ten Bodhisattva grounds), where various skillful means and wisdom gather, End of English version
說辟支佛道，不可窮盡。如斫迦羅山王，但以寶成，集心自在者，不可窮盡；菩薩亦如是住不動地，集一切菩薩自在道，說世間性，不可窮盡。如宿慧山王，但以寶成，集大神力諸阿修羅，無有窮盡；菩薩亦如是住善慧地，集轉眾生行智，說世間相，不可窮盡。如須彌山王，但以寶成，集諸天神無有窮盡；菩薩亦如是，住法雲地，集如來十力，四無所畏，說諸佛法，不可窮盡。是十寶山同在大海，因大海水有差別相；菩薩十地亦如是，同在佛智，因一切智故，有差別相。佛子！譬如大海，以十相故名為大海，無有能壞；何等為十？一、漸次深；二、不受死屍；三、余水失本名；四一味；五、多寶；六、極深難入；七、廣大無量；八、多大身眾生；九、潮不失時；十、能受一切大雨無有盈溢。菩薩地亦如是以十因緣故，無有能壞；何等為十？歡喜地中，漸生堅固愿；離垢地中，不與破戒共宿；明地中，舍諸假名；焰地中，于佛得一心不壞凈信；難勝地中，生世間無量方便神通，起世間事；現前地中，觀甚深因緣法；遠行地中，以大廣心善觀諸法；不動地中，能起大莊嚴示現；善慧地中，能得深解脫通達世間行，如實不失；法雲地中，能受一切諸佛大法明雨。佛子！譬如大摩尼寶珠，有十事能與眾生一切寶物，何等為十？
一、出大海；二、巧匠加治；三、轉精妙；四、除垢穢；五、以火煉治；六、眾寶莊嚴；七、貫以寶縷；八、置琉璃高柱；九、光明四照；十、隨王意雨眾寶物。菩薩發菩提心寶亦有十事，何等為十？一、初發心佈施離慳；二、修持戒頭陀苦行；三、以諸禪定解脫三昧令轉精妙；四、以道行清凈；五、煉以方便神通；六、以深因緣法莊嚴；七、以種種深方便智慧貫穿；八、置神通自在幢上；九、觀眾生行放多聞智慧光明；十、諸佛授智職，於一切眾生能為佛事，墮在佛數。
「佛子！是菩薩所行集一切智慧功德法門品，若不深種善根，不能得聞。」
問言：「佛子！若得聞者，是人為得幾所福？」
答言：「隨佛所有智慧勢力，如是發薩婆若心，所緣攝福德，是人得聞此法門，所得福德，亦復如是。何以故？若無菩薩心聞是法門，不能信解受持，何況以身修習能成其事，是故當知是人隨順一切種智，得聞信解受持修行；說是品時，十方世界十億佛國微塵數世界，六種、十八相動，以佛神力法如是故，諸天雨華、末香、瓔珞、寶衣、幡蓋莊嚴身具，雨天妓樂歌頌而下，復有大音讚歎十地殊勝之事。如此世界四天下他化自在天王宮說十地，十方一切世界皆亦如是；以佛神力故，十方過十億佛國微塵數剎
【現代漢語翻譯】 現代漢語譯本 一、出自大海；二、由巧匠加工；三、使其精妙轉變；四、去除污垢；五、用火煉製；六、用眾寶裝飾；七、用寶線貫穿；八、置於琉璃高柱之上；九、光明四射；十、隨國王心意降下眾寶物。菩薩發菩提心（覺悟之心）的寶也有十件事，是哪十件呢？一、初發心佈施，遠離慳吝；二、修持戒律，進行頭陀（苦行）的修行；三、以各種禪定、解脫、三昧（專注）使其精妙轉變；四、以道行清凈；五、用方便神通煉製；六、用深因緣法裝飾；七、用種種深方便智慧貫穿；八、置於神通自在的幢上；九、觀察眾生行為，放出多聞智慧的光明；十、諸佛授予智慧的職責，對於一切眾生能做佛事，歸入佛的行列。 『佛子！這是菩薩所修行的聚集一切智慧功德的法門品，若不深種善根，不能聽聞。』 問：『佛子！如果能聽聞此法，這個人能獲得多少福德？』 答：『隨佛所有智慧勢力，如此發薩婆若（一切智）心，所緣攝取的福德，這個人聽聞此法門，所獲得的福德，也同樣如此。為什麼呢？如果沒有菩薩心聽聞此法門，就不能信解受持，更何況以身修行能成就此事，所以應當知道這個人隨順一切種智，才能聽聞、信解、受持、修行；說此品時，十方世界十億佛國微塵數世界，發生六種震動、十八種相的震動，因為佛的神力法是這樣的，諸天降下花、末香、瓔珞、寶衣、幡蓋等莊嚴身具，降下天樂歌頌，還有大音讚歎十地殊勝之事。如此世界四天下他化自在天王宮說十地，十方一切世界也都是這樣；因為佛的神力，十方超過十億佛國微塵數剎土』
【English Translation】 English version First, it comes from the great ocean; second, it is crafted by a skilled artisan; third, it is transformed into something exquisite; fourth, it is cleansed of impurities; fifth, it is refined by fire; sixth, it is adorned with various treasures; seventh, it is strung with precious threads; eighth, it is placed upon a high pillar of lapis lazuli; ninth, it radiates light in all directions; tenth, it rains down various treasures according to the king's wishes. The treasure of a Bodhisattva's (enlightenment-seeking being) aspiration for Bodhi (awakening) also has ten aspects. What are these ten? First, the initial aspiration to give alms, abandoning miserliness; second, the practice of observing precepts and engaging in ascetic practices (dhuta); third, the refinement through various meditations (dhyana), liberations (vimoksha), and samadhi (concentration); fourth, purity through the practice of the path; fifth, refinement through skillful means and supernormal powers; sixth, adornment with profound causal laws; seventh, being strung together with various profound skillful means and wisdom; eighth, being placed upon the banner of supernormal powers and freedom; ninth, observing the actions of sentient beings and emitting the light of vast learning and wisdom; tenth, being entrusted with the responsibility of wisdom by all Buddhas, able to perform the work of a Buddha for all sentient beings, and being counted among the Buddhas. 'Disciples of the Buddha! This is the chapter on the Dharma gate of a Bodhisattva's practice, which gathers all wisdom and merit. If one does not deeply plant good roots, one cannot hear it.' Asked: 'Disciples of the Buddha! If one is able to hear this Dharma, how much merit will that person obtain?' Answered: 'According to the power of the Buddha's wisdom, and the merit associated with the aspiration for Sarvajna (all-knowing wisdom), if a person hears this Dharma gate, the merit obtained is also like that. Why? If one does not have the Bodhisattva mind to hear this Dharma gate, one cannot believe, understand, receive, and uphold it, let alone practice it with one's body and accomplish it. Therefore, one should know that this person follows the all-knowing wisdom, and is able to hear, believe, understand, receive, and practice it. When this chapter is spoken, in the ten directions, in worlds as numerous as the dust particles of ten billion Buddha lands, there are six kinds of quaking and eighteen kinds of shaking. Because the Buddha's power of Dharma is like this, the gods rain down flowers, powdered incense, necklaces, precious garments, banners, and canopies, and other adornments. They rain down heavenly music and songs, and there are great sounds praising the ten stages of Bodhisattvas. In this world, in the palace of the Paranirmitavasavartin (Heaven of the Gods who delight in creating) King of the Four Continents, the ten stages are spoken, and in all worlds of the ten directions, it is also like this. Because of the Buddha's power, in the ten directions, beyond worlds as numerous as the dust particles of ten billion Buddha lands.'
，有十億佛國微塵數菩薩，詣此世界，遍滿虛空，皆作是言：『善哉！善哉！金剛藏善說菩薩十地之法。』佛子！我等皆名金剛藏，發金剛德世界，金剛幢佛所來，所經歷處，皆說是經，眾會如是，言辭義趣亦如是，我等以佛神力故，來證是事，如我至此，十方一切世界他化自在天王宮摩尼寶殿，皆有十億佛國微塵數菩薩往為作證亦復如是。」
時，金剛藏菩薩觀察十方、觀察一切大眾、觀察法界，讚歎初發薩婆若心，示菩薩境界，凈菩薩行力，攝一切種智；隨眾生說，除一切世間垢穢，與眾生一切種智因緣，示不可思議智慧莊嚴事，讚歎一切菩薩功德差別相；欲令諸地轉勝明顯示眾生故，承佛神力，以偈頌曰：
「諸菩薩所行， 樂於善寂滅， 其心無所著， 猶若如虛空。 除貪恚癡垢， 安住于道智， 如是無上行， 愿樂欲聽聞。 如是諸菩薩， 在於無量劫， 勤心常修習， 一切諸善根， 供養無量佛， 辟支阿羅漢， 為利眾生故， 乃生菩提心。 精進持戒行， 頭陀除罪垢， 修善忍轉妙， 慚愧威德滿。 福慧因緣故， 勝遠心明凈， 深樂於佛智， 同佛生菩提。 供養於一切， 十方三世佛， 如虛空等國， 悉皆令清凈
【現代漢語翻譯】 現代漢語譯本 有十億佛國微塵數（形容極多的數量）的菩薩，來到這個世界，遍佈虛空，都這樣說：『太好了！太好了！金剛藏（菩薩名）善於宣說菩薩十地（菩薩修行的十個階段）的法門。』佛子（對菩薩的稱呼）！我們都名為金剛藏，從金剛德世界，金剛幢佛（佛名）那裡來，所經歷的地方，都宣說這部經，集會的情況是這樣，言辭和意義也都是這樣，我們憑藉佛的神力，來證明這件事，正如我們來到這裡一樣，十方一切世界他化自在天（欲界第六天）王宮的摩尼寶殿，都有十億佛國微塵數的菩薩前往作證，情況也是這樣。」 當時，金剛藏菩薩觀察十方，觀察一切大眾，觀察法界，讚歎初發薩婆若心（一切智心，即求得佛果的心），展示菩薩的境界，凈化菩薩的修行力量，攝取一切種智（佛的智慧）；隨順眾生根性說法，去除一切世間的污垢，給予眾生一切種智的因緣，展示不可思議的智慧莊嚴之事，讚歎一切菩薩功德的差別相；爲了使各地的修行更加殊勝明顯地展示給眾生，承蒙佛的神力，用偈頌說道： 『諸菩薩所行，樂於善寂滅，其心無所著，猶如虛空一般。 去除貪嗔癡的污垢，安住在道智（通達真理的智慧）中，這樣無上的修行，希望樂意聽聞。 這樣的諸菩薩，在無量劫（極長的時間）中，勤奮用心常常修習，一切的善根，供養無量的佛，辟支佛（獨覺的聖者）和阿羅漢（斷盡煩惱的聖者），爲了利益眾生，才生起菩提心（求得覺悟的心）。 精進持戒修行，頭陀（苦行）去除罪垢，修習善忍更加殊勝，慚愧的威德圓滿。 因為福德和智慧的因緣，勝過遙遠的心地清凈，深深地喜愛佛的智慧，和佛一起生起菩提心。 供養一切十方三世的佛，像虛空一樣的佛國，全部都令其清凈。』
【English Translation】 English version There were ten billion Bodhisattvas, as numerous as the dust particles in a Buddha-land, who came to this world, filling the void, and all said: 『Excellent! Excellent! Vajragarbha (a Bodhisattva's name) is skilled in expounding the Dharma of the Ten Stages of a Bodhisattva.』 Sons of the Buddha (a term for Bodhisattvas)! We are all named Vajragarbha, and we come from the Vajra Virtue World, from the Buddha Vajradhvaja (a Buddha's name). Wherever we have traveled, we have expounded this Sutra. The assemblies are like this, and the words and meanings are also like this. We, through the Buddha's divine power, have come to bear witness to this matter. Just as we have come here, in the Mani Jewel Palaces of the Paranirmitavasavartin (the sixth heaven of the desire realm) Kings in all the worlds of the ten directions, there are also ten billion Bodhisattvas, as numerous as the dust particles in a Buddha-land, who have gone to bear witness, and the situation is also like this.』 At that time, the Bodhisattva Vajragarbha observed the ten directions, observed all the great assemblies, and observed the Dharma realm. He praised the initial arising of the mind of Sarvajna (the mind of all-knowing, i.e., the mind seeking Buddhahood), demonstrated the realm of Bodhisattvas, purified the power of Bodhisattva practice, and gathered all-knowing wisdom (the wisdom of a Buddha); he spoke according to the capacities of sentient beings, removed all worldly defilements, gave sentient beings the causes and conditions for all-knowing wisdom, demonstrated the inconceivable adornments of wisdom, and praised the differences in the merits of all Bodhisattvas; in order to make the practices of each stage more excellent and clearly visible to sentient beings, he, relying on the Buddha's divine power, spoke in verses: 『The practices of all Bodhisattvas, delight in good tranquility, their minds are without attachment, like the void. Removing the defilements of greed, anger, and ignorance, they abide in the wisdom of the path (wisdom that understands the truth), such supreme practice, they wish to hear with joy. Such Bodhisattvas, in immeasurable kalpas (extremely long periods of time), diligently and constantly cultivate, all good roots, make offerings to immeasurable Buddhas, Pratyekabuddhas (solitary enlightened ones), and Arhats (saints who have ended their afflictions), for the benefit of sentient beings, they then generate the Bodhi mind (the mind seeking enlightenment). They diligently uphold the precepts, practice asceticism to remove defilements, cultivate patience and become more excellent, and their shame and virtuous power are complete. Because of the causes and conditions of merit and wisdom, their minds are far superior and pure, they deeply love the wisdom of the Buddha, and together with the Buddha, they generate the Bodhi mind. They make offerings to all the Buddhas of the ten directions and three times, and the Buddha-lands, like the void, they make them all pure.』
。 一切法平等， 善悉通達故， 為度諸眾生， 發於菩提心。 諸菩薩如是， 生是無量心， 至於歡喜地， 息惡樂佈施。 得諸本願力， 增廣慈悲心， 深行十善道， 能到離垢地。 戒聞功德備， 慈心愍世間， 永離諸垢穢， 深心常清凈。 普觀諸世間， 三毒火熾然， 如是之大士， 入第三明地。 觀三界皆空， 無常亦如病， 如癰如瘡箭， 無量苦常然。 見諸有為過， 貪樂佛功德， 得佛智明焰， 入于第四地。 成就於念慧， 得至於道智， 在此地供養， 百千諸如來。 常能思惟念， 諸佛無量德， 得入於一切， 世間難勝地。 能以慧方便， 種種而示現， 諸有所為作， 以利於世間。 供養于諸佛， 行益眾生事， 無生法在前， 得入現前地。 菩薩諸所行， 一切世間知， 常無有我心， 有無皆悉離。 諸法先空寂， 十二緣故行， 善了此微妙， 入于遠行地。 行慧方便等， 得法寂滅相， 如是之大士， 難知難可及。 為欲令世間， 得善寂滅故， 還起修諸行， 種種福德事。 普入于眾生， 種種心行處， 如
【現代漢語翻譯】 現代漢語譯本 一切法都是平等的，因為菩薩已經完全通達了它們的本質。 爲了度化一切眾生，菩薩發起了菩提心（覺悟之心）。 諸位菩薩就是這樣，生起了無量的慈悲心。 當他們到達歡喜地（菩薩修行階位的第一階段）時，他們停止作惡，樂於佈施。 他們獲得了過去所發的本願力，增長了慈悲之心。 他們深入修行十善道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡），能夠到達離垢地（菩薩修行的第二階段）。 他們戒律清凈，博聞強記，功德圓滿，以慈悲心憐憫世間。 他們永遠遠離一切污垢，內心深處常常保持清凈。 他們普遍觀察世間，看到三毒（貪、嗔、癡）之火熾烈燃燒。 像這樣的大菩薩，進入了第三明地（菩薩修行的第三階段）。 他們觀察三界（欲界、色界、無色界）皆是空性，無常就像疾病一樣。 它們如同癰瘡和毒箭，無量的痛苦常常存在。 他們看到有為法（因緣和合而生的事物）的過患，貪求佛的功德。 他們獲得佛的智慧光明，進入了第四地（菩薩修行的第四階段）。 他們成就了念慧（專注的智慧），達到了道智（通達真理的智慧）。 在這個階段，他們供養百千諸佛如來。 他們常常能夠思惟憶念諸佛無量的功德。 他們得以進入一切世間難以超越的難勝地（菩薩修行的第五階段）。 他們能夠以智慧和方便，示現種種不同的形象。 他們所做的一切，都是爲了利益世間。 他們供養諸佛，行利益眾生的事業。 他們了知無生法（不生不滅的真理）就在眼前，得以進入現前地（菩薩修行的第六階段）。 菩薩所做的一切，世間眾生都知道。 他們常常沒有我執之心，遠離有和無的對立。 諸法本來就是空寂的，因十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）而執行。 他們善於瞭解這種微妙的道理，進入了遠行地（菩薩修行的第七階段）。 他們修行智慧和方便等法，證得法性寂滅的真理。 像這樣的大菩薩，難以理解，難以企及。 爲了讓世間眾生，得到善的寂滅， 他們又重新發起修行，做種種福德之事。 他們普遍進入眾生種種的心行之處， 如同
【English Translation】 English version All dharmas (phenomena) are equal, because Bodhisattvas have fully understood their essence. To liberate all sentient beings, Bodhisattvas generate Bodhicitta (the mind of enlightenment). Such are the Bodhisattvas, who give rise to immeasurable compassion. When they reach the Pramudita-bhumi (the first stage of a Bodhisattva's path), they cease evil and delight in giving. They obtain the power of their past vows, increasing their compassionate heart. They deeply practice the ten virtuous paths (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in idle chatter, not being greedy, not being angry, not being ignorant), and are able to reach the Vimala-bhumi (the second stage of a Bodhisattva's path). They are pure in precepts, learned, and full of merit, with a compassionate heart for the world. They are forever free from all defilements, and their minds are always pure. They universally observe the world, seeing the fires of the three poisons (greed, hatred, and ignorance) burning fiercely. Such great Bodhisattvas enter the Prabhakari-bhumi (the third stage of a Bodhisattva's path). They observe that the three realms (desire realm, form realm, formless realm) are all empty, and impermanence is like a disease. They are like boils, sores, and arrows, with immeasurable suffering constantly present. They see the faults of conditioned phenomena (things that arise from causes and conditions), and crave the merits of the Buddha. They obtain the light of the Buddha's wisdom and enter the Archismati-bhumi (the fourth stage of a Bodhisattva's path). They achieve mindfulness and wisdom, and attain the wisdom of the path (understanding the truth). At this stage, they make offerings to hundreds of thousands of Buddhas. They are always able to contemplate and remember the immeasurable merits of the Buddhas. They are able to enter the Sudurjaya-bhumi (the fifth stage of a Bodhisattva's path), which is difficult for all in the world to surpass. They are able to manifest various forms with wisdom and skillful means. All that they do is for the benefit of the world. They make offerings to the Buddhas and engage in activities that benefit sentient beings. They know that the unarisen dharma (the truth of non-arising and non-ceasing) is right before them, and are able to enter the Abhimukhi-bhumi (the sixth stage of a Bodhisattva's path). All that Bodhisattvas do is known by the world. They are always without a sense of self, and are free from the duality of existence and non-existence. All dharmas are originally empty and still, and operate due to the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death). They are skilled in understanding this subtle principle and enter the Durangama-bhumi (the seventh stage of a Bodhisattva's path). They practice wisdom, skillful means, and other dharmas, and attain the truth of the cessation of dharma. Such great Bodhisattvas are difficult to understand and difficult to reach. In order to allow the world to attain the good cessation, They again initiate practice, doing various meritorious deeds. They universally enter the various mental states of sentient beings, like
是能得入， 如空不動地。 大智諸菩薩， 善能悉具行， 種種諸智業， 得十自在力。 能以無有量， 無邊限諸身， 普現十方界， 而為說妙法。 善達於世界， 及諸眾生性， 如是大慈悲， 能入善慧地。 第一妙凈智， 善觀諸世間， 縷練煩惱業， 甚深諸難處。 為度是等故， 得諸佛法藏， 善說第一義， 悉無所違錯。 如是次第行， 具足諸善法， 乃至於九地， 所修集福慧。 欲得諸佛力， 第一深妙利， 乃於一切佛， 得受智職位。 先得無數定， 智行極廣大， 最後得難壞， 諸智位三昧。 若能得如是， 益智位三昧， 一切寶莊嚴， 蓮華王即出。 菩薩稱蓮華， 現身坐其上， 余華諸菩薩， 咸共一心視。 爾時大菩薩， 從身放無量， 百千億光明， 滅諸世間苦。 然後頂上出， 百千億光明， 普照十方界， 諸佛大眾會。 于上虛空中， 化成光明網， 供養諸佛已， 入諸佛足下。 時一切如來， 及諸大士等， 各知某菩薩， 得受于智職。 如是一切佛， 放眉間光明， 名益一切智， 入此菩薩頂。 一切無量佛
【現代漢語翻譯】 現代漢語譯本 能夠進入，如同虛空般不動搖。 具有大智慧的菩薩們，善於全面地實踐修行， 運用種種智慧的行動，獲得十種自在的力量。 能夠以無量無邊的身形，普遍顯現在十方世界， 為眾生宣說微妙的佛法。 善於通達世界，以及各種眾生的本性， 如此大慈大悲，能夠進入善慧地（菩薩十地之一）。 以第一微妙清凈的智慧，善於觀察世間， 理清煩惱的業力，以及極其深奧的難處。 爲了度化這些眾生，獲得諸佛的法藏， 善於宣說第一義諦（佛教真理），完全沒有錯誤。 像這樣次第修行，具足各種善法， 乃至到達第九地（菩薩十地之一），所修集的是福德和智慧。 想要獲得諸佛的力量，第一深奧微妙的利益， 就在一切佛前，接受智慧的職位。 先獲得無數的禪定，智慧和修行極其廣大， 最後獲得難以破壞的，諸智慧的職位三昧（禪定）。 如果能夠獲得這樣的，增益智慧的職位三昧， 一切寶物莊嚴的，蓮花王就會出現。 菩薩被稱為蓮花，顯現身形坐在其上， 其餘蓮花上的菩薩們，都一心注視著他。 這時大菩薩，從身上放出無量， 百千億的光明，滅除世間的一切痛苦。 然後從頭頂上，放出百千億的光明， 普遍照耀十方世界，諸佛的大眾集會。 在上面的虛空中，化成光明網， 供養諸佛之後，進入諸佛的足下。 這時一切如來，以及諸大菩薩等， 各自知道某位菩薩，獲得了智慧的職位。 像這樣一切佛，從眉間放出光明， 名為增益一切智，進入這位菩薩的頭頂。 一切無量的佛
【English Translation】 English version It is possible to enter, like the unmoving ground of emptiness. Greatly wise Bodhisattvas, are skilled in fully practicing, With various wise actions, they attain the ten powers of freedom. They can, with immeasurable and boundless bodies, universally appear in the ten directions, And expound the wonderful Dharma for sentient beings. They are skilled in understanding the world, and the nature of all beings, With such great compassion, they can enter the Good Wisdom Ground (one of the ten Bodhisattva grounds). With the first subtle and pure wisdom, they are skilled in observing the world, Sorting out the karma of afflictions, and the extremely profound difficulties. In order to liberate these beings, they obtain the Dharma treasury of all Buddhas, They are skilled in expounding the first principle (Buddhist truth), without any errors. Practicing in this order, they fully possess all good dharmas, And even reaching the ninth ground (one of the ten Bodhisattva grounds), what they cultivate is merit and wisdom. Wishing to obtain the power of all Buddhas, the first profound and subtle benefit, They receive the position of wisdom before all Buddhas. First, they obtain countless samadhis (meditative states), their wisdom and practice are extremely vast, Finally, they obtain the indestructible, samadhi of the position of all wisdoms. If one can obtain such, the samadhi of the position of increasing wisdom, Then the lotus king, adorned with all treasures, will appear. The Bodhisattva is called a lotus, manifesting his body sitting upon it, The other Bodhisattvas on the lotuses, all gaze at him with one mind. At this time, the great Bodhisattva, from his body emits immeasurable, Hundreds of thousands of millions of lights, extinguishing all the sufferings of the world. Then from the top of his head, he emits hundreds of thousands of millions of lights, Universally illuminating the ten directions, the great assembly of all Buddhas. In the empty space above, it transforms into a net of light, After making offerings to all Buddhas, it enters under the feet of all Buddhas. At this time, all Tathagatas, and all great Bodhisattvas, etc., Each knows that a certain Bodhisattva, has obtained the position of wisdom. Like this, all Buddhas, emit light from between their eyebrows, Named 'Increasing All Wisdom', it enters the top of this Bodhisattva's head. All immeasurable Buddhas
， 與此菩薩職， 猶如轉輪王， 授于太子位。 時十方世界， 普皆大震動， 乃至阿鼻等， 諸苦皆除滅。 菩薩具一切， 智慧得是職， 如是名為到， 無上法雲地。 住於是地中， 智慧無邊限， 善知度一切， 世間諸因緣。 入色無色法， 欲色無色界， 能知于眾生， 國土及法性。 又能入可數， 不可數法中， 乃至能觀察， 虛空無量性。 又此地悉知， 菩薩變化事， 諸佛威神力， 微細智密事。 又能悉通達， 一切諸劫數， 於一微塵中， 觀見諸世界。 一切諸如來， 於此無上地， 初生及出家， 得道轉法輪。 示入于涅槃， 皆隨順於智， 寂滅妙解脫， 悉得於此地。 此地諸大士， 憶念力大故， 諸佛大法雨， 皆悉能受持。 譬如大海水， 能持龍王雨， 諸佛廣大法， 菩薩受亦爾。 若於一佛所， 一時聽受法， 十方無量土， 微塵數眾生。 皆多聞總持， 成於聲聞乘， 不如是菩薩， 算數所不及。 以無量智慧， 及先大願力， 能於一念中， 遍滿無量國。 雨甘露法雨， 滅諸煩惱火， 是故諸如來， 名
【現代漢語翻譯】 現代漢語譯本 此菩薩的職責，就像轉輪王（Cakravartin, 擁有統治世界的理想君主）授予太子地位一樣。 此時，十方世界普遍發生大震動，乃至阿鼻地獄（Avici, 八大地獄中最底層的地獄）等一切苦難都得以消除。 菩薩具備一切智慧，獲得這樣的職責，這樣就到達了無上法雲地（Dharmamegha-bhumi, 菩薩十地中的第十地）。 安住於此地中，智慧無邊無際，善於瞭解世間一切因緣。 能深入色界（Rupa-dhatu, 物質世界）和無色界（Arupa-dhatu, 非物質世界）的法，超越欲界（Kama-dhatu, 慾望世界）、色界和無色界的束縛。 能瞭解眾生、國土以及法的本性。 又能深入可數和不可數的法中，乃至能觀察虛空無量的性質。 又此地完全知曉菩薩的變化事蹟，諸佛的威神力量，以及微細的智慧秘密。 又能完全通達一切劫數（kalpa, 古印度的時間單位），在一微塵中，就能看見諸多的世界。 一切諸如來（Tathagata, 佛的稱號），在此無上地，初生、出家、得道、轉法輪（Dharmacakra-pravartana, 佛陀初次說法）， 示現進入涅槃（Nirvana, 佛教的最高境界），都順應智慧，寂滅的微妙解脫，都能在此地獲得。 此地的大菩薩們，因為憶念力強大，諸佛的大法雨，都能全部接受並保持。 譬如大海水，能承受龍王的降雨，諸佛廣大的法，菩薩的接受也是如此。 如果在一個佛所，同時聽受佛法，十方無量國土，微塵數般的眾生， 都能通過多聞和總持（Dharani, 記憶和保持佛法教義的能力），成就聲聞乘（Sravakayana, 聽聞佛法而修行的乘）， 但這些都不如這位菩薩，其功德是算數所無法企及的。 以無量的智慧，以及先前的宏大願力，能在一念之間，遍滿無量國土。 降下甘露法雨，熄滅一切煩惱之火，所以諸如來，稱之為
【English Translation】 English version This Bodhisattva's duty is like a Cakravartin (ideal universal ruler) bestowing the position of crown prince. At this time, the ten directions of the world universally experience great tremors, and even the sufferings of Avici (the deepest hell) and others are all eliminated. The Bodhisattva, possessing all wisdom, attains this duty, and thus reaches the unsurpassed Dharmamegha-bhumi (the tenth and final stage of a Bodhisattva). Dwelling in this stage, wisdom is boundless, and one is skilled in understanding all the causes and conditions of the world. One can deeply enter the laws of the Rupa-dhatu (the realm of form) and Arupa-dhatu (the formless realm), transcending the bonds of the Kama-dhatu (the realm of desire), the Rupa-dhatu, and the Arupa-dhatu. One can understand sentient beings, lands, and the nature of Dharma. One can also deeply enter into countable and uncountable laws, and even observe the immeasurable nature of space. Moreover, this stage fully knows the transformations of Bodhisattvas, the majestic power of all Buddhas, and the subtle secrets of wisdom. One can also fully comprehend all kalpas (eons), and within a single mote of dust, one can see numerous worlds. All Tathagatas (Buddhas), in this unsurpassed stage, their initial birth, renunciation, enlightenment, and turning of the Dharma wheel (first teaching of the Buddha), and their demonstration of entering Nirvana (the ultimate state of liberation), all follow wisdom, and the subtle liberation of quiescence can be attained in this stage. The great Bodhisattvas of this stage, due to their great power of recollection, can receive and uphold all the great Dharma rain of the Buddhas. Just as the ocean can hold the rain of the Dragon Kings, so too can Bodhisattvas receive the vast Dharma of the Buddhas. If, at one Buddha's place, one simultaneously hears and receives the Dharma, countless beings like dust particles in the immeasurable lands of the ten directions, can all achieve the Sravakayana (the vehicle of disciples) through learning and Dharani (the power to remember and retain teachings), but these are not comparable to this Bodhisattva, whose merits are beyond calculation. With immeasurable wisdom and the power of previous great vows, one can, in a single thought, pervade countless lands. Pouring down the rain of sweet Dharma, extinguishing the fires of all afflictions, therefore, the Tathagatas are called
為法雲地。 大士住此地， 供養諸佛具， 過諸天所有， 普示大神力。 示眾轉勝力， 過是數無量， 若人慾思量， 迷悶不能解。 大智住此地， 舉足下足事， 一切諸菩薩， 乃至於九地。 皆悉不能知， 何況餘眾生， 三世諸聲聞， 及與辟支佛。 住此諸佛示， 一切智慧事， 亦與令通達， 三世無礙智。 示法性寂滅， 亦示種種變， 一切諸世界， 所有眾生類。 所行一切法， 深微隱遠事， 一切佛功德， 次第示令知。 菩薩住此地， 能以大供具， 供養十方佛， 遍一切世界。 一切諸世間， 所有眾生類， 其餘諸供具， 皆所不能及。 智者住此地， 皆能破一切， 無明諸闇冥， 開示以佛道。 如自在天王， 光滅眾熱惱， 佛子智光明， 滅惡亦如是。 住是地多作， 三界自在王， 通達諸智慧， 善以三乘化。 能於一念中， 得無量三昧， 能見十方佛， 其數亦如是。」 金剛藏菩薩， 告諸大士言， 「我今略解說， 十地之妙行， 若廣演說者， 千億劫不盡。 是則名清凈， 諸大菩薩地， 為得佛智故， 住於十地
【現代漢語翻譯】 現代漢語譯本 這是法雲地（Dharmamegha-bhūmi，菩薩十地中的第十地）。 大菩薩住在此地，以完備的供品供養諸佛，超越了所有天界的供養，普遍展現其大神力。 他向眾生展示更加殊勝的力量，這種力量超越了無數的量度，如果有人想要思量它，會感到迷惑而無法理解。 大智慧者住在此地，他舉足下足的每一個動作，一切菩薩，乃至第九地的菩薩，都不能知曉，更何況其餘的眾生，以及三世的聲聞（Śrāvaka，聽聞佛法而修行的人）和辟支佛（Pratyekabuddha，獨自覺悟的人）。 住在此地的菩薩，諸佛會向他展示一切智慧之事，並使他通達三世無礙的智慧。 他展示法性的寂滅，也展示種種變化，以及一切世界中所有眾生的行為，那些深微隱秘的事情，以及一切佛的功德，都次第地展示給他們知道。 菩薩住在此地，能夠以巨大的供品，供養十方諸佛，遍及一切世界。 一切世間所有眾生的其他供品，都無法與之相比。 智者住在此地，能夠破除一切無明的黑暗，並開示佛道。 就像自在天王（Īśvara，印度教神祇）的光芒能夠消除眾生的熱惱一樣，佛子的智慧光明也能消除眾生的惡業。 住在此地的菩薩，多半會成為三界自在之王，通達各種智慧，善於用三乘（聲聞乘、緣覺乘、菩薩乘）來教化眾生。 他能在一念之間，獲得無量的三昧（Samādhi，禪定），能見到十方諸佛，其數量也是無量的。 金剛藏菩薩（Vajragarbha，菩薩名）告訴諸位大菩薩說： 『我現在簡略地解說十地的微妙修行，如果詳細演說，即使經過千億劫也說不完。 這就是清凈的大菩薩地，爲了獲得佛的智慧，菩薩安住於十地。』
【English Translation】 English version This is the Dharmamegha-bhūmi (the tenth of the ten Bodhisattva grounds). The great Bodhisattva dwells in this ground, offering complete offerings to all Buddhas, surpassing all heavenly offerings, and universally displaying his great spiritual power. He shows beings even more superior power, a power that surpasses countless measures, and if someone tries to contemplate it, they will be confused and unable to understand. The great wise one dwells in this ground, and every action of his, even the lifting and placing of his feet, cannot be known by all Bodhisattvas, even those of the ninth ground, let alone other beings, and the Śrāvakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who awaken on their own) of the three times. The Buddhas show the Bodhisattva dwelling in this ground all matters of wisdom, and enable him to understand the unobstructed wisdom of the three times. He shows the quiescence of Dharma-nature, and also shows various transformations, as well as the actions of all beings in all worlds, those profound and hidden matters, and all the merits of the Buddhas, showing them in order so that they may know. The Bodhisattva dwelling in this ground is able to offer great offerings to the Buddhas of the ten directions, throughout all worlds. All other offerings of all beings in all worlds cannot compare to these. The wise one dwelling in this ground is able to break through all the darkness of ignorance, and reveal the path of the Buddha. Just as the light of Īśvara (a Hindu deity) can eliminate the heat and afflictions of beings, so too can the light of wisdom of the Buddha's child eliminate the evil karma of beings. The Bodhisattva dwelling in this ground often becomes the king of the three realms, understanding all kinds of wisdom, and is skilled in using the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to teach beings. He can, in a single thought, attain immeasurable Samādhis (meditative states), and can see the Buddhas of the ten directions, whose number is also immeasurable. Vajragarbha (a Bodhisattva's name) Bodhisattva said to the great Bodhisattvas: 'I will now briefly explain the subtle practices of the ten grounds. If I were to explain them in detail, it would not be finished even after billions of kalpas. This is the pure ground of the great Bodhisattvas. To attain the wisdom of the Buddha, Bodhisattvas dwell in the ten grounds.'
中， 安住不移動， 猶如大山王。 初地具一切， 經書諸技術， 猶如雪山中， 積聚眾藥草。 持戒及多聞， 在於二地中， 猶如香山王， 集一切香物。 如軻梨羅山， 多積諸寶華， 明地集聞智， 禪定亦如是。 焰地多積聚， 入道法不壞， 如仙聖山中， 善寂所游止。 五地諸神通， 無能得及者， 如由乾陀山， 多集夜叉眾。 六地善分別， 諸果無窮盡， 猶如馬耳山， 妙果無有量。 七地方便慧， 無有能及者， 如尼民陀羅， 諸龍王盈滿。 住於八地中， 自在智無量， 如斫迦羅山， 多心自在者。 九地心清凈， 說法無障礙， 猶如宿慧山， 阿修羅所止。 十地諸佛力， 功德無窮盡， 如須彌山王， 集一切天眾。 又復初地中， 發於廣大愿， 二地持戒品， 三地假名壞， 第四地專一， 五地眾妙事， 六地甚深相， 七地廣大心， 八地中種種， 莊嚴諸神通， 九地思妙智， 能過一切世， 十地能受持， 諸佛大法雨。 菩薩行大海， 難動不可盡， 發心出世間， 得入于初地， 二地凈持戒， 三地修諸禪，
【現代漢語翻譯】 現代漢語譯本 安住其中，不動搖，猶如巍峨的山王。 初地菩薩具足一切，經書和各種技藝，就像雪山中積聚著各種藥草。 持戒和廣聞，在二地菩薩中體現，猶如香山王彙集一切香物。 如同軻梨羅山（Kailasa），積聚著各種珍寶和花朵，明地菩薩彙集聞思智慧，禪定也是如此。 焰地菩薩積聚著，不壞的入道之法，如同仙聖山中，善寂者所游止的地方。 五地菩薩的神通，無人能夠企及，如同由乾陀山（Gandhamadana），聚集著眾多夜叉。 六地菩薩善於分別，各種果報無窮無盡，猶如馬耳山（Asvakarna），妙果無量。 七地菩薩的方便智慧，無人能夠超越，如同尼民陀羅山（Nimiṃdhara），諸龍王充滿其中。 安住於八地中，自在智慧無量無邊，如同斫迦羅山（Cakravāla），眾多心自在者居住。 九地菩薩心清凈，說法沒有障礙，猶如宿慧山（Sudarśana），阿修羅所居住的地方。 十地菩薩具足諸佛的力量，功德無窮無盡，如同須彌山王（Sumeru），聚集著一切天眾。 又在初地中，發起廣大的誓願，二地菩薩持戒清凈，三地菩薩破除假名。 第四地菩薩專心一意，五地菩薩具足各種奇妙的事物，六地菩薩的境界甚深，七地菩薩的心胸廣大。 八地菩薩以種種神通莊嚴自身，九地菩薩的思妙智慧，能夠超越一切世間，十地菩薩能夠受持諸佛的大法雨。 菩薩的修行如同大海，難以動搖，不可窮盡，發心出離世間，就能進入初地。 二地菩薩清凈持戒，三地菩薩修習各種禪定。
【English Translation】 English version Abiding without moving, like a great mountain king. The first Bhumi (stage of a Bodhisattva) possesses all, scriptures and various skills, like the accumulation of various herbs in the snowy mountains. Maintaining precepts and extensive learning, manifested in the second Bhumi, like the fragrant mountain king gathering all fragrant substances. Like Mount Kailasa, accumulating various treasures and flowers, the luminous Bhumi gathers wisdom from hearing and thinking, and so is meditation. The flaming Bhumi accumulates, the indestructible Dharma of entering the path, like the place where the peaceful ones dwell in the mountains of sages. The supernatural powers of the fifth Bhumi, none can attain, like Mount Gandhamadana, gathering many Yakshas. The sixth Bhumi is skilled in discernment, various karmic results are endless, like Mount Asvakarna, where wondrous fruits are immeasurable. The skillful wisdom of the seventh Bhumi, none can surpass, like Mount Nimiṃdhara, filled with dragon kings. Abiding in the eighth Bhumi, boundless and free wisdom, like Mount Cakravāla, where many with free minds reside. The ninth Bhumi's mind is pure, speaking Dharma without obstruction, like Mount Sudarśana, where Asuras dwell. The tenth Bhumi possesses the power of all Buddhas, merits are endless, like Mount Sumeru, gathering all the heavenly beings. Also, in the first Bhumi, vast vows are made, the second Bhumi maintains pure precepts, the third Bhumi destroys false names. The fourth Bhumi is single-minded, the fifth Bhumi possesses various wondrous things, the sixth Bhumi's state is profound, the seventh Bhumi's mind is vast. The eighth Bhumi adorns itself with various supernatural powers, the ninth Bhumi's wondrous wisdom can surpass all worlds, the tenth Bhumi can receive the great Dharma rain of all Buddhas. The practice of a Bodhisattva is like the ocean, difficult to move, inexhaustible, with the aspiration to leave the world, one can enter the first Bhumi. The second Bhumi maintains pure precepts, the third Bhumi cultivates various meditations.
四地道行凈， 五煉方便慧， 六因緣莊嚴， 七深方便慧， 八到琉璃幢， 九地觀眾生， 一切險難處， 智慧光普照， 十地受智職， 如珠隨王意， 如是次第凈， 菩提心妙寶。 十方諸世界， 所有微塵數， 可於一念中， 計知其多少。 可以一毫末， 數知于虛空， 諸佛大功德， 無量不可盡。」
大方廣佛華嚴經卷第二十七 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二十八
東晉天竺三藏佛馱跋陀羅譯
十明品第二十三
爾時，普賢菩薩摩訶薩告諸菩薩言：「佛子！菩薩摩訶薩有十種明。何等為十？此菩薩摩訶薩悉知三千大千世界眾生心念，所謂：善心、不善心、無記心、廣心、狹心、噁心、勝心、順生死心、背生死心、聲聞心、緣覺心、菩薩心、聲聞行心、緣覺行心、菩薩行心、天心、龍心、夜叉心、乾闥婆心、阿修羅心、迦樓羅心、緊那羅心、摩睺羅伽心、人心、非人心、地獄心、畜生心、餓鬼心、閻羅處眾生心、諸難處眾生心，如是等無量種種眾生心悉分別知。如是等百世界、千世界、百千世界、億世界、百億世界、千億世界、百千億世界，乃至百千億那由他世界，廣說
【現代漢語翻譯】 現代漢語譯本 四地（指菩薩修行過程中的第四個階段）的道行清凈，五煉（指菩薩修行中的五種磨練）方便智慧，六因緣（指事物產生的原因和條件）莊嚴，七深方便智慧，八到達琉璃幢（形容菩薩的境界如琉璃般清澈），九地（指菩薩修行過程中的第九個階段）觀察眾生，一切險難之處，智慧之光普照，十地（指菩薩修行過程中的第十個階段）接受智慧的職責，如寶珠隨順國王的心意，如此次第清凈，菩提心（指追求覺悟的心）是奇妙的珍寶。 十方（指東、南、西、北、東南、西南、東北、西北、上、下十個方向）所有世界，所有微塵的數量，可以在一念之間，計算知道它的多少。可以用一根毫毛的末端，數盡虛空，諸佛（指已經覺悟的人）的偉大功德，是無量無邊不可窮盡的。
《大方廣佛華嚴經》卷第二十七 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十八
東晉天竺三藏佛馱跋陀羅譯
十明品第二十三
爾時，普賢菩薩摩訶薩（指具有大智慧、大慈悲的菩薩）告訴諸位菩薩說：『佛子（指佛的弟子）！菩薩摩訶薩有十種明（指菩薩所具有的十種智慧）。是哪十種呢？這位菩薩摩訶薩完全知道三千大千世界（佛教宇宙觀中的一個世界單位）眾生的心念，所謂：善心、不善心、無記心（非善非惡的心）、廣心（寬廣的心）、狹心（狹隘的心）、噁心、勝心（殊勝的心）、順生死心（順應輪迴的心）、背生死心（背離輪迴的心）、聲聞心（追求自我解脫的心）、緣覺心（追求自我解脫的智慧）、菩薩心（追求普度眾生的心）、聲聞行心（聲聞的修行方式）、緣覺行心（緣覺的修行方式）、菩薩行心（菩薩的修行方式）、天心（天人的心）、龍心（龍的心）、夜叉心（夜叉的心）、乾闥婆心（乾闥婆的心）、阿修羅心（阿修羅的心）、迦樓羅心（迦樓羅的心）、緊那羅心（緊那羅的心）、摩睺羅伽心（摩睺羅伽的心）、人心、非人心、地獄心、畜生心、餓鬼心、閻羅處眾生心、諸難處眾生心，像這樣等無量種種眾生的心都分別知道。像這樣等百世界、千世界、百千世界、億世界、百億世界、千億世界、百千億世界，乃至百千億那由他（佛教中的一個數量單位）世界，廣泛地說。』
【English Translation】 English version The conduct of the fourth stage (referring to the fourth stage in a Bodhisattva's practice) is pure, the five refinements (referring to the five kinds of training in a Bodhisattva's practice) of expedient wisdom, the adornment of the six causes and conditions (referring to the causes and conditions for the arising of things), the seventh profound expedient wisdom, the eighth reaching the crystal banner (describing the Bodhisattva's state as clear as crystal), the ninth stage (referring to the ninth stage in a Bodhisattva's practice) observing sentient beings, in all dangerous and difficult places, the light of wisdom shines everywhere, the tenth stage (referring to the tenth stage in a Bodhisattva's practice) receiving the responsibility of wisdom, like a pearl following the king's will, in such order of purity, the Bodhi mind (the mind seeking enlightenment) is a wonderful treasure. All the worlds in the ten directions (referring to the ten directions: east, south, west, north, southeast, southwest, northeast, northwest, up, and down), the number of all dust particles, can be known in a single thought. One can use the tip of a hair to count the emptiness of space, the great merits of all Buddhas (referring to those who have attained enlightenment) are immeasurable and inexhaustible.
The Avatamsaka Sutra, Volume 27 Taisho Tripitaka Volume 09, No. 0278, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 28
Translated by Tripitaka Buddhabhadra of Eastern Jin Dynasty
Chapter 23: Ten Understandings
At that time, Bodhisattva Mahasattva Samantabhadra (referring to a Bodhisattva with great wisdom and compassion) said to all the Bodhisattvas: 'Buddha's children (referring to the disciples of the Buddha)! Bodhisattva Mahasattvas have ten kinds of understandings (referring to the ten kinds of wisdom possessed by Bodhisattvas). What are these ten? This Bodhisattva Mahasattva fully knows the thoughts of sentient beings in the three thousand great thousand worlds (a unit of world in Buddhist cosmology), namely: good thoughts, bad thoughts, neutral thoughts (neither good nor bad), broad thoughts, narrow thoughts, evil thoughts, superior thoughts, thoughts that follow birth and death, thoughts that turn away from birth and death, the mind of a Sravaka (seeking self-liberation), the mind of a Pratyekabuddha (seeking self-liberation through wisdom), the mind of a Bodhisattva (seeking to liberate all sentient beings), the practice of a Sravaka, the practice of a Pratyekabuddha, the practice of a Bodhisattva, the mind of a Deva (god), the mind of a Naga (dragon), the mind of a Yaksha, the mind of a Gandharva, the mind of an Asura, the mind of a Garuda, the mind of a Kinnara, the mind of a Mahoraga, the mind of a human, the mind of a non-human, the mind of hell beings, the mind of animals, the mind of hungry ghosts, the mind of beings in Yama's realm, the mind of beings in difficult places, and so on, all the minds of countless kinds of sentient beings are known separately. Like this, hundreds of worlds, thousands of worlds, hundreds of thousands of worlds, billions of worlds, hundreds of billions of worlds, thousands of billions of worlds, hundreds of thousands of billions of worlds, and even hundreds of thousands of billions of nayutas (a unit of quantity in Buddhism) of worlds, broadly speaking.'
乃至不可說不可說佛剎微塵數世界眾生悉能分別知其心念。佛子！是為菩薩摩訶薩第一善知他心智明。
「佛子！菩薩摩訶薩悉知無量無數不可說不可說佛剎微塵數世界眾生，死此生彼；善、惡諸趣；若好，若丑；若垢，若凈；若黑，若白。如是等無量種種眾生：天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人、微細眾生、小眾生、中眾生、大眾生、勝眾生，如是等無量種種眾生，死此生彼。菩薩摩訶薩以無障礙明凈天眼，悉能照見隨其業報所受苦樂，種種業、種種行、種種思愿、種種見，如業境界，如所迴轉，悉能睹見。佛子！是為菩薩摩訶薩第二無礙天眼智明。
「佛子！菩薩摩訶薩憶宿命事，或自、或他，悉能憶念無量無數不可說不可說佛剎微塵數世界眾生，過去無量無數不可說不可說佛剎微塵數劫事：如是生，如是名姓，如是食，如是苦樂，悉能了知。又憶過去無量無數不可說不可說佛剎微塵數諸佛如是名號，如是眷屬，如是父母，如是侍者，如是聲聞，如是最勝二大弟子，如是舍離王都出家求道，如是菩提樹下結跏趺坐得最正覺，如是住處，如是床座，如是說法，如是化度，如是壽命，如是作佛事已，入無餘涅槃，佛滅度后正法如是久住；悉能憶念過去無量無數不可說
【現代漢語翻譯】 現代漢語譯本：甚至能夠分別知曉不可說不可說佛剎微塵數世界中所有眾生的心念。佛子！這就是菩薩摩訶薩第一種善於瞭解他人心智的智慧光明。 現代漢語譯本：佛子！菩薩摩訶薩能夠知曉無量無數不可說不可說佛剎微塵數世界中眾生的生死輪迴；善惡諸趣；好醜；垢凈；黑白。像這樣無量種種眾生：天（deva），龍（nāga），夜叉（yakṣa），乾闥婆（gandharva），阿修羅（asura），迦樓羅（garuḍa），緊那羅（kiṃnara），摩睺羅伽（mahoraga），人，非人，微細眾生，小眾生，中眾生，大眾生，殊勝眾生，像這樣無量種種眾生，死後又會投生到其他地方。菩薩摩訶薩以無障礙明凈的天眼，能夠照見他們隨各自業報所受的苦樂，種種業、種種行、種種思愿、種種見解，如同業力所呈現的境界，以及業力如何流轉，都能清楚看見。佛子！這就是菩薩摩訶薩第二種無礙天眼智慧光明。 現代漢語譯本：佛子！菩薩摩訶薩能夠回憶宿命，無論是自己還是他人，都能憶念無量無數不可說不可說佛剎微塵數世界眾生，過去無量無數不可說不可說佛剎微塵數劫的事情：例如他們如何出生，叫什麼名字，吃什麼食物，經歷怎樣的苦樂，都能完全瞭解。又能憶起過去無量無數不可說不可說佛剎微塵數諸佛的名號，他們的眷屬，父母，侍者，聲聞弟子，最殊勝的兩位大弟子，如何捨棄王都出家求道，如何在菩提樹下結跏趺坐證得最正覺，他們的住處，床座，說法內容，教化眾生的方式，壽命長短，以及如何完成佛事後，進入無餘涅槃，佛陀滅度后正法如何長久住世；都能憶念過去無量無數不可說
【English Translation】 English version: Even to the point of being able to distinctly know the thoughts of all sentient beings in countless inexpressible Buddha-lands as numerous as dust particles. Oh, son of Buddha! This is the first wisdom-light of a Bodhisattva-Mahasattva, who is skilled in knowing the minds of others. English version: Oh, son of Buddha! A Bodhisattva-Mahasattva knows the countless, innumerable, inexpressible Buddha-lands as numerous as dust particles, and the sentient beings within them, their deaths and rebirths; the good and evil realms; whether they are beautiful or ugly; defiled or pure; black or white. Such are the immeasurable varieties of sentient beings: devas (gods), nāgas (dragons), yakṣas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garuḍas (mythical birds), kiṃnaras (mythical beings), mahoragas (great serpents), humans, non-humans, subtle beings, small beings, medium beings, large beings, superior beings, and so on, immeasurable varieties of sentient beings, who die here and are born elsewhere. A Bodhisattva-Mahasattva, with unobstructed, clear, and pure heavenly eyes, can see clearly the suffering and joy they experience according to their karmic retribution, their various karmas, various practices, various thoughts and wishes, various views, just like the realms of karma, and how karma turns, all can be clearly seen. Oh, son of Buddha! This is the second unobstructed heavenly eye wisdom-light of a Bodhisattva-Mahasattva. English version: Oh, son of Buddha! A Bodhisattva-Mahasattva can recall past lives, whether their own or others', and can remember the countless, innumerable, inexpressible Buddha-lands as numerous as dust particles, and the events of countless, innumerable, inexpressible kalpas (eons) in the past: such as how they were born, what their names were, what they ate, what suffering and joy they experienced, all can be fully understood. They can also recall the names of the countless, innumerable, inexpressible Buddhas of the past, their retinues, parents, attendants, śrāvaka (hearer) disciples, the two most excellent great disciples, how they renounced their kingdoms to seek the path, how they sat in the lotus position under the Bodhi tree and attained the most perfect enlightenment, their dwelling places, their seats, the content of their teachings, the ways they transformed sentient beings, the length of their lives, and how, after completing their Buddha-works, they entered into Parinirvana without remainder, and how the true Dharma remained for a long time after the Buddha's passing; all can be remembered from the countless, innumerable, inexpressible past.
不可說佛剎微塵數佛從初發心出生願行，恭敬供養無量諸佛，教化調伏一切眾生，大眾眷屬，轉凈法輪，隨其壽命，示現神力自在變化，無餘涅槃，莊嚴塔廟，長養善根，乃至法住。佛子！是為菩薩摩訶薩第三深入過去際劫無礙宿命智明。
「佛子！菩薩摩訶薩深入未來際劫，乃至無量無數不可說不可說佛剎微塵數世界眾生未來生死流轉三有。知眾生業、知眾生報，知眾生善、知眾生不善，知眾生出、知眾生不出，知眾生定、知眾生不定，知眾生正定、知眾生邪定，知眾生有使善根、知眾生無使善根，知眾生具足善根、知眾生不具足善根，知眾生攝取善、知眾生攝取不善，知眾生積集善、知眾生積集不善，知眾生積集惡法、知眾生不積集惡法；知未來無量無數不可說不可說佛剎微塵數世界諸佛如是名號，如是眷屬，如是父母，如是侍者，如是聲聞，如是最勝二大弟子，如是舍離王都出家求道，如是菩提樹下結跏趺坐得最正覺，如是住處，如是床座，如是說法，如是化度，如是壽命，如是作佛事已，入無餘涅槃，佛滅度后正法如是久住。悉知未來無量無數不可說不可說佛剎微塵數佛從初發心出生願行，恭敬供養無量諸佛，教化調伏一切眾生，大眾眷屬，轉凈法輪，隨其壽命，示現神力自在變化，無餘涅槃，莊嚴塔
【現代漢語翻譯】 現代漢語譯本：佛子！菩薩摩訶薩以不可思議的智慧，能知曉過去無量佛剎微塵數（形容極多）的諸佛，從最初發菩提心，到修行願行，恭敬供養無量諸佛，教化調伏一切眾生，以及他們的大眾眷屬，轉動清凈法輪（佛法的傳播），隨其壽命長短，示現神通自在變化，最終進入無餘涅槃（徹底的寂滅），莊嚴佛塔廟宇，增長善根，乃至佛法住世的整個過程。佛子！這就是菩薩摩訶薩第三種深入過去無礙宿命智（瞭解過去世的能力）。 佛子！菩薩摩訶薩深入未來無量劫，乃至無量無數不可說不可說佛剎微塵數世界眾生未來的生死流轉，以及三有（欲界、色界、無色界）。他能知曉眾生的業力，知曉眾生的果報，知曉眾生的善行，知曉眾生的不善行，知曉眾生將解脫，知曉眾生不解脫，知曉眾生是決定解脫，知曉眾生是不決定解脫，知曉眾生是正定（必定解脫），知曉眾生是邪定（必定墮落），知曉眾生有善根，知曉眾生沒有善根，知曉眾生具足善根，知曉眾生不具足善根，知曉眾生攝取善行，知曉眾生攝取不善行，知曉眾生積累善行，知曉眾生積累不善行，知曉眾生積累惡法，知曉眾生不積累惡法；他能知曉未來無量無數不可說不可說佛剎微塵數世界諸佛的名號，他們的眷屬，他們的父母，他們的侍者，他們的聲聞弟子，他們最殊勝的兩位大弟子，他們捨棄王都出家求道，他們在菩提樹下結跏趺坐證得最正覺，他們的住處，他們的床座，他們說法的方式，他們教化眾生的方式，他們的壽命長短，他們完成佛事後，進入無餘涅槃，以及佛滅度后正法住世的時間。他能完全知曉未來無量無數不可說不可說佛剎微塵數諸佛從最初發菩提心，到修行願行，恭敬供養無量諸佛，教化調伏一切眾生，以及他們的大眾眷屬，轉動清凈法輪，隨其壽命長短，示現神通自在變化，最終進入無餘涅槃，莊嚴佛塔廟宇，增長善根，乃至佛法住世的整個過程。
【English Translation】 English version: 'Child of Buddha! The Bodhisattva Mahasattva, with inconceivable wisdom, knows the countless Buddhas, as many as the dust particles in countless Buddha-lands, from their initial aspiration for Bodhi, to their practice of vows and conduct, reverently making offerings to countless Buddhas, teaching and taming all sentient beings, along with their great assemblies, turning the pure Dharma wheel (the propagation of the Dharma), according to the length of their lives, manifesting miraculous powers and transformations, ultimately entering Parinirvana (complete extinction), adorning stupas and temples, cultivating good roots, and even the entire duration of the Dharma's presence in the world. Child of Buddha! This is the third kind of unobstructed knowledge of past lives that the Bodhisattva Mahasattva deeply penetrates.' 'Child of Buddha! The Bodhisattva Mahasattva deeply penetrates the future immeasurable kalpas, even the future cycles of birth and death of sentient beings in countless, incalculable, and unspeakable Buddha-lands, as many as dust particles, and the three realms of existence (desire realm, form realm, formless realm). He knows the karma of sentient beings, knows the retribution of sentient beings, knows the good deeds of sentient beings, knows the non-good deeds of sentient beings, knows whether sentient beings will be liberated, knows whether sentient beings will not be liberated, knows whether sentient beings are destined for liberation, knows whether sentient beings are not destined for liberation, knows whether sentient beings are rightly destined (certainly liberated), knows whether sentient beings are wrongly destined (certainly fallen), knows whether sentient beings have good roots, knows whether sentient beings do not have good roots, knows whether sentient beings possess good roots, knows whether sentient beings do not possess good roots, knows whether sentient beings take up good deeds, knows whether sentient beings take up non-good deeds, knows whether sentient beings accumulate good deeds, knows whether sentient beings accumulate non-good deeds, knows whether sentient beings accumulate evil deeds, knows whether sentient beings do not accumulate evil deeds; he knows the names of the Buddhas in the future countless, incalculable, and unspeakable Buddha-lands, as many as dust particles, their retinues, their parents, their attendants, their Shravaka disciples, their two most excellent great disciples, their renunciation of royal cities to seek the path, their sitting in meditation under the Bodhi tree to attain supreme enlightenment, their dwelling places, their seats, their way of teaching, their way of guiding sentient beings, the length of their lives, their completion of Buddha-works, their entry into Parinirvana, and the duration of the Dharma's presence after the Buddha's passing. He fully knows the countless, incalculable, and unspeakable Buddhas in the future, as many as dust particles in Buddha-lands, from their initial aspiration for Bodhi, to their practice of vows and conduct, reverently making offerings to countless Buddhas, teaching and taming all sentient beings, along with their great assemblies, turning the pure Dharma wheel, according to the length of their lives, manifesting miraculous powers and transformations, ultimately entering Parinirvana, adorning stupas and temples, cultivating good roots, and even the entire duration of the Dharma's presence in the world.'
廟，長養善根，乃至法住。佛子！是為菩薩摩訶薩第四深入未來際劫無礙智明。
「佛子！菩薩摩訶薩出生無礙天耳清凈，廣大具足，不可稱量，修習得證明凈離障，了達決定。菩薩成就無礙天耳，十方遠近一切音聲，欲聞不聞，自在隨意。于東方無量無數不可說不可說佛剎微塵數諸如來、應供、等正覺所說、所發、所開、所示、所制、所調伏、所教化、所念、所分別、所教深妙善解無量清凈方便，如是一切，悉能聞持。善義、善味、隨眾、隨人、隨音聲、隨智、隨識、隨所化度所得功德、隨境界、隨所依、隨出道，悉能聞持，無有忘失。廣說妙法，度脫一切，乃至不失一句、一味；如東方，一切十方亦復如是。佛子！是為菩薩摩訶薩第五無礙清凈天耳智明。
「佛子！菩薩摩訶薩安住無畏神力智明，逮得自在無作神力、平等神力、廣大神力、無量神力、無依神力、念至神力、不轉神力、不退轉神力、無盡神力、不可壞神力、長養神力、隨順行神力。若聞十方無量阿僧祇世界、無邊世界、無分齊世界、不可稱量世界、不可思議世界、不可度量世界，乃至不可說不可說佛剎微塵等一切世界現在諸佛。聞已，悉能往詣彼諸佛所，恭敬禮拜，讚歎供養，深知如來清凈佛剎種種莊嚴、種種功德、無量功德，皆悉充
【現代漢語翻譯】 現代漢語譯本：寺廟，能夠增長善根，乃至佛法住世。佛子！這就是菩薩摩訶薩第四種深入未來無礙智慧光明。 佛子！菩薩摩訶薩生來就具有無礙清凈的天耳，廣大圓滿，不可衡量，通過修習得以證明清凈，遠離障礙，了達確定。菩薩成就無礙天耳，對於十方遠近一切音聲，想聽就聽，不想聽就不聽，自在隨意。在東方無量無數不可說不可說佛剎微塵數諸如來（如來：佛的十號之一）、應供（應供：佛的十號之一）、等正覺（等正覺：佛的十號之一）所說、所發、所開、所示、所制、所調伏、所教化、所念、所分別、所教的深妙善解無量清凈方便，所有這些，都能聽聞並記住。善義、善味、隨眾、隨人、隨音聲、隨智、隨識、隨所化度所得功德、隨境界、隨所依、隨出道，都能聽聞並記住，沒有遺忘。廣泛宣說妙法，度脫一切眾生，乃至不遺漏一句、一味；如同東方，一切十方也是如此。佛子！這就是菩薩摩訶薩第五種無礙清凈天耳智慧光明。 佛子！菩薩摩訶薩安住于無畏神力智慧光明，獲得自在無作神力、平等神力、廣大神力、無量神力、無依神力、念至神力、不轉神力、不退轉神力、無盡神力、不可壞神力、增長神力、隨順行神力。如果聽到十方無量阿僧祇（阿僧祇：佛教計數單位，意為無數）世界、無邊世界、無分齊世界、不可稱量世界、不可思議世界、不可度量世界，乃至不可說不可說佛剎微塵等一切世界現在諸佛說法。聽到后，都能前往那些佛的處所，恭敬禮拜，讚歎供養，深刻了解如來清凈佛剎的種種莊嚴、種種功德、無量功德，都能夠充滿。
【English Translation】 English version: Temples, nurture good roots, and even allow the Dharma to abide. Disciple of the Buddha! This is the fourth profound unobstructed wisdom illumination of a Bodhisattva Mahasattva regarding the future. Disciple of the Buddha! A Bodhisattva Mahasattva is born with unobstructed pure heavenly ears, vast and complete, immeasurable, and through practice, they are proven to be pure, free from obstacles, and understand with certainty. A Bodhisattva who has attained unobstructed heavenly ears can hear all sounds from the ten directions, near and far, at will. In the east, the immeasurable, countless, and inexpressible number of Buddha lands, as numerous as dust particles, where Tathagatas (Tathagata: one of the ten titles of a Buddha), Arhats (Arhat: one of the ten titles of a Buddha), and Samyaksambuddhas (Samyaksambuddha: one of the ten titles of a Buddha) speak, utter, reveal, show, establish, subdue, teach, contemplate, discern, and teach profound and skillful means of immeasurable purity, all of these, they can hear and remember. They can hear and remember the good meaning, good taste, according to the assembly, according to the person, according to the sound, according to the wisdom, according to the consciousness, according to the merits gained from those who are converted, according to the realm, according to the basis, according to the path of liberation, without forgetting anything. They widely proclaim the wonderful Dharma, liberating all beings, without missing a single word or a single taste; just like in the east, it is the same in all ten directions. Disciple of the Buddha! This is the fifth unobstructed pure heavenly ear wisdom illumination of a Bodhisattva Mahasattva. Disciple of the Buddha! A Bodhisattva Mahasattva dwells in the fearless power of wisdom illumination, attaining the power of effortless action, the power of equality, the power of vastness, the power of immeasurability, the power of non-reliance, the power of mindfulness, the power of non-transformation, the power of non-retrogression, the power of inexhaustibility, the power of indestructibility, the power of growth, and the power of following practice. If they hear the present Buddhas in the ten directions, in immeasurable Asankhya (Asankhya: a Buddhist unit of counting, meaning countless) worlds, boundless worlds, limitless worlds, immeasurable worlds, inconceivable worlds, and incalculable worlds, even in all the worlds as numerous as dust particles in inexpressible Buddha lands. Upon hearing, they can go to those Buddhas' places, respectfully bow, praise, and make offerings, deeply understanding the various adornments, various merits, and immeasurable merits of the pure Buddha lands of the Tathagatas, and they can fill them all.
滿。示現無量自在、無量境界，讚歎一切如來，恭敬供養。示現其身，悉在十方一切佛所，亦不離此，而往到彼，悉自了知，詣諸佛所，恭敬禮拜，讚歎供養，問菩薩法，出生佛智。見諸佛剎眷屬變化，知說法相，知佛剎相，悉無所著。於一切事皆悉究竟，到于彼岸，無損神力。速遍十方一切世界，無佛不見，無法不聞，無眾不知。常聞正法，未曾斷絕，樂求佛法，勝愿成滿，具足修習普賢菩薩無量諸行。佛子！是為菩薩摩訶薩第六安住無畏神力智明。
「佛子！菩薩摩訶薩于無量無數不可說不可說佛剎微塵數世界眾生音聲、語言，悉能了知，所謂：中國言音、邊國言音、天言音、龍言音、夜叉言音、乾闥婆言音、阿修羅言音、迦樓羅言音、緊那羅言音、摩睺羅伽言音、人言音、非人言音，如是等不可說不可說種種眾生言音不同，菩薩摩訶薩悉能了知，善分別知，入一切施設，深入解了一切世諦。悉知種種諸言音法，分別了知諸言音法，入一切種言音大海。菩薩摩訶薩隨其所入，遊行世界，悉能了知此世界中眾生之性；知其性已，悉解一切諸言音法。如日天子出照一切色，令有眼者悉見色相；菩薩摩訶薩亦復如是，悉入一切諸言音云，善知一切諸言音法。佛子！是為菩薩摩訶薩第七分別一切言音智明。
【現代漢語翻譯】 現代漢語譯本：充滿。示現無量自在、無量境界，讚歎一切如來（Tathagata，佛的稱號），恭敬供養。示現其身，遍在十方一切佛所在之處，也不離開這裡，而前往那裡，完全自己了知，到達諸佛所在之處，恭敬禮拜，讚歎供養，請問菩薩的修行方法，以生出佛的智慧。見到諸佛剎土（Buddha-ksetra，佛的國土）眷屬的變化，知道說法的方式，知道佛剎土的景象，完全沒有執著。對於一切事情都完全究竟，到達彼岸，沒有損減神力。迅速遍及十方一切世界，沒有佛不見到，沒有法不聽聞，沒有眾生不知道。常常聽聞正法，未曾斷絕，樂於尋求佛法，殊勝的願望得以成就圓滿，具足修習普賢菩薩（Samantabhadra，象徵菩薩行愿的菩薩）無量的各種修行。佛子！這就是菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）第六安住的無畏神力智慧光明。 佛子！菩薩摩訶薩對於無量無數不可說不可說佛剎微塵數世界眾生的聲音、語言，都能夠了知，所謂：中國（China）的言語聲音、邊遠地區的言語聲音、天（Deva，天神）的言語聲音、龍（Naga，神龍）的言語聲音、夜叉（Yaksa，一種鬼神）的言語聲音、乾闥婆（Gandharva，天上的樂神）的言語聲音、阿修羅（Asura，一種好戰的神）的言語聲音、迦樓羅（Garuda，一種金翅鳥神）的言語聲音、緊那羅（Kinnara，一種歌神）的言語聲音、摩睺羅伽（Mahoraga，一種大蟒神）的言語聲音、人（Manushya，人類）的言語聲音、非人（Amanushya，非人類）的言語聲音，像這樣等不可說不可說種種眾生不同的言語聲音，菩薩摩訶薩都能夠了知，善於分別了知，進入一切施設，深入瞭解一切世俗諦（Samvriti-satya，世俗的真理）。完全知道種種言語聲音的法則，分別了知各種言語聲音的法則，進入一切種類的言語聲音大海。菩薩摩訶薩隨著他所進入的各個世界，都能夠了知這個世界中眾生的本性；知道他們的本性之後，完全理解一切言語聲音的法則。如同太陽（Surya）出來照耀一切顏色，讓有眼睛的人都能夠看到顏色和形狀；菩薩摩訶薩也像這樣，完全進入一切言語聲音的雲層，善於知道一切言語聲音的法則。佛子！這就是菩薩摩訶薩第七分別一切言語聲音的智慧光明。
【English Translation】 English version: Full. Manifesting immeasurable self-mastery and immeasurable realms, praising all Tathagatas (Buddha's title), respectfully making offerings. Manifesting their bodies, they are present in all the Buddha's places in the ten directions, yet they do not leave here to go there, fully knowing themselves, reaching the places of all Buddhas, respectfully bowing, praising and making offerings, asking about the Bodhisattva's practices, to give rise to the Buddha's wisdom. Seeing the changes in the retinues of all Buddha-ksetras (Buddha's lands), knowing the ways of teaching, knowing the appearances of the Buddha-ksetras, they are completely without attachment. In all matters, they are completely accomplished, reaching the other shore, without diminishing their spiritual power. They quickly pervade all worlds in the ten directions, there is no Buddha they do not see, no Dharma they do not hear, no sentient being they do not know. They constantly hear the true Dharma, never ceasing, delighting in seeking the Buddha's Dharma, their supreme vows are fulfilled, fully cultivating the immeasurable practices of Samantabhadra (a Bodhisattva symbolizing practice and vows). Buddha-child! This is the sixth abiding of the Bodhisattva-mahasattva (Great Bodhisattva), the fearless spiritual power and wisdom light. Buddha-child! The Bodhisattva-mahasattva is able to understand all the sounds and languages of the immeasurable, countless, unspeakable, and inexpressible number of sentient beings in the worlds as numerous as the dust particles of Buddha-ksetras, such as: the sounds of the language of China, the sounds of the language of border regions, the sounds of the language of Devas (gods), the sounds of the language of Nagas (divine dragons), the sounds of the language of Yakshas (a type of ghost), the sounds of the language of Gandharvas (celestial musicians), the sounds of the language of Asuras (a type of warring god), the sounds of the language of Garudas (a type of golden-winged bird god), the sounds of the language of Kinnaras (a type of celestial musician), the sounds of the language of Mahoragas (a type of great serpent god), the sounds of the language of humans (Manushya), the sounds of the language of non-humans (Amanushya), and so on, the different sounds of the languages of unspeakable and inexpressible various sentient beings, the Bodhisattva-mahasattva is able to understand them all, skillfully distinguish them, enter into all establishments, deeply understand all worldly truths (Samvriti-satya). They fully know the laws of all kinds of sounds and languages, distinguish and understand the laws of all kinds of sounds and languages, and enter into the great ocean of all kinds of sounds and languages. The Bodhisattva-mahasattva, according to where they enter, in each world, is able to understand the nature of the sentient beings in that world; having understood their nature, they fully understand all the laws of sounds and languages. Just as the sun (Surya) comes out and illuminates all colors, allowing those with eyes to see the colors and forms; the Bodhisattva-mahasattva is also like this, fully entering into all the clouds of sounds and languages, skillfully knowing all the laws of sounds and languages. Buddha-child! This is the seventh wisdom light of the Bodhisattva-mahasattva, which distinguishes all sounds and languages.
「佛子！菩薩摩訶薩知一切色法：不生色、無種種色、無虛妄色、無青黃赤白等形色。而菩薩摩訶薩入深法界，住持變化種種形色：無量色、明凈色、清凈色、普現色、似彼色、普照色、所得色、無染污色、具足相色、清凈相色、離惡色、大力色、尊重色、無窮色、無盡色、雜色、端嚴色、不可稱量色、善學色、善長養色、成熟色、隨化度色、無礙色、明徹色、離垢色、澄凈色、正身色、不可思議方便色、不可壞色、最勝色、離曀色、離闇色、牢強色、善雜色、功德相色、姿好色、大我色、境界色、善調伏色、清凈正直色、上色、勝廣色、不可斷色、無所依色、無等色、充滿不可說佛剎色、長養色、最堅固色、勝色、惡色、勝功德色、隨希望色、清凈性色、常善色、善決定色、無障色、虛空明凈色、清凈長養色、無垢色、離塵色、離種種塵色、善示現色、普應現色、隨時示現色、寂靜色、離欲色、功德福田真實色、安隱色、離恐怖平等威儀色、超越智慧色、無礙身色、遍遊行身色、離愚癡色、大慈等起色、大悲受持色、出正趣色、具足功德力色、隨正念色、無量寶色、明凈藏色、令一切眾生歡喜色、一切智門色、歡喜眼色、一切寶莊嚴無比色、不著心色、不堅固色、住持自在色、種種神力自在色、如來家生色、無比色
、充滿法界色、隨眾往詣色、種種色、具足色、善行色、隨化究竟色、見無厭足色、無量雜光色、放無量阿僧祇焰光色、不可說種種光色、不可思議香光普熏三界色、不可量日光焰色、不可稱月形像色、放無量樂華云色、種種寶華鬘莊嚴云色、過一切世間一切香焰普熏色、出生一切如來功德藏色、無量音聲廣說一切法顯現色、一切種行具足普賢菩薩色。佛子！菩薩摩訶薩入無色法界，住持變化種種形色，隨所應故，所謂：見教化、正念教化、轉法輪教化、隨時教化、唸唸教化、親近教化、隨逐教化、神力教化、種種自在教化、不可思議大神變教化，悉能度脫一切眾生。佛子！是為菩薩摩訶薩第八齣生無量阿僧祇色身莊嚴智明。
「佛子！菩薩摩訶薩悉知諸法無有名字；知一切法悉無有性；知一切法無來、無去；知一切法別異；知一切法無別異；知一切法不二、非不二；知一切法無我；知一切法無比；知一切法不生；知一切法不滅；知一切法無所從來、去無所至；知一切法無壞；知一切法不實；知一切法非不實；知一切法一相、無相；知一切法非有、知一切法非無；知一切法非法、知一切法非非法；知一切法非語言、知一切法非非語言；知一切法非業、知一切法非非業；知一切法非報、知一切法非無報；知一切法
【現代漢語翻譯】 現代漢語譯本：充滿整個法界（Dharmadhatu，宇宙的真實本質）的色彩，隨順眾生前往的色彩，種種不同的色彩，具足一切功德的色彩，善行所顯現的色彩，隨順教化而究竟的色彩，見到后不會厭倦的色彩，無量雜色的光芒，放出無量阿僧祇（Asamkhya，佛教中的極大數字）火焰般的光芒，不可言說的種種光芒，不可思議的香氣光芒普熏三界（欲界、色界、無色界）的色彩，不可計量的日光火焰色彩，不可稱量的月亮形象色彩，放出無量快樂的鮮花雲彩，種種寶華鬘（寶貴的鮮花花環）莊嚴的雲彩，超越一切世間一切香氣火焰普熏的色彩，出生一切如來（Tathagata，佛的稱號）功德寶藏的色彩，無量音聲廣說一切佛法所顯現的色彩，一切種類的修行都具足的普賢菩薩（Samantabhadra，象徵一切菩薩行愿的菩薩）的色彩。佛子！菩薩摩訶薩進入無色法界，住持變化種種形色，隨所應化，所謂：見而教化，正念教化，轉法輪（Dharmachakra，佛陀教法的象徵）教化，隨時教化，唸唸教化，親近教化，隨逐教化，神力教化，種種自在教化，不可思議的大神變教化，都能度脫一切眾生。佛子！這就是菩薩摩訶薩第八種出生無量阿僧祇色身莊嚴的智慧光明。 「佛子！菩薩摩訶薩完全知曉諸法（Dharma，宇宙萬法的總稱）沒有名字；知曉一切法都沒有自性（Svabhava，獨立存在的本質）；知曉一切法無來無去；知曉一切法各不相同；知曉一切法沒有不同；知曉一切法不二，也非不二；知曉一切法無我（Anatman，沒有永恒不變的自我）；知曉一切法無可比擬；知曉一切法不生；知曉一切法不滅；知曉一切法無所從來，去無所至；知曉一切法不會壞滅；知曉一切法不真實；知曉一切法非不真實；知曉一切法一相（Ekarasa，統一的本質），無相（Animitta，沒有具體形態）；知曉一切法非有，知曉一切法非無；知曉一切法非法，知曉一切法非非法；知曉一切法非語言，知曉一切法非非語言；知曉一切法非業（Karma，行為），知曉一切法非非業；知曉一切法非報（Vipaka，果報），知曉一切法非無報；知曉一切法
【English Translation】 English version: Colors that fill the entire Dharmadhatu (the true nature of the universe), colors that follow beings to where they go, various colors, colors that possess all merits, colors manifested by good deeds, colors that are ultimate in accordance with teachings, colors that one never tires of seeing, immeasurable mixed colors of light, colors that emit immeasurable Asamkhya (a very large number in Buddhism) flames of light, indescribable various colors of light, colors of inconceivable fragrant light that pervades the three realms (the desire realm, the form realm, and the formless realm), immeasurable colors of sunlight flames, immeasurable colors of the moon's form, colors that emit immeasurable joyful flower clouds, clouds adorned with various precious flower garlands, colors that surpass all worldly fragrances and flames that pervade, colors that give rise to all Tathagata (an epithet of the Buddha) merit treasures, colors that manifest the immeasurable sounds that extensively explain all the Dharma, colors of Samantabhadra Bodhisattva (a Bodhisattva symbolizing all Bodhisattva vows and practices) who is complete in all kinds of practices. O sons of the Buddha! Bodhisattva Mahasattvas enter the formless Dharmadhatu, maintain and transform various forms and colors, according to what is appropriate, namely: teaching by seeing, teaching by right mindfulness, teaching by turning the Dharma wheel (symbol of the Buddha's teachings), teaching at the right time, teaching in every moment, teaching by being close, teaching by following, teaching by spiritual power, teaching by various kinds of freedom, teaching by inconceivable great spiritual transformations, all of which can liberate all sentient beings. O sons of the Buddha! This is the eighth wisdom light of the Bodhisattva Mahasattva's birth of immeasurable Asamkhya adorned bodies. 「O sons of the Buddha! Bodhisattva Mahasattvas fully know that all Dharmas (all phenomena in the universe) have no names; know that all Dharmas have no self-nature (Svabhava, independent existence); know that all Dharmas have no coming and no going; know that all Dharmas are different; know that all Dharmas are not different; know that all Dharmas are not two, nor not two; know that all Dharmas are without self (Anatman, no permanent self); know that all Dharmas are incomparable; know that all Dharmas are not born; know that all Dharmas do not cease; know that all Dharmas have no origin and no destination; know that all Dharmas are indestructible; know that all Dharmas are unreal; know that all Dharmas are not unreal; know that all Dharmas are of one essence (Ekarasa, unified essence), without form (Animitta, without concrete form); know that all Dharmas are not existent, know that all Dharmas are not non-existent; know that all Dharmas are not Dharma, know that all Dharmas are not non-Dharma; know that all Dharmas are not language, know that all Dharmas are not non-language; know that all Dharmas are not Karma (action), know that all Dharmas are not non-Karma; know that all Dharmas are not Vipaka (result), know that all Dharmas are not without Vipaka; know that all Dharmas
非作、知一切法非不作；知一切法非第一義；知一切法非出、知一切法非不出；知一切法非量、知一切法非無量；知一切法非世間、知一切法不離世間；知一切法非因生、知一切法非無因生；知一切法非定色、知一切法非不定色；知一切法不具足色、知一切法非不具足色；知一切法不出生死、知一切法非不出生死；知一切法非虛妄、知一切法非不虛妄；知一切法非方便、非不方便。菩薩摩訶薩知如是諸法故，不著世諦、不著第一義諦；不虛妄取諸法、不起諸文字，隨順寂滅性，不捨一切愿。見第一實義，決定知諸法，興無量法雲，普雨一切甘露法雨。入不可說方便，度不可說方便。以無盡辯才廣說如實義，不違真法，善巧方便說一切法，辯才無盡。成就大慈悲，無文字境界，出生文字義，不壞文字性。觀察諸法悉從緣起，無所染著。解了一切諸語言法，開發示導，稱揚顯現，具足清凈，滅眾疑網。攝取眾生，不捨實法，于不二法而不退沒。具足成就無礙法門微妙音聲，普雨法雨，未曾失時。佛子！是為菩薩摩訶薩第九一切諸法真實智明。
「佛子！菩薩摩訶薩于唸唸中入滅一切法三昧正受而不退轉，亦不捨菩薩事，不捨大慈悲心，不捨諸波羅蜜，善能分別諸佛剎土而無厭足，不捨大愿度脫眾生，不捨轉法輪，不
【現代漢語翻譯】 現代漢語譯本：知曉一切法並非人為造作，也知曉一切法並非無所作為；知曉一切法並非究竟真理，也知曉一切法並非非究竟真理；知曉一切法並非出離，也知曉一切法並非不出離；知曉一切法並非可量，也知曉一切法並非不可量；知曉一切法並非世間，也知曉一切法不離世間；知曉一切法並非因緣生，也知曉一切法並非無因生；知曉一切法並非固定之色，也知曉一切法並非不固定之色；知曉一切法並非具足色，也知曉一切法並非不具足色；知曉一切法並非出生死，也知曉一切法並非不出生死；知曉一切法並非虛妄，也知曉一切法並非不虛妄；知曉一切法並非方便，也並非不方便。菩薩摩訶薩因為知曉這些法，所以不執著於世俗諦，也不執著于第一義諦（ परमार्थसत्य，paramārthasatya，勝義諦，真諦）；不虛妄地執取諸法，不起任何文字概念，隨順寂滅的本性，不捨棄一切願望。見到第一實義，確定地知曉諸法，興起無量法雲，普遍降下一切甘露法雨。進入不可言說的方便法門，度化不可言說的眾生。以無盡的辯才廣泛宣說如實的真義，不違背真理，善巧方便地宣說一切法，辯才無盡。成就大慈悲心，處於無文字的境界，卻能從無文字中生出文字的意義，而不破壞文字的本性。觀察諸法都從因緣而起，沒有絲毫的染著。理解了一切語言文字的法，開發、指示、引導，稱揚、顯現，具足清凈，滅除眾生的疑惑。攝取眾生，不捨棄真實的法，對於不二之法而不退轉。具足成就無礙法門的微妙音聲，普遍降下法雨，從不失時。佛子！這就是菩薩摩訶薩的第九種一切諸法真實智明。 佛子！菩薩摩訶薩在每一個念頭中都進入滅一切法三昧（ सर्वधर्मसमाधि，sarvadharma samādhi，一切法平等三昧）的正受而不退轉，也不捨棄菩薩的事業，不捨棄大慈悲心，不捨棄諸波羅蜜（पारमिता，pāramitā，到彼岸），善於分別諸佛剎土而沒有厭足，不捨棄度脫眾生的大愿，不捨棄轉法輪，不
【English Translation】 English version: Knowing that all dharmas are not made, and knowing that all dharmas are not unmade; knowing that all dharmas are not the ultimate truth, and knowing that all dharmas are not non-ultimate truth; knowing that all dharmas are not leaving, and knowing that all dharmas are not not leaving; knowing that all dharmas are not measurable, and knowing that all dharmas are not immeasurable; knowing that all dharmas are not worldly, and knowing that all dharmas are not apart from the world; knowing that all dharmas are not born from causes, and knowing that all dharmas are not born without causes; knowing that all dharmas are not fixed forms, and knowing that all dharmas are not unfixed forms; knowing that all dharmas do not possess form, and knowing that all dharmas are not without form; knowing that all dharmas do not arise from birth and death, and knowing that all dharmas are not without arising from birth and death; knowing that all dharmas are not false, and knowing that all dharmas are not not false; knowing that all dharmas are not expedient, and not not expedient. Because the Bodhisattva Mahasattva knows these dharmas, he does not cling to the worldly truth, nor does he cling to the first principle truth (paramārthasatya); he does not falsely grasp at dharmas, does not give rise to any written concepts, follows the nature of quiescence, and does not abandon all vows. Seeing the first real meaning, he definitely knows all dharmas, raises immeasurable clouds of dharma, and universally rains down all the sweet dew of dharma. He enters into ineffable expedient means, and liberates ineffable beings. With endless eloquence, he widely proclaims the true meaning, does not violate the true dharma, skillfully and expediently speaks of all dharmas, and his eloquence is inexhaustible. He achieves great compassion, dwells in a realm beyond words, yet can generate the meaning of words from the wordless, without destroying the nature of words. He observes that all dharmas arise from conditions, without any attachment. He understands all the dharmas of language and words, develops, indicates, guides, praises, manifests, is fully pure, and extinguishes the doubts of beings. He gathers beings, does not abandon the real dharma, and does not retreat from the non-dual dharma. He fully achieves the subtle sound of the unobstructed dharma gate, universally rains down the dharma rain, and never misses the time. Buddha's son! This is the ninth true wisdom of all dharmas of the Bodhisattva Mahasattva. Buddha's son! The Bodhisattva Mahasattva, in every thought, enters into the correct reception of the samadhi of extinguishing all dharmas (sarvadharma samādhi) without regression, and also does not abandon the work of the Bodhisattva, does not abandon the great compassionate heart, does not abandon the paramitas (pāramitā), is skilled in distinguishing the Buddha lands without being satisfied, does not abandon the great vow to liberate beings, does not abandon turning the wheel of dharma, does not
舍教化調伏眾生，不捨供養恭敬一切諸佛，不捨一切諸法自在法門，不捨常見一切諸佛，不捨常聞諸佛正法。悉能出生一切無礙法，知一切法皆悉平等，具足成就一切諸佛勝法諸愿，深入一切佛剎，究竟一切諸佛種性彼岸，於一切世界悉能善學一切；所學一切法相深入法相，善知諸法悉從緣起，了一切法無有真實。隨順世間諸語言法，於一切法無所染著；隨其所應方便演說一切諸法。菩薩摩訶薩於一切法滅盡正受，或住一劫，或住百劫，或住百千劫，或住億劫，或住百億劫，或住百千億劫，或住億那由他劫，或住百億那由他劫，或住千億那由他劫，或住百千億那由他劫，或住無量劫，或住無邊劫，或住阿僧祇劫，或住不可思議劫，或住不可稱量劫，或住無分齊劫，或住不可說不可說劫。常在滅一切法三昧正受，顏容無異，體無羸損，亦不壞散、不可燒、不可沒、不可失、不可盡；于有、于無，悉無所作，悉能成辦諸菩薩事。廣能演說一切諸法，教化眾生，未曾失時；長養一切諸如來法，滿足一切諸菩薩行，不捨饒益一切眾生，應化十方，未曾暫息。不捨普照一切諸趣，于正受地寂然不動。佛子！是為菩薩摩訶薩第十一切諸法滅定智明。
「菩薩摩訶薩安住此明，一切天人不能思議，一切世間不能思議，聲聞、緣
【現代漢語翻譯】 現代漢語譯本 不捨棄教化調伏眾生，不捨棄供養恭敬一切諸佛，不捨棄一切諸法自在的法門，不捨棄常見一切諸佛，不捨棄常聞諸佛的正法。能夠生出一切無礙的法，知道一切法都是平等的，具足成就一切諸佛殊勝的法和願力，深入一切佛剎（佛的國土），究竟一切諸佛的種性彼岸（達到佛的境界），在一切世界都能善巧地學習一切；所學習的一切法相都深入理解，善於知道一切法都是從因緣而生起，明瞭一切法都沒有真實的自性。隨順世間的各種語言表達方式，對於一切法都沒有執著；根據眾生的情況方便地演說一切諸法。菩薩摩訶薩在一切法滅盡的正定中，或者住一個劫（極長的時間單位），或者住一百個劫，或者住百千個劫，或者住億個劫，或者住百億個劫，或者住百千億個劫，或者住億那由他（極大的數量單位）劫，或者住百億那由他劫，或者住千億那由他劫，或者住百千億那由他劫，或者住無量劫，或者住無邊劫，或者住阿僧祇（極大的數量單位）劫，或者住不可思議劫，或者住不可稱量劫，或者住無分齊劫，或者住不可說不可說劫。常常處於滅盡一切法的三昧正定中，容貌沒有變化，身體沒有衰弱，也不會壞散、不可燒燬、不可淹沒、不可失去、不可窮盡；對於有和無，都沒有任何執著，能夠成就一切菩薩的事業。廣泛地演說一切諸法，教化眾生，從不耽誤時機；增長一切諸如來的法，圓滿一切諸菩薩的修行，不捨棄利益一切眾生，應化十方世界，從不停止。不捨棄普遍照耀一切眾生，在正定中寂然不動。佛子！這就是菩薩摩訶薩的第十種一切諸法滅定智明。 菩薩摩訶薩安住于這種智明，一切天人和世間眾生都無法思議，聲聞（聽聞佛陀教誨而修行的人）、緣覺（通過觀察因緣而覺悟的人）
【English Translation】 English version Not abandoning the teaching and taming of sentient beings, not abandoning the offering and reverence to all Buddhas, not abandoning the free and unhindered Dharma doors of all Dharmas, not abandoning the constant seeing of all Buddhas, not abandoning the constant hearing of the true Dharma of all Buddhas. They are able to generate all unobstructed Dharmas, knowing that all Dharmas are equal, fully accomplishing all the superior Dharmas and vows of all Buddhas, deeply entering all Buddha-lands (Buddha's realms), reaching the ultimate shore of all Buddhas' lineage (attaining Buddhahood), and being able to skillfully learn everything in all worlds; deeply understanding all the aspects of the Dharmas they have learned, knowing well that all Dharmas arise from conditions, and understanding that all Dharmas have no real self-nature. They conform to the worldly languages and expressions, without attachment to any Dharma; they expediently expound all Dharmas according to the needs of sentient beings. Bodhisattva-Mahasattvas, in the correct samadhi of the extinction of all Dharmas, may abide for one kalpa (an extremely long unit of time), or a hundred kalpas, or a hundred thousand kalpas, or a billion kalpas, or a hundred billion kalpas, or a hundred trillion kalpas, or a billion nayutas (an extremely large number) kalpas, or a hundred billion nayutas kalpas, or a thousand billion nayutas kalpas, or a hundred trillion nayutas kalpas, or immeasurable kalpas, or boundless kalpas, or asamkhya (an extremely large number) kalpas, or inconceivable kalpas, or immeasurable kalpas, or limitless kalpas, or unspeakable unspeakable kalpas. They are always in the correct samadhi of the extinction of all Dharmas, their appearance does not change, their bodies do not weaken, nor do they decay, cannot be burned, cannot be submerged, cannot be lost, cannot be exhausted; regarding existence and non-existence, they have no attachment, and are able to accomplish all the deeds of Bodhisattvas. They widely expound all Dharmas, teach and transform sentient beings, never missing the opportune time; they nurture all the Dharmas of the Tathagatas, fulfill all the practices of the Bodhisattvas, do not abandon benefiting all sentient beings, and manifest in the ten directions without ceasing. They do not abandon universally illuminating all realms of existence, and remain still and unmoving in the state of correct samadhi. O sons of the Buddha! This is the tenth wisdom-illumination of the extinction of all Dharmas of the Bodhisattva-Mahasattva. Bodhisattva-Mahasattvas, abiding in this illumination, are beyond the comprehension of all gods and humans, beyond the comprehension of all worldly beings, and beyond the comprehension of Sravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment through observing conditions).
覺不能思議，下地菩薩不能思議，身、口、意業不可思議，一切三昧自在不可思議，智慧境界不可思議。唯有如來乃能演說此人功德，余無能說。佛子！是為菩薩摩訶薩十種智明。此菩薩摩訶薩住此智明，悉得三世無礙智明。」
大方廣佛華嚴經十忍品第二十四
爾時，普賢菩薩摩訶薩復告諸菩薩言：「佛子！菩薩摩訶薩成就十種忍，能得一切無礙忍地，又得一切諸佛無盡無礙之法；何等為十？所謂：隨順音聲忍、順忍、無生法忍、如幻忍、如焰忍、如夢忍、如響忍、如電忍、如化忍、如虛空忍。佛子！是為菩薩摩訶薩十種忍；過去諸佛已說、未來諸佛當說、現在諸佛今說。
「佛子！何等為菩薩摩訶薩隨順音聲忍？若聞真實法不驚、不怖、不畏，信解受持，愛樂順入，修習安住。佛子！是為菩薩摩訶薩第一隨順音聲忍。
「佛子！何等為菩薩摩訶薩順忍？佛子！此菩薩隨順寂靜，觀一切法平等，正念不違諸法，隨順深入一切諸法，清凈直心分別諸法。修平等觀，深入具足。佛子！是為菩薩摩訶薩第二順忍。
「佛子！何等為菩薩摩訶薩無生法忍？佛子！此菩薩不見有法生，不見有法滅。何以故？若不生則不滅；若不滅則無盡；若無盡則離垢；若離垢則無壞；若無壞則不動；若不動則
【現代漢語翻譯】 現代漢語譯本：覺悟的境界不可思議，初地菩薩的境界不可思議，身、口、意所造的業不可思議，一切三昧的自在境界不可思議，智慧的境界不可思議。只有如來（Tathagata，佛的稱號）才能宣說此人的功德，其餘人都無法說清。佛子（Buddha's disciples，佛的弟子）！這就是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的十種智明。此菩薩摩訶薩安住於此智明，就能獲得通達三世的無礙智明。
爾時，普賢菩薩摩訶薩（Samantabhadra Bodhisattva-Mahasattva，普賢大菩薩）又告訴諸菩薩說：『佛子！菩薩摩訶薩成就十種忍，就能獲得一切無礙忍地，又能獲得一切諸佛無盡無礙之法。哪十種呢？就是：隨順音聲忍、順忍、無生法忍、如幻忍、如焰忍、如夢忍、如響忍、如電忍、如化忍、如虛空忍。佛子！這就是菩薩摩訶薩的十種忍；過去諸佛已經說過，未來諸佛將要說，現在諸佛正在說。』
『佛子！什麼是菩薩摩訶薩的隨順音聲忍呢？如果聽到真實的佛法，不驚慌、不恐懼、不害怕，相信理解並接受奉持，喜愛並順從進入，修習並安住其中。佛子！這就是菩薩摩訶薩的第一種隨順音聲忍。』
『佛子！什麼是菩薩摩訶薩的順忍呢？佛子！此菩薩隨順寂靜，觀察一切法平等，正念不違背諸法，隨順深入一切諸法，以清凈的直心分別諸法。修習平等觀，深入並具足。佛子！這就是菩薩摩訶薩的第二種順忍。』
『佛子！什麼是菩薩摩訶薩的無生法忍呢？佛子！此菩薩不見有法產生，不見有法滅亡。為什麼呢？如果法不產生，就不會滅亡；如果法不滅亡，就不會有窮盡；如果沒有窮盡，就會遠離垢染；如果遠離垢染，就不會有壞滅；如果沒有壞滅，就不會動搖；如果不會動搖，就
【English Translation】 English version: The realm of enlightenment is inconceivable, the realm of a Bodhisattva (Bodhisattva, one who seeks enlightenment) on the first ground is inconceivable, the karma of body, speech, and mind is inconceivable, the freedom of all Samadhi (Samadhi, meditative absorption) is inconceivable, and the realm of wisdom is inconceivable. Only the Tathagata (Tathagata, the title of a Buddha) can expound on the merits of such a person; no one else can. Buddha's disciples! These are the ten kinds of wisdom-illumination of a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva). A Bodhisattva-Mahasattva abiding in this wisdom-illumination will attain unobstructed wisdom-illumination that penetrates the three times.
At that time, Samantabhadra Bodhisattva-Mahasattva (Samantabhadra Bodhisattva-Mahasattva, Universal Worthy Great Bodhisattva) again addressed the Bodhisattvas, saying: 'Buddha's disciples! A Bodhisattva-Mahasattva who achieves ten kinds of forbearance can attain the ground of all unobstructed forbearance and also attain the endless and unobstructed Dharma of all Buddhas. What are the ten? They are: forbearance in accordance with sound, compliant forbearance, forbearance of the non-arising of dharmas, forbearance like an illusion, forbearance like a flame, forbearance like a dream, forbearance like an echo, forbearance like lightning, forbearance like a transformation, and forbearance like space. Buddha's disciples! These are the ten kinds of forbearance of a Bodhisattva-Mahasattva; the Buddhas of the past have already spoken of them, the Buddhas of the future will speak of them, and the Buddhas of the present are now speaking of them.'
'Buddha's disciples! What is the forbearance in accordance with sound of a Bodhisattva-Mahasattva? If one hears the true Dharma, one is not startled, not frightened, not afraid, but believes, understands, accepts, upholds, loves, and enters into it, practices it, and abides in it. Buddha's disciples! This is the first forbearance in accordance with sound of a Bodhisattva-Mahasattva.'
'Buddha's disciples! What is the compliant forbearance of a Bodhisattva-Mahasattva? Buddha's disciples! This Bodhisattva complies with tranquility, observes all dharmas as equal, with right mindfulness does not violate any dharmas, complies with and deeply enters into all dharmas, and with a pure and straightforward mind distinguishes all dharmas. One cultivates the view of equality, deeply and completely. Buddha's disciples! This is the second compliant forbearance of a Bodhisattva-Mahasattva.'
'Buddha's disciples! What is the forbearance of the non-arising of dharmas of a Bodhisattva-Mahasattva? Buddha's disciples! This Bodhisattva does not see any dharma arising, nor does he see any dharma ceasing. Why? If there is no arising, then there is no ceasing; if there is no ceasing, then there is no end; if there is no end, then there is freedom from defilement; if there is freedom from defilement, then there is no destruction; if there is no destruction, then there is no movement; if there is no movement, then
寂滅地；若寂滅地則離欲；若離欲則無所行；若無所行則是大愿；若是大愿則住莊嚴。佛子！是為菩薩摩訶薩第三無生法忍。
「佛子！何等為菩薩摩訶薩如幻忍？佛子！此菩薩深入諸法皆悉如幻，觀緣起法；於一法中解眾多法，眾多法中解了一法。菩薩摩訶薩于彼諸法分別諸剎；入眾生界、法界；等觀世間；等觀佛出入不二，入出生、住持，譬若如幻，非像兵、馬兵、車兵、步兵；非男，非女；非童男、童女；非樹，非葉，非華，非果；非地、水、火、風；非晝，非夜；非半月、一月；非年歲，非百年；非月，非日；非劫數；非定，非亂；非一，非異；非純，非雜；非好，非惡；非多，非小；非量，非無量；非粗，非細。種種眾非幻，幻非種種眾；但以幻故，示眾色像。菩薩摩訶薩亦復如是，觀一切世間皆悉如幻，所謂：業世間、煩惱世間、佛剎世間、法世間、三世世間、流轉世間、成世間、壞世間、行世間。菩薩摩訶薩觀察一切世間悉如幻時，不起眾生，不壞眾生；不起諸剎，不壞諸剎；不起諸法，不壞諸法；不取過去虛妄相，不作當來；不轉當來、現在，不住亦無所著；不觀察菩提，不虛妄取菩提；不取佛興世，亦無佛涅槃；不住大愿；不取清凈離生平等，無出無著。出生嚴凈佛剎，決定知真法；出生眾
【現代漢語翻譯】 現代漢語譯本 寂滅之地；如果處於寂滅之地，就會遠離慾望；如果遠離慾望，就不會有所作為；如果沒有所作為，那就是大愿；如果是大愿，就會安住于莊嚴之中。佛子！這就是菩薩摩訶薩的第三種無生法忍。 『佛子！什麼是菩薩摩訶薩的如幻忍？佛子！這位菩薩深入瞭解一切法都如幻象，觀察緣起之法；在一個法中理解眾多法，在眾多法中理解一個法。菩薩摩訶薩在這些法中分別觀察各個佛剎（佛所居住的國土）；進入眾生界、法界（一切法的總稱）；平等地看待世間；平等地看待佛的出現和涅槃（佛的入滅）是不二的，進入出生、住持（佛法住世），就像幻象一樣，不是象兵、馬兵、車兵、步兵；不是男人，不是女人；不是童男，不是童女；不是樹，不是葉，不是花，不是果；不是地、水、火、風；不是白天，不是夜晚；不是半個月，不是一個月；不是年歲，不是百年；不是月亮，不是太陽；不是劫數（極長的時間單位）；不是定，不是亂；不是一，不是異；不是純，不是雜；不是好，不是壞；不是多，不是少；不是有量，不是無量；不是粗，不是細。種種眾生不是幻象，幻象不是種種眾生；只是因為幻象的緣故，才顯示出各種色相。菩薩摩訶薩也是這樣，觀察一切世間都如幻象，所謂的：業世間（由業力所形成的世界）、煩惱世間（充滿煩惱的世界）、佛剎世間（佛所居住的國土）、法世間（佛法所存在的世界）、三世世間（過去、現在、未來）、流轉世間（生死輪迴的世界）、成世間（世界形成的過程）、壞世間（世界毀滅的過程）、行世間（眾生行為的世界）。菩薩摩訶薩觀察一切世間都如幻象時，不執著于眾生，不破壞眾生；不執著于佛剎，不破壞佛剎；不執著于諸法，不破壞諸法；不執取過去的虛妄之相，不執著于未來；不轉變未來和現在，不住留也不執著；不觀察菩提（覺悟），不虛妄地執取菩提；不執取佛的出現於世，也沒有佛的涅槃；不住留于大愿；不執取清凈、離生平等，沒有出離也沒有執著。出生莊嚴清凈的佛剎，決定地知道真理；出生眾
【English Translation】 English version The place of extinction; if in the place of extinction, then there is detachment from desire; if detached from desire, then there is no action; if there is no action, then that is the great vow; if it is the great vow, then one dwells in adornment. O son of Buddha! This is the third forbearance of non-origination for a Bodhisattva-Mahasattva. 『O son of Buddha! What is the forbearance of illusion for a Bodhisattva-Mahasattva? O son of Buddha! This Bodhisattva deeply understands that all dharmas are like illusions, observing the law of dependent origination; in one dharma, he understands many dharmas, and in many dharmas, he understands one dharma. The Bodhisattva-Mahasattva, in those dharmas, distinguishes various Buddha-lands (the lands where Buddhas reside); enters the realm of sentient beings, the realm of dharmas (the totality of all things); equally views the world; equally views the appearance and nirvana (the passing away of a Buddha) of a Buddha as non-dual, entering birth, abiding (the continuation of the Dharma), like an illusion, not elephant soldiers, horse soldiers, chariot soldiers, foot soldiers; not male, not female; not boy, not girl; not tree, not leaf, not flower, not fruit; not earth, water, fire, wind; not day, not night; not half-month, not one month; not year, not hundred years; not moon, not sun; not kalpas (extremely long periods of time); not fixed, not chaotic; not one, not different; not pure, not mixed; not good, not bad; not many, not few; not measurable, not immeasurable; not coarse, not fine. The various multitudes are not illusions, and illusions are not the various multitudes; but because of illusion, various forms are shown. The Bodhisattva-Mahasattva is also like this, observing all worlds as illusions, namely: the world of karma (the world formed by karmic forces), the world of afflictions (the world full of afflictions), the world of Buddha-lands (the lands where Buddhas reside), the world of dharmas (the world where the Dharma exists), the world of the three times (past, present, and future), the world of transmigration (the world of birth and death), the world of formation (the process of world formation), the world of destruction (the process of world destruction), the world of actions (the world of sentient beings' actions). When the Bodhisattva-Mahasattva observes all worlds as illusions, he does not cling to sentient beings, nor does he destroy sentient beings; he does not cling to Buddha-lands, nor does he destroy Buddha-lands; he does not cling to dharmas, nor does he destroy dharmas; he does not grasp the false appearances of the past, nor does he cling to the future; he does not transform the future and the present, he does not dwell nor cling; he does not observe Bodhi (enlightenment), nor does he falsely grasp Bodhi; he does not grasp the appearance of a Buddha in the world, nor is there the nirvana of a Buddha; he does not dwell in the great vow; he does not grasp purity, detachment from birth, equality, there is no leaving nor clinging. Giving rise to adorned and pure Buddha-lands, he decisively knows the true Dharma; giving rise to the multitude
生界，分別知眾生；決定知法界，住正法不動。等入三世，而亦不違分別三世。出生陰入，除滅所依；度脫眾生，等觀法界，無有差別。知一切法非文字、非言說，而亦不捨諸深妙辯。不著化眾生而轉法輪，為眾生故，受持大悲，度脫一切；說過去因緣，實知諸法，而無所至。佛子！是為菩薩摩訶薩第四如幻忍。
「佛子！何等為菩薩摩訶薩如焰忍？佛子！此菩薩覺悟一切世間皆悉如焰，如熱時焰，無有方處。菩薩摩訶薩決定了知一切諸法亦無方處：非內，非外；非有，非無；非常，非斷。觀一切法皆悉真實假名施設，非一色，非種種色；非無色地，具足證知一切諸法。佛子！是為菩薩摩訶薩第五如焰忍。
「佛子！何等為菩薩摩訶薩如夢忍？佛子！此菩薩解一切世間皆悉如夢。譬如夢，非世間，非離世間；非欲界，非色界，非無色界；非生，非死；非凈，非穢；非清，非濁，而有示現。如是菩薩摩訶薩覺悟一切世間皆悉如夢，不壞夢，不著夢，夢性寂滅，夢無自性；受持一切法皆悉如夢，不壞夢，不虛妄取夢，覺悟一切世間皆悉如夢。佛子！是為菩薩摩訶薩第六如夢忍。
「佛子！何等為菩薩摩訶薩如響忍？佛子！此菩薩出生諸法，善學成就，究竟聖法，得到彼岸。知一切法皆悉如響；分別眾聲
【現代漢語翻譯】 現代漢語譯本：菩薩了知眾生的界限，分別瞭解眾生的不同；確定地了解法界（一切法的總和），安住于正法而不動搖。他們平等地進入過去、現在、未來三世，但也不違背對三世的分別認知。他們生起陰（構成生命的五種要素）、入（感覺器官及其對像），消除所依賴的根源；度脫眾生，平等地觀察法界，沒有差別。他們知道一切法不是文字，不是言語所能表達的，但也不捨棄那些深奧微妙的辯才。他們不執著于教化眾生而轉法輪（佛法的傳播），爲了眾生，他們受持大悲心，度脫一切眾生；講述過去的因緣，真實地瞭解諸法，而無所執著。佛子！這就是菩薩摩訶薩的第四種如幻忍。 「佛子！什麼是菩薩摩訶薩的如焰忍？佛子！這位菩薩覺悟到一切世間都像火焰一樣，像熱時的火焰，沒有固定的方位。菩薩摩訶薩確定地了知一切諸法也沒有固定的方位：既不在內，也不在外；既不是有，也不是無；既不是常，也不是斷。他們觀察一切法都是真實的假名施設，不是單一的顏色，也不是多種顏色；不是無色界，而是具足證知一切諸法。佛子！這就是菩薩摩訶薩的第五種如焰忍。 「佛子！什麼是菩薩摩訶薩的如夢忍？佛子！這位菩薩理解一切世間都像夢一樣。譬如夢，既不屬於世間，也不脫離世間；既不屬於欲界（有慾望的世界），也不屬於色界（有物質的世界），也不屬於無色界（沒有物質的世界）；既不是生，也不是死；既不是清凈，也不是污穢；既不是清澈，也不是渾濁，但卻有顯現。菩薩摩訶薩也這樣覺悟到一切世間都像夢一樣，不破壞夢，不執著于夢，夢的本性是寂滅的，夢沒有自性；他們受持一切法都像夢一樣，不破壞夢，不虛妄地執取夢，覺悟到一切世間都像夢一樣。佛子！這就是菩薩摩訶薩的第六種如夢忍。 「佛子！什麼是菩薩摩訶薩的如響忍？佛子！這位菩薩生起諸法，善於學習併成就，最終達到聖法，到達彼岸。他們知道一切法都像迴響一樣；分別各種聲音
【English Translation】 English version: They understand the realms of beings, discerning each sentient being; they definitively understand the Dharma realm (the totality of all phenomena), abiding in the true Dharma without wavering. They equally enter the three times—past, present, and future—yet do not contradict the distinctions of the three times. They give rise to the skandhas (the five aggregates that constitute a person) and the ayatanas (sense bases), eliminating the root of dependence; they liberate beings, observing the Dharma realm equally, without differentiation. They know that all dharmas are not words, not speech, yet they do not abandon profound and subtle eloquence. They are not attached to converting beings while turning the Dharma wheel (the propagation of Buddhist teachings), but for the sake of beings, they uphold great compassion, liberating all; they speak of past causes and conditions, truly understanding all dharmas, yet without attachment. O son of the Buddha! This is the fourth patience of a Bodhisattva Mahasattva, like an illusion. 「O son of the Buddha! What is the patience of a Bodhisattva Mahasattva like a flame? O son of the Buddha! This Bodhisattva awakens to the fact that all the world is like a flame, like a flame in hot weather, without a fixed location. The Bodhisattva Mahasattva definitively knows that all dharmas also have no fixed location: neither inside nor outside; neither existent nor non-existent; neither permanent nor impermanent. They observe all dharmas as true provisional designations, not a single color, nor various colors; not the formless realm, but fully realizing all dharmas. O son of the Buddha! This is the fifth patience of a Bodhisattva Mahasattva, like a flame. 「O son of the Buddha! What is the patience of a Bodhisattva Mahasattva like a dream? O son of the Buddha! This Bodhisattva understands that all the world is like a dream. For example, a dream is neither of the world nor apart from the world; neither of the desire realm (the world of desires), nor of the form realm (the world of matter), nor of the formless realm (the world without matter); neither birth nor death; neither pure nor impure; neither clear nor turbid, yet it appears. Likewise, the Bodhisattva Mahasattva awakens to the fact that all the world is like a dream, not destroying the dream, not attached to the dream, the nature of the dream is quiescence, the dream has no self-nature; they uphold all dharmas as like a dream, not destroying the dream, not falsely grasping the dream, awakening to the fact that all the world is like a dream. O son of the Buddha! This is the sixth patience of a Bodhisattva Mahasattva, like a dream. 「O son of the Buddha! What is the patience of a Bodhisattva Mahasattva like an echo? O son of the Buddha! This Bodhisattva gives rise to all dharmas, is skilled in learning and accomplishment, ultimately attains the sacred Dharma, reaching the other shore. They know that all dharmas are like an echo; they discern various sounds
猶如呼響，而無所至。菩薩摩訶薩解如來音不從內出，不從外出，不從內外出；彼聞音者不在內，不在外，亦不在內外，而能出生巧方便智，了聲如響，悉從緣起，亦不壞法施。深入音聲，遠離顛倒，善學一切。如帝釋後於一音中出千妙音，而亦不取虛妄音聲。菩薩摩訶薩亦復如是，入離虛妄法界，出生巧妙方便音聲于無量無邊世界，廣為眾生轉凈法輪，度脫一切。受持如來廣長舌相，出生無量無障礙音，充滿十方一切世界，普令眾生悉得開解，發起善根，而音聲無轉，不可言說；知音聲非語言，而隨順語言，亦不染著種種音聲，覺悟了知一切音聲。佛子！是為菩薩摩訶薩第七如響忍。
「佛子！何等為菩薩摩訶薩如電忍？佛子！此菩薩不生世間，不死世間；不內世間，不外世間；不行世間，非不行世間；不壞世間，非不壞世間；不起世間趣，不離世間趣；不等世間，非不等世間；非世間，非離世間；不行菩薩行，而不捨大愿；非實，非虛。所行真實，究竟一切如來正法，能辦一切世間諸事，亦不隨順世間流轉，亦不受持正法流轉。譬如電，或日、或月、山、樹、男、女、室宅、墻壁、大地、流水等皆悉能照，令明凈故。譬水、油、身、寶珠、明鏡，如是等一切清凈色，悉能照明一切凈界。電不離明凈，明凈不
【現代漢語翻譯】 現代漢語譯本 如同回聲，沒有固定的來源。菩薩摩訶薩理解如來的聲音不是從內部發出，不是從外部發出，也不是從內外同時發出；聽到聲音的人不在內部，不在外部，也不在內外，卻能生出巧妙的方便智慧，明白聲音如同回聲，完全由因緣而生起，也不會因此而破壞法佈施。深入理解聲音的本質，遠離顛倒妄想，善於學習一切。如同帝釋天能從一個聲音中發出千種美妙的聲音，卻不執著于虛妄的聲音。菩薩摩訶薩也是如此，進入遠離虛妄的法界，在無量無邊的世界中發出巧妙方便的聲音，廣泛地為眾生轉動清凈的法輪，救度一切眾生。他們領受如來廣長舌相的加持，發出無量無礙的聲音，充滿十方一切世界，普遍使眾生都能開悟理解，發起善根，而聲音本身沒有變化，不可言說；他們知道聲音不是語言，卻能隨順語言，也不執著于各種聲音，覺悟並瞭解一切聲音。佛子！這就是菩薩摩訶薩的第七種如響忍。 佛子！什麼是菩薩摩訶薩的如電忍？佛子！這位菩薩不生於世間，也不死於世間；不屬於世間內部，也不屬於世間外部；不執著於世間，也不脫離世間；不破壞世間，也不不破壞世間；不生起世間的慾望，也不脫離世間的慾望；不與世間相同，也不與世間不同；既不屬於世間，也不脫離世間；不執著于菩薩的修行，也不捨棄廣大的誓願；既非真實，也非虛妄。他們所行的是真實，最終成就一切如來的正法，能夠處理世間的一切事務，也不隨順世間的流轉，也不受持正法的流轉。譬如閃電，或者太陽、月亮、山、樹、男人、女人、房屋、墻壁、大地、流水等都能照亮，使之明亮清凈。又如水、油、身體、寶珠、明鏡等一切清凈之物，都能照亮一切清凈的境界。閃電不離明亮清凈，明亮清凈也不離閃電。
【English Translation】 English version It is like an echo, which has no fixed origin. A Bodhisattva Mahasattva understands that the Tathagata's sound does not come from within, nor from without, nor from both within and without; the one who hears the sound is not within, not without, nor in both within and without, yet they can give rise to skillful expedient wisdom, understanding that sound is like an echo, arising entirely from conditions, and they do not thereby destroy the giving of Dharma. They deeply understand the essence of sound, are far from inverted views, and are skilled in learning everything. Just as Indra can produce a thousand wonderful sounds from one sound, yet does not cling to illusory sounds. A Bodhisattva Mahasattva is also like this, entering the Dharma realm that is free from illusion, producing skillful expedient sounds in immeasurable and boundless worlds, widely turning the pure Dharma wheel for sentient beings, and liberating all beings. They receive the blessing of the Tathagata's broad and long tongue, producing immeasurable and unobstructed sounds, filling all worlds in the ten directions, universally enabling sentient beings to awaken and understand, and to generate good roots, while the sound itself does not change and is ineffable; they know that sound is not language, yet they can follow language, and they do not cling to various sounds, awakening to and understanding all sounds. Child of Buddha! This is the seventh forbearance of a Bodhisattva Mahasattva, the forbearance like an echo. Child of Buddha! What is the forbearance of a Bodhisattva Mahasattva like lightning? Child of Buddha! This Bodhisattva is not born in the world, nor does he die in the world; he does not belong to the inside of the world, nor to the outside of the world; he does not cling to the world, nor does he detach from the world; he does not destroy the world, nor does he not destroy the world; he does not give rise to worldly desires, nor does he detach from worldly desires; he is not the same as the world, nor is he different from the world; he neither belongs to the world, nor does he detach from the world; he does not cling to the practice of a Bodhisattva, nor does he abandon his great vows; he is neither real nor unreal. What they practice is real, ultimately accomplishing the true Dharma of all Tathagatas, able to handle all affairs of the world, and they do not follow the flow of the world, nor do they adhere to the flow of the true Dharma. For example, lightning, or the sun, moon, mountains, trees, men, women, houses, walls, earth, flowing water, etc., can all illuminate, making them bright and clear. Also, like water, oil, the body, jewels, bright mirrors, and all other pure things, they can illuminate all pure realms. Lightning does not depart from brightness and purity, and brightness and purity do not depart from lightning.
離電，電能遠照，而電非遠近。菩薩摩訶薩亦復如是，能照彼我一切境界，而其智慧不作分別，照現彼我一切境界。如種子中無有根、芽、莖、節、枝、葉，而能為因。菩薩摩訶薩亦復如是，于不二法中分別二相，修無礙際。佛子！是為菩薩摩訶薩第八如電忍。若菩薩摩訶薩成就此忍，雖不往詣諸如來所，而悉普現一切佛剎，不起此世界，不至一切世界。菩薩現身遍一切世界，如電光現，遊行無礙，普至十方，金剛諸山堅固之物所不能障；具足成就佛家清凈身、口、意業，得無量清凈一切色身。
「佛子！何等為菩薩摩訶薩第九如化忍？佛子！此菩薩知一切世間皆悉如化，所謂：一切眾生業化，一切眾生行化，一切虛妄化，一切苦樂顛倒化，一切妄取化，一切世間無實法化，一切語言道化，一切煩惱化，諸想所起故；調伏眾生化，離垢清凈故；三世不退轉化，無生平等故；菩薩愿化，長養菩薩行故；如來大悲化，除滅眾生一切苦故；法輪方便智化，出生無量無畏智辯故。佛子！是為菩薩摩訶薩解知世間、離世間化，決定知廣大、知無量、無際等；知如如，具足成就無量自在；于真實中而不傾動，悉見一切無有真實而不壞所行。譬如化，不從心起，不住心中生；不由業起，亦不受報；非世間生，非世間滅；非法所
【現代漢語翻譯】 現代漢語譯本 離電（閃電），電能遠照，但電本身並無遠近之分。菩薩摩訶薩（偉大的菩薩）也是如此，能照見彼（他人）我（自己）一切境界，而其智慧不作分別，照見顯現彼我一切境界。如同種子中沒有根、芽、莖、節、枝、葉，卻能作為因。菩薩摩訶薩也是如此，在不二之法中分別二相，修習無礙的境界。佛子！這就是菩薩摩訶薩的第八種如電忍。如果菩薩摩訶薩成就這種忍，即使不前往諸如來（佛）之處，也能普遍顯現在一切佛剎（佛的國土），不離開此世界，也不到達其他世界。菩薩顯現身形遍佈一切世界，如同閃電的光芒顯現，無礙，普遍到達十方，金剛諸山等堅固之物都不能阻礙；具足成就佛家清凈的身、口、意業，得到無量清凈的一切色身。
「佛子！什麼是菩薩摩訶薩的第九種如化忍？佛子！這位菩薩知道一切世間都如幻化，所謂：一切眾生的業力所化，一切眾生的行為所化，一切虛妄所化，一切苦樂顛倒所化，一切妄取所化，一切世間無實之法所化，一切語言之道所化，一切煩惱所化，都是由諸想所生起；調伏眾生所化，是爲了遠離垢染而清凈；三世不退轉所化，是因為無生平等；菩薩的願力所化，是爲了增長菩薩的修行；如來（佛）的大悲所化，是爲了消除眾生的一切痛苦；法輪（佛法）的方便智慧所化，是爲了出生無量無畏的智慧辯才。佛子！這就是菩薩摩訶薩瞭解世間和出世間如幻化，確定知道其廣大、無量、無邊等；知道如如（真如），具足成就無量的自在；在真實之中而不動搖，悉見一切沒有真實而不壞的所行。譬如幻化，不是從心中生起，也不住在心中；不是由業力生起，也不受報應；不是世間所生，也不是世間所滅；不是法所
【English Translation】 English version Like lightning, electricity illuminates far and wide, yet electricity itself has no concept of near or far. Bodhisattva Mahasattvas (great Bodhisattvas) are also like this, able to illuminate all realms of self and others, yet their wisdom does not discriminate, illuminating and manifesting all realms of self and others. Just as a seed contains no roots, sprouts, stems, nodes, branches, or leaves, yet it can be the cause. Bodhisattva Mahasattvas are also like this, distinguishing between two aspects within the non-dual Dharma, cultivating unobstructed realms. Oh, son of Buddha! This is the eighth forbearance of a Bodhisattva Mahasattva, like lightning. If a Bodhisattva Mahasattva achieves this forbearance, even without going to the places of all Tathagatas (Buddhas), they can universally manifest in all Buddha-lands, without leaving this world, nor arriving at other worlds. The Bodhisattva manifests their body throughout all worlds, like the appearance of lightning, unobstructed, universally reaching the ten directions, and cannot be hindered by solid objects like Vajra mountains; fully accomplishing the pure body, speech, and mind karma of the Buddha family, attaining countless pure forms.
「Oh, son of Buddha! What is the ninth forbearance of a Bodhisattva Mahasattva, like an illusion? Oh, son of Buddha! This Bodhisattva knows that all of the world is like an illusion, namely: the illusion of all sentient beings' karma, the illusion of all sentient beings' actions, the illusion of all falsities, the illusion of all suffering and joy's inversions, the illusion of all grasping, the illusion of all worldly unreal dharmas, the illusion of all paths of language, the illusion of all afflictions, all arising from thoughts; the illusion of taming sentient beings, for the sake of being free from defilement and pure; the illusion of non-regression in the three times, because of the equality of non-birth; the illusion of the Bodhisattva's vows, for the sake of nurturing the Bodhisattva's practice; the illusion of the Tathagata's (Buddha's) great compassion, for the sake of eliminating all suffering of sentient beings; the illusion of the Dharma wheel's expedient wisdom, for the sake of giving birth to immeasurable fearless wisdom and eloquence. Oh, son of Buddha! This is how a Bodhisattva Mahasattva understands the worldly and trans-worldly as illusions, knowing for certain their vastness, immeasurability, boundlessness, etc.; knowing Suchness (Tathata), fully accomplishing immeasurable freedom; remaining unmoving in truth, seeing all that is not real and not destroyed. For example, an illusion does not arise from the mind, nor does it dwell in the mind; it does not arise from karma, nor does it receive retribution; it is not born from the world, nor does it perish in the world; it is not of the Dharma
攝，非法所觸；非是久住，非須臾住；非世間行，非離世間；非游諸方，非諸方所攝；非量，非無量；非厭，非無厭；非休息，非無休息；非凡，非聖；非凈，非穢；非生，非死；非愚，非智；非見，非失；不依世間，非法界所攝；非黠慧，非愚蒙；非熾然，非寂滅；非生死，非涅槃；非有，非無。如是菩薩摩訶薩處於世間行菩薩行，受持方便，觀察世間皆悉如化；不著世間，亦不著化；不妄取世間，亦不取化；不住世間，不滅世間；不住正法，不隨非法。而不捨教化眾生，一向正念，具足諸愿。不莊嚴諸法，亦復不壞諸莊嚴法；於一切法悉無所有，悉能具足一切佛法，譬如化非有，非無。菩薩摩訶薩亦復如是，安住如化忍中，悉能具足諸佛菩提，饒益眾生。佛子！是為菩薩摩訶薩第九如化忍。
「佛子！若菩薩摩訶薩成就此忍，於一切佛剎無所依著。譬如化，於一切世界無所依著，於一切佛法不虛妄行；譬如化，行無所行，離諸顛倒；譬如化，非身，示現一切身；譬如化，不依色，示現一切色；譬如化，不著實際，平等滿足自性無性；譬如化，非解脫法，悉能示現一切法處；譬如化，無處所性，亦非調伏，亦非清凈；譬如化，離一切神力，往詣一切諸如來所；譬如化，不可退轉，不生、不滅，悉離掛礙，一切
【現代漢語翻譯】 現代漢語譯本：
攝取，不是非法所觸及的；不是長久住留，也不是短暫住留；不是世間執行，也不是脫離世間；不是遊歷各方，也不是被各方所攝取；不是可量度的，也不是不可量度的；不是厭惡，也不是不厭惡；不是休息，也不是不休息；不是凡夫，也不是聖人；不是清凈，也不是污穢；不是出生，也不是死亡；不是愚笨，也不是智慧；不是看見，也不是失去；不依賴世間，也不被法界所攝取；不是聰慧，也不是愚昧；不是熾熱，也不是寂滅；不是生死，也不是涅槃（Nirvana，佛教術語，指解脫輪迴的境界）；不是有，也不是無。像這樣，菩薩摩訶薩（Bodhisattva Mahasattva，指偉大的菩薩）處於世間修行菩薩道，接受並運用方便法門，觀察世間一切都如幻化；不執著於世間，也不執著于幻化；不妄取世間，也不取幻化；不住留於世間，也不滅絕世間；不住留于正法，也不隨順非法。但不捨棄教化眾生，一心正念，具足各種願望。不莊嚴諸法，也不破壞諸莊嚴法；對於一切法都無所執著，卻能具足一切佛法，譬如幻化，非有非無。菩薩摩訶薩也像這樣，安住于如幻化忍（Kshanti，佛教術語，指忍耐）中，能夠具足諸佛的菩提（Bodhi，佛教術語，指覺悟），利益眾生。佛子！這就是菩薩摩訶薩的第九種如幻化忍。
「佛子！如果菩薩摩訶薩成就這種忍，對於一切佛剎（Buddha-kshetra，指佛的國土）都無所依著。譬如幻化，對於一切世界都無所依著，對於一切佛法都不虛妄地修行；譬如幻化，修行無所行，遠離各種顛倒；譬如幻化，不是身體，卻能示現一切身體；譬如幻化，不依賴色（Rupa，佛教術語，指物質現象），卻能示現一切色；譬如幻化，不執著于實際，平等滿足自性無性；譬如幻化，不是解脫法，卻能示現一切法處；譬如幻化，沒有處所的性質，也不是調伏，也不是清凈；譬如幻化，脫離一切神力，前往一切諸如來（Tathagata，指佛的稱號）所在之處；譬如幻化，不可退轉，不生不滅，完全脫離掛礙，一切 English version:
Not grasped by what is unlawful; not abiding long, nor abiding briefly; not worldly conduct, nor apart from the world; not traveling in all directions, nor grasped by all directions; not measurable, nor immeasurable; not aversion, nor non-aversion; not rest, nor non-rest; not ordinary, nor holy; not pure, nor impure; not birth, nor death; not foolish, nor wise; not seeing, nor losing; not relying on the world, nor grasped by the realm of Dharma; not clever, nor ignorant; not blazing, nor extinguished; not birth and death, nor Nirvana; neither being, nor non-being. Thus, a Bodhisattva Mahasattva (a great Bodhisattva) dwells in the world practicing the Bodhisattva path, accepting and utilizing skillful means, observing that all in the world is like an illusion; not attached to the world, nor attached to illusion; not falsely grasping the world, nor grasping illusion; not dwelling in the world, nor destroying the world; not dwelling in the true Dharma, nor following the unlawful. Yet, they do not abandon teaching sentient beings, with one-pointed mindfulness, fulfilling all vows. They do not adorn all dharmas, nor do they destroy all adorned dharmas; they are unattached to all dharmas, yet they can fulfill all Buddha dharmas, like an illusion, neither being nor non-being. A Bodhisattva Mahasattva is also like this, abiding in the patience of illusion (Kshanti), able to fulfill the Bodhi (enlightenment) of all Buddhas, benefiting sentient beings. O son of Buddha! This is the ninth patience of illusion of a Bodhisattva Mahasattva.
'O son of Buddha! If a Bodhisattva Mahasattva achieves this patience, they are not attached to any Buddha-kshetra (Buddha-field). Like an illusion, they are not attached to any world, and they do not falsely practice any Buddha dharma; like an illusion, they practice without practicing, free from all inversions; like an illusion, not a body, yet manifesting all bodies; like an illusion, not relying on form (Rupa), yet manifesting all forms; like an illusion, not attached to reality, equally fulfilling self-nature without nature; like an illusion, not a dharma of liberation, yet manifesting all dharma places; like an illusion, without the nature of a place, neither taming nor purifying; like an illusion, free from all divine powers, going to all the places of the Tathagatas (Buddhas); like an illusion, irreversible, neither born nor destroyed, completely free from hindrances, all
【English Translation】 Not grasped by what is unlawful; not abiding long, nor abiding briefly; not worldly conduct, nor apart from the world; not traveling in all directions, nor grasped by all directions; not measurable, nor immeasurable; not aversion, nor non-aversion; not rest, nor non-rest; not ordinary, nor holy; not pure, nor impure; not birth, nor death; not foolish, nor wise; not seeing, nor losing; not relying on the world, nor grasped by the realm of Dharma; not clever, nor ignorant; not blazing, nor extinguished; not birth and death, nor Nirvana; neither being, nor non-being. Thus, a Bodhisattva Mahasattva (a great Bodhisattva) dwells in the world practicing the Bodhisattva path, accepting and utilizing skillful means, observing that all in the world is like an illusion; not attached to the world, nor attached to illusion; not falsely grasping the world, nor grasping illusion; not dwelling in the world, nor destroying the world; not dwelling in the true Dharma, nor following the unlawful. Yet, they do not abandon teaching sentient beings, with one-pointed mindfulness, fulfilling all vows. They do not adorn all dharmas, nor do they destroy all adorned dharmas; they are unattached to all dharmas, yet they can fulfill all Buddha dharmas, like an illusion, neither being nor non-being. A Bodhisattva Mahasattva is also like this, abiding in the patience of illusion (Kshanti), able to fulfill the Bodhi (enlightenment) of all Buddhas, benefiting sentient beings. O son of Buddha! This is the ninth patience of illusion of a Bodhisattva Mahasattva. 'O son of Buddha! If a Bodhisattva Mahasattva achieves this patience, they are not attached to any Buddha-kshetra (Buddha-field). Like an illusion, they are not attached to any world, and they do not falsely practice any Buddha dharma; like an illusion, they practice without practicing, free from all inversions; like an illusion, not a body, yet manifesting all bodies; like an illusion, not relying on form (Rupa), yet manifesting all forms; like an illusion, not attached to reality, equally fulfilling self-nature without nature; like an illusion, not a dharma of liberation, yet manifesting all dharma places; like an illusion, without the nature of a place, neither taming nor purifying; like an illusion, free from all divine powers, going to all the places of the Tathagatas (Buddhas); like an illusion, irreversible, neither born nor destroyed, completely free from hindrances, all
諸力、金剛諸山所不能障。
「佛子！何等為菩薩摩訶薩第十如虛空忍？佛子！此菩薩解一切法界猶如虛空，以無性故；譬如虛空，一切世界亦復如是，解一切佛剎無所起故；譬如虛空，一切諸法亦復如是，解無二法故；譬如虛空，一切眾生行亦復如是，解行無所行故；譬如虛空，一切佛法亦復如是，解無分別故；譬如虛空，一切佛力亦復如是，解無異故；譬如虛空，一切諸禪亦復如是，解三世故；譬如虛空，一切說法亦復如是，解不可說故；譬如虛空，一切佛身亦復如是，解無礙故；譬如虛空，遍一切處，解一切法如虛空故。
「佛子！如是菩薩摩訶薩解一切法悉如虛空，得虛空等忍智，得虛空等身、得虛空等身業；得虛空等口、得虛空等口業；得虛空等心、得虛空等心業。譬如虛空，不生、不死，菩薩摩訶薩亦復如是，一切法身不生、不死；譬如虛空不可破壞，菩薩摩訶薩亦復如是，智慧諸力不可破壞；譬如虛空，一切世間之所依止而無所依，菩薩摩訶薩亦復如是，一切諸法之所依止而無所依；譬如虛空，不生、不滅，悉為一切生滅所依，菩薩摩訶薩亦復如是，非向、非成，令一切眾生皆悉清凈；譬如虛空，非方、非非方，而能示現諸海分際，菩薩摩訶薩亦復如是，非業、非業報，而能演說一切生死
【現代漢語翻譯】 現代漢語譯本：各種力量、金剛山都無法阻礙它。
『佛子！什麼是菩薩摩訶薩的第十種如虛空忍？佛子！這位菩薩理解一切法界都像虛空一樣，因為它們沒有自性；就像虛空一樣，一切世界也是如此，理解一切佛剎都沒有生起；就像虛空一樣，一切諸法也是如此，理解沒有二法；就像虛空一樣，一切眾生的行為也是如此，理解行為沒有所行；就像虛空一樣，一切佛法也是如此，理解沒有分別；就像虛空一樣，一切佛力也是如此，理解沒有差異；就像虛空一樣，一切禪定也是如此，理解三世；就像虛空一樣，一切說法也是如此，理解不可說；就像虛空一樣，一切佛身也是如此，理解沒有障礙；就像虛空一樣，遍及一切處，理解一切法都像虛空一樣。
『佛子！這樣的菩薩摩訶薩理解一切法都像虛空一樣，獲得等同虛空的忍智，獲得等同虛空的身體、獲得等同虛身的業；獲得等同虛空的口、獲得等同虛口的業；獲得等同虛空的心、獲得等同虛心的業。就像虛空一樣，不生、不死，菩薩摩訶薩也是如此，一切法身不生、不死；就像虛空一樣不可破壞，菩薩摩訶薩也是如此，智慧和各種力量不可破壞；就像虛空一樣，是一切世間的所依止而無所依，菩薩摩訶薩也是如此，是一切諸法的所依止而無所依；就像虛空一樣，不生、不滅，是一切生滅的所依，菩薩摩訶薩也是如此，非趨向、非成就，令一切眾生都清凈；就像虛空一樣，非方、非非方，而能示現諸海的邊界，菩薩摩訶薩也是如此，非業、非業報，而能演說一切生死』
【English Translation】 English version: It cannot be obstructed by any powers or Vajra (diamond) mountains.
'Buddha's children! What is the tenth forbearance of a Bodhisattva Mahasattva, which is like space? Buddha's children! This Bodhisattva understands that all realms of Dharma are like space, because they have no inherent nature; just like space, all worlds are also like this, understanding that all Buddha lands have no arising; just like space, all Dharmas are also like this, understanding that there are no two Dharmas; just like space, all sentient beings' actions are also like this, understanding that actions have no place to act; just like space, all Buddha Dharmas are also like this, understanding that there is no discrimination; just like space, all Buddha powers are also like this, understanding that there is no difference; just like space, all meditations are also like this, understanding the three periods of time; just like space, all teachings are also like this, understanding that they are inexpressible; just like space, all Buddha bodies are also like this, understanding that there are no obstacles; just like space, pervading all places, understanding that all Dharmas are like space.'
'Buddha's children! Such a Bodhisattva Mahasattva understands that all Dharmas are like space, attains forbearance and wisdom equal to space, attains a body equal to space, attains actions of body equal to space; attains a mouth equal to space, attains actions of mouth equal to space; attains a mind equal to space, attains actions of mind equal to space. Just like space, which is not born and does not die, a Bodhisattva Mahasattva is also like this, the Dharma body is not born and does not die; just like space, which cannot be destroyed, a Bodhisattva Mahasattva is also like this, wisdom and all powers cannot be destroyed; just like space, which is the support of all worlds but has no support, a Bodhisattva Mahasattva is also like this, the support of all Dharmas but has no support; just like space, which is not born and does not perish, and is the support of all arising and ceasing, a Bodhisattva Mahasattva is also like this, neither going towards nor achieving, making all sentient beings pure; just like space, which is neither a direction nor not a direction, but can show the boundaries of the seas, a Bodhisattva Mahasattva is also like this, neither karma nor karmic retribution, but can expound all births and deaths.'
大海分際；譬如虛空，非行、非住，而能示現種種威儀，菩薩摩訶薩亦復如是，非行、非住，而能分別一切諸行；譬如虛空，非色、非無色，而能示現百千諸色，菩薩摩訶薩亦復如是，非世間色、非離世間色，而能示現一切諸色；譬如虛空，非久住、非須臾住，菩薩摩訶薩亦復如是，非久趣向、非須臾趣向，能廣演說一切菩薩之所住行；譬如虛空，非凈、非穢，菩薩摩訶薩亦復如是，非世間障覆，亦非清凈；譬如虛空，一切世間皆謂現前，實非現前，菩薩摩訶薩亦復如是，一切諸法現菩薩前，而於菩薩無所現前；譬如虛空，住一切處，而虛空無分齊，菩薩摩訶薩亦復如是，住一切法，而菩薩心無有分齊。何以故？菩薩摩訶薩思惟自己善根猶如虛空：善根清凈、善根具足、善根平等、善根一分、善根寂滅、善根一味、善根一量、善根清凈如虛空色，善根趣一切道、不忘一切法、得一切不壞法、遊行一切剎、具足一切身，而於諸身悉無所著；普於十方，永離癡惑，具足成就不可壞力，滿足一切功德境界；得一切種法，得深樂法，得虛空等金剛善根；出生一切諸妙音聲；一切世間常轉法輪，未曾失時。佛子！是為菩薩摩訶薩第十如虛空忍。
「若菩薩摩訶薩成就此忍，得無來身，以無去故；得不生身，以不滅故；得不
【現代漢語翻譯】 現代漢語譯本 大海的邊界；譬如虛空，既非行走也非停留，卻能示現種種威儀，菩薩摩訶薩（菩薩中的大菩薩）也是如此，既非行走也非停留，卻能分辨一切諸行；譬如虛空，既非有色也非無色，卻能示現百千諸色，菩薩摩訶薩也是如此，既非世間色也非脫離世間色，卻能示現一切諸色；譬如虛空，既非長久停留也非短暫停留，菩薩摩訶薩也是如此，既非長久趨向也非短暫趨向，能廣泛演說一切菩薩的住行；譬如虛空，既非清凈也非污穢，菩薩摩訶薩也是如此，既非被世間障礙覆蓋，也非清凈；譬如虛空，一切世間都認為它在眼前，實際上並非在眼前，菩薩摩訶薩也是如此，一切諸法在菩薩面前顯現，而對於菩薩來說，沒有什麼是在眼前的；譬如虛空，安住於一切處，而虛空沒有邊際，菩薩摩訶薩也是如此，安住於一切法，而菩薩的心沒有邊際。為什麼呢？菩薩摩訶薩思惟自己的善根猶如虛空：善根清凈、善根具足、善根平等、善根是一部分、善根寂滅、善根同一味道、善根同一量度、善根清凈如虛空的顏色，善根趨向一切道、不忘一切法、得到一切不壞的法、遍及一切剎土（佛土）、具足一切身，而對於諸身沒有任何執著；普遍於十方，永遠脫離癡迷迷惑，具足成就不可破壞的力量，滿足一切功德境界；得到一切種類的法，得到深樂的法，得到如同虛空般堅固的金剛善根；出生一切美妙的聲音；在一切世間常轉法輪（佛法），未曾錯過時機。佛子！這就是菩薩摩訶薩的第十種如虛空忍。 如果菩薩摩訶薩成就這種忍，就能得到無來之身，因為沒有去處；得到不生之身，因為沒有滅亡；得到不...
【English Translation】 English version The boundary of the great ocean; like the void, neither walking nor dwelling, yet able to manifest various dignified behaviors, the Bodhisattva Mahasattva (a great Bodhisattva) is also like this, neither walking nor dwelling, yet able to distinguish all actions; like the void, neither with form nor without form, yet able to manifest hundreds and thousands of forms, the Bodhisattva Mahasattva is also like this, neither worldly form nor detached from worldly form, yet able to manifest all forms; like the void, neither dwelling long nor dwelling briefly, the Bodhisattva Mahasattva is also like this, neither long-term inclination nor short-term inclination, able to widely expound all the dwelling and actions of Bodhisattvas; like the void, neither pure nor impure, the Bodhisattva Mahasattva is also like this, neither covered by worldly obstacles, nor pure; like the void, all the world thinks it is present, but in reality it is not present, the Bodhisattva Mahasattva is also like this, all dharmas appear before the Bodhisattva, but for the Bodhisattva, nothing is present; like the void, dwelling in all places, yet the void has no boundaries, the Bodhisattva Mahasattva is also like this, dwelling in all dharmas, yet the Bodhisattva's mind has no boundaries. Why is this? The Bodhisattva Mahasattva contemplates their own roots of goodness as being like the void: the roots of goodness are pure, the roots of goodness are complete, the roots of goodness are equal, the roots of goodness are a part, the roots of goodness are extinguished, the roots of goodness are of one flavor, the roots of goodness are of one measure, the roots of goodness are as pure as the color of the void, the roots of goodness incline towards all paths, do not forget all dharmas, obtain all indestructible dharmas, pervade all ksetras (Buddha lands), possess all bodies, and have no attachment to any bodies; universally in the ten directions, forever free from delusion and confusion, fully achieving indestructible power, fulfilling all meritorious realms; obtaining all kinds of dharmas, obtaining deeply joyful dharmas, obtaining diamond-like roots of goodness equal to the void; giving rise to all wonderful sounds; constantly turning the wheel of dharma (Buddhist teachings) in all worlds, never missing the opportune time. Son of Buddha! This is the tenth forbearance of the Bodhisattva Mahasattva, like the void. If a Bodhisattva Mahasattva achieves this forbearance, they will obtain a body that does not come, because there is nowhere to go; obtain a body that is not born, because there is no extinction; obtain a body that does not...
聚身，以無散壞故；具足不實身，以無真實故；得一相身，以無相故；得無量身，以佛力無量故；得平等身，以如相故；得不壞身，以等觀三世故；得至一切處身，以凈眼普照無障礙故；得離欲際身，以一切法無合散故；得虛空際功德藏，以無盡故；得無窮盡平等法辯，以一切法性如虛空一性故；得無量無礙微妙音聲，以無礙如虛空故；得清凈具足一切菩薩行巧妙方便，以一切法無礙清凈如虛空故；得一切佛法海，以不可斷如虛空故；得受持一切佛剎，以無量如虛空離貪慾故；得一切法示現自在，未曾休息，以堅固如虛空故；得不可壞堅固法身，以如虛空能持一切世間故；具足成就不可沮壞金剛諸根，以示現一切世間成敗故；得具足力，能持一切世間，以受持智慧如虛空故。佛子！是為菩薩摩訶薩十種忍。」
爾時，普賢菩薩欲重宣此義，為諸菩薩以偈頌曰：◎
「◎譬如世有人， 聞有寶藏處， 聞已大歡喜， 寶藏可得故。 如是大智慧， 菩薩真佛子， 佛深寂滅法， 聞已大歡喜。 聞彼深法已， 其心不恐怖， 亦不生驚畏， 不退亦不沒。 菩薩向菩提， 聞此寂滅音， 堪忍寂滅法， 于彼不生疑。 我作一切智， 天人尊導師， 以聞甚深法， 其
【現代漢語翻譯】 現代漢語譯本 『聚集之身』，因為不會散壞；『具足不實之身』，因為沒有真實性；『得一相之身』，因為沒有相狀；『得無量之身』，因為佛的力量無量；『得平等之身』，因為它如實相；『得不壞之身』，因為它平等觀察三世；『得至一切處之身』，因為清凈的眼睛普遍照耀沒有障礙；『得離欲際之身』，因為一切法沒有聚合和分散；『得虛空際功德藏』，因為它無盡；『得無窮盡平等法辯』，因為一切法的本性如虛空一樣是一體的；『得無量無礙微妙音聲』，因為它無礙如虛空；『得清凈具足一切菩薩行巧妙方便』，因為一切法無礙清凈如虛空；『得一切佛法海』，因為它不可斷如虛空；『得受持一切佛剎（佛的國土）』，因為它無量如虛空，遠離貪慾；『得一切法示現自在』，未曾休息，因為它堅固如虛空；『得不可壞堅固法身』，因為它如虛空能承載一切世間；具足成就不可摧毀的金剛諸根，因為它示現一切世間的成敗；『得具足力』，能承載一切世間，因為它受持智慧如虛空。佛子！這就是菩薩摩訶薩（偉大的菩薩）的十種忍辱。
那時，普賢菩薩（象徵一切菩薩行愿的菩薩）想要再次宣說這個道理，為諸位菩薩用偈頌說道：
『譬如世間有人，聽說有寶藏的地方，聽了之後非常歡喜，因為寶藏可以得到。』 『就像這樣，大智慧的菩薩，真正的佛子，聽到佛陀深奧寂滅的法，聽了之後非常歡喜。』 『聽了這深奧的法之後，他的內心不會恐懼，也不會產生驚慌畏懼，不會退轉也不會沉沒。』 『菩薩走向菩提（覺悟），聽到這寂滅的聲音，能夠忍受寂滅的法，對於它不會產生懷疑。』 『我將成為一切智者（佛陀），天人尊貴的導師，因為聽聞了甚深的法，他的心不會動搖。』
【English Translation】 English version 'Gathered body', because it does not scatter or break; 'body complete with unreality', because it has no reality; 'attaining a body of one form', because it has no form; 'attaining immeasurable bodies', because the Buddha's power is immeasurable; 'attaining an equal body', because it is like the true form; 'attaining an indestructible body', because it equally observes the three times; 'attaining a body that reaches all places', because the pure eye universally illuminates without obstruction; 'attaining a body free from the limits of desire', because all dharmas have no union or separation; 'attaining a treasury of merit that reaches the limits of space', because it is endless; 'attaining endless equal eloquence in the Dharma', because the nature of all dharmas is like space, one in nature; 'attaining immeasurable, unobstructed, subtle sounds', because it is unobstructed like space; 'attaining pure and complete skillful means of all Bodhisattva practices', because all dharmas are unobstructed and pure like space; 'attaining the ocean of all Buddha-dharmas', because it is unbreakable like space; 'attaining the ability to uphold all Buddha-lands (Buddha's realms)', because it is immeasurable like space, free from greed; 'attaining the freedom to manifest all dharmas', never resting, because it is firm like space; 'attaining an indestructible, firm Dharma body', because it can uphold all worlds like space; fully accomplishing indestructible, diamond-like roots, because it manifests the success and failure of all worlds; 'attaining complete power', able to uphold all worlds, because it upholds wisdom like space. Children of the Buddha! These are the ten kinds of forbearance of a Bodhisattva Mahasattva (great Bodhisattva).'
At that time, Bodhisattva Samantabhadra (Bodhisattva symbolizing all Bodhisattva practices and vows), wishing to reiterate this meaning, spoke the following verses for all the Bodhisattvas:
'It is like a person in the world who hears of a place where there is a treasure, and upon hearing it, is very happy, because the treasure can be obtained.' 'Just like this, a Bodhisattva of great wisdom, a true child of the Buddha, upon hearing the Buddha's profound and tranquil Dharma, is very happy.' 'Having heard this profound Dharma, their heart will not be afraid, nor will they be startled or fearful, they will not retreat nor sink.' 'A Bodhisattva, heading towards Bodhi (enlightenment), upon hearing this sound of tranquility, is able to endure the tranquil Dharma, and will not have doubts about it.' 'I will become the all-knowing one (Buddha), the honored teacher of gods and humans, because having heard the profound Dharma, their heart will not waver.'
心堪忍故。 彼聞寂滅音， 踴躍大歡喜， 一心樂專求， 一切諸佛法。 修習調伏心， 正直求菩提， 長養諸善根， 而不壞法性。 堪忍寂滅法， 隨順彼音聲， 修習菩薩行， 安住音聲忍。 轉求勝妙道， 出生諸善法， 精進不退轉， 究竟成菩提。 聞此妙音聲， 菩提心清凈， 得勇健善根， 令諸佛歡喜。 譬如功德人， 獲大珍寶藏， 隨順身所宜， 造諸莊嚴具。 慧者亦如是， 聞此深法義， 增廣智慧海， 隨順求諸法。 決定隨順法， 分別無所有， 隨順於真如， 得彼真實法。 得凈自在心， 明徹大歡喜， 解了一切法， 悉從眾緣起。 修習平等法， 分別性非性， 不壞佛法藏， 正覺一切法。 正直心堅固， 莊嚴凈菩提， 不動如須彌， 一向求佛道。 修習深三昧， 精進不懈怠， 無量劫修行， 未曾有退失。 最勝甚深海， 究竟到彼岸， 盡諸法原底， 遠離眾恐怖。 等心觀諸法， 如無等所說， 成就隨順忍， 平等智滿足。 具足順忍門， 順佛之所說， 隨順真實智， 不分別法相。 三十三天中， 彼諸天子等
【現代漢語翻譯】 現代漢語譯本 因為內心能夠忍受。 他們聽聞寂滅之音，踴躍歡喜，一心專注地尋求一切諸佛之法。 修習調伏內心，以正直之心求取菩提（覺悟），增長各種善根，而不破壞法的本性。 能夠忍受寂滅之法，隨順那音聲，修習菩薩的行持，安住于音聲忍。 轉而尋求殊勝微妙的道，生出各種善法，精進而不退轉，最終成就菩提。 聽聞這美妙的音聲，菩提心清凈，獲得勇猛強健的善根，令諸佛歡喜。 譬如一個有功德的人，獲得巨大的珍寶寶藏，隨順自身所需，製造各種莊嚴的器具。 有智慧的人也像這樣，聽聞這深奧的法義，增廣智慧的海洋，隨順地尋求各種法。 決定隨順法，分別一切皆無自性，隨順於真如（事物的真實本性），獲得那真實的法。 獲得清凈自在的心，明澈而大歡喜，瞭解一切法，都從各種因緣而生起。 修習平等之法，分別自性與非自性，不破壞佛法的寶藏，正確覺悟一切法。 以正直的心堅固，莊嚴清凈的菩提，不動搖如須彌山（Mount Sumeru），一心一意地尋求佛道。 修習甚深的禪定，精進而不懈怠，在無量劫中修行，從未有過退失。 到達最殊勝甚深的智慧之海的彼岸，窮盡一切法的根源，遠離各種恐怖。 以平等心觀察諸法，如無等所說的那樣，成就隨順忍，平等智慧圓滿。 具足隨順忍的法門，隨順佛所說，隨順真實的智慧，不分別法的表象。 在三十三天（忉利天）中，那些天子們等
【English Translation】 English version Because the mind is able to endure. They hear the sound of stillness and rejoice greatly, wholeheartedly seeking all the teachings of the Buddhas. Cultivating and taming the mind, with an upright heart seeking Bodhi (enlightenment), nurturing all good roots, and not destroying the nature of Dharma. Able to endure the Dharma of stillness, following that sound, practicing the conduct of a Bodhisattva, and abiding in the patience of sound. Turning to seek the supreme and subtle path, giving rise to all good Dharmas, advancing diligently without regression, and ultimately achieving Bodhi. Hearing this wonderful sound, the Bodhi mind is purified, gaining courageous and strong good roots, causing all Buddhas to rejoice. It is like a person of merit, obtaining a great treasure trove, according to their needs, creating various adornments. The wise are also like this, hearing this profound meaning of the Dharma, expanding the ocean of wisdom, and accordingly seeking all Dharmas. Deciding to follow the Dharma, discerning that all things are without inherent nature, following the Suchness (the true nature of things), and obtaining that true Dharma. Obtaining a pure and free mind, clear and greatly joyful, understanding that all Dharmas arise from various conditions. Cultivating the Dharma of equality, distinguishing between self-nature and non-self-nature, not destroying the treasury of the Buddha's teachings, and correctly awakening to all Dharmas. With an upright and firm heart, adorning the pure Bodhi, unmoving like Mount Sumeru, wholeheartedly seeking the path of the Buddha. Cultivating profound Samadhi (meditative absorption), advancing diligently without laziness, practicing for countless kalpas (eons), and never having regressed. Reaching the shore of the most supreme and profound ocean of wisdom, exhausting the origin of all Dharmas, and being far from all fears. Observing all Dharmas with an equal mind, as the Unequaled One has spoken, accomplishing the patience of accordance, and fulfilling equal wisdom. Possessing the gate of patience of accordance, following what the Buddha has spoken, following true wisdom, and not distinguishing the appearances of Dharmas. In the Trayastrimsa Heaven (Heaven of the Thirty-three), those Devas (gods) and others
， 共一寶器食， 所食各不同。 諸天種種食， 不從十方來， 隨彼所修業， 自然食在器。 菩薩亦如是， 觀察一切法， 悉從因緣起， 不生亦不滅。 若法不生滅， 是法不可盡， 了達其成敗， 清凈不可壞。 實際不可壞， 悉寂滅如如， 金剛愿饒益， 具佛無礙智。 專念寂滅法， 其心未曾離， 隨順世間行， 長養大悲願。 具足諸願力， 不著於世間， 成就甚深智， 隨順廣說法。 是名無生忍， 解諸法無盡， 了達悉如如， 法界無所起。 菩薩住此忍， 一切十方界， 現在無量佛， 皆悉授彼記。 樂觀寂滅法， 出生諸善根， 一念達三世， 調伏凈眾生。 觀察諸世間， 解了悉如幻， 寂滅無所有， 于彼無染著。 諸色從心造， 示現猶如幻， 虛空非真實， 一切有如幻。 譬如工幻師， 四衢現眾像， 眾生見歡喜， 而實無所有。 世間亦如是， 一切皆如幻， 有無等諸法， 了知悉虛妄。 度脫一切眾， 解了悉如幻， 善能平等知， 眾生幻無異。 眾生諸佛剎， 三世一切法， 無量諸世間， 悉了義如幻。 譬
【現代漢語翻譯】 現代漢語譯本 他們共用一個寶器吃飯，但各自所吃的食物卻不同。 諸天所吃的食物種類繁多，並非從十方而來，而是隨著他們所修的業力，食物自然出現在器皿中。 菩薩也是如此，觀察一切法，都從因緣而生起，不生也不滅。 如果法不生不滅，那麼這個法就是不可窮盡的，瞭解它的成敗，清凈而不可破壞。 實際（satya，真如實性）不可破壞，一切都寂滅如如（tathata，真如），金剛愿（vajrapranidhana，堅固的誓願）能饒益眾生，具足佛的無礙智慧。 他們專心念誦寂滅之法，心從未曾離開，隨順世間的行為，增長大悲的願力。 具足各種願力，不執著於世間，成就甚深的智慧，隨順眾生廣說佛法。 這稱為無生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟），理解諸法無盡，了達一切都如如，法界（dharmadhatu，宇宙萬法界）無所生起。 菩薩安住于這種忍，一切十方世界，現在無量的佛，都為他們授記。 他們樂觀地看待寂滅之法，從中生出各種善根，一念之間通達三世，調伏清凈眾生。 觀察諸世間，瞭解一切都如幻象，寂滅而無所有，對它們沒有染著。 一切色法都由心所造，示現得猶如幻象，虛空並非真實存在，一切有為法都如幻象。 譬如幻術師，在十字路口變現各種景象，眾生見了歡喜，而實際上什麼都沒有。 世間也是如此，一切都如幻象，有無等各種法，瞭解它們都是虛妄的。 度脫一切眾生，瞭解一切都如幻象，善於平等地認知，眾生與幻象沒有差別。 眾生、諸佛剎土、三世一切法、無量諸世間，都瞭解它們的意義如幻象。
【English Translation】 English version They share a single precious vessel for food, yet each eats differently. The various foods of the gods do not come from the ten directions; rather, according to their accumulated karma, food naturally appears in their vessels. Bodhisattvas are also like this, observing all dharmas (phenomena), which arise from causes and conditions, neither arising nor ceasing. If a dharma does not arise or cease, then that dharma is inexhaustible; understanding its success and failure, it is pure and indestructible. The actual (satya, true reality) is indestructible, all is quiescent like tathata (suchness), the vajrapranidhana (adamantine vow) benefits beings, possessing the unobstructed wisdom of the Buddha. They focus their minds on the dharma of quiescence, their minds never departing from it, following worldly conduct, nurturing the great compassionate vow. Possessing all kinds of vows, they are not attached to the world, achieving profound wisdom, and in accordance with beings, widely preach the Dharma. This is called the 'tolerance of non-arising' (anutpattika-dharma-ksanti, understanding of the non-arising of dharmas), understanding that all dharmas are inexhaustible, realizing that all is like tathata, the dharmadhatu (realm of all phenomena) does not arise. Bodhisattvas abiding in this tolerance, in all the ten directions, the countless Buddhas of the present all give them predictions of Buddhahood. They joyfully contemplate the dharma of quiescence, from which all good roots arise, in a single thought penetrating the three times, taming and purifying beings. Observing all the worlds, understanding that all is like an illusion, quiescent and without substance, they have no attachment to them. All forms are created by the mind, appearing like illusions, space is not real, all conditioned things are like illusions. For example, a magician, at a crossroads, manifests various images, beings see them and rejoice, but in reality, there is nothing there. The world is also like this, all is like an illusion, existence and non-existence, all dharmas, are understood to be false. Liberating all beings, understanding that all is like an illusion, skillfully knowing equally, beings and illusions are not different. Beings, Buddha-lands, all dharmas of the three times, countless worlds, all understand their meaning to be like illusions.
如工幻師， 示現種種形， 男女象馬牛， 園林華果等。 幻無所染著， 亦無有住處， 幻法無真實， 所現悉虛妄。 佛子亦如是， 觀察諸世間， 有無一切法， 了達悉如幻。 眾生諸佛剎， 種種業所造， 覺悟如幻際， 于彼無所著。 菩薩摩訶薩， 常樂寂靜法， 深入真實地， 究竟住法界。 隨順向正法， 最勝法化生， 善解一切想， 纏網群生類。 想如熱時焰， 令眾生顛倒， 菩薩善知想， 能離一切倒。 世間各別異， 形類悉不同， 佛子善明達， 了相非真相。 十方諸群生， 悉為想網覆， 菩薩慧眼凈， 善見世間想。 世間猶如焰， 妄想取世間， 能斷世間想， 則離三種倒。 譬如熱時焰， 眾生於遠見， 妄想謂為水， 其實非真水。 眾生亦如是， 虛妄取世間， 想如熱時焰， 無礙心境界。 分別一切想， 成就無礙智， 想縛群生類， 勇健能解脫。 遠離放逸慢， 除滅世間想， 究竟盡無盡， 無盡者方便。 彼能解世間， 一切法如夢， 夢性無方處， 世間亦如是。 解法離虛妄， 寂滅心無異， 明瞭世間行
【現代漢語翻譯】 現代漢語譯本 如同技藝高超的魔術師，能變現出種種不同的形象，比如男人、女人、大象、馬、牛，以及園林、花朵、果實等等。 幻術本身不會被所變現的事物污染或執著，也沒有固定的停留之處。幻術所呈現的景象並非真實，一切都是虛妄的。 佛的弟子也應如此，觀察世間的一切，無論是存在還是不存在的萬法，都要明白它們都如幻象一般。 眾生和諸佛的國土，都是由各自的業力所造就的。覺悟到這一切都如幻象的本質，就不會對它們產生執著。 菩薩摩訶薩（偉大的菩薩），常常喜愛寂靜的佛法，深入真實的境界，最終安住於法界（宇宙的真理）。 他們順應正法，從最殊勝的佛法中化生，善於理解一切妄想，這些妄想如同纏繞眾生的羅網。 妄想就像熱天里的火焰，使眾生顛倒迷惑。菩薩善於瞭解妄想的本質，能夠遠離一切顛倒的見解。 世間萬物各有不同，形態種類也千差萬別。佛的弟子應當明白，這些表象並非真實。 十方世界的一切眾生，都被妄想的羅網所覆蓋。菩薩的智慧之眼清凈明澈，能夠清楚地看到世間的妄想。 世間就像熱天里的火焰，人們妄想執取世間的一切。能夠斷除世間的妄想，就能遠離三種顛倒的見解。 譬如熱天里的火焰，眾生在遠處看到，妄想認為是水，但其實並非真正的水。 眾生也是如此，虛妄地執取世間的一切。妄想就像熱天里的火焰，在無礙的心境中顯現。 能夠分別一切妄想，就能成就無礙的智慧。妄想束縛著眾生，勇猛的人能夠從中解脫。 遠離放縱和傲慢，消除世間的妄想，最終達到無盡的境界，而無盡的境界也是一種方便法門。 他們能夠理解世間一切法都如夢幻一般，夢的性質沒有固定的方向和處所，世間也是如此。 理解佛法，遠離虛妄，達到寂滅的境界，心境沒有差別。明瞭世間的執行規律。
【English Translation】 English version Like a skilled illusionist, who manifests various forms, such as men, women, elephants, horses, cows, as well as gardens, flowers, and fruits. The illusion itself is not tainted or attached to what it manifests, nor does it have a fixed dwelling place. The phenomena of illusion are not real; all that appears is illusory. Disciples of the Buddha should also observe the world in this way. Whether things exist or not, all dharmas (teachings, phenomena) should be understood as illusions. Sentient beings and the Buddha-lands are all created by their respective karmas. Realizing that all is like an illusion, one will not be attached to them. Bodhisattva Mahasattvas (great Bodhisattvas) always delight in the peaceful Dharma, deeply entering the realm of truth, and ultimately dwelling in the Dharmadhatu (the realm of ultimate reality). They follow the righteous Dharma, are born from the most supreme Dharma, and are skilled in understanding all thoughts, which are like nets that entangle sentient beings. Thoughts are like heat haze in hot weather, causing sentient beings to be confused and inverted. Bodhisattvas are skilled in understanding the nature of thoughts and can be free from all inverted views. The world is diverse, with different forms and kinds. Disciples of the Buddha should understand that these appearances are not the true reality. All sentient beings in the ten directions are covered by the net of thoughts. The wisdom eye of Bodhisattvas is pure and clear, able to see the thoughts of the world clearly. The world is like heat haze, and people falsely grasp at the world. Being able to cut off worldly thoughts, one can be free from the three inverted views. For example, like heat haze in hot weather, sentient beings see it from afar and falsely think it is water, but it is not real water. Sentient beings are also like this, falsely grasping at the world. Thoughts are like heat haze, appearing in the realm of an unobstructed mind. Being able to distinguish all thoughts, one can achieve unobstructed wisdom. Thoughts bind sentient beings, but the courageous can be liberated from them. Being far from indulgence and arrogance, eliminating worldly thoughts, one ultimately reaches the boundless realm, and the boundless realm is also a skillful means. They can understand that all dharmas in the world are like dreams. The nature of dreams has no fixed direction or place, and the world is also like this. Understanding the Dharma, being free from falsehood, reaching the state of Nirvana, the mind is without difference. Understanding the workings of the world.
， 三世皆如夢。 夢非生死法， 非有亦非無， 三有悉如夢， 寂滅心無縛。 解世如夢性， 不依於世間， 觀世間寂滅， 不染著諸趣。 明見一切世， 不起虛妄倒， 善解法如夢， 逮得如夢忍。 眾生於夢見， 種種諸異相， 悉知從心造， 而實無所有。 智月如是見， 眾生皆如夢， 曉瞭如夢已， 離一切虛妄。 菩薩方便解， 一切法如夢， 夢性無真實， 非一亦非異。 眾生一切法， 佛剎諸行業， 菩薩悉明瞭， 一切皆如夢。 隨一切垢凈， 悉能如實知， 解知世如夢， 不取虛妄相。 菩薩所行行， 一切諸妙愿， 明解悉如夢， 于彼無所著。 決定解諸法， 及一切世間， 菩薩能善知， 其性皆如夢。 世間生滅法， 眾生去來相， 解了凈如夢， 其性無忘失。 隨順如夢行， 亦不壞世間， 了達諸威儀， 如修短無實。 是名如夢忍， 解了一切法， 成就無礙智， 度脫一切眾。 菩薩摩訶薩， 廣行無量行， 出生於一切， 正覺平等法。 種種諸方便， 解法真實相， 諸法無去來， 于彼心無著。 一切眾生類， 無
【現代漢語翻譯】 現代漢語譯本 過去、現在、未來三世都如夢幻一般。 夢境並非生死之法，既非存在也非不存在。 三有（欲有、色有、無色有）都像夢一樣，寂滅的心沒有束縛。 理解世間如夢的性質，就不會執著於世間。 觀察世間寂靜無為，就不會被各種慾望所污染。 明瞭地看到一切世間，就不會產生虛妄顛倒的念頭。 善於理解法如夢幻，就能獲得如夢的安忍。 眾生在夢中見到種種不同的景象， 知道這些都是由心所造，實際上什麼都沒有。 智月（菩薩名）這樣看待，眾生都像夢一樣。 明白如夢的道理后，就能遠離一切虛妄。 菩薩以方便法理解，一切法都如夢幻。 夢的性質沒有真實性，既非單一也非不同。 眾生的一切法，佛剎（佛的國土）中的各種行為， 菩薩都清楚明白，一切都如夢幻。 隨著一切垢染和清凈，都能如實地知曉。 理解世間如夢，就不會執著于虛妄的表象。 菩薩所修行的種種行為，一切美好的願望， 都明白如夢幻，對它們沒有執著。 堅定地理解一切法，以及一切世間， 菩薩能夠善巧地知道，它們的性質都如夢幻。 世間的生滅之法，眾生的來去之相， 理解它們清凈如夢，其性質不會遺失。 隨順如夢的修行，也不會破壞世間。 通達各種威儀，就像長短沒有實體一樣。 這稱為如夢的安忍，理解了一切法， 成就無礙的智慧，度脫一切眾生。 菩薩摩訶薩（大菩薩），廣泛地修行無量的行為， 在一切法中，生出正覺平等之法。 用種種方便法，理解法的真實相， 諸法沒有來去，對它們心中沒有執著。 一切眾生，沒有
【English Translation】 English version The three periods of time—past, present, and future—are all like a dream. A dream is not a law of birth and death; it is neither existent nor nonexistent. The three realms of existence (desire realm, form realm, formless realm) are all like dreams; a mind in nirvana has no bondage. Understanding the dreamlike nature of the world, one does not cling to the world. Observing the world as tranquil and inactive, one is not defiled by various desires. Clearly seeing all worlds, one does not give rise to false and inverted thoughts. Being skilled in understanding that dharmas are like dreams, one attains the patience of a dream. Sentient beings see various different appearances in dreams, Knowing that these are all created by the mind, and in reality, there is nothing. The Bodhisattva 'Wisdom Moon' sees it this way, all sentient beings are like dreams. Having understood the principle of dreams, one can be free from all illusions. Bodhisattvas understand through skillful means that all dharmas are like dreams. The nature of a dream has no reality; it is neither one nor different. All dharmas of sentient beings, all actions in Buddha-lands, Bodhisattvas clearly understand that all are like dreams. Following all defilements and purities, one can know them as they truly are. Understanding the world as a dream, one does not grasp at illusory appearances. All the practices that Bodhisattvas undertake, all the wonderful vows, They understand are like dreams, and they have no attachment to them. Firmly understanding all dharmas, and all worlds, Bodhisattvas are able to skillfully know that their nature is like a dream. The dharmas of birth and death in the world, the appearances of sentient beings coming and going, Understanding them as pure like a dream, their nature is not lost. Following the practice of a dream, one does not destroy the world. Understanding all forms of conduct, like long and short having no substance. This is called the patience of a dream, understanding all dharmas, Achieving unobstructed wisdom, liberating all sentient beings. Bodhisattva Mahasattvas (great Bodhisattvas), extensively practice immeasurable actions, In all dharmas, they give rise to the Dharma of Right Enlightenment and Equality. Using various skillful means, understanding the true nature of dharmas, Dharmas have no coming or going, and there is no attachment to them in the mind. All sentient beings, no
量諸音聲， 菩薩深覺悟， 了之悉如響。 菩薩知音聲， 非是內外法， 諦了諸音聲， 一切皆如響。 一切諸音聲， 皆悉是虛妄， 菩薩知非實， 于彼無所著。 菩薩悉睹見， 十方一切佛， 又聞彼如來， 梵音演說法。 彼諸大導師， 廣說修多羅， 菩薩聞法音， 其心無所著。 所聞聲如響， 悉無所從來， 分別一切音， 善解無壞法。 分別諸音聲， 善解一切法， 解聲非是聲， 出無量凈音。 觀察一切法， 皆悉離音聲， 種種語言際， 悉能善了知。 菩薩于眾生， 了之悉如響， 如是能深解， 一切諸眾生。 菩薩善隨順， 明達語言道， 解了一切世， 種種諸音聲。 了知音聲性， 常樂寂靜地， 明解諸世間， 一切悉如響。 猶如語言道， 宣明種種法， 眾生樂染著， 虛妄之音聲。 如彼音聲相， 世間亦如是， 眾生相亦然， 真佛子明覺。 如此真實相， 明智之忍力， 令音凈微妙， 解世皆寂滅。 彼於三世中， 了達語言道， 不取虛妄聲， 其心無所著。 寂靜定意為世間， 一向專求佛菩提， 未曾虛妄取世間，
【現代漢語翻譯】 現代漢語譯本 衡量所有的聲音，菩薩深深地覺悟到，明白它們都像回聲一樣。 菩薩知道聲音，不是內在或外在的法，仔細地瞭解所有的聲音，一切都像回聲一樣。 一切的聲音，都是虛妄的，菩薩知道它們不是真實的，因此對它們沒有任何執著。 菩薩都能看到，十方一切的佛，又聽到那些如來，用清凈的聲音演說佛法。 那些偉大的導師，廣泛地宣說修多羅（Sutra，佛經），菩薩聽到佛法的聲音，心中沒有任何執著。 所聽到的聲音像回聲一樣，沒有任何來源，分別一切聲音，善於理解不壞的法。 分別各種聲音，善於理解一切法，理解聲音不是真正的聲音，發出無量清凈的聲音。 觀察一切法，都遠離聲音，各種語言的界限，都能善巧地瞭解。 菩薩對於眾生，瞭解他們都像回聲一樣，這樣就能深刻地理解一切眾生。 菩薩善於隨順，明白通達語言之道，瞭解一切世間，各種各樣的聲音。 瞭解聲音的本質，常常安住在寂靜之地，明白瞭解世間，一切都像回聲一樣。 就像語言之道，宣說各種各樣的法，眾生喜歡執著，虛妄的聲音。 就像那些聲音的表象，世間也是如此，眾生的表象也是如此，真正的佛子能夠明瞭覺悟。 像這樣真實的表象，是明智的忍耐力，使聲音清凈微妙，理解世間都是寂滅的。 他們在過去、現在、未來三世中，通達語言之道，不執取虛妄的聲音，心中沒有任何執著。 以寂靜的禪定為世間，一心專求佛的菩提（Bodhi，覺悟），不曾虛妄地執取世間。
【English Translation】 English version Measuring all sounds, the Bodhisattva deeply awakens, understanding them all to be like echoes. The Bodhisattva knows sounds are not internal or external dharmas, carefully understanding all sounds, everything is like an echo. All sounds are illusory, the Bodhisattva knows they are not real, therefore they have no attachment to them. The Bodhisattva can see all the Buddhas in the ten directions, and also hear those Tathagatas (如來, Thus Come Ones) expounding the Dharma with pure voices. Those great teachers widely proclaim the Sutras (修多羅, Buddhist scriptures), the Bodhisattva hears the sound of the Dharma, and there is no attachment in their heart. The sounds heard are like echoes, without any origin, distinguishing all sounds, skillfully understanding the indestructible Dharma. Distinguishing various sounds, skillfully understanding all dharmas, understanding that sound is not true sound, emitting immeasurable pure sounds. Observing all dharmas, all are apart from sound, the boundaries of various languages, they can skillfully understand. The Bodhisattva, regarding sentient beings, understands them all to be like echoes, thus they can deeply understand all sentient beings. The Bodhisattva is good at following, understanding and mastering the path of language, understanding all the various sounds of the world. Understanding the nature of sound, they often dwell in a place of tranquility, understanding the world, everything is like an echo. Just like the path of language, proclaiming various dharmas, sentient beings like to cling to illusory sounds. Just like the appearance of those sounds, the world is also like that, the appearance of sentient beings is also like that, the true Buddha's disciples can clearly awaken. Such a true appearance, is the power of wise patience, making the sound pure and subtle, understanding the world is all in Nirvana (寂滅, extinction). They, in the three times of past, present, and future, understand the path of language, not clinging to illusory sounds, there is no attachment in their heart. With tranquil samadhi (寂靜定意, meditative concentration) for the world, single-mindedly seeking the Bodhi (菩提, enlightenment) of the Buddha, never falsely clinging to the world.
心常欣樂寂滅法。 觀察世間無有餘， 皆悉寂滅無自性， 專求菩提為眾生， 具足智力大慈悲。 不受一切世間生， 亦不解脫於世間， 一切世間無所依， 亦復不離依世間。 解知眾生諸法性， 于彼法性不染著， 于諸眾生無所依， 清凈解脫而無縛。 於一切趣知實性， 世間生死流轉法， 菩薩解法無有二， 于不二法無所著。 其心不住諸世間， 又亦不離於世間， 所行不在世間外， 了知諸法真實相。 譬如水中電光色， 彼色非內亦非外， 菩薩饒益眾生故， 演說世間無真實。 眾生無縛無解脫， 一切世間不可說， 世間非內亦非外， 如彼水中電光像。 如是清凈離垢心， 隨順甚深微妙行， 具足智慧法燈明， 成滿諸愿不退轉。 智慧成就不可量， 常能饒益一切眾， 安立眾生無畏法， 除滅一切諸障礙。 修習甚深法， 饒益一切眾， 此忍增妙智， 具足菩薩行。 深入寂滅法， 諦了悉如化， 示現無量行， 而實無所行。 勝地修菩提， 隨順如化行， 如化常寂滅， 菩薩行亦然。 了知眾生類， 及無量行業， 平等悉如化， 解脫亦如是。 明
【現代漢語翻譯】 現代漢語譯本 內心常常欣喜于寂滅的佛法。 觀察世間萬物，沒有什麼是多餘的，一切都歸於寂滅，沒有自性。 專心追求菩提（覺悟），爲了利益眾生，具備智慧、力量和大慈悲心。 不執著於世間的生起，也不從世間中解脫出來。 一切世間都沒有可以依賴的，但也不脫離世間而存在。 理解眾生諸法的本性，對於這些法性不產生執著。 對於一切眾生沒有依賴，清凈解脫而沒有束縛。 瞭解一切輪迴的真實本性，世間生死的流轉法則。 菩薩理解佛法沒有對立的兩面，對於不二的法性也不執著。 內心不住於世間，也不脫離世間。 所作所為不在世間之外，明瞭諸法的真實相。 譬如水中的電光色彩，那色彩既不在內也不在外。 菩薩爲了利益眾生，闡述世間沒有真實不變的實體。 眾生沒有束縛也沒有解脫，一切世間都無法用言語表達。 世間既不在內也不在外，就像水中電光的影像。 像這樣清凈沒有污垢的心，遵循甚深微妙的修行。 具備智慧，如同法燈般光明，圓滿一切願望，永不退轉。 智慧的成就不可衡量，常常能夠利益一切眾生。 為眾生建立無畏的佛法，消除一切障礙。 修習甚深的佛法，利益一切眾生。 這種忍辱增長微妙的智慧，具足菩薩的修行。 深入寂滅的佛法，明白一切都如幻化一般。 示現無量的行為，實際上沒有真正的行為。 在殊勝的境界中修習菩提，遵循如幻化的修行。 如幻化般常處於寂滅，菩薩的修行也是如此。 瞭解眾生的種類，以及無量的行為。 平等地看待一切都如幻化，解脫也是如此。 明
【English Translation】 English version The mind is always joyful in the Dharma of Nirvana. Observing the world, there is nothing superfluous; all is extinguished, without self-nature. Single-mindedly seeking Bodhi (enlightenment) for the benefit of all beings, possessing wisdom, power, and great compassion. Not clinging to the arising of the world, nor being liberated from the world. All of the world has nothing to rely on, yet it does not exist apart from the world. Understanding the nature of all dharmas of beings, not becoming attached to these natures. Having no reliance on all beings, being purely liberated without bondage. Knowing the true nature of all realms of existence, the laws of the cycle of birth and death in the world. A Bodhisattva understands that the Dharma has no duality, and is not attached to the non-dual nature. The mind does not dwell in the world, nor does it depart from the world. Actions are not outside the world, understanding the true nature of all dharmas. Like the color of lightning in water, that color is neither inside nor outside. Bodhisattvas, for the benefit of beings, explain that the world has no true, unchanging substance. Beings have neither bondage nor liberation; all of the world is beyond description. The world is neither inside nor outside, like the image of lightning in water. Such a pure and undefiled mind follows profound and subtle practices. Possessing wisdom, like the light of the Dharma lamp, fulfilling all wishes, never regressing. The achievement of wisdom is immeasurable, always able to benefit all beings. Establishing the fearless Dharma for beings, eliminating all obstacles. Practicing the profound Dharma, benefiting all beings. This patience increases subtle wisdom, fulfilling the practice of a Bodhisattva. Deeply entering the Dharma of Nirvana, understanding that all is like an illusion. Manifesting immeasurable actions, yet in reality, there are no true actions. Cultivating Bodhi in a superior state, following practices that are like illusions. Like illusions, always in Nirvana; the practice of a Bodhisattva is also like this. Understanding the types of beings, and their immeasurable actions. Equally seeing all as illusions, liberation is also like this. Clear
解三世佛， 一切悉如化， 無量本行愿， 化成諸導師。 大慈悲彌廣， 化眾生清凈， 清凈即是化， 化力持應現。 世間悉虛妄， 菩薩解如化， 化性諸世間， 種種業莊嚴。 變化藏嚴飾， 究竟菩薩行， 隨世諸行業， 種種雜無量。 化是虛妄法， 出生化虛妄， 菩薩所行法， 皆悉離虛妄。 化智海決定， 化印印世間， 化非生滅法， 智慧亦如是。 第十忍明觀， 清凈如虛空， 虛空眾生法， 等觀無別異。 智滿如虛空， 除滅諸障礙， 虛空性無雜， 世間亦如是。 成就空忍力， 如空不可盡， 境界如虛空， 不取虛妄相。 虛空無自性， 虛空不可斷， 虛空無種種， 智力亦如是。 譬如虛空性， 無有初中后， 虛空無異性， 智慧亦如是。 如是正觀法， 皆悉如虛空， 無生亦無滅， 平等觀諸法。 安住虛空法， 廣為十方說， 虛空方便忍， 調伏一切魔。 虛空無自性， 世間亦如是， 有性無性法， 平等如虛空。 一方便莊嚴， 觀世間虛空， 悉知三世法， 猶如虛空性。 菩薩智慧身， 音聲如虛空， 身性亦虛空
【現代漢語翻譯】 現代漢語譯本 理解過去、現在、未來三世諸佛，一切都如幻化一般。 他們以無量的本願和修行，化現為諸位導師。 他們以廣大的慈悲心，教化眾生達到清凈的境界。 這清凈的境界本身也是一種幻化，以幻化的力量來維持應有的顯現。 世間的一切都是虛妄不實的，菩薩理解這一切都如幻化。 幻化的本性遍佈世間，以種種的業力來莊嚴。 這幻化的寶藏裝飾著一切，是菩薩最終的修行。 他們隨順世間的各種行業，展現出種種複雜無量的變化。 幻化是虛妄的法，從虛妄中產生虛妄。 菩薩所修行的法，都是遠離虛妄的。 他們以堅定的幻化智慧之海，以幻化的印記印證世間。 幻化不是生滅之法，智慧也是如此。 第十忍（菩薩修行過程中的第十個階段）能明晰地觀察到，清凈如同虛空。 虛空和眾生的法，平等地觀察，沒有差別。 智慧圓滿如同虛空，能消除一切障礙。 虛空的本性沒有雜染，世間也是如此。 成就空忍的力量，如同虛空一樣不可窮盡。 境界如同虛空，不執取虛妄的表象。 虛空沒有自性，虛空不可斷滅。 虛空沒有種種差別，智慧的力量也是如此。 譬如虛空的本性，沒有開始、中間和結束。 虛空沒有不同的性質，智慧也是如此。 這樣正確地觀察法，一切都如同虛空。 沒有生，也沒有滅，平等地觀察諸法。 安住在虛空的法中，廣為十方眾生宣說。 以虛空方便的忍辱，調伏一切魔障。 虛空沒有自性，世間也是如此。 有自性的法和無自性的法，都平等如同虛空。 以一種方便來莊嚴，觀察世間的虛空。 完全瞭解過去、現在、未來三世的法，都如同虛空的本性。 菩薩的智慧之身，音聲如同虛空。 身體的本性也是虛空。
【English Translation】 English version Understanding the Buddhas of the three times (past, present, and future), all are like illusions. With immeasurable original vows and practices, they transform into various guides. With vast compassion, they teach sentient beings to attain a state of purity. This state of purity itself is also a transformation, using the power of transformation to maintain the appropriate manifestation. All in the world is false and unreal; Bodhisattvas understand that all is like an illusion. The nature of illusion pervades the world, adorned by various karmic forces. This treasure of transformation adorns everything, it is the ultimate practice of Bodhisattvas. They follow the various occupations of the world, displaying countless complex changes. Transformation is a false dharma, from falsehood arises falsehood. The dharma practiced by Bodhisattvas is all free from falsehood. They use the firm sea of wisdom of transformation, using the seal of transformation to certify the world. Transformation is not a dharma of arising and ceasing; wisdom is also like this. The tenth forbearance (the tenth stage in a Bodhisattva's practice) can clearly observe that purity is like space. Space and the dharma of sentient beings are observed equally, without difference. Wisdom is as complete as space, able to eliminate all obstacles. The nature of space has no impurities; the world is also like this. Achieving the power of forbearance of emptiness is like space, inexhaustible. The realm is like space, not clinging to false appearances. Space has no self-nature; space cannot be cut off. Space has no various differences; the power of wisdom is also like this. For example, the nature of space has no beginning, middle, or end. Space has no different nature; wisdom is also like this. Observing the dharma correctly in this way, all is like space. There is no birth, and there is no death; observe all dharmas equally. Dwelling in the dharma of space, widely proclaim it to sentient beings in the ten directions. With the forbearance of skillful means of space, subdue all demonic obstacles. Space has no self-nature; the world is also like this. Dharmas with self-nature and dharmas without self-nature are all equal like space. Adorn with one skillful means, observe the space of the world. Completely understand the dharmas of the three times (past, present, and future), all are like the nature of space. The wisdom body of Bodhisattvas, the sound is like space. The nature of the body is also space.
， 安住虛空智， 是名十種忍， 佛子具足行。 心安住忍力， 廣為十方說， 真佛子善學， 超成智慧力。 法力定智力， 隨順修菩提， 深入此忍門， 成就無礙智， 調伏一切惡， 轉無上法輪。 安住無量法， 一切莫能知， 調御師智海， 菩薩盡原底， 謙下行菩提， 得此深法忍。 妙法清凈意， 悉滿一切愿， 一切眾生類， 諸佛剎微塵， 悉可算其數， 菩薩德難知。 若有真佛子， 成此十種忍， 一切諸眾生， 無能知境界。」◎
大方廣佛華嚴經卷第二十八 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二十九
東晉天竺三藏佛馱跋陀羅譯◎
心王菩薩問阿僧祇品第二十五
爾時，心王菩薩白佛言：「世尊！所謂：阿僧祇、不可量、無分齊、無周遍、不可數、不可稱量、不可思議、不可說、不可說不可說。世尊！云何阿僧祇乃至不可說不可說耶？」佛告心王菩薩言：「善哉！善哉！善男子！饒益眾生故，乃能問此如來、應供、等正覺，佛智境界甚深之義。善男子！汝今諦聽，我當說之。」
爾時，心王菩薩白佛言：「世尊！唯然善聽。」
【現代漢語翻譯】 現代漢語譯本 安住于如同虛空般無礙的智慧， 這被稱為十種忍（kṣānti，指菩薩修行中對各種困難和侮辱的忍耐），佛子（buddhaputra，指修行佛法的弟子）應具足並實踐。 心安住于忍的力量， 廣泛地為十方世界宣說佛法， 真正的佛子應善於學習， 超越併成就智慧的力量。 以佛法的力量和禪定的智慧， 隨順菩提（bodhi，指覺悟）之道修行， 深入這忍辱之門， 成就無礙的智慧， 調伏一切惡行， 轉動無上的法輪（dharma-cakra，指佛陀的教法）。 安住于無量無邊的佛法， 一切眾生都無法完全瞭解， 如同調御師（指佛陀）的智慧之海， 菩薩（bodhisattva，指發願成佛的修行者）能徹底明瞭其根源， 以謙卑之心修行菩提之道， 從而獲得這深奧的法忍。 以清凈的意念修持妙法， 能圓滿一切願望， 一切眾生種類， 如同諸佛剎土（buddhakṣetra，指佛陀所教化的世界）的微塵般眾多， 都可以被計算其數量， 但菩薩的功德卻難以知曉。 如果有真正的佛子， 成就這十種忍， 一切眾生， 都無法瞭解其境界。」
《大方廣佛華嚴經》卷第二十八 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十九
東晉天竺三藏佛馱跋陀羅譯
心王菩薩問阿僧祇品第二十五
爾時，心王菩薩對佛說：「世尊！所謂阿僧祇（asaṃkhya，指極大的數字）、不可量、無分齊、無周遍、不可數、不可稱量、不可思議、不可說、不可說不可說。世尊！什麼是阿僧祇乃至不可說不可說呢？」佛告訴心王菩薩說：「善哉！善哉！善男子！爲了利益眾生，你才能問如來（tathāgata，指佛陀的稱號）、應供（arhat，指值得供養的聖者）、等正覺（samyak-saṃbuddha，指完全覺悟的佛陀），佛智境界如此深奧的意義。善男子！你現在仔細聽，我將為你解說。」
當時，心王菩薩對佛說：「世尊！我將認真聽聞。」
【English Translation】 English version Abiding in the wisdom of emptiness, This is called the ten kinds of forbearance (kṣānti), which a Buddha's child (buddhaputra) should fully possess and practice. The mind abides in the power of forbearance, Widely proclaiming the Dharma to the ten directions, A true Buddha's child should be diligent in learning, Transcending and achieving the power of wisdom. With the power of the Dharma and the wisdom of meditation, Cultivating in accordance with the path of Bodhi (bodhi), Deeply entering this gate of forbearance, Achieving unobstructed wisdom, Subduing all evil deeds, Turning the unsurpassed Dharma wheel (dharma-cakra). Abiding in immeasurable Dharmas, Which all beings cannot fully comprehend, Like the ocean of wisdom of the tamer (referring to the Buddha), Bodhisattvas (bodhisattva) can thoroughly understand its origin, Practicing the path of Bodhi with humility, Thus obtaining this profound forbearance of the Dharma. With a pure mind practicing the wonderful Dharma, One can fulfill all wishes, All kinds of sentient beings, As numerous as the dust particles in all Buddha-lands (buddhakṣetra), Can be counted in number, But the merits of a Bodhisattva are difficult to know. If there is a true Buddha's child, Who achieves these ten kinds of forbearance, All sentient beings, Will not be able to know their realm.」
The Avatamsaka Sutra, Scroll 28 Taisho Tripitaka Vol. 09, No. 0278, The Avatamsaka Sutra
The Avatamsaka Sutra, Scroll 29
Translated by Tripiṭaka Master Buddhabhadra of Eastern Jin
Chapter 25: The Bodhisattva Mind King Asks About Asamkhya
At that time, the Bodhisattva Mind King said to the Buddha, 'World Honored One! What is called asamkhya (asaṃkhya), immeasurable, without limit, without pervasion, uncountable, unquantifiable, inconceivable, unspeakable, and unspeakable unspeakable? World Honored One! What is asamkhya and so on, up to unspeakable unspeakable?' The Buddha said to the Bodhisattva Mind King, 'Excellent! Excellent! Good man! Because of benefiting sentient beings, you are able to ask about the profound meaning of the realm of the wisdom of the Tathagata (tathāgata), the Arhat (arhat), the Samyak-sambuddha (samyak-saṃbuddha). Good man! Now listen carefully, I will explain it to you.'
At that time, the Bodhisattva Mind King said to the Buddha, 'World Honored One! I will listen attentively.'
佛告心王菩薩言：「百千百千名一拘梨；拘梨拘梨名一不變；不變不變名一那由他；那由他那由他名一鞞婆邏；鞞婆邏鞞婆邏名一作；作作名一來；來來名一勝；勝勝名一複次；複次複次名一阿婆邏；阿婆邏阿婆邏名一得勝；得勝得勝名一分界；分界分界名一充滿；充滿充滿名一量；量量名一解；解解名一此解；此解此解名一離欲；離欲離欲名一舍；舍舍名一聚；聚聚名一通；通通名一頻申；頻申頻申名一網；網網名一眾流；眾流眾流名一出；出出名一分；分分名一分別；分別分別名一稱；稱稱名一持；持持名一不顛倒；不顛倒不顛倒名一不幡；不幡不幡名一正；正正名一慧；慧慧名一第一；第一第一名一覺；覺覺名一毗遮妒；毗遮妒毗遮妒名一極高；極高極高名一妙；妙妙名一邏婆；邏婆邏婆名一訶梨婆；訶梨婆訶梨婆名一解脫；解脫解脫名一黃；黃黃名一訶梨那；訶梨那訶梨那名一因；因因名一賢覺；賢覺賢覺名一明相；明相明相名一摩樓陀；摩樓陀摩樓陀名一忍；忍忍名一枝；枝枝名一摩樓摩；摩樓摩摩樓摩名一等；等等名一離疑；離疑離疑名一種；種種名一不放逸；不放逸不放逸名一摩多羅；摩多羅摩多羅名一動；動動名一到；到到名一說；說說名一白；白白名一了別；了別了別名一究竟；究竟究竟名
【現代漢語翻譯】 現代漢語譯本：佛告訴心王菩薩說：『百千個百千叫做一拘梨（kuli，數量單位）；拘梨拘梨叫做一不變；不變不變叫做一那由他（nayuta，數量單位）；那由他那由他叫做一鞞婆邏（vibala，數量單位）；鞞婆邏鞞婆邏叫做一作；作作叫做一來；來來叫做一勝；勝勝叫做一複次；複次複次叫做一阿婆邏；阿婆邏阿婆邏叫做一得勝；得勝得勝叫做一分界；分界分界叫做一充滿；充滿充滿叫做一量；量量叫做一解；解解叫做一此解；此解此解叫做一離欲；離欲離欲叫做一舍；舍舍叫做一聚；聚聚叫做一通；通通叫做一頻申；頻申頻申叫做一網；網網叫做一眾流；眾流眾流叫做一出；出出叫做一分；分分叫做一分別；分別分別叫做一稱；稱稱叫做一持；持持叫做一不顛倒；不顛倒不顛倒叫做一不幡；不幡不幡叫做一正；正正叫做一慧；慧慧叫做一第一；第一第一叫做一覺；覺覺叫做一毗遮妒；毗遮妒毗遮妒叫做一極高；極高極高叫做一妙；妙妙叫做一邏婆；邏婆邏婆叫做一訶梨婆；訶梨婆訶梨婆叫做一解脫；解脫解脫叫做一黃；黃黃叫做一訶梨那；訶梨那訶梨那叫做一因；因因叫做一賢覺；賢覺賢覺叫做一明相；明相明相叫做一摩樓陀；摩樓陀摩樓陀叫做一忍；忍忍叫做一枝；枝枝叫做一摩樓摩；摩樓摩摩樓摩叫做一等；等等叫做一離疑；離疑離疑叫做一種；種種叫做一不放逸；不放逸不放逸叫做一摩多羅；摩多羅摩多羅叫做一動；動動叫做一到；到到叫做一說；說說叫做一白；白白叫做一了別；了別了別叫做一究竟；究竟究竟叫做』
【English Translation】 English version: The Buddha said to Bodhisattva Heart King: 『A hundred thousand times a hundred thousand is called one kuli (a unit of quantity); kuli kuli is called one unchangeable; unchangeable unchangeable is called one nayuta (a unit of quantity); nayuta nayuta is called one vibala (a unit of quantity); vibala vibala is called one action; action action is called one coming; coming coming is called one victory; victory victory is called one further; further further is called one apavara; apavara apavara is called one triumph; triumph triumph is called one boundary; boundary boundary is called one full; full full is called one measure; measure measure is called one understanding; understanding understanding is called this understanding; this understanding this understanding is called one detachment; detachment detachment is called one relinquishment; relinquishment relinquishment is called one gathering; gathering gathering is called one penetration; penetration penetration is called one frequent movement; frequent movement frequent movement is called one net; net net is called one multitude of flows; multitude of flows multitude of flows is called one emergence; emergence emergence is called one division; division division is called one distinction; distinction distinction is called one name; name name is called one holding; holding holding is called one non-inversion; non-inversion non-inversion is called one non-banner; non-banner non-banner is called one right; right right is called one wisdom; wisdom wisdom is called one first; first first is called one awakening; awakening awakening is called one vicatu; vicatu vicatu is called one supreme; supreme supreme is called one subtle; subtle subtle is called one lava; lava lava is called one hariva; hariva hariva is called one liberation; liberation liberation is called one yellow; yellow yellow is called one harina; harina harina is called one cause; cause cause is called one wise awakening; wise awakening wise awakening is called one clear sign; clear sign clear sign is called one maruta; maruta maruta is called one patience; patience patience is called one branch; branch branch is called one maruma; maruma maruma is called one equal; equal equal is called one freedom from doubt; freedom from doubt freedom from doubt is called one kind; kind kind is called one non-negligence; non-negligence non-negligence is called one matara; matara matara is called one movement; movement movement is called one arrival; arrival arrival is called one saying; saying saying is called one white; white white is called one discernment; discernment discernment is called one ultimate; ultimate ultimate is called』
一清涼；清涼清涼名一阿羅；阿羅阿羅名一潮；潮潮名一油；油油名一祇邏；祇邏祇邏名一味；味味名一泥邏；泥邏泥邏名一戲；戲戲名一斯羅；斯羅斯羅名一聚沫；聚沫聚沫名一彌羅；彌羅彌羅名一堅固；堅固堅固名一風；風風名一滿；滿滿名一不可稱量；不可稱量不可稱量名一根；根根名一微細；微細微細名一蓮華；蓮華蓮華名一摩伽婆；摩伽婆摩伽婆名一不可度；不可度不可度名一醯樓；醯樓醯樓名一語；語語名一劫；劫劫名一婆婆；婆婆婆婆名一間；間間名一無間；無間無間名一離垢；離垢離垢名一實勝；實勝實勝名一彌羅覆；彌羅覆彌羅覆名一遮摩羅；遮摩羅遮摩羅名一法；法法名一波羅摩馱；波羅摩馱波羅摩馱名一決定；決定決定名一流轉；流轉流轉名一廣說；廣說廣說名一無盡；無盡無盡名一等真實；等真實等真實名一無我；無我無我名一阿槃陀；阿槃陀阿槃陀名一青蓮華；青蓮華青蓮華名一數；數數名一趣；趣趣名一受；受受名一阿僧祇；阿僧祇阿僧祇名一阿僧祇轉；阿僧祇轉阿僧祇轉名一無量；無量無量名一無量轉；無量轉無量轉名一無分齊；無分齊無分齊名一無分齊轉；無分齊轉無分齊轉名一無周遍；無周遍無周遍名一無周遍轉；無周遍轉無周遍轉名一無數；無數無數名一無數轉；無數轉無數轉
【現代漢語翻譯】 現代漢語譯本 一清涼（指清涼的境界）；清涼清涼名為一阿羅（阿羅漢的簡稱）；阿羅阿羅名為一潮（像潮水一樣涌動）；潮潮名為一油（像油一樣潤澤）；油油名為一祇邏（一種樹木）；祇邏祇邏名為一味（味道）；味味名為一泥邏（一種藍色）；泥邏泥邏名為一戲（遊戲）；戲戲名為一斯羅（一種樂器）；斯羅斯羅名為一聚沫（像泡沫一樣）；聚沫聚沫名為一彌羅（一種山）；彌羅彌羅名為一堅固（堅不可摧）；堅固堅固名為一風（風）；風風名為一滿（充滿）；滿滿名為一不可稱量（無法衡量）；不可稱量不可稱量名為一根（根基）；根根名為一微細（極其細微）；微細微細名為一蓮華（蓮花）；蓮華蓮華名為一摩伽婆（一種神）；摩伽婆摩伽婆名為一不可度（無法度量）；不可度不可度名為一醯樓（一種鳥）；醯樓醯樓名為一語（語言）；語語名為一劫（時間單位）；劫劫名為一婆婆（一種樹木）；婆婆婆婆名為一間（間隔）；間間名為一無間（沒有間隔）；無間無間名為一離垢（沒有污垢）；離垢離垢名為一實勝（真實殊勝）；實勝實勝名為一彌羅覆（被彌羅山覆蓋）；彌羅覆彌羅覆名為一遮摩羅（一種拂塵）；遮摩羅遮摩羅名為一法（佛法）；法法名為一波羅摩馱（至高無上）；波羅摩馱波羅摩馱名為一決定（確定無疑）；決定決定名為一流轉（輪迴）；流轉流轉名為一廣說（廣泛宣說）；廣說廣說名為一無盡（沒有盡頭）；無盡無盡名為一等真實（平等真實）；等真實等真實名為一無我（沒有自我）；無我無我名為一阿槃陀（一種束縛）；阿槃陀阿槃陀名為一青蓮華（青色的蓮花）；青蓮華青蓮華名為一數（數量）；數數名為一趣（趨向）；趣趣名為一受（感受）；受受名為一阿僧祇（無數）；阿僧祇阿僧祇名為一阿僧祇轉（無數的轉變）；阿僧祇轉阿僧祇轉名為一無量（沒有限量）；無量無量名為一無量轉（無量的轉變）；無量轉無量轉名為一無分齊（沒有界限）；無分齊無分齊名為一無分齊轉（沒有界限的轉變）；無分齊轉無分齊轉名為一無周遍（沒有周遍）；無周遍無周遍名為一無周遍轉（沒有周遍的轉變）；無周遍轉無周遍轉名為一無數（無數）；無數無數名為一無數轉（無數的轉變）
【English Translation】 English version One coolness; coolness coolness is called one Arhat (a perfected being); Arhat Arhat is called one tide; tide tide is called one oil; oil oil is called one Gila (a type of tree); Gila Gila is called one taste; taste taste is called one Nila (a blue color); Nila Nila is called one play; play play is called one Sila (a musical instrument); Sila Sila is called one foam; foam foam is called one Meru (a mountain); Meru Meru is called one firm; firm firm is called one wind; wind wind is called one full; full full is called one immeasurable; immeasurable immeasurable is called one root; root root is called one subtle; subtle subtle is called one lotus; lotus lotus is called one Maghava (a deity); Maghava Maghava is called one immeasurable; immeasurable immeasurable is called one Hila (a type of bird); Hila Hila is called one speech; speech speech is called one kalpa (an eon); kalpa kalpa is called one Bhava (a type of tree); Bhava Bhava is called one interval; interval interval is called one uninterrupted; uninterrupted uninterrupted is called one free from defilement; free from defilement free from defilement is called one truly superior; truly superior truly superior is called one Meru covered; Meru covered Meru covered is called one Chamara (a fly-whisk); Chamara Chamara is called one Dharma (Buddhist teachings); Dharma Dharma is called one Paramartha (ultimate truth); Paramartha Paramartha is called one definite; definite definite is called one transmigration; transmigration transmigration is called one extensive explanation; extensive explanation extensive explanation is called one endless; endless endless is called one equally true; equally true equally true is called one no-self; no-self no-self is called one Apanda (a type of bondage); Apanda Apanda is called one blue lotus; blue lotus blue lotus is called one number; number number is called one tendency; tendency tendency is called one feeling; feeling feeling is called one Asamkhya (countless); Asamkhya Asamkhya is called one Asamkhya turning; Asamkhya turning Asamkhya turning is called one immeasurable; immeasurable immeasurable is called one immeasurable turning; immeasurable turning immeasurable turning is called one without limit; without limit without limit is called one without limit turning; without limit turning without limit turning is called one without pervasion; without pervasion without pervasion is called one without pervasion turning; without pervasion turning without pervasion turning is called one countless; countless countless is called one countless turning
名一不可稱；不可稱不可稱名一不可稱轉；不可稱轉不可稱轉名一不可思議；不可思議不可思議名一不可思議轉；不可思議轉不可思議轉名一不可量；不可量不可量名一不可量轉；不可量轉不可量轉名一不可說；不可說不可說名一不可說轉；不可說轉不可說轉名一不可說轉轉。」
爾時，世尊為心王菩薩以偈頌曰：
「不可言說不可說， 充滿一切不可說， 不可言說諸劫中， 說不可說不可盡。 不可言說諸佛剎， 皆悉盡末為微塵， 悉於一一微塵中， 演說一切不可說。 悉能善於一念中， 說不可說諸世界， 不可稱說諸劫中， 唸唸次第而演說。 不可說劫猶可盡， 而不可說不可盡， 悉於一一微塵中， 分別演說不可說。 不可說劫猶可盡， 而不可說不可盡， 不可言說微塵中， 悉有不可說眾生。 皆共讚歎普賢德， 猶尚不能令窮盡， 設使一微毛端處， 有不可說諸普賢。 彼諸一切普賢等， 說不可說不能盡， 如一微細毛端處， 十方世界亦如是。 于彼一一毛端處， 置不可說諸佛剎， 毛端能量虛空盡， 而說佛剎不可盡。 于彼一一毛道中， 種種無量諸佛剎， 有同類者不可說， 亦有異類不
【現代漢語翻譯】 現代漢語譯本 一個名稱是不可稱的；不可稱的再不可稱，名稱是不可稱轉；不可稱轉再不可稱轉，名稱是不可思議的；不可思議的再不可思議，名稱是不可思議轉；不可思議轉再不可思議轉，名稱是不可量的；不可量的再不可量，名稱是不可量轉；不可量轉再不可量轉，名稱是不可說的；不可說的再不可說，名稱是不可說轉；不可說轉再不可說轉，名稱是不可說轉轉。
那時，世尊為心王菩薩以偈頌說：
『不可言說不可說，充滿一切不可說， 不可言說諸劫中，說不可說不可盡。 不可言說諸佛剎（佛的國土），皆悉盡末為微塵， 悉於一一微塵中，演說一切不可說。 悉能善於一念中，說不可說諸世界， 不可稱說諸劫中，唸唸次第而演說。 不可說劫猶可盡，而不可說不可盡， 悉於一一微塵中，分別演說不可說。 不可說劫猶可盡，而不可說不可盡， 不可言說微塵中，悉有不可說眾生。 皆共讚歎普賢（菩薩名）德，猶尚不能令窮盡， 設使一微毛端處，有不可說諸普賢。 彼諸一切普賢等，說不可說不能盡， 如一微細毛端處，十方世界亦如是。 于彼一一毛端處，置不可說諸佛剎， 毛端能量虛空盡，而說佛剎不可盡。 于彼一一毛道中，種種無量諸佛剎， 有同類者不可說，亦有異類不'
【English Translation】 English version One name is inexpressible; inexpressible upon inexpressible, the name is inexpressible-transformed; inexpressible-transformed upon inexpressible-transformed, the name is inconceivable; inconceivable upon inconceivable, the name is inconceivable-transformed; inconceivable-transformed upon inconceivable-transformed, the name is immeasurable; immeasurable upon immeasurable, the name is immeasurable-transformed; immeasurable-transformed upon immeasurable-transformed, the name is unspeakable; unspeakable upon unspeakable, the name is unspeakable-transformed; unspeakable-transformed upon unspeakable-transformed, the name is unspeakable-transformed-transformed.
At that time, the World Honored One spoke the following verses for the Bodhisattva Heart King:
'Inexpressible, inexpressible, filling all that is inexpressible, Throughout inexpressible kalpas (eons), speaking of the inexpressible is inexhaustible. Inexpressible Buddha-lands (Buddha's realms), all reduced to dust motes, In each and every dust mote, expounding all that is inexpressible. Able to skillfully, in a single thought, speak of inexpressible worlds, Throughout incalculable kalpas, expounding in successive thoughts. Inexpressible kalpas may be exhausted, yet the inexpressible is inexhaustible, In each and every dust mote, separately expounding the inexpressible. Inexpressible kalpas may be exhausted, yet the inexpressible is inexhaustible, In inexpressible dust motes, there are all inexpressible beings. All together praising the virtues of Samantabhadra (a Bodhisattva), still cannot exhaust them, Suppose at the tip of a single fine hair, there are inexpressible Samantabhadras. All those Samantabhadras, speaking of the inexpressible, cannot exhaust it, Like the tip of a single fine hair, so are the ten directions of the world. At each and every hair tip, placing inexpressible Buddha-lands, The hair tip could measure the void, yet speaking of Buddha-lands is inexhaustible. Within each and every hair pore, various immeasurable Buddha-lands, Some are of the same kind, inexpressible, and some are not.'
可說， 于彼一一毛道中， 有不可說凈佛剎， 以不可說莊嚴具， 莊嚴彼彼諸佛剎， 于彼一一毛道中， 演出名身不可說， 于彼一一諸名身， 廣宣無量諸佛名， 一一如來自身中， 變化毛孔不可說， 于彼一一毛孔中， 出生異色不可說， 于彼一一異色中， 放妙光明不可說， 于彼一一光明中， 出寶蓮華不可說， 于彼一一寶蓮華， 各有寶葉不可說， 于彼一一寶蓮葉， 有微妙色不可說， 于彼一一妙色中， 出生蓮華不可說， 于彼一一蓮華中， 各放光明不可說， 于彼一一光明中， 出生凈月不可說， 于彼一一諸月中， 復出凈月不可說， 于彼一一凈月中， 出凈光明不可說， 于彼一一光明中， 出不可說明凈日， 于彼一一諸日中， 出不可說凈妙色， 于彼一一妙色中， 出不可說凈光明， 于彼凈妙光明中， 出不可說師子座， 不可言說莊嚴具， 出不可說凈光明， 于彼一一光明中， 出不可說異妙色， 于彼一一妙色中， 出不可說明凈寶， 于彼一一明凈寶， 出不可說不可說， 金剛寶藏如須彌， 清凈具足而莊嚴。 于彼一寶須彌中， 有不可說不
【現代漢語翻譯】 現代漢語譯本 可以這樣說，在每一根毛孔中，都有不可言說的清凈佛剎（佛的國土），用不可言說的莊嚴之物，來莊嚴那些佛剎。在每一根毛孔中，都展現出不可言說的名號，在每一個名號中，都廣泛宣說無量諸佛的名號。每一位如來（佛的稱號）自身中，都變化出不可言說的毛孔，在每一個毛孔中，都生出不可言說的異色，在每一種異色中，都放出不可言說的美妙光明，在每一道光明中，都出現不可言說的寶蓮花，在每一朵寶蓮花上，都有不可言說的寶葉，在每一片寶蓮葉上，都有不可言說的微妙色彩，在每一種微妙色彩中，都生出不可言說的蓮花，在每一朵蓮花中，都放出不可言說的光明，在每一道光明中，都出現不可言說的清凈月亮，在每一輪月亮中，又出現不可言說的清凈月亮，在每一輪清凈月亮中，都發出不可言說的清凈光明，在每一道光明中，都出現不可言說的清凈太陽，在每一輪太陽中，都發出不可言說的清凈美妙色彩，在每一種美妙色彩中，都發出不可言說的清凈光明，在那清凈美妙的光明中，都出現不可言說的獅子座，不可言說的莊嚴之物，發出不可言說的清凈光明，在每一道光明中，都出現不可言說的奇異美妙色彩，在每一種美妙色彩中，都出現不可言說的清凈寶物，在每一件清凈寶物中，都出現不可言說又不可言說的金剛寶藏，如同須彌山（佛教中的聖山），清凈具足而莊嚴。在那一座寶須彌山中，有不可言說的不……
【English Translation】 English version It can be said that, in each and every pore, there are unspeakable pure Buddha lands (Buddha's realms), adorned with unspeakable ornaments. In each and every pore, unspeakable names are manifested, and in each name, the names of countless Buddhas are widely proclaimed. In each Tathagata (an epithet of the Buddha) himself, unspeakable pores are transformed, and in each pore, unspeakable different colors arise. In each different color, unspeakable wondrous light is emitted. In each ray of light, unspeakable precious lotuses appear. On each precious lotus, there are unspeakable precious leaves. On each precious lotus leaf, there are unspeakable subtle colors. In each subtle color, unspeakable lotuses arise. In each lotus, unspeakable light is emitted. In each ray of light, unspeakable pure moons appear. In each moon, unspeakable pure moons appear again. In each pure moon, unspeakable pure light is emitted. In each ray of light, unspeakable pure suns appear. In each sun, unspeakable pure and wondrous colors are emitted. In each wondrous color, unspeakable pure light is emitted. In that pure and wondrous light, unspeakable lion thrones appear. Unspeakable ornaments emit unspeakable pure light. In each ray of light, unspeakable unique and wondrous colors appear. In each wondrous color, unspeakable pure treasures appear. In each pure treasure, unspeakable and unspeakable Vajra (diamond) treasures appear, like Mount Sumeru (a sacred mountain in Buddhism), pure, complete, and adorned. In that one precious Mount Sumeru, there are unspeakable not...
可說， 微妙殊特諸佛剎， 清凈具足而莊嚴。 如此一寶須彌山， 一切須彌亦如是， 悉有無量不可說， 具足清凈諸佛剎。 是不可說不可說， 皆悉分別不可說， 攝取不可言說轉， 出生光明不可說， 于彼一一光明中， 出生諸佛不可說， 彼諸一切如來等， 說不可說清凈偈， 彼偈悉于唸唸中， 說不可說真實諦， 示現一切未來際， 如來智慧無窮盡。 彼諸一一如來等， 出不可說梵音聲， 于彼一一梵音中， 轉不可說凈法輪， 于彼一一法輪中， 雨不可說修多羅， 于彼一一修多羅， 分別諸法不可說， 于彼一一諸法中， 又說諸法不可說， 又復于彼諸法中， 說眾生依不可說。 又於一一毛道中， 不可說劫說正法， 如彼一微毛端處， 一切十方亦如是。 不可稱說無礙心， 變化諸佛不可說， 彼諸一一化如來， 所出變化不可說， 彼諸一切所變化， 遍游佛剎不可說， 不可稱說變化身， 種種妙色而莊嚴。 彼不可說佛世界， 分別一切諸眾生， 清凈一切眾生類， 度脫一切諸群生。 莊嚴莊嚴不可說， 成就神力不可說， 清凈自在不可說， 應現眾生不
【現代漢語翻譯】 現代漢語譯本 可以說， 微妙殊勝的諸佛剎土（佛的國土），清凈圓滿而莊嚴。 像這樣一座寶貴的須彌山（佛教宇宙觀中的中心山），一切須彌山也都是如此， 都具有無量不可言說的，具足清凈的諸佛剎土。 這些不可言說又不可言說的佛剎，都可以分別地不可言說， 攝取不可言說的運轉，出生不可言說的光明， 在那一一光明中，出生不可言說的諸佛， 那些一切如來等，說不可言說的清凈偈頌， 那些偈頌在每一個念頭中，說不可言說的真實諦理， 示現一切未來際，如來的智慧無窮無盡。 那些一一如來等，發出不可言說的梵音聲（清凈的聲音）， 在那一一梵音中，轉不可言說的清凈法輪（佛法的教義）， 在那一一法輪中，降下不可言說的修多羅（佛經）， 在那一一修多羅中，分別諸法不可言說， 在那一一諸法中，又說諸法不可言說， 又在那些諸法中，說眾生所依的不可言說。 又在每一個毛孔中，用不可言說的劫數說正法， 就像那一微小的毛端之處，一切十方世界也是如此。 不可稱說無礙的心，變化諸佛不可言說， 那些一一變化的如來，所出的變化不可言說， 那些一切所變化的身，遍游佛剎不可言說， 不可稱說變化的身，用種種美妙的色彩來莊嚴。 那些不可言說的佛世界，分別一切諸眾生， 清凈一切眾生種類，度脫一切諸群生。 莊嚴又莊嚴不可言說，成就神力不可言說， 清凈自在不可言說，應現眾生不
【English Translation】 English version It can be said, The subtle and extraordinary Buddha-lands (Buddha's realms) are pure, complete, and adorned. Like this one precious Mount Sumeru (the central mountain in Buddhist cosmology), all Mount Sumerus are also like this, All possess immeasurable and ineffable, complete and pure Buddha-lands. These ineffable and ineffable Buddha-lands can each be ineffably distinguished, Embracing ineffable transformations, giving rise to ineffable light, Within each of those lights, ineffable Buddhas are born, All those Tathagatas (Buddhas) and others, speak ineffable pure verses, Those verses, in every thought, speak ineffable true principles, Revealing all future times, the wisdom of the Tathagata is endless. Each of those Tathagatas and others, emit ineffable Brahma sounds (pure sounds), Within each of those Brahma sounds, they turn the ineffable pure Dharma wheel (teachings of Buddhism), Within each of those Dharma wheels, they rain down ineffable Sutras (Buddhist scriptures), Within each of those Sutras, they distinguish the ineffable Dharmas (teachings), Within each of those Dharmas, they again speak of the ineffable Dharmas, And within those Dharmas, they speak of the ineffable upon which beings rely. Also, in each pore, they speak the true Dharma for ineffable kalpas (eons), Just like that tiny tip of a hair, all the ten directions are also like this. The immeasurable and unobstructed mind, transforms ineffable Buddhas, Each of those transformed Tathagatas, the transformations they produce are ineffable, All those transformed bodies, travel throughout the ineffable Buddha-lands, The immeasurable transformed bodies, are adorned with various wonderful colors. Those ineffable Buddha-worlds, distinguish all sentient beings, Purify all kinds of sentient beings, liberate all living beings. Adornment upon adornment is ineffable, the attainment of divine powers is ineffable, Pure and free is ineffable, appearing to sentient beings not
可說， 神力自在不可說， 智慧境界不可說， 不可稱說神力持， 普轉世間令清凈。 不可說凈方便法， 說修多羅不可說， 于彼一一修多羅， 攝諸佛法不可說， 于彼一一凈法中， 復說正法不可說， 于彼一一諸法中， 說不可說決定法， 于彼一一決定中， 說不可說眾生依， 不可稱說種類法， 不可稱說種類心， 不可稱說非類法， 不可稱說非類心， 不可稱說非類根， 不可稱說非類語， 彼悉能于唸唸中， 調伏眾生不可說。 不可稱說自在力， 應現眾生不可說， 彼不可說應化時， 或有同類不同類， 菩薩皆悉分別知， 諸明算者不能數。 菩薩於一毛端處， 安置佛剎不可說， 或有微細或廣狹， 凈穢無量不可說， 于彼一一佛剎中， 復有佛剎不可說， 菩薩皆悉分別知， 如是佛剎不可說。 一毛端處無量剎， 而於其中不迫迮， 微小毛端亦不大， 悉容彌廣諸佛剎， 不令佛剎有雜亂， 形相如本而無異， 一佛剎有無量剎， 一切佛剎亦如是。 一毛端處悉容受， 如虛空等無量剎， 佛剎形相不可說， 一毛端處各殊別， 入於一毫毛道中， 次第悉入不
【現代漢語翻譯】 現代漢語譯本 可以說， 神力的自在是不可言說的，智慧的境界是不可言說的， 不可稱量述說的神力支援著，普遍地轉變世間使其清凈。 不可言說的清凈方便法，所說的修多羅（Sutra，佛經）是不可言說的， 在那每一個修多羅中，所包含的諸佛法是不可言說的， 在那每一個清凈的法中，又宣說的正法是不可言說的， 在那每一個諸法中，所說的不可言說的決定法， 在那每一個決定中，所說的不可言說的眾生所依， 不可稱量述說的種類法，不可稱量述說的種類心， 不可稱量述說的非種類法，不可稱量述說的非種類心， 不可稱量述說的非種類根，不可稱量述說的非種類語， 他們都能在每一個念頭中，調伏不可言說的眾生。 不可稱量述說的自在力量，應現的眾生是不可言說的， 在他們不可言說的應化之時，或者有同類的，或者有不同類的， 菩薩都能夠分別知曉，那些精通算術的人也無法計數。 菩薩在一個毛端的微小之處，安置不可言說的佛剎（Buddha-ksetra，佛的國土）， 或者有微細的，或者有廣大的，清凈的或污穢的，無量是不可言說的， 在那每一個佛剎中，又有不可言說的佛剎， 菩薩都能夠分別知曉，這樣的佛剎是不可言說的。 一個毛端之處容納無量的佛剎，而在其中並不擁擠， 微小的毛端也不會因此而變大，完全容納廣闊無邊的諸佛剎， 不使佛剎之間有雜亂，它們的形狀和原來一樣沒有差異， 一個佛剎中有無量的佛剎，一切佛剎也都是這樣。 一個毛端之處完全容納，如同虛空一樣無量的佛剎， 佛剎的形狀是不可言說的，在一個毛端之處各自不同， 進入一根毫毛的通道中，次第地全部進入，不
【English Translation】 English version It can be said, The divine power's freedom is inexpressible, the realm of wisdom is inexpressible, The immeasurable divine power supports, universally transforming the world to make it pure. The inexpressible pure expedient methods, the Sutras (Buddha's scriptures) spoken are inexpressible, In each of those Sutras, the Dharma of all Buddhas contained is inexpressible, In each of those pure Dharmas, the Right Dharma further proclaimed is inexpressible, In each of those Dharmas, the inexpressible definitive Dharma spoken, In each of those definitives, the inexpressible reliance of sentient beings spoken, The immeasurable kinds of Dharma, the immeasurable kinds of mind, The immeasurable non-kinds of Dharma, the immeasurable non-kinds of mind, The immeasurable non-kinds of roots, the immeasurable non-kinds of speech, They are all able to, in every thought, subdue inexpressible sentient beings. The immeasurable power of freedom, the sentient beings manifested are inexpressible, At the time of their inexpressible manifestations, there are those of the same kind, and those of different kinds, Bodhisattvas are all able to discern, those skilled in calculation cannot count them. Bodhisattvas, at the tiny point of a single hair, place inexpressible Buddha-ksetras (Buddha lands), Some are subtle, some are vast, pure or impure, the immeasurable is inexpressible, In each of those Buddha-ksetras, there are again inexpressible Buddha-ksetras, Bodhisattvas are all able to discern, such Buddha-ksetras are inexpressible. A single hair tip accommodates immeasurable ksetras, and within them, there is no crowding, The tiny hair tip does not become larger, fully accommodating the vast and boundless Buddha-ksetras, Not causing disorder among the Buddha-ksetras, their forms are as they originally were, without difference, One Buddha-ksetra contains immeasurable ksetras, and all Buddha-ksetras are like this. A single hair tip fully accommodates, like the void, immeasurable ksetras, The forms of the Buddha-ksetras are inexpressible, at a single hair tip, each is distinct, Entering the path of a single hair, sequentially all enter, not
可說， 毛道攝取不可說， 毛道亦無究竟滿。 次第劫入不可說， 常能攝取不可說， 種種方便不可說， 度脫眾生不可說， 具足攝取是方便， 境界無量不可說， 菩薩深入不可說， 是名深入不可說。 意根深廣不可說， 遍游諸方不可說， 勇猛精進不可說， 具足自在不可說， 彼諸大愿不可說， 所得功德不可說， 彼諸境界不可說， 能究竟度不可說。 菩薩身業不可說， 口業清凈不可說， 意業清凈不可說， 清凈解脫不可說， 清凈智慧不可說， 微妙奇特不可說， 方便深入不可說， 除滅疑惑不可說， 勇猛精進不可說， 深入正法不可說， 甚深三昧不可說， 究竟彼岸不可說， 一切眾生不可說， 一切佛剎不可說。 諸眾生身不可說， 眾生希望不可說， 彼諸業報不可說， 知眾生欲不可說， 知眾生性不可說， 分別眾生不可說， 彼應化時不可說， 隨所出處不可說， 隨方便道不可說， 彼諸出者不可說， 無上智慧不可說， 彼方便道不可說， 彼諸所說不可說， 一切轉時不可說， 如是成就大慈悲， 饒益一切諸世間。 應現色像不可說， 游諸佛剎不
【現代漢語翻譯】 現代漢語譯本 可以說，菩薩以毛孔道攝取不可言說的境界，毛孔道本身也沒有究竟圓滿的時候。 菩薩次第經歷不可言說的劫數，常常能夠攝取不可言說的境界。 菩薩以種種不可言說的方便法門，度脫不可言說的眾生。 菩薩具足攝取這些方便法門，其境界無量無邊，不可言說。 菩薩深入不可言說的境界，這被稱為深入不可言說的境界。 菩薩的意根深廣，不可言說，能夠遍游諸方，不可言說。 菩薩勇猛精進，不可言說，具足自在，不可言說。 菩薩的那些大愿，不可言說，所獲得的功德，不可言說。 菩薩的那些境界，不可言說，能夠究竟度脫眾生，不可言說。 菩薩的身業，不可言說，口業清凈，不可言說。 菩薩的意業清凈，不可言說，清凈解脫，不可言說。 菩薩的清凈智慧，不可言說，微妙奇特，不可言說。 菩薩以方便深入，不可言說，除滅疑惑，不可言說。 菩薩勇猛精進，不可言說，深入正法，不可言說。 菩薩的甚深三昧（samadhi，禪定），不可言說，究竟到達彼岸，不可言說。 一切眾生，不可言說，一切佛剎（Buddha-ksetra，佛的國土），不可言說。 諸眾生的身體，不可言說，眾生的希望，不可言說。 眾生的那些業報，不可言說，了知眾生的慾望，不可言說。 了知眾生的根性，不可言說，分別眾生，不可言說。 菩薩應化之時，不可言說，隨所出現之處，不可言說。 菩薩隨順方便之道，不可言說，那些出現者，不可言說。 菩薩的無上智慧，不可言說，那些方便之道，不可言說。 菩薩所說的那些法，不可言說，一切轉化的時機，不可言說。 菩薩如此成就大慈悲，饒益一切諸世間。 菩薩應現的色像，不可言說，遊歷諸佛剎，不可言說。
【English Translation】 English version It can be said that Bodhisattvas take in the ineffable realms through their pores, and even the pores themselves are not ultimately complete. Bodhisattvas sequentially enter ineffable kalpas (aeons), and are always able to take in the ineffable realms. Bodhisattvas use various ineffable skillful means to liberate ineffable sentient beings. Bodhisattvas fully take in these skillful means, their realms are immeasurable and ineffable. Bodhisattvas deeply enter the ineffable realms, and this is called deeply entering the ineffable. The Bodhisattvas' mind-roots are profound and vast, ineffable, and they can travel everywhere, ineffable. Bodhisattvas are courageous and diligent, ineffable, and possess complete freedom, ineffable. Those great vows of the Bodhisattvas are ineffable, and the merits they obtain are ineffable. Those realms of the Bodhisattvas are ineffable, and their ability to ultimately liberate beings is ineffable. The Bodhisattvas' bodily actions are ineffable, their speech is pure, ineffable. The Bodhisattvas' mental actions are pure, ineffable, their pure liberation is ineffable. The Bodhisattvas' pure wisdom is ineffable, subtle and wondrous, ineffable. Bodhisattvas deeply enter through skillful means, ineffable, and eliminate doubts, ineffable. Bodhisattvas are courageous and diligent, ineffable, and deeply enter the true Dharma, ineffable. The Bodhisattvas' profound samadhi (meditative absorption) is ineffable, and their ultimate arrival at the other shore is ineffable. All sentient beings are ineffable, and all Buddha-ksetras (Buddha-fields) are ineffable. The bodies of all sentient beings are ineffable, and the hopes of sentient beings are ineffable. Those karmic retributions of sentient beings are ineffable, and knowing the desires of sentient beings is ineffable. Knowing the nature of sentient beings is ineffable, and distinguishing sentient beings is ineffable. The time when Bodhisattvas manifest is ineffable, and the places where they appear are ineffable. Bodhisattvas follow the path of skillful means, ineffable, and those who appear are ineffable. The Bodhisattvas' supreme wisdom is ineffable, and those skillful means are ineffable. The teachings that Bodhisattvas speak are ineffable, and all times of transformation are ineffable. Thus, Bodhisattvas accomplish great compassion, benefiting all the worlds. The forms that Bodhisattvas manifest are ineffable, and their travels through the Buddha-ksetras are ineffable.
可說， 菩薩智慧甚明凈， 睹十方佛不可說， 所問正法不可說， 諸佛應答不可說， 應現色像不可說， 遊行諸方不可說， 往詣佛所不可說， 示現自在不可說。 以不可說諸色像， 詣不可說如來所， 以不可說供養具， 供不可說諸如來， 不可稱說清凈寶， 不可稱說眾寶華， 不可稱說妙華鬘， 供不可說諸最勝。 彼深信心不可說， 清凈解脫不可說， 正直希望不可說， 恭敬供養一切佛。 成就施心不可說， 過去施心不可說， 修行佈施不可說， 內外悉施不可說， 禁戒清凈不可說， 信心清凈不可說， 讚歎最勝不可說， 生妙法愛不可說， 具足諸忍不可說， 深解無生不可說， 成就寂滅不可說， 住寂滅地不可說， 具足精進不可說， 過去妙心不可說， 不退轉心不可說， 忍辱之心不可說， 一切禪藏不可說， 觀察諸法不可說， 寂靜定意不可說， 了知諸禪不可說， 波羅蜜慧不可說， 成就三昧不可說， 決定解法不可說， 究竟諸佛不可說， 菩薩行門不可說， 具足諸愿不可說， 智慧境界不可說， 清凈法門不可說， 彼諸法力不可說， 清凈住法不
【現代漢語翻譯】 現代漢語譯本 可以說，菩薩的智慧非常明凈，能見到十方世界無數的佛，所詢問的正法是無法用言語表達的，諸佛的回答也是無法用言語表達的，所顯現的形象是無法用言語表達的，所有方向是無法用言語表達的，前往佛所在之處是無法用言語表達的，所展現的自在神通是無法用言語表達的。 用無法言說的各種形象，前往無法言說的如來（Tathagata）之處，用無法言說的供養品，供養無法言說的諸位如來，用無法稱說的清凈寶物，無法稱說的各種寶花，無法稱說的美妙花鬘，供養無法言說的諸位最勝者。 他們深厚的信心是無法言說的，清凈的解脫是無法言說的，正直的希望是無法言說的，恭敬供養一切佛是無法言說的。 成就佈施之心是無法言說的，過去的佈施之心是無法言說的，修行佈施是無法言說的，內外一切都佈施是無法言說的，持戒清凈是無法言說的，信心清凈是無法言說的，讚歎最殊勝者是無法言說的，生起對妙法的愛是無法言說的。 具足各種忍辱是無法言說的，深刻理解無生之理是無法言說的，成就寂滅是無法言說的，安住于寂滅之地是無法言說的，具足精進是無法言說的，過去的妙心是無法言說的，不退轉之心是無法言說的，忍辱之心是無法言說的。 一切禪定之藏是無法言說的，觀察諸法是無法言說的，寂靜的禪定之意是無法言說的，了知各種禪定是無法言說的，般若波羅蜜（Prajnaparamita）的智慧是無法言說的，成就三昧（Samadhi）是無法言說的，決定理解佛法是無法言說的，究竟諸佛是無法言說的。 菩薩的修行法門是無法言說的，具足各種願望是無法言說的，智慧的境界是無法言說的，清凈的法門是無法言說的，那些諸法的力量是無法言說的，清凈安住于佛法是無法言說的。
【English Translation】 English version It can be said that the wisdom of a Bodhisattva is extremely clear and pure, able to see the countless Buddhas in the ten directions. The Dharma (teachings) they inquire about is inexpressible, the Buddhas' answers are inexpressible, the forms they manifest are inexpressible, all directions are inexpressible, going to where the Buddhas are is inexpressible, and the self-mastery they demonstrate is inexpressible. With inexpressible forms, they go to the inexpressible Tathagatas (Buddhas), with inexpressible offerings, they make offerings to the inexpressible Tathagatas, with inexpressible pure treasures, inexpressible various precious flowers, and inexpressible beautiful garlands, they make offerings to the inexpressible most excellent ones. Their deep faith is inexpressible, their pure liberation is inexpressible, their upright hope is inexpressible, and their respectful offerings to all Buddhas are inexpressible. Achieving the mind of giving is inexpressible, the past mind of giving is inexpressible, practicing giving is inexpressible, giving everything inside and out is inexpressible, keeping precepts purely is inexpressible, purity of faith is inexpressible, praising the most excellent ones is inexpressible, and generating love for the wonderful Dharma is inexpressible. Being endowed with all kinds of patience is inexpressible, deeply understanding the principle of non-birth is inexpressible, achieving Nirvana is inexpressible, dwelling in the place of Nirvana is inexpressible, being endowed with diligence is inexpressible, the past wonderful mind is inexpressible, the non-retrogressing mind is inexpressible, and the mind of patience is inexpressible. All the treasures of meditation are inexpressible, observing all dharmas is inexpressible, the quiet intention of meditation is inexpressible, understanding all meditations is inexpressible, the wisdom of Prajnaparamita (perfection of wisdom) is inexpressible, achieving Samadhi (meditative absorption) is inexpressible, decisively understanding the Dharma is inexpressible, and the ultimate Buddhas are inexpressible. The Bodhisattva's path of practice is inexpressible, being endowed with all kinds of vows is inexpressible, the realm of wisdom is inexpressible, the pure Dharma gate is inexpressible, the power of those dharmas is inexpressible, and dwelling purely in the Dharma is inexpressible.
可說， 菩薩正念不可說， 彼諸法界不可說， 修行智慧不可說， 善學智慧不可說， 彼智慧身不可說， 住持智慧不可說， 彼凈法輪不可說， 彼法智慧不可說， 彼妙法雲不可說， 彼妙法雨不可說， 彼諸神力不可說， 解方便法不可說。 彼悉能于唸唸中， 解深法界不可說， 成就回向不可說， 于唸唸中遍遊行， 諸佛剎海不可說， 所詣諸佛不可說， 分別佛剎不可說， 種種莊嚴不可說， 莊嚴清凈不可說， 微妙凈色不可說， 種種雜色不可說， 眾莊嚴具不可說， 清凈佛剎不可說， 垢穢佛剎不可說， 深入眾生不可說， 眾生諸界不可說， 彼諸業報不可說， 眾生所行不可說， 種種諸根不可說， 眾生虛妄不可說， 眾生諸性不可說， 眾生欲樂不可說， 眾生威儀不可說， 眾生煩惱不可說， 眾生清凈不可說， 調伏眾生不可說。 菩薩神力不可說， 所變化身不可說， 隨順諸行不可說， 度脫眾生不可說， 示現自在不可說， 放大光明不可說， 光明妙色不可說， 令眾生凈不可說。 彼於一一毛端中， 放光明網不可說， 光明網色不可說， 普照佛剎不
【現代漢語翻譯】 現代漢語譯本 可以說，菩薩的正念是不可言說的，那些諸法界（一切事物存在的領域）是不可言說的，修行的智慧是不可言說的，善於學習的智慧是不可言說的，那智慧之身是不可言說的，住持的智慧是不可言說的，那清凈的法輪（佛法的教義）是不可言說的，那法之智慧是不可言說的，那微妙的法雲（比喻佛法如雲覆蓋一切）是不可言說的，那微妙的法雨（比喻佛法滋潤眾生）是不可言說的，那些神通力量是不可言說的，理解方便法門是不可言說的。 他們能夠在每一個念頭中，理解深奧的法界是不可言說的，成就回向（將功德迴向給眾生）是不可言說的，在每一個念頭中遍及一切，諸佛的剎海（佛所教化的世界）是不可言說的，所到達的諸佛是不可言說的，分別佛剎是不可言說的，種種莊嚴是不可言說的，莊嚴清凈是不可言說的，微妙的清凈色彩是不可言說的，種種雜色是不可言說的，各種莊嚴的器具是不可言說的，清凈的佛剎是不可言說的，污穢的佛剎是不可言說的，深入眾生是不可言說的，眾生的各種界限是不可言說的，那些業報是不可言說的，眾生所做的事情是不可言說的，種種根器是不可言說的，眾生的虛妄是不可言說的，眾生的各種本性是不可言說的，眾生的慾望和喜好是不可言說的，眾生的威儀是不可言說的，眾生的煩惱是不可言說的，眾生的清凈是不可言說的，調伏眾生是不可言說的。 菩薩的神力是不可言說的，所變化的身形是不可言說的，隨順各種行為是不可言說的，度脫眾生是不可言說的，示現自在是不可言說的，放出大光明是不可言說的，光明的微妙色彩是不可言說的，令眾生清凈是不可言說的。 他們在每一個毛孔中，放出光明網是不可言說的，光明網的色彩是不可言說的，普遍照耀佛剎是不可言說的。
【English Translation】 English version It can be said that the Bodhisattva's (a being who is on the path to Buddhahood) right mindfulness is inexpressible, those realms of all dharmas (the fundamental elements of existence) are inexpressible, the wisdom of practice is inexpressible, the wisdom of skillful learning is inexpressible, that wisdom body is inexpressible, the wisdom of upholding is inexpressible, that pure Dharma wheel (the teachings of the Buddha) is inexpressible, that wisdom of Dharma is inexpressible, that subtle Dharma cloud (a metaphor for the Dharma covering all) is inexpressible, that subtle Dharma rain (a metaphor for the Dharma nourishing all beings) is inexpressible, those divine powers are inexpressible, understanding expedient means is inexpressible. They are able to understand the profound Dharma realm in every thought, which is inexpressible, accomplishing the dedication of merit (transferring merit to all beings) is inexpressible, pervading all in every thought, the oceans of Buddha lands (worlds where Buddhas teach) are inexpressible, the Buddhas they reach are inexpressible, distinguishing Buddha lands is inexpressible, all kinds of adornments are inexpressible, the purity of adornments is inexpressible, the subtle pure colors are inexpressible, all kinds of mixed colors are inexpressible, all kinds of adornment tools are inexpressible, pure Buddha lands are inexpressible, impure Buddha lands are inexpressible, deeply entering into sentient beings is inexpressible, the various realms of sentient beings are inexpressible, those karmic retributions are inexpressible, the actions of sentient beings are inexpressible, all kinds of faculties are inexpressible, the delusions of sentient beings are inexpressible, the various natures of sentient beings are inexpressible, the desires and pleasures of sentient beings are inexpressible, the dignified conduct of sentient beings is inexpressible, the afflictions of sentient beings are inexpressible, the purity of sentient beings is inexpressible, taming sentient beings is inexpressible. The Bodhisattva's divine powers are inexpressible, the transformed bodies are inexpressible, following all kinds of practices is inexpressible, liberating sentient beings is inexpressible, manifesting freedom is inexpressible, emitting great light is inexpressible, the subtle colors of the light are inexpressible, making sentient beings pure is inexpressible. From each and every pore, they emit nets of light, which are inexpressible, the colors of the nets of light are inexpressible, universally illuminating Buddha lands is inexpressible.
可說， 勇猛精進不可說， 成就無畏不可說， 寂靜三昧不可說， 調伏世間不可說， 清凈身業不可說， 清凈口業不可說， 意業無量不可說， 清凈勝行不可說， 成就智寶不可說， 深入法界不可說， 諸陀羅尼不可說， 菩薩善學不可說， 音聲清凈不可說， 智慧知音不可說， 真實正念不可說， 持眾生語不可說， 菩薩所行不可說， 正覺清凈不可說， 離眾恐怖不可說， 調伏世間不可說。 不可稱說真佛子， 彼清凈行不可說， 讚歎佛子不可說， 欲究竟盡不可說。 不可稱說諸導師， 讚歎菩薩不可說， 彼諸菩薩不可說， 清凈功德不可說， 彼諸分齊不可說， 隨彼所住不可說， 隨住智慧不可說， 不可說劫不能說， 樂見諸佛不可說， 長養智慧不可說， 永度正法不可說， 離礙正法不可說， 正觀三世不可說， 三世智慧不可說， 彼所稱量不可說， 出生智慧不可說， 菩薩勝行不可說， 種種所愿不可說， 清凈所愿不可說， 具足菩提不可說， 諸佛菩提不可說， 彼起智慧不可說， 分別真實不可說， 知一切法不可說， 清凈佛剎不可說， 所行諸力不
【現代漢語翻譯】 現代漢語譯本 可以說， 勇猛精進（指修行時勇猛不懈怠）不可說，成就無畏（指內心無所畏懼）不可說， 寂靜三昧（指進入禪定時的寂靜狀態）不可說，調伏世間（指通過修行來調伏世間煩惱）不可說， 清凈身業（指身體行為的清凈）不可說，清凈口業（指言語的清凈）不可說， 意業無量（指意念的無量無邊）不可說，清凈勝行（指殊勝的修行）不可說， 成就智寶（指獲得智慧的珍寶）不可說，深入法界（指深入瞭解佛法的境界）不可說， 諸陀羅尼（指總持一切善法的咒語）不可說，菩薩善學（指菩薩善於學習佛法）不可說， 音聲清凈（指聲音的清凈）不可說，智慧知音（指智慧能夠理解佛法）不可說， 真實正念（指真實的正確念頭）不可說，持眾生語（指理解眾生的語言）不可說， 菩薩所行（指菩薩的修行行為）不可說，正覺清凈（指證得正覺的清凈）不可說， 離眾恐怖（指遠離一切恐懼）不可說，調伏世間（指調伏世間煩惱）不可說。 不可稱說真佛子（指真正的佛弟子） ，彼清凈行（指他們清凈的修行）不可說， 讚歎佛子（指讚美佛弟子）不可說，欲究竟盡（指想要徹底瞭解）不可說。 不可稱說諸導師（指諸佛菩薩） ，讚歎菩薩（指讚美菩薩）不可說， 彼諸菩薩（指那些菩薩）不可說，清凈功德（指清凈的功德）不可說， 彼諸分齊（指他們的境界）不可說，隨彼所住（指他們所居住的地方）不可說， 隨住智慧（指他們所擁有的智慧）不可說，不可說劫（指無法用劫來計算）不能說， 樂見諸佛（指樂於見到諸佛）不可說，長養智慧（指增長智慧）不可說， 永度正法（指永遠度過正法）不可說，離礙正法（指沒有障礙的正法）不可說， 正觀三世（指正確觀察過去、現在、未來）不可說，三世智慧（指過去、現在、未來的智慧）不可說， 彼所稱量（指他們所能衡量的）不可說，出生智慧（指產生智慧）不可說， 菩薩勝行（指菩薩殊勝的修行）不可說，種種所愿（指各種願望）不可說， 清凈所愿（指清凈的願望）不可說，具足菩提（指具足菩提）不可說， 諸佛菩提（指諸佛的菩提）不可說，彼起智慧（指他們所產生的智慧）不可說， 分別真實（指分別真實）不可說，知一切法（指了解一切法）不可說， 清凈佛剎（指清凈的佛國）不可說，所行諸力（指所修行的各種力量）不可說
【English Translation】 English version It can be said, The vigorous diligence (referring to the tireless effort in practice) is inexpressible, the achievement of fearlessness (referring to the inner fearlessness) is inexpressible, The serene samadhi (referring to the state of tranquility in meditation) is inexpressible, the taming of the world (referring to taming worldly afflictions through practice) is inexpressible, The purity of bodily actions (referring to the purity of physical behavior) is inexpressible, the purity of verbal actions (referring to the purity of speech) is inexpressible, The immeasurable mental actions (referring to the boundless thoughts) are inexpressible, the pure superior practices (referring to the excellent practices) are inexpressible, The achievement of the treasure of wisdom (referring to obtaining the treasure of wisdom) is inexpressible, the deep understanding of the Dharma realm (referring to deeply understanding the realm of Buddhist teachings) is inexpressible, All Dharanis (referring to mantras that encompass all good dharmas) are inexpressible, the Bodhisattva's good learning (referring to the Bodhisattva's skill in learning the Dharma) is inexpressible, The purity of sound (referring to the purity of voice) is inexpressible, the wisdom that understands the sound (referring to wisdom that can understand the Dharma) is inexpressible, The true right mindfulness (referring to true and correct thoughts) is inexpressible, the holding of sentient beings' languages (referring to understanding the languages of sentient beings) is inexpressible, The practices of Bodhisattvas (referring to the practices of Bodhisattvas) are inexpressible, the purity of perfect enlightenment (referring to the purity of attaining perfect enlightenment) is inexpressible, The departure from all fears (referring to being free from all fears) is inexpressible, the taming of the world (referring to taming worldly afflictions) is inexpressible. The true disciples of the Buddha are inexpressible, their pure practices (referring to their pure practices) are inexpressible, The praise of the Buddha's disciples (referring to praising the Buddha's disciples) is inexpressible, the desire to completely understand (referring to wanting to thoroughly understand) is inexpressible. The guides are inexpressible (referring to all Buddhas and Bodhisattvas), the praise of Bodhisattvas (referring to praising Bodhisattvas) is inexpressible, Those Bodhisattvas (referring to those Bodhisattvas) are inexpressible, their pure merits (referring to pure merits) are inexpressible, Their realms (referring to their states of being) are inexpressible, where they dwell (referring to where they reside) is inexpressible, The wisdom they possess (referring to the wisdom they possess) is inexpressible, incalculable kalpas (referring to time that cannot be measured by kalpas) cannot express it, The joy of seeing all Buddhas (referring to the joy of seeing all Buddhas) is inexpressible, the nurturing of wisdom (referring to the growth of wisdom) is inexpressible, The eternal crossing of the true Dharma (referring to eternally passing through the true Dharma) is inexpressible, the unobstructed true Dharma (referring to the true Dharma without obstacles) is inexpressible, The correct observation of the three times (referring to correctly observing the past, present, and future) is inexpressible, the wisdom of the three times (referring to the wisdom of the past, present, and future) is inexpressible, What they can measure (referring to what they can measure) is inexpressible, the arising of wisdom (referring to the generation of wisdom) is inexpressible, The superior practices of Bodhisattvas (referring to the superior practices of Bodhisattvas) are inexpressible, all kinds of wishes (referring to various wishes) are inexpressible, The pure wishes (referring to pure wishes) are inexpressible, the fulfillment of Bodhi (referring to the fulfillment of Bodhi) is inexpressible, The Bodhi of all Buddhas (referring to the Bodhi of all Buddhas) is inexpressible, the wisdom they generate (referring to the wisdom they generate) is inexpressible, The distinguishing of truth (referring to distinguishing truth) is inexpressible, the knowing of all dharmas (referring to understanding all dharmas) is inexpressible, The pure Buddha lands (referring to pure Buddha lands) are inexpressible, all the powers they practice (referring to all the powers they cultivate) are inexpressible
可說， 彼所修習不可說， 一念開悟不可說， 廣說正法不可說， 諸佛自在不可說， 踴躍歡喜不可說， 示現世間不可說， 轉妙法輪不可說， 離眾怖畏不可說， 所說正法不可說， 度脫眾生不可說。 不可稱說一切劫， 讚歎菩薩諸功德， 彼諸大劫猶可盡， 讚歎功德不可盡。 不可稱說諸如來， 各有無量清凈根， 不可說劫常讚歎， 如來功德猶不盡。 一切十方諸眾生， 皆悉一時成正覺， 彼諸正覺一一有， 不可稱說凈妙身， 彼凈妙身一一有， 不可稱說如來頭， 彼如來頭一一有， 不可稱說廣長舌， 彼廣長舌一一出， 無量清凈妙音聲， 以彼一一妙音聲， 不可說劫讚歎佛， 不可稱說一切劫， 宣揚讚歎佛功德， 不可說劫猶可盡， 嘆佛功德無窮盡。 若於一小微塵中， 有諸佛剎不可說， 于彼一一佛剎中， 各有賢首不可說， 賢首如來世界中， 復有佛剎不可說。 一切法界無有餘， 其中所有諸微塵， 于彼一一微塵中， 佛剎成敗不可說， 于彼一一微塵中， 安置佛剎不可說， 復置剎海不可說， 分別方類不可說， 于彼一一佛剎中， 不可稱說諸
【現代漢語翻譯】 現代漢語譯本 可以說， 他們所修習的功德不可說，一念開悟的境界不可說， 廣為宣說正法不可說，諸佛的自在神通不可說， 踴躍歡喜的心情不可說，在世間示現種種化身不可說， 轉動微妙法輪（佛法的教義）不可說，使眾生遠離各種怖畏不可說， 所宣說的正法不可說，度脫眾生的功德不可說。 用一切劫（極長的時間）都無法稱說，讚歎菩薩的各種功德， 那些大劫或許還有窮盡的時候，但讚歎菩薩的功德卻永遠無法窮盡。 無法稱說諸如來（佛的稱號），他們各自具有無量清凈的根器， 即使在不可說的時間裡不斷讚歎，如來的功德仍然無法窮盡。 一切十方世界的眾生，都同時成就正覺（佛的覺悟）， 那些成就正覺的佛，每一位都具有不可稱說的清凈微妙之身， 他們清凈微妙之身，每一位都具有不可稱說的如來頭， 那些如來頭，每一位都具有不可稱說的廣長舌， 那些廣長舌，每一條都能發出無量清凈的微妙音聲， 用那每一道微妙的音聲，在不可說的時間裡讚歎佛， 用不可稱說的一切劫，宣揚讚歎佛的功德， 不可說的時間或許還有窮盡的時候，但讚歎佛的功德卻永遠無窮盡。 如果在一粒微小的塵埃中，有不可說的佛剎（佛的國土）， 在那每一個佛剎中，都有不可說的賢首（菩薩名號）， 在賢首如來的世界中，又有不可說的佛剎。 一切法界（宇宙）沒有遺漏，其中所有的微塵， 在那每一粒微塵中，佛剎的成住壞空不可說， 在那每一粒微塵中，安置的佛剎不可說， 又安置的佛剎海不可說，分別的方位種類不可說， 在那每一個佛剎中，不可稱說的諸佛
【English Translation】 English version It can be said, Their cultivated practices are inexpressible, the enlightenment in a single thought is inexpressible, Extensively expounding the Dharma is inexpressible, the Buddhas' self-mastery is inexpressible, The joy of leaping with delight is inexpressible, manifesting in the world is inexpressible, Turning the wondrous Dharma wheel (the teachings of Buddhism) is inexpressible, freeing beings from all fears is inexpressible, The Dharma that is spoken is inexpressible, the merit of liberating beings is inexpressible. All kalpas (extremely long periods of time) cannot be used to describe, praising the various merits of Bodhisattvas, Those great kalpas may have an end, but praising the merits of Bodhisattvas will never end. The Tathagatas (title of Buddha) cannot be described, each of them possesses immeasurable pure roots, Even if constantly praised for inexpressible periods of time, the merits of the Tathagatas still cannot be exhausted. All sentient beings in the ten directions, all simultaneously attain perfect enlightenment (Buddha's enlightenment), Those who attain perfect enlightenment, each one has an inexpressible pure and wondrous body, Each of their pure and wondrous bodies has an inexpressible Tathagata head, Each of those Tathagata heads has an inexpressible broad and long tongue, Each of those broad and long tongues can emit immeasurable pure and wondrous sounds, With each of those wondrous sounds, the Buddha is praised for inexpressible periods of time, Using all inexpressible kalpas, proclaiming and praising the merits of the Buddha, Inexpressible periods of time may have an end, but praising the merits of the Buddha is endless. If in one tiny dust mote, there are inexpressible Buddha-lands (Buddha's realms), In each of those Buddha-lands, there are inexpressible 'Worthy Leaders' (name of Bodhisattva), In the world of the 'Worthy Leader' Tathagata, there are again inexpressible Buddha-lands. The entire Dharma realm (universe) is without omission, all the dust motes within it, In each of those dust motes, the formation, existence, destruction, and emptiness of Buddha-lands are inexpressible, In each of those dust motes, the placement of Buddha-lands is inexpressible, And the placement of Buddha-land oceans is inexpressible, the differentiation of directions and types is inexpressible, In each of those Buddha-lands, the inexpressible Buddhas
如來， 彼諸如來所壽命， 不可稱說諸大劫。 諸佛所行不可說， 微妙正法不可說， 威神道力不可說， 離障礙智不可說， 微妙智慧不可說， 境界甚深不可說， 十力功德不可說， 佛覺菩提不可說， 清凈深入不可說， 清凈法界不可說， 彼智慧藏不可說， 分別功德不可說。 菩薩究竟正隨順， 具足迴向不可說， 分別無量諸迴向， 迴向一切諸導師。 不可稱說諸大劫， 一心正受諸三昧， 于不可說諸佛所， 所行清凈不可說。 得不可說無礙心， 悉遍遊行十方界， 所修行業不可說， 神力應現不可說， 分別佛剎不可說， 諸佛現前不可說， 勇猛精進不可說， 究竟智慧不可說， 未曾離於一坐處， 而能遍游十方界。 不可稱說諸大劫， 遍游十方諸佛剎， 智慧方便不可說， 如實智慧不可說， 轉凈智慧不可說， 唸唸示現不可說， 于諸一一語言中， 解佛智慧不可說。 或於一時覺菩提， 或種種時覺菩提， 入諸毛端不可說， 入諸微細不可說， 殊特勝性不可說， 見諸如來不可說， 一一方便不可說， 隨順善入諸佛性。 諸佛剎性不可說， 悉能隨順入
【現代漢語翻譯】 現代漢語譯本 如來（Tathagata）， 那些如來（Tathagata）的壽命，是不可稱說的大劫（kalpa）。 諸佛所行的道是不可說的，微妙的正法是不可說的， 威神道力是不可說的，離障礙的智慧是不可說的， 微妙的智慧是不可說的，境界的深邃是不可說的， 十力（dasabala）的功德是不可說的，佛覺悟的菩提（bodhi）是不可說的， 清凈的深入是不可說的，清凈的法界（dharmadhatu）是不可說的， 那智慧的寶藏是不可說的，分別的功德是不可說的。 菩薩（bodhisattva）究竟的正確隨順，具足的迴向（parinama）是不可說的， 分別無量的迴向，迴向給一切的導師（nayaka）。 不可稱說的大劫，一心正受諸三昧（samadhi）， 在不可說的諸佛（Buddha）之處，所行的清凈是不可說的。 得到不可說的無礙心，悉遍十方世界， 所修的行業是不可說的，神力應現是不可說的， 分別佛剎（Buddha-ksetra）是不可說的，諸佛現前是不可說的， 勇猛精進是不可說的，究竟的智慧是不可說的， 未曾離開一個座位，而能遍游十方世界。 不可稱說的大劫，遍游十方諸佛剎， 智慧方便是不可說的，如實的智慧是不可說的， 轉凈的智慧是不可說的，唸唸示現是不可說的， 在每一個語言中，理解佛的智慧是不可說的。 或者在同一時間覺悟菩提，或者在種種時間覺悟菩提， 進入諸毛端是不可說的，進入諸微細是不可說的， 殊特的勝性是不可說的，見到諸如來是不可說的， 每一個方便是不可說的，隨順善入諸佛性。 諸佛剎的自性是不可說的，悉能隨順進入。
【English Translation】 English version Tathagata, The life spans of those Tathagatas are inexpressible great kalpas. The paths walked by the Buddhas are inexpressible, the subtle Dharma is inexpressible, The majestic spiritual power is inexpressible, the wisdom free from obstacles is inexpressible, The subtle wisdom is inexpressible, the profundity of the realm is inexpressible, The merits of the ten powers (dasabala) are inexpressible, the Buddha's enlightenment (bodhi) is inexpressible, The purity of deep penetration is inexpressible, the pure dharmadhatu is inexpressible, That treasury of wisdom is inexpressible, the differentiated merits are inexpressible. The ultimate correct conformity of the bodhisattva, the complete dedication (parinama) is inexpressible, Differentiating immeasurable dedications, dedicating to all the guides (nayaka). Inexpressible great kalpas, with one mind rightly receiving all samadhis, In the presence of inexpressible Buddhas, the purity of their conduct is inexpressible. Attaining an inexpressible unobstructed mind, completely pervading the ten directions, The practices cultivated are inexpressible, the manifestation of spiritual power is inexpressible, Differentiating Buddha-ksetras is inexpressible, the Buddhas appearing before one is inexpressible, Courageous diligence is inexpressible, ultimate wisdom is inexpressible, Without ever leaving one's seat, one can travel throughout the ten directions. Inexpressible great kalpas, traveling throughout the Buddha-ksetras of the ten directions, The wisdom of skillful means is inexpressible, the wisdom of reality is inexpressible, The wisdom of pure transformation is inexpressible, the manifestation in every thought is inexpressible, In each and every language, understanding the Buddha's wisdom is inexpressible. Either attaining enlightenment at the same time, or attaining enlightenment at various times, Entering the tips of hairs is inexpressible, entering the subtle is inexpressible, The extraordinary superior nature is inexpressible, seeing the Tathagatas is inexpressible, Each and every skillful means is inexpressible, conforming well to enter the Buddha-nature. The nature of the Buddha-ksetras is inexpressible, being able to conform and enter.
菩提， 不壞法界不可說， 佛眾生剎不可說， 三世所攝不可說， 菩薩究竟不可說。」◎
大方廣佛華嚴經◎壽命品第二十六
爾時，心王菩薩摩訶薩告諸菩薩言：「佛子！如此娑婆世界釋迦牟尼佛剎一劫，于安樂世界阿彌陀佛剎為一日一夜；安樂世界一劫，于聖服幢世界金剛佛剎為一日一夜；聖服幢世界一劫，于不退轉音聲輪世界善樂光明清凈開敷佛剎為一日一夜；不退轉音聲輪世界一劫，于離垢世界法幢佛剎為一日一夜；離垢世界一劫，于善燈世界師子佛剎為一日一夜；善燈世界一劫，于善光明世界盧舍那藏佛剎為一日一夜；善光明世界一劫，于超出世界法光明清凈開敷蓮華佛剎為一日一夜；超出世界一劫，于莊嚴慧世界一切明光明佛剎為一日一夜；莊嚴慧世界一劫，于鏡光明世界覺月佛剎為一日一夜。佛子！如是次第，乃至百萬阿僧祇世界，最後世界一劫，于勝蓮華世界賢首佛剎為一日一夜，普賢菩薩等諸大菩薩充滿其中。」
大方廣佛華嚴經菩薩住處品第二十七
爾時，心王菩薩摩訶薩復告諸菩薩言：「佛子！東方有菩薩住處，名仙人起山，過去諸菩薩常于中住；彼現有菩薩，名金剛勝，于其中止，有三百菩薩眷屬，常為說法。南方有菩薩住處，名勝樓閣山，過去諸菩
【現代漢語翻譯】 現代漢語譯本 菩提（bodhi，覺悟）， 不壞的法界（dharmadhatu，宇宙的真實本質）不可說，佛、眾生、剎土（buddha, sentient beings, buddha-field）不可說， 三世（過去、現在、未來）所攝的不可說，菩薩的究竟境界不可說。
《大方廣佛華嚴經》（Mahāvaipulya Buddhāvataṃsaka Sūtra）·壽命品第二十六
這時，心王菩薩摩訶薩（Cittarāja Bodhisattva Mahāsattva）告訴諸位菩薩說：『佛子們！如此娑婆世界（Sahā world）釋迦牟尼佛（Śākyamuni Buddha）的剎土一劫，在安樂世界（Sukhavati world）阿彌陀佛（Amitābha Buddha）的剎土為一日一夜；安樂世界一劫，在聖服幢世界金剛佛（Vajra Buddha）的剎土為一日一夜；聖服幢世界一劫，在不退轉音聲輪世界善樂光明清凈開敷佛（Supratiṣṭhita-ghoṣa-cakra-loka-Subhadra-prabhā-viśuddha-vikiraṇa Buddha）的剎土為一日一夜；不退轉音聲輪世界一劫，在離垢世界法幢佛（Vimalaloka-Dharma-dhvaja Buddha）的剎土為一日一夜；離垢世界一劫，在善燈世界師子佛（Sudīpa-loka-Siṃha Buddha）的剎土為一日一夜；善燈世界一劫，在善光明世界盧舍那藏佛（Suprabha-loka-Vairocana-garbha Buddha）的剎土為一日一夜；善光明世界一劫，在超出世界法光明清凈開敷蓮華佛（Uttīrṇa-loka-Dharma-prabhā-viśuddha-vikiraṇa-padma Buddha）的剎土為一日一夜；超出世界一劫，在莊嚴慧世界一切明光明佛（Vyuha-mati-loka-Sarva-prabhā-pradīpa Buddha）的剎土為一日一夜；莊嚴慧世界一劫，在鏡光明世界覺月佛（Ādarśa-prabha-loka-Bodhi-candra Buddha）的剎土為一日一夜。佛子們！如此次第，乃至百萬阿僧祇（asaṃkhya，無數）世界，最後世界一劫，在勝蓮華世界賢首佛（Uttama-padma-loka-Bhadraśiras Buddha）的剎土為一日一夜，普賢菩薩（Samantabhadra Bodhisattva）等諸大菩薩充滿其中。』
《大方廣佛華嚴經》·菩薩住處品第二十七
這時，心王菩薩摩訶薩又告訴諸位菩薩說：『佛子們！東方有菩薩的住處，名叫仙人起山（Ṛṣi-utthāna-parvata），過去諸位菩薩常在那裡居住；那裡現在有位菩薩，名叫金剛勝（Vajra-jaya），在那裡止住，有三百位菩薩眷屬，常常為他們說法。南方有菩薩的住處，名叫勝樓閣山（Uttama-harmya-parvata），過去諸位菩薩常在那裡居住；那裡現在有位菩薩，名叫法慧（Dharma-mati），在那裡止住，有五百位菩薩眷屬，常常為他們說法。
【English Translation】 English version Bodhi (enlightenment), The indestructible dharmadhatu (the true nature of the universe) is inexpressible, the Buddhas, sentient beings, and buddha-fields are inexpressible, What is encompassed by the three times (past, present, and future) is inexpressible, the ultimate state of a Bodhisattva is inexpressible.
The Mahāvaipulya Buddhāvataṃsaka Sūtra, Chapter 26: The Duration of Life
At that time, the Bodhisattva Mahāsattva Cittarāja addressed the Bodhisattvas, saying: 'Buddha-sons! One kalpa (eon) in the Śākyamuni Buddha's buddha-field of this Sahā world is one day and night in the Amitābha Buddha's buddha-field of the Sukhavati world; one kalpa in the Sukhavati world is one day and night in the Vajra Buddha's buddha-field of the Supratiṣṭhita-dhvaja world; one kalpa in the Supratiṣṭhita-dhvaja world is one day and night in the Subhadra-prabhā-viśuddha-vikiraṇa Buddha's buddha-field of the Supratiṣṭhita-ghoṣa-cakra world; one kalpa in the Supratiṣṭhita-ghoṣa-cakra world is one day and night in the Dharma-dhvaja Buddha's buddha-field of the Vimalaloka world; one kalpa in the Vimalaloka world is one day and night in the Siṃha Buddha's buddha-field of the Sudīpa world; one kalpa in the Sudīpa world is one day and night in the Vairocana-garbha Buddha's buddha-field of the Suprabha world; one kalpa in the Suprabha world is one day and night in the Dharma-prabhā-viśuddha-vikiraṇa-padma Buddha's buddha-field of the Uttīrṇa world; one kalpa in the Uttīrṇa world is one day and night in the Sarva-prabhā-pradīpa Buddha's buddha-field of the Vyuha-mati world; one kalpa in the Vyuha-mati world is one day and night in the Bodhi-candra Buddha's buddha-field of the Ādarśa-prabha world. Buddha-sons! In this order, up to a million asaṃkhya (countless) worlds, one kalpa in the last world is one day and night in the Bhadraśiras Buddha's buddha-field of the Uttama-padma world, which is filled with great Bodhisattvas such as Samantabhadra Bodhisattva.'
The Mahāvaipulya Buddhāvataṃsaka Sūtra, Chapter 27: The Abodes of Bodhisattvas
At that time, the Bodhisattva Mahāsattva Cittarāja again addressed the Bodhisattvas, saying: 'Buddha-sons! In the east, there is an abode of Bodhisattvas called Ṛṣi-utthāna-parvata, where Bodhisattvas of the past often resided; there is now a Bodhisattva named Vajra-jaya residing there, with three hundred Bodhisattva attendants, who are constantly taught the Dharma. In the south, there is an abode of Bodhisattvas called Uttama-harmya-parvata, where Bodhisattvas of the past often resided; there is now a Bodhisattva named Dharma-mati residing there, with five hundred Bodhisattva attendants, who are constantly taught the Dharma.'
薩常于中住；彼現有菩薩，名法慧，有五百菩薩眷屬，常為說法。西方有菩薩住處，名金剛焰山，過去諸菩薩常于中住；彼現有菩薩，名無畏師子行，有三百菩薩眷屬，常為說法。北方有菩薩住處，名香聚山，過去諸菩薩常于中住；彼現有菩薩，名香象，有三千菩薩眷屬，常為說法。東北方有菩薩住處，名清涼山，過去諸菩薩常于中住；彼現有菩薩，名文殊師利，有一萬菩薩眷屬，常為說法。東南方有菩薩住處，名枝堅固，過去諸菩薩常于中住；彼現有菩薩，名天冠，有一千菩薩眷屬，常為說法。西南方有菩薩住處，名樹提光明山，過去諸菩薩常于中住；彼現有菩薩，名賢首，有三千菩薩眷屬，常為說法。西北方有菩薩住處，名香風山，過去諸菩薩常于中住；彼現有菩薩，名香光明，有五千菩薩眷屬，常為說法。四大海中有菩薩住處，名枳怛，過去諸菩薩常于中住；彼現有菩薩，名曇無竭，有萬二千菩薩眷屬，常為說法。海中有菩薩住處，名功德莊嚴窟，過去諸菩薩常于中住。毗舍離城南有菩薩住處，名善住，過去諸菩薩常于中住。巴連弗邑有菩薩住處，名金燈僧伽藍，過去諸菩薩常于中住。摩瑜羅國有菩薩住處，名長養功德，過去諸菩薩常于中住。拘陳那耶國有菩薩住處，名法座，過去諸菩薩常于中住。清凈彼岸國
【現代漢語翻譯】 現代漢語譯本 薩（Sa）常住於此；那裡現在有一位菩薩，名為法慧（Dharma-mati），有五百位菩薩眷屬，經常為他們說法。 西方有一處菩薩居住的地方，名為金剛焰山（Vajrajvalana），過去的菩薩們常住於此；那裡現在有一位菩薩，名為無畏師子行（Abhaya-simha-vikrama），有三百位菩薩眷屬，經常為他們說法。 北方有一處菩薩居住的地方，名為香聚山（Gandha-kuta），過去的菩薩們常住於此；那裡現在有一位菩薩，名為香象（Gandha-hastin），有三千位菩薩眷屬，經常為他們說法。 東北方有一處菩薩居住的地方，名為清涼山（Sitavana），過去的菩薩們常住於此；那裡現在有一位菩薩，名為文殊師利（Manjusri），有一萬位菩薩眷屬，經常為他們說法。 東南方有一處菩薩居住的地方，名為枝堅固（Sakha-dridha），過去的菩薩們常住於此；那裡現在有一位菩薩，名為天冠（Deva-mukuta），有一千位菩薩眷屬，經常為他們說法。 西南方有一處菩薩居住的地方，名為樹提光明山（Bodhi-prabha），過去的菩薩們常住於此；那裡現在有一位菩薩，名為賢首（Bhadra-sri），有三千位菩薩眷屬，經常為他們說法。 西北方有一處菩薩居住的地方，名為香風山（Gandha-vayu），過去的菩薩們常住於此；那裡現在有一位菩薩，名為香光明（Gandha-prabha），有五千位菩薩眷屬，經常為他們說法。 四大海中有一處菩薩居住的地方，名為枳怛（Jita），過去的菩薩們常住於此；那裡現在有一位菩薩，名為曇無竭（Dharmaksaya），有一萬二千位菩薩眷屬，經常為他們說法。 海中有一處菩薩居住的地方，名為功德莊嚴窟（Guna-vyuha-guha），過去的菩薩們常住於此。 毗舍離城（Vaisali）南有一處菩薩居住的地方，名為善住（Supratisthita），過去的菩薩們常住於此。 巴連弗邑（Pataliputra）有一處菩薩居住的地方，名為金燈僧伽藍（Kanaka-dipa-sangharama），過去的菩薩們常住於此。 摩瑜羅國（Mayura）有一處菩薩居住的地方，名為長養功德（Pushta-guna），過去的菩薩們常住於此。 拘陳那耶國（Kucanagara）有一處菩薩居住的地方，名為法座（Dharma-asana），過去的菩薩們常住於此。 清凈彼岸國（Suddha-para-tira）
【English Translation】 English version Sa (a place name) often dwells in this place; there is currently a Bodhisattva named Dharma-mati (Wisdom of Dharma), with five hundred Bodhisattva followers, who constantly preach the Dharma. In the west, there is a place where Bodhisattvas reside, named Vajrajvalana (Diamond Flame Mountain), where past Bodhisattvas often dwelled; there is currently a Bodhisattva named Abhaya-simha-vikrama (Fearless Lion's Gait), with three hundred Bodhisattva followers, who constantly preach the Dharma. In the north, there is a place where Bodhisattvas reside, named Gandha-kuta (Fragrant Peak Mountain), where past Bodhisattvas often dwelled; there is currently a Bodhisattva named Gandha-hastin (Fragrant Elephant), with three thousand Bodhisattva followers, who constantly preach the Dharma. In the northeast, there is a place where Bodhisattvas reside, named Sitavana (Cool Forest Mountain), where past Bodhisattvas often dwelled; there is currently a Bodhisattva named Manjusri (Gentle Glory), with ten thousand Bodhisattva followers, who constantly preach the Dharma. In the southeast, there is a place where Bodhisattvas reside, named Sakha-dridha (Firm Branch), where past Bodhisattvas often dwelled; there is currently a Bodhisattva named Deva-mukuta (Crown of Gods), with one thousand Bodhisattva followers, who constantly preach the Dharma. In the southwest, there is a place where Bodhisattvas reside, named Bodhi-prabha (Enlightenment Light Mountain), where past Bodhisattvas often dwelled; there is currently a Bodhisattva named Bhadra-sri (Auspicious Glory), with three thousand Bodhisattva followers, who constantly preach the Dharma. In the northwest, there is a place where Bodhisattvas reside, named Gandha-vayu (Fragrant Wind Mountain), where past Bodhisattvas often dwelled; there is currently a Bodhisattva named Gandha-prabha (Fragrant Light), with five thousand Bodhisattva followers, who constantly preach the Dharma. In the four great oceans, there is a place where Bodhisattvas reside, named Jita (Conquered), where past Bodhisattvas often dwelled; there is currently a Bodhisattva named Dharmaksaya (End of Dharma), with twelve thousand Bodhisattva followers, who constantly preach the Dharma. In the ocean, there is a place where Bodhisattvas reside, named Guna-vyuha-guha (Cave of Merit Adornment), where past Bodhisattvas often dwelled. South of the city of Vaisali (Wide and Spacious), there is a place where Bodhisattvas reside, named Supratisthita (Well Established), where past Bodhisattvas often dwelled. In Pataliputra (City of Patali Flowers), there is a place where Bodhisattvas reside, named Kanaka-dipa-sangharama (Golden Lamp Monastery), where past Bodhisattvas often dwelled. In the country of Mayura (Peacock), there is a place where Bodhisattvas reside, named Pushta-guna (Nourishing Merit), where past Bodhisattvas often dwelled. In the country of Kucanagara (City of Kuca), there is a place where Bodhisattvas reside, named Dharma-asana (Seat of Dharma), where past Bodhisattvas often dwelled. The Pure Shore Country (Suddha-para-tira)
有菩薩住處，名牟真鄰陀功德，過去諸菩薩常于中住。風地內有菩薩住處，名無礙龍王所造，過去諸菩薩常于中住。甘菩國有菩薩住處，名最上慈，過去諸菩薩常于中住。真旦國土有菩薩住處，名那羅延山，過去諸菩薩常于中住。邊夷國土有菩薩住處，名牛頭山，過去諸菩薩常于中住。罽賓國土有菩薩住處，名郁提尸山，過去諸菩薩常于中住。難提拔檀那城有菩薩住處，名梯羅浮訶，過去諸菩薩常于中住。庵浮梨摩國有菩薩住處，名正治邪曲，過去諸菩薩常于中住。乾陀羅國有菩薩住處，名寂靜窟，過去諸菩薩常于中住。」◎
大方廣佛華嚴經卷第二十九 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第三十
東晉天竺三藏佛馱跋陀羅譯◎
佛不思議法品第二十八之一
爾時，諸菩薩大會中，有諸菩薩作如是念：「諸佛剎土不可思議，諸佛凈愿不可思議，諸佛種姓不可思議，諸佛出世不可思議，諸佛法身不可思議，諸佛音聲不可思議，諸佛智慧不可思議，諸佛神力自在不可思議，諸佛無礙住不可思議，諸佛解脫不可思議。」
爾時，世尊知諸菩薩心之所念，即與青蓮華菩薩：佛神力、佛智、佛辯、佛功德、佛無畏充滿其身，究竟一切諸佛法界
【現代漢語翻譯】 現代漢語譯本 有菩薩居住的地方，名為牟真鄰陀功德（Muzhenlituo Gongde），過去的菩薩們常常住在這裡。在風地內有菩薩居住的地方，名為無礙龍王所造，過去的菩薩們常常住在這裡。在甘菩國有菩薩居住的地方，名為最上慈，過去的菩薩們常常住在這裡。在真旦國土有菩薩居住的地方，名為那羅延山（Naluoyan Shan），過去的菩薩們常常住在這裡。在邊夷國土有菩薩居住的地方，名為牛頭山，過去的菩薩們常常住在這裡。在罽賓國土有菩薩居住的地方，名為郁提尸山（Yudishi Shan），過去的菩薩們常常住在這裡。在難提拔檀那城有菩薩居住的地方，名為梯羅浮訶（Tilofuhe），過去的菩薩們常常住在這裡。在庵浮梨摩國有菩薩居住的地方，名為正治邪曲，過去的菩薩們常常住在這裡。在乾陀羅國有菩薩居住的地方，名為寂靜窟，過去的菩薩們常常住在這裡。
《大方廣佛華嚴經》卷第二十九 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十
東晉天竺三藏佛馱跋陀羅譯
佛不思議法品第二十八之一
那時，在菩薩大會中，有菩薩們這樣想：『諸佛的剎土不可思議，諸佛的清凈願力不可思議，諸佛的種姓不可思議，諸佛的出現於世不可思議，諸佛的法身不可思議，諸佛的聲音不可思議，諸佛的智慧不可思議，諸佛的神力自在不可思議，諸佛的無礙住處不可思議，諸佛的解脫不可思議。』
那時，世尊知道菩薩們心中的想法，就以佛的神力、佛的智慧、佛的辯才、佛的功德、佛的無畏充滿青蓮華菩薩的身體，使其究竟一切諸佛的法界。
【English Translation】 English version There are Bodhisattva dwelling places, named Muzhenlituo Gongde (Merit of Muzhenlituo), where past Bodhisattvas often resided. Within the Wind Land, there is a Bodhisattva dwelling place, named 'Created by the Unobstructed Dragon King,' where past Bodhisattvas often resided. In the Kampo country, there is a Bodhisattva dwelling place, named 'Supreme Compassion,' where past Bodhisattvas often resided. In the Zhendan country, there is a Bodhisattva dwelling place, named Naluoyan Shan (Narayana Mountain), where past Bodhisattvas often resided. In the Bianyi country, there is a Bodhisattva dwelling place, named Niutou Shan (Ox-Head Mountain), where past Bodhisattvas often resided. In the Jibin country, there is a Bodhisattva dwelling place, named Yudishi Shan (Uddisha Mountain), where past Bodhisattvas often resided. In the Nandibatanna city, there is a Bodhisattva dwelling place, named Tilofuhe, where past Bodhisattvas often resided. In the Anfulima country, there is a Bodhisattva dwelling place, named 'Correcting the Wrong,' where past Bodhisattvas often resided. In the Gandhara country, there is a Bodhisattva dwelling place, named 'Quiet Cave,' where past Bodhisattvas often resided.
The Great Extensive Buddha Flower Adornment Sutra, Scroll 29 Taisho Tripitaka Volume 09, No. 0278, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Scroll 30
Translated by Tripitaka Master Buddhabhadra of Eastern Jin from India
Chapter 28, Part 1: The Inconceivable Dharma of the Buddha
At that time, in the assembly of Bodhisattvas, some Bodhisattvas had this thought: 'The Buddha lands are inconceivable, the pure vows of the Buddhas are inconceivable, the lineages of the Buddhas are inconceivable, the appearance of the Buddhas in the world is inconceivable, the Dharma bodies of the Buddhas are inconceivable, the voices of the Buddhas are inconceivable, the wisdom of the Buddhas is inconceivable, the supernatural powers and freedom of the Buddhas are inconceivable, the unobstructed abodes of the Buddhas are inconceivable, and the liberations of the Buddhas are inconceivable.'
At that time, the World Honored One, knowing the thoughts in the minds of the Bodhisattvas, immediately filled the body of the Blue Lotus Flower Bodhisattva with the Buddha's supernatural power, the Buddha's wisdom, the Buddha's eloquence, the Buddha's merits, and the Buddha's fearlessness, enabling him to fully realize all the Dharma realms of the Buddhas.
與佛神力境界無障礙行，分別一切如來種性與不可數諸佛方便。
爾時，青蓮華菩薩摩訶薩即入甚深無礙法界一切無礙法修菩薩行，成就普賢菩薩所愿，隨順一切佛以大莊嚴而自莊嚴，大悲普觀一切眾生，欲令清凈；於一念中出生如來無量大智，成就如來無盡智門，成就一切諸陀羅尼諸辯光明普照一切。
爾時，青蓮華菩薩承佛神力，告蓮華藏菩薩言：「佛子！諸佛有無量無數清凈妙住，諸佛安住無量自在，諸佛於一切事未曾失時，一切諸佛悉皆平等轉凈法輪，諸佛四辯說無窮盡，一切佛法不可思議，一切諸佛清凈音聲無所不至，一切諸佛悉能分別無量法界，一切諸佛光明普照，一切諸佛所說皆入甚深法界。
「佛子！一切諸佛有十種法界無量無邊。何等為十？一切諸佛色身清凈無量無邊，超出世間；一切諸佛無礙眼無量無邊，清凈平等覺一切法；一切諸佛無礙耳無量無邊，分別一切眾生音聲；一切諸佛鼻入無量無邊，清凈究竟，一切佛自在到于彼岸；一切諸佛廣長舌相無量無邊，出妙音聲普聞法界；一切諸佛身業無量無邊，隨應眾生現如來身；一切諸佛意業無量無邊，三世無礙，法身清凈不可破壞；一切諸佛無礙解脫法門無量無邊，示現無盡神力自在；一切諸佛於一切世界莊嚴佛剎無量無邊，以
【現代漢語翻譯】 現代漢語譯本 與佛的神通力量境界無障礙地執行，能夠分辨一切如來的種性和不可計數諸佛的方便法門。
當時，青蓮華菩薩摩訶薩（Mahasattva，偉大的菩薩）即刻進入甚深無礙的法界，修習一切無礙的法門，實踐菩薩的修行，成就普賢菩薩（Samantabhadra）的願望，順應一切佛陀，以大莊嚴來莊嚴自身，以大悲心普遍觀察一切眾生，希望令他們清凈；在一念之間，生出如來無量的大智慧，成就如來無盡的智慧之門，成就一切陀羅尼（Dharani，總持）和辯才光明，普遍照耀一切。
當時，青蓮華菩薩承蒙佛的神力，告訴蓮華藏菩薩（Padmagarbha）說：『佛子！諸佛有無量無數清凈的妙住，諸佛安住于無量的自在之中，諸佛在一切事情上從未錯過時機，一切諸佛都平等地轉動清凈的法輪，諸佛的四種辯才說法無窮無盡，一切佛法不可思議，一切諸佛清凈的聲音無所不至，一切諸佛都能分辨無量的法界，一切諸佛的光明普遍照耀，一切諸佛所說的都進入甚深的法界。』
『佛子！一切諸佛有十種法界，無量無邊。是哪十種呢？一切諸佛的色身清凈無量無邊，超出世間；一切諸佛的無礙眼無量無邊，清凈平等地覺知一切法；一切諸佛的無礙耳無量無邊，分辨一切眾生的聲音；一切諸佛的鼻入無量無邊，清凈究竟，一切佛自在地到達彼岸；一切諸佛的廣長舌相無量無邊，發出美妙的聲音普遍傳遍法界；一切諸佛的身業無量無邊，隨應眾生顯現如來之身；一切諸佛的意業無量無邊，三世無礙，法身清凈不可破壞；一切諸佛的無礙解脫法門無量無邊，示現無盡的神通自在；一切諸佛在一切世界莊嚴佛剎無量無邊，以』
【English Translation】 English version Acting without obstruction in the realm of the Buddha's divine power, they can distinguish all the Tathagata's (如來, Thus Come One) lineages and the expedient means of countless Buddhas.
At that time, the Bodhisattva Mahasattva (菩薩摩訶薩, great being) Qinglianhua (青蓮華, Blue Lotus) immediately entered the profound and unobstructed Dharma realm, practicing all unobstructed Dharmas, cultivating the Bodhisattva path, fulfilling the vows of Samantabhadra (普賢菩薩, Universal Worthy) Bodhisattva, conforming to all Buddhas, adorning himself with great adornments, and with great compassion observing all sentient beings, desiring to purify them; in a single thought, he generated the immeasurable great wisdom of the Tathagata, achieved the inexhaustible wisdom gate of the Tathagata, and attained all Dharanis (陀羅尼, mantras) and the light of eloquence, illuminating everything universally.
At that time, the Bodhisattva Qinglianhua, relying on the Buddha's divine power, said to the Bodhisattva Padmagarbha (蓮華藏菩薩, Lotus Womb): 'Buddha-son! The Buddhas have immeasurable and countless pure and wonderful abodes, the Buddhas dwell in immeasurable freedom, the Buddhas have never missed the right time in all matters, all Buddhas equally turn the pure Dharma wheel, the four kinds of eloquence of the Buddhas are inexhaustible, all Buddha-Dharma is inconceivable, the pure voices of all Buddhas reach everywhere, all Buddhas can distinguish immeasurable Dharma realms, the light of all Buddhas shines universally, and all that the Buddhas say enters the profound Dharma realm.'
'Buddha-son! All Buddhas have ten kinds of Dharma realms, immeasurable and boundless. What are these ten? The physical bodies of all Buddhas are pure, immeasurable, and boundless, transcending the world; the unobstructed eyes of all Buddhas are immeasurable and boundless, purely and equally perceiving all Dharmas; the unobstructed ears of all Buddhas are immeasurable and boundless, distinguishing the voices of all sentient beings; the noses of all Buddhas enter immeasurable and boundless realms, pure and ultimate, all Buddhas freely reach the other shore; the broad and long tongues of all Buddhas are immeasurable and boundless, emitting wonderful sounds that pervade the Dharma realm; the bodily actions of all Buddhas are immeasurable and boundless, manifesting the Tathagata's body according to the needs of sentient beings; the mental actions of all Buddhas are immeasurable and boundless, unobstructed in the three times, the Dharma body is pure and indestructible; the unobstructed liberation gates of all Buddhas are immeasurable and boundless, demonstrating inexhaustible divine powers and freedom; all Buddhas adorn Buddha-lands in all worlds immeasurably and boundlessly, with'
應眾生；一切諸佛無量無邊，諸菩薩行及諸勝愿自在神力皆悉滿足，悉能覺悟諸佛正法。佛子！是為一切諸佛十種法界無量無邊。
「佛子！一切諸佛于唸唸中，悉能出生十無盡智。何等為十？於一念中悉現一切世界從兜率天命終；於一念中悉現一切世界菩薩出生；於一念中悉現一切世界菩薩出家；於一念中悉現一切世界，往詣道場菩提樹下成等正覺；於一念中悉現一切世界轉凈法輪；於一念中悉現一切世界，隨應化導一切眾生悉令解脫；於一念中悉於一切世界現莊嚴身，隨應眾生；於一念中悉現一切世界種種莊嚴，無數莊嚴，如來自在一切智藏；於一念中悉現一切世界清凈眾生；於一念中遍一切世界，悉現三世一切諸佛；於一念中為種種諸根精進欲性故，顯現三世諸佛種姓，成等正覺，開導眾生。佛子！是為一切諸佛於一念中生十種智。
「佛子！一切諸佛有十種未曾失時。何等為十？一切諸佛成等正覺未曾失時；一切諸佛善根業報未曾失時；一切諸佛授菩薩記未曾失時；一切諸佛隨應眾生示現神力未曾失時；一切諸佛現如來身未曾失時；一切諸佛悉行於舍未曾失時；一切諸佛入城聚落未曾失時；一切諸佛攝取歡喜眾生未曾失時；一切諸佛于難化眾生而放舍之，為調伏故，未曾失時；一切諸佛示現不可
【現代漢語翻譯】 現代漢語譯本：爲了迴應眾生；一切諸佛無量無邊，諸菩薩的修行以及殊勝的願力、自在的神通力量都完全具足，都能覺悟諸佛的正法。佛子！這就是一切諸佛的十種法界，無量無邊。 佛子！一切諸佛在每一個念頭中，都能生出十種無盡的智慧。是哪十種呢？在一念中，能顯現一切世界從兜率天（欲界六天之一，彌勒菩薩的居所）命終；在一念中，能顯現一切世界菩薩的出生；在一念中，能顯現一切世界菩薩的出家；在一念中，能顯現一切世界，前往道場菩提樹下成就無上正等正覺；在一念中，能顯現一切世界轉動清凈的法輪；在一念中，能顯現一切世界，隨順應化引導一切眾生，使他們都得到解脫；在一念中，能在一切世界顯現莊嚴的身體，隨順應化眾生；在一念中，能顯現一切世界種種莊嚴，無數莊嚴，如來自在的一切智慧寶藏；在一念中，能顯現一切世界清凈的眾生；在一念中，能遍及一切世界，顯現三世一切諸佛；在一念中，爲了種種根器、精進、慾望的眾生，顯現三世諸佛的種姓，成就無上正等正覺，開導眾生。佛子！這就是一切諸佛在一念中生出的十種智慧。 佛子！一切諸佛有十種未曾錯過時機的事情。是哪十種呢？一切諸佛成就無上正等正覺未曾錯過時機；一切諸佛的善根業報未曾錯過時機；一切諸佛給菩薩授記未曾錯過時機；一切諸佛隨順應化眾生示現神通力量未曾錯過時機；一切諸佛顯現如來之身未曾錯過時機；一切諸佛都行於舍（佈施）未曾錯過時機；一切諸佛進入城池村落未曾錯過時機；一切諸佛攝取歡喜的眾生未曾錯過時機；一切諸佛對於難以教化的眾生而暫時捨棄他們，爲了調伏他們，未曾錯過時機；一切諸佛示現不可思議的境界未曾錯過時機。
【English Translation】 English version: In response to all sentient beings; all Buddhas are immeasurable and boundless, the practices of all Bodhisattvas, as well as their supreme vows and self-mastery of spiritual powers, are all fully complete, and they are all able to awaken to the Buddhas' true Dharma. Oh, son of Buddha! These are the ten realms of all Buddhas, immeasurable and boundless. Oh, son of Buddha! In every single thought, all Buddhas are able to generate ten inexhaustible wisdoms. What are the ten? In one thought, they can manifest all worlds passing away from the Tusita Heaven (one of the six heavens of the desire realm, the abode of Bodhisattva Maitreya); in one thought, they can manifest all worlds where Bodhisattvas are born; in one thought, they can manifest all worlds where Bodhisattvas leave home; in one thought, they can manifest all worlds, going to the Bodhi tree at the place of enlightenment and attaining supreme perfect enlightenment; in one thought, they can manifest all worlds turning the pure Dharma wheel; in one thought, they can manifest all worlds, accordingly transforming and guiding all sentient beings, enabling them all to attain liberation; in one thought, they can manifest adorned bodies in all worlds, according to the needs of sentient beings; in one thought, they can manifest all kinds of adornments in all worlds, countless adornments, the Tathagata's self-mastery of all wisdom treasures; in one thought, they can manifest pure sentient beings in all worlds; in one thought, they can pervade all worlds, manifesting all Buddhas of the three times; in one thought, for the sake of sentient beings with various faculties, diligence, and desires, they manifest the lineage of the Buddhas of the three times, attaining supreme perfect enlightenment, and guiding sentient beings. Oh, son of Buddha! These are the ten kinds of wisdom that all Buddhas generate in one thought. Oh, son of Buddha! All Buddhas have ten things that they have never missed the right time for. What are the ten? All Buddhas have never missed the right time for attaining supreme perfect enlightenment; all Buddhas have never missed the right time for the karmic results of their good roots; all Buddhas have never missed the right time for bestowing predictions upon Bodhisattvas; all Buddhas have never missed the right time for manifesting spiritual powers according to the needs of sentient beings; all Buddhas have never missed the right time for manifesting the body of the Tathagata; all Buddhas have never missed the right time for practicing giving; all Buddhas have never missed the right time for entering cities and villages; all Buddhas have never missed the right time for embracing joyful sentient beings; all Buddhas have never missed the right time for temporarily abandoning those sentient beings who are difficult to transform, for the sake of subduing them; all Buddhas have never missed the right time for manifesting inconceivable realms.
思議自在神力未曾失時。佛子！是為一切諸佛十種未曾失時。
「佛子！一切諸佛有十種不可譬諭不可思議境界。何等為十？一跏趺坐遍滿十方一切世界；一發言音悉能演說一切佛法；放一光明悉能普照一切世界；一身悉能現一切身；不離本處悉遍示現一切世間；決定一法悉于諸法無所掛礙；於一念中悉能充滿無餘世界；於一念中悉能示現諸佛功德；於一念中悉能示現一切三世佛；教化一切眾生而不捨離諸佛寂滅無二三昧。佛子！是為一切諸佛十種不可譬諭不可思議境界。
「佛子！一切諸佛有十種出生住持智慧。何等為十？一切諸法無所趣向而能出生清凈愿智；一切諸法無身而能出生法身智慧；一切諸法悉無有二而生正覺悟一切法；一切諸法悉無有我、無有眾生，而能出生化眾生智；一切諸法悉無有相，而能出生種種相智；一切世界悉無成敗，而能出生世成敗智；一切諸法無有造者，而能出生業報智慧；一切諸法無可言說，而能出生說法界智；一切諸法無有垢凈，而能出生垢凈智慧；一切諸法無有生滅，而能出生緣起智慧。佛子！是為一切諸佛十種出生住持智慧。
「佛子！一切諸佛有十種無量內法。何等為十？一切諸佛內身清凈隨順三世；一切諸佛悉有三輪內法教化眾生；一切諸佛悉有內深智
【現代漢語翻譯】 現代漢語譯本：思維的自在神力從未失去時機。佛子！這就是一切諸佛的十種從未失去時機。 佛子！一切諸佛有十種不可比喻、不可思議的境界。是哪十種呢？一、結跏趺坐（佛教坐姿）遍滿十方一切世界；二、一開口說話就能演說一切佛法；三、放出一道光明就能普照一切世界；四、一個身體能顯現一切身體；五、不離開本處就能遍示顯現一切世間；六、確定一個法就能在諸法中毫無障礙；七、在一念之間就能充滿無餘世界；八、在一念之間就能示現諸佛的功德；九、在一念之間就能示現一切三世佛；十、教化一切眾生而不捨離諸佛寂滅無二的三昧（佛教禪定）。佛子！這就是一切諸佛的十種不可比喻、不可思議的境界。 佛子！一切諸佛有十種出生住持的智慧。是哪十種呢？一、一切諸法沒有趨向而能出生清凈愿智；二、一切諸法沒有身體而能出生法身智慧；三、一切諸法都沒有二元對立而能生起正覺悟一切法；四、一切諸法都沒有我、沒有眾生，而能出生化度眾生的智慧；五、一切諸法都沒有相狀，而能出生種種相狀的智慧；六、一切世界都沒有成敗，而能出生世界成敗的智慧；七、一切諸法都沒有造作者，而能出生業報的智慧；八、一切諸法都不可言說，而能出生說法界的智慧；九、一切諸法都沒有垢染和清凈，而能出生垢染和清凈的智慧；十、一切諸法都沒有生滅，而能出生緣起的智慧。佛子！這就是一切諸佛的十種出生住持的智慧。 佛子！一切諸佛有十種無量的內在法。是哪十種呢？一、一切諸佛的內在身體清凈，隨順三世；二、一切諸佛都有三輪內在法教化眾生；三、一切諸佛都有內在的深智
【English Translation】 English version: The power of thought and freedom never loses its timing. Buddha's children! These are the ten never-losing-timing of all Buddhas. Buddha's children! All Buddhas have ten incomparable and inconceivable realms. What are the ten? First, sitting in the lotus position (a Buddhist sitting posture) pervades all worlds in the ten directions; second, one utterance can expound all the Buddha's teachings; third, emitting one ray of light can illuminate all worlds; fourth, one body can manifest all bodies; fifth, without leaving the original place, one can manifest in all realms; sixth, determining one Dharma (Buddhist teaching) can be without hindrance in all Dharmas; seventh, in one thought, one can fill all the remaining worlds; eighth, in one thought, one can manifest the merits of all Buddhas; ninth, in one thought, one can manifest all Buddhas of the three times; tenth, teaching all sentient beings without abandoning the samadhi (Buddhist meditation) of the Buddhas' extinction, which is non-dual. Buddha's children! These are the ten incomparable and inconceivable realms of all Buddhas. Buddha's children! All Buddhas have ten kinds of wisdom that arise and abide. What are the ten? First, all Dharmas have no direction, yet they can give rise to the pure wisdom of aspiration; second, all Dharmas have no body, yet they can give rise to the wisdom of the Dharma body; third, all Dharmas have no duality, yet they can give rise to the correct enlightenment of all Dharmas; fourth, all Dharmas have no self and no sentient beings, yet they can give rise to the wisdom of transforming sentient beings; fifth, all Dharmas have no form, yet they can give rise to the wisdom of various forms; sixth, all worlds have no success or failure, yet they can give rise to the wisdom of the success and failure of the world; seventh, all Dharmas have no creator, yet they can give rise to the wisdom of karmic retribution; eighth, all Dharmas are inexpressible, yet they can give rise to the wisdom of the Dharma realm; ninth, all Dharmas have no defilement or purity, yet they can give rise to the wisdom of defilement and purity; tenth, all Dharmas have no birth or death, yet they can give rise to the wisdom of dependent origination. Buddha's children! These are the ten kinds of wisdom that arise and abide in all Buddhas. Buddha's children! All Buddhas have ten kinds of immeasurable inner Dharmas. What are the ten? First, the inner body of all Buddhas is pure and conforms to the three times; second, all Buddhas have the inner Dharma of the three wheels to teach sentient beings; third, all Buddhas have inner profound wisdom
慧陀羅尼分別一切佛法；一切諸佛皆悉內有四辯法輪，於四眾中轉凈法輪；一切諸佛皆悉內有大慈大悲，悉能不捨一切眾生；一切諸佛內常寂定，善觀眾生未曾失時；一切諸佛皆悉內有巧妙善根調伏眾生；一切諸佛皆悉內有一切法界住、無礙住；一切諸佛內一念中，悉能示現三世諸佛出興於世；一切諸佛內有分別一切三世阿僧祇劫即是一日。佛子！是為一切諸佛十種無量內法。
「佛子！一切諸佛有十種甚深大法。何等為十？一切諸佛悉能壞散一切諸魔；一切諸佛悉能降伏一切外道；一切諸佛悉能應化一切眾生令其歡喜；一切諸佛悉能往詣一切世界教化眾生；一切諸佛悉分別知甚深法界；一切諸佛以種種身遍諸世界而無異身；一切諸佛一一音聲具四種辯未曾斷絕；一切諸佛眾生見者，皆令歡喜利益不虛；一切諸佛一一毛孔，次第出生一切世界微塵等佛未曾斷絕，一切諸佛於一一微塵中，示現一切世界微塵等佛剎種種莊嚴，常轉法輪教化眾生未曾斷絕，而微塵不大、世界不小，決定了知安住法界；一切諸佛於一切法覺悟癡闇具足十力，廣為一切眾生說如實法除滅癡曀。佛子！是為一切諸佛十種甚深大法。
「佛子！一切諸佛有十種功德離惡清凈。何等為十？一切諸佛本來修習一切功德離惡清凈；一切諸佛悉
【現代漢語翻譯】 現代漢語譯本 『慧陀羅尼』（智慧總持）能分別一切佛法；一切諸佛內心都具有四種辯才法輪，在四眾（比丘、比丘尼、優婆塞、優婆夷）中轉動清凈法輪；一切諸佛內心都具有大慈大悲，能夠不捨棄一切眾生；一切諸佛內心常處於寂靜禪定，善於觀察眾生，從不失時機；一切諸佛內心都具有巧妙的善根來調伏眾生；一切諸佛內心都安住於一切法界，無所障礙；一切諸佛在一念之間，都能示現三世諸佛出興於世；一切諸佛內心能分別一切三世無數劫，即是一日。佛子！這就是一切諸佛的十種無量內在功德。 『佛子！一切諸佛有十種甚深大法。是哪十種呢？一切諸佛都能摧毀一切魔障；一切諸佛都能降伏一切外道；一切諸佛都能應化一切眾生，使他們歡喜；一切諸佛都能前往一切世界教化眾生；一切諸佛都能分別了知甚深法界；一切諸佛以種種化身遍佈諸世界，而本體不變；一切諸佛的每一種音聲都具備四種辯才，從不間斷；一切諸佛，眾生見到他們，都會感到歡喜，所獲利益真實不虛；一切諸佛的每一個毛孔，都次第出生一切世界微塵數般的佛，從不間斷；一切諸佛在每一個微塵中，都示現一切世界微塵數般的佛剎，種種莊嚴，常轉法輪教化眾生，從不間斷，而微塵不大，世界不小，決定了知安住於法界；一切諸佛對於一切法覺悟，破除愚癡黑暗，具足十力，廣為一切眾生宣說如實之法，消除愚昧。佛子！這就是一切諸佛的十種甚深大法。 『佛子！一切諸佛有十種功德，遠離惡行，清凈無染。是哪十種呢？一切諸佛本來就修習一切功德，遠離惡行，清凈無染；一切諸佛都
【English Translation】 English version 『The Prajna Dharani (wisdom mantra) distinguishes all Buddha-dharmas; all Buddhas internally possess the four wheels of eloquence, turning the pure Dharma wheel among the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas); all Buddhas internally possess great compassion and great mercy, capable of not abandoning all sentient beings; all Buddhas are internally always in tranquil samadhi, skillfully observing sentient beings, never missing the opportune time; all Buddhas internally possess skillful roots of goodness to tame sentient beings; all Buddhas internally abide in all Dharma realms, without obstruction; all Buddhas, in a single thought, can manifest the Buddhas of the three times appearing in the world; all Buddhas internally can distinguish all countless kalpas of the three times as one day. O son of Buddha! These are the ten immeasurable internal dharmas of all Buddhas.』 『O son of Buddha! All Buddhas have ten profound great dharmas. What are the ten? All Buddhas are capable of destroying all demonic hindrances; all Buddhas are capable of subduing all heretics; all Buddhas are capable of transforming all sentient beings, causing them to rejoice; all Buddhas are capable of going to all worlds to teach sentient beings; all Buddhas are capable of distinguishing and knowing the profound Dharma realm; all Buddhas, with various bodies, pervade all worlds without changing their essence; every sound of all Buddhas possesses the four kinds of eloquence, never ceasing; all Buddhas, when seen by sentient beings, cause them to rejoice, and the benefits received are real and not in vain; from every pore of all Buddhas, Buddhas as numerous as the dust particles of all worlds are born in succession, never ceasing; in every dust particle, all Buddhas manifest Buddha-lands as numerous as the dust particles of all worlds, with various adornments, constantly turning the Dharma wheel to teach sentient beings, never ceasing, while the dust particle is not large, and the world is not small, with the definite knowledge of abiding in the Dharma realm; all Buddhas, with regard to all dharmas, awaken from ignorance and darkness, possessing the ten powers, widely expounding the true Dharma to all sentient beings, eliminating ignorance. O son of Buddha! These are the ten profound great dharmas of all Buddhas.』 『O son of Buddha! All Buddhas have ten kinds of merits, being free from evil and pure. What are the ten? All Buddhas originally cultivate all merits, being free from evil and pure; all Buddhas are
於三世如來家生離惡清凈；一切諸佛于未來際心無所著離惡清凈；一切諸佛不著一切三世諸法離惡清凈；一切諸佛離種種虛妄，以一莊嚴而自莊嚴離惡清凈；一切諸佛功德無盡，安住法界等離惡清凈；一切諸佛色身凈妙無量無邊，普現十方一切世界，教化眾生未曾失時離惡清凈；一切諸佛住四無畏離諸恐怖，於一切天人眾中大師子吼，廣說諸法令眾歡喜離惡清凈；不可說不可說劫中滅度諸佛，若有眾生聞其名者得大果報，如佛現在離惡清凈；一切諸佛遠在不可說不可說世界中住，若有眾生一心正念，彼諸如來即現在前離惡清凈。佛子！是為一切諸佛十種功德離惡清凈。
「佛子！一切諸佛有十種究竟清凈。何等為十？一切諸佛諸愿究竟清凈，一切諸佛梵行禁戒究竟清凈，一切諸佛悉得舍離優婆提究竟清凈，一切諸佛佛剎究竟清凈，一切諸佛眷屬究竟清凈，一切諸佛種姓究竟清凈，一切諸佛色身相好究竟清凈，一切諸佛法身究竟清凈，一切諸佛無礙一切智身究竟清凈，一切諸佛解脫所作已作、永度彼岸究竟清凈。佛子！是為一切諸佛十種究竟清凈。
「佛子！一切諸佛於一切世界、一切時有十種佛事。何等為十？一切諸佛若有眾生正憶念者，即現在前；一切諸佛常為眾生說摩訶衍；一切諸佛常能長養一切眾
【現代漢語翻譯】 現代漢語譯本 在過去、現在、未來三世中，如來（Tathagata，佛的稱號）的出生都遠離邪惡，達到清凈；一切諸佛在未來無盡的時間裡，心無所執著，遠離邪惡，達到清凈；一切諸佛不執著於過去、現在、未來三世的一切法，遠離邪惡，達到清凈；一切諸佛遠離種種虛妄，以唯一的莊嚴來莊嚴自身，遠離邪惡，達到清凈；一切諸佛的功德無盡，安住在法界（Dharmadhatu，宇宙萬法所依之處）中，平等地遠離邪惡，達到清凈；一切諸佛的色身（Rupa-kaya，佛的物質身體）清凈、微妙、無量無邊，普遍顯現在十方一切世界，教化眾生從不失時，遠離邪惡，達到清凈；一切諸佛安住於四無畏（catvari-vaisaradyani，佛的四種無所畏懼的自信），遠離一切恐怖，在一切天人眾中發出大師子吼（maha-simhanada，佛說法時的威猛之聲），廣說諸法，令眾生歡喜，遠離邪惡，達到清凈；在不可說不可說的劫（kalpa，極長的時間單位）中滅度的諸佛，如果有眾生聽到他們的名字，就能得到巨大的果報，如同佛現在世一樣，遠離邪惡，達到清凈；一切諸佛住在遙遠不可說不可說的世界中，如果有眾生一心正念，那些如來就會立即顯現在他們面前，遠離邪惡，達到清凈。佛子（Buddha-putra，菩薩的稱呼）！這就是一切諸佛的十種功德，遠離邪惡，達到清凈。 佛子！一切諸佛有十種究竟清凈。是哪十種呢？一切諸佛的諸愿究竟清凈，一切諸佛的梵行（brahmacarya，清凈的行為）禁戒究竟清凈，一切諸佛完全舍離優婆提（upadhi，煩惱的根源）究竟清凈，一切諸佛的佛剎（Buddha-ksetra，佛的國土）究竟清凈，一切諸佛的眷屬究竟清凈，一切諸佛的種姓究竟清凈，一切諸佛的色身相好究竟清凈，一切諸佛的法身（Dharma-kaya，佛的真理之身）究竟清凈，一切諸佛的無礙一切智身究竟清凈，一切諸佛的解脫所作已作、永度彼岸究竟清凈。佛子！這就是一切諸佛的十種究竟清凈。 佛子！一切諸佛在一切世界、一切時有十種佛事。是哪十種呢？一切諸佛如果有眾生正憶念他們，就會立即顯現在他們面前；一切諸佛常常為眾生宣說摩訶衍（Mahayana，大乘佛教）；一切諸佛常常能夠長養一切眾生。
【English Translation】 English version In the past, present, and future three periods, the births of the Tathagatas (a title for the Buddha) are all free from evil and attain purity; all Buddhas in the endless future have minds without attachment, free from evil, and attain purity; all Buddhas do not cling to all dharmas (teachings) of the past, present, and future three periods, free from evil, and attain purity; all Buddhas are free from all kinds of illusions, adorn themselves with a single adornment, free from evil, and attain purity; the merits of all Buddhas are inexhaustible, abiding in the Dharmadhatu (the realm of all phenomena), equally free from evil, and attain purity; the Rupa-kaya (physical body) of all Buddhas is pure, subtle, immeasurable, and boundless, universally appearing in all worlds of the ten directions, teaching sentient beings without ever missing the right time, free from evil, and attain purity; all Buddhas abide in the four kinds of fearlessness (catvari-vaisaradyani), free from all fear, roaring the great lion's roar (maha-simhanada) among all gods and humans, widely expounding the dharmas, making sentient beings happy, free from evil, and attain purity; the Buddhas who have passed away in inexpressible and inexpressible kalpas (extremely long periods of time), if there are sentient beings who hear their names, they will receive great rewards, just as if the Buddha were present in the world, free from evil, and attain purity; all Buddhas dwell in distant inexpressible and inexpressible worlds, if there are sentient beings who single-mindedly remember them, those Tathagatas will immediately appear before them, free from evil, and attain purity. Buddha-putra (a title for Bodhisattvas)! These are the ten kinds of merits of all Buddhas, free from evil, and attain purity. Buddha-putra! All Buddhas have ten kinds of ultimate purity. What are the ten? All Buddhas' vows are ultimately pure, all Buddhas' brahmacarya (pure conduct) precepts are ultimately pure, all Buddhas completely abandon upadhi (the root of afflictions) and are ultimately pure, all Buddhas' Buddha-ksetras (Buddha lands) are ultimately pure, all Buddhas' retinues are ultimately pure, all Buddhas' lineages are ultimately pure, all Buddhas' Rupa-kayas with excellent marks are ultimately pure, all Buddhas' Dharma-kayas (the body of truth) are ultimately pure, all Buddhas' unobstructed omniscient bodies are ultimately pure, all Buddhas' liberation, having done what needed to be done, and having crossed to the other shore, is ultimately pure. Buddha-putra! These are the ten kinds of ultimate purity of all Buddhas. Buddha-putra! All Buddhas have ten kinds of Buddha activities in all worlds and at all times. What are the ten? All Buddhas, if there are sentient beings who rightly remember them, will immediately appear before them; all Buddhas constantly expound the Mahayana (Great Vehicle Buddhism) for sentient beings; all Buddhas are always able to nurture all sentient beings.
生無量善根；一切諸佛若有眾生始離生死，入正法位，悉分別知；一切諸佛不捨眾生教化時會；一切諸佛常游一切世界無有障礙；一切諸佛大悲常不捨離一切眾生；一切諸佛所變化身常不斷絕；一切諸佛自在神力未曾斷絕；一切諸佛普常安住清凈法界，悉為眾生而廣演說。佛子！是為一切諸佛於一切世界、一切時有十種佛事。
「佛子！一切諸佛有十種無盡方便智慧大海。何等為十？一切諸佛法身無盡智慧大海；一切諸佛功德無盡智慧大海；一切諸佛佛眼境界無盡智慧大海；一切諸佛不可思議善根無盡智慧大海；一切諸佛行一切法無盡智慧大海；一切諸佛雨甘露法無盡智慧大海；一切諸佛讚歎諸佛功德無盡智慧大海；一切諸佛本願諸行無盡智慧大海；一切諸佛盡未來際，為一切眾生常作佛事，未曾休息，無有窮盡智慧大海；一切諸佛知眾生心心所行無盡智慧大海；一切諸佛出生一切智功德無盡智慧大海。佛子！是為一切諸佛十種無盡方便智慧大海。
「佛子！一切諸佛有十種常法。何等為十？一切諸佛常行一切諸波羅蜜，一切諸佛於一切法常離愚癡，一切諸佛常具大悲，一切諸佛常具無量十力，一切諸佛常轉無上法輪，一切諸佛常度一切眾生，一切諸佛常為眾產生等正覺，一切諸佛常應化度一切眾生，一
【現代漢語翻譯】 現代漢語譯本：
'生無量善根'；一切諸佛，若有眾生剛脫離生死，進入正法之位，都能夠分別知曉；一切諸佛不捨棄眾生，在教化時機成熟時出現；一切諸佛常遊歷一切世界，沒有障礙；一切諸佛的大悲心從不捨離一切眾生；一切諸佛所變化的身形常不斷絕；一切諸佛自在的神力從未斷絕；一切諸佛普遍安住于清凈的法界，為眾生廣為演說。佛子！這就是一切諸佛在一切世界、一切時所做的十種佛事。
'佛子！'一切諸佛有十種無盡的方便智慧大海。是哪十種呢？一切諸佛的法身無盡智慧大海；一切諸佛的功德無盡智慧大海；一切諸佛的佛眼境界無盡智慧大海；一切諸佛不可思議的善根無盡智慧大海；一切諸佛行一切法無盡智慧大海；一切諸佛降下甘露法雨的無盡智慧大海；一切諸佛讚歎諸佛功德的無盡智慧大海；一切諸佛的本願和諸行無盡智慧大海；一切諸佛盡未來際，為一切眾生常做佛事，從不休息，沒有窮盡的智慧大海；一切諸佛知曉眾生心念和心所行的無盡智慧大海；一切諸佛出生一切智功德的無盡智慧大海。佛子！這就是一切諸佛的十種無盡方便智慧大海。
'佛子！'一切諸佛有十種常法。是哪十種呢？一切諸佛常行一切諸波羅蜜（到達彼岸的方法），一切諸佛對於一切法常離愚癡，一切諸佛常具大悲心，一切諸佛常具無量的十力（佛的十種力量），一切諸佛常轉無上法輪（佛的教法），一切諸佛常度一切眾生，一切諸佛常為眾生證得等正覺（佛的覺悟），一切諸佛常應化身度化一切眾生，一 現代漢語譯本：
切諸佛常以無礙辯才說法，一切諸佛常以無量智慧光明照耀一切世界。佛子！是為一切諸佛十種常法。
【English Translation】 English version:
'Generating immeasurable roots of goodness'; all Buddhas, if there are sentient beings who have just escaped from birth and death and entered the position of the Right Dharma, they all know and distinguish them; all Buddhas do not abandon sentient beings, appearing when the time for teaching is ripe; all Buddhas constantly travel through all worlds without obstruction; the great compassion of all Buddhas never abandons all sentient beings; the transformed bodies of all Buddhas are constantly uninterrupted; the unhindered spiritual powers of all Buddhas have never ceased; all Buddhas universally abide in the pure Dharma realm, extensively expounding for the sake of sentient beings. Child of Buddha! These are the ten Buddha activities that all Buddhas perform in all worlds and at all times.
'Child of Buddha!' All Buddhas have ten kinds of inexhaustible oceans of expedient wisdom. What are the ten? The inexhaustible ocean of wisdom of the Dharma body of all Buddhas; the inexhaustible ocean of wisdom of the merits of all Buddhas; the inexhaustible ocean of wisdom of the realm of the Buddha's eye of all Buddhas; the inexhaustible ocean of wisdom of the inconceivable roots of goodness of all Buddhas; the inexhaustible ocean of wisdom of all Buddhas practicing all Dharmas; the inexhaustible ocean of wisdom of all Buddhas raining down the nectar of Dharma; the inexhaustible ocean of wisdom of all Buddhas praising the merits of all Buddhas; the inexhaustible ocean of wisdom of the original vows and practices of all Buddhas; the inexhaustible ocean of wisdom of all Buddhas constantly performing Buddha activities for all sentient beings throughout the future, never resting; the inexhaustible ocean of wisdom of all Buddhas knowing the thoughts and actions of sentient beings; the inexhaustible ocean of wisdom of all Buddhas giving rise to the merits of all-knowing wisdom. Child of Buddha! These are the ten kinds of inexhaustible oceans of expedient wisdom of all Buddhas.
'Child of Buddha!' All Buddhas have ten constant Dharmas. What are the ten? All Buddhas constantly practice all Paramitas (methods of reaching the other shore), all Buddhas are constantly free from ignorance regarding all Dharmas, all Buddhas constantly possess great compassion, all Buddhas constantly possess immeasurable ten powers (ten powers of a Buddha), all Buddhas constantly turn the unsurpassed Dharma wheel (Buddha's teachings), all Buddhas constantly liberate all sentient beings, all Buddhas constantly enable sentient beings to attain perfect enlightenment (Buddha's enlightenment), all Buddhas constantly manifest transformed bodies to liberate all sentient beings, one English version:
all Buddhas constantly preach the Dharma with unobstructed eloquence, all Buddhas constantly illuminate all worlds with immeasurable wisdom and light. Child of Buddha! These are the ten constant Dharmas of all Buddhas.
切諸佛常行正念不二之法，一切諸佛常化眾生已、示現涅槃諸佛境界無有邊際。佛子！是為一切諸佛十種常法。
「佛子！一切諸佛有十種無量說佛法門。何等為十？一切諸佛悉說無量眾生界門；一切諸佛悉說無量眾生種種行門；一切諸佛悉說眾生無量諸業報門；一切諸佛悉說無量方便度眾生門；一切諸佛悉有無量凈眾生行門；一切諸佛悉有無量教化一切菩薩安立菩薩行門；一切諸佛悉說無量菩薩勝妙愿門；一切諸佛悉說無量世界諸成敗門；一切諸佛悉說無量清凈佛剎，一切菩薩正希望門；一切諸佛悉說無量一切世界，去、來、現在諸佛，無量劫中次第出世，善分別此佛智慧門。佛子！是為一切諸佛十種無量說佛法門。
「佛子！一切諸佛有十種法，常為眾生而作佛事。何等為十？一切諸佛色身，常為眾生而作佛事；一切諸佛音聲，常為眾生而作佛事；一切諸佛受施，常為眾生而作佛事；一切諸佛不受施，常為眾生而作佛事；一切諸佛常以地、水、火、風而作佛事；一切諸佛神力住持境界，常為眾生而作佛事；一切諸佛常以名號，為諸眾生而作佛事；一切諸佛常以佛剎境界，普為眾生而作佛事；一切諸佛常以清凈佛剎，為諸眾生而作佛事；一切諸佛常以默然，為諸眾生而作佛事。佛子！是為一切諸佛十種
【現代漢語翻譯】 現代漢語譯本：所有佛陀常行持正念不二之法，所有佛陀常教化眾生，示現涅槃，諸佛的境界沒有邊際。佛子！這就是所有佛陀的十種常法。 佛子！所有佛陀有十種無量說法之門。是哪十種呢？所有佛陀都說無量眾生界（眾生存在的不同層次）之門；所有佛陀都說無量眾生種種行為之門；所有佛陀都說眾生無量諸業報（因果報應）之門；所有佛陀都說無量方便度化眾生之門；所有佛陀都有無量清凈眾生行為之門；所有佛陀都有無量教化一切菩薩安立菩薩行之門；所有佛陀都說無量菩薩殊勝妙愿之門；所有佛陀都說無量世界諸成敗之門；所有佛陀都說無量清凈佛剎（佛的凈土），一切菩薩正希望之門；所有佛陀都說無量一切世界，過去、未來、現在諸佛，在無量劫中次第出世，善於分別此佛智慧之門。佛子！這就是所有佛陀的十種無量說法之門。 佛子！所有佛陀有十種法，常為眾生而作佛事。是哪十種呢？所有佛陀的色身（佛的形體），常為眾生而作佛事；所有佛陀的音聲，常為眾生而作佛事；所有佛陀接受供養，常為眾生而作佛事；所有佛陀不接受供養，常為眾生而作佛事；所有佛陀常以地、水、火、風（四大元素）而作佛事；所有佛陀神力住持境界，常為眾生而作佛事；所有佛陀常以名號，為諸眾生而作佛事；所有佛陀常以佛剎境界，普遍為眾生而作佛事；所有佛陀常以清凈佛剎，為諸眾生而作佛事；所有佛陀常以默然，為諸眾生而作佛事。佛子！這就是所有佛陀的十種常法。
【English Translation】 English version: All Buddhas constantly practice the Dharma of right mindfulness and non-duality. All Buddhas constantly teach sentient beings, manifest Nirvana, and the realms of the Buddhas are boundless. Oh, son of Buddha! These are the ten constant Dharmas of all Buddhas. Oh, son of Buddha! All Buddhas have ten immeasurable Dharma gates for teaching. What are the ten? All Buddhas speak of the immeasurable realms of sentient beings; all Buddhas speak of the immeasurable various actions of sentient beings; all Buddhas speak of the immeasurable karmic retributions of sentient beings; all Buddhas speak of the immeasurable skillful means to liberate sentient beings; all Buddhas have immeasurable pure practices for sentient beings; all Buddhas have immeasurable teachings to educate all Bodhisattvas and establish Bodhisattva practices; all Buddhas speak of the immeasurable sublime vows of Bodhisattvas; all Buddhas speak of the immeasurable rise and fall of worlds; all Buddhas speak of the immeasurable pure Buddha lands, the proper aspirations of all Bodhisattvas; all Buddhas speak of the immeasurable worlds, the Buddhas of the past, future, and present, who appear in succession throughout immeasurable kalpas, and are skilled in discerning the wisdom of these Buddhas. Oh, son of Buddha! These are the ten immeasurable Dharma gates for teaching of all Buddhas. Oh, son of Buddha! All Buddhas have ten Dharmas, constantly performing Buddha-works for sentient beings. What are the ten? The physical bodies of all Buddhas constantly perform Buddha-works for sentient beings; the voices of all Buddhas constantly perform Buddha-works for sentient beings; all Buddhas accepting offerings constantly perform Buddha-works for sentient beings; all Buddhas not accepting offerings constantly perform Buddha-works for sentient beings; all Buddhas constantly use earth, water, fire, and wind to perform Buddha-works; all Buddhas' spiritual power sustaining realms constantly performs Buddha-works for sentient beings; all Buddhas constantly use their names to perform Buddha-works for sentient beings; all Buddhas constantly use the realms of Buddha lands to universally perform Buddha-works for sentient beings; all Buddhas constantly use pure Buddha lands to perform Buddha-works for sentient beings; all Buddhas constantly use silence to perform Buddha-works for sentient beings. Oh, son of Buddha! These are the ten constant Dharmas of all Buddhas.
法，常為眾生而作佛事。
「佛子！一切諸佛有十種堅固士法。何等為十？一切諸佛諸愿堅固不可沮壞，如說修行言行相應；一切諸佛盡未來際劫修菩薩行，功德莊嚴未曾恐怖；一切諸佛為化一切眾生故，悉詣不可說不可說世界，而於一切世界教化眾生無有留難；一切諸佛于信不信眾生大悲等觀而無有異；一切諸佛從初發心乃至正覺，于其中間未曾退失菩提之心；一切諸佛修諸功德，皆悉迴向一切種智，不求世行；一切諸佛于諸佛所，隨順修學身、口、意業，永離聲聞、緣覺之心，一向專求無上菩提，所修功德皆悉迴向一切種智，求無上道成等正覺；一切諸佛平等普照無量無邊諸佛正法，凈菩薩心究竟具足一切種智；一切諸佛悉能捨離一切世樂，不樂世間所可願樂，不著世間，令一切眾生悉滅諸苦，逮得寂滅平等快樂；一切諸佛為一切眾生故，受無量苦，皆欲建立諸佛種性，悉令眾生樂求菩提，超出生死，得十力地。佛子！是為一切諸佛十種堅固士法。
「佛子！一切諸佛有十種佛無障礙住。何等為十？一切諸佛悉能遍游一切世界無障礙住；一切諸佛悉能安住一切世界無障礙住；一切諸佛於一切世界行、住、坐、臥無障礙住；一切諸佛於一切世界說法無障礙住；一切諸佛於一切世界皆悉安住兜率陀天無障
【現代漢語翻譯】 現代漢語譯本：法，常常爲了眾生而行佛事。
『佛子！一切諸佛有十種堅固的修行方法。是哪十種呢？一切諸佛的願力堅定不可動搖，如同所說的那樣修行，言行一致；一切諸佛在未來無盡的劫數中修菩薩行，以功德莊嚴自身，從未感到恐懼；一切諸佛爲了教化一切眾生，前往不可說不可說的世界，在一切世界教化眾生，沒有阻礙；一切諸佛對於相信和不相信的眾生都以同樣的慈悲心對待，沒有分別；一切諸佛從最初發菩提心直到證得正覺，在這期間從未退失菩提之心；一切諸佛所修的功德，都回向於一切種智（佛的智慧），不求世俗的福報；一切諸佛在諸佛之處，隨順學習身、口、意三業，永遠遠離聲聞（小乘修行者）、緣覺（獨自覺悟者）之心，一心專求無上菩提（最高的覺悟），所修的功德都回向於一切種智，求證無上道，成就等正覺（完全的覺悟）；一切諸佛平等普照無量無邊的諸佛正法，清凈菩薩心，最終圓滿一切種智；一切諸佛都能捨棄一切世俗的快樂，不貪戀世間所能得到的快樂，不執著於世間，使一切眾生都滅除各種痛苦，獲得寂滅的平等快樂；一切諸佛爲了所有眾生，承受無量的痛苦，都想要建立諸佛的種性，使一切眾生都樂於追求菩提，超越生死，獲得十力地（佛的十種力量）。佛子！這就是一切諸佛的十種堅固的修行方法。』
『佛子！一切諸佛有十種佛的無障礙住處。是哪十種呢？一切諸佛都能遍游一切世界，安住而無障礙；一切諸佛都能安住於一切世界，而無障礙；一切諸佛在一切世界行走、站立、坐著、躺臥，都無障礙；一切諸佛在一切世界說法，都無障礙；一切諸佛在一切世界都安住在兜率陀天（欲界天的一處），而無障礙；
【English Translation】 English version: The Dharma constantly performs Buddha-works for all sentient beings.
'Buddha-child! All Buddhas have ten kinds of steadfast practices. What are the ten? All Buddhas' vows are firm and unbreakable, practicing as they preach, their actions consistent with their words; all Buddhas cultivate the Bodhisattva path for endless kalpas in the future, adorning themselves with merit, never feeling fear; all Buddhas, in order to transform all sentient beings, go to unspeakable, inexpressible worlds, teaching sentient beings in all worlds without hindrance; all Buddhas regard believing and non-believing sentient beings with equal great compassion, without any difference; all Buddhas, from the initial arising of the Bodhi mind until attaining perfect enlightenment, have never retreated from the Bodhi mind; all Buddhas cultivate all merits, dedicating them all to all-knowing wisdom (Buddha's wisdom), not seeking worldly rewards; all Buddhas, in the presence of all Buddhas, follow and learn the actions of body, speech, and mind, forever abandoning the minds of Sravakas (Hinayana practitioners) and Pratyekabuddhas (solitary realizers), single-mindedly seeking unsurpassed Bodhi (supreme enlightenment), dedicating all cultivated merits to all-knowing wisdom, seeking the unsurpassed path to attain perfect enlightenment; all Buddhas equally and universally illuminate the boundless and limitless Buddhadharma, purifying the Bodhisattva mind, ultimately perfecting all-knowing wisdom; all Buddhas are able to relinquish all worldly pleasures, not delighting in worldly desires, not clinging to the world, enabling all sentient beings to extinguish all sufferings, attaining the peaceful and equal joy of Nirvana; all Buddhas, for the sake of all sentient beings, endure immeasurable suffering, all desiring to establish the Buddha lineage, enabling all sentient beings to joyfully seek Bodhi, transcending birth and death, attaining the ten powers of a Buddha. Buddha-child! These are the ten steadfast practices of all Buddhas.'
'Buddha-child! All Buddhas have ten kinds of unobstructed abodes. What are the ten? All Buddhas are able to travel throughout all worlds, abiding without obstruction; all Buddhas are able to abide in all worlds without obstruction; all Buddhas, in all worlds, walking, standing, sitting, and lying down, are without obstruction; all Buddhas, in all worlds, teaching the Dharma, are without obstruction; all Buddhas, in all worlds, all abide in the Tusita Heaven (a realm in the desire realm), without obstruction;
礙住；一切諸佛於三世法界無障礙住；一切諸佛眷屬充滿一切法界而為說法無障礙住；一切諸佛於一念中，悉知一切眾生心心所行，以三輪教化而調伏之無障礙住；一切諸佛能以一身悉住一切諸佛不可思議法門無障礙住；一切諸佛悉分別知一切眾生無障礙住；一切諸佛悉能分別一切如來無障礙住。佛子！是為一切諸佛十種無障礙住。
「佛子！一切諸佛有十種最勝無上莊嚴。何等為十？一切諸佛悉有色身相好最勝無上莊嚴，是為一切諸佛最勝無上色身莊嚴。一切諸佛悉有八種微妙音聲，一一音聲悉有五百妙音眷屬，不可稱數百千音聲以為莊嚴，無量無邊妙音聲技皆悉清凈，普能演說一切諸佛正法義味，悉離恐怖，安住無畏大師子吼，悉令一切法界、一切眾生，聞其音聲隨其本行種種善根，皆令開解，是為一切諸佛最勝無上口業莊嚴。一切諸佛悉有十力莊嚴意業，開敷諸佛大三昧華，十八不共莊嚴境界無所掛礙，住法界地悉得諸佛法之原底，無餘法界皆悉莊嚴，於一念中悉分別知三世一切法界、一切眾生心心所行而無有餘，是為一切諸佛最勝無上意業莊嚴。一切諸佛悉有最勝無上光明莊嚴，皆悉普放大光明藏，一一光明悉有無數妙光明網以為眷屬，普照十方諸佛世界，除滅一切世間闇冥，現佛出世作不退轉最勝佛
【現代漢語翻譯】 現代漢語譯本 障礙不能阻礙；一切諸佛在過去、現在、未來三世的法界中，安住于無障礙的狀態；一切諸佛的眷屬充滿整個法界，為眾生說法，安住于無障礙的狀態；一切諸佛在一念之間，完全知曉一切眾生心中所想所行，用三輪教化（指身輪、口輪、意輪）來調伏他們，安住于無障礙的狀態；一切諸佛能夠以一身安住於一切諸佛不可思議的法門中，安住于無障礙的狀態；一切諸佛完全分別知曉一切眾生，安住于無障礙的狀態；一切諸佛完全能夠分別知曉一切如來，安住于無障礙的狀態。佛子！這就是一切諸佛的十種無障礙安住。 『佛子！一切諸佛有十種最殊勝、無上的莊嚴。是哪十種呢？一切諸佛都有色身（指佛的身體）的相好（指佛身所具的殊勝特徵）最殊勝、無上的莊嚴，這是諸佛最殊勝、無上的色身莊嚴。一切諸佛都有八種微妙的音聲，每一種音聲都有五百種美妙的音聲眷屬，用不可稱數的百千種音聲作為莊嚴，無量無邊美妙的音聲技巧都清凈無染，普遍能夠演說一切諸佛的正法義理，完全遠離恐怖，安住于無畏的大師子吼（指佛說法時的威猛氣勢），使一切法界、一切眾生，聽到他們的音聲后，隨著他們各自的修行和各種善根，都能夠開悟理解，這是諸佛最殊勝、無上的口業莊嚴。一切諸佛都有十力（指佛的十種力量）莊嚴的意業，開敷諸佛的大三昧（指禪定）之花，十八不共（指佛獨有的十八種功德）的莊嚴境界沒有任何障礙，安住在法界之地，完全得到諸佛法的根源，沒有遺漏，整個法界都得到莊嚴，在一念之間完全分別知曉過去、現在、未來三世一切法界、一切眾生心中所想所行，沒有遺漏，這是諸佛最殊勝、無上的意業莊嚴。一切諸佛都有最殊勝、無上的光明莊嚴，都普遍放出大光明藏，每一種光明都有無數美妙的光明網作為眷屬，普遍照耀十方諸佛世界，消除一切世間的黑暗，顯現佛陀出世，作為不退轉的最殊勝的佛陀。
【English Translation】 English version Unobstructed; all Buddhas dwell without obstruction in the Dharma realm of the three times; all the retinues of Buddhas fill the entire Dharma realm, teaching the Dharma without obstruction; in a single thought, all Buddhas completely know the thoughts and actions of all sentient beings, and subdue them with the three wheels of teaching (referring to the body, speech, and mind), dwelling without obstruction; all Buddhas can dwell in all the inconceivable Dharma doors of all Buddhas with one body, dwelling without obstruction; all Buddhas completely discern all sentient beings, dwelling without obstruction; all Buddhas are completely able to discern all Tathagatas, dwelling without obstruction. Buddha-child! These are the ten unobstructed dwellings of all Buddhas. 'Buddha-child! All Buddhas have ten most supreme and unsurpassed adornments. What are the ten? All Buddhas have the most supreme and unsurpassed adornment of the physical body (referring to the Buddha's body) with its excellent marks (referring to the auspicious characteristics of the Buddha's body), this is the most supreme and unsurpassed adornment of the physical body of all Buddhas. All Buddhas have eight subtle sounds, each sound having five hundred wonderful sound retinues, using countless hundreds and thousands of sounds as adornment, the immeasurable and boundless wonderful sound skills are all pure and undefiled, universally able to expound the true Dharma principles of all Buddhas, completely free from fear, dwelling in the fearless great lion's roar (referring to the majestic power of the Buddha's teachings), enabling all Dharma realms and all sentient beings, upon hearing their sounds, to awaken and understand according to their respective practices and various roots of goodness, this is the most supreme and unsurpassed adornment of the speech karma of all Buddhas. All Buddhas have the mind karma adorned with the ten powers (referring to the ten powers of the Buddha), blossoming the great Samadhi (referring to meditation) flowers of the Buddhas, the eighteen unshared (referring to the eighteen unique virtues of the Buddha) adorned realms are without any obstruction, dwelling in the Dharma realm, completely obtaining the source of the Buddhas' Dharma, without any omissions, the entire Dharma realm is adorned, in a single thought completely discerning the thoughts and actions of all sentient beings in all Dharma realms of the past, present, and future, without any omissions, this is the most supreme and unsurpassed adornment of the mind karma of all Buddhas. All Buddhas have the most supreme and unsurpassed adornment of light, all universally emitting great light treasuries, each light having countless wonderful light nets as retinues, universally illuminating the Buddha worlds of the ten directions, eliminating all the darkness of the world, manifesting the Buddha's appearance in the world, as the most supreme Buddha who does not regress.
事，出生無量清凈法身，是為一切諸佛最勝無上光明莊嚴。一切諸佛若微笑時，悉于口中放不可數阿僧祇億那由他光，各有種種無量不可思議色，普照十方一切世界，悉授無量無數阿僧祇眾生阿耨多羅三藐三菩提記，是為一切諸佛最勝無上普照一切離癡示現莊嚴。一切諸佛悉有無量法身，離礙清凈法界無量無邊，遠離世間，不染世間，不著世間，解世真實，行出世法，斷語言道，攝無言際，離陰、界、入，是為一切諸佛最勝無上法身莊嚴。一切諸佛悉有無量常妙光明，普照十方一切世界，不可說不可說諸雜妙色而莊嚴之，普照世間無所障礙，出生一切光明之藏，是為一切諸佛最勝無上常光莊嚴。一切諸佛悉有無量妙色，悅樂妙色，清凈妙色，隨應一切眾生妙色，映蔽三界光明妙色，究竟彼岸無上妙色，是為一切諸佛最勝無上無量妙色莊嚴。一切諸佛自然清凈，三世佛寶聖家中生，離一切惡，修行一切清凈勝法，出生一切智，如來種姓清凈無礙，是為一切諸佛最勝無上清凈種姓莊嚴。一切諸佛大慈諸力莊嚴，其身自然清凈，遠離一切不善覺觀，身行永息，觀者無厭，心凈解脫，大悲具足，一切眾生第一福田無上受者，哀愍眾生普令安立一切種智，出生無量功德寶藏，一切眾生長養善根智慧功德之藏，是為一切諸佛最勝無
【現代漢語翻譯】 現代漢語譯本：
諸佛的事業，是出生無量清凈法身，這是所有諸佛最殊勝無上的光明莊嚴。所有諸佛如果微笑時，都會從口中放出不可計數阿僧祇億那由他（均為極大的數量單位）的光芒，每道光都有種種無量不可思議的顏色，普遍照耀十方一切世界，都為無量無數阿僧祇眾生授記阿耨多羅三藐三菩提（無上正等正覺），這是所有諸佛最殊勝無上的普照一切、遠離愚癡的示現莊嚴。
所有諸佛都有無量法身，遠離障礙，清凈法界無量無邊，遠離世間，不被世間污染，不執著世間，瞭解世間的真實，修行出世之法，斷絕語言之道，攝取無言之境，遠離陰（五蘊）、界（十八界）、入（十二入），這是所有諸佛最殊勝無上的法身莊嚴。
所有諸佛都有無量常妙光明，普遍照耀十方一切世界，用不可說不可說的各種奇妙顏色來莊嚴，普遍照耀世間沒有障礙，出生一切光明的寶藏，這是所有諸佛最殊勝無上的常光莊嚴。
所有諸佛都有無量妙色，令人喜悅的妙色，清凈的妙色，隨應一切眾生的妙色，映蔽三界光明的妙色，達到彼岸的無上妙色，這是所有諸佛最殊勝無上的無量妙色莊嚴。
所有諸佛自然清凈，從三世佛寶聖家中出生，遠離一切惡，修行一切清凈殊勝之法，出生一切智慧，如來種姓清凈無礙，這是所有諸佛最殊勝無上的清凈種姓莊嚴。
所有諸佛以大慈悲和諸種力量來莊嚴，他們的身體自然清凈，遠離一切不善的覺觀，身行永遠止息，觀者不會厭倦，心凈解脫，大悲具足，是一切眾生第一福田無上的接受者，哀憫眾生，普遍令他們安立於一切種智，出生無量功德寶藏，是一切眾生長養善根智慧功德的寶藏，這是所有諸佛最殊勝無上
【English Translation】 English version:
The deeds of all Buddhas are the birth of immeasurable pure Dharmakaya (Dharma body), which is the most supreme and unsurpassed light adornment of all Buddhas. When all Buddhas smile, they emit countless Asamkhya (an extremely large number) of Nayuta (another extremely large number) rays of light from their mouths. Each ray has various immeasurable and inconceivable colors, universally illuminating all worlds in the ten directions. They all bestow predictions of Anuttara-samyak-sambodhi (supreme perfect enlightenment) upon countless Asamkhya beings. This is the most supreme and unsurpassed adornment of all Buddhas, illuminating all and manifesting freedom from ignorance.
All Buddhas possess immeasurable Dharmakayas, free from obstacles, with the pure Dharma realm being boundless and limitless. They are detached from the world, unpolluted by the world, unattached to the world, understanding the truth of the world, practicing the Dharma of transcending the world, cutting off the path of language, embracing the realm of non-speech, and detached from Skandhas (aggregates), Dhatus (realms), and Ayatanas (sense bases). This is the most supreme and unsurpassed Dharmakaya adornment of all Buddhas.
All Buddhas possess immeasurable constant and wondrous light, universally illuminating all worlds in the ten directions, adorned with countless indescribable and wondrous colors. They universally illuminate the world without obstruction, giving rise to the treasury of all light. This is the most supreme and unsurpassed constant light adornment of all Buddhas.
All Buddhas possess immeasurable wondrous colors, delightful wondrous colors, pure wondrous colors, wondrous colors that correspond to all beings, wondrous colors that overshadow the light of the three realms, and unsurpassed wondrous colors that reach the other shore. This is the most supreme and unsurpassed immeasurable wondrous color adornment of all Buddhas.
All Buddhas are naturally pure, born from the holy family of the Buddhas of the three times, detached from all evils, practicing all pure and supreme Dharmas, giving rise to all wisdom, with the Tathagata (Buddha) lineage being pure and unobstructed. This is the most supreme and unsurpassed pure lineage adornment of all Buddhas.
All Buddhas are adorned with great compassion and various powers. Their bodies are naturally pure, detached from all unwholesome thoughts and perceptions. Their bodily actions are forever ceased, and those who observe them are never satiated. Their minds are pure and liberated, full of great compassion. They are the supreme recipients of the first field of merit for all beings, having compassion for all beings, universally establishing them in all-knowing wisdom, giving rise to immeasurable treasures of merit, and being the treasury for all beings to nurture their roots of goodness, wisdom, and merit. This is the most supreme and unsurpassed
上大慈大悲究竟功德寶藏清凈莊嚴。佛子！是為一切諸佛最勝無上十種莊嚴。
「佛子！一切諸佛有十種自在正法。何等為十？一切諸佛於一切法隨意自在句身、味身，辯無窮盡，說一切法而無障礙，是為一切諸佛自在正法；一切諸佛隨應眾生，化不失時，隨其所愿而為說法，未曾失時，是為一切諸佛自在正法；一切諸佛悉能六種震動，十方世界未曾惱亂，於一眾生虛空等世界，無量阿僧祇種種莊嚴，或舉、或下、或合、或散於一一世界一一處所眾生，亦不惱亂眾生之心，亦不令其生疑惑想，是為一切諸佛自在正法；一切諸佛能以智慧受持一切世界種種莊嚴，於一念中示現一切世界種種莊嚴，不可數不可數阿僧祇劫，嘆莊嚴具而無窮盡，永離一切世界染污，莊嚴世間一切佛剎，是為一切諸佛自在正法；一切諸佛若見一眾生應受化者，于不可數不可數阿僧祇劫結跏趺坐，身不疲厭，專念彼人未曾廢忘而不失時，為一眾生住持壽命，盡未來際劫結跏趺坐，身無疲厭，念彼眾生未曾廢忘，如一眾生，一切眾生亦復如是，是為一切諸佛自在正法；一切諸佛悉遍往詣一切世界諸如來所而無障礙，一一方面各有法界等世界海，一一方無量世界網法界等一切世界海，於一念中悉能周遍轉妙法輪而無障礙，是為一切諸佛自在正法
【現代漢語翻譯】 現代漢語譯本 具備廣大慈悲的究竟功德寶藏，清凈莊嚴。佛子！這就是一切諸佛最殊勝無上的十種莊嚴。
『佛子！一切諸佛有十種自在的正法。是哪十種呢？一切諸佛對於一切法，能隨意自在地運用言辭和意義，辯才無窮無盡，宣說一切法而沒有障礙，這是諸佛自在的正法；一切諸佛能隨順眾生的根機，教化不失時機，隨眾生的願望而為他們說法，從不失時，這是諸佛自在的正法；一切諸佛都能引發六種震動，使十方世界不因此而擾亂，對於一個眾生，在如同虛空般的世界中，以無量阿僧祇的種種莊嚴，或舉起、或放下、或合攏、或散開，在每一個世界的每一個地方，眾生也不會因此而心生煩惱，也不會讓他們產生疑惑，這是諸佛自在的正法；一切諸佛能以智慧受持一切世界的種種莊嚴，在一念之間示現一切世界的種種莊嚴，即使經過不可數不可數的阿僧祇劫，讚歎這些莊嚴的器具也無窮無盡，永遠遠離一切世界的染污，莊嚴世間一切佛剎（佛的國土），這是諸佛自在的正法；一切諸佛如果見到一個眾生應該被教化，即使經過不可數不可數的阿僧祇劫，也會結跏趺坐，身體不感到疲倦，專心念著這個人，從不忘記，也不失時機，爲了一個眾生而住持壽命，直到未來際劫都結跏趺坐，身體沒有疲倦，念著那個眾生從不忘記，如同對待一個眾生一樣，對待一切眾生也是如此，這是諸佛自在的正法；一切諸佛都能普遍前往一切世界的諸如來處而沒有障礙，每一個方向都有如同法界般的世界海，每一個方向都有無量世界網，如同法界般的一切世界海，在一念之間都能周遍，轉動微妙的法輪而沒有障礙，這是諸佛自在的正法。
【English Translation】 English version Possessing the ultimate merit and virtue treasury of great compassion and great mercy, pure and adorned. Oh, Buddha's children! These are the ten most supreme and unsurpassed adornments of all Buddhas.
'Oh, Buddha's children! All Buddhas possess ten kinds of self-mastery in the true Dharma. What are these ten? All Buddhas, regarding all dharmas, can freely and at will use words and meanings, with inexhaustible eloquence, speaking all dharmas without obstruction; this is the self-mastery in the true Dharma of all Buddhas. All Buddhas, in accordance with the needs of sentient beings, teach without missing the opportune time, speaking the Dharma according to their wishes, never missing the right moment; this is the self-mastery in the true Dharma of all Buddhas. All Buddhas are able to cause six kinds of earth tremors, without disturbing the ten directions of the world. For one sentient being, in a world like space, with immeasurable asamkhya (countless) kinds of adornments, either lifting up, or putting down, or combining, or scattering, in every place of every world, sentient beings will not be disturbed in their minds, nor will they be made to have doubts; this is the self-mastery in the true Dharma of all Buddhas. All Buddhas can, with wisdom, uphold all the various adornments of all worlds, and in a single thought, manifest all the various adornments of all worlds. Even after countless asamkhya kalpas (eons), praising these adornments would be endless, forever free from the defilements of all worlds, adorning all Buddha-lands (Buddha's realms) in the world; this is the self-mastery in the true Dharma of all Buddhas. If all Buddhas see a sentient being who should be taught, even after countless asamkhya kalpas, they will sit in the lotus position, their bodies not feeling weary, focusing their minds on that person, never forgetting, and never missing the opportune time. For one sentient being, they will maintain their life span, sitting in the lotus position until the end of future kalpas, their bodies not feeling weary, thinking of that sentient being without ever forgetting. Just as they treat one sentient being, they treat all sentient beings in the same way; this is the self-mastery in the true Dharma of all Buddhas. All Buddhas can universally go to all the Tathagatas (Buddhas) in all worlds without obstruction. In each direction, there are world-seas like the Dharma realm, and in each direction, there are immeasurable world-nets, all the world-seas like the Dharma realm. In a single thought, they can pervade all of them, turning the wonderful Dharma wheel without obstruction; this is the self-mastery in the true Dharma of all Buddhas.'
；一切諸佛調伏教化一切眾生故，于唸唸中成等正覺，非不先覺諸佛正法，亦不住學地而成正覺，于諸佛法得無掛礙，不捨自在神力，無量智慧境界教化眾生，是為一切諸佛自在正法；一切諸佛能以眼入作耳入佛事，能以耳入作鼻入佛事，能以鼻入作舌入佛事，能以舌入作身入佛事，能以身入作意入佛事，能以意入於一切世界種種境界，世間境界，出世間境界，於一一境界能作佛事，是為一切諸佛自在正法；一切諸佛於一毛孔悉能安置一切眾生，一一眾生其身悉與不可說不可說諸佛剎等，于彼眾生而不迫迮，一一眾生悉壽無量阿僧祇劫，普能遊行無量世界，于諸世界見佛興世轉凈法輪，宣暢演說無數法門，廣說過去不可數法，未來、現在不可數法，一切眾生行四威儀而不迫迮，是為一切諸佛自在正法；一切諸佛於一念中現蓮華寶藏師子之座，如來凈身與法界等，處彼寶座成等正覺，示現如來自在神力，如一念中示現一如來成等正覺，於一念中示現一切世界微塵數如來成等正覺亦復如是。如一念中，於一切念中亦復如是。如蓮華寶藏師子之座示成正覺，如是一切不可說不可說法界等清凈佛剎不可思議種種莊嚴世界，種種境界，不可說佛剎，或有同相、或有異相，不可說阿僧祇劫說不能盡，無量諸佛種種念、種種時不可思
議，於一念中，一切諸佛以少方便示現一切眾生亦復如是。佛子！是為一切諸佛十種自在正法。
「佛子！一切諸佛具足十種不思議法已成等正覺。何等為十？一切諸佛一一妙相百福悉具成等正覺，一切諸佛具足一切佛法成等正覺，一切諸佛具諸善根成等正覺，一切諸佛具足修習諸功德行成等正覺，一切諸佛善知眾生諸根熟已成等正覺，一切諸佛具足成就無壞勝法成等正覺，一切諸佛具足嚴凈佛剎成等正覺，一切諸佛具足一切種智成等正覺，一切諸佛色身相好滿足見者不虛成等正覺，一切諸佛悉具諸佛平等正法成等正覺；一切諸佛悉具一切諸佛事已，然後入于無餘涅槃。佛子！是為一切諸佛滿足十種不思議法成等正覺。
「佛子！一切諸佛有十種巧妙方便。何等為十？一切諸佛悉知諸法無有究竟，而究竟說諸佛善根，是為一切諸佛巧妙方便；一切諸佛了一切法悉無所見，各不相知、無縛無脫、無取無集、無具足、無自在、無究竟，而一切佛于彼法中實知無異，離眾垢污，於一切法悉得自在，于無取法中不壞實際，善究竟學，大自在地，見一切法界，覺悟一切智，是為一切諸佛巧妙方便；一切諸佛離諸相際，不住一切相，而分別知一切諸相，亦不亂自性，一切諸性無有自性，而能示現阿僧祇清凈色身種種嚴
【現代漢語翻譯】 現代漢語譯本：思考，在一念之間，一切諸佛以微小的方便示現給一切眾生也是如此。佛子！這就是一切諸佛的十種自在正法。 「佛子！一切諸佛具足十種不可思議之法后成就等正覺（無上正等正覺，即佛的覺悟）。哪十種呢？一切諸佛每一微妙的相好都具足百福而成就等正覺；一切諸佛具足一切佛法而成就等正覺；一切諸佛具足一切善根而成就等正覺；一切諸佛具足修習諸功德行而成就等正覺；一切諸佛善知眾生諸根成熟后成就等正覺；一切諸佛具足成就無壞的殊勝之法而成就等正覺；一切諸佛具足莊嚴清凈佛剎而成就等正覺；一切諸佛具足一切種智（佛所具有的一切智慧）而成就等正覺；一切諸佛色身相好圓滿，見者不虛而成就等正覺；一切諸佛都具足諸佛平等的正法而成就等正覺；一切諸佛都具足一切諸佛的事業后，然後進入無餘涅槃（徹底的寂滅）。佛子！這就是一切諸佛圓滿十種不可思議之法而成就等正覺。 「佛子！一切諸佛有十種巧妙方便。哪十種呢？一切諸佛都知道諸法沒有究竟，而究竟宣說諸佛的善根，這是一切諸佛的巧妙方便；一切諸佛明瞭一切法都無所見，各自不相知、無束縛無解脫、無取無舍、無聚集、無具足、無自在、無究竟，而一切佛在這些法中真實知曉沒有差異，遠離各種垢染，在一切法中都得到自在，在無取之法中不壞實際（真如實相），善於究竟學習，處於大自在地，見到一切法界，覺悟一切智慧，這是一切諸佛的巧妙方便；一切諸佛遠離各種相的界限，不住於一切相，而分別知曉一切諸相，也不擾亂自性，一切諸性都沒有自性，而能示現阿僧祇（無數）清凈色身種種莊嚴
【English Translation】 English version: Consider, in a single thought, all Buddhas manifest to all sentient beings with slight skillful means, and it is the same. Buddha-child! This is the ten kinds of self-mastery of the right Dharma of all Buddhas. 「Buddha-child! All Buddhas, having fully possessed ten kinds of inconceivable Dharmas, attain Anuttara-samyak-sambodhi (supreme perfect enlightenment, the enlightenment of a Buddha). What are the ten? All Buddhas, each with their wonderful marks and characteristics, fully possess a hundred blessings and attain Anuttara-samyak-sambodhi; all Buddhas fully possess all Buddha-Dharmas and attain Anuttara-samyak-sambodhi; all Buddhas fully possess all good roots and attain Anuttara-samyak-sambodhi; all Buddhas fully possess the practice of all meritorious deeds and attain Anuttara-samyak-sambodhi; all Buddhas are skilled in knowing when the faculties of sentient beings are mature and attain Anuttara-samyak-sambodhi; all Buddhas fully possess the indestructible, superior Dharmas and attain Anuttara-samyak-sambodhi; all Buddhas fully possess the adornment and purification of Buddha-lands and attain Anuttara-samyak-sambodhi; all Buddhas fully possess all-knowing wisdom (the wisdom possessed by a Buddha) and attain Anuttara-samyak-sambodhi; all Buddhas' physical forms are perfect with marks and characteristics, and those who see them do not see in vain, and they attain Anuttara-samyak-sambodhi; all Buddhas fully possess the equal right Dharma of all Buddhas and attain Anuttara-samyak-sambodhi; all Buddhas, having fully accomplished all the deeds of all Buddhas, then enter into Parinirvana (complete cessation). Buddha-child! This is how all Buddhas fulfill ten kinds of inconceivable Dharmas and attain Anuttara-samyak-sambodhi. 「Buddha-child! All Buddhas have ten kinds of skillful means. What are the ten? All Buddhas know that all Dharmas have no ultimate end, yet they ultimately proclaim the good roots of the Buddhas; this is the skillful means of all Buddhas. All Buddhas understand that all Dharmas are without any perception, each not knowing the other, without bondage or liberation, without taking or abandoning, without gathering, without completeness, without self-mastery, without ultimate end, yet all Buddhas truly know that there is no difference in these Dharmas, they are free from all defilements, they attain self-mastery in all Dharmas, and in the Dharma of non-grasping, they do not destroy the actual reality (suchness), they are skilled in ultimate learning, they are in the great self-mastery ground, they see all Dharma realms, and they awaken to all wisdom; this is the skillful means of all Buddhas. All Buddhas are free from the boundaries of all characteristics, they do not abide in any characteristics, yet they discern all characteristics, and they do not disturb their own nature. All natures have no self-nature, yet they can manifest countless pure physical forms with various adornments.
凈佛剎妙相，佛一切智具足，智身明凈，智燈除滅癡闇，普能示現一切眾生，是為一切諸佛巧妙方便；一切諸佛知眾生際，非過去，非未來，非現在法界，亦非去、來、現在，如如實性，舍離虛妄，而能演說三世諸佛見一切佛平等境界，是為一切諸佛巧妙方便；一切諸佛身、口、意業無所造作，究竟無住，離諸數法，到于彼岸，而出生無量功德寶藏，分別演說世間、出世間法，具足成就無礙智慧，示現無量自在神力，度脫一切法界等眾生，是為一切諸佛巧妙方便；一切諸佛悉知一切法無知無見、非一非異、非相非無相、非莊嚴非不莊嚴，一切諸法皆無自性、不生不滅，而於所有無所有法中，亦不壞世間法相，一切智人見人示現勝妙智慧，自在廣說一切諸法，而於如如亦不永滅，是為一切諸佛巧妙方便；一切諸佛能於一時皆悉分別知一切時，不捨離生平等正法，一切時中皆所不攝，非晝非夜、非半月非一月、非一歲非百歲、非劫成非劫敗、非時不離時，而於無量時轉凈法輪，或須臾時、或於晝初中后時、或於夜初中后時、或於七日、一月、一歲、百歲，乃至不可思議阿僧祇劫時，乃至盡未來際劫、於一切時轉凈法輪未曾暫息，是為一切諸佛巧妙方便；一切諸佛知一切法界非時不離時，一切諸佛具足成就無量無畏，具足成
【現代漢語翻譯】 現代漢語譯本 凈化佛剎的微妙莊嚴，佛陀具足一切智慧，智慧之身光明清凈，智慧之燈能驅散愚癡的黑暗，普遍地向一切眾生展示真理，這是諸佛巧妙的方便法門；諸佛了知眾生的根性，不執著於過去、未來、現在的法界，也不執著于去、來、現在，如實地認識事物的本性，捨棄虛妄，從而能夠演說三世諸佛所見的平等境界，這是諸佛巧妙的方便法門；諸佛的身、口、意業沒有任何造作，達到究竟的無所住，遠離一切數量的限制，到達彼岸，從而生出無量的功德寶藏，分別演說世間和出世間的法，具足成就無礙的智慧，示現無量的自在神力，度脫一切法界等同的眾生，這是諸佛巧妙的方便法門；諸佛完全了知一切法無知無見、非一非異、非相非無相、非莊嚴非不莊嚴，一切諸法都沒有自性、不生不滅，而在所有有和無的法中，也不破壞世間的法相，一切智者見到他人示現殊勝的智慧，自在地廣泛宣說一切諸法，而對於如如的真理也不永遠滅絕，這是諸佛巧妙的方便法門；諸佛能夠在一時之中完全分別了知一切時，不捨離生平等正法，一切時中都不被攝取，既非白天也非夜晚，既非半月也非一月，既非一年也非百年，既非劫成也非劫敗，非時不離時，而在無量的時間裡轉動清凈的法輪，或者在須臾之間，或者在白天的初、中、后時，或者在夜晚的初、中、后時，或者在七日、一月、一年、百年，乃至不可思議的阿僧祇劫的時間裡，乃至盡未來際劫，在一切時間裡轉動清凈的法輪從未停止，這是諸佛巧妙的方便法門；諸佛了知一切法界非時不離時，諸佛具足成就無量的無畏，具足成就
【English Translation】 English version The subtle adornments of the pure Buddha-lands, the Buddhas are complete with all wisdom, their wisdom-bodies are bright and pure, their wisdom-lamps dispel the darkness of ignorance, universally revealing the truth to all sentient beings, this is the skillful means of all Buddhas; all Buddhas know the nature of sentient beings, not clinging to the past, future, or present realms of Dharma, nor to going, coming, or the present, truly understanding the nature of things, abandoning falsehood, and thus being able to expound the equal realm seen by the Buddhas of the three times, this is the skillful means of all Buddhas; the body, speech, and mind actions of all Buddhas are without any fabrication, reaching ultimate non-abiding, free from all numerical limitations, reaching the other shore, and thus generating immeasurable treasures of merit, separately expounding the worldly and transcendental Dharmas, fully accomplishing unobstructed wisdom, manifesting immeasurable sovereign spiritual powers, liberating all sentient beings equal to the Dharma realm, this is the skillful means of all Buddhas; all Buddhas fully know that all Dharmas are without knowing or seeing, neither one nor different, neither form nor formless, neither adorned nor unadorned, all Dharmas are without self-nature, neither arising nor ceasing, and within all existing and non-existing Dharmas, they do not destroy the worldly Dharma-aspects, all wise ones see others manifesting supreme wisdom, freely and widely expounding all Dharmas, and yet the truth of Suchness is not eternally extinguished, this is the skillful means of all Buddhas; all Buddhas are able to fully discern all times in one moment, not abandoning the equal and righteous Dharma of birth, not being encompassed by any time, neither day nor night, neither half-month nor month, neither year nor hundred years, neither kalpa of formation nor kalpa of destruction, not being apart from time, and in immeasurable time turning the pure Dharma wheel, either in a moment, or in the beginning, middle, or end of the day, or in the beginning, middle, or end of the night, or in seven days, a month, a year, a hundred years, even in immeasurable asamkhya kalpas, even until the end of future kalpas, turning the pure Dharma wheel at all times without ceasing, this is the skillful means of all Buddhas; all Buddhas know that all Dharma realms are neither in time nor out of time, all Buddhas are complete with immeasurable fearlessness, complete with
就不可數辯、不可量辯、不可盡辯、不可壞辯、無邊辯、不共辯、無窮盡辯、真實辯，方便分別演說一切句身味身辯、一切法辯，隨性、隨根、隨行廣說諸法不可說不可說億那由他修多羅，彼諸一一修多羅，初中后善，究竟善說，是為一切諸佛巧妙方便；一切諸佛正覺法界，無名、無性、無三世名、無眾生名、無法名、無非法名、無功德名、無非功德名、無菩薩名、無佛名、無數名、無非數名、無生名、無滅名、非有名、非無名、非一名、非種種名，一切諸法自性無言，無方無處，舍離音聲，言語道斷，究竟彼岸，離虛妄境界修無形法，除滅一切覺觀虛妄，不著一切世間語言而能出生一切諸法句身、味身，是為一切諸佛巧妙方便；一切諸佛知一切法不生，無有受者，知色不生，受、想、行、識不生，一切諸法皆悉寂滅，無入無界法界，無所有而亦不壞一切法相，一切諸法無有起者，悉如虛空，一切法寂滅無有業報、無所學、無成就、無數、無非數、非有、非無、非生、非滅、非垢、非凈、無來、無去、亦無有住、無眾生、非無眾生、亦無教化、無命、非無命、無因緣、非無因緣、無緣起、非無緣起，而善分別正定、邪定、不定眾生，成就十力，四無所畏，一切種智，于大眾中大師子吼如來境界，是為一切諸佛巧妙方便
。佛子！是為一切諸佛十種巧妙方便。
大方廣佛華嚴經卷第三十 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第三十一
東晉天竺三藏佛馱跋陀羅譯
佛不思議法品第二十八之二
「佛子！一切諸佛，有十種佛事，無量無邊不可思議，一切天人，不能稱量，三世一切聲聞、緣覺所不能說，除佛神力。何等為十？一切諸佛，于無量無邊虛空、法界等一切世界兜率天上，修菩薩行而作佛事。無量妙色、無量功德、無量光明、無量音聲、無量清凈音聲、無量三昧、無量智慧境界，攝取天人、魔、梵、沙門、婆羅門、阿修羅等，一切世間，大慈境界，無礙大悲，安樂攝取眾生；或令生天，或令長養諸功德力，或令諸根清凈，或調伏其心，攝取眾生；或以清凈諸乘，攝取眾生；或以滿足大乘，攝取眾生；或離生死，攝取眾生。是為一切諸佛第一佛事。
「一切諸佛，從兜率天降神母胎，修菩薩行；觀諸有生如幻、如化、如電、如夢、如虛空、如焰，離一切諍，修真實智，離欲清凈，具足大莊嚴藏，于最後生而作佛事；安處妙寶莊嚴樓閣而作佛事：或以神力而作佛事、或以正念而作佛事、或以示現大自在藏而作佛事、或以圓滿慧日而作佛事、或以具足
【現代漢語翻譯】 現代漢語譯本：佛子！這就是一切諸佛的十種巧妙方便。
《大方廣佛華嚴經》卷第三十 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十一
東晉天竺三藏佛馱跋陀羅譯
佛不思議法品第二十八之二
『佛子！一切諸佛，有十種佛事，無量無邊不可思議，一切天人，不能衡量，三世一切聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）所不能說，除了佛的神力。哪十種呢？一切諸佛，在無量無邊的虛空、法界等一切世界兜率天（欲界天中的第四層天）上，修行菩薩行而做佛事。以無量美妙的色彩、無量的功德、無量的光明、無量的音聲、無量清凈的音聲、無量的三昧（禪定）、無量的智慧境界，攝取天人、魔、梵（婆羅門教的主神）、沙門（出家修道者）、婆羅門（婆羅門教的祭司）、阿修羅（一種神道）等一切世間眾生，以大慈的境界，無礙的大悲，安樂地攝取眾生；或者使他們昇天，或者使他們增長各種功德力量，或者使他們的諸根清凈，或者調伏他們的心，攝取眾生；或者以清凈的各種乘（佛教的修行方法），攝取眾生；或者以圓滿的大乘（佛教的最高教義），攝取眾生；或者使他們脫離生死，攝取眾生。這是為一切諸佛的第一佛事。
『一切諸佛，從兜率天降生到母親的胎中，修行菩薩行；觀察一切有生之物如幻、如化、如電、如夢、如虛空、如火焰，遠離一切爭論，修習真實的智慧，遠離慾望而清凈，具足大莊嚴的寶藏，在最後一生中做佛事；安住在美妙的寶藏莊嚴的樓閣中做佛事：或者以神力做佛事，或者以正念做佛事，或者以示現大自在的寶藏做佛事，或者以圓滿的智慧之日做佛事，或者以具足
【English Translation】 English version: 'Oh son of Buddha! These are the ten skillful means of all Buddhas.'
'The Great Extensive Buddha Flower Adornment Sutra', Volume 30 Taisho Tripitaka Volume 09, No. 0278, 'The Great Extensive Buddha Flower Adornment Sutra'
'The Great Extensive Buddha Flower Adornment Sutra', Volume 31
Translated by Tripitaka Bhudhabhadra of Eastern Jin Dynasty, India
Chapter 28-2: 'The Inconceivable Dharma of the Buddha'
'Oh son of Buddha! All Buddhas have ten kinds of Buddha-works, which are immeasurable, boundless, and inconceivable. All gods and humans cannot fathom them, and all Sravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment through their own observation of causality) of the three times cannot describe them, except by the power of the Buddha. What are these ten? All Buddhas, in immeasurable and boundless space, the Dharma realm, and all worlds, in the Tushita Heaven (the fourth heaven in the desire realm), practice the Bodhisattva path and perform Buddha-works. With immeasurable beautiful colors, immeasurable merits, immeasurable light, immeasurable sounds, immeasurable pure sounds, immeasurable samadhi (meditative absorption), and immeasurable realms of wisdom, they gather gods, humans, demons, Brahma (the chief god in Brahmanism), Sramanas (ascetics), Brahmins (priests in Brahmanism), Asuras (a type of deity), and all beings in the world, with great compassion, unobstructed great pity, and peacefully gather beings; or cause them to be reborn in heaven, or cause them to grow in various meritorious powers, or cause their senses to be purified, or subdue their minds, gathering beings; or with pure vehicles (Buddhist paths of practice), gathering beings; or with the complete Mahayana (the highest Buddhist teachings), gathering beings; or cause them to be liberated from birth and death, gathering beings. This is the first Buddha-work of all Buddhas.'
'All Buddhas, descending from the Tushita Heaven into their mother's womb, practice the Bodhisattva path; observing all that is born as illusion, as transformation, as lightning, as a dream, as space, as a flame, they are free from all disputes, cultivate true wisdom, are free from desire and pure, possess the great treasury of adornments, and in their last life perform Buddha-works; residing in a magnificent jeweled and adorned pavilion, they perform Buddha-works: or with divine power they perform Buddha-works, or with right mindfulness they perform Buddha-works, or by manifesting the great treasury of self-mastery they perform Buddha-works, or with the complete sun of wisdom they perform Buddha-works, or with the complete
如來廣大境界而作佛事、或以化滿無量無邊世界諸佛而作佛事、或入無量無邊諸大三昧正受而作佛事、或復從彼諸三昧起而作佛事、或從初發心而作佛事、乃至無餘涅槃而作佛事。此第二地，究竟示現一切世間；或初生時，一切世間而作佛事；或童子時，一切世間而作佛事；或菩薩時，一切世間而作佛事；或出家時、或成佛時、或轉法輪時，一切世間而作佛事。種種方便，於一切無餘世界而作佛事、一切方網而作佛事、一切佛剎而作佛事、一切業報而作佛事，或於一切無餘眾生而作佛事，或於一切生死中，變化正念法門而作佛事。佛子！是為一切諸佛第二佛事。
「一切諸佛為菩薩時，于王宮中，成就一切清凈勝業，善能分別知一切生；隨順眾生，現處王宮，欲令一切善根具足，而不著一切色，離一切聲，觀一切有，皆悉寂滅；甚深智慧，入一切境界，持一切戒，清凈滿足。大悲觀察內諸眷屬，大慈觀察眾生空寂，大喜觀察世無可樂，大舍觀察心得自在；隨意能轉，究竟一切智，諸妙功德，出生法身，與法界等，清凈滿足而無染著。令一切眷屬，皆悉清凈，廣能為彼，如應說法，令厭世間；能說一切世間音聲，隨彼所行，示現果報；出生無量種種方便，隨其所應，調伏教化；善根未熟，悉令成熟；已成熟者，令
【現代漢語翻譯】 現代漢語譯本 如來以其廣大的境界來行佛事，或者化現充滿無量無邊的世界諸佛來行佛事，或者進入無量無邊的諸大三昧（禪定）正受來行佛事，或者又從那些三昧中起身來行佛事，或者從初發菩提心來行佛事，乃至進入無餘涅槃（完全的寂滅）來行佛事。這第二地（離垢地），究竟地示現於一切世間；或者在初生時，在一切世間行佛事；或者在童子時，在一切世間行佛事；或者在菩薩時，在一切世間行佛事；或者在出家時、或者成佛時、或者轉法輪時，在一切世間行佛事。以種種方便，在一切無餘世界行佛事，在一切方網（十方世界）行佛事，在一切佛剎（佛的國土）行佛事，在一切業報中行佛事，或者在一切無餘眾生中行佛事，或者在一切生死中，變化正念法門來行佛事。佛子！這就是一切諸佛的第二種佛事。 一切諸佛在作為菩薩時，在王宮中，成就一切清凈殊勝的功業，善於分別知曉一切眾生的生；隨順眾生，示現居住在王宮，想要令一切善根具足，而不執著一切色，遠離一切聲，觀察一切有，都寂靜滅除；以甚深的智慧，進入一切境界，持守一切戒律，清凈圓滿。以大悲心觀察內心的眷屬，以大慈心觀察眾生的空寂，以大喜心觀察世間無可貪戀，以大舍心觀察心得自在；隨意能夠轉變，究竟一切智慧，種種微妙的功德，出生法身，與法界相等，清凈圓滿而無染著。令一切眷屬，都清凈，廣泛地為他們，如其所應地說法，令他們厭離世間；能夠說一切世間的音聲，隨著他們所行，示現果報；出生無量種種方便，隨著他們所應，調伏教化；善根尚未成熟的，都令其成熟；已經成熟的，令其
【English Translation】 English version The Tathagata performs Buddha-deeds with his vast realm, or performs Buddha-deeds by manifesting Buddhas filling immeasurable and boundless worlds, or performs Buddha-deeds by entering immeasurable and boundless great samadhis (meditative absorptions) in right reception, or again performs Buddha-deeds by arising from those samadhis, or performs Buddha-deeds from the initial arising of the aspiration for enlightenment, and even performs Buddha-deeds until entering nirvana without remainder (complete extinction). This second ground (the stainless ground), ultimately manifests in all the worlds; or at the time of initial birth, performs Buddha-deeds in all the worlds; or in childhood, performs Buddha-deeds in all the worlds; or as a Bodhisattva, performs Buddha-deeds in all the worlds; or at the time of renunciation, or at the time of becoming a Buddha, or at the time of turning the Dharma wheel, performs Buddha-deeds in all the worlds. With various skillful means, performs Buddha-deeds in all worlds without remainder, performs Buddha-deeds in all directions, performs Buddha-deeds in all Buddha-lands, performs Buddha-deeds in all karmic retributions, or performs Buddha-deeds among all sentient beings without remainder, or in all births and deaths, transforms the right mindfulness Dharma-gate to perform Buddha-deeds. Buddha-child! This is the second Buddha-deed of all Buddhas. When all Buddhas were Bodhisattvas, in the royal palace, they accomplished all pure and supreme deeds, were skilled in discerning and knowing all births; in accordance with sentient beings, they manifested dwelling in the royal palace, desiring to make all good roots complete, without attachment to any form, apart from all sounds, observing all existence as being extinguished in stillness; with profound wisdom, they entered all realms, upheld all precepts, pure and complete. With great compassion, they observed their inner family members, with great loving-kindness, they observed the emptiness of sentient beings, with great joy, they observed that there is nothing to be desired in the world, with great equanimity, they observed the mind as being free; able to transform at will, ultimately achieving all wisdom, all subtle merits, giving rise to the Dharma body, equal to the Dharma realm, pure and complete without defilement. They make all family members pure, extensively for them, preach the Dharma as appropriate, causing them to be weary of the world; able to speak all worldly sounds, according to their actions, they manifest the results; giving rise to immeasurable skillful means, according to what is appropriate, they tame and teach; those whose good roots are not yet mature, they cause to mature; those who are already mature, they cause to
得解脫；示現無量不退佛事，廣說種種法門，令無量眾生，心得清凈；興大悲重云，普雨無量甘露法雨；大慈平等，三輪示現，教化眾生。雖處王宮，而普示現一切佛事；於一切世界，示現佛事，出生無礙諸佛神通，具足三種巧方便業，身、口二業究竟清凈，意業甚深究竟無礙，得巧方便，饒益眾生。佛子！是為一切諸佛第三佛事。
「佛子！一切諸佛，世間珍玩，種種寶物，悉能眩惑動轉人心；菩薩悉棄，舍家出家，示現世間；欲令眾生，不著世間；解知磨滅，皆悉非常。舍離貪愛，行清凈法，饒益眾生，得出家利。示現世間，舍離俗服，修無諍法，滿足本願，無量功德，皆悉圓滿。智慧具足，除世愚癡，示現眾生，無上福田；若有眾生，于佛福田種善根者，讚歎其人，悉已具足一切功德，甚深智慧，了真實義。悉令眾生，得清凈樂，永離諸惡，清凈法門；廣為眾生說正法門，超出生死；為欲建立一切智幢故，舍家出家。佛子！是為一切諸佛第四佛事。
「一切諸佛，修無量行，一向專求薩婆若；坐于道場菩提樹下，成等正覺，達一切法，壞散眾魔，不可破壞法身之藏；悉能充滿一切法界，離一切相，究竟無盡，具足成就無量法門。於一切智境界，自在隨順其義，積整合滿一切種智功德，莊嚴一切寶座
【現代漢語翻譯】 現代漢語譯本 獲得解脫；示現無量不退轉的佛事，廣泛宣說種種法門，使無量眾生，內心得到清凈；興起大悲的重重雲朵，普遍降下無量甘露般的法雨；以大慈平等之心，通過身、口、意三輪的示現，教化眾生。雖然身處王宮，卻普遍示現一切佛事；在一切世界，示現佛事，生出無礙的諸佛神通，具足三種巧妙方便的行業，身、口二業究竟清凈，意業深邃究竟無礙，獲得巧妙方便，饒益眾生。佛子！這是諸佛的第三種佛事。 『佛子！一切諸佛，世間的珍貴玩物，種種寶物，都能迷惑動搖人心；菩薩全部捨棄，舍家出家，示現在世間；想要讓眾生，不執著於世間；瞭解知曉一切都會磨滅，都是無常的。舍離貪愛，修行清凈的法，饒益眾生，得到出家的利益。示現在世間，捨棄世俗的服飾，修習無諍之法，滿足本來的願望，無量的功德，都全部圓滿。智慧具足，去除世間的愚癡，示現給眾生，無上的福田；如果有眾生，在佛的福田中種下善根，讚歎這個人，已經具足一切功德，甚深的智慧，瞭解真實的意義。使一切眾生，得到清凈的快樂，永遠遠離各種惡行，修行清凈的法門；廣泛地為眾生宣說正法，超越生死；爲了建立一切智的旗幟，舍家出家。佛子！這是諸佛的第四種佛事。 『一切諸佛，修行無量的行，一心專求薩婆若（一切智）；坐在道場的菩提樹下，成就等正覺，通達一切法，摧毀散滅眾魔，擁有不可破壞的法身之藏；能夠充滿一切法界，遠離一切相，究竟無盡，具足成就無量的法門。在一切智的境界中，自在地隨順其義，積累成就一切種智的功德，莊嚴一切寶座。
【English Translation】 English version Attaining liberation; manifesting immeasurable, non-regressing Buddha-deeds, extensively expounding various Dharma-gates, enabling immeasurable sentient beings to purify their minds; raising great compassionate clouds, universally raining down immeasurable nectar-like Dharma-rain; with great compassion and equality, manifesting through the three wheels of body, speech, and mind, teaching and transforming sentient beings. Although residing in the royal palace, universally manifesting all Buddha-deeds; in all worlds, manifesting Buddha-deeds, giving rise to unobstructed Buddha-powers, possessing three skillful means of action, the actions of body and speech are ultimately pure, the action of mind is profound, ultimately unobstructed, obtaining skillful means, benefiting sentient beings. Buddha-child! This is the third Buddha-deed of all Buddhas. 'Buddha-child! All Buddhas, worldly treasures and various precious objects, are all capable of bewildering and swaying people's minds; Bodhisattvas abandon all of them, leave their homes and become monks, manifesting in the world; desiring to enable sentient beings not to be attached to the world; to understand and know that all things will perish, all are impermanent. Abandoning greed and love, practicing pure Dharma, benefiting sentient beings, obtaining the benefit of leaving home. Manifesting in the world, abandoning worldly attire, cultivating non-contention Dharma, fulfilling their original vows, immeasurable merits, all are completely perfected. Possessing complete wisdom, removing worldly ignorance, manifesting to sentient beings, the supreme field of merit; if there are sentient beings who plant good roots in the Buddha's field of merit, praising that person, they have already possessed all merits, profound wisdom, and understood the true meaning. Enabling all sentient beings to obtain pure joy, to forever depart from all evils, practicing pure Dharma-gates; extensively expounding the right Dharma-gates for sentient beings, transcending birth and death; for the purpose of establishing the banner of all-wisdom, leaving home and becoming monks. Buddha-child! This is the fourth Buddha-deed of all Buddhas.' 'All Buddhas, cultivate immeasurable practices, single-mindedly seeking Sarvajna (all-knowing wisdom); sitting under the Bodhi tree in the Bodhimanda (place of enlightenment), attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), comprehending all Dharmas, destroying and scattering all demons, possessing the indestructible treasury of the Dharmakaya (Dharma body); capable of filling all Dharma-realms, departing from all forms, ultimately endless, possessing and accomplishing immeasurable Dharma-gates. In the realm of all-wisdom, freely following its meaning, accumulating and accomplishing the merits of all-knowing wisdom, adorning all precious thrones.'
，遍一切剎，諸大菩薩，悉處其座；成就菩薩無上眾行，具足菩薩殊勝大愿；一切菩薩，常所敬念。為諸菩薩，轉深法輪；無量佛境界，攝取諸菩薩，修習莊嚴諸菩薩行；令菩薩眾，皆悉清凈一切世間諸佛境界；令一切眾生，修習善根，不可破壞一切善根；出真實地，安住無量菩薩行地，具足一切勝妙功德；悉分別知一切世界、一切眾生、一切佛剎、一切諸法、一切菩薩、一切成熟、一切三世、一切教化、一切佛自在覺、一切眾生性，而作佛事。佛子！是為一切諸佛第五佛事。
「一切諸佛轉妙法輪，不退轉故；無量法輪，一切世間知故；一切覺法輪，無畏大師子吼故；知一切法藏法輪，開示顯現明凈法門，滅癡闇故；無著法輪，智慧等虛空故；無礙法輪，觀一切法，非有無故；一切世間燈法輪，凈一切眾生法眼故；示現一切智法輪，充滿三世一切世間故；一切諸佛同一法輪，一切佛法不相違故。如是等無量阿僧祇法輪，隨所應轉，施作佛事，不可思議。佛子！是為一切諸佛第六佛事。
「一切諸佛，若入聚落、城邑、大王都城，能為眾生施作佛事；或入人王都城；或入天王、龍王、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、羅剎、毗舍遮王；入如是等一切諸王都城時，能為眾生而作佛事，所
【現代漢語翻譯】 現代漢語譯本：遍佈所有佛剎，各大菩薩都安坐于各自的座位上；他們成就了菩薩無上的修行，具備了菩薩殊勝的宏大誓願；一切菩薩都常常敬重思念他們。他們為諸菩薩轉動甚深的法輪；以無量佛的境界，攝受諸菩薩，修習莊嚴的菩薩行；使菩薩眾都能夠清凈一切世間諸佛的境界；使一切眾生修習善根，不可破壞一切善根；從真實之地出發，安住于無量菩薩行之地，具備一切殊勝微妙的功德；他們能夠分別知曉一切世界、一切眾生、一切佛剎、一切諸法、一切菩薩、一切成熟、一切三世、一切教化、一切佛自在覺、一切眾生之性，從而行佛事。佛子！這就是一切諸佛的第五種佛事。 現代漢語譯本：『一切諸佛轉動微妙的法輪，因為不退轉的緣故；無量的法輪，因為一切世間都知道的緣故；一切覺悟的法輪，因為無畏的大師子吼的緣故；知曉一切法藏的法輪，開示顯現明凈的法門，滅除愚癡黑暗的緣故；無執著的法輪，因為智慧等同虛空的緣故；無障礙的法輪，因為觀察一切法，非有非無的緣故；一切世間的燈法輪，因為清凈一切眾生的法眼的緣故；示現一切智慧的法輪，因為充滿三世一切世間的緣故；一切諸佛同一法輪，因為一切佛法不相違背的緣故。』像這樣等無量阿僧祇的法輪，隨著所應轉動，施行佛事，不可思議。佛子！這就是一切諸佛的第六種佛事。 現代漢語譯本：『一切諸佛，如果進入村落、城鎮、大王都城，能夠為眾生施行佛事；或者進入人王都城；或者進入天王、龍王、夜叉（Yaksha，一種鬼神）、乾闥婆（Gandharva，一種天神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種歌神）、摩睺羅伽（Mahoraga，一種大蟒神）、羅剎（Rakshasa，一種惡鬼）、毗舍遮（Pisaca，一種食人鬼）王；進入像這樣等一切諸王的都城時，能夠為眾生施行佛事，所』
【English Translation】 English version: Pervading all Buddha-lands, all great Bodhisattvas are seated in their respective places; they have accomplished the unsurpassed practices of Bodhisattvas, and are endowed with the magnificent great vows of Bodhisattvas; all Bodhisattvas constantly respect and remember them. They turn the profound Dharma wheel for all Bodhisattvas; with the immeasurable realm of the Buddhas, they gather all Bodhisattvas, cultivate the adorned practices of Bodhisattvas; enabling the Bodhisattva assembly to purify all the realms of the Buddhas in all worlds; enabling all sentient beings to cultivate good roots, and making all good roots indestructible; they emerge from the true ground, abide in the ground of immeasurable Bodhisattva practices, and are endowed with all supreme and wonderful merits; they can distinctly know all worlds, all sentient beings, all Buddha-lands, all dharmas, all Bodhisattvas, all maturities, all three times, all teachings, all the Buddhas' self-mastery of awakening, and the nature of all sentient beings, thereby performing the deeds of a Buddha. Child of the Buddha! This is the fifth deed of all Buddhas. English version: 'All Buddhas turn the wonderful Dharma wheel, because it is irreversible; the immeasurable Dharma wheel, because all the worlds know it; the Dharma wheel of all awakenings, because of the fearless great lion's roar; the Dharma wheel that knows all Dharma treasures, revealing and manifesting the clear and pure Dharma gate, extinguishing the darkness of ignorance; the Dharma wheel without attachment, because wisdom is equal to emptiness; the unobstructed Dharma wheel, because it observes all dharmas as neither existent nor non-existent; the Dharma wheel that is the lamp of all worlds, because it purifies the Dharma eye of all sentient beings; the Dharma wheel that manifests all wisdom, because it fills all worlds in the three times; all Buddhas have the same Dharma wheel, because all Buddha dharmas do not contradict each other.' Such are the immeasurable asamkhya Dharma wheels, which, according to what is appropriate, are turned, performing the deeds of a Buddha, which are inconceivable. Child of the Buddha! This is the sixth deed of all Buddhas. English version: 'All Buddhas, if they enter villages, towns, or great royal cities, can perform the deeds of a Buddha for sentient beings; or enter the royal cities of human kings; or enter the royal cities of heavenly kings, dragon kings, Yaksha (a type of spirit) kings, Gandharva (a type of celestial musician) kings, Asura (a type of warring deity) kings, Garuda (a type of bird-like deity) kings, Kinnara (a type of celestial musician) kings, Mahoraga (a type of serpent deity) kings, Rakshasa (a type of demon) kings, Pisaca (a type of flesh-eating demon) kings; when entering the royal cities of all such kings, they can perform the deeds of a Buddha for sentient beings, what'
謂：入城門時，一切大地，六種震動，光明普照，盲者得視，聾者得聽，狂者得止，裸者得衣，苦者得樂；一切樂器，不鼓自鳴，諸莊嚴具，自然演出微妙音聲；如是等物，亦自然出微妙音聲。一切諸佛，色身清凈，見者無厭，普為眾生而作佛事；一切諸佛，相好莊嚴，普為眾生而作佛事；一切諸佛，視瞻安詳，未曾卒疾，觀察諸方，不失威儀，於一切境界，諸根寂定，攝心不亂，直趣涅槃，普為眾生而作佛事；一切諸佛，行四威儀，普為眾生而作佛事；一切諸佛，或以說法，或以默然，普為眾生而作佛事；一切諸佛，或以神足，說法教誡，普為眾生而作佛事；一切諸佛，為一切世界海中，種種眾生海，修大善根，唸佛三昧，行菩薩行，觀察諸佛，無有厭足；或說佛興，難可值遇；見如來已，出生無量一切善法，修習功德，行諸佛行，佛出世間，令眾生凈，讚歎諸佛無量功德，長養未來諸佛種姓，修一切善根，令諸佛歡喜，解知如來無量妙色，隨所應化，普能現前，令不可思議眾生，于諸佛剎，得見如來；一切諸佛，以如是等無量善根，普為眾生而作佛事；彼諸眾生，或有見佛歡喜、或有禮拜、或有合掌、或有讚歎、或有請佛、或有受施、或見佛微笑、或有唸佛、或見佛悅樂，普為眾生而作佛事。一切諸佛，能以無量
種種色身，示現眾生而作佛事；一切諸佛，以妙音聲，普為眾生而作佛事；一切諸佛，以如是等無量無數不思議事，普為眾生而作佛事。於一切世界中，一切眾生，悉教化之，令不退轉；大悲充滿，不捨本願，具足成就一切智力，隨所應化，悉令調伏。佛子！是為一切諸佛第七佛事。
「一切諸佛，或住阿練若處、或寂靜處、或離欲處而作佛事，或住佛住而作佛事，或住大三昧而作佛事，或住獨處而作佛事，或不現身而作佛事，或住深智而作佛事，或住不可稱量諸佛境界而作佛事，或隨所應而作佛事，或以天身境界而作佛事，或以天、龍、迦樓羅、緊那羅、摩睺羅伽、羅剎、人、非人等一切境界而作佛事，或以聲聞、緣覺、菩薩境界而作佛事，或以說法而作佛事，或以默然而作佛事，或說世間有一佛而作佛事，或說世間有一切諸佛而作佛事，或說一切菩薩無量愿、無量行為一而作佛事，或說一行一愿為無量而作佛事，或說世間境界為如來境界，或說如來境界為世間境界，或說非境界為如來境界而作佛事；或住一日、或住一夜、或住半月、一月、一歲，乃至住無量無數阿僧祇劫而作佛事。佛子！是為一切諸佛第八佛事。
「一切諸佛即是無盡功德之藏，能令眾生髮深信心，具足清凈，隨其所應，悉能化度，
【現代漢語翻譯】 現代漢語譯本 諸佛以種種色身顯現，為眾生示現佛法，以此來利益眾生；一切諸佛以微妙的音聲，普遍地為眾生宣說佛法，以此來利益眾生；一切諸佛以這樣無量無數不可思議的方式，普遍地為眾生示現佛法，以此來利益眾生。在一切世界中，教化一切眾生，使他們不退轉于菩提之道；以大慈悲心充滿，不捨棄本來的誓願，圓滿成就一切智慧的力量，隨順眾生所應接受的教化，使他們都得到調伏。佛子啊！這是諸佛的第七種佛事。 一切諸佛，或者住在阿練若處（指遠離人煙的寂靜處）、或者住在寂靜處、或者住在遠離慾望的地方而行佛事，或者安住在佛的境界而行佛事，或者安住在大三昧（指甚深的禪定）中而行佛事，或者安住在獨處而行佛事，或者不顯現自身而行佛事，或者安住在甚深的智慧中而行佛事，或者安住在不可稱量的諸佛境界中而行佛事，或者隨順眾生所應接受的教化而行佛事，或者以天人的身形境界而行佛事，或者以天、龍、迦樓羅（一種神鳥）、緊那羅（一種天神）、摩睺羅伽（一種大蟒神）、羅剎（一種惡鬼）、人、非人等一切境界而行佛事，或者以聲聞、緣覺、菩薩的境界而行佛事，或者以說法而行佛事，或者以默然而行佛事，或者說世間只有一尊佛而行佛事，或者說世間有一切諸佛而行佛事，或者說一切菩薩無量的願行歸於一而行佛事，或者說一行一愿即是無量而行佛事，或者說世間的境界就是如來的境界，或者說如來的境界就是世間的境界，或者說非境界就是如來的境界而行佛事；或者住一日、或者住一夜、或者住半個月、一個月、一年，乃至住無量無數阿僧祇劫（指極長的時間單位）而行佛事。佛子啊！這是諸佛的第八種佛事。 一切諸佛就是無盡功德的寶藏，能夠使眾生生起深厚的信心，具足清凈的德行，隨順眾生所應接受的教化，都能使他們得到度脫。
【English Translation】 English version All Buddhas manifest various forms to demonstrate the Dharma to sentient beings, thereby benefiting them; all Buddhas use wondrous sounds to universally proclaim the Dharma to sentient beings, thereby benefiting them; all Buddhas use such immeasurable, countless, and inconceivable means to universally demonstrate the Dharma to sentient beings, thereby benefiting them. In all worlds, they teach all sentient beings, ensuring they do not regress from the path to enlightenment; they are filled with great compassion, do not abandon their original vows, and fully accomplish the power of all wisdom, adapting to the teachings that sentient beings should receive, and subduing them all. Oh, sons of the Buddha! This is the seventh activity of all Buddhas. All Buddhas, either reside in aranya places (secluded places away from human habitation), or in quiet places, or in places free from desires to perform Buddha activities, or reside in the state of Buddhahood to perform Buddha activities, or reside in great samadhi (deep meditation) to perform Buddha activities, or reside in solitude to perform Buddha activities, or perform Buddha activities without manifesting their bodies, or reside in profound wisdom to perform Buddha activities, or reside in the immeasurable realms of the Buddhas to perform Buddha activities, or perform Buddha activities according to what sentient beings should receive, or perform Buddha activities with the realms of heavenly beings, or perform Buddha activities with all realms of devas (gods), nagas (dragons), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpent deities), rakshasas (demons), humans, non-humans, etc., or perform Buddha activities with the realms of sravakas (hearers), pratyekabuddhas (solitary realizers), and bodhisattvas, or perform Buddha activities by teaching the Dharma, or perform Buddha activities by remaining silent, or perform Buddha activities by saying there is only one Buddha in the world, or perform Buddha activities by saying there are all Buddhas in the world, or perform Buddha activities by saying all the immeasurable vows and practices of all bodhisattvas are one, or perform Buddha activities by saying one practice and one vow are immeasurable, or perform Buddha activities by saying the realms of the world are the realms of the Tathagata, or perform Buddha activities by saying the realms of the Tathagata are the realms of the world, or perform Buddha activities by saying non-realms are the realms of the Tathagata; or reside for one day, or reside for one night, or reside for half a month, one month, one year, or even reside for immeasurable, countless asamkhya kalpas (extremely long periods of time) to perform Buddha activities. Oh, sons of the Buddha! This is the eighth activity of all Buddhas. All Buddhas are the treasury of inexhaustible merits, capable of making sentient beings generate deep faith, possess pure virtues, and according to what they should receive, they can all be liberated.
諸根具足，調伏眾生，悉令歡喜；化一切眾生，以真實道，覺悟一切諸菩薩眾；未發菩提心者，皆令發心；已發心者，令具智慧，悟不由他；或現涅槃而作佛事、或現世間無常而作佛事、或讚歎法身清凈而作佛事、或說所作已辦而作佛事、或說壞一切有而作佛事、或說三有根本永盡而作佛事，或教眾生厭離世間隨順佛心，或為眾生說壽命短促，或為眾生說一切世間無可樂者，或為眾生說值未來一切諸佛，或為眾生說諸如來轉妙法輪，或發眾生佛境界心，或說隨時清凈唸佛，得見如來。滅除眾苦，皆令清凈，專求佛道。於一切世界，攝取眾生，令入如來甚深境界。以如來身為一切身，攝取眾生，放逸眾生，悉令具足三種凈戒。佛子！是為一切諸佛第九佛事。
「一切諸佛，般涅槃時，一切眾生，悲泣雨淚，憂惱愁毒。嗚呼痛哉！如來、應供、等正覺，常以大悲，等念眾生；為大導師，哀愍饒益一切眾生，救護世間；天人所歸，難可值遇，無上福田，於今永滅；諸佛即以此等眾生，憂苦悲惱，感慕諸佛而作佛事。隨應化彼，一切天人、龍神、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等故，碎末全身，示現舍利，欲令眾生，歡喜供養，凈正直心，調伏教化，清凈眾生；欲令眾生，功德滿足；欲令眾生，起如
【現代漢語翻譯】 現代漢語譯本： 諸根完備，調伏眾生，使他們都歡喜；教化一切眾生，用真實的道理，覺悟一切菩薩；對於沒有發起菩提心（想要成佛的心）的人，都讓他們發起菩提心；對於已經發起菩提心的人，讓他們具備智慧，領悟真理不依賴他人；或者示現涅槃（寂滅）而做佛事，或者示現世間無常而做佛事，或者讚歎法身（佛的真如之身）清凈而做佛事，或者說所作已辦而做佛事，或者說破除一切有（存在）而做佛事，或者說三有（欲界、色界、無色界）的根本永遠斷絕而做佛事，或者教導眾生厭離世間，隨順佛心，或者為眾生說壽命短促，或者為眾生說一切世間沒有值得貪戀的，或者為眾生說將來會遇到一切諸佛，或者為眾生說諸如來轉動微妙的法輪（佛法的教義），或者啓發眾生佛境界的心，或者說隨時清凈地念佛，就能見到如來。滅除眾生的各種痛苦，使他們都清凈，專心追求佛道。在一切世界，攝取眾生，讓他們進入如來甚深的境界。以如來之身作為一切身，攝取眾生，對於放逸的眾生，讓他們都具備三種清凈的戒律。佛子！這就是一切諸佛的第九種佛事。 一切諸佛，在般涅槃（入滅）時，一切眾生，悲傷哭泣，憂愁煩惱。嗚呼痛哉！如來、應供（值得供養）、等正覺（完全覺悟者），常常以大悲心，平等地關懷眾生；作為偉大的導師，憐憫饒益一切眾生，救護世間；是天人所歸依，難以遇到，是無上的福田，如今永遠消失了；諸佛就用這些眾生的憂愁悲傷，感慕諸佛的心情來做佛事。爲了適應教化他們，一切天人、龍神、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）等，粉碎全身，示現舍利（佛的遺骨），想要讓眾生，歡喜供養，以清凈正直的心，調伏教化，清凈眾生；想要讓眾生，功德圓滿；想要讓眾生，生起如
【English Translation】 English version: With all faculties complete, they subdue sentient beings, causing them all to rejoice; they transform all sentient beings with the true path, awakening all Bodhisattvas; for those who have not generated the Bodhi mind (the mind seeking Buddhahood), they cause them to generate it; for those who have already generated it, they cause them to possess wisdom, realizing truth independently; they may manifest Nirvana (extinction) to perform Buddha-work, or manifest the impermanence of the world to perform Buddha-work, or praise the purity of the Dharma-body (the true body of the Buddha) to perform Buddha-work, or say that what needs to be done is already done to perform Buddha-work, or say that all existence is destroyed to perform Buddha-work, or say that the root of the three realms (desire realm, form realm, formless realm) is forever exhausted to perform Buddha-work, or teach sentient beings to be disgusted with the world and follow the Buddha's mind, or tell sentient beings that life is short, or tell sentient beings that there is nothing in the world to be delighted in, or tell sentient beings that they will encounter all Buddhas in the future, or tell sentient beings that the Tathagatas turn the wonderful Dharma wheel (the teachings of Buddhism), or awaken the mind of sentient beings to the Buddha's realm, or say that by reciting the Buddha's name with a pure mind at any time, one can see the Tathagata. They eliminate all suffering, making them all pure, and wholeheartedly seek the Buddha's path. In all worlds, they gather sentient beings, causing them to enter the profound realm of the Tathagata. They use the Tathagata's body as all bodies, gathering sentient beings, and for those who are lax, they cause them to possess the three pure precepts. Buddha-child! This is the ninth Buddha-work of all Buddhas. When all Buddhas enter Parinirvana (final extinction), all sentient beings weep with sorrow, grief, and distress. Alas, how painful! The Tathagata, the Arhat (worthy of offering), the Samyak-sambuddha (fully enlightened one), always with great compassion, equally cares for sentient beings; as a great guide, he pities and benefits all sentient beings, protects the world; he is the refuge of gods and humans, difficult to encounter, an unsurpassed field of merit, now forever gone; the Buddhas then use the sorrow and grief of these sentient beings, their longing for the Buddhas, to perform Buddha-work. In order to adapt to their transformation, all gods, humans, dragons, yakshas (a type of demon), gandharvas (heavenly musicians), asuras (a type of warring god), garudas (a type of large bird), kinnaras (heavenly singers), mahoragas (a type of large serpent god), etc., they shatter their whole bodies, manifesting relics (the remains of the Buddha), wanting to cause sentient beings to joyfully make offerings, with pure and upright minds, to subdue and transform, to purify sentient beings; wanting to cause sentient beings to fulfill their merits; wanting to cause sentient beings to arise like
來塔，種種供養。一切世間，天宮、龍宮、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人宮，起塔供養；又以爪牙頭髮，起塔供養。眾生見已，唸佛、法、僧，發起恭敬供養之心，或行佈施，或修功德。具功德已，或生天上，或生人中，尊貴富樂，除滅惡趣，直向正道，得見諸佛；具白凈法，成就正道，超出三界，隨彼所愿，皆悉滿足。常念如來，知恩、報恩；以諸如來，常為眾生作救護，歸依如來；雖復入于涅槃，猶為眾生作無上福田，無盡福田；令一切眾生，長養善根，具足成就一切功德。佛子！是為一切諸佛第十佛事。
「佛子！此十種佛事，無量無邊不可思議，一切天人，莫能知者，三世一切聲聞、緣覺所不能說，除佛神力。
「佛子！一切諸佛，有十種法王無異之法。何等為十？一切諸佛，與授記者，言無有異；一切諸佛，若有眾生，修唸佛者，皆令意滿，悉無有異；一切諸佛，皆無異身，覺諸法義，悉無有異；一切諸佛，於三世如來，智慧無異；一切諸佛，唸唸普知三世諸法，悉無有異；一切諸佛，了知分別三世佛剎，悉無有異；一切諸佛，一切佛語，悉無有異；一切諸佛，教化眾生，悉無有異；一切諸佛，解一切世間法與佛法無異；三世諸佛，一切善根同一善根，悉無有
【現代漢語翻譯】 現代漢語譯本 『來塔』，意為建造佛塔，用各種方式供養。在一切世間，無論是天宮、龍宮、夜叉（Yaksha，一種守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神），還是人或非人居住的宮殿，都建造佛塔進行供養；甚至用自己的爪牙、頭髮也建造佛塔供養。眾生見到這些佛塔后，會憶念佛、法、僧三寶，發起恭敬供養之心，或者進行佈施，或者修習功德。積累了功德之後，他們或者轉生到天上，或者轉生到人間，享受尊貴富足的快樂，消除惡道的苦難，直接走向正道，得見諸佛；具備清凈的修行，成就正道，超出三界輪迴，隨他們所愿，都能得到滿足。他們常常憶念如來，知恩、報恩；因為諸如來常常為眾生作救護，所以要歸依如來；即使如來進入涅槃，仍然為眾生作無上的福田，無盡的福田；使一切眾生，增長善根，具足成就一切功德。佛子！這就是一切諸佛的第十種佛事。 『佛子！』這十種佛事，無量無邊，不可思議，一切天人和人都無法知曉，三世一切聲聞（Sravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自覺悟的修行者）都無法說清，只有佛的神力才能做到。 『佛子！』一切諸佛，有十種法王無異之法。是哪十種呢？一切諸佛，在給予授記時，所說的話沒有差異；一切諸佛，如果有眾生修習唸佛，都能令其心願滿足，沒有差異；一切諸佛，身體沒有差異，覺悟諸法義理也沒有差異；一切諸佛，對於三世如來的智慧沒有差異；一切諸佛，唸唸普遍知曉三世諸法，沒有差異；一切諸佛，了知分別三世佛剎，沒有差異；一切諸佛，所說的一切佛語，沒有差異；一切諸佛，教化眾生，沒有差異；一切諸佛，理解一切世間法與佛法沒有差異；三世諸佛，一切善根都屬於同一善根，沒有差異。
【English Translation】 English version 'Come to the Stupa', meaning to build stupas, and make offerings in various ways. In all the worlds, whether it be in the palaces of gods, dragon palaces, Yaksha (a type of guardian deity), Gandharvas (celestial musicians), Asuras (a type of warring deity), Garudas (a mythical bird-like creature), Kinnaras (a mythical creature, half-human and half-bird), Mahoragas (a type of serpent deity), or the palaces of humans or non-humans, build stupas for offerings; even using one's own nails, teeth, and hair to build stupas for offerings. When sentient beings see these stupas, they will remember the Buddha, Dharma, and Sangha, and generate a heart of reverence and offering, or practice giving, or cultivate merit. Having accumulated merit, they will either be reborn in the heavens or in the human realm, enjoying noble and wealthy happiness, eliminating the suffering of evil realms, directly heading towards the right path, and seeing all Buddhas; possessing pure practice, achieving the right path, transcending the three realms of reincarnation, and fulfilling all their wishes. They constantly remember the Tathagata, knowing and repaying kindness; because all Tathagatas constantly act as protectors for sentient beings, they should take refuge in the Tathagata; even if the Tathagata enters Nirvana, they still act as the supreme field of merit for sentient beings, an inexhaustible field of merit; enabling all sentient beings to grow their roots of goodness, and fully achieve all merits. Disciples of the Buddha! This is the tenth act of all Buddhas. Disciples of the Buddha! These ten acts of the Buddha are immeasurable, boundless, and inconceivable, and all gods and humans are unable to know them, and all Sravakas (disciples who practice by hearing the Dharma) and Pratyekabuddhas (those who achieve enlightenment on their own) of the three worlds are unable to explain them, only the divine power of the Buddha can do so. Disciples of the Buddha! All Buddhas have ten Dharma King's non-different laws. What are the ten? All Buddhas, when giving predictions, their words are not different; all Buddhas, if there are sentient beings who practice mindfulness of the Buddha, can fulfill their wishes, without difference; all Buddhas, their bodies are not different, and their understanding of the meaning of all dharmas is not different; all Buddhas, their wisdom regarding the Tathagatas of the three worlds is not different; all Buddhas, in every moment, universally know all dharmas of the three worlds, without difference; all Buddhas, understand and distinguish the Buddha lands of the three worlds, without difference; all Buddhas, all the Buddha's words are not different; all Buddhas, in teaching sentient beings, are not different; all Buddhas, in understanding all worldly dharmas and Buddha dharmas, are not different; all Buddhas of the three worlds, all good roots belong to the same good root, without difference.
異。佛子！是為一切諸佛十種法王無異之法。
「佛子！一切諸佛，有向十種住法。何等為十？一切諸佛，悉住覺一切法界；一切諸佛，悉住大悲；一切諸佛，悉住本願；一切諸佛，悉住不捨教化眾生；一切諸佛，悉住無所依法；一切諸佛，悉住無虛妄法；一切諸佛，悉住念無失法；一切諸佛，悉住無障礙心；一切諸佛，悉住定心，未曾散亂；一切諸佛，悉住一切諸法平等，不壞實際。佛子！是為一切諸佛向十種住法。
「佛子！一切諸佛，知十種法，悉無有餘。何等為十？一切諸佛，知過去一切法界，悉無有餘；一切諸佛，知未來一切法界，悉無有餘；一切諸佛，知現在一切法界，悉無有餘；一切諸佛，知一切語言道，悉無有餘；一切諸佛，知一切世間成壞，悉無有餘；一切諸佛，知一切眾生及其智慧，悉無有餘；一切諸佛，知一切菩薩善根上、中、下相，悉無有餘；一切諸佛，知一切佛滿足智慧，悉無有餘；一切諸佛，知一切法皆從緣起，悉無有餘；一切諸佛，分別了知一切世界，悉無有餘；一切諸佛，智慧分別一切法界如因陀羅網，悉無有餘。佛子！是為一切諸佛知十種法，悉無有餘。
「佛子！一切諸佛，有十種最勝力：大力、無量力、大功德力、尊重力、不退轉力、堅固力、不可壞力、
【現代漢語翻譯】 現代漢語譯本 『佛子！』這就是一切諸佛所共有的十種法王無差別之法。
『佛子！』一切諸佛，都安住於十種住法之中。是哪十種呢？一切諸佛，都安住于覺悟一切法界（dharma-dhātu，宇宙萬法所依之境）的境界；一切諸佛，都安住于大悲（mahākaruṇā，救拔眾生苦難的慈悲心）；一切諸佛，都安住于本願（pūrva-praṇidhāna，過去所發之誓願）；一切諸佛，都安住于不捨棄教化眾生的事業；一切諸佛，都安住于不依賴任何事物；一切諸佛，都安住于沒有虛妄的法；一切諸佛，都安住于念力不失的法；一切諸佛，都安住于沒有障礙的心；一切諸佛，都安住于禪定之心，從未散亂；一切諸佛，都安住於一切諸法平等，不壞滅真如實際（bhūta-koṭi，諸法實相）。『佛子！』這就是一切諸佛所安住的十種住法。
『佛子！』一切諸佛，了知十種法，沒有絲毫遺漏。是哪十種呢？一切諸佛，了知過去一切法界，沒有絲毫遺漏；一切諸佛，了知未來一切法界，沒有絲毫遺漏；一切諸佛，了知現在一切法界，沒有絲毫遺漏；一切諸佛，了知一切語言之道，沒有絲毫遺漏；一切諸佛，了知一切世間的成住壞空，沒有絲毫遺漏；一切諸佛，了知一切眾生及其智慧，沒有絲毫遺漏；一切諸佛，了知一切菩薩善根的上、中、下差別，沒有絲毫遺漏；一切諸佛，了知一切佛的圓滿智慧，沒有絲毫遺漏；一切諸佛，了知一切法皆從因緣而生起，沒有絲毫遺漏；一切諸佛，分別了知一切世界，沒有絲毫遺漏；一切諸佛，以智慧分別一切法界，猶如因陀羅網（Indra's net，比喻宇宙萬法相互關聯）一般，沒有絲毫遺漏。『佛子！』這就是一切諸佛所了知的十種法，沒有絲毫遺漏。
『佛子！』一切諸佛，有十種最殊勝的力量：大力、無量力、大功德力、尊重力、不退轉力、堅固力、不可壞力、
【English Translation】 English version 『Buddha-child! These are the ten Dharma-King's non-different dharmas of all Buddhas.』
『Buddha-child! All Buddhas abide in ten kinds of abidings. What are the ten? All Buddhas abide in the realization of all dharma-dhātu (the realm of all dharmas); all Buddhas abide in great compassion (mahākaruṇā); all Buddhas abide in their original vows (pūrva-praṇidhāna); all Buddhas abide in not abandoning the teaching and transformation of sentient beings; all Buddhas abide in not relying on anything; all Buddhas abide in dharmas without falsehood; all Buddhas abide in dharmas with unfailing mindfulness; all Buddhas abide in minds without obstruction; all Buddhas abide in samādhi (meditative concentration) without ever being scattered; all Buddhas abide in the equality of all dharmas, not destroying the true reality (bhūta-koṭi). Buddha-child! These are the ten kinds of abidings of all Buddhas.』
『Buddha-child! All Buddhas know ten kinds of dharmas without any remainder. What are the ten? All Buddhas know all past dharma-dhātu without any remainder; all Buddhas know all future dharma-dhātu without any remainder; all Buddhas know all present dharma-dhātu without any remainder; all Buddhas know all paths of language without any remainder; all Buddhas know the formation, abiding, decay, and emptiness of all worlds without any remainder; all Buddhas know all sentient beings and their wisdom without any remainder; all Buddhas know the superior, middling, and inferior aspects of all Bodhisattvas' roots of goodness without any remainder; all Buddhas know the complete wisdom of all Buddhas without any remainder; all Buddhas know that all dharmas arise from conditions without any remainder; all Buddhas know and distinguish all worlds without any remainder; all Buddhas, with wisdom, distinguish all dharma-dhātu like Indra's net (a metaphor for the interconnectedness of all things) without any remainder. Buddha-child! These are the ten kinds of dharmas that all Buddhas know without any remainder.』
『Buddha-child! All Buddhas have ten kinds of most supreme powers: great power, immeasurable power, great merit power, respectful power, non-retrogressive power, firm power, indestructible power,
一切世間不能思議力、一切眾生不能壞力、大力。
「那羅延幢佛所住法。何等為十？一切佛身，舉世災橫，所不能壞；諸佛命根，世間諸毒，所不能害；一切世界，火劫起時，不能燒熱；水劫起時，不能浸溺；風劫起時，不能散壞。一切魔軍、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、羅剎、毗舍遮、人、非人等，一切眾生，悉雨金剛，如須彌山金剛圍山，三千大千世界，爾所等雨，雨于佛上，不能令佛生怖畏心，一毛不豎，行、住、坐、臥，威儀不改；隨諸如來，所住方面，金剛雨渧，終不得下，欲雨不雨，隨如來意。佛所住持眾生及佛使命，尚不可害，何況如來？佛子！是為一切諸佛第一大力那羅延幢佛所住法。
「佛子！一切諸佛，一切法界等世界中，須彌山王、金剛圍山、大金剛圍山，一切大海，一切諸山，及一切眾生，於一毛孔，悉能容持；盡未來際劫，一切眾生，悉不自知我住何所，除佛神力，一毛悉持一切眾生；遍游十方無量世界，行、住、坐、臥，而諸如來不生苦惱厭倦之心，威儀無異。佛子！譬如虛空，容持一切法界等世界，不生苦惱厭倦之心；一切諸佛亦復如是，於一毛孔，容持無餘世界一切眾生，不生苦惱厭倦之心。佛子！是為一切諸佛第二大力那羅延幢佛
【現代漢語翻譯】 現代漢語譯本 一切世間無法想像的力量，一切眾生無法摧毀的力量，偉大的力量。
『那羅延幢佛（Narayana Banner Buddha，意為具有那羅延神力旗幟的佛陀）所住持的法是什麼？有十種：一切佛的身軀，即使是舉世的災難橫禍，也不能摧毀；諸佛的命根，世間所有的毒藥，也不能傷害；一切世界，當火劫（Kalpa of Fire，世界毀滅的時期）發生時，不能被燒熱；當水劫（Kalpa of Water，世界毀滅的時期）發生時，不能被淹沒；當風劫（Kalpa of Wind，世界毀滅的時期）發生時，不能被吹散破壞。一切魔軍、天、龍、夜叉（Yaksa，一種守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，好戰的神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，天上的樂神）、摩睺羅伽（Mahoraga，大蟒神）、羅剎（Rakshasa，惡鬼）、毗舍遮（Pisaca，食肉的鬼）、人、非人等，一切眾生，都降下金剛（Vajra，堅硬無比的武器），如同須彌山（Mount Sumeru，佛教宇宙觀中的中心山）和金剛圍山（Vajra Wall Mountains，圍繞須彌山的金剛山），三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個宇宙單位）那麼多的金剛雨，降在佛的身上，也不能使佛產生恐懼之心，一根毫毛都不會豎起，行、住、坐、臥，威儀都不會改變；隨著諸如來所住的方向，金剛雨滴，最終都不能落下，想下雨卻下不來，都隨如來的意願。佛所住持的眾生和佛的使者，尚且不能被傷害，更何況是如來呢？佛子！這就是一切諸佛第一大力的那羅延幢佛所住持的法。
『佛子！一切諸佛，在一切法界（Dharmadhatu，宇宙的法性）等世界中，須彌山王、金剛圍山、大金剛圍山，一切大海，一切諸山，以及一切眾生，都能容納在一個毛孔之中；直到未來無盡的劫數，一切眾生，都不會知道自己住在哪裡，除了佛的神力，一個毛孔就能容納一切眾生；遍游十方無量世界，行、住、坐、臥，而諸如來不會產生痛苦煩惱和厭倦之心，威儀也沒有任何不同。佛子！譬如虛空，容納一切法界等世界，不會產生痛苦煩惱和厭倦之心；一切諸佛也是如此，在一個毛孔中，容納無餘世界的一切眾生，不會產生痛苦煩惱和厭倦之心。佛子！這就是一切諸佛第二大力的那羅延幢佛所住持的法。
【English Translation】 English version The inconceivable power of all the worlds, the indestructible power of all beings, the great power.
'What are the ten dharmas (teachings) that Narayana Banner Buddha (Narayana Banner Buddha, meaning the Buddha with the power of Narayana) abides in? The bodies of all Buddhas cannot be destroyed by any worldly disasters; the life roots of all Buddhas cannot be harmed by any worldly poisons; when the Kalpa of Fire (Kalpa of Fire, a period of world destruction) arises, all worlds cannot be heated; when the Kalpa of Water (Kalpa of Water, a period of world destruction) arises, they cannot be submerged; when the Kalpa of Wind (Kalpa of Wind, a period of world destruction) arises, they cannot be scattered and destroyed. All the demon armies, gods, dragons, Yakshas (Yaksa, a kind of guardian deity), Gandharvas (Gandharva, celestial musicians), Asuras (Asura, warlike deities), Garudas (Garuda, golden-winged bird deities), Kinnaras (Kinnara, celestial musicians), Mahoragas (Mahoraga, great serpent deities), Rakshasas (Rakshasa, demons), Pisacas (Pisaca, flesh-eating ghosts), humans, non-humans, and all beings, all rain down vajras (Vajra, an indestructible weapon), like Mount Sumeru (Mount Sumeru, the central mountain in Buddhist cosmology) and the Vajra Wall Mountains (Vajra Wall Mountains, the diamond mountains surrounding Mount Sumeru), as many as the three thousand great thousand worlds (Trisahasra-Mahasahasra-Lokadhatu, a unit of the universe in Buddhist cosmology), raining on the Buddha, cannot cause the Buddha to have fear, not even a single hair will stand up, whether walking, standing, sitting, or lying down, the demeanor will not change; following the direction where the Tathagatas (Tathagata, an epithet of the Buddha) reside, the vajra raindrops will ultimately not fall, wanting to rain but not raining, all according to the Tathagata's will. The beings and messengers that the Buddha upholds cannot be harmed, let alone the Tathagata? Buddha's son! This is the first great power of all Buddhas, the dharma that Narayana Banner Buddha abides in.
'Buddha's son! All Buddhas, in all the worlds of the Dharmadhatu (Dharmadhatu, the nature of the universe), can hold Mount Sumeru, the Vajra Wall Mountains, the Great Vajra Wall Mountains, all the great oceans, all the mountains, and all beings, within a single pore; until the endless kalpas of the future, all beings will not know where they reside, except for the Buddha's divine power, a single pore can hold all beings; traveling throughout the ten directions of immeasurable worlds, whether walking, standing, sitting, or lying down, the Tathagatas will not have any suffering, distress, or weariness, and their demeanor will not be different. Buddha's son! Just like space, which holds all the worlds of the Dharmadhatu, without suffering, distress, or weariness; all Buddhas are also like this, within a single pore, holding all the beings of the immeasurable worlds, without suffering, distress, or weariness. Buddha's son! This is the second great power of all Buddhas, the dharma that Narayana Banner Buddha abides in.'
所住法。
「佛子！一切諸佛，一步能過不可說不可說世界微塵等佛剎；於一念中，能行不可說不可說世界微塵等步。以如是步，經一切世界微塵等劫，于唸唸中，能經一切世界微塵等劫。一金剛圍山，與上諸劫所經世界微塵佛剎等；如是等不可說不可說世界微塵數，諸金剛圍山內一毛孔，一切毛孔，亦復如是。如來毛孔，悉與一切眾生毛孔數等；以如是毛孔，如是遠步，如是速疾，遊行十方一切世界，一切虛空界，盡過去、未來際一切諸劫；如是諸劫，猶可窮盡，而諸如來身無羸弊，心不退沒，不捨三昧一切佛事。佛子！是為一切諸佛第三大力那羅延幢佛所住法。
「佛子！一切諸佛，一食，結跏趺坐，盡過去、未來際不可說不可說一切劫，身不傾動，住不思議佛住，受寂滅樂，乃至不失化一眾生。以一切世界，及一切眾生，安置如來一指端上，盡未來際劫；彼一一眾生，其身悉如不可說不可說佛剎微塵等世界；彼一一眾生，其身重如一切世界，而諸如來，身無疲倦，心無苦惱。如一指端，一切指端，亦復如是；入一一世界，入虛空界，入一切方網，如是一切處虛空界，悉無有餘，究竟法界；以一毛端，量一切世界；一一毛端處，結跏趺坐，盡過去、未來際劫。佛子！是為一切諸佛第四大力那羅延幢佛
【現代漢語翻譯】 現代漢語譯本 所安住的法。 『佛子！一切諸佛，一步能跨越不可說不可說世界微塵數（形容極多）的佛剎（佛所教化的國土）；在一念之間，能行走不可說不可說世界微塵數步。以這樣的步伐，經歷一切世界微塵數劫（極長的時間），在每一個念頭中，都能經歷一切世界微塵數劫。一座金剛圍山（佛教宇宙觀中的山），與上述諸劫所經歷的世界微塵數佛剎相等；像這樣不可說不可說世界微塵數的金剛圍山內的一個毛孔，一切毛孔，也是如此。如來的毛孔，與一切眾生的毛孔數量相等；以這樣的毛孔，這樣的遠步，這樣的快速，十方一切世界，一切虛空界，盡過去、未來際一切諸劫；這樣的諸劫，尚可窮盡，而諸如來身體沒有衰弱，心不退沒，不捨棄三昧（禪定）和一切佛事。佛子！這是為一切諸佛的第三大力那羅延幢（佛的威德如那羅延神）佛所安住的法。 『佛子！一切諸佛，一食，結跏趺坐（佛教坐姿），盡過去、未來際不可說不可說一切劫，身體不傾斜移動，安住于不可思議的佛的安住狀態，享受寂滅的快樂，乃至不失去化度一個眾生的機會。將一切世界，以及一切眾生，安置在如來的一指端上，盡未來際劫；那每一個眾生，他們的身體都像不可說不可說佛剎微塵數的世界；那每一個眾生，他們的身體都重如一切世界，而諸如來，身體沒有疲倦，心中沒有苦惱。像一指端，一切指端，也是如此；進入每一個世界，進入虛空界，進入一切方網，像這樣一切處的虛空界，都沒有剩餘，究竟法界（宇宙的真實本質）；以一毛端，衡量一切世界；每一個毛端處，結跏趺坐，盡過去、未來際劫。佛子！這是為一切諸佛的第四大力那羅延幢佛
【English Translation】 English version The Dharma they abide in. 'Buddha-child! All Buddhas, with one step, can traverse as many Buddha-lands as there are inexpressible, inexpressible world-dust particles; in one thought, they can take as many steps as there are inexpressible, inexpressible world-dust particles. With such steps, they can pass through as many kalpas (eons) as there are world-dust particles, and in each thought, they can pass through as many kalpas as there are world-dust particles. One Vajra Mountain (a mountain in Buddhist cosmology), is equal to the number of Buddha-lands traversed in the aforementioned kalpas; similarly, within one pore of such inexpressible, inexpressible world-dust particle number of Vajra Mountains, and all pores, it is also the same. The pores of the Tathagata (Buddha), are equal in number to the pores of all sentient beings; with such pores, such long strides, such speed, all worlds in the ten directions, all realms of space, throughout all kalpas of the past and future; such kalpas, can still be exhausted, yet the bodies of the Tathagatas do not weaken, their minds do not regress, they do not abandon samadhi (meditative absorption) and all Buddha-activities. Buddha-child! This is the Dharma that the third great power Narayana Banner (Buddha's majestic power like Narayana god) Buddha abides in. 'Buddha-child! All Buddhas, with one meal, sitting in full lotus posture, throughout all inexpressible, inexpressible kalpas of the past and future, their bodies do not tilt or move, they abide in the inconceivable Buddha-abiding state, enjoying the bliss of nirvana, and do not even miss the opportunity to transform one sentient being. Placing all worlds, and all sentient beings, on the tip of one finger of the Tathagata, for all future kalpas; each of those sentient beings, their bodies are like as many worlds as there are inexpressible, inexpressible Buddha-land dust particles; each of those sentient beings, their bodies are as heavy as all worlds, yet the Tathagatas, their bodies are not weary, their minds are without suffering. Like the tip of one finger, all finger tips are also the same; entering each world, entering the realm of space, entering all directional nets, like this, all places in the realm of space, there is nothing remaining, the ultimate Dharma realm (the true nature of the universe); with one tip of a hair, measuring all worlds; at each tip of a hair, sitting in full lotus posture, throughout all kalpas of the past and future. Buddha-child! This is the Dharma that the fourth great power Narayana Banner Buddha
所住法。
「佛子！一切諸佛，於一身化不可說不可說佛剎微塵等頭；一一頭，化不可說不可說佛剎微塵等舌；一一舌，出不可說不可說佛剎微塵等音聲，一切法界眾生，無不聞者；一一音聲，說不可說不可說佛剎微塵等修多羅；一一修多羅，說不可說不可說佛剎微塵等法；一一法中，說不可說不可說佛剎微塵等句身、味身。如是說法，乃至盡不可說不可說佛剎微塵等劫，復不可說不可說佛剎微塵等劫，說異句身、味身，盡一切世界微塵等劫，一切眾生念等劫，盡未來際一切劫，此諸劫數，猶可得盡。如來化身說法，轉一切法，猶如火輪，自在智慧，說一切法；轉正法輪，除滅一切眾生疑惑；轉正法輪，照一切法；轉正法輪，皆悉開發一切法藏；轉正法輪，歡喜調伏，莊嚴一切眾生；轉正法輪，說諸菩薩莊嚴法行；轉正法輪，令大乘智日，圓滿莊嚴；轉正法輪，令一切無餘眾生，以大乘智而自莊嚴；轉正法輪，一切諸辯無畏而自莊嚴。如一如來一化身，轉如是等不可譬諭法輪云，一切法界、虛空界等世界，悉以毛端周遍度量；一一毛端處，于唸唸中，化不可說不可說佛剎微塵等身，乃至盡未來際劫，一一化佛身，有不可說不可說佛剎微塵等頭；一一頭，有不可說不可說佛剎微塵等舌；一一舌，出不可說不可說佛
【現代漢語翻譯】 現代漢語譯本 所安住的法。 『佛子！一切諸佛，在一個身體上化現不可說不可說佛剎微塵數（佛剎微塵：形容極多的數量）的頭；每一個頭，化現不可說不可說佛剎微塵數的舌頭；每一條舌頭，發出不可說不可說佛剎微塵數的聲音，一切法界眾生，沒有聽不到的；每一個聲音，宣說不可說不可說佛剎微塵數的修多羅（修多羅：佛經）；每一部修多羅，宣說不可說不可說佛剎微塵數的法；每一種法中，宣說不可說不可說佛剎微塵數的句身、味身。像這樣說法，乃至盡不可說不可說佛剎微塵數劫，再不可說不可說佛剎微塵數劫，宣說不同的句身、味身，盡一切世界微塵數劫，一切眾生念頭生滅的劫數，盡未來際一切劫，這些劫數，尚且可以窮盡。如來化身說法，轉動一切法，猶如火輪，以自在智慧，宣說一切法；轉動正法輪，消除一切眾生的疑惑；轉動正法輪，照亮一切法；轉動正法輪，全部開發一切法藏；轉動正法輪，歡喜調伏，莊嚴一切眾生；轉動正法輪，宣說諸菩薩莊嚴的修行；轉動正法輪，使大乘智慧的太陽，圓滿莊嚴；轉動正法輪，使一切沒有剩餘的眾生，以大乘智慧來莊嚴自己；轉動正法輪，以一切辯才無畏來莊嚴自己。就像一位如來一個化身，轉動這樣不可比喻的法輪云，一切法界、虛空界等世界，都用毛端周遍度量；每一個毛端處，在每一個念頭中，化現不可說不可說佛剎微塵數的身體，乃至盡未來際劫，每一個化佛身，有不可說不可說佛剎微塵數的頭；每一個頭，有不可說不可說佛剎微塵數的舌頭；每一條舌頭，發出不可說不可說佛剎微塵數的聲音。
【English Translation】 English version The Dharma in which they dwell. 'Disciples of the Buddha! All Buddhas, in one body, manifest incalculable Buddha-lands-dust-motes (Buddha-lands-dust-motes: an expression for an extremely large number) worth of heads; each head manifests incalculable Buddha-lands-dust-motes worth of tongues; each tongue emits incalculable Buddha-lands-dust-motes worth of sounds, and no sentient being in all the Dharma realms does not hear them; each sound proclaims incalculable Buddha-lands-dust-motes worth of Sutras (Sutras: Buddhist scriptures); each Sutra proclaims incalculable Buddha-lands-dust-motes worth of Dharmas; in each Dharma, it proclaims incalculable Buddha-lands-dust-motes worth of sentence-bodies and taste-bodies. Speaking in this way, even until the end of incalculable Buddha-lands-dust-motes worth of kalpas, and again incalculable Buddha-lands-dust-motes worth of kalpas, proclaiming different sentence-bodies and taste-bodies, until the end of all world-dust-motes worth of kalpas, the kalpas of all sentient beings' thoughts arising and ceasing, until the end of all kalpas in the future, these kalpas can still be exhausted. The Tathagata's manifested body speaks the Dharma, turning all Dharmas, like a fire wheel, with free wisdom, proclaiming all Dharmas; turning the Right Dharma Wheel, eliminating all sentient beings' doubts; turning the Right Dharma Wheel, illuminating all Dharmas; turning the Right Dharma Wheel, fully developing all Dharma treasures; turning the Right Dharma Wheel, joyfully subduing and adorning all sentient beings; turning the Right Dharma Wheel, proclaiming the adornment practices of all Bodhisattvas; turning the Right Dharma Wheel, making the sun of Mahayana wisdom, complete and adorned; turning the Right Dharma Wheel, enabling all remaining sentient beings to adorn themselves with Mahayana wisdom; turning the Right Dharma Wheel, adorning themselves with all eloquence and fearlessness. Just like one Tathagata's one manifested body, turning such an incomparable Dharma Wheel cloud, all Dharma realms, space realms, and other worlds, are all measured by the tip of a hair; at each tip of a hair, in each thought, manifesting incalculable Buddha-lands-dust-motes worth of bodies, even until the end of future kalpas, each manifested Buddha body has incalculable Buddha-lands-dust-motes worth of heads; each head has incalculable Buddha-lands-dust-motes worth of tongues; each tongue emits incalculable Buddha-lands-dust-motes worth of sounds.
剎微塵等音聲；一一音聲，說不可說不可說佛剎微塵等修多羅；一一修多羅，說不可說不可說佛剎微塵等法；一一法中，說不可說不可說佛剎微塵等句身、味身；復不可說不可說佛剎微塵等劫，說異句身、味身，音聲充滿法界，一切眾生，無不聞者；盡一切未來際劫，常轉法輪，如來音聲，無異無斷，不可窮盡。佛子！是為一切諸佛第五大力那羅延幢佛所住法。
「佛子！一切諸佛，成就勝妙大莊嚴，胸德字相，猶如金剛，不可破壞。如來坐彼菩提樹下，有無量化魔王軍眾，悉與一切眾生數等，雜惡形色，甚可怖畏，能發狂亂，悉能恐怖一切世間；如是等眾，充滿虛空、法界等一切世界，雜惡形色，甚可怖畏，能發狂亂，能令一切眾生怖畏，能壞一切世間，能害一切眾生。如來見已心無恐怖，一毛不豎，顏無異容，乃至不生一念微畏之相，心安不動，形色無異，遠離覺觀，心常寂靜，究竟遠離一切恐怖，除滅一切愛恚煩惱；安住佛住，具足無礙大慈之力，住大悲住，諸根寂靜，永離恐怖；胸德字相，不可破壞，堅固真實。一切諸魔、魔天眷屬，見如來已，皆悉歸依。如來於彼三輪教化，皆令調伏，發菩提心，悉不退轉，乃至令得無上菩提。佛子！是為一切諸佛第六大力那羅延幢佛所住法。
「佛子！一切
【現代漢語翻譯】 現代漢語譯本 如微塵般眾多的音聲；每一個音聲，都宣說著如不可說不可說佛剎微塵般眾多的修多羅（佛經）；每一部修多羅，都宣說著如不可說不可說佛剎微塵般眾多的法；在每一個法中，都宣說著如不可說不可說佛剎微塵般眾多的句身、味身；又在不可說不可說佛剎微塵般眾多的劫中，宣說不同的句身、味身，音聲充滿整個法界，一切眾生，沒有聽不到的；直到一切未來際劫，常轉法輪，如來的音聲，沒有差異，沒有間斷，不可窮盡。佛子！這就是一切諸佛第五大力那羅延幢佛（意為具有強大力量的佛）所安住的法。 佛子！一切諸佛，成就殊勝美妙的大莊嚴，胸前有德字相，猶如金剛，不可破壞。如來坐在菩提樹下，有無量化魔王軍眾，數量與一切眾生相等，形色雜亂醜惡，極其可怖，能使人發狂，能恐嚇一切世間；這樣的魔眾，充滿虛空、法界等一切世界，形色雜亂醜惡，極其可怖，能使人發狂，能令一切眾生恐懼，能破壞一切世間，能傷害一切眾生。如來見到這些，心中沒有絲毫恐懼，一根毫毛都不豎立，臉色沒有絲毫變化，甚至連一念微小的畏懼之相都沒有產生，內心安穩不動，形色沒有變化，遠離了覺觀，內心常常寂靜，徹底遠離了一切恐怖，消除了所有的愛慾、嗔恨和煩惱；安住在佛的境界，具足無礙的大慈之力，安住在大悲的境界，諸根寂靜，永遠遠離恐怖；胸前的德字相，不可破壞，堅固真實。一切諸魔、魔天眷屬，見到如來后，都紛紛歸依。如來用三輪教化他們，都使他們調伏，發起菩提心，都不退轉，乃至最終獲得無上菩提。佛子！這就是一切諸佛第六大力那羅延幢佛（意為具有強大力量的佛）所安住的法。 佛子！一切
【English Translation】 English version Sounds like fine dust particles; each sound proclaims countless 'sutras' (Buddhist scriptures) like inexpressible, inexpressible Buddha-lands' fine dust particles; each sutra proclaims countless 'dharmas' (teachings) like inexpressible, inexpressible Buddha-lands' fine dust particles; in each dharma, it proclaims countless 'sentence bodies' and 'taste bodies' like inexpressible, inexpressible Buddha-lands' fine dust particles; and again, for inexpressible, inexpressible eons like Buddha-lands' fine dust particles, it proclaims different 'sentence bodies' and 'taste bodies', the sound filling the entire dharma realm, and all sentient beings, none do not hear it; until the end of all future eons, constantly turning the dharma wheel, the Tathagata's (Buddha's) sound, without difference, without interruption, is inexhaustible. Buddha's children! This is the dharma abode of all Buddhas, the fifth great power Narayana Banner Buddha (meaning Buddha with great power). Buddha's children! All Buddhas, having achieved supreme and wonderful great adornments, have a 'virtue' character mark on their chest, like a diamond, indestructible. When the Tathagata sits under the Bodhi tree, there are countless demon king armies, their numbers equal to all sentient beings, with mixed and evil forms, extremely terrifying, capable of causing madness, capable of terrifying all worlds; such multitudes fill the void, the dharma realm, and all worlds, with mixed and evil forms, extremely terrifying, capable of causing madness, capable of making all sentient beings fearful, capable of destroying all worlds, capable of harming all sentient beings. Upon seeing these, the Tathagata's heart has no fear, not a single hair stands on end, the countenance does not change, not even a single thought of slight fear arises, the heart is stable and unmoving, the form does not change, far from perception and observation, the heart is always tranquil, completely free from all terror, eliminating all desires, hatred, and afflictions; abiding in the Buddha's state, possessing the unobstructed power of great compassion, abiding in the state of great compassion, the senses are tranquil, forever free from terror; the 'virtue' character mark on the chest, indestructible, firm and true. All demons and demon heaven retinues, upon seeing the Tathagata, all take refuge. The Tathagata uses the three wheels to teach them, causing them all to be subdued, to generate the Bodhi mind, and not to regress, until they ultimately attain unsurpassed Bodhi. Buddha's children! This is the dharma abode of all Buddhas, the sixth great power Narayana Banner Buddha (meaning Buddha with great power). Buddha's children! All
諸佛，出無障礙微妙音聲，皆悉充滿一切世界，隨所應度，無不聞者。彼諸如來所出音聲，一切眾山，所不能障；須彌山王、寶山、小金剛圍山、大金剛圍山，所不能障；天宮、龍宮，夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，一切宮殿，所不能障；一切世界高大音聲，亦不能障；隨其所應，皆悉聞之，無所障礙。佛子！是為一切諸佛第七大力那羅延幢佛所住法。
「佛子！一切諸佛，心無障礙，于不可說不可說億那由他劫，心常清凈。三世諸佛，離垢清凈，同一莊嚴，離我、我所，於一切法，亦無所依，非內、非外，非生、非不生；離一切境界，寂滅無處，無所造作；離種種相，除滅一切虛妄取相，自然清凈；離諸境界，無所憶念，隨順境界無諍之法；離欲清凈，住真實際，說法界際，法界平等而無有盡，一切眾生，莫能知者。永離一切有為、無為，舍離一切言語道境界，究竟無礙無盡法界；隨智慧轉十力莊嚴，凈一切法，行巧方便；說種種法相即一法相，一切法相，不相違背；不壞三世於一切法界，究竟自在，到于彼岸；具足甚深自在法藏，一切方便；離癡正念，安住十方一切佛剎而無動轉；具不死智，盡一切漏，究竟諸法，證於無漏；心慧解脫，究竟實際，住無礙住，常定無亂；
【現代漢語翻譯】 現代漢語譯本 諸佛發出無障礙的微妙音聲，充滿一切世界，隨著所應度化的眾生，沒有聽不到的。那些如來所發出的音聲，一切山巒都不能阻礙；須彌山王（佛教宇宙觀中的中心山）、寶山、小金剛圍山、大金剛圍山，都不能阻礙；天宮、龍宮，夜叉（守護神）、乾闥婆（天樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人、非人等，一切宮殿，都不能阻礙；一切世界高大的音聲，也不能阻礙；隨著他們所應聽到的，都能聽到，沒有任何障礙。佛子！這就是一切諸佛第七大力那羅延幢佛（佛名）所安住的法。 佛子！一切諸佛，心無障礙，在不可說不可說億那由他劫（極長的時間單位）中，心常清凈。三世諸佛，遠離垢染清凈，同一莊嚴，遠離我、我所（執著于自我和屬於自我的事物），對於一切法，也沒有所依賴，非內、非外，非生、非不生；遠離一切境界，寂滅無處，沒有造作；遠離種種相，消除一切虛妄的執著，自然清凈；遠離諸境界，沒有憶念，隨順境界無諍之法；遠離慾望清凈，安住于真實際（真理的實際），說法界際（法界的邊際），法界平等而沒有窮盡，一切眾生，都不能知曉。永遠遠離一切有為（因緣和合的事物）、無為（非因緣和合的事物），舍離一切言語道境界，究竟無礙無盡的法界；隨著智慧運轉十力（佛的十種力量）莊嚴，凈化一切法，實行巧妙的方便；說種種法相即一法相，一切法相，不相違背；不壞三世於一切法界，究竟自在，到達彼岸；具足甚深自在的法藏，一切方便；遠離愚癡正念，安住十方一切佛剎（佛的國土）而沒有動搖；具足不死智，斷盡一切煩惱，究竟諸法，證得無漏（沒有煩惱的境界）；心慧解脫，究竟實際，安住無礙的境界，常定無亂；
【English Translation】 English version The Buddhas emit unobstructed, subtle sounds that fill all worlds, and all who are to be converted hear them. The sounds emitted by those Tathagatas cannot be obstructed by any mountains; not by Mount Sumeru (the central mountain in Buddhist cosmology), Treasure Mountain, Small Vajra Enclosure Mountain, or Great Vajra Enclosure Mountain; not by heavenly palaces, dragon palaces, or the palaces of yakshas (guardian spirits), gandharvas (celestial musicians), asuras (warrior gods), garudas (mythical bird-like creatures), kinnaras (celestial musicians), mahoragas (serpent deities), humans, or non-humans; nor by any of the loud sounds of all the worlds. They are heard by all who are meant to hear them, without any obstruction. O son of the Buddha! This is the Dharma abode of the seventh great power Narayana Banner Buddha (name of a Buddha). O son of the Buddha! The minds of all Buddhas are unobstructed, and for incalculable, incalculable billions of nayutas (extremely long periods of time), their minds are always pure. The Buddhas of the three times are free from defilement and pure, of the same adornment, free from self and what belongs to self, and they do not rely on any dharma. They are neither internal nor external, neither born nor unborn; they are free from all realms, in a state of extinction without location, without any action; they are free from all forms, eliminating all false attachments, naturally pure; they are free from all realms, without any recollection, following the dharma of non-contention with realms; they are free from desire and pure, abiding in true reality, speaking at the edge of the dharma realm, the dharma realm is equal and without end, which all sentient beings cannot know. They are forever free from all conditioned and unconditioned things, abandoning all realms of language, ultimately unobstructed and endless dharma realms; they turn with wisdom, adorned with the ten powers (ten powers of a Buddha), purifying all dharmas, practicing skillful means; they speak of all dharma forms as one dharma form, all dharma forms not contradicting each other; they do not destroy the three times in all dharma realms, ultimately free, reaching the other shore; they possess the profound and free dharma treasury, all skillful means; they are free from ignorance and have right mindfulness, abiding in all Buddha lands of the ten directions without moving; they possess the wisdom of immortality, exhausting all outflows, ultimately understanding all dharmas, realizing the unconditioned; their minds and wisdom are liberated, ultimately in reality, abiding in an unobstructed state, always in samadhi without confusion;
於三世法，無有障礙；於一念中，悉了三世一切眾生心心所行。佛子！是為一切諸佛第八大力那羅延幢佛所住法。
「佛子！一切諸佛，具足成就細密法身，諸佛法身，境界無量。一切世間，所不能知，於三界中，無所染污，隨因緣應，一切普現。非實、非虛，平等清凈，非去、非來，無為、無壞，清凈常住；一相、無相，是法身相，非處、非方，一切身身，自在無量，妙色無量，攝一切身，作種種身，隨方便身，普照一切，具足智藏，而無種種分別。其身充滿無餘世界，說一切法界，雖動非動，清凈法身，非有、非無，非方便、非不方便，隨眾生所應，悉能示現；非滅、非不滅，亦非不現，而化眾生；一切功德寶所起之身，一切法佛法起，如如法身自然寂靜。於一切法，無所障礙，隨順一切法界，清凈一切世間，分別一切世間，無有動轉，無有境界，如來解脫，攝一切智，隨順一切身。佛子！是為一切諸佛第九大力那羅延幢佛所住法。
「佛子！一切諸佛，正覺悉等，出生一切諸菩薩行，所行不虛，滿足深愿，凈菩薩行，具足一切菩薩行智。一切諸佛，修菩薩行，悉無有異，善分別知一切菩薩行，滿足菩薩諸大愿海，離一切惡，生諸善行，修菩薩行，皆悉清凈。隨順一切佛，寂然不放逸，住一切三昧無
【現代漢語翻譯】 現代漢語譯本：對於過去、現在、未來三世的法，沒有障礙；在一念之間，完全明瞭三世一切眾生的心和心所的活動。佛子！這就是一切諸佛第八大力那羅延幢（Narayana，金剛力士）佛所安住的法。 現代漢語譯本：佛子！一切諸佛，都具足成就細密微妙的法身，諸佛的法身，境界無量。一切世間都不能瞭解，在三界之中，沒有被任何事物染污，隨著因緣的需要，普遍顯現一切。非真實、非虛妄，平等清凈，非去、非來，無為、無壞，清凈常住；一相、無相，這就是法身的相，非處所、非方位，一切身身，自在無量，妙色無量，攝受一切身，化作種種身，隨著方便而示現身，普遍照耀一切，具足智慧寶藏，而沒有種種分別。其身充滿無餘世界，宣說一切法界，雖然動卻非動，清凈的法身，非有、非無，非方便、非不方便，隨著眾生所應，都能示現；非滅、非不滅，也非不現，而教化眾生；一切功德寶所成就的身，一切佛法所生起，如如法身自然寂靜。對於一切法，沒有障礙，隨順一切法界，清凈一切世間，分別一切世間，沒有動搖，沒有境界，如來的解脫，攝受一切智慧，隨順一切身。佛子！這就是一切諸佛第九大力那羅延幢佛所安住的法。 現代漢語譯本：佛子！一切諸佛，正覺都是相同的，出生一切諸菩薩的修行，所修行的不虛妄，滿足深遠的願望，清凈菩薩的修行，具足一切菩薩的修行智慧。一切諸佛，修菩薩行，都沒有差異，善於分別瞭解一切菩薩的修行，滿足菩薩的各種大愿海，遠離一切惡，生起各種善行，修菩薩行，都清凈無染。隨順一切佛，寂靜而不放逸，安住一切三昧（Samadhi，禪定）中。
【English Translation】 English version: Regarding the dharmas of the three times, there are no obstacles; in a single thought, they completely understand the minds and mental activities of all sentient beings in the three times. Oh, son of Buddha! This is the dharma in which all Buddhas, the eighth great power Narayana (Narayana, a Vajra-wielding deity) Banner Buddha, abide. English version: Oh, son of Buddha! All Buddhas fully accomplish the subtle and refined Dharma body. The realm of the Buddhas' Dharma body is immeasurable. It cannot be known by all the world, and it is not defiled by anything in the three realms. It manifests everywhere according to conditions. It is neither real nor unreal, equal and pure, neither going nor coming, unconditioned and indestructible, pure and eternally abiding; one form, formless, this is the form of the Dharma body, not a place, not a direction, every body is free and immeasurable, its wondrous color is immeasurable, it encompasses all bodies, transforms into various bodies, manifests bodies according to skillful means, illuminates all universally, possesses a treasury of wisdom, and has no discriminations. Its body fills all the worlds without remainder, expounding all the realms of dharma, though moving, it is not moving, the pure Dharma body, neither existent nor non-existent, neither expedient nor non-expedient, it can manifest according to what is appropriate for sentient beings; neither ceasing nor not ceasing, nor not manifesting, yet it transforms sentient beings; the body that arises from all treasures of merit, arising from all Buddha dharmas, the Tathata (Suchness) Dharma body is naturally tranquil. Regarding all dharmas, there are no obstacles, it accords with all dharma realms, purifies all worlds, distinguishes all worlds, without moving, without boundaries, the Tathagata's liberation, encompassing all wisdom, according with all bodies. Oh, son of Buddha! This is the dharma in which all Buddhas, the ninth great power Narayana Banner Buddha, abide. English version: Oh, son of Buddha! All Buddhas, their perfect enlightenment is equal, they give rise to all the practices of the Bodhisattvas, their practices are not in vain, they fulfill profound vows, purify the practices of the Bodhisattvas, and possess all the wisdom of the Bodhisattva practices. All Buddhas, in their practice of the Bodhisattva path, are not different, they skillfully discern all the practices of the Bodhisattvas, fulfill the great ocean of vows of the Bodhisattvas, depart from all evil, give rise to all good practices, and their Bodhisattva practices are all pure. They accord with all Buddhas, are tranquil and not negligent, and abide in all Samadhis (meditative states).
量境界，能教一切勝道，遠離一切惡道；究竟彼岸，具足成就第一智力；雨無畏法雨，隨其所問，悉能善答，方便說法，智慧平等，周遍清凈，身、口、意業，皆悉清凈。住諸佛住，諸佛種姓，佛智所作，悉不退轉，一切種智，分別無量無邊諸住，一切智明，隨順智慧，不可思議，一切世間所不能解。智慧明凈，知一切法，微細智慧，無量無邊，善能分別一切三世；智慧微妙，覺悟一切世界，具足了知無上道義，於一切世間，作不可說佛事；智慧不退，成就一切諸如來身，入算數智，決定了知一切諸法，舍離文字，言語道斷，而善能說一切文字，行凈善法，滿普賢智。於一念中，悉能覺了一切諸法，隨凈眾生，隨所應乘，悉能法施；以明凈智，解一切法境界，一切世界境界，一切眾生境界。於一念中，悉能知見三世法界，一切如來出世境界，一切教化境界，未曾失時，至於一切清凈境界，覺一切境界，皆悉究竟。於一念中，覺悟三世眾生，心、意、識、行，諸佛平等；眾生無邊、世界無邊、法界無邊、三世無邊、一切諸佛自在無邊，覺如是等，無有障礙。諸佛智慧，諸佛自在，轉無量無邊諸佛所住，住無礙住，無礙心住，住大悲住，廣說深法，教化眾生，心無休息。是為一切諸佛第十大力那羅延幢佛所住法。
【現代漢語翻譯】 現代漢語譯本 能衡量一切境界，能教導一切殊勝的道法，遠離一切惡道；最終到達彼岸，完全成就第一的智慧力量；降下無畏的法雨，根據所問，都能善巧地回答，方便說法，智慧平等，周遍清凈，身、口、意三業，都清凈無染。安住于諸佛的境界，具有諸佛的種姓，以佛的智慧所成就，完全不退轉，具有一切種智（佛的智慧），能分別無量無邊的各種安住狀態，具有一切智的明晰，隨順智慧，不可思議，一切世間都不能理解。智慧明凈，了知一切法，具有微細的智慧，無量無邊，善於分別一切三世（過去、現在、未來）；智慧微妙，覺悟一切世界，完全了知無上的道義，在一切世間，做不可說的佛事；智慧不退轉，成就一切諸如來的身，進入算數智，決定了知一切諸法，舍離文字，言語的道路斷絕，卻能善巧地說一切文字，修行清凈的善法，圓滿普賢的智慧。在一念之間，都能覺悟一切諸法，隨著清凈的眾生，隨著他們所應乘的教法，都能給予法施；以明凈的智慧，理解一切法的境界，一切世界的境界，一切眾生的境界。在一念之間，都能知見三世法界，一切如來出世的境界，一切教化的境界，從未錯過時機，到達一切清凈的境界，覺悟一切境界，都達到究竟。在一念之間，覺悟三世眾生的心、意、識、行，諸佛是平等的；眾生無邊、世界無邊、法界無邊、三世無邊、一切諸佛的自在無邊，覺悟這些，沒有任何障礙。諸佛的智慧，諸佛的自在，轉無量無邊的諸佛所安住的境界，安住于無礙的安住，無礙的心安住，安住于大悲的安住，廣泛宣說甚深的佛法，教化眾生，心無休息。這就是一切諸佛第十大力那羅延幢佛（Narayana Dhvaja Buddha）所安住的法。
【English Translation】 English version Measuring all realms, able to teach all supreme paths, and to be far from all evil paths; ultimately reaching the other shore, fully accomplishing the first power of wisdom; raining down fearless Dharma rain, according to what is asked, able to answer skillfully, teaching with skillful means, wisdom is equal, pervading purity, body, speech, and mind actions, all are pure. Abiding in the abodes of all Buddhas, possessing the lineage of all Buddhas, accomplished by the wisdom of the Buddhas, completely non-retrogressive, possessing all-knowing wisdom (Buddha's wisdom), able to distinguish immeasurable and boundless various states of abiding, possessing the clarity of all-knowing, in accordance with wisdom, inconceivable, not understood by all the world. Wisdom is clear and bright, knowing all dharmas, possessing subtle wisdom, immeasurable and boundless, skillful in distinguishing all three times (past, present, future); wisdom is subtle, awakening all worlds, fully knowing the supreme meaning of the path, in all the world, doing unspeakable Buddha deeds; wisdom is non-retrogressive, accomplishing the bodies of all Tathagatas, entering the wisdom of calculation, decisively knowing all dharmas, abandoning words, the path of language is cut off, yet able to skillfully speak all words, practicing pure good dharmas, fulfilling the wisdom of Samantabhadra. In one thought, able to awaken all dharmas, according to the pure beings, according to the teachings they should ride, able to give Dharma teachings; with clear and bright wisdom, understanding the realms of all dharmas, the realms of all worlds, the realms of all beings. In one thought, able to know and see the three-time Dharma realm, the realms of all Tathagatas appearing in the world, the realms of all teachings, never missing the opportunity, reaching all pure realms, awakening all realms, all reaching the ultimate. In one thought, awakening the minds, intentions, consciousness, and actions of beings of the three times, the Buddhas are equal; beings are boundless, worlds are boundless, the Dharma realm is boundless, the three times are boundless, the freedom of all Buddhas is boundless, awakening these, there is no obstacle. The wisdom of the Buddhas, the freedom of the Buddhas, turning the immeasurable and boundless abodes of all Buddhas, abiding in unobstructed abiding, unobstructed mind abiding, abiding in great compassion abiding, widely expounding profound Dharma, teaching beings, the mind has no rest. This is the Dharma abode of the tenth great power Narayana Dhvaja Buddha (Narayana Dhvaja Buddha) of all Buddhas.
「佛子！是為一切諸佛十種大力那羅延幢佛所住法，無量無邊，不可思議，三世一切眾生，聲聞、緣覺，皆不能知，除佛神力。
「佛子！一切諸佛，有十種定法。何等為十？一切諸佛，定於兜率天，盡其壽命；一切諸佛，定示現處胎，滿十月生；一切諸佛，定舍宮館，樂行出家；一切諸佛，定坐菩提樹下，覺一切法；一切諸佛，定一念中，覺一切佛法，於一切世界，普現如來神力自在；一切諸佛，定隨時教化，轉正法輪；一切諸佛，定知隨時種諸善根，為彼授記；一切諸佛，定隨應時，不失佛事；一切諸佛，定知菩薩功德具足，而為授記；一切諸佛，定隨眾生一切問難，於一念中，悉能善答。佛子！是為一切諸佛十種定法。
「佛子！一切諸佛，有十種法，若有眾生，見如來者，皆悉疾得十種果報。何等為十？若有眾生，見如來者，疾得遠離一切惡道；若有眾生，見如來者，疾得長養一切善根；若有眾生，見如來者，疾得滿足一切善根；若有眾生，見如來者，疾得往生凈妙天上；若有眾生，見如來者，疾得除滅一切疑惑；若有眾生，見如來者，已發菩提心者疾得不退轉，未發心者速發阿耨多羅三藐三菩提心；若有眾生，見如來者，未得離生聖道，除滅有見，速令正取離生聖道；若有眾生，見如來者，速
【現代漢語翻譯】 現代漢語譯本：佛子！這就是一切諸佛所住的十種大力那羅延幢（Narayana，金剛力士）佛法，無量無邊，不可思議，三世一切眾生，包括聲聞、緣覺，都不能知曉，除非依靠佛的神力。 佛子！一切諸佛，有十種定法。是哪十種呢？一切諸佛，必定在兜率天（Tusita Heaven，欲界天之一）住滿壽命；一切諸佛，必定示現入胎，滿十個月出生；一切諸佛，必定捨棄宮殿，樂於出家修行；一切諸佛，必定坐在菩提樹下，覺悟一切法；一切諸佛，必定在一念之間，覺悟一切佛法，在一切世界，普遍示現如來的神力自在；一切諸佛，必定隨時教化眾生，轉動正法輪；一切諸佛，必定知道何時種下各種善根，為他們授記；一切諸佛，必定隨順時機，不耽誤佛事；一切諸佛，必定知道菩薩功德圓滿，而為他們授記；一切諸佛，必定隨順眾生的一切疑問，在一念之間，都能善巧解答。佛子！這就是一切諸佛的十種定法。 佛子！一切諸佛，有十種法，如果有眾生，見到如來，都能迅速獲得十種果報。是哪十種呢？如果有眾生，見到如來，就能迅速遠離一切惡道；如果有眾生，見到如來，就能迅速增長一切善根；如果有眾生，見到如來，就能迅速圓滿一切善根；如果有眾生，見到如來，就能迅速往生清凈美好的天界；如果有眾生，見到如來，就能迅速消除一切疑惑；如果有眾生，見到如來，已經發菩提心的，就能迅速不退轉，沒有發菩提心的，就能快速發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺）；如果有眾生，見到如來，沒有得到離生聖道的，消除有見，就能快速證得離生聖道；如果有眾生，見到如來，就能迅速
【English Translation】 English version: 'Buddha's children! These are the ten great powers of Narayana (a Vajra-wielding deity) banner-like Buddha's abidings, immeasurable, boundless, inconceivable, which all sentient beings of the three times, including Sravakas (hearers) and Pratyekabuddhas (solitary realizers), cannot know, except by the divine power of the Buddha.' 'Buddha's children! All Buddhas have ten fixed laws. What are the ten? All Buddhas are destined to dwell in the Tusita Heaven (one of the heavens in the desire realm) until the end of their lifespan; all Buddhas are destined to manifest entering the womb, and be born after ten months; all Buddhas are destined to leave their palaces and joyfully go forth into homelessness; all Buddhas are destined to sit under the Bodhi tree and awaken to all dharmas; all Buddhas are destined to awaken to all Buddha-dharmas in a single thought, and universally manifest the Tathagata's (Buddha's) divine power and freedom in all worlds; all Buddhas are destined to teach and turn the wheel of the Dharma at the appropriate time; all Buddhas are destined to know when to plant various roots of goodness, and give predictions to them; all Buddhas are destined to follow the appropriate time, and not miss the Buddha's work; all Buddhas are destined to know when Bodhisattvas' merits are complete, and give predictions to them; all Buddhas are destined to skillfully answer all questions of sentient beings in a single thought. Buddha's children! These are the ten fixed laws of all Buddhas.' 'Buddha's children! All Buddhas have ten dharmas, if there are sentient beings who see the Tathagata, they will all quickly obtain ten kinds of rewards. What are the ten? If there are sentient beings who see the Tathagata, they will quickly be separated from all evil paths; if there are sentient beings who see the Tathagata, they will quickly grow all roots of goodness; if there are sentient beings who see the Tathagata, they will quickly fulfill all roots of goodness; if there are sentient beings who see the Tathagata, they will quickly be reborn in pure and wonderful heavens; if there are sentient beings who see the Tathagata, they will quickly eliminate all doubts; if there are sentient beings who see the Tathagata, those who have already generated the Bodhi mind will quickly become non-retrogressive, and those who have not generated the Bodhi mind will quickly generate the Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) mind; if there are sentient beings who see the Tathagata, those who have not attained the holy path of detachment will eliminate their views and quickly attain the holy path of detachment; if there are sentient beings who see the Tathagata, they will quickly'
令清凈世間、離世間一切諸根；若有眾生，見如來者，疾得除滅一切障礙；若有眾生，見如來者，疾得無畏不斷辯才。佛子！是為一切諸佛，眾生見者，皆悉疾得十種果報。
「佛子！一切諸佛，有十種清凈法，一切菩薩，應常正念。何等為十？一切諸佛，過去方便，一切菩薩應常正念；一切諸佛，清凈妙行，一切菩薩應常正念；一切諸佛，滿足波羅蜜，一切菩薩應常正念；一切諸佛，滿足大愿，一切菩薩應常正念；一切諸佛，功德積聚，一切菩薩應常正念；一切諸佛，過去梵行，一切菩薩應常正念；一切諸佛，成等正覺，一切菩薩應常正念；一切諸佛，色身無量無邊，一切菩薩應常正念；一切諸佛，無量無邊神力境界，一切菩薩應常正念；一切諸佛，十力無畏，一切菩薩應常正念。佛子！是為一切諸佛十種清凈法，一切菩薩應常正念。
「佛子！一切諸佛，有十種一切智住。何等為十？一切諸佛，於一念中，悉知一切法界三世一切眾生心心所行；一切諸佛，於一念中，悉善分別三世一切眾生種種業報；一切諸佛，於一念中，隨一切眾生所應度者，或以神足，或以教誡，或以說法，而教化之；一切諸佛，於一念中，悉能善取一切法界十方眾生諸心心相，示現一切世間如來出世；一切諸佛，於一念中，隨一
【現代漢語翻譯】 現代漢語譯本 使世間清凈，脫離世間一切感官的束縛；如果有眾生見到如來（Tathagata，佛的稱號），就能迅速消除一切障礙；如果有眾生見到如來，就能迅速獲得無畏和不絕的辯才。佛子（Buddha's disciples，佛的弟子）！這就是一切諸佛，眾生見到他們，都能迅速獲得十種果報。 『佛子！一切諸佛有十種清凈法，一切菩薩（Bodhisattva，發願成佛的修行者）應當常常正念。哪十種呢？一切諸佛過去的方便法門，一切菩薩應當常常正念；一切諸佛清凈微妙的修行，一切菩薩應當常常正念；一切諸佛圓滿的波羅蜜（Paramita，到達彼岸的修行），一切菩薩應當常常正念；一切諸佛圓滿的大愿，一切菩薩應當常常正念；一切諸佛功德的積聚，一切菩薩應當常常正念；一切諸佛過去的梵行（Brahma-carya，清凈的修行），一切菩薩應當常常正念；一切諸佛成就等正覺（Samyak-sambodhi，完全的覺悟），一切菩薩應當常常正念；一切諸佛的色身無量無邊，一切菩薩應當常常正念；一切諸佛無量無邊的神力境界，一切菩薩應當常常正念；一切諸佛的十力（Tathagata's ten powers，如來的十種力量）和無畏，一切菩薩應當常常正念。佛子！這就是一切諸佛的十種清凈法，一切菩薩應當常常正念。』 『佛子！一切諸佛有十種一切智的住處。哪十種呢？一切諸佛在一念之間，完全知曉一切法界（Dharmadhatu，宇宙萬有）三世一切眾生的心念和心理活動；一切諸佛在一念之間，完全能夠分辨三世一切眾生的種種業報；一切諸佛在一念之間，隨著一切眾生所應被度化的根器，或者用神通，或者用教誡，或者用說法，來教化他們；一切諸佛在一念之間，完全能夠善巧地把握一切法界十方眾生的各種心念和心理狀態，示現一切世間如來出世；一切諸佛在一念之間，隨著一個
【English Translation】 English version To purify the world, and to be free from all the senses of the world; if there are sentient beings who see the Tathagata (Buddha's title), they will quickly eliminate all obstacles; if there are sentient beings who see the Tathagata, they will quickly obtain fearlessness and unceasing eloquence. Buddha's disciples! This is why all Buddhas, when seen by sentient beings, all quickly obtain ten kinds of rewards. 'Buddha's disciples! All Buddhas have ten kinds of pure dharmas, and all Bodhisattvas (those who aspire to become Buddhas) should always maintain right mindfulness. What are the ten? All Buddhas' past skillful means, all Bodhisattvas should always maintain right mindfulness; all Buddhas' pure and wonderful practices, all Bodhisattvas should always maintain right mindfulness; all Buddhas' fulfillment of Paramitas (perfections), all Bodhisattvas should always maintain right mindfulness; all Buddhas' fulfillment of great vows, all Bodhisattvas should always maintain right mindfulness; all Buddhas' accumulation of merits, all Bodhisattvas should always maintain right mindfulness; all Buddhas' past Brahma-carya (pure conduct), all Bodhisattvas should always maintain right mindfulness; all Buddhas' attainment of Samyak-sambodhi (perfect enlightenment), all Bodhisattvas should always maintain right mindfulness; all Buddhas' immeasurable and boundless physical forms, all Bodhisattvas should always maintain right mindfulness; all Buddhas' immeasurable and boundless spiritual power realms, all Bodhisattvas should always maintain right mindfulness; all Buddhas' ten powers (Tathagata's ten powers) and fearlessness, all Bodhisattvas should always maintain right mindfulness. Buddha's disciples! These are the ten pure dharmas of all Buddhas, and all Bodhisattvas should always maintain right mindfulness.' 'Buddha's disciples! All Buddhas have ten abodes of omniscient wisdom. What are the ten? All Buddhas, in a single moment, completely know all the thoughts and mental activities of all sentient beings in the three times throughout the entire Dharmadhatu (universe); all Buddhas, in a single moment, are able to completely discern the various karmic retributions of all sentient beings in the three times; all Buddhas, in a single moment, according to the capacity of all sentient beings who should be liberated, either through spiritual powers, or through precepts, or through teachings, educate them; all Buddhas, in a single moment, are able to skillfully grasp the various thoughts and mental states of all sentient beings in the ten directions of the entire Dharmadhatu, manifesting the appearance of the Tathagata's emergence in all worlds; all Buddhas, in a single moment, according to one'
切法界中一切眾生，希望欲性，所應化度，令見如來；一切諸佛，於一念中，示現一切法界中一切眾生，如來住持神力自在；一切諸佛，為一切法界中一切眾生，說一切佛，離諸熾然，隨其所應，化度眾生；一切諸佛，於一念中，以一切至處道，悉知一切法界中一切眾生彼彼諸趣；一切諸佛，於一念中，一切法界中，一切方處，一切眾生，念如來者，悉令得見；一切諸佛，於一念中，隨一切法界中眾生心之所樂，如來形色，悉令得見。佛子！是為一切諸佛十種一切智住。
「佛子！一切諸佛，有十種無量不可思議三昧。何等為十？一切諸佛，於一切法，常定不亂，於一念中，為一切眾生，說一切法；一切諸佛，於一切法界、一切眾生，常定不亂，於一念中，悉為眾生分別演說無我實際；一切諸佛，於一切法界、三世諸法，常定不亂，於一念中，入億三昧；一切諸佛，於一切法界，十方佛剎，常定不亂，於一念中，悉遍遊行一切佛剎；一切諸佛，於一切法界，普現無量無邊佛種種身，常定不亂，於一念中，一切世界，無不遍現；一切諸佛，身、口、意業，充滿一切法界，常定不亂，於一念中，分別演說一切眾生，心藏欲性；一切諸佛，於一切法界，一切法性，常定不亂，於一念中，悉能究竟離欲實際；一切諸佛，
【現代漢語翻譯】 現代漢語譯本 『佛子！』諸佛在一切法界中，對於一切有情眾生，根據他們希望和慾望的本性，應以何種方式教化，就讓他們見到如來；一切諸佛，在一念之間，向一切法界中的一切眾生示現，如來以其住持的神力自在顯現；一切諸佛，爲了法界中的一切眾生，宣說一切佛法，遠離一切熾熱的煩惱，並根據他們各自的根性，教化眾生；一切諸佛，在一念之間，以一切通達之處的道，完全知曉一切法界中一切眾生所處的各種境地；一切諸佛，在一念之間，在一切法界中，一切方位，一切眾生，凡是念誦如來名號的，都讓他們得見；一切諸佛，在一念之間，隨順一切法界中眾生心中所喜愛的，如來的形色，都讓他們得見。佛子！這就是一切諸佛的十種一切智的住處。 『佛子！』一切諸佛，有十種無量不可思議的三昧（samadhi，禪定）。是哪十種呢？一切諸佛，對於一切法，常處於禪定而不散亂，在一念之間，為一切眾生宣說一切法；一切諸佛，對於一切法界、一切眾生，常處於禪定而不散亂，在一念之間，為一切眾生分別演說無我（anatman）的真實；一切諸佛，對於一切法界、三世諸法，常處於禪定而不散亂，在一念之間，進入億萬種三昧；一切諸佛，對於一切法界，十方佛剎（buddha-ksetra，佛的國土），常處於禪定而不散亂，在一念之間，完全遍佈一切佛剎；一切諸佛，在一切法界，普遍顯現無量無邊的佛的種種身形，常處於禪定而不散亂，在一念之間，一切世界，無不遍現；一切諸佛，身、口、意三業，充滿一切法界，常處於禪定而不散亂，在一念之間，分別演說一切眾生的心藏和慾望本性；一切諸佛，對於一切法界，一切法性，常處於禪定而不散亂，在一念之間，完全能夠究竟地脫離慾望的真實；一切諸佛，
【English Translation】 English version 'Buddha-son! In all realms of Dharma, all Buddhas enable all sentient beings, according to their hopes and desires, to see the Tathagata (如來, Thus Come One); all Buddhas, in a single thought, manifest to all sentient beings in all realms of Dharma, the Tathagata abiding with divine power; all Buddhas, for all sentient beings in all realms of Dharma, preach all Buddha-Dharma, free from all burning afflictions, and according to their respective capacities, transform sentient beings; all Buddhas, in a single thought, with all paths of attainment, fully know all the various states of all sentient beings in all realms of Dharma; all Buddhas, in a single thought, in all realms of Dharma, in all directions, all sentient beings who remember the Tathagata, are all enabled to see him; all Buddhas, in a single thought, according to what all sentient beings in all realms of Dharma desire in their hearts, the forms and colors of the Tathagata, are all enabled to see. Buddha-son! These are the ten abodes of all-knowing wisdom of all Buddhas.' 'Buddha-son! All Buddhas have ten immeasurable, inconceivable samadhis (三昧, meditative absorption). What are the ten? All Buddhas, regarding all dharmas (法, teachings), are always in samadhi without distraction, and in a single thought, preach all dharmas to all sentient beings; all Buddhas, regarding all realms of Dharma and all sentient beings, are always in samadhi without distraction, and in a single thought, separately expound the reality of no-self (anatman, 無我) to all sentient beings; all Buddhas, regarding all realms of Dharma and the dharmas of the three times, are always in samadhi without distraction, and in a single thought, enter into billions of samadhis; all Buddhas, regarding all realms of Dharma and the Buddha-ksetras (佛剎, Buddha-fields) of the ten directions, are always in samadhi without distraction, and in a single thought, completely pervade all Buddha-ksetras; all Buddhas, in all realms of Dharma, universally manifest countless and boundless forms of Buddhas, are always in samadhi without distraction, and in a single thought, all worlds are pervaded without exception; all Buddhas, with their body, speech, and mind karmas, fill all realms of Dharma, are always in samadhi without distraction, and in a single thought, separately expound the hidden minds and desires of all sentient beings; all Buddhas, regarding all realms of Dharma and all Dharma-natures, are always in samadhi without distraction, and in a single thought, are able to completely attain the reality of being free from desire; all Buddhas,
於一切法界，一切世界緣起，常定不亂，於一念中，分別演說一切因緣；一切諸佛，於一切法界，一切世間、離世間法，常定不亂，於一念中，無量莊嚴，為一切眾生普現諸佛，無有窮盡；一切諸佛，於一切眾生，一切法界，正受無礙，常定不亂，於一念中，至諸佛趣，無量解脫，究竟彼岸。佛子！是為一切諸佛十種無量無邊不可思議三昧。
「佛子！一切諸佛，有十種無礙解脫。何等為十？一切諸佛，於一微塵中，悉能普現不可說不可說諸佛出世；一切諸佛，於一微塵中，悉能普現不可說不可說諸佛轉凈法輪；一切諸佛，於一微塵中，教化調伏不可說不可說眾生；一切諸佛，於一微塵中，普現不可說不可說佛剎；一切諸佛，於一微塵中，授不可說不可說菩薩記；一切諸佛，於一微塵中，普現三世諸佛出世；一切諸佛，於一微塵中，普現三世一切佛剎；一切諸佛，於一微塵中，普現三世諸佛自在神力；一切諸佛，於一微塵中，普現三世一切眾生；一切諸佛，於一微塵中，普現三世一切諸佛佛事。佛子！是為一切諸佛十種無礙解脫。」
大方廣佛華嚴經卷第三十一 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第三十二
東晉天竺三藏佛馱跋陀羅譯
【現代漢語翻譯】 現代漢語譯本：在一切法界（一切現象的界限），一切世界緣起（事物相互依存的產生），常住于禪定而不動搖，在一念之間，分別演說一切因緣（事物產生的原因和條件）；一切諸佛（所有覺悟者），在一切法界，一切世間法和出世間法中，常住于禪定而不動搖，在一念之間，以無量的莊嚴，為一切眾生普遍顯現諸佛，沒有窮盡；一切諸佛，對於一切眾生，一切法界，正受（正確的體驗）無礙，常住于禪定而不動搖，在一念之間，到達諸佛的境界，獲得無量的解脫，最終到達彼岸（涅槃）。佛子（佛的弟子）！這就是一切諸佛的十種無量無邊不可思議的三昧（禪定）。 『佛子！一切諸佛，有十種無礙解脫。是哪十種呢？一切諸佛，在一微塵中，都能普遍顯現不可說不可說的諸佛出世；一切諸佛，在一微塵中，都能普遍顯現不可說不可說的諸佛轉動清凈的法輪（佛法的教導）；一切諸佛，在一微塵中，教化調伏不可說不可說的眾生；一切諸佛，在一微塵中，普遍顯現不可說不可說的佛剎（佛的國土）；一切諸佛，在一微塵中，為不可說不可說的菩薩授記（預言他們未來成佛）；一切諸佛，在一微塵中，普遍顯現三世（過去、現在、未來）諸佛出世；一切諸佛，在一微塵中，普遍顯現三世一切佛剎；一切諸佛，在一微塵中，普遍顯現三世諸佛自在的神力；一切諸佛，在一微塵中，普遍顯現三世一切眾生；一切諸佛，在一微塵中，普遍顯現三世一切諸佛的佛事（佛的教化活動）。佛子！這就是一切諸佛的十種無礙解脫。』
【English Translation】 English version: In all the Dharmadhatu (the realm of all phenomena), the arising of all worlds, constantly abiding in samadhi (meditative absorption) without wavering, in a single thought, they separately expound all causes and conditions; all Buddhas, in all the Dharmadhatu, all worldly and transcendental dharmas, constantly abide in samadhi without wavering, in a single thought, with immeasurable adornments, universally manifest all Buddhas for all sentient beings, without end; all Buddhas, towards all sentient beings, all the Dharmadhatu, rightly experiencing without obstruction, constantly abiding in samadhi without wavering, in a single thought, they reach the realm of all Buddhas, attain immeasurable liberation, ultimately reaching the other shore (Nirvana). Buddha's disciples! These are the ten immeasurable, boundless, and inconceivable samadhis of all Buddhas. 'Buddha's disciples! All Buddhas have ten unobstructed liberations. What are the ten? All Buddhas, in a single atom, can universally manifest unspeakable, unspeakable Buddhas appearing in the world; all Buddhas, in a single atom, can universally manifest unspeakable, unspeakable Buddhas turning the pure Dharma wheel (the teachings of the Buddha); all Buddhas, in a single atom, teach and subdue unspeakable, unspeakable sentient beings; all Buddhas, in a single atom, universally manifest unspeakable, unspeakable Buddha-lands; all Buddhas, in a single atom, bestow predictions upon unspeakable, unspeakable Bodhisattvas (prophecies of their future Buddhahood); all Buddhas, in a single atom, universally manifest the appearance of Buddhas of the three times (past, present, and future); all Buddhas, in a single atom, universally manifest all Buddha-lands of the three times; all Buddhas, in a single atom, universally manifest the unhindered spiritual powers of the Buddhas of the three times; all Buddhas, in a single atom, universally manifest all sentient beings of the three times; all Buddhas, in a single atom, universally manifest all the Buddha-activities of all Buddhas of the three times. Buddha's disciples! These are the ten unobstructed liberations of all Buddhas.'
如來相海品第二十九
爾時，普賢菩薩摩訶薩告諸菩薩言：「佛子！諦聽，諦聽，善思念之，當爲汝說如來相海。
「如來頂上有大人相，名曰明凈，三十二寶以為莊嚴，普放無量大光明網，遍照一切十方世界。
「如來頂上有大人相，名曰普照佛方便海，圓滿雜寶以為莊嚴，種種摩尼寶王莊嚴，金剛光明世界所起，普照一切法界。
「如來頂上有大人相，名充滿法界云，妙寶光明普照一切法界、一切世界、如來功德智慧、十方世界海云、菩薩功德海云。
「如來頂上有大人相，名曰普照，悉現不可思議諸佛世界，金剛摩尼妙寶光明，觀無厭足，如眾寶華聚奮迅，普照一切法界佛寶光明。
「如來頂上有大人相，名琉璃寶，普照一切法界，大自在云，摩尼寶王相，種種莊嚴，普照一切十方世界，嘆佛功德，因緣所起，悉放如來大寶光云，普照菩薩于道場樹結跏趺坐，普現菩薩自在神力，覺如來力，普照一切十方佛剎六種震動，于大法界虛空中普現無量自在一切智云。
「如來頂上有大人相，名曰平等，如來音聲燈云離垢寶海，放諸光明普照一切法界十方世界菩薩功德海，安立三世佛智幢海。
「如來頂上有大人相，名佛光廣云，伊那羅寶、如意王寶、摩尼王寶以為
【現代漢語翻譯】 現代漢語譯本 如來相海品第二十九
那時，普賢菩薩摩訶薩告訴諸位菩薩說：『佛子們！仔細聽，仔細聽，好好思考，我將為你們講述如來的相海。』
『如來頭頂上有大人相，名為明凈，用三十二種寶物來莊嚴，普遍放出無量的大光明網，照耀一切十方世界。』
『如來頭頂上有大人相，名為普照佛方便海，用圓滿的各種寶物來莊嚴，用各種摩尼寶王來莊嚴，由金剛光明世界所生起，普遍照耀一切法界。』
『如來頭頂上有大人相，名為充滿法界云，用奇妙的寶物光明普遍照耀一切法界、一切世界、如來的功德智慧、十方世界海云、菩薩功德海云。』
『如來頭頂上有大人相，名為普照，完全顯現不可思議的諸佛世界，金剛摩尼奇妙寶物光明，觀看沒有厭足，像眾寶花聚集奮迅，普遍照耀一切法界佛寶光明。』
『如來頭頂上有大人相，名為琉璃寶，普遍照耀一切法界，大自在云，摩尼寶王相，用各種莊嚴，普遍照耀一切十方世界，讚歎佛的功德，因緣所生起，完全放出如來的大寶光云，普遍照耀在道場樹下結跏趺坐的菩薩，普遍顯現菩薩自在的神力，覺悟如來的力量，普遍照耀一切十方佛剎，發生六種震動，在廣大的法界虛空中普遍顯現無量自在的一切智云。』
『如來頭頂上有大人相，名為平等，如來的音聲燈云，遠離垢染的寶海，放出各種光明，普遍照耀一切法界十方世界菩薩的功德海，安立三世佛的智慧幢海。』
『如來頭頂上有大人相，名為佛光廣云，用伊那羅寶（一種寶物）、如意王寶、摩尼王寶來莊嚴，』
【English Translation】 English version Chapter Twenty-Nine: The Ocean of Marks of the Tathagata
At that time, the Bodhisattva Mahasattva Samantabhadra addressed all the Bodhisattvas, saying: 'Children of the Buddha! Listen carefully, listen carefully, and contemplate well, for I shall explain to you the ocean of marks of the Tathagata.'
'On the crown of the Tathagata's head is a great person's mark, named 'Clear and Bright,' adorned with thirty-two treasures, universally emitting immeasurable great nets of light, illuminating all the ten directions of the world.'
'On the crown of the Tathagata's head is a great person's mark, named 'Universally Illuminating Ocean of Buddha's Expedient Means,' adorned with perfect and various treasures, adorned with various Mani Jewel Kings, arising from the Vajra Light World, universally illuminating all of the Dharma Realm.'
'On the crown of the Tathagata's head is a great person's mark, named 'Cloud Filling the Dharma Realm,' with wondrous treasure light universally illuminating all of the Dharma Realm, all worlds, the Tathagata's merit and wisdom, the ocean of clouds of the ten directions of the world, and the ocean of merit of the Bodhisattvas.'
'On the crown of the Tathagata's head is a great person's mark, named 'Universally Illuminating,' completely manifesting the inconceivable Buddha worlds, the Vajra Mani wondrous treasure light, watching without satiety, like a gathering of various precious flowers, vigorously and universally illuminating all of the Dharma Realm, the Buddha's treasure light.'
'On the crown of the Tathagata's head is a great person's mark, named 'Lapis Lazuli Treasure,' universally illuminating all of the Dharma Realm, the great self-mastery cloud, the Mani Jewel King mark, adorned with various ornaments, universally illuminating all the ten directions of the world, praising the Buddha's merits, arising from conditions, completely emitting the Tathagata's great treasure light clouds, universally illuminating the Bodhisattvas sitting in the lotus posture under the Bodhi tree, universally manifesting the Bodhisattvas' self-mastery spiritual powers, awakening to the Tathagata's power, universally illuminating all the Buddha lands in the ten directions, causing six kinds of quaking, and in the vast Dharma Realm's empty space, universally manifesting immeasurable self-mastery all-knowing clouds.'
'On the crown of the Tathagata's head is a great person's mark, named 'Equality,' the Tathagata's voice lamp cloud, the pure treasure ocean free from defilement, emitting various lights, universally illuminating all of the Dharma Realm, the ten directions of the world, the ocean of merit of the Bodhisattvas, establishing the ocean of banners of the wisdom of the Buddhas of the three periods of time.'
'On the crown of the Tathagata's head is a great person's mark, named 'Vast Cloud of Buddha Light,' adorned with Inara treasures (a kind of treasure), Wish-fulfilling King treasures, and Mani King treasures,'
莊嚴，普照一切世界法界菩薩光焰燈云，普照一切如來妙色音聲海及世界海、凈佛力海。
「如來有大人相，名圓滿光明雲，種種寶華莊嚴，琉璃摩尼寶王光明，讚歎法身及諸菩薩，一切十方世界海中，嘆如來地，令一切眾生趣向如來諸力境界，普現無量無邊如來凈地離垢清凈，放大光明，普照一切諸佛世界。
「如來有大人相，名菩薩行藏光明雲，無量世界中如來，放無量種種色寶光明，普照一切法界佛剎，出生無量如來妙音，皆悉分別演說如來甚深大法。
「如來有大人相，名普照云，琉璃伊陀羅金剛寶、無量色清凈摩尼寶莊嚴，放琉璃色光明，皆悉遍照一切諸海，出佛無量微妙音聲，充滿一切十方世界，普現一切佛智慧海無量化身。
「如來有大人相，名曰覺云，佛頂右面以雜寶華焰莊嚴，於一切世界莊嚴道場，清凈一切法界世界，令一切虛妄皆悉解脫，覺凈法界。
「如來有大人相，名光明雲，以心海王如意法寶莊嚴如來頂相，普照十方世界諸菩薩云，長養最上智身法身，行於一切如來相海，滿足一切菩薩法界云。
「如來有大人相，名一切莊嚴云，金剛琉璃華普照，莊嚴一切法界海，世界眾寶蓮華以為莊嚴，皆悉充滿一切法界，四種菩薩行、自在師子吼，充滿一切法
【現代漢語翻譯】 現代漢語譯本 莊嚴，普照一切世界法界菩薩的光焰燈云，普照一切如來美妙的色彩和聲音的海洋以及世界之海、清凈佛力的海洋。
『如來有大人相，名為圓滿光明雲，以各種寶華莊嚴，琉璃摩尼寶王的光明，讚歎法身以及諸菩薩，在一切十方世界海中，讚歎如來之地，令一切眾生趨向如來的各種力量境界，普遍顯現無量無邊的如來清凈之地，遠離垢染，放大光明，普照一切諸佛世界。』
『如來有大人相，名為菩薩行藏光明雲，在無量世界中，如來放出無量種種顏色的寶光明，普照一切法界佛剎，產生無量如來美妙的聲音，都分別演說如來甚深大法。』
『如來有大人相，名為普照云，以琉璃伊陀羅金剛寶、無量顏色清凈摩尼寶莊嚴，放出琉璃色的光明，都普遍照耀一切諸海，發出佛的無量微妙聲音，充滿一切十方世界，普遍顯現一切佛智慧海的無量化身。』
『如來有大人相，名為覺云，佛頂右面以雜寶華焰莊嚴，在一切世界莊嚴道場，清凈一切法界世界，令一切虛妄都解脫，覺悟清凈的法界。』
『如來有大人相，名為光明雲，以心海王如意法寶莊嚴如來頂相，普照十方世界諸菩薩云，長養最上智慧之身法身，行於一切如來相海，滿足一切菩薩法界云。』
『如來有大人相，名為一切莊嚴云，金剛琉璃華普遍照耀，莊嚴一切法界海，以世界眾寶蓮花作為莊嚴，都充滿一切法界，四種菩薩行、自在師子吼，充滿一切法界。』
【English Translation】 English version Magnificent, illuminating all the worlds, the Dharma realm, the light and flame clouds of the Bodhisattvas, illuminating all the Tathagata's (如來) wonderful colors and sounds, the ocean, and the ocean of worlds, the ocean of pure Buddha power.
'The Tathagata (如來) has a great person's mark, named the Cloud of Perfect Light, adorned with various precious flowers, the light of lapis lazuli mani jewel king, praising the Dharma body (法身) and all the Bodhisattvas, in all the ten directions of the world's oceans, praising the Tathagata's (如來) land, causing all sentient beings to move towards the Tathagata's (如來) various power realms, universally manifesting the immeasurable and boundless pure land of the Tathagata (如來), free from defilement, emitting great light, universally illuminating all the Buddha worlds.'
'The Tathagata (如來) has a great person's mark, named the Cloud of Light of the Bodhisattva's Practices, in immeasurable worlds, the Tathagata (如來) emits immeasurable various colored precious lights, universally illuminating all the Dharma realm Buddha lands, producing immeasurable wonderful sounds of the Tathagata (如來), all separately expounding the Tathagata's (如來) profound great Dharma.'
'The Tathagata (如來) has a great person's mark, named the Universal Illumination Cloud, adorned with lapis lazuli Indra vajra jewels, immeasurable colored pure mani jewels, emitting lapis lazuli colored light, all universally illuminating all the oceans, emitting the Buddha's immeasurable subtle sounds, filling all the ten directions of the world, universally manifesting the immeasurable transformation bodies of all the Buddha's wisdom ocean.'
'The Tathagata (如來) has a great person's mark, named the Cloud of Awakening, the right side of the Buddha's crown is adorned with mixed precious flower flames, in all the world's adorned Bodhimanda (道場), purifying all the Dharma realm worlds, causing all illusions to be liberated, awakening to the pure Dharma realm.'
'The Tathagata (如來) has a great person's mark, named the Cloud of Light, using the mind ocean king wish-fulfilling Dharma jewel to adorn the Tathagata's (如來) crown mark, universally illuminating the Bodhisattva clouds of the ten directions of the world, nurturing the supreme wisdom body Dharma body (法身), practicing in all the Tathagata's (如來) mark oceans, fulfilling all the Bodhisattva's Dharma realm clouds.'
'The Tathagata (如來) has a great person's mark, named the Cloud of All Adornments, the vajra lapis lazuli flower universally illuminates, adorning all the Dharma realm oceans, using the world's precious lotus flowers as adornments, all filling all the Dharma realms, the four kinds of Bodhisattva practices, the unrestrained lion's roar, filling all the Dharma realms.'
界海。
「如來有大人相，名佛三昧海行雲，莊嚴一切法界海，于唸唸中，普現無量如來莊嚴，充滿一切不可思議法界世界。
「如來有大人相，名化海普照云，妙寶蓮華如須彌山王，出生無量寶光明海，佛意所起、盧舍那所化，出生無量一切化海。
「如來有大人相，名一切如來解脫云，離垢勝寶以為莊嚴，普照莊嚴一切如來師子之座，于其座內悉現一切如來色像，放大寶光明，演說無量佛法大海，莊嚴一切諸佛剎海。
「如來有大人相，名覺佛種姓云，于琉璃華、金寶蓮華放無量寶正法光明雲，嚴凈一切如來光明，普現一切清凈法界，眾寶光明無壞解脫，遍入甚深諸法界海，普現無量自在力海。
「如來有大人相，名無量寶光明輪，示現過去清凈善根，出生清凈智日，普照十方智慧法海。
「如來有大人相，名普照自在云，如來頂寶妙解脫華琉璃光明，普照一切法界海佛，悉現一切諸佛剎海，具足圓滿如來智慧。
「如來有大人相，名入一切普照光明，如來寶相清凈莊嚴，普照一切無量無邊如來、菩薩妙智慧藏一切法界。
「如來有大人相，名明凈云，寶華琉璃月放無量百千光明，普照一切法界、虛空界一切佛剎，普現十方一切如來。
「如來有大人相
【現代漢語翻譯】 現代漢語譯本 界海。
『如來具有大人相，名為佛三昧海行雲（佛的三昧境界如海般深廣，其行跡如雲般自在），莊嚴一切法界海（以佛的三昧功德莊嚴一切法界），在每一個念頭中，普遍顯現無量如來的莊嚴，充滿一切不可思議的法界世界。
『如來具有大人相，名為化海普照云（佛的教化如海般廣大，其光明普照一切），以妙寶蓮花如須彌山王（以珍貴的蓮花比喻佛的莊嚴，如須彌山王般高大），出生無量寶光明海（從蓮花中生出無量寶貴的光明），佛意所起、盧舍那所化（由佛的意念發起，盧舍那佛所化現），出生無量一切化海（化現出無量教化之海）。
『如來具有大人相，名為一切如來解脫云（佛的解脫如雲般覆蓋一切，使眾生皆得解脫），以離垢勝寶作為莊嚴（以清凈無垢的珍寶莊嚴），普遍照耀莊嚴一切如來師子之座（普遍照耀並莊嚴一切如來的法座），在其座內全部顯現一切如來的色像（在法座中顯現一切如來的形象），放大寶光明（放出珍貴的光明），演說無量佛法大海（宣說無量佛法），莊嚴一切諸佛剎海（莊嚴一切諸佛的國土）。
『如來具有大人相，名為覺佛種姓云（佛的覺悟如雲般覆蓋一切，使眾生皆能覺悟），在琉璃花、金寶蓮花放出無量寶正法光明雲（在琉璃花和金蓮花中放出無量珍貴的正法光明），嚴凈一切如來光明（莊嚴清凈一切如來的光明），普遍顯現一切清凈法界（普遍顯現一切清凈的法界），眾寶光明無壞解脫（各種珍寶的光明具有無壞的解脫力量），遍入甚深諸法界海（遍入一切甚深的法界），普遍顯現無量自在力海（普遍顯現無量自在的力量）。
『如來具有大人相，名為無量寶光明輪（佛的光明如輪般無量無邊），示現過去清凈善根（顯示過去清凈的善根），出生清凈智日（生出清凈的智慧之日），普遍照耀十方智慧法海（普遍照耀十方智慧的法海）。
『如來具有大人相，名為普照自在云（佛的光明普照一切，自在無礙），如來頂寶妙解脫花琉璃光明（如來頭頂的珍寶，妙解脫花，發出琉璃般的光明），普遍照耀一切法界海佛（普遍照耀一切法界海中的佛），全部顯現一切諸佛剎海（全部顯現一切諸佛的國土），具足圓滿如來智慧（具足圓滿如來的智慧）。
『如來具有大人相，名為入一切普照光明（佛的光明進入一切，普遍照耀），如來寶相清凈莊嚴（如來的寶相清凈莊嚴），普遍照耀一切無量無邊如來、菩薩妙智慧藏一切法界（普遍照耀一切無量無邊的如來、菩薩的妙智慧藏，以及一切法界）。
『如來具有大人相，名為明凈云（佛的智慧如明凈的云般），寶華琉璃月放出無量百千光明（寶華琉璃月放出無量百千光明），普遍照耀一切法界、虛空界一切佛剎（普遍照耀一切法界、虛空界的一切佛剎），普遍顯現十方一切如來（普遍顯現十方一切如來）。
『如來具有大人相
【English Translation】 English version The Sea of Realms.
'The Tathagata has the marks of a great man, named the Cloud of Samadhi Sea Practice of the Buddha (the Buddha's samadhi realm is as deep and vast as the sea, and its practice is as free as clouds), adorning all the Sea of the Dharma Realm (adorning all the Dharma Realm with the merits of the Buddha's samadhi), in every thought, universally manifesting the adornments of immeasurable Tathagatas, filling all the inconceivable Dharma Realm worlds.
'The Tathagata has the marks of a great man, named the Cloud of Universal Illumination of the Sea of Transformation (the Buddha's teachings are as vast as the sea, and its light illuminates everything), with a wonderful jeweled lotus flower like Mount Sumeru King (using the precious lotus flower to symbolize the Buddha's adornment, as tall as Mount Sumeru King), giving birth to immeasurable seas of precious light (from the lotus flower, immeasurable precious light is born), arising from the Buddha's intention, transformed by Vairocana (arising from the Buddha's intention, transformed by Vairocana Buddha), giving birth to immeasurable seas of all transformations (manifesting immeasurable seas of teachings).
'The Tathagata has the marks of a great man, named the Cloud of Liberation of All Tathagatas (the Buddha's liberation covers everything like a cloud, enabling all beings to be liberated), adorned with immaculate supreme jewels (adorned with pure and immaculate jewels), universally illuminating and adorning all the lion thrones of the Tathagatas (universally illuminating and adorning all the Dharma thrones of the Tathagatas), within which all the forms of all Tathagatas appear (within the thrones, the forms of all Tathagatas appear), emitting great precious light (emitting precious light), expounding the immeasurable ocean of the Buddha's Dharma (expounding the immeasurable Buddha's Dharma), adorning all the Buddha-land seas (adorning all the Buddha's lands).
'The Tathagata has the marks of a great man, named the Cloud of Awakening of the Buddha Lineage (the Buddha's awakening covers everything like a cloud, enabling all beings to awaken), from the lapis lazuli flowers and golden jeweled lotus flowers, emitting immeasurable clouds of precious righteous Dharma light (from the lapis lazuli flowers and golden lotus flowers, immeasurable precious righteous Dharma light is emitted), purifying all the light of the Tathagatas (purifying all the light of the Tathagatas), universally manifesting all the pure Dharma Realms (universally manifesting all the pure Dharma Realms), the light of various jewels having indestructible liberation (the light of various jewels has indestructible liberation power), pervading the profound seas of all Dharma Realms (pervading all the profound Dharma Realms), universally manifesting immeasurable seas of sovereign power (universally manifesting immeasurable sovereign power).
'The Tathagata has the marks of a great man, named the Wheel of Immeasurable Precious Light (the Buddha's light is immeasurable and boundless like a wheel), showing the pure good roots of the past (showing the pure good roots of the past), giving birth to the pure sun of wisdom (giving birth to the pure sun of wisdom), universally illuminating the seas of wisdom Dharma in the ten directions (universally illuminating the seas of wisdom Dharma in the ten directions).
'The Tathagata has the marks of a great man, named the Cloud of Universal Illumination and Sovereignty (the Buddha's light universally illuminates everything, free and unobstructed), the lapis lazuli light of the wonderful liberation flower of the Tathagata's crown jewel (the precious jewel on the Tathagata's crown, the wonderful liberation flower, emits lapis lazuli-like light), universally illuminating all the Buddhas in the sea of the Dharma Realm (universally illuminating all the Buddhas in the sea of the Dharma Realm), completely manifesting all the Buddha-land seas (completely manifesting all the Buddha's lands), possessing the complete and perfect wisdom of the Tathagata (possessing the complete and perfect wisdom of the Tathagata).
'The Tathagata has the marks of a great man, named Entering All Universally Illuminating Light (the Buddha's light enters everything, universally illuminating), the Tathagata's precious form is pure and adorned (the Tathagata's precious form is pure and adorned), universally illuminating all the immeasurable and boundless Tathagatas, Bodhisattvas' wonderful wisdom treasuries, and all the Dharma Realms (universally illuminating all the immeasurable and boundless Tathagatas, Bodhisattvas' wonderful wisdom treasuries, and all the Dharma Realms).
'The Tathagata has the marks of a great man, named the Clear and Pure Cloud (the Buddha's wisdom is like a clear and pure cloud), the jeweled flower lapis lazuli moon emits immeasurable hundreds of thousands of lights (the jeweled flower lapis lazuli moon emits immeasurable hundreds of thousands of lights), universally illuminating all the Buddha-lands in all the Dharma Realms and the space realms (universally illuminating all the Buddha-lands in all the Dharma Realms and the space realms), universally manifesting all the Tathagatas in the ten directions (universally manifesting all the Tathagatas in the ten directions).
'The Tathagata has the marks of a great man
，名覺光明雲，一切寶光明普照一切法界諸佛轉凈法輪，悉放如來妙光明雲，普照一切十方世界。
「如來有大人相，名普現一切莊嚴云，無量寶光明，於一念中，一切法界，普現一切菩薩坐于道場菩提樹下成等正覺，又能普現一切諸佛。
「如來有大人相，名法界因云，如意妙寶莊嚴，見無厭足，放大寶光明網，普現一切眾生諸業報海。
「如來有大人相，名曰普照凈法輪云，能令如來正法清凈，普照莊嚴一切佛剎，深解一切不思議法海，普照過去、未來、現在諸佛法界，出生無量如來化身。
「如來有大人相，名普照諸佛海云，十方一切世界海中悉離障礙，普見一切如來海云。
「如來有大人相，名凈燈云，方便深入一切眾生、一切菩薩、一切如來不可思議法界海云，普照一切法界覺云。
「如來有大人相，名分別法界云，如來智慧廣照佛地一切菩薩眾、無量法海、無量佛剎，令一切眾生入佛境界，具足普賢菩薩願行、佛平等智、一切諸明。
「如來有大人相，名一切世界海安住普照云，一切法界、虛空界寶光明雲，見無厭足，普現道場一切菩薩、諸如來身，出生無量普功德云。
「如來有大人相，名一切寶光焰云，于佛眉間相中，出生無量凈寶光明，普照一
【現代漢語翻譯】 現代漢語譯本：名為覺光明雲（覺悟的光明之云），一切寶光明普照一切法界（宇宙萬法界）諸佛轉凈法輪（清凈的佛法之輪），全部放出如來（佛陀）的微妙光明之云，普照一切十方世界。 如來（佛陀）有大人相（偉大的相貌），名為普現一切莊嚴云（普遍顯現一切莊嚴的云），無量寶光明，在一念之間，一切法界，普遍顯現一切菩薩坐在道場菩提樹下成就正等正覺（無上圓滿的覺悟），又能普遍顯現一切諸佛。 如來（佛陀）有大人相（偉大的相貌），名為法界因云（法界之因的云），如意妙寶莊嚴，看了不會厭倦，放出大寶光明網，普遍顯現一切眾生各種業報之海。 如來（佛陀）有大人相（偉大的相貌），名為普照凈法輪云（普遍照耀清凈佛法之輪的云），能使如來（佛陀）的正法清凈，普遍照耀莊嚴一切佛剎（佛的國土），深刻理解一切不可思議的法海，普遍照耀過去、未來、現在諸佛的法界，出生無量如來（佛陀）的化身。 如來（佛陀）有大人相（偉大的相貌），名為普照諸佛海云（普遍照耀諸佛之海的云），十方一切世界海中全部沒有障礙，普遍見到一切如來（佛陀）的海云。 如來（佛陀）有大人相（偉大的相貌），名為凈燈云（清凈燈的云），方便深入一切眾生、一切菩薩、一切如來（佛陀）不可思議的法界海云，普遍照耀一切法界的覺悟之云。 如來（佛陀）有大人相（偉大的相貌），名為分別法界云（分別法界的云），如來（佛陀）的智慧廣泛照耀佛地（佛的境界）的一切菩薩眾、無量法海、無量佛剎，使一切眾生進入佛的境界，具足普賢菩薩的願行、佛的平等智慧、一切諸明。 如來（佛陀）有大人相（偉大的相貌），名為一切世界海安住普照云（一切世界海安住普遍照耀的云），一切法界、虛空界的寶光明雲，看了不會厭倦，普遍顯現道場的一切菩薩、諸如來（佛陀）的身，出生無量普遍的功德之云。 如來（佛陀）有大人相（偉大的相貌），名為一切寶光焰云（一切寶光火焰的云），在佛的眉間相中，出生無量清凈寶光明，普遍照耀一
【English Translation】 English version: Named 'Cloud of Awakened Light', all precious light universally illuminates all Dharma realms (the universe of all phenomena), all Buddhas turn the pure Dharma wheel, all emit the Tathagata's (Buddha's) wondrous light clouds, universally illuminating all the ten directions of the world. The Tathagata (Buddha) has a great person's mark, named 'Cloud of Universal Manifestation of All Adornments', immeasurable precious light, in a single thought, in all Dharma realms, universally manifests all Bodhisattvas sitting under the Bodhi tree in the Bodhimanda (place of enlightenment) attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), and can also universally manifest all Buddhas. The Tathagata (Buddha) has a great person's mark, named 'Cloud of the Cause of the Dharma Realm', adorned with wish-fulfilling wondrous treasures, seeing it without satiety, emits a great precious light net, universally manifesting the sea of all sentient beings' various karmic retributions. The Tathagata (Buddha) has a great person's mark, named 'Cloud of Universal Illumination of the Pure Dharma Wheel', which enables the Tathagata's (Buddha's) true Dharma to be pure, universally illuminating and adorning all Buddha-lands, deeply understanding all inconceivable Dharma seas, universally illuminating the Dharma realms of past, future, and present Buddhas, giving rise to immeasurable emanations of the Tathagata (Buddha). The Tathagata (Buddha) has a great person's mark, named 'Cloud of Universal Illumination of the Sea of Buddhas', in all the world-seas of the ten directions, all are free from obstacles, universally seeing all the Tathagata's (Buddha's) sea clouds. The Tathagata (Buddha) has a great person's mark, named 'Cloud of Pure Lamps', skillfully penetrating the inconceivable Dharma realm seas of all sentient beings, all Bodhisattvas, and all Tathagatas (Buddhas), universally illuminating the cloud of awakening in all Dharma realms. The Tathagata (Buddha) has a great person's mark, named 'Cloud of Distinguishing the Dharma Realm', the Tathagata's (Buddha's) wisdom widely illuminates all the Bodhisattva assemblies in the Buddha-land (Buddha's realm), immeasurable Dharma seas, immeasurable Buddha-lands, enabling all sentient beings to enter the Buddha's realm, fully possessing the vows and practices of Samantabhadra Bodhisattva, the Buddha's equal wisdom, and all kinds of illuminations. The Tathagata (Buddha) has a great person's mark, named 'Cloud of Universal Illumination Abiding in All World-Seas', the precious light clouds of all Dharma realms and the space realm, seeing it without satiety, universally manifesting all Bodhisattvas and all Tathagatas' (Buddhas') bodies in the Bodhimanda, giving rise to immeasurable clouds of universal merit. The Tathagata (Buddha) has a great person's mark, named 'Cloud of All Precious Light Flames', from the mark between the Buddha's eyebrows, immeasurable pure precious light is emitted, universally illuminating one
切十方世界，凈照一切諸佛菩薩行，法王光明普照法界，悉能長養一切光明、一切法界光明莊嚴，普照一切諸菩薩海、如來力云，普照一切十方佛剎。
「如來有大人相，名一切法界莊嚴云，如來頂相隨次漸起閻浮檀金眾寶莊嚴，放種種金色光明，于唸唸中，普現一切世界諸佛，悉能普照一切佛剎，莊嚴一切菩薩諸功德藏，如來頂相悉能莊嚴三十二相，又能莊嚴一切法界。
「如來有大人相，名普照法界遍光明雲，佛眉間相，悉能普照一切妙寶、一切眾色、一切日月、一切佛海，出生十方無量光明海，莊嚴一切諸如來身，演說一切如來法海。
「如來有大人相，名自在云，佛清凈眼，眾寶莊嚴，慧眼清凈，于諸法界無所障礙，吉光明雲示現一切。
「如來有大人勝妙鼻相，清凈眾寶以為莊嚴，一切眾寶妙色為覆，佛寶華云，一切菩薩無能思議，悉知一切眾生、諸佛法海。
「如來有大人廣長舌相，悉能遍覆十方世界一切海云，過去修習善根所得一切寶王，清凈光明，普照一切法界尸羅之心，又照一切三世諸佛，悉能莊嚴一切法界，出生無量微妙音聲，不思議寶以為莊嚴，普照無量諸光明海，佛妙音聲悉遍充滿一切法界諸世界海。
「如來有大人相，名法界地云，舌掌安住一切眾
【現代漢語翻譯】 現代漢語譯本 遍及十方世界，清凈地照耀一切諸佛菩薩的修行，法王的光明普遍照耀法界，能夠滋養一切光明、一切法界的光明莊嚴，普遍照耀一切菩薩海、如來的力量之云，普遍照耀一切十方佛剎（fó chà，佛的國土）。
『如來有大人相（dà rén xiàng，佛的三十二種殊勝相貌之一），名為一切法界莊嚴云，如來的頂相（dǐng xiàng，佛頂的肉髻）隨著次第逐漸升起，以閻浮檀金（yán fú tán jīn，一種珍貴的金色）和各種寶物莊嚴，放出種種金色光明，在每一個念頭中，普遍顯現一切世界的諸佛，能夠普遍照耀一切佛剎，莊嚴一切菩薩的功德寶藏，如來的頂相能夠莊嚴三十二相（sān shí èr xiàng，佛的三十二種殊勝相貌），又能莊嚴一切法界。
『如來有大人相，名為普照法界遍光明雲，佛的眉間相（méi jiān xiàng，佛眉間的白毫），能夠普遍照耀一切妙寶、一切眾色、一切日月、一切佛海，出生十方無量光明海，莊嚴一切諸如來的身體，演說一切如來的法海。
『如來有大人相，名為自在云，佛的清凈眼睛，以眾寶莊嚴，慧眼清凈，在諸法界中沒有障礙，吉祥的光明雲示現一切。
『如來有大人殊勝美妙的鼻相，以清凈的眾寶作為莊嚴，一切眾寶的妙色覆蓋其上，佛的寶華云，一切菩薩都無法思議，完全知曉一切眾生、諸佛的法海。
『如來有大人廣長舌相（guǎng cháng shé xiàng，佛的舌頭可以覆蓋整個臉），能夠普遍覆蓋十方世界的一切海云，過去修習善根所得到的一切寶王，清凈光明，普遍照耀一切法界尸羅（shī luó，戒律）之心，又照耀一切三世諸佛，能夠莊嚴一切法界，出生無量微妙的聲音，以不可思議的寶物作為莊嚴，普遍照耀無量諸光明海，佛的微妙聲音普遍充滿一切法界諸世界海。
『如來有大人相，名為法界地云，舌掌安住一切眾
【English Translation】 English version Penetrating the ten directions of the world, it purely illuminates the practices of all Buddhas and Bodhisattvas. The light of the Dharma King universally shines upon the Dharma Realm, capable of nourishing all lights, the majestic adornments of all Dharma Realms, universally illuminating all Bodhisattva oceans, the power clouds of the Tathagata, and universally illuminating all Buddha lands in the ten directions.
'The Tathagata has a great person's mark (mahāpuruṣa lakṣaṇa), named the Cloud of Adornment of All Dharma Realms. The Tathagata's crown mark (uṣṇīṣa) gradually rises, adorned with Jambudvipa gold (a precious gold) and various treasures, emitting various golden lights. In every thought, it universally manifests all Buddhas of all worlds, capable of universally illuminating all Buddha lands, adorning all Bodhisattvas' treasure troves of merit. The Tathagata's crown mark is capable of adorning the thirty-two marks (of a Buddha), and also adorning all Dharma Realms.'
'The Tathagata has a great person's mark, named the Cloud of Universal Illumination of the Dharma Realm. The mark between the Buddha's eyebrows (ūrṇā) is capable of universally illuminating all wondrous treasures, all colors, all suns and moons, all Buddha oceans, giving rise to immeasurable oceans of light in the ten directions, adorning all the bodies of the Tathagatas, and expounding all the Dharma oceans of the Tathagatas.'
'The Tathagata has a great person's mark, named the Cloud of Freedom. The Buddha's pure eyes, adorned with various treasures, with pure wisdom eyes, are unobstructed in all Dharma Realms, and auspicious clouds of light manifest everything.'
'The Tathagata has a great person's supremely wonderful nose mark, adorned with pure treasures, covered with the wondrous colors of all treasures. The Buddha's treasure flower cloud is beyond the comprehension of all Bodhisattvas, fully knowing all sentient beings and the Dharma oceans of the Buddhas.'
'The Tathagata has a great person's broad and long tongue mark (a Buddha's tongue can cover the entire face), capable of universally covering all the sea clouds of the ten directions. All the treasure kings obtained from past cultivation of good roots, with pure light, universally illuminate the mind of śīla (precepts) in all Dharma Realms, and also illuminate all Buddhas of the three times, capable of adorning all Dharma Realms, giving rise to immeasurable subtle sounds, adorned with inconceivable treasures, universally illuminating immeasurable oceans of light. The Buddha's subtle sounds universally fill all the world oceans of all Dharma Realms.'
'The Tathagata has a great person's mark, named the Cloud of the Dharma Realm Ground. The tongue palm dwells in all beings.'
寶以為莊嚴，安住一切法，出生十方諸佛具足音聲，悉能清凈一切佛剎，分別一切諸佛不可思議音聲海云。
「如來有大人相，名順法界云，舌端妙相，金色凈寶以為莊嚴，出生無量金色光明，普照一切諸如來海，大師子吼、震妙音聲，悉皆遍至一切世界，一切眾生無不聞者，于不可思議劫修行所得，普現一切諸音聲海，普照一切眾生，樂聞無有厭足。
「如來有大人相，名平等法門云，佛舌端相，令無量佛剎皆悉清凈，如意妙寶以為莊嚴，出生無量種種音聲，讚歎一切諸佛法界，普現一切菩薩法界，妙功德云普覆一切諸佛菩薩，深入一切諸佛菩薩法，悉現一切離垢眾寶清凈佛剎，悉能普照一切佛剎。
「如來有大人龂腭相，伊陀尼羅凈琉璃寶以為莊嚴，諸法界地悉在其內，諸菩薩云皆悉充滿，出生離垢妙寶光明，普照十方種種香云、種種燈云，普照菩薩內諸樓閣，分別一切諸佛剎海，方便安住自在神力，普現不可思議諸法界云。
「如來有大人相，名佛大牙云，如來右面下大牙相，眾寶莊嚴，放大光明輪，普照法界及諸佛身；普放光明網，照十方世界海及眾生海，妙安隱輪以為莊嚴。
「如來有大人相，名寶焰須彌藏，如來右面上大牙相，如意寶王藏勝香焰云照以莊嚴，放寶光明，
【現代漢語翻譯】 現代漢語譯本 以寶物為莊嚴，安住於一切法，出生十方諸佛，具足音聲，能夠清凈一切佛剎（佛所居住的清凈國土），分別一切諸佛不可思議的音聲海云。
『如來（佛的稱號）有大人相（佛的三十二種殊勝相貌之一），名為順法界云，舌頭末端的微妙相，以金色清凈的寶物為莊嚴，出生無量金色光明，普遍照耀一切諸如來海，發出大師子吼般的震動美妙音聲，全部遍及一切世界，一切眾生沒有聽不到的，在不可思議的劫數修行所得，普遍顯現一切諸音聲海，普遍照耀一切眾生，樂於聽聞而沒有厭倦。
『如來有大人相，名為平等法門云，佛的舌頭末端之相，令無量佛剎都清凈，以如意妙寶為莊嚴，出生無量種種音聲，讚歎一切諸佛法界，普遍顯現一切菩薩法界，美妙的功德云普遍覆蓋一切諸佛菩薩，深入一切諸佛菩薩的法，全部顯現一切離垢眾寶清凈的佛剎，能夠普遍照耀一切佛剎。
『如來有大人龂腭相（佛的上下牙床之相），以伊陀尼羅（一種青色寶石）清凈琉璃寶為莊嚴，諸法界地都在其中，諸菩薩云都充滿其中，出生離垢的妙寶光明，普遍照耀十方種種香云、種種燈云，普遍照耀菩薩內諸樓閣，分別一切諸佛剎海，方便安住自在神力，普遍顯現不可思議的諸法界云。
『如來有大人相，名為佛大牙云，如來右面下大牙之相，以眾寶莊嚴，放出光明輪，普遍照耀法界及諸佛身；普遍放出光明網，照耀十方世界海及眾生海，以美妙安穩的輪為莊嚴。
『如來有大人相，名為寶焰須彌藏，如來右面上大牙之相，以如意寶王藏勝香焰云照耀為莊嚴，放出寶光明，
【English Translation】 English version Adorned with treasures, abiding in all dharmas, giving birth to Buddhas of the ten directions, possessing complete voices, capable of purifying all Buddha-lands, distinguishing all the inconceivable sound-sea clouds of the Buddhas.
'The Tathagata (title of a Buddha) has a great person's mark (one of the thirty-two auspicious marks of a Buddha), named 'Cloud of Accordance with the Dharma Realm,' the subtle mark at the tip of the tongue, adorned with pure golden treasures, emitting immeasurable golden light, universally illuminating all the seas of Tathagatas, roaring with the majestic lion's roar, its wondrous sound reaching everywhere in all worlds, so that no sentient being does not hear it. This was attained through practice over inconceivable kalpas, universally manifesting all the seas of sound, universally illuminating all sentient beings, who delight in hearing it without ever being satiated.
'The Tathagata has a great person's mark, named 'Cloud of the Dharma Gate of Equality,' the mark at the tip of the Buddha's tongue, causing immeasurable Buddha-lands to be purified, adorned with wish-fulfilling wondrous treasures, emitting immeasurable kinds of sounds, praising all the Dharma Realms of the Buddhas, universally manifesting all the Dharma Realms of the Bodhisattvas, wondrous clouds of merit universally covering all Buddhas and Bodhisattvas, deeply entering all the dharmas of the Buddhas and Bodhisattvas, fully manifesting all the pure Buddha-lands adorned with immaculate treasures, capable of universally illuminating all Buddha-lands.
'The Tathagata has a great person's mark of the palate, adorned with pure lapis lazuli treasures of Indranila (a type of blue gemstone), all the grounds of the Dharma Realm are within it, all the clouds of Bodhisattvas are filled within it, emitting immaculate wondrous treasure light, universally illuminating the various clouds of incense and clouds of lamps of the ten directions, universally illuminating the inner pavilions of the Bodhisattvas, distinguishing all the seas of Buddha-lands, conveniently abiding in the power of self-mastery, universally manifesting the inconceivable clouds of the Dharma Realm.
'The Tathagata has a great person's mark, named 'Cloud of the Buddha's Great Tooth,' the mark of the lower right great tooth of the Tathagata, adorned with various treasures, emitting a wheel of great light, universally illuminating the Dharma Realm and the bodies of all Buddhas; universally emitting nets of light, illuminating the seas of the ten directions and the seas of sentient beings, adorned with a wondrous wheel of peace and security.
'The Tathagata has a great person's mark, named 'Treasure Flame Sumeru Store,' the mark of the upper right great tooth of the Tathagata, adorned with the light of the wish-fulfilling treasure king's store of superior incense flames, emitting treasure light,
與法界等一一光明內，普現一切諸佛自在、一切佛剎莊嚴道場。
「如來有大人相，名照一切寶須彌山燈云，如來左面下大牙相，分別解說一切諸相，香華眾寶妙方便輪以為莊嚴，放寶光明雲，普照一切世界海，普現一切佛蓮華藏師子之座，離垢菩薩海云眷屬圍繞。
「如來有大人相，名普照佛云，如來左面上大牙相，清凈眾寶及閻浮檀寶網輪華以為莊嚴，出生不可思議微妙音聲，普現一切如來自在神力，成就一切菩薩功德，普照一切虛空及語言法、無盡法雲、一切法海、諸佛音聲及一切寶，出生分別一切諸佛眾妙音聲，充滿法界。
「如來有大人相，名金慕耆婆，如來一一齒間，出無量相海門云，種種色寶，放大光明海，閻浮檀金色，普照法界一切世界、一切如來。
「如來有大人相，名一切寶地云，如來右肩相，一切寶色、凈蓮華色、明凈寶色，光焰普照一切菩薩內法藏云，悉照一切如來法海。如來右肩平滿大人相，清凈閻浮檀金色，普照菩薩法輪法界，及照一切如意寶王；如來有大人左肩相，閻浮檀蓮華色，如來圓滿諸功德海以為莊嚴，普放無量諸光明網，悉照一切世界法界，示現如來無量自在諸神力云。
「如來有大人相，名周遍普照云，如來左肩相，眾寶莊嚴，放閻浮檀金
【現代漢語翻譯】 現代漢語譯本：與法界等同的每一處光明之中，普遍顯現一切諸佛的自在境界，以及一切佛剎莊嚴的道場。 如來具有一種大人相，名為『照一切寶須彌山燈云』（意為能照亮一切珍寶如須彌山般的光明雲），如來左下方的牙齒相，分別解說一切諸相，以香、花、眾寶、微妙方便之輪作為莊嚴，放出寶光明雲，普遍照耀一切世界海，普遍顯現一切佛的蓮花藏獅子之座，清凈的菩薩海云眷屬圍繞。 如來具有一種大人相，名為『普照佛云』（意為普遍照耀的佛陀光明雲），如來左上方的牙齒相，以清凈的眾寶和閻浮檀寶網輪花作為莊嚴，發出不可思議的微妙音聲，普遍顯現一切如來的自在神力，成就一切菩薩的功德，普遍照耀一切虛空以及語言法、無盡法雲、一切法海、諸佛音聲以及一切珍寶，發出分別一切諸佛的眾多微妙音聲，充滿法界。 如來具有一種大人相，名為『金慕耆婆』（一種金色光芒），如來每一顆牙齒之間，都涌出無量相海門云，呈現種種色彩的珍寶，放出廣大的光明海，呈現閻浮檀金色，普遍照耀法界一切世界、一切如來。 如來具有一種大人相，名為『一切寶地云』（意為一切珍寶所形成的云），如來右肩的相，呈現一切珍寶的色彩、清凈蓮花的色彩、明凈珍寶的色彩，光焰普遍照耀一切菩薩的內法藏云，完全照耀一切如來的法海。如來右肩平滿的大人相，呈現清凈的閻浮檀金色，普遍照耀菩薩的法輪法界，以及照耀一切如意寶王；如來具有左肩的相，呈現閻浮檀蓮花的色彩，如來以圓滿的諸功德海作為莊嚴，普遍放出無量諸光明網，完全照耀一切世界法界，示現如來無量自在的諸神力云。 如來具有一種大人相，名為『周遍普照云』（意為周遍照耀的光明雲），如來左肩的相，以眾寶莊嚴，放出閻浮檀金
【English Translation】 English version: Within each light that is equal to the Dharma Realm, all the Buddhas' self-mastery and all the Buddha lands' adorned Bodhimandas are universally manifested. The Tathagata has a great person's mark called 'Illuminating All Treasure Sumeru Mountain Lamp Clouds' (meaning light clouds that illuminate all treasures like Mount Sumeru). The Tathagata's lower left tooth mark separately explains all marks, adorned with incense, flowers, various treasures, and the wheel of subtle expedient means, emitting clouds of precious light, universally illuminating all world-seas, universally manifesting all Buddhas' lotus-treasury lion thrones, surrounded by pure Bodhisattva sea-cloud retinues. The Tathagata has a great person's mark called 'Universally Illuminating Buddha Clouds' (meaning Buddha light clouds that universally illuminate). The Tathagata's upper left tooth mark is adorned with pure various treasures and Jambudvipa gold net-wheel flowers, emitting inconceivable subtle sounds, universally manifesting all Tathagatas' self-mastery powers, accomplishing all Bodhisattvas' merits, universally illuminating all space and verbal Dharma, endless Dharma clouds, all Dharma seas, Buddhas' sounds, and all treasures, emitting various subtle sounds that distinguish all Buddhas, filling the Dharma Realm. The Tathagata has a great person's mark called 'Golden Mukhajiva' (a kind of golden light). From between each of the Tathagata's teeth, countless mark-sea-gate clouds emerge, displaying various colored treasures, emitting vast seas of light, appearing in Jambudvipa gold color, universally illuminating all worlds and all Tathagatas in the Dharma Realm. The Tathagata has a great person's mark called 'All Treasure Land Clouds' (meaning clouds formed by all treasures). The Tathagata's right shoulder mark displays all treasure colors, pure lotus colors, and clear treasure colors, its flames universally illuminating all Bodhisattvas' inner Dharma-treasury clouds, completely illuminating all Tathagatas' Dharma seas. The Tathagata's right shoulder, full and even, has the great person's mark, appearing in pure Jambudvipa gold color, universally illuminating the Bodhisattvas' Dharma-wheel Dharma Realm, and illuminating all wish-fulfilling jewel kings. The Tathagata has a left shoulder mark, appearing in Jambudvipa lotus color, the Tathagata is adorned with the complete sea of all merits, universally emitting countless light nets, completely illuminating all world Dharma Realms, demonstrating the Tathagata's countless self-mastery divine power clouds. The Tathagata has a great person's mark called 'Universally Illuminating Clouds' (meaning light clouds that universally illuminate). The Tathagata's left shoulder mark is adorned with various treasures, emitting Jambudvipa gold
色光明，悉能充滿一切法界，普照一切諸如來海，種種寶香，莊嚴一切諸佛剎海。
「如來有大人相，名普照莊嚴云，如來右肩無有動轉，出生無量佛燈光明、垂法界云，充滿菩薩眾，普照莊嚴一切法界。
「如來有大人相，名海頂云，如來胸有勝妙相海以為莊嚴，柔軟細滑，種種眾寶焰輪莊嚴，周遍清凈，開發甚深法海音聲。
「如來有大人相，名勝妙相續普現云，如來右脅勝妙清凈，法界輪地以為莊嚴，清凈寶網而彌覆之，出生無量如來化云，普照一切十方法界。
「如來有大人相，名普現如來云，勝妙功德藏菩薩功德寶天冠，普照極高云，離垢清凈，普現十方無量諸佛自在神力，開示三世一切諸佛法海凈行，坐于道場菩提樹下成等正覺。
「如來有大人相，名開敷華云，如來勝妙功德相續，眾妙寶華寶輪莊嚴，放香焰光明，普現一切蓮華形色世界。
「如來有大人相，名可悅樂金色云，一切寶王藏勝妙功德相續，一切寶心王藏放摩尼寶光明輪，離垢清凈，極大高顯，普照一切諸佛內方便功德藏，普照一切法界。
「如來有大人相，名勝海云，勝上虛空寶放香光明，普照十方一切道場，圓滿琉璃寶香燈鬘充滿十方。
「如來有大人相，名電光云，下第二勝功德
【現代漢語翻譯】 現代漢語譯本 光明遍佈，能夠充滿整個法界，普遍照耀一切諸佛的境界，各種珍貴的香氣，莊嚴著一切諸佛的國土。 『如來具有一種大人相，名為普照莊嚴云，如來的右肩不動，從中生出無量佛燈光明、垂下法界云，充滿菩薩大眾，普遍莊嚴照耀一切法界。 『如來具有一種大人相，名為海頂云，如來的胸部有殊勝微妙的相海作為莊嚴，柔軟細滑，各種珍寶火焰輪莊嚴，周遍清凈，開發甚深法海的聲音。 『如來具有一種大人相，名為勝妙相續普現云，如來的右脅殊勝微妙清凈，以法界輪地作為莊嚴，清凈的寶網覆蓋其上，從中生出無量如來化云，普遍照耀一切十方法界。 『如來具有一種大人相，名為普現如來云，殊勝的功德藏菩薩功德寶天冠，普遍照耀極高云，遠離垢染清凈，普遍顯現十方無量諸佛自在的神力，開示三世一切諸佛法海的清凈修行，坐在道場菩提樹下成就無上正等正覺。 『如來具有一種大人相，名為開敷華云，如來殊勝微妙的功德相續，各種珍寶花朵寶輪莊嚴，放出香焰光明，普遍顯現一切蓮花形狀的世界。 『如來具有一種大人相，名為可悅樂金色云，一切寶王藏殊勝微妙的功德相續，一切寶心王藏放出摩尼寶光明輪，遠離垢染清凈，極其高顯，普遍照耀一切諸佛內在方便的功德藏，普遍照耀一切法界。 『如來具有一種大人相，名為勝海云，殊勝的虛空寶放出香光明，普遍照耀十方一切道場，圓滿的琉璃寶香燈鬘充滿十方。 『如來具有一種大人相，名為電光云，下第二殊勝功德
【English Translation】 English version The light of color, is able to fill all the Dharma realms, universally illuminating all the Buddha's realms, with various precious fragrances, adorning all the Buddha's lands. 'The Tathagata has a great man's mark, named Universal Illumination Adornment Cloud, the Tathagata's right shoulder does not move, from which are born immeasurable Buddha lamp lights, hanging down Dharma realm clouds, filling the Bodhisattva assembly, universally adorning and illuminating all Dharma realms. 'The Tathagata has a great man's mark, named Sea Top Cloud, the Tathagata's chest has a superior and wonderful sea of marks as adornment, soft and smooth, adorned with various precious flame wheels, completely pure, developing the sound of the profound Dharma sea. 'The Tathagata has a great man's mark, named Superior Wonderful Continuous Universal Manifestation Cloud, the Tathagata's right side is superior, wonderful, and pure, with the Dharma realm wheel ground as adornment, covered by a pure precious net, from which are born immeasurable Tathagata transformation clouds, universally illuminating all ten directions of the Dharma realm. 'The Tathagata has a great man's mark, named Universal Manifestation Tathagata Cloud, the superior merit treasury Bodhisattva merit precious heavenly crown, universally illuminating the extremely high cloud, free from defilement and pure, universally manifesting the unhindered spiritual power of the immeasurable Buddhas of the ten directions, revealing the pure practice of the Dharma sea of all Buddhas of the three times, sitting under the Bodhi tree in the Bodhimanda, attaining Anuttara-samyak-sambodhi. 'The Tathagata has a great man's mark, named Opening Flower Cloud, the Tathagata's superior and wonderful merit continues, adorned with various precious flowers and precious wheels, emitting fragrant flame light, universally manifesting all lotus-shaped worlds. 'The Tathagata has a great man's mark, named Delightful Golden Cloud, the superior and wonderful merit of all precious king treasuries continues, all precious heart king treasuries emit Mani jewel light wheels, free from defilement and pure, extremely high and prominent, universally illuminating all the inner expedient merit treasuries of all Buddhas, universally illuminating all Dharma realms. 'The Tathagata has a great man's mark, named Superior Sea Cloud, the superior empty space treasure emits fragrant light, universally illuminating all Bodhimandas of the ten directions, the complete lapis lazuli precious fragrant lamp garlands fill the ten directions. 'The Tathagata has a great man's mark, named Lightning Cloud, the second superior merit below
，平等地相蓮華右旋，凈菩薩眾坐寶蓮華，放佛藏光明，普照法界海。
「如來有大人相，名普現法界云，第三勝相海，具足成滿一切寶海剎，普照開現無量菩薩法界。
「如來有大人相，名普照最高雲，第四勝相海，放離垢眾寶光明海，普照一切法界、一切如來、一切世界莊嚴、一切眾生海。
「如來有大人相，名轉一切法輪妙音聲云，下分勝相，離垢清凈，一切正法道香焰光明，照一切佛內心相海一切法界。
「如來有大人相，名莊嚴云，第十勝相，宣暢十方一切諸佛菩薩凈行、覺悟、離垢清凈、光明、三世諸佛一切智海，莊嚴一切諸佛剎海。
「如來有大人手掌相，具足千輻寶輪，種種眾寶以為莊嚴，放大光明，普照法界，轉正法輪，普照一切諸如來海，充滿一切佛功德海，種種妙寶莊嚴法界。
「如來有大人相，名海照云，如來寶手眾寶莊嚴，普放凈月光明焰云，莊嚴虛空如來菩薩諸世界海，讚歎菩薩行海。
「如來有大人相，名普莊嚴云，如來妙手因陀尼羅琉璃寶華以為莊嚴，普照一切法界、一切世界蓮華藏菩薩安住寶藏，莊嚴十方一切道場，普照一切諸佛海云、清凈法身。
「如來有大人相，名離垢燈普照云，凈寶光明，放凈光網，普照十方，皆悉出
【現代漢語翻譯】 現代漢語譯本：平等地圍繞蓮花右旋，清凈的菩薩們坐在寶蓮花上，放出佛藏的光明，普遍照耀法界海。 如來有大人相，名為普現法界云（普遍顯現法界之云），是第三殊勝相海，具足成就一切寶海剎土，普遍照耀並顯現無量菩薩法界。 如來有大人相，名為普照最高雲（普遍照耀至高之云），是第四殊勝相海，放出離垢的眾寶光明海，普遍照耀一切法界、一切如來、一切世界莊嚴、一切眾生海。 如來有大人相，名為轉一切法輪妙音聲云（轉動一切法輪的微妙音聲之云），是下分殊勝相，離垢清凈，一切正法道香焰光明，照耀一切佛內心相海和一切法界。 如來有大人相，名為莊嚴云（莊嚴之云），是第十殊勝相，宣揚十方一切諸佛菩薩的清凈修行、覺悟、離垢清凈、光明、三世諸佛的一切智慧海，莊嚴一切諸佛剎土海。 如來有大人手掌相，具足千輻寶輪，用種種眾寶加以莊嚴，放出大光明，普遍照耀法界，轉動正法輪，普遍照耀一切諸如來海，充滿一切佛功德海，用種種妙寶莊嚴法界。 如來有大人相，名為海照云（如海般照耀之云），如來的寶手用眾寶莊嚴，普遍放出清凈的月光明焰云，莊嚴虛空如來菩薩的諸世界海，讚歎菩薩的修行海。 如來有大人相，名為普莊嚴云（普遍莊嚴之云），如來的妙手用因陀尼羅（Indranila，一種青色寶石）琉璃寶華加以莊嚴，普遍照耀一切法界、一切世界蓮花藏菩薩安住的寶藏，莊嚴十方一切道場，普遍照耀一切諸佛海云、清凈法身。 如來有大人相，名為離垢燈普照云（離垢之燈普遍照耀之云），清凈寶光明，放出清凈光網，普遍照耀十方，都顯現出
【English Translation】 English version: Equally, they circle the lotus clockwise, pure Bodhisattvas sit on jeweled lotuses, emitting the light of the Buddha's treasury, universally illuminating the ocean of the Dharma realm. The Tathagata has a great person's mark, named 'Universally Manifesting Dharma Realm Cloud' (普現法界云), the third excellent mark ocean, fully accomplishing all jeweled ocean lands, universally illuminating and manifesting the immeasurable Bodhisattva Dharma realms. The Tathagata has a great person's mark, named 'Universally Illuminating Supreme Cloud' (普照最高雲), the fourth excellent mark ocean, emitting a sea of light from pure jewels, universally illuminating all Dharma realms, all Tathagatas, all world adornments, and all sentient being oceans. The Tathagata has a great person's mark, named 'Turning All Dharma Wheel Wonderful Sound Cloud' (轉一切法輪妙音聲云), a lower excellent mark, free from defilement and pure, the light of all righteous Dharma path incense flames, illuminating all Buddha's inner mind mark oceans and all Dharma realms. The Tathagata has a great person's mark, named 'Adornment Cloud' (莊嚴云), the tenth excellent mark, proclaiming the pure practices, enlightenment, freedom from defilement, purity, light, and all wisdom oceans of all Buddhas and Bodhisattvas in the ten directions, adorning all Buddha land oceans. The Tathagata has a great person's hand mark, complete with a thousand-spoked jeweled wheel, adorned with various jewels, emitting great light, universally illuminating the Dharma realm, turning the righteous Dharma wheel, universally illuminating all Tathagata oceans, filling all Buddha merit oceans, and adorning the Dharma realm with various wonderful jewels. The Tathagata has a great person's mark, named 'Ocean Illuminating Cloud' (海照云), the Tathagata's jeweled hand is adorned with various jewels, universally emitting pure moonlight flame clouds, adorning the empty space, the Tathagata's and Bodhisattva's world oceans, and praising the Bodhisattva's practice ocean. The Tathagata has a great person's mark, named 'Universally Adorning Cloud' (普莊嚴云), the Tathagata's wonderful hand is adorned with Indranila (因陀尼羅) lapis lazuli jeweled flowers, universally illuminating all Dharma realms, all world lotus treasury Bodhisattvas' abodes, adorning all the ten directions' practice places, universally illuminating all Buddha ocean clouds, and the pure Dharma body. The Tathagata has a great person's mark, named 'Defilement-Free Lamp Universally Illuminating Cloud' (離垢燈普照云), pure jeweled light, emitting a pure light net, universally illuminating the ten directions, all manifesting
生變化網云，莊嚴菩薩凈寶光明，究竟一切諸法行海，到于彼岸。
「如來有大人相，名普現一切眾寶云寶藏海云，莊嚴如來蓮華，充滿一切眾寶蓮華，放寶光明雲普照一切法界。
「如來有大人相，名普照明凈云，放寶焰光明海，照於法界，一切眾香光焰莊嚴，普現寶華焰光，令一切佛世界網悉凈莊嚴，普照一切道場。
「如來有大人相，名琉璃燈云，一切世界眾寶色地普照莊嚴，皆放諸佛金色光明，以一切莊嚴而莊校之，於一念中，皆悉示現一切法門。
「如來有大人相，名智慧燈云，金剛寶華以為莊嚴，放閻浮檀金色光明，普照一切世界。
「如來有大人相，名安住蓮華光明雲，眾寶妙華以為莊嚴，放大光明網，覆一切世界諸須彌山。
「如來有大人相，名充滿法界如來云，離垢凈寶以為莊嚴，放大光明，普照一切諸佛世界，悉見如來坐蓮華藏師子之座；又復普照一切法界，現一切相：如來妙手普現一切自在之相，千輻相輪清凈具足，種種眾寶以為莊嚴，佛手充滿一切剎云，普照一切諸法界云。
「如來有大人相，名曰成就佛剎海云，佛右手指寶相，清凈法界、清凈光焰，普照如凈水月，出衆寶華，出生一切妙寶音聲，普現一切諸佛剎海。
「如來有大人相
【現代漢語翻譯】 現代漢語譯本 生出變化之網云，莊嚴菩薩清凈寶光明，究竟一切諸法之行海，到達彼岸。
『如來有大人相，名為普現一切眾寶云寶藏海云，莊嚴如來蓮花，充滿一切眾寶蓮花，放出寶光明雲普照一切法界。
『如來有大人相，名為普照明凈云，放出寶焰光明海，照耀於法界，一切眾香光焰莊嚴，普遍顯現寶華焰光，令一切佛世界網都清凈莊嚴，普照一切道場。
『如來有大人相，名為琉璃燈云，一切世界眾寶色地普遍照耀莊嚴，都放出諸佛金色光明，用一切莊嚴來裝飾，在一念之間，都全部示現一切法門。
『如來有大人相，名為智慧燈云，用金剛寶華作為莊嚴，放出閻浮檀金色光明，普照一切世界。
『如來有大人相，名為安住蓮花光明雲，用眾寶妙華作為莊嚴，放出大光明網，覆蓋一切世界諸須彌山（Sumeru Mountain）。
『如來有大人相，名為充滿法界如來云，用離垢凈寶作為莊嚴，放出大光明，普照一切諸佛世界，都看見如來坐在蓮花藏獅子之座；又普遍照耀一切法界，顯現一切相：如來妙手普遍顯現一切自在之相，千輻相輪清凈具足，種種眾寶作為莊嚴，佛手充滿一切剎云，普照一切諸法界云。
『如來有大人相，名為成就佛剎海云，佛右手指寶相，清凈法界、清凈光焰，普照如清凈水月，生出眾寶華，出生一切妙寶音聲，普遍顯現一切諸佛剎海。
『如來有大人相
【English Translation】 English version Producing a net of transformation clouds, adorning the pure precious light of Bodhisattvas, reaching the ultimate ocean of all Dharma practices, arriving at the other shore.
'The Tathagata has a great person's mark, named the Cloud of the Ocean of Treasures of Universally Manifesting All Jewels, adorning the Tathagata's lotus, filled with all jeweled lotuses, emitting clouds of precious light that universally illuminate all Dharma realms.'
'The Tathagata has a great person's mark, named the Cloud of Universally Illuminating Purity, emitting an ocean of precious flame light, shining upon the Dharma realm, adorned with all fragrant light flames, universally manifesting the flame light of precious flowers, causing all Buddha world nets to be pure and adorned, universally illuminating all Bodhimandas (places of enlightenment).'
'The Tathagata has a great person's mark, named the Cloud of Lapis Lazuli Lamps, universally illuminating and adorning all the jeweled-colored lands of all worlds, all emitting the golden light of all Buddhas, using all adornments to decorate them, in a single thought, all completely manifesting all Dharma doors.'
'The Tathagata has a great person's mark, named the Cloud of Wisdom Lamps, using Vajra (diamond) precious flowers as adornments, emitting Jambudvipa (rose apple tree) gold-colored light, universally illuminating all worlds.'
'The Tathagata has a great person's mark, named the Cloud of Light of Abiding Lotuses, using wonderful flowers of various jewels as adornments, emitting a great net of light, covering all the Sumeru Mountains (Sumeru Mountain) of all worlds.'
'The Tathagata has a great person's mark, named the Cloud of the Tathagata Filling the Dharma Realm, using pure jewels free from defilement as adornments, emitting great light, universally illuminating all Buddha worlds, all seeing the Tathagata sitting on the Lion Throne of the Lotus Treasury; and also universally illuminating all Dharma realms, manifesting all forms: the Tathagata's wondrous hands universally manifesting all forms of freedom, the thousand-spoked wheel of marks being pure and complete, adorned with various jewels, the Buddha's hands filling all the ksetra (Buddha-field) clouds, universally illuminating all the clouds of the Dharma realms.'
'The Tathagata has a great person's mark, named the Cloud of the Ocean of Accomplishing Buddha Ksetras, the precious mark of the Buddha's right finger, the pure Dharma realm, the pure light flames, universally illuminating like the pure moon in water, producing various precious flowers, producing all wonderful precious sounds, universally manifesting all the oceans of Buddha ksetras.'
'The Tathagata has a great person's mark
，名安住一切寶云，普照諸佛寶藏法界，于佛指相，出生如意妙寶王云，眾寶莊嚴，放大光明網，普照一切法界云及諸佛云，普照莊嚴一切菩薩諸功德海，出生普賢菩薩凈行妙音聲海，一切佛剎無不聞者；又開發普照諸菩薩心，皆悉滿足無量大愿，摩尼寶王以為莊嚴，種種日光輪皆悉普照一切法界。
「如來有大人寶馬藏相，隱密于右，眾寶莊嚴，普照一切法界及虛空界，一切眾寶莊嚴法界海，出生一切如來莊嚴微妙音聲。
「如來有大人相，名曰一相現一切相海云，如來安處福田之座，一切眾寶以為莊嚴，出生無量不可思議妙寶光明，普照十方一切法界，普現分別一切眾相，現一相云，照現一切諸佛自在神力。
「如來有大人相，名一切法界海云，普照十方諸如來座及一切法界法輪法海，悉能示現一切相云。
「如來有大人相，名普示現云，如來右髀眾寶莊嚴，放于妙法種種香光，隨順安住出諸音聲，一切寶王以為莊嚴，于唸唸中，悉能示現心王海云。
「如來有大人相，名普照一切迴向海云，如來左髀，悉遍充滿一切寶海，隨順安住法海莊嚴，放一切光明海，悉能普照一切眾生無量佛海。
「如來有大人相，伊尼延右腨，放閻浮檀金色光明，普照一切世界，震動無量諸佛剎
【現代漢語翻譯】 現代漢語譯本 名為安住一切寶云的相，普照諸佛寶藏法界，在佛的指相上，生出如意妙寶王云，以眾寶莊嚴，放出大光明網，普照一切法界雲和諸佛云，普照莊嚴一切菩薩的功德海，生出普賢菩薩（Samantabhadra）清凈行為的妙音聲海，一切佛剎沒有聽不到的；又開發普照諸菩薩的心，都完全滿足無量大愿，以摩尼寶王作為莊嚴，種種日光輪都普照一切法界。 『如來有大人寶馬藏相，隱藏在右側，以眾寶莊嚴，普照一切法界和虛空界，一切眾寶莊嚴的法界海，生出一切如來莊嚴的微妙音聲。 『如來有大人相，名為一相顯現一切相海云，如來安處於福田之座，以一切眾寶作為莊嚴，生出無量不可思議的妙寶光明，普照十方一切法界，普遍顯現分別一切眾相，顯現一相云，照顯一切諸佛自在的神力。 『如來有大人相，名為一切法界海云，普照十方諸如來座和一切法界法輪法海，都能示現一切相云。 『如來有大人相，名為普示現云，如來右腿以眾寶莊嚴，放出妙法的種種香光，隨順安住而發出各種聲音，以一切寶王作為莊嚴，在念念之中，都能示現心王海云。 『如來有大人相，名為普照一切迴向海云，如來左腿，完全充滿一切寶海，隨順安住法海莊嚴，放出一切光明海，都能普照一切眾生無量的佛海。 『如來有大人相，在伊尼延（Iniyan）右小腿上，放出閻浮檀金色光明，普照一切世界，震動無量諸佛剎。
【English Translation】 English version The mark named 'Abiding in All Treasure Clouds' illuminates the Dharma Realm of all Buddhas' treasures. From the Buddha's finger mark, arises the wish-fulfilling wondrous treasure king cloud, adorned with various treasures, emitting a vast net of light, illuminating all Dharma Realms and the clouds of all Buddhas, illuminating and adorning the merit oceans of all Bodhisattvas, giving rise to the wondrous sound ocean of Samantabhadra's (Universal Worthy) pure practices, which is heard in all Buddha lands; it also develops and illuminates the minds of all Bodhisattvas, completely fulfilling their immeasurable great vows, adorned with the Mani treasure king, and various sun wheels universally illuminate all Dharma Realms. 『The Tathagata has a great man's mark, the treasure horse hidden on the right, adorned with various treasures, universally illuminating all Dharma Realms and the space realm, the Dharma Realm sea adorned with all kinds of treasures, giving rise to all the Tathagatas' adorned subtle sounds.』 『The Tathagata has a great man's mark, named 'One Mark Manifesting All Mark Oceans Cloud'. The Tathagata is seated on the seat of blessedness, adorned with all kinds of treasures, giving rise to immeasurable, inconceivable wondrous treasure light, universally illuminating all Dharma Realms in the ten directions, universally manifesting and distinguishing all marks, manifesting a cloud of one mark, illuminating and manifesting all Buddhas' self-mastery powers.』 『The Tathagata has a great man's mark, named 'All Dharma Realm Sea Cloud', universally illuminating the seats of all Tathagatas in the ten directions and the Dharma wheel Dharma sea of all Dharma Realms, capable of manifesting all mark clouds.』 『The Tathagata has a great man's mark, named 'Universally Manifesting Cloud'. The Tathagata's right thigh is adorned with various treasures, emitting various fragrant lights of the wondrous Dharma, abiding in accordance and emitting various sounds, adorned with all treasure kings, and in every thought, it is capable of manifesting the mind king sea cloud.』 『The Tathagata has a great man's mark, named 'Universally Illuminating All Dedication Sea Cloud'. The Tathagata's left thigh is completely filled with all treasure seas, abiding in accordance with the Dharma sea adornment, emitting all light seas, capable of universally illuminating all sentient beings' immeasurable Buddha seas.』 『The Tathagata has a great man's mark, on the right calf of Iniyan, emitting Jambudvipa gold-colored light, universally illuminating all worlds, shaking immeasurable Buddha lands.』
土，出佛音聲，一切普聞，出生無量菩薩化身，充滿一切諸佛世界及虛空界，放明凈光明，莊嚴普照一切，令諸佛剎皆悉清凈，菩薩變化藏諸法界云猶若虛空。
「如來有大人相，伊尼延左腨如鍊金色，常放一切妙寶光明，充滿無量諸佛世界，開發一切諸佛法化，莊嚴無量諸佛法海。
「如來有大人相，名毛端內現一切佛剎，於一毛孔，悉放一切寶光明藏，普照十方一切法界；於一毛孔，示現一切如來自在諸法界云。
「如來有大人相，名菩薩海莊嚴云，如來金剛足下閻浮檀金色，放一切寶光明網，充滿十方諸佛剎云，開發一切菩薩法化，出生無量菩薩變化，放一切寶香光明，住菩薩海，能於一步遍諸佛剎。
「如來有大人相，名明凈云，佛足趺上一切眾寶以為莊嚴，放妙寶光明，示現一切諸佛菩薩大光明藏，普照無量諸如來云。
「如來有大人相，名曰覺云，普覆一切如來指間，眾寶王莊嚴，放諸寶光，于唸唸中，示現一切諸佛自在，普照無量諸佛法海，示現一切道場，悉照未來無量際劫。
「如來有大人相，名曰遍照法界海云，如來足下千輻相輪，種種莊嚴，放百千眾寶光明，普照一切法界諸世界海，眾寶燈焰妙莊嚴藏，普照十方一切諸佛，無量香光以為莊嚴，普照一切凈
【現代漢語翻譯】 現代漢語譯本：
地面發出佛的聲音，一切地方都能聽到，產生無量菩薩的化身，充滿一切諸佛世界和虛空界，放出明亮清凈的光芒，莊嚴普照一切，使所有佛土都清凈，菩薩變化的法界云如同虛空。
『如來有大人相，名為伊尼延（Iniyan，指佛的左腿）的左腿像煉過的金色，常放出一切奇妙的寶光，充滿無量諸佛世界，開發一切諸佛的教法，莊嚴無量諸佛的法海。
『如來有大人相，名為毛端內現一切佛剎，在一個毛孔中，都放出一切寶光藏，普照十方一切法界；在一個毛孔中，示現一切如來自在的法界云。
『如來有大人相，名為菩薩海莊嚴云，如來金剛足下的閻浮檀金色，放出一切寶光網，充滿十方諸佛剎云，開發一切菩薩的教法，產生無量菩薩的變化，放出一切寶香光明，安住于菩薩海，能一步遍及所有佛土。
『如來有大人相，名為明凈云，佛的足背上用一切眾寶來莊嚴，放出奇妙的寶光，示現一切諸佛菩薩的大光明藏，普照無量諸如來云。
『如來有大人相，名為覺云，普遍覆蓋一切如來的指間，用眾寶王來莊嚴，放出各種寶光，在每一個念頭中，示現一切諸佛的自在，普照無量諸佛的法海，示現一切道場，照亮未來無量劫。
『如來有大人相，名為遍照法界海云，如來足下的千輻輪相，種種莊嚴，放出百千種寶光明，普照一切法界諸世界海，眾寶燈焰奇妙莊嚴藏，普照十方一切諸佛，用無量香光來莊嚴，普照一切清凈。
【English Translation】 English version:
The earth emits the voice of the Buddha, which is heard everywhere, giving rise to countless Bodhisattva emanations, filling all Buddha worlds and the realms of space, emitting bright and pure light, adorning and illuminating all, making all Buddha lands pure, the Bodhisattva's transformation of the Dharma realm clouds like the void.
'The Tathagata has the marks of a great man, the left thigh of Iniyan (referring to the Buddha's left leg) is like refined gold, constantly emitting all kinds of wonderful jewel light, filling countless Buddha worlds, developing all the Buddha's teachings, and adorning the immeasurable ocean of the Buddha's Dharma.
'The Tathagata has the marks of a great man, named 'all Buddha lands appearing within a hair tip,' from one pore, all treasure light repositories are emitted, illuminating all Dharma realms in the ten directions; from one pore, all the Tathagata's free Dharma realm clouds are manifested.
'The Tathagata has the marks of a great man, named 'Bodhisattva ocean adornment cloud,' the Jambudvipa gold color under the Tathagata's Vajra feet, emits all jewel light nets, filling the clouds of Buddha lands in the ten directions, developing all the Bodhisattva's teachings, giving rise to countless Bodhisattva transformations, emitting all precious fragrant light, dwelling in the Bodhisattva ocean, able to traverse all Buddha lands in one step.
'The Tathagata has the marks of a great man, named 'clear and pure cloud,' the top of the Buddha's feet is adorned with all kinds of jewels, emitting wonderful jewel light, manifesting all the great light repositories of Buddhas and Bodhisattvas, illuminating countless Tathagata clouds.
'The Tathagata has the marks of a great man, named 'awakening cloud,' universally covering all the spaces between the Tathagata's fingers, adorned with the king of all jewels, emitting various jewel lights, in every thought, manifesting all the Buddhas' freedom, illuminating the immeasurable ocean of the Buddha's Dharma, manifesting all the Bodhimandas, illuminating the immeasurable kalpas of the future.
'The Tathagata has the marks of a great man, named 'universally illuminating Dharma realm ocean cloud,' the thousand-spoked wheel mark under the Tathagata's feet, adorned in various ways, emits hundreds of thousands of jewel lights, illuminating all the world oceans of the Dharma realm, the wonderful adornment repository of jewel lamp flames, illuminating all the Buddhas in the ten directions, adorned with immeasurable fragrant light, illuminating all purity.
法界海。
「如來有大人相，名示現一切諸佛海云，清凈如空，照諸法海，充滿十方，發起一切諸菩薩云，出妙音聲云，眾寶華云以為莊嚴，香燈光焰，示現普照一切世界。
「如來有大人相，名自在光明雲，眾寶莊嚴，示現一切諸佛光明，凈法界海及諸道場，常放如來智慧光明，一切眾相悉為一相，法界無雜，種種莊嚴。
「如來有大人相，名法界海音聲云，如來足下後分，眾寶莊嚴，普照一切諸法界海，一切諸佛自在莊嚴，普入化輪，覆一切法界，於一一身，出生法界妙音聲云。
「如來有大人相，名深寶原底，眾寶莊嚴，放閻浮檀金色，圓滿光明，普照十方世界法界，顯現一切莊嚴道場。
「如來有大人相，名一切寶月光明伊那尼羅寶藏莊嚴照法界云，于唸唸中，悉能示現如來法海。
「如來有大人相，名普云藏右虛空寶云，最高寶光明，照一切佛道場座藏，金剛伊那尼羅寶顯現莊嚴。
「如來有大人相，名平等光云，眾寶妙華以為莊嚴，出生甚深法界音聲，遍一切法界及虛空界，於一一相，普照一切諸如來海，入佛甚深自在，菩薩法界海，說不可盡。如來有大人相，名示現莊嚴云，清凈閻浮檀金色眾寶莊嚴，普放種種妙色光明，遍照一切莊嚴佛剎，佛云充滿無量
【現代漢語翻譯】 現代漢語譯本 法界海。
『如來有大人相，名為示現一切諸佛海云（指如來所顯現的廣大無邊的佛法境界，如同雲海一般），清凈如虛空，照耀諸法海（指一切事物的本質和規律），充滿十方（指遍佈宇宙各個方向），發起一切諸菩薩云（指引發菩薩的修行和教化），發出美妙音聲云（指佛法教誨如美妙的音聲），以眾寶華云作為莊嚴，香燈光焰，示現普照一切世界。
『如來有大人相，名為自在光明雲（指如來所擁有的自在無礙的光明，如同雲彩一般），以眾寶莊嚴，示現一切諸佛光明，清凈法界海（指清凈的宇宙真理）及諸道場（指佛陀修行和教化的地方），常放如來智慧光明，一切眾相都歸於一相（指萬法歸一的真理），法界沒有雜亂，種種莊嚴。
『如來有大人相，名為法界海音聲云（指如來所發出的遍佈法界的音聲，如同雲彩一般），如來足下後分，以眾寶莊嚴，普照一切諸法界海，一切諸佛自在莊嚴，普遍進入化輪（指佛陀教化眾生的過程），覆蓋一切法界，在每一個身體上，都出生法界美妙音聲云。
『如來有大人相，名為深寶原底（指如來所擁有的深不可測的寶藏），以眾寶莊嚴，放出閻浮檀金色（指一種珍貴的金色），圓滿光明，普照十方世界法界，顯現一切莊嚴道場。
『如來有大人相，名為一切寶月光明伊那尼羅寶藏莊嚴照法界云（指如來所擁有的如同寶月般的光明，照耀法界），在每一個念頭中，都能示現如來法海（指如來所證悟的廣大佛法）。
『如來有大人相，名為普云藏右虛空寶云（指如來所擁有的如同寶云般的光明，遍佈虛空），最高寶光明，照耀一切佛道場座藏（指佛陀修行和教化的場所），金剛伊那尼羅寶顯現莊嚴。
『如來有大人相，名為平等光云（指如來所擁有的平等無礙的光明，如同雲彩一般），以眾寶妙華作為莊嚴，出生甚深法界音聲，遍佈一切法界及虛空界，在每一個相中，普照一切諸如來海，進入佛陀甚深自在，菩薩法界海，所說的道理不可窮盡。如來有大人相，名為示現莊嚴云（指如來所顯現的莊嚴景象，如同雲彩一般），清凈閻浮檀金色眾寶莊嚴，普遍放出種種美妙色彩的光明，遍照一切莊嚴佛剎（指佛陀所教化的世界），佛云充滿無量。
【English Translation】 English version The Ocean of the Dharma Realm.
'The Tathagata has a great person's mark, named Manifesting All Buddhas' Ocean Cloud (referring to the vast and boundless realm of the Buddha's Dharma manifested by the Tathagata, like an ocean of clouds), pure as space, illuminating the oceans of all dharmas (referring to the essence and laws of all things), filling the ten directions (referring to all directions of the universe), initiating all Bodhisattva clouds (referring to initiating the practice and teachings of Bodhisattvas), emitting wonderful sound clouds (referring to the Buddha's teachings as wonderful sounds), using clouds of various precious flowers as adornments, fragrant lamps and flames, manifesting and illuminating all worlds.
'The Tathagata has a great person's mark, named Unobstructed Light Cloud (referring to the unobstructed light possessed by the Tathagata, like clouds), adorned with various treasures, manifesting the light of all Buddhas, purifying the ocean of the Dharma Realm (referring to the pure truth of the universe) and all the Bodhimandas (referring to the places where the Buddha practices and teaches), constantly emitting the Tathagata's wisdom light, all phenomena are unified into one phenomenon (referring to the truth that all dharmas return to one), the Dharma Realm is without confusion, with various adornments.
'The Tathagata has a great person's mark, named Dharma Realm Ocean Sound Cloud (referring to the sound emitted by the Tathagata that pervades the Dharma Realm, like clouds), the lower part of the Tathagata's feet, adorned with various treasures, universally illuminating all oceans of the Dharma Realm, all Buddhas' unobstructed adornments, universally entering the transformation wheel (referring to the process of the Buddha teaching sentient beings), covering all the Dharma Realm, from each body, giving rise to the wonderful sound clouds of the Dharma Realm.
'The Tathagata has a great person's mark, named Deep Treasure Source (referring to the unfathomable treasure possessed by the Tathagata), adorned with various treasures, emitting Jambudvipa gold color (referring to a precious golden color), perfect light, universally illuminating the Dharma Realm of the ten directions, manifesting all adorned Bodhimandas.
'The Tathagata has a great person's mark, named All Treasure Moon Light Indranila Treasure Adornment Illuminating Dharma Realm Cloud (referring to the light possessed by the Tathagata like a treasure moon, illuminating the Dharma Realm), in every thought, it can manifest the Tathagata's Dharma Ocean (referring to the vast Dharma realized by the Tathagata).
'The Tathagata has a great person's mark, named Universal Cloud Treasury Right Space Treasure Cloud (referring to the light possessed by the Tathagata like a treasure cloud, pervading space), the highest treasure light, illuminating all Buddha Bodhimanda seat treasuries (referring to the places where the Buddha practices and teaches), the Vajra Indranila treasure manifests adornments.
'The Tathagata has a great person's mark, named Equal Light Cloud (referring to the equal and unobstructed light possessed by the Tathagata, like clouds), adorned with various precious and wonderful flowers, giving rise to the profound sound of the Dharma Realm, pervading all the Dharma Realm and the space realm, in every phenomenon, universally illuminating all Tathagata oceans, entering the Buddha's profound unobstructedness, the Bodhisattva's Dharma Realm ocean, the principles spoken are inexhaustible. The Tathagata has a great person's mark, named Manifesting Adornment Cloud (referring to the adorned scenes manifested by the Tathagata, like clouds), pure Jambudvipa gold color, adorned with various treasures, universally emitting various wonderful colors of light, illuminating all adorned Buddha lands (referring to the worlds taught by the Buddha), the Buddha clouds are filled without limit.
世界，莊嚴菩薩自在法海，普照一切諸佛功德及諸菩薩解脫之藏，莊嚴法界。
「如來有大人相，名諸佛自在普示現云，轉諸寶輪，眾寶莊嚴，放不思議如來光明，妙香普聞一切世界無量佛海，演出一切佛音聲海，于諸世界，現菩薩門佛自在云。佛子！于佛身中，有如是等十蓮華藏世界海微塵數佛大人相，于諸肢節，種種妙寶以為莊嚴。」
大方廣佛華嚴經佛小相光明功德品第三十
爾時佛告寶手菩薩言：「如來、應供、等正覺有隨形好，名曰海王，彼出光明，名曰明凈，七百萬阿僧祇光以為眷屬；又菩薩摩訶薩于兜率天，放大光明，名曰幢王，普照十世界微塵數剎，遍照彼處地獄眾生，滅除苦痛，令彼眾生十種眼、耳、鼻、舌、身、意，諸根行業皆悉清凈，彼諸眾生見光明已，皆大歡喜，命終皆生兜率天上。生天上已，聞天妙音，名不可樂，此音聲語諸天子言：『以不放逸故，于諸佛所種善根故，遇善知識故，盧舍那佛威神力故，于地獄命終生此天上。』如來足下千輻輪中有妙光明，名普照王，于彼海王隨形好處，悉放四十廣大光明，一名清凈功德，普照六十億那由他佛剎微塵數世界，隨眾生境界，隨種善根，隨眾生意，乃至普照阿鼻地獄，其中眾生，命終皆生兜率天上。生天上已，聞天妙音，
【現代漢語翻譯】 現代漢語譯本：世界，以莊嚴的菩薩自在法海，普照一切諸佛的功德以及諸菩薩解脫的寶藏，莊嚴整個法界。
『如來具有大人相，名為諸佛自在普示現云（意為佛能自在地普遍示現各種形象），轉動各種寶輪，以眾寶莊嚴，放出不可思議的如來光明，美妙的香氣普遍傳遍一切世界無量的佛海，演說一切佛的音聲海，在各個世界，展現菩薩的修行法門，如同佛的自在云。佛子啊！在佛的身中，有如是等十蓮華藏世界海微塵數（意為數量極多）的佛大人相，在各個肢體關節，用各種美妙的寶物來莊嚴。』
《大方廣佛華嚴經·佛小相光明功德品第三十》
這時，佛告訴寶手菩薩說：『如來、應供、等正覺（均為佛的稱號）具有隨形好，名為海王（意為如海般廣大），它所發出的光明，名為明凈，有七百萬阿僧祇（意為極大的數字）的光作為眷屬；又有菩薩摩訶薩（意為大菩薩）在兜率天（意為欲界天之一）放出大光明，名為幢王（意為如旗幟般顯赫），普遍照耀十世界微塵數（意為數量極多）的剎土，普遍照耀那些地方的地獄眾生，滅除他們的痛苦，使那些眾生的眼、耳、鼻、舌、身、意這十種感官的活動都清凈。那些眾生見到光明后，都非常歡喜，命終后都往生到兜率天上。往生到天上后，聽到天上的美妙聲音，名為不可樂，這個聲音告訴諸天子說：『因為不放逸（意為精進修行），在諸佛那裡種下善根，遇到善知識，以及盧舍那佛（意為報身佛）的威神力，所以從地獄命終后往生到這個天上。』如來足下的千輻輪（意為佛足底的輪狀紋路）中有美妙的光明，名為普照王，在海王隨形好之處，放出四十種廣大的光明，其中一種名為清凈功德，普遍照耀六十億那由他（意為極大的數字）佛剎微塵數的世界，隨著眾生的境界，隨著所種的善根，隨著眾生的意念，乃至普遍照耀阿鼻地獄（意為八大地獄中最苦的地獄），其中的眾生，命終后都往生到兜率天上。往生到天上后，聽到天上的美妙聲音，
【English Translation】 English version: The world, adorned by the majestic Bodhisattva's free and unobstructed Dharma ocean, illuminates all the merits of all Buddhas and the treasures of liberation of all Bodhisattvas, thus adorning the entire Dharma realm.
'The Tathagata possesses the marks of a great being, named the Cloud of Universal Manifestation of the Buddhas' Freedom (meaning the Buddha can freely manifest various forms), turning various precious wheels, adorned with numerous treasures, emitting inconceivable Tathagata light, and the wonderful fragrance pervades all worlds, the immeasurable oceans of Buddhas, proclaiming the ocean of all Buddha's voices, and in all worlds, manifesting the Bodhisattva's path, like the Buddha's free cloud. O sons of the Buddha! Within the Buddha's body, there are such as the dust-mote number of Buddha's great being marks in the ocean of ten Lotus Flower Treasury Worlds (meaning an extremely large number), and in each limb and joint, they are adorned with various wonderful treasures.'
The Great Extensive Buddha Flower Adornment Sutra, Chapter 30: The Merits of the Light of the Minor Marks of the Buddha
At that time, the Buddha said to Bodhisattva Precious Hand: 'The Tathagata, the Arhat, the Samyak-sambuddha (all titles of the Buddha) possesses the secondary marks, named Ocean King (meaning as vast as the ocean), and the light it emits is named Clear and Pure, with seven million Asamkhyas (meaning extremely large numbers) of lights as its retinue; also, the Bodhisattva Mahasattva (meaning great Bodhisattva) in the Tushita Heaven (meaning one of the heavens in the desire realm) emits great light, named Banner King (meaning as prominent as a banner), universally illuminating the dust-mote number of ten worlds (meaning an extremely large number) of lands, universally illuminating the beings in hell in those places, extinguishing their suffering, and causing the ten faculties of those beings—eyes, ears, nose, tongue, body, and mind—to be purified. When those beings see the light, they are all greatly delighted, and upon death, they are all reborn in the Tushita Heaven. After being reborn in heaven, they hear the wonderful heavenly sound, named Inconceivable Joy, and this sound tells the heavenly beings: 'Because of non-negligence (meaning diligent practice), because of planting good roots with all the Buddhas, because of encountering good teachers, and because of the majestic power of Vairochana Buddha (meaning the reward body Buddha), you have been reborn in this heaven after dying in hell.' In the thousand-spoked wheel (meaning the wheel-like patterns on the soles of the Buddha's feet) under the Tathagata's feet, there is a wonderful light, named Universal Illumination King, and in the secondary marks of Ocean King, it emits forty great lights, one of which is named Pure Merit, universally illuminating the dust-mote number of sixty billion Nayutas (meaning extremely large numbers) of Buddha lands, according to the realms of beings, according to the good roots planted, according to the thoughts of beings, and even universally illuminating the Avici Hell (meaning the most painful of the eight great hells), and the beings therein, upon death, are all reborn in the Tushita Heaven. After being reborn in heaven, they hear the wonderful heavenly sound,
作如是言：『善哉！善哉！諸天子！盧舍那菩薩今住離垢三昧，應當敬念。』爾時，諸天子聞天勸化微妙之音，便作是念：『奇哉！奇哉！何由出此微妙音聲？』爾時，音聲語諸天子言：『我此天音，諸善功德之所成就。諸天子！如我說我，而不著我、不著我所，一切諸佛亦復如是，自說是佛，而不著我、不著我所。諸天子！如我音聲，不從東方，南、西、北方，四維，上、下來，諸天子！業報成佛亦復如是，非十方來。諸天子！猶如汝等昔在地獄，不從十方來，但以顛倒愚癡纏故，得地獄身，本無來處，如普照王光明，不從十方來，我天音聲亦復如是，非十方來，但以三昧善根力故出生如是微妙音聲，般若波羅蜜力故示現如是自在神力。諸天子！譬如須彌山王有三十三天凈妙宮殿種種樂具，不從十方來，我天音聲亦復如是。諸天子！譬如億那由他佛剎微塵數世界末為微塵，如是微塵數眾生，我為說法，隨彼所應，令大歡喜，然我于彼，不生厭惡心、不生疲倦心、不生放逸心、不生憍慢心。諸天子！盧舍那菩薩住離垢三昧亦復如是，于右手掌隨形好中，放一光明，出生無量自在神力，一切眾生、聲聞、緣覺所不能知。汝等應當往詣盧舍那菩薩，恭敬禮拜，莫著五慾障諸善根。諸天子！譬如劫盡燒須彌山，悉令消滅。諸
【現代漢語翻譯】 現代漢語譯本：他們這樣說道：『太好了！太好了！各位天子！盧舍那菩薩（Vairocana Bodhisattva，意為光明遍照的菩薩）現在安住于離垢三昧（Vimala-samadhi，意為無垢三昧），你們應當恭敬地憶念他。』當時，各位天子聽到天上的勸化微妙之音，便這樣想：『奇妙啊！奇妙啊！這微妙的聲音是從哪裡發出來的呢？』這時，聲音對各位天子說：『我這天上的聲音，是各種善功德所成就的。各位天子！正如我說「我」，卻不執著于「我」，也不執著于「我所擁有」，一切諸佛也是這樣，自己說是佛，卻不執著于「我」，也不執著于「我所擁有」。各位天子！正如我的聲音，不是從東方、南方、西方、北方、四維、上方、下方而來，各位天子！業報成佛也是這樣，不是從十方而來。各位天子！就像你們過去在地獄，不是從十方而來，只是因為顛倒愚癡的纏縛，才得到地獄之身，本來沒有來處。就像普照王的光明，不是從十方而來，我的天上的聲音也是這樣，不是從十方而來，只是因為三昧的善根力量，才出生如此微妙的聲音，般若波羅蜜（Prajnaparamita，意為智慧的完美）的力量才示現如此自在的神力。各位天子！譬如須彌山王（Sumeru，佛教宇宙觀中的中心山）有三十三天（Trayastrimsa，欲界六天中的第二天）清凈美妙的宮殿和各種樂器，不是從十方而來，我的天上的聲音也是這樣。各位天子！譬如億那由他（Nayuta，數量單位，表示極大的數目）佛剎（Buddha-ksetra，佛所教化的世界）微塵數的世界，將其末端磨成微塵，像這樣微塵數目的眾生，我為他們說法，隨他們所應，令他們大歡喜，然而我對於他們，不生厭惡心、不生疲倦心、不生放逸心、不生驕慢心。各位天子！盧舍那菩薩安住于離垢三昧也是這樣，在他的右手掌隨形好（Lakshana，佛的三十二相好之一）中，放出一道光明，出生無量自在的神力，一切眾生、聲聞（Sravaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人）都不能知曉。你們應當前往盧舍那菩薩那裡，恭敬禮拜，不要執著於五欲（五種慾望：色、聲、香、味、觸），障礙各種善根。各位天子！譬如劫盡（Kalpa，佛教時間單位，指宇宙的成住壞空）時燃燒須彌山，使其全部消滅。
【English Translation】 English version: They spoke thus: 『Excellent! Excellent! Sons of gods! The Bodhisattva Vairocana (meaning 'the one who illuminates everywhere') is now abiding in the Vimala-samadhi (meaning 'pure samadhi'), you should respectfully contemplate him.』 At that time, the sons of gods, hearing the subtle sound of heavenly exhortation, thought thus: 『Wonderful! Wonderful! From where does this subtle sound come?』 Then, the voice spoke to the sons of gods: 『This heavenly sound of mine is accomplished by various meritorious virtues. Sons of gods! Just as I say 「I,」 yet I do not cling to 「I,」 nor do I cling to 「what is mine,」 all Buddhas are also like this, they call themselves Buddhas, yet they do not cling to 「I,」 nor do they cling to 「what is mine.」 Sons of gods! Just as my voice does not come from the east, south, west, north, the four intermediate directions, above, or below, sons of gods! The attainment of Buddhahood through karmic retribution is also like this, it does not come from the ten directions. Sons of gods! Just as you were in hell in the past, you did not come from the ten directions, but because of the entanglement of inverted ignorance, you obtained the body of hell, originally having no place of origin. Just like the light of King Universal Illumination, it does not come from the ten directions, my heavenly voice is also like this, it does not come from the ten directions, but because of the power of the good roots of samadhi, such a subtle sound is born, and because of the power of Prajnaparamita (meaning 'the perfection of wisdom'), such free and divine power is manifested. Sons of gods! For example, Mount Sumeru (the central mountain in Buddhist cosmology) has the pure and wonderful palaces and various musical instruments of the Trayastrimsa heaven (the second of the six heavens in the desire realm), which do not come from the ten directions, my heavenly voice is also like this. Sons of gods! For example, if the worlds as numerous as the dust particles of billions of Nayutas (a unit of large number) of Buddha-ksetras (Buddha-fields) were ground into dust, and I were to preach the Dharma to these dust-particle-like beings, according to what is appropriate for them, making them greatly rejoice, yet I do not generate aversion, weariness, negligence, or arrogance towards them. Sons of gods! The Bodhisattva Vairocana abiding in the Vimala-samadhi is also like this, from the auspicious mark (Lakshana, one of the 32 marks of a Buddha) on his right palm, he emits a light, giving rise to immeasurable free and divine power, which all beings, Sravakas (those who hear the Dharma and practice), and Pratyekabuddhas (those who attain enlightenment on their own) cannot know. You should go to the Bodhisattva Vairocana, respectfully bow and worship, and do not cling to the five desires (form, sound, smell, taste, and touch), which obstruct various good roots. Sons of gods! For example, when the Kalpa (a unit of time in Buddhism, referring to the formation, duration, destruction, and emptiness of the universe) ends, Mount Sumeru is burned, causing it to be completely destroyed.
天子！五欲纏心，修唸佛三昧，皆悉除滅，是故諸天子當知報恩，一向敬念盧舍那菩薩。諸天子！其有眾生不知報恩，舍是身已，入三惡道。諸天子！汝昔在地獄，蒙光明恩，舍地獄已，來生此天，應當長養彼諸善根。諸天子！譬如我天，非男非女，而能出生百千萬億不思議法。諸天子！如天子、天女、五欲樂具、宮殿園林，皆悉如我，不生不滅，色、受、想、行、識亦復如是，若如是知，是名能入無著甚深三昧海。』
「時，諸天子聞是音聲，歡喜無量，皆悉化作一萬華云、一萬香云、一萬樂云、一萬幢云、一萬蓋云、一萬讚歎云，作是化已，往詣盧舍那菩薩所住宮殿，恭敬供養，於一面住，而不見盧舍那菩薩。時有天子，作如是言：『此菩薩者，今已命終，生凈飯王家，乘栴檀樓閣，處摩耶夫人胎。』爾時，諸天子以天眼觀盧舍那菩薩摩訶薩，見梵身天、欲界諸天恭敬供養。時，諸天子作如是言：『我等若不先往恭敬供養盧舍那菩薩，乃至一念頃，住兜率天起樂著心者，我則不可。』
「爾時，一一天子與十那由他天子眷屬，欲從天下至閻浮提詣菩薩所。時，天妙音語天子言：『菩薩摩訶薩亦不命終生於彼間，隨所應化，悉令彼見。諸天子！譬如我今非眼所見，能出音聲，菩薩摩訶薩住離垢三昧，亦
【現代漢語翻譯】 現代漢語譯本：天子們！如果被五欲（色、聲、香、味、觸）纏繞，修習唸佛三昧（通過唸佛達到禪定）就能全部消除。因此，諸位天子應當知道報恩，一心恭敬憶念盧舍那菩薩（佛的報身）。天子們！如果眾生不知道報恩，捨棄此身之後，就會墮入三惡道（地獄、餓鬼、畜生）。天子們！你們過去在地獄中，蒙受光明恩澤，脫離地獄后，才得以轉生到這天界，應當增長那些善根。天子們！譬如我們天界，非男非女，卻能出生百千萬億不可思議的法。天子們！像天子、天女、五欲享樂的器具、宮殿園林，都像我一樣，不生不滅，色、受、想、行、識（構成生命的五種要素）也是如此。如果能這樣理解，就叫做能進入無著甚深三昧海（沒有執著的甚深禪定之海）。』 當時，諸位天子聽到這個聲音，歡喜無量，都化作一萬朵華云、一萬朵香云、一萬朵樂云、一萬面幢云、一萬頂蓋云、一萬朵讚歎云。化作這些云之後，前往盧舍那菩薩所居住的宮殿，恭敬供養，在一旁站立，卻看不見盧舍那菩薩。當時，有一位天子這樣說：『這位菩薩，現在已經命終，轉生到凈飯王家，乘坐栴檀樓閣，在摩耶夫人腹中。』那時，諸位天子用天眼觀察盧舍那菩薩摩訶薩（偉大的菩薩），看見梵身天（色界天）和欲界諸天都在恭敬供養他。當時，諸位天子這樣說：『如果我們不先去恭敬供養盧舍那菩薩，甚至一念之間，住在兜率天（欲界天頂）生起貪戀之心，那我們就不行了。』 當時，每一位天子都帶著十那由他（數量單位，表示極多）天子眷屬，想要從天界下到閻浮提（我們所居住的世界）去拜見菩薩。這時，天妙音對天子們說：『菩薩摩訶薩並沒有命終轉生到那裡，而是隨應化現，讓眾生看到。天子們！譬如我現在不是眼睛所能看見的，卻能發出聲音，菩薩摩訶薩住在離垢三昧（遠離煩惱的禪定），也是如此。』
【English Translation】 English version: 'Celestial beings! If one is entangled by the five desires (form, sound, smell, taste, and touch), practicing the Samadhi of Buddha Recitation (achieving meditative concentration through reciting the Buddha's name) can eliminate them all. Therefore, you celestial beings should know to repay kindness and wholeheartedly respect and remember the Bodhisattva Vairocana (the reward body of the Buddha). Celestial beings! If sentient beings do not know to repay kindness, after abandoning this body, they will fall into the three evil paths (hell, hungry ghosts, and animals). Celestial beings! You were once in hell, received the grace of light, and after leaving hell, you were reborn in this heaven. You should nurture those good roots. Celestial beings! For example, our heaven, which is neither male nor female, can give birth to hundreds of millions of inconceivable dharmas. Celestial beings! Like celestial beings, celestial maidens, the instruments of the five desires, palaces, and gardens, all are like me, neither born nor dying. Form, feeling, perception, mental formations, and consciousness (the five aggregates that constitute life) are also like this. If one understands in this way, it is called entering the ocean of the profound Samadhi of Non-Attachment (the profound meditative concentration without attachment).' At that time, the celestial beings, hearing this voice, were immeasurably joyful. They all transformed into ten thousand flower clouds, ten thousand incense clouds, ten thousand music clouds, ten thousand banner clouds, ten thousand canopy clouds, and ten thousand praise clouds. After creating these transformations, they went to the palace where the Bodhisattva Vairocana resided, respectfully made offerings, and stood to one side, but they could not see the Bodhisattva Vairocana. At that time, one celestial being said, 'This Bodhisattva has now passed away and has been reborn into the family of King Suddhodana, riding a sandalwood pavilion, in the womb of Queen Maya.' At that time, the celestial beings, using their heavenly eyes, observed the Bodhisattva Mahasattva Vairocana and saw the Brahma-bodied heavens (heavens of the form realm) and the heavens of the desire realm respectfully making offerings to him. At that time, the celestial beings said, 'If we do not first go to respectfully make offerings to the Bodhisattva Vairocana, and even for a single thought, dwell in the Tushita Heaven (the top of the desire realm) and develop attachment, then we are not acceptable.' At that time, each celestial being, with ten nayutas (a unit of large number) of celestial attendants, wanted to descend from the heavens to Jambudvipa (the world we live in) to visit the Bodhisattva. At this time, the celestial voice of the heavens said to the celestial beings, 'The Bodhisattva Mahasattva has not passed away and been reborn there, but rather manifests according to what is appropriate, allowing sentient beings to see. Celestial beings! For example, I am not seen by the eyes, yet I can produce sound. The Bodhisattva Mahasattva dwells in the Samadhi of Purity (meditative concentration free from defilements), and it is also like this.'
復如是，非眼所見，而處處示現命終受生，舍離虛妄，滅除憍慢，無所染著。是故，諸天子！應當速發阿耨多羅三藐三菩提心，令意清凈，住威儀戒，悔過一切業障、煩惱障、報障、邪見障，以法界、虛空界、眾生界等善身、口、意業，以眾生界等身，眾生界等頭，眾生界等舌，悔過四障。』
「時，諸天子聞是聲已，皆大歡喜，心意柔軟，問天聲曰：『菩薩摩訶薩云何悔過？』爾時，天聲以菩薩摩訶薩三昧力故、天善根力故，答諸天子言：『業障等罪，不從東方，南、西、北方，四維，上、下來，積聚於心。菩薩摩訶薩知此業等，因顛倒起，不生疑惑。諸天子！如我天聲，說隨業報行、隨戒、隨喜、隨定、寂滅，諸佛菩薩說我眾生貪恚癡業，而實無我、無有我所，亦復如是。所作諸業，於十方求，悉不可得。諸天子！如我天聲，少福眾生所不能聞，除地獄眾生應受化者。諸天子！聲非生滅，一切諸業亦復如是，非生非滅，但隨業行而受果報。諸天子！如我所出音聲，于無量劫不可窮盡。諸天子！若謂音聲有來去者，即墮邊見，一切諸佛不說斷常，除為眾生方便說法。諸天子！如我天聲，十方世界隨所應化皆悉得聞，一切諸佛亦復如是，隨應度者皆悉得見。諸天子！譬如明凈錠光金玻璃鏡，與十世界等，于彼鏡
【現代漢語翻譯】 現代漢語譯本：又像這樣，雖然眼睛看不見，卻在各處示現生命的終結和轉生，捨棄虛妄，滅除驕慢，沒有任何執著。因此，諸位天子！應當迅速發起阿耨多羅三藐三菩提心（無上正等正覺之心），使心意清凈，安住于威儀戒律，懺悔一切業障、煩惱障、報障、邪見障，以法界（宇宙萬法）、虛空界（無限空間）、眾生界（一切有情眾生）等同的善身、口、意業，以眾生界等同的身體，眾生界等同的頭，眾生界等同的舌頭，懺悔這四種障礙。 當時，諸位天子聽到這個聲音后，都非常歡喜，心意變得柔和，問天上的聲音說：『菩薩摩訶薩（偉大的菩薩）如何懺悔過錯？』那時，天上的聲音憑藉菩薩摩訶薩的三昧（禪定）力量和天上的善根力量，回答諸位天子說：『業障等罪，不是從東方、南方、西方、北方，四維（東南、東北、西南、西北），上方、下方而來，而是積聚在心中。菩薩摩訶薩知道這些業等，是因為顛倒妄想而產生，不會產生疑惑。諸位天子！就像我天上的聲音，所說的是隨著業報而行、隨著戒律、隨著歡喜、隨著禪定、寂滅，諸佛菩薩說我等眾生有貪嗔癡的業，但實際上沒有我，也沒有我所擁有的，也是如此。所造作的各種業，在十方尋求，都無法找到。諸位天子！就像我天上的聲音，福報淺薄的眾生無法聽到，除了地獄眾生中應該被教化的。諸位天子！聲音不是生滅的，一切諸業也是如此，非生非滅，只是隨著業力而承受果報。諸位天子！就像我所發出的聲音，在無量劫中也無法窮盡。諸位天子！如果認為聲音有來去，就落入了邊見，一切諸佛不說斷滅或常住，只是爲了方便教化眾生而說法。諸位天子！就像我天上的聲音，十方世界隨著應該被教化的眾生都能聽到，一切諸佛也是如此，隨著應該被度化的眾生都能見到。諸位天子！譬如明亮清凈的錠光金玻璃鏡，與十個世界相等，在那鏡子中』
【English Translation】 English version: Again, it is like this, though not seen by the eye, it manifests everywhere the end of life and rebirth, abandoning falsehood, eliminating arrogance, and without any attachment. Therefore, O sons of gods! You should quickly arouse the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment), purify your minds, abide in the precepts of dignified conduct, and repent of all karmic hindrances, afflictive hindrances, retributive hindrances, and hindrances of wrong views, with good deeds of body, speech, and mind equal to the realm of Dharma (the universe and all its phenomena), the realm of space (infinite space), and the realm of sentient beings (all living beings), with bodies equal to the realm of sentient beings, heads equal to the realm of sentient beings, and tongues equal to the realm of sentient beings, repent of these four hindrances. At that time, the sons of gods, having heard this voice, were all greatly delighted, their minds became gentle, and they asked the heavenly voice, 'How does a Bodhisattva Mahasattva (a great Bodhisattva) repent of transgressions?' Then, the heavenly voice, by the power of the Bodhisattva Mahasattva's samadhi (meditative concentration) and the power of the heavenly good roots, answered the sons of gods, saying, 'Karmic hindrances and other sins do not come from the east, south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), above, or below, but accumulate in the mind. Bodhisattva Mahasattvas know that these karmas arise from inverted thoughts and do not have doubts. O sons of gods! Like my heavenly voice, what is spoken is following karmic retribution, following precepts, following joy, following samadhi, and nirvana. The Buddhas and Bodhisattvas say that we sentient beings have the karma of greed, hatred, and delusion, but in reality, there is no self, nor anything belonging to self, and it is also like this. All the karmas that are created, when sought in the ten directions, cannot be found. O sons of gods! Like my heavenly voice, beings with little merit cannot hear it, except for those beings in hell who should be transformed. O sons of gods! Sound is not subject to birth and death, and all karmas are also like this, neither born nor destroyed, but they follow the course of karma and receive the results. O sons of gods! Like the sound that I emit, it cannot be exhausted in countless kalpas (eons). O sons of gods! If one thinks that sound has coming and going, one falls into extreme views. All Buddhas do not speak of annihilation or permanence, but only teach for the convenience of transforming sentient beings. O sons of gods! Like my heavenly voice, all beings in the ten directions who should be transformed can hear it, and all Buddhas are also like this, all beings who should be liberated can see them. O sons of gods! It is like a bright and clear ingot of gold glass mirror, equal to ten worlds, in that mirror'
中，見無量剎，一切山川、一切眾生、地獄、餓鬼，若好、若丑，形類若干悉于中現。諸天子！于意云何，彼諸影像來入鏡不？』答言：『不也。』『諸天子！一切業報亦復如是，無來去處而能出生善根果報。譬如幻師，能幻人目，當知諸業亦復如是。若如是知，是名清凈真實悔過。』說是法時，百千萬億那由他佛剎微塵數諸世界中，兜率天子皆得無生法忍，無量無邊不可思議阿僧祇欲界諸天子，皆發阿耨多羅三藐三菩提心；六慾天中，一切天女皆舍女身，悉為男子，得不退轉菩提之心。爾時，諸天子廣聞普賢迴向善根，悉得十地，諸力莊嚴，具足三昧，皆悉成就眾生界等善身、口、意業，滅一切障，皆得清凈，見百千萬億那由他佛剎微塵數七寶蓮華，一一華上皆見菩薩結跏趺坐，放大光明，彼諸菩薩一一隨形好中，放眾生界等光明，彼光明中，見眾生界等諸佛，結跏趺坐，隨所應度而為說法，猶未能見離垢三昧之少分也。
「爾時，諸天子於一一毛孔，化作眾生界等妙香華云，供養盧舍那佛，散香華已，一一華中見諸如來，時彼香云，普熏無量佛剎微塵數世界眾生，其蒙香者，身心快樂，譬如比丘入第四禪；若有眾生得聞此香，諸罪業障皆悉除滅，於色、聲、香、味、觸內，有五百煩惱，其外亦有五百煩惱、
【現代漢語翻譯】 現代漢語譯本：'在鏡中，能見到無量無數的世界，所有的山川、所有的眾生、地獄、餓鬼，無論是美好的還是醜陋的，各種各樣的形態都顯現在其中。諸位天子！你們認為如何，那些影像會進入鏡子裡面嗎？』他們回答說：『不會。』『諸位天子！一切業報也是如此，沒有來處也沒有去處，卻能產生善根的果報。譬如幻術師，能迷惑人的眼睛，應當知道一切業也是如此。如果能這樣理解，就叫做清凈真實的懺悔。』當佛陀宣說此法時，百千萬億那由他（極大的數量單位）佛剎微塵數（多到像無數佛土的微塵）的世界中，兜率天（欲界天之一）的天子們都獲得了無生法忍（對諸法不生不滅的真理的領悟），無量無邊不可思議阿僧祇（極大的數量單位）欲界（佛教宇宙觀中眾生慾望強烈的一個界）的天子們，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）；六慾天（欲界六層天）中，所有的天女都捨棄了女身，全部轉為男子，獲得了不退轉的菩提之心。當時，諸位天子廣泛聽聞普賢菩薩的迴向善根，都獲得了十地（菩薩修行的十個階段），諸力莊嚴，具足三昧（禪定），都成就了與眾生界等同的善身、口、意業，消滅了一切障礙，都得到了清凈，見到了百千萬億那由他佛剎微塵數七寶蓮花，每一朵蓮花上都見到菩薩結跏趺坐（佛教坐姿），放出大光明，那些菩薩的每一個隨形好（菩薩的莊嚴相貌）中，都放出與眾生界等同的光明，那些光明中，見到與眾生界等同的諸佛，結跏趺坐，隨所應度而為說法，但仍然未能見到離垢三昧（一種清凈的禪定）的少許部分。 『當時，諸位天子從每一個毛孔中，化作出與眾生界等同的妙香華云，供養盧舍那佛（報身佛），散香華后，每一朵花中都見到諸如來，當時那些香云，普遍薰染無量佛剎微塵數世界中的眾生，聞到香氣的人，身心都感到快樂，譬如比丘進入第四禪（禪定的一種）；如果有眾生聞到這種香氣，所有的罪業障礙都會被消除，在色、聲、香、味、觸（五種感官）內部，有五百種煩惱，其外部也有五百種煩惱。
【English Translation】 English version: 'In the mirror, one can see countless worlds, all the mountains and rivers, all sentient beings, hells, hungry ghosts, whether beautiful or ugly, all kinds of forms appear within it. Heavenly sons! What do you think, do those images enter the mirror?' They replied, 'No.' 'Heavenly sons! All karmic retributions are also like this, without a place of coming or going, yet they can produce the fruits of good roots. Just like a magician, who can deceive people's eyes, you should know that all karmas are also like this. If one understands in this way, it is called pure and true repentance.' When the Buddha spoke this Dharma, in hundreds of millions of nayutas (a large unit of number) of Buddha lands, as numerous as the dust particles, the heavenly sons of Tushita Heaven (one of the heavens in the desire realm) all attained the forbearance of non-origination (understanding the truth of non-birth and non-death of all dharmas), countless, boundless, inconceivable asamkhyas (a large unit of number) of heavenly sons in the desire realm (a realm in Buddhist cosmology where beings have strong desires) all aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment); in the six desire heavens (the six heavens of the desire realm), all the heavenly maidens abandoned their female bodies, all transformed into men, and attained the non-retrogressing mind of Bodhi. At that time, the heavenly sons widely heard of Samantabhadra Bodhisattva's dedication of merit, all attained the ten bhumis (ten stages of Bodhisattva practice), adorned with all powers, possessing samadhi (meditative concentration), all accomplished good deeds of body, speech, and mind equal to the realm of sentient beings, eliminated all obstacles, all attained purity, and saw hundreds of millions of nayutas of Buddha lands, as numerous as the dust particles, of seven-jeweled lotuses, on each lotus they saw Bodhisattvas sitting in the lotus position, emitting great light, from each of the Bodhisattvas' marks of excellence, they emitted light equal to the realm of sentient beings, in that light, they saw Buddhas equal to the realm of sentient beings, sitting in the lotus position, teaching the Dharma according to what should be taught, yet they still could not see even a small portion of the samadhi of detachment from defilement. 'At that time, the heavenly sons, from each pore, transformed clouds of wonderful fragrant flowers equal to the realm of sentient beings, offering them to Vairocana Buddha (the Sambhogakaya Buddha), after scattering the fragrant flowers, in each flower they saw all the Tathagatas, at that time those fragrant clouds, universally perfumed the sentient beings in countless Buddha lands as numerous as the dust particles, those who smelled the fragrance, felt joy in body and mind, like a Bhikkhu entering the fourth dhyana (a type of meditation); if any sentient being smelled this fragrance, all karmic obstacles would be eliminated, within the realms of form, sound, smell, taste, and touch (the five senses), there are five hundred afflictions, and outside there are also five hundred afflictions.'
二萬一千欲行煩惱、二萬一千恚行煩惱、二萬一千癡行煩惱、二萬一千等行煩惱，此諸煩惱皆悉除滅，彼諸眾生具足種種凈香自在光明善根；若有眾生見此蓋云者，彼諸眾生種一恒沙轉輪聖王所植善根，所謂：白凈寶網轉輪王等。菩薩摩訶薩安住如是轉輪王處，于百千億那由他佛剎微塵數諸世界中，教化眾生，譬如明鏡世界月王如來，十方無量剎中，比丘、比丘尼、優婆塞、優婆夷，無有乃至一念不作化身來詣佛所而聽法者，彼佛常為廣說經法，乃至廣為說本生經，聞彼佛名，命終之後皆生其國。菩薩摩訶薩安住白凈寶網轉輪王處，亦復如是，放曼陀羅自在光明，若有眾生遇斯光者，皆得菩薩十地，當知此等眾生，悉是先世修善根力，如得初禪，雖未命終見梵天處得梵天樂，如是次第得諸禪者，雖未命終而得彼樂。如是菩薩摩訶薩安住白凈寶網轉輪王處，放大光明，名周羅摩尼，若有眾生遇斯光者，皆得菩薩十地，悉得無量智慧光明，得十種眼清凈行業，乃至十種意清凈業，具足成就凈力三昧，如是成就清凈肉眼。譬如菩薩摩訶薩以左手持億那由他佛剎微塵，東行過億那由他佛剎微塵數世界，乃下一塵，如是東行盡此微塵，如是菩薩摩訶薩悉能了知彼微塵數，亦識諸塵本剎來處及下塵之剎，乃至十方，亦復如是；菩薩
{ "translations": [ "現代漢語譯本：二萬一千種由貪慾引發的煩惱、二萬一千種由嗔恚引發的煩惱、二萬一千種由愚癡引發的煩惱、二萬一千種與這些煩惱相應的煩惱，所有這些煩惱都被徹底清除。那些眾生具備種種清凈的香氣、自在的光明和善根。如果眾生見到這種覆蓋的雲彩，他們就種下了相當於一恒河沙數轉輪聖王所積累的善根，例如白凈寶網轉輪王等。菩薩摩訶薩安住在這樣的轉輪王境界中，在百千億那由他佛剎微塵數的世界中教化眾生，就像明鏡世界中的月王如來一樣，在十方無量世界中，比丘、比丘尼、優婆塞、優婆夷，沒有哪怕一念不化身前來佛所聽法的。那位佛陀經常為他們廣泛宣講經法，甚至廣泛宣講本生經。聽到那位佛陀的名號，命終之後都會往生到他的國度。菩薩摩訶薩安住在白凈寶網轉輪王的境界中，也像這樣，放出曼陀羅自在光明。如果眾生遇到這種光明，都能獲得菩薩十地。應當知道這些眾生，都是前世修習善根的力量。例如，獲得初禪的人，即使沒有命終也能見到梵天之處，獲得梵天的快樂。像這樣次第獲得各種禪定的人，即使沒有命終也能獲得那些快樂。像這樣，菩薩摩訶薩安住在白凈寶網轉輪王的境界中，放出大光明，名為周羅摩尼。如果眾生遇到這種光明，都能獲得菩薩十地，都能獲得無量的智慧光明，獲得十種眼睛清凈的行業，乃至十種意清凈的行業，具足成就清凈的力量三昧，像這樣成就清凈的肉眼。例如，菩薩摩訶薩用左手拿著億那由他佛剎微塵，向東行走，經過億那由他佛剎微塵數的世界，才放下一粒微塵。像這樣向東行走，直到放完所有微塵。菩薩摩訶薩都能了知這些微塵的數量，也知道這些微塵來自哪個佛剎，以及放下微塵的佛剎，乃至十方世界，也是如此。菩薩", 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所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，亦知彼諸眾生所入之門，亦知彼諸眾生所修之行，亦知彼諸眾生所斷之惑，亦知彼諸眾生所證之智，亦知彼諸眾生所具之德，亦知彼諸眾生所成之業，亦知彼諸眾生所入之定，亦知彼諸眾生所起之通，亦知彼諸眾生所證之果，亦知彼諸眾生所行之道，亦知彼諸眾生所證之法，
摩訶薩復能還集此諸微塵作一佛剎，於此佛剎亦分別知。」
佛告寶手菩薩言：「于意云何？如是佛剎廣大可思議不？」
寶手菩薩白佛言：「世尊！如是佛剎無量無邊不可思議。世尊！奇哉！奇哉！若聞是諭，此人難得，聞而信者，亦復難得。」
佛告寶手菩薩言：「如是如是，若有善男子、善女人，聞而信者，我授彼記，速成阿耨多羅三藐三菩提，得一切種智。」
佛告寶手菩薩言：「譬如千億佛剎微塵數世界，如上諭說，此一切剎末為微塵，彼諸世界一一微塵，悉與一切佛剎微塵數等。菩薩摩訶薩取此微塵展轉更種，乃至八十，彼一一微塵生果，悉與一切世界微塵數等。菩薩摩訶薩業報清凈，肉眼悉分別見，亦于唸唸中，見百千萬億那由他佛剎微塵等如來。」
佛告寶手菩薩言：「譬如錠光玻璃珠，照十佛剎微塵等世界，此珠白凈寶網轉輪聖王善根所成。」
大方廣佛華嚴經卷第三十二 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第三十三
東晉天竺三藏佛馱跋陀羅譯
普賢菩薩行品第三十一
爾時，普賢菩薩摩訶薩告諸菩薩言：「佛子！如向所說是微少說，何以故？一切如來、應供、等正覺為受化者隨應
【現代漢語翻譯】 現代漢語譯本 『摩訶薩』（菩薩）又能將這些微塵重新聚集，形成一個佛剎，並且能夠清楚地瞭解這個佛剎的狀況。 佛陀告訴『寶手菩薩』說：『你認為如何？這樣的佛剎廣大到難以想像嗎？』 『寶手菩薩』對佛陀說：『世尊！這樣的佛剎是無量無邊、不可思議的。世尊！真是奇妙啊！奇妙啊！如果有人聽到這個比喻，這個人很難得，聽到后能夠相信的人，也同樣很難得。』 佛陀告訴『寶手菩薩』說：『是這樣的，是這樣的。如果有善男子、善女人，聽到后能夠相信，我將為他們授記，他們將迅速成就『阿耨多羅三藐三菩提』（無上正等正覺），獲得一切種智。』 佛陀告訴『寶手菩薩』說：『譬如千億佛剎微塵數的世界，就像上面所說的，將所有這些世界的微塵都碾成微塵，這些世界中的每一個微塵，都與一切佛剎的微塵數相等。菩薩『摩訶薩』（大菩薩）取這些微塵，輾轉種植，直到八十次，每一個微塵所產生的果實，都與一切世界的微塵數相等。菩薩『摩訶薩』（大菩薩）的業報清凈，肉眼能夠清楚地看到，並且在每一個念頭中，都能見到百千萬億『那由他』（極大的數量單位）佛剎微塵數那麼多的如來。』 佛陀告訴『寶手菩薩』說：『譬如錠光玻璃珠，能夠照耀十佛剎微塵數的世界，這顆珠子是白凈的，是轉輪聖王以善根所成就的寶網。』 《大方廣佛華嚴經》卷第三十二 《大正藏》第 09 冊 No. 0278 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第三十三 東晉天竺三藏佛馱跋陀羅譯 《普賢菩薩行品》第三十一 這時，『普賢菩薩摩訶薩』（普賢大菩薩）告訴諸位菩薩說：『佛子們！像剛才所說的，只是很少的一部分，為什麼呢？一切如來、應供、等正覺，爲了教化眾生，會根據他們的情況，給予相應的教導。』
【English Translation】 English version 『Mahasattva』 (Bodhisattva) can also gather these dust motes again to form a Buddha-land, and can clearly understand the condition of this Buddha-land. The Buddha said to 『Bao Shou Bodhisattva』 (Bodhisattva of Treasure Hand): 『What do you think? Is such a Buddha-land vast and inconceivable?』 『Bao Shou Bodhisattva』 said to the Buddha: 『World Honored One! Such a Buddha-land is immeasurable, boundless, and inconceivable. World Honored One! How marvelous! How marvelous! If someone hears this analogy, that person is rare, and those who hear and believe are also rare.』 The Buddha said to 『Bao Shou Bodhisattva』: 『It is so, it is so. If there are good men or good women who hear and believe, I will give them a prediction that they will quickly achieve 『Anuttara-samyak-sambodhi』 (Unsurpassed Perfect Enlightenment) and attain all-knowing wisdom.』 The Buddha said to 『Bao Shou Bodhisattva』: 『For example, there are worlds as numerous as the dust motes in a thousand billion Buddha-lands. As mentioned above, if all the dust motes of these worlds are ground into dust, each dust mote of these worlds is equal to the number of dust motes in all Buddha-lands. The 『Mahasattva』 (Great Bodhisattva) takes these dust motes and plants them repeatedly, up to eighty times. Each dust mote produces a fruit equal to the number of dust motes in all worlds. The 『Mahasattva』 (Great Bodhisattva)』s karmic retribution is pure, and their physical eyes can see clearly. In every thought, they can see as many Tathagatas as the dust motes in hundreds of millions of 『Nayuta』 (an extremely large unit of number) Buddha-lands.』 The Buddha said to 『Bao Shou Bodhisattva』: 『For example, a crystal bead of Ding Guang (Dipamkara) can illuminate worlds as numerous as the dust motes in ten Buddha-lands. This bead is pure white and is a treasure net achieved by the virtuous roots of a Chakravartin King.』 The Flower Adornment Sutra, Volume 32 Taisho Tripitaka Volume 09, No. 0278, The Flower Adornment Sutra The Flower Adornment Sutra, Volume 33 Translated by Tripitaka Master Buddhabhadra of Tianzhu (India) in the Eastern Jin Dynasty Chapter 31, The Conduct of Samantabhadra Bodhisattva At that time, 『Samantabhadra Bodhisattva Mahasattva』 (Great Bodhisattva Samantabhadra) said to all the Bodhisattvas: 『Buddha-sons! What was just said is only a small part. Why? All Tathagatas, Arhats, and Samyak-sambuddhas, in order to teach sentient beings, will give corresponding teachings according to their situations.』
說法，愚癡眾生諸纏所纏，計我、我所，著吾我見，常隨顛倒，生邪見惑，起邪虛妄，為縛所縛，流轉生死，遠如來道，為如是等諸眾生故，如來、應供、等正覺，出興於世。
「佛子！若菩薩摩訶薩起一瞋恚心者，一切惡中無過此惡，何以故？佛子！菩薩摩訶薩起瞋恚心，則受百千障礙法門，何等百千？所謂：受不見菩提障，不聞正法障，生不凈國障，生惡道障，生八難處障，多疾病障，多被謗毀障，生闇鈍趣障，失正念障，少智慧障，眼、耳、鼻、舌、身、意等障，近惡知識障，近惡伴黨障，近惡人障，與惡人同止障，不樂賢善共事障，遠正見障，生外道家障，離佛正教障，入魔境界障，不見善知識障，諸善根障，增不善法障，生惡家障，生邊地障，生惡人中障，生天貧窮障，生諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、羅剎中障，不樂佛法障，習童蒙法障，樂小乘障，不樂大乘障，多生驚怖障，樂生死障，著三界障，不護佛法障，不樂聞佛自在神力障，菩薩清凈諸根障，離菩薩行障，離菩薩深心希望障，不攝正念障，不發起一切智心障，不凈施行障，不凈業障，不凈報障，不成長諸力障，斷智慧根障，不受持菩薩諸行障，誹謗佛法障，遠離菩提障，不入佛境障，墮諸魔界障，不能求佛法
【現代漢語翻譯】 現代漢語譯本：佛說，愚癡的眾生被各種煩惱纏繞，執著于『我』和『我的』，固守著自我的見解，常常隨著顛倒的認知，產生邪見和迷惑，生起虛妄的念頭，被束縛所捆綁，在生死輪迴中流轉，遠離了如來的道。爲了這些眾生，如來（Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha）才出現於世。 佛子！如果菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）生起一念嗔恨心，那麼一切惡行中沒有比這更嚴重的了。為什麼呢？佛子！菩薩摩訶薩生起嗔恨心，就會遭受百千種障礙法門。是哪百千種呢？例如：遭受不見菩提（Bodhi，覺悟）的障礙，聽不到正法的障礙，出生在不清凈國土的障礙，出生在惡道的障礙，出生在八難處的障礙，多疾病的障礙，多被誹謗譭謗的障礙，出生在愚昧遲鈍的境地的障礙，失去正念的障礙，缺少智慧的障礙，眼、耳、鼻、舌、身、意等障礙，親近惡知識的障礙，親近惡友的障礙，親近惡人的障礙，與惡人同住的障礙，不樂於與賢善之人共事的障礙，遠離正見的障礙，出生在外道之家的障礙，遠離佛陀正教的障礙，進入魔的境界的障礙，見不到善知識的障礙，各種善根的障礙，增長不善法的障礙，出生在惡劣家庭的障礙，出生在邊地的障礙，出生在惡人中的障礙，出生在天道卻貧窮的障礙，出生在諸龍（Naga）、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、羅剎（Rakshasa）中的障礙，不樂於佛法的障礙，學習幼稚矇昧之法的障礙，樂於小乘的障礙，不樂於大乘的障礙，多生驚恐的障礙，樂於生死的障礙，執著於三界的障礙，不護持佛法的障礙，不樂於聽聞佛的自在神力的障礙，菩薩清凈諸根的障礙，遠離菩薩行的障礙，遠離菩薩深切希望的障礙，不攝持正念的障礙，不發起一切智心的障礙，不清凈的佈施的障礙，不清凈的業的障礙，不清凈的果報的障礙，不增長各種力量的障礙，斷絕智慧根的障礙，不接受和持守菩薩各種行為的障礙，誹謗佛法的障礙，遠離菩提的障礙，不進入佛的境界的障礙，墮入各種魔的境界的障礙，不能尋求佛法的障礙。
【English Translation】 English version: The Buddha said, ignorant beings are entangled by various afflictions, clinging to 'I' and 'mine', adhering to their self-views, constantly following inverted perceptions, generating wrong views and delusions, giving rise to false thoughts, bound by fetters, transmigrating in the cycle of birth and death, far from the path of the Tathagata. For the sake of these beings, the Tathagata, Arhat, Samyaksambuddha appears in the world. O son of the Buddha! If a Bodhisattva-mahasattva (great Bodhisattva) generates a single thought of anger, then among all evils, there is none greater than this. Why is that? O son of the Buddha! If a Bodhisattva-mahasattva generates a thought of anger, they will suffer a hundred thousand obstacles to the Dharma. What are these hundred thousand? For example: suffering the obstacle of not seeing Bodhi (enlightenment), the obstacle of not hearing the true Dharma, the obstacle of being born in an impure land, the obstacle of being born in evil realms, the obstacle of being born in the eight difficult states, the obstacle of having many illnesses, the obstacle of being frequently slandered and defamed, the obstacle of being born in a dull and ignorant state, the obstacle of losing right mindfulness, the obstacle of lacking wisdom, obstacles of the eyes, ears, nose, tongue, body, and mind, the obstacle of associating with evil teachers, the obstacle of associating with evil companions, the obstacle of associating with evil people, the obstacle of dwelling with evil people, the obstacle of not enjoying working with the virtuous, the obstacle of being far from right view, the obstacle of being born into a heretical family, the obstacle of being far from the Buddha's true teachings, the obstacle of entering the realm of Mara, the obstacle of not seeing good teachers, the obstacle of various good roots, the obstacle of increasing unwholesome dharmas, the obstacle of being born into an evil family, the obstacle of being born in a borderland, the obstacle of being born among evil people, the obstacle of being born in the heavens but being poor, the obstacle of being born among the Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, and Rakshasas, the obstacle of not enjoying the Buddha's Dharma, the obstacle of learning childish and ignorant dharmas, the obstacle of enjoying the Hinayana, the obstacle of not enjoying the Mahayana, the obstacle of frequently experiencing fear, the obstacle of enjoying birth and death, the obstacle of clinging to the three realms, the obstacle of not protecting the Buddha's Dharma, the obstacle of not enjoying hearing the Buddha's self-mastery and divine powers, the obstacle of the Bodhisattva's pure faculties, the obstacle of being far from the Bodhisattva's practices, the obstacle of being far from the Bodhisattva's deep aspirations, the obstacle of not maintaining right mindfulness, the obstacle of not generating the mind of all-knowing wisdom, the obstacle of impure giving, the obstacle of impure karma, the obstacle of impure retribution, the obstacle of not developing various powers, the obstacle of severing the roots of wisdom, the obstacle of not accepting and upholding the Bodhisattva's various practices, the obstacle of slandering the Buddha's Dharma, the obstacle of being far from Bodhi, the obstacle of not entering the Buddha's realm, the obstacle of falling into the various realms of Mara, the obstacle of not being able to seek the Buddha's Dharma.
障，聞諸菩薩大莊嚴事生恐怖障，不樂菩薩共住障，不樂求菩薩善根業障，邪見蓋疑障，增益愚癡障，舍菩薩戒、隨順破戒障，不信如來戒障，聞佛讚歎諸持戒者生瞋恚心障，離忍辱樂常懈怠障，謗諸菩薩不退精進障，舍三昧慧障，誹謗般若波羅蜜巧方便障，不知是處、非處方便障，不知度脫眾生方便障，不入菩薩諸深智障，不出生菩薩諸道障，于菩薩十種眼生盲障，于菩薩法不能出生無礙法流障，無礙耳、鼻障，不具相好障，無礙舌障，不能別知眾生音聲障，于眾生中生懈怠心障，狂亂業障，離三種戒障，無礙諸入障，口四過、意惡業障，生增上貪恚、邪見障，不求正法障，于菩薩法懈怠心障，菩薩精進法中疑惑心障，舍離菩薩決定法障，損減菩薩智慧門障，損減正念障，遠離佛法障，不習菩薩離生法障，菩薩謙下心障，遠離聲聞、緣覺離生法障，不順三世諸佛菩薩障。佛子！菩薩摩訶薩起一瞋恚心受如是等百障法門，乃至百千障礙法門。何以故？佛子！我不見有一惡法出過菩薩一瞋恚心。
「佛子！是故菩薩摩訶薩欲疾具足菩薩行者，應當修習十種正法。何等為十？所謂：不捨一切眾生，于諸菩薩生如來想，常不誹謗一切佛法，于諸佛剎得無盡智，恭敬信樂菩薩所行，不捨虛空、法界等菩提之心，分別菩提
【現代漢語翻譯】 現代漢語譯本 障礙，聽到諸菩薩的大莊嚴事而生恐怖的障礙，不樂意與菩薩共同居住的障礙，不樂意尋求菩薩善根的業障，邪見、蓋覆、疑惑的障礙，增長愚癡的障礙，捨棄菩薩戒、隨順破戒的障礙，不相信如來戒的障礙，聽到佛讚歎持戒者而生嗔恚心的障礙，遠離忍辱的快樂而常常懈怠的障礙，誹謗諸菩薩不退精進的障礙，捨棄三昧智慧的障礙，誹謗般若波羅蜜（智慧的完美）的巧妙方便的障礙，不知道什麼是正確的、什麼是不正確的方便的障礙，不知道度脫眾生的方便的障礙，不進入菩薩的各種深奧智慧的障礙，不產生菩薩的各種道路的障礙，對於菩薩的十種眼產生盲目的障礙，對於菩薩的法不能產生無礙的法流的障礙，無礙的耳、鼻的障礙，不具足相好的障礙，無礙的舌的障礙，不能分別知道眾生的聲音的障礙，對於眾生生起懈怠心的障礙，狂亂的業障，遠離三種戒的障礙，無礙的各種入的障礙，口四種過失、意惡業的障礙，產生增長的貪、嗔、邪見的障礙，不尋求正法的障礙，對於菩薩的法產生懈怠心的障礙，在菩薩精進法中產生疑惑心的障礙，舍離菩薩決定法的障礙，損害菩薩智慧門的障礙，損害正念的障礙，遠離佛法的障礙，不修習菩薩的離生法的障礙，菩薩謙下心的障礙，遠離聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者）離生法的障礙，不順從三世諸佛菩薩的障礙。佛子！菩薩摩訶薩（偉大的菩薩）生起一個嗔恚心，就會遭受像這樣的一百種障礙法門，乃至百千種障礙法門。為什麼呢？佛子！我沒有見到有任何一個惡法能夠超過菩薩的一個嗔恚心。 「佛子！因此，菩薩摩訶薩想要快速具足菩薩行的人，應當修習十種正法。哪十種呢？就是：不捨棄一切眾生，對於諸菩薩生起如來（佛）的想念，常常不誹謗一切佛法，在諸佛剎（佛的國土）得到無盡的智慧，恭敬信樂菩薩所行，不捨棄虛空、法界（宇宙）等菩提（覺悟）之心，分別菩提
【English Translation】 English version Obstructions, the obstruction of being terrified upon hearing of the great adornments of the Bodhisattvas, the obstruction of not wanting to dwell with Bodhisattvas, the obstruction of not wanting to seek the good roots of Bodhisattvas, the obstructions of wrong views, cover-ups, and doubts, the obstruction of increasing ignorance, the obstruction of abandoning the Bodhisattva precepts and following the breaking of precepts, the obstruction of not believing in the Tathagata's (Buddha's) precepts, the obstruction of generating anger upon hearing the Buddha praise those who uphold the precepts, the obstruction of being far from the joy of patience and always being lazy, the obstruction of slandering the non-retreating diligence of the Bodhisattvas, the obstruction of abandoning Samadhi (meditative absorption) wisdom, the obstruction of slandering the skillful means of Prajna Paramita (perfection of wisdom), the obstruction of not knowing what is the right and wrong means, the obstruction of not knowing the means to liberate sentient beings, the obstruction of not entering the various profound wisdoms of the Bodhisattvas, the obstruction of not generating the various paths of the Bodhisattvas, the obstruction of being blind to the ten kinds of eyes of the Bodhisattvas, the obstruction of not being able to generate an unobstructed flow of Dharma (teachings) for the Bodhisattva's Dharma, the obstructions of unobstructed ears and noses, the obstruction of not possessing the marks and characteristics, the obstruction of an unobstructed tongue, the obstruction of not being able to distinguish the voices of sentient beings, the obstruction of generating laziness towards sentient beings, the obstruction of chaotic karma, the obstruction of being far from the three kinds of precepts, the obstruction of unobstructed entrances, the obstruction of the four verbal faults and evil mental karma, the obstruction of generating increased greed, anger, and wrong views, the obstruction of not seeking the right Dharma, the obstruction of generating laziness towards the Bodhisattva's Dharma, the obstruction of generating doubt in the Bodhisattva's diligent Dharma, the obstruction of abandoning the Bodhisattva's definitive Dharma, the obstruction of diminishing the Bodhisattva's wisdom gate, the obstruction of diminishing right mindfulness, the obstruction of being far from the Buddha's Dharma, the obstruction of not practicing the Bodhisattva's Dharma of detachment, the obstruction of the Bodhisattva's humility, the obstruction of being far from the Dharma of detachment of the Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary realizers), the obstruction of not following the Buddhas and Bodhisattvas of the three times. Disciple of the Buddha! A Bodhisattva Mahasattva (great Bodhisattva) who generates one thought of anger will suffer from such a hundred kinds of obstructing Dharmas, even up to hundreds of thousands of obstructing Dharmas. Why is that? Disciple of the Buddha! I have not seen any evil Dharma that can surpass a Bodhisattva's one thought of anger. 「Disciple of the Buddha! Therefore, a Bodhisattva Mahasattva who wishes to quickly fulfill the Bodhisattva practices should cultivate ten kinds of right Dharmas. What are the ten? They are: not abandoning all sentient beings, generating the thought of the Tathagata (Buddha) towards all Bodhisattvas, constantly not slandering all the Buddha's Dharmas, obtaining endless wisdom in all the Buddha-lands, respectfully believing in the practices of the Bodhisattvas, not abandoning the Bodhi (enlightenment) mind that is like space and the Dharma realm, distinguishing Bodhi
究竟佛力到于彼岸，修習菩薩一切諸辯，教化眾生心無疲厭，於一切世界示現受生而不樂著。
「佛子！菩薩摩訶薩安住如是十種正法，則能攝取十種清凈之法。何等為十？所謂：于甚深法究竟清凈，親近善知識清凈，能護諸佛正法清凈，悉能分別空界清凈，善入法界清凈，智慧了諸心行清凈，令諸菩薩善根清凈，心常不著諸劫清凈，智慧觀察三世清凈，成就諸佛種姓清凈。
「佛子！菩薩摩訶薩安住如是清凈正法，則能具足十種正智。何等為十？所謂：分別眾生心心行智，分別眾生諸業報智，普照一切諸佛法智，于諸佛法得方便次第智，具足一切總持門智，成就一切文字辯智，善知眾生一切語智，示現一切世界身智，具足普照一切眾生智，於一切趣得一切智。
「佛子！菩薩摩訶薩安住如是十種正智，則入十種巧隨順入。何等為十？所謂：一切世界入一毛道，一毛道出不可思議剎；一切眾生身悉入一身，於一身出無量諸身；不可說劫悉入一念，令一念入不可說劫；一切佛法悉入一法，令一法入一切佛法；一切諸入入於一入，令一入入一切諸入；一切諸根入於一根，令一根入一切諸根；一切諸根入非根法，非根法入一切諸根；一切諸相悉入一相，一相入於一切諸相；一切語音入一語音，一語音入一
【現代漢語翻譯】 現代漢語譯本：佛陀的力量最終到達彼岸，修習菩薩的一切辯才，教化眾生內心沒有疲倦厭煩，在一切世界示現受生而不執著。 『佛子！菩薩摩訶薩安住于這十種正法，就能攝取十種清凈之法。是哪十種呢？即：對於甚深佛法究竟清凈，親近善知識清凈，能夠守護諸佛正法清凈，完全能夠分別空界清凈，善於進入法界清凈，以智慧瞭解眾生的心行清凈，使諸菩薩的善根清凈，內心常常不執著于諸劫清凈，以智慧觀察三世清凈，成就諸佛的種姓清凈。 『佛子！菩薩摩訶薩安住于這清凈正法，就能具足十種正智。是哪十種呢？即：分別眾生的心和心行之智，分別眾生各種業報之智，普遍照耀一切諸佛之法智，對於諸佛之法得到方便次第之智，具足一切總持法門之智，成就一切文字辯才之智，善於瞭解眾生一切語言之智，示現一切世界之身智，具足普遍照耀一切眾生之智，在一切趣向中得到一切智。 『佛子！菩薩摩訶薩安住于這十種正智，就能進入十種巧妙隨順的境界。是哪十種呢？即：一切世界進入一毛孔之道，從一毛孔之道出現不可思議的剎土；一切眾生的身體都進入一個身體，從一個身體出現無量諸身；不可說的劫數都進入一個念頭，使一個念頭進入不可說的劫數；一切佛法都進入一法，使一法進入一切佛法；一切諸入都進入一入，使一入進入一切諸入；一切諸根都進入一根，使一根進入一切諸根；一切諸根都進入非根之法，非根之法進入一切諸根；一切諸相都進入一相，一相進入一切諸相；一切語音都進入一語音，一語音進入一切語音。
【English Translation】 English version: The Buddha's power ultimately reaches the other shore, cultivating all the eloquence of a Bodhisattva, teaching sentient beings without weariness or aversion, manifesting birth in all worlds without attachment. 'Buddha-child! When a Bodhisattva Mahasattva abides in these ten righteous dharmas, they can gather ten pure dharmas. What are the ten? They are: ultimate purity in the profound dharma, purity in associating with good teachers, purity in protecting the righteous dharma of all Buddhas, purity in fully distinguishing the realm of emptiness, purity in skillfully entering the dharma realm, purity in understanding the mental activities of all beings with wisdom, purity in making the roots of goodness of all Bodhisattvas pure, purity in the mind not being attached to all kalpas, purity in observing the three times with wisdom, and purity in accomplishing the lineage of all Buddhas. 'Buddha-child! When a Bodhisattva Mahasattva abides in these pure righteous dharmas, they can possess ten righteous wisdoms. What are the ten? They are: the wisdom to distinguish the minds and mental activities of sentient beings, the wisdom to distinguish the various karmic retributions of sentient beings, the wisdom to universally illuminate all the dharmas of all Buddhas, the wisdom to obtain the expedient order of the dharmas of all Buddhas, the wisdom to possess all dharani gates, the wisdom to accomplish all eloquence in words, the wisdom to skillfully understand all the languages of sentient beings, the wisdom to manifest bodies in all worlds, the wisdom to universally illuminate all sentient beings, and the wisdom to obtain all wisdom in all destinies. 'Buddha-child! When a Bodhisattva Mahasattva abides in these ten righteous wisdoms, they can enter ten skillful and compliant entries. What are the ten? They are: all worlds entering the path of a single pore, and from the path of a single pore emerging inconceivable lands; all the bodies of sentient beings entering a single body, and from a single body emerging countless bodies; incalculable kalpas entering a single thought, and causing a single thought to enter incalculable kalpas; all Buddha dharmas entering a single dharma, and causing a single dharma to enter all Buddha dharmas; all entries entering a single entry, and causing a single entry to enter all entries; all roots entering a single root, and causing a single root to enter all roots; all roots entering non-root dharmas, and non-root dharmas entering all roots; all forms entering a single form, and a single form entering all forms; all sounds entering a single sound, and a single sound entering all sounds.'
切語音；一切三世悉入一世，令一世入一切三世。
「佛子！菩薩摩訶薩分別如是十種入法，則能安住十種直心。何等為十？所謂：安住一切世界語言、非語言法直心，安住正念一切眾生直心，安住虛空界直心，安住法界無量無邊直心，安住一切佛順正法直心，安住甚深善法不壞正法直心，安住除滅一切疑惑直心，安住等觀三世法直心，安住三世諸佛平等直心，安住諸佛無量力直心。
「佛子！菩薩摩訶薩安住如是十種直心，則得諸佛十種巧方便法。何等為十？所謂：得巧方便，普照一切諸佛深法；得巧方便，出生諸佛甚深勝法；得巧方便，分別演說一切諸佛莊嚴之法；得巧方便，深入一切佛平等法；得巧方便，分別別相一切佛法；得巧方便，入不可壞諸佛正法；得巧方便，入一切佛諸莊嚴法；得巧方便，以一方便入一切佛法；得巧方便，入佛無量諸方便法；得巧方便，於一切佛法心得自在而不退轉。佛子！是為十種巧方便法。
「佛子！是故菩薩摩訶薩應當一心恭敬聽受是法，何以故？菩薩摩訶薩得聞是法，以少方便疾得阿耨多羅三藐三菩提，與三世佛等。」爾時，佛神力故，法如是故，十不可說億那由他佛剎微塵等世界六種震動，雨出過諸天一切華雲雨、妙香雲雨、末香雲雨、衣蓋幢幡眾寶莊
【現代漢語翻譯】 現代漢語譯本 『切語音』是指將一切三世（過去、現在、未來）都納入一世（當下），又令一世融入一切三世。 『佛子！菩薩摩訶薩如果能分別理解這十種入法，就能安住於十種直心。』哪十種呢？就是：安住於一切世界語言和非語言法的直心，安住于正念一切眾生的直心，安住于虛空界的直心，安住於法界無量無邊的直心，安住於一切佛順應正法的直心，安住于甚深善法不壞正法的直心，安住于消除一切疑惑的直心，安住于平等看待三世法的直心，安住於三世諸佛平等的直心，安住于諸佛無量力量的直心。 『佛子！菩薩摩訶薩安住于這十種直心，就能獲得諸佛的十種巧妙方便法。』哪十種呢？就是：獲得巧妙方便，能夠普遍照耀一切諸佛的深奧佛法；獲得巧妙方便，能夠產生諸佛甚深殊勝的佛法；獲得巧妙方便，能夠分別演說一切諸佛莊嚴的佛法；獲得巧妙方便，能夠深入一切佛平等的佛法；獲得巧妙方便，能夠分別辨別一切佛法的不同之處；獲得巧妙方便，能夠進入不可破壞的諸佛正法；獲得巧妙方便，能夠進入一切佛的各種莊嚴佛法；獲得巧妙方便，能夠以一種方便法進入一切佛法；獲得巧妙方便，能夠進入佛的無量方便法；獲得巧妙方便，對於一切佛法能夠心得自在而不退轉。『佛子！』這就是十種巧妙方便法。 『佛子！』因此，菩薩摩訶薩應當一心恭敬地聽受這個法，為什麼呢？因為菩薩摩訶薩如果能夠聽聞這個法，就能以很少的方便迅速獲得阿耨多羅三藐三菩提（無上正等正覺），與三世諸佛平等。』當時，由於佛的神力，以及法的力量，十不可說億那由他（數量單位，表示極大的數字）佛剎微塵數的世界發生了六種震動，降下了超過諸天的一切花雲雨、美妙香雲雨、末香雲雨、衣蓋幢幡等各種珍寶莊嚴。
【English Translation】 English version 'Cutting off speech' means that all three times (past, present, and future) are included in one time (the present moment), and that one time is included in all three times. 'Buddha-child! If a Bodhisattva Mahasattva can distinguish these ten kinds of entering methods, then they can abide in ten kinds of direct minds.' What are the ten? They are: abiding in the direct mind of all worldly languages and non-languages, abiding in the direct mind of right mindfulness of all sentient beings, abiding in the direct mind of the space realm, abiding in the direct mind of the immeasurable and boundless Dharma realm, abiding in the direct mind of all Buddhas following the right Dharma, abiding in the direct mind of the profound good Dharma that does not destroy the right Dharma, abiding in the direct mind of eliminating all doubts, abiding in the direct mind of equally viewing the Dharma of the three times, abiding in the direct mind of the equality of the Buddhas of the three times, and abiding in the direct mind of the immeasurable power of the Buddhas. 'Buddha-child! If a Bodhisattva Mahasattva abides in these ten kinds of direct minds, then they will obtain the ten skillful means of the Buddhas.' What are the ten? They are: obtaining skillful means to universally illuminate the profound Dharma of all Buddhas; obtaining skillful means to generate the profound and supreme Dharma of the Buddhas; obtaining skillful means to separately explain the adorned Dharma of all Buddhas; obtaining skillful means to deeply enter the equal Dharma of all Buddhas; obtaining skillful means to separately distinguish the different aspects of all Buddha Dharmas; obtaining skillful means to enter the indestructible right Dharma of the Buddhas; obtaining skillful means to enter all the adorned Dharmas of all Buddhas; obtaining skillful means to enter all Buddha Dharmas with one skillful means; obtaining skillful means to enter the immeasurable skillful means of the Buddhas; and obtaining skillful means to have a free and unretreating mind in all Buddha Dharmas. 'Buddha-child!' These are the ten skillful means. 'Buddha-child!' Therefore, a Bodhisattva Mahasattva should listen to this Dharma with one-pointed reverence. Why? Because if a Bodhisattva Mahasattva can hear this Dharma, they can quickly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment) with few skillful means, and be equal to the Buddhas of the three times.' At that time, due to the power of the Buddha and the power of the Dharma, ten inexpressible billions of nayutas (a unit of large number) of Buddha-lands, as numerous as dust particles, experienced six kinds of earthquakes, and rained down all kinds of precious adornments such as flower clouds, fragrant clouds, powdered incense clouds, and canopies and banners, surpassing those of the heavens.
嚴具雲雨、妓樂雲雨、諸菩薩雲雨、不可說讚歎佛雲雨、不可說讚歎善哉雲雨、佛音聲滿法界雲雨、不可說凈世界雲雨、不可說長養菩薩功德雲雨、不可說光明雲雨、不可說種種神力自在雲雨，如此世界四天下佛坐道場，雨如是等種種雲雨，演說諸法，十方世界亦復如是。
爾時，佛神力故，法如是故，過十不可說世界微塵等剎，有十佛世界微塵數菩薩摩訶薩，來詣此土，充滿十方，作如是言：「善哉！善哉！佛子！能說如是諸佛如來最大誓願授記深法，我等同號皆名普賢，于諸普勝世界諸普幢自在如來所，來詣此土，一切世界亦說此法，如是句身、味身一切諸行無有增減，是故來此為汝作證。如是十佛世界微塵數菩薩摩訶薩，來此作證，一切十方諸如來所，亦復如是。」
爾時，普賢菩薩摩訶薩以佛神力，自善根力，觀察十方及諸法界；欲明諸菩薩行諸佛菩提，欲說大愿，欲分別一切世界諸劫，欲明隨時示現佛出世間，欲隨眾生根悉令受化，欲明如來諸所說法無有虛妄，欲隨種善根果報不虛，欲明菩薩清凈法身，出妙音聲，覺悟眾生起菩提心故，以偈頌曰：
「一切眾歡喜， 除滅諸陰蓋， 一心恭敬聽， 菩薩諸願行。 隨三世菩薩， 所行諸願行， 我當次第說， 菩薩勝妙法。
【現代漢語翻譯】 現代漢語譯本 天空中降下莊嚴的雲雨，歌舞伎樂的雲雨，諸菩薩的雲雨，不可言說的讚歎佛陀的雲雨，不可言說的讚歎善哉的雲雨，佛陀的聲音充滿法界的雲雨，不可言說的清凈世界的雲雨，不可言說的增長菩薩功德的雲雨，不可言說的光明的雲雨，不可言說的種種神通自在的雲雨。如此這般，此娑婆世界四天下中，佛陀坐在菩提道場，降下如此種種的雲雨，演說諸法，十方世界也同樣如此。 那時，由於佛陀的神力，以及佛法的自然規律，經過十個不可說世界微塵數那麼多的剎土，有十個佛世界微塵數那麼多的菩薩摩訶薩（大菩薩），來到這個世界，充滿十方，他們說道：『善哉！善哉！佛子！您能宣說如此諸佛如來最大的誓願和授記的甚深佛法，我們同號都名為普賢（普遍賢善），在諸普勝世界諸普幢自在如來（普遍勝利世界普遍旗幟自在如來）那裡，來到這個世界，一切世界也都在宣說此法，如此的語句、意義、一切修行都沒有增減，因此來到這裡為你們作證。』如此十個佛世界微塵數那麼多的菩薩摩訶薩，來到這裡作證，一切十方諸如來所在之處，也同樣如此。 那時，普賢菩薩摩訶薩（普遍賢善的大菩薩）憑藉佛陀的神力，以及自身的善根之力，觀察十方和諸法界；爲了闡明諸菩薩的修行和諸佛的菩提，爲了宣說大愿，爲了分別一切世界的諸劫，爲了闡明隨時示現佛陀出世，爲了隨順眾生的根器使他們都能接受教化，爲了闡明如來所說的一切法都沒有虛妄，爲了隨順種善根的果報不虛，爲了闡明菩薩清凈的法身，發出美妙的聲音，覺悟眾生髮起菩提心，因此以偈頌說道： 『一切大眾都歡喜， 消除一切煩惱的遮蓋， 一心恭敬地聽聞， 菩薩的各種願行。 隨順三世菩薩， 所修行的各種願行， 我將依次解說， 菩薩殊勝微妙的佛法。』
【English Translation】 English version There rained down clouds of solemn adornments, clouds of music and dance, clouds of all Bodhisattvas, clouds of inexpressible praise of the Buddha, clouds of inexpressible praise of 'Well done!', clouds of the Buddha's voice filling the Dharma realm, clouds of inexpressible pure worlds, clouds of inexpressible growth of Bodhisattva merits, clouds of inexpressible light, and clouds of inexpressible various supernatural powers and freedom. In this way, in this Saha world, in the four continents, the Buddha sat in the Bodhi-mandala, raining down such various clouds, expounding all Dharmas, and the ten directions of the world were also like this. At that time, due to the Buddha's spiritual power and the natural law of Dharma, passing through as many lands as the dust particles of ten inexpressible worlds, there were as many Bodhisattva Mahasattvas (great Bodhisattvas) as the dust particles of ten Buddha worlds, who came to this land, filling the ten directions. They said: 'Well done! Well done! Buddha's son! You are able to expound such profound Dharma of the greatest vows and predictions of all Buddhas Tathagatas. We all have the same name, Samantabhadra (Universal Worthy), and from the Universal Victory Worlds of the Universal Banner Free Tathagatas, we have come to this land. All worlds are also expounding this Dharma. Such words, meanings, and all practices have no increase or decrease, therefore we have come here to bear witness for you.' Thus, as many Bodhisattva Mahasattvas as the dust particles of ten Buddha worlds came here to bear witness, and in all the places of the Tathagatas in the ten directions, it was also like this. At that time, the Bodhisattva Mahasattva Samantabhadra (Universal Worthy Great Bodhisattva), relying on the Buddha's spiritual power and his own roots of goodness, observed the ten directions and all Dharma realms; in order to clarify the practices of all Bodhisattvas and the Bodhi of all Buddhas, in order to expound the great vows, in order to distinguish all kalpas of all worlds, in order to clarify the manifestation of the Buddha's appearance in the world at any time, in order to follow the roots of sentient beings so that they can all receive teachings, in order to clarify that all the Dharmas spoken by the Tathagata are not false, in order to follow the unfailing results of planting good roots, in order to clarify the pure Dharma body of the Bodhisattva, emitting wonderful sounds, awakening sentient beings to arouse the Bodhi mind, therefore he spoke in verses: 'All the assembly rejoices, Eliminating all the coverings of afflictions, With one mind, respectfully listen, The various vows and practices of Bodhisattvas. Following the Bodhisattvas of the three times, The various vows and practices they have cultivated, I shall explain in order, The supreme and wonderful Dharma of Bodhisattvas.'
一切諸劫數， 及世界業數， 我說無等等， 應化興於世。 見過去諸佛， 于彼發大愿， 饒益眾生類， 除滅一切苦。 菩薩論師王， 所行無斷絕， 得無等等法， 一切智境界。 菩薩見過去， 一切諸導師， 放大光明網， 普照十方界。 發如是大愿， 我為世間燈， 功德莊嚴身， 具足十力智。 一切諸群生， 貪恚癡熾然， 我當爲除滅， 無量惡道苦。 發如是誓願， 堅固不退轉， 具修菩薩眾， 究竟無礙力。 如是誓願已， 世間行不轉， 所行無虛妄， 究竟論王法。 於一賢劫中， 千佛出於世， 隨彼佛正法， 次第分別說。 如此賢劫佛， 無量劫亦然， 未來諸佛法， 我當次第說。 如一佛剎性， 無量剎亦然， 一切佛國性， 我悉分別說。 諸佛次興世， 隨愿隨名號， 隨彼所得記， 隨其所壽命， 隨所修正法， 專求無礙道， 隨所化眾生， 正法住於世， 隨所凈佛剎， 眾生及法輪， 說法時非時， 次第凈群生。 隨彼眾生行， 種種諸業性， 上中下差別， 隨應所受化。 如是甚深智， 菩薩入是行， 修習
【現代漢語翻譯】 現代漢語譯本 一切的劫數（kalpa，時間單位），以及世界的業力， 我說都是無與倫比的，應化身來到世間。 見到過去的諸佛（Buddha，覺悟者），他們發下大愿， 饒益眾生，消除一切痛苦。 菩薩（Bodhisattva，追求覺悟的修行者）如同論師之王，他們的修行永不間斷， 獲得無與倫比的法（dharma，真理），達到一切智慧的境界。 菩薩見到過去的一切導師（Buddha）， 他們放出巨大的光明網，普照十方世界。 他們發下如此大愿：『我將成為世間的明燈，』 以功德莊嚴自身，具足十力（dasabala，佛的十種力量）智慧。 一切眾生，貪婪、嗔恨、愚癡熾盛， 我將為他們消除，無量惡道的痛苦。 他們發下如此誓願，堅定不退轉， 具足修習菩薩的功德，最終獲得無礙的力量。 如此發誓愿后，在世間修行不退轉， 所行真實不虛妄，最終成就論師之王的法。 在一個賢劫（bhadrakalpa，特定的時間週期）中，有千佛出世， 我將隨順他們的正法（saddharma，正確的教法），次第分別解說。 如此賢劫的佛，無量劫也是如此， 未來諸佛的法，我也將次第解說。 如一個佛剎（Buddhakṣetra，佛的國土）的性質，無量佛剎也是如此， 一切佛國的性質，我都將分別解說。 諸佛依次出世，隨順他們的願力和名號， 隨順他們所得的授記（vyākaraṇa，預言），隨順他們的壽命， 隨順他們所修行的正法，專心追求無礙之道， 隨順他們所教化的眾生，正法住世的時間， 隨順他們所凈化的佛剎，眾生和法輪（dharmacakra，佛法之輪）， 在說法時機成熟時，次第凈化眾生。 隨順眾生的行為，種種業力的性質， 上、中、下不同的差別，隨應接受教化。 如此甚深的智慧，菩薩進入這樣的修行，修習。
【English Translation】 English version All the kalpas (eons of time), and the karmic actions of the world, I say are incomparable, manifesting in the world. Having seen the Buddhas (enlightened ones) of the past, they made great vows, To benefit all beings, and eliminate all suffering. Bodhisattvas (beings seeking enlightenment) are like kings of teachers, their practice never ceases, Attaining the incomparable dharma (truth), reaching the realm of all wisdom. Bodhisattvas see all the past guides (Buddhas), They emit great nets of light, illuminating the ten directions. They make such great vows: 'I will be the lamp of the world,' Adorning themselves with merit, possessing the wisdom of the ten powers (dasabala). All sentient beings, with their greed, hatred, and delusion ablaze, I will eliminate for them, the suffering of countless evil paths. They make such vows, firm and unretreating, Fully cultivating the virtues of a Bodhisattva, ultimately attaining unobstructed power. Having made such vows, their practice in the world does not regress, Their actions are true and not false, ultimately achieving the dharma of the king of teachers. In one bhadrakalpa (auspicious eon), a thousand Buddhas appear in the world, I will follow their true dharma (saddharma), explaining it in sequence. Such are the Buddhas of this bhadrakalpa, and so it is for countless kalpas, The dharma of the future Buddhas, I will also explain in sequence. As is the nature of one Buddhakṣetra (Buddha-field), so it is for countless kṣetras, The nature of all Buddha-lands, I will explain in detail. The Buddhas appear in sequence, according to their vows and names, According to the predictions (vyākaraṇa) they receive, according to their lifespans, According to the true dharma they practice, focusing on the unobstructed path, According to the beings they teach, the duration of the true dharma in the world, According to the Buddha-fields they purify, the beings and the wheel of dharma (dharmacakra), When the time for teaching is ripe, they purify beings in sequence. According to the actions of beings, the nature of their various karmas, The differences of superior, middling, and inferior, they are taught accordingly. Such profound wisdom, Bodhisattvas enter into this practice, cultivating.
普賢業， 具足智慧輪。 身業無障礙， 口業悉清凈， 意業亦無礙， 通達三世法。 菩薩如是行， 究竟普賢道， 出生凈智日， 普照諸法界。 于不可說劫， 及一切佛剎， 菩薩一念知， 于彼無所著。 行者入如是， 奇特甚深地， 菩薩妙法中， 我當說少分。 智慧無邊際， 究竟佛境界， 善入一切處， 成就不退轉。 具普賢凈慧， 滿足普賢愿， 菩薩究竟行， 深入無等智。 於一微塵中， 悉內一切剎， 見彼無量佛， 具聞演說法。 如一微塵中， 一切塵亦然， 見剎及諸佛， 是不思議智。 一一微塵中， 普現三世法， 五趣生死道， 皆悉分別知。 一一微塵中， 有無量佛剎， 一中知無量， 無量中知一。 如是法界等， 一切諸佛土， 同性及異性， 皆悉能了知。 深入微細智， 分別諸世界， 一切劫成壞， 悉能分別說。 知諸劫修短， 三世即一念， 同行不同行， 皆悉分別知。 深入諸世界， 清凈不清凈， 身中無量剎， 一剎無量身。 一切十方中， 無量諸世界， 種種無數性， 一切悉能知。 一切三世中，
【現代漢語翻譯】 現代漢語譯本 普賢（Samantabhadra）的修行，圓滿具足智慧之輪。 身業沒有障礙，口業完全清凈， 意業也沒有阻礙，通達過去、現在、未來三世的法。 菩薩這樣修行，最終成就普賢之道， 出生清凈智慧的太陽，普遍照耀一切法界。 在不可說盡的劫數中，以及一切佛的國土， 菩薩一念之間就能知曉，並且對這些沒有執著。 修行者進入這樣奇特甚深的境界， 關於菩薩的微妙法門，我將略說少許。 智慧沒有邊際，達到佛的境界， 善巧地進入一切處所，成就永不退轉的境界。 具備普賢的清凈智慧，滿足普賢的願力， 菩薩最終的修行，深入無與倫比的智慧。 在一粒微塵之中，容納一切佛土， 見到無數的佛，聽聞他們演說佛法。 如同一個微塵中，一切微塵也是如此， 見到佛土和諸佛，這是不可思議的智慧。 在每一粒微塵中，普遍顯現過去、現在、未來三世的法， 五趣（地獄、餓鬼、畜生、人、天）的生死輪迴之道，都能分別知曉。 在每一粒微塵中，有無量數的佛土， 在一粒微塵中知曉無量，在無量中知曉一。 如同法界一樣，一切諸佛的國土， 同性或異性，都能完全瞭解。 深入微細的智慧，分別諸世界， 一切劫的成住壞空，都能分別解說。 知道諸劫的長短，過去、現在、未來三世即是一念， 同行或不同行，都能分別知曉。 深入諸世界，清凈或不清凈， 身中容納無量佛土，一個佛土中有無量身。 在一切十方中，無量諸世界， 種種無數的性質，一切都能知曉。 在一切三世中，
【English Translation】 English version The practice of Samantabhadra (Universal Worthy), fully possesses the wheel of wisdom. The karma of the body is without obstruction, the karma of speech is completely pure, The karma of the mind is also without hindrance, understanding the Dharma of the three times: past, present, and future. Bodhisattvas practice in this way, ultimately achieving the path of Samantabhadra, Giving rise to the sun of pure wisdom, universally illuminating all Dharma realms. In inexpressible kalpas (eons), and in all Buddha lands, Bodhisattvas know in a single thought, and are not attached to these. Practitioners enter such a wondrous and profound state, Regarding the Bodhisattva's subtle Dharma, I will speak a little. Wisdom is boundless, reaching the realm of the Buddha, Skillfully entering all places, achieving the state of non-retrogression. Possessing the pure wisdom of Samantabhadra, fulfilling the vows of Samantabhadra, The ultimate practice of Bodhisattvas, deeply entering incomparable wisdom. Within a single mote of dust, all Buddha lands are contained, Seeing countless Buddhas, hearing them expound the Dharma. Just as in one mote of dust, so it is with all motes of dust, Seeing Buddha lands and all Buddhas, this is inconceivable wisdom. In each mote of dust, the Dharma of the three times is universally manifested, The paths of birth and death in the five realms (hell, hungry ghosts, animals, humans, and gods) are all known distinctly. In each mote of dust, there are immeasurable Buddha lands, Knowing the immeasurable in one, and knowing one in the immeasurable. Like the Dharma realm, all Buddha lands, Whether of the same nature or different natures, all can be fully understood. Deeply entering subtle wisdom, distinguishing all worlds, The formation, existence, destruction, and emptiness of all kalpas can be explained distinctly. Knowing the length of kalpas, the three times are just one thought, Whether practicing together or differently, all can be known distinctly. Deeply entering all worlds, whether pure or impure, The body contains immeasurable Buddha lands, and one Buddha land contains immeasurable bodies. In all ten directions, immeasurable worlds, All kinds of countless natures, all can be known. In all three times,
無量佛國土， 具足甚深智， 悉了彼成敗。 十方諸世界， 有成或有敗， 普賢悉深入， 一切能了知。 以凈慧眼見， 無量諸佛土， 分別知諸業， 隨行故清凈。 菩薩摩訶薩， 善知眾生行， 以諸惡業故， 而得不凈土。 無量無邊剎， 即知為一剎， 如是入諸剎， 一切莫能知。 一切諸世界， 令入一剎中， 世界不積聚， 亦復不離散。 或伏或有仰， 或高或復下， 世界眾生相， 菩薩皆悉知。 或有翻覆剎， 無量諸佛土， 知種種是一， 知一是種種。 普賢真佛子， 以不思議智， 知難思議剎， 了達無邊際。 知諸世界化， 剎化眾生化， 了知諸法化， 究竟諸佛化。 甚深世間法， 種種莊嚴事， 眾生無量報， 皆心業莊嚴。 真佛子善學， 甚深妙法界， 具自在神力， 充滿十方剎。 眾生等諸劫， 常說世界法， 一切莫能知， 唯除等正覺。 世界及如來， 種種諸名號， 無量劫演說， 猶不能究竟， 何況心境界， 三世諸佛法？ 真實妙法界， 諸佛一切地， 清凈無礙念， 具足無礙智。 分別說法界， 智慧
【現代漢語翻譯】 現代漢語譯本 無量佛的國土， 具備極其深邃的智慧，完全瞭解那些國土的成敗。 十方所有的世界，有的正在形成，有的正在衰敗， 普賢菩薩（Samantabhadra）都能深入瞭解，一切都能知曉。 以清凈的智慧之眼觀察，無量諸佛的國土， 分別知曉各種業力，隨著行為而變得清凈。 菩薩摩訶薩（Bodhisattva-mahāsattva），善於瞭解眾生的行為， 因為各種惡業的緣故，而得到不凈的國土。 無量無邊的剎土（kṣetra，佛土），即知為一個剎土， 像這樣進入各個剎土，一切都無法知曉。 將一切諸世界，令其進入一個剎土中， 世界不會積聚，也不會離散。 有的俯伏，有的仰起，有的高，有的低， 世界眾生的各種形態，菩薩都完全知曉。 有的翻轉顛倒的剎土，無量諸佛的國土， 知曉種種是一，知曉一是種種。 普賢菩薩，真正的佛子，以不可思議的智慧， 知曉難以思議的剎土，通達無邊無際。 知曉諸世界的變化，剎土的變化，眾生的變化， 瞭解諸法的變化，究竟諸佛的變化。 極其深邃的世間法，各種莊嚴的事物， 眾生無量的果報，都是心和業所莊嚴。 真正的佛子善於學習，極其深邃的微妙法界， 具備自在的神力，充滿十方剎土。 眾生經歷無數劫，常常講述世界之法， 一切都無法知曉，唯有等正覺（Sammasambuddha，正等正覺的佛陀）才能知曉。 世界以及如來（Tathāgata，佛陀）的種種名號， 用無量劫來演說，仍然不能究竟， 何況是心的境界，三世諸佛的法？ 真實微妙的法界，諸佛的一切境界， 清凈無礙的念頭，具備無礙的智慧。 分別講述法界，智慧。
【English Translation】 English version Immeasurable Buddha lands, Possessing profound wisdom, fully understanding their success and failure. The ten directions of all worlds, some forming, some decaying, Samantabhadra (Universal Worthy Bodhisattva) deeply penetrates, knowing all. With pure wisdom eyes, seeing immeasurable Buddha lands, Distinguishing various karmas, becoming pure through actions. Bodhisattva-mahāsattva (Great Bodhisattva), well knowing sentient beings' actions, Due to various evil karmas, obtaining impure lands. Immeasurable and boundless kṣetras (Buddha lands), known as one kṣetra, Entering all kṣetras like this, all cannot know. Making all worlds enter one kṣetra, Worlds neither accumulate nor disperse. Some are prostrate, some are upright, some high, some low, The various forms of sentient beings in the world, Bodhisattvas know all. Some overturned kṣetras, immeasurable Buddha lands, Knowing the various as one, knowing one as various. Samantabhadra, a true Buddha's child, with inconceivable wisdom, Knowing inconceivable kṣetras, understanding the boundless. Knowing the transformations of worlds, the transformations of kṣetras, the transformations of sentient beings, Understanding the transformations of all dharmas, ultimately the transformations of all Buddhas. Profound worldly dharmas, various adorned things, Sentient beings' immeasurable retributions, all adorned by mind and karma. True Buddha's children learn well, the profound and subtle dharma realm, Possessing free and powerful divine abilities, filling the ten directions of kṣetras. Sentient beings through countless kalpas, constantly speaking of the world's dharmas, All cannot know, only Sammasambuddha (Fully Enlightened Buddha) can know. The world and the Tathāgata (Buddha), various names, Speaking for immeasurable kalpas, still cannot be exhaustive, How much more the realm of mind, the dharmas of the Buddhas of the three times? The true and subtle dharma realm, all the realms of the Buddhas, Pure and unobstructed thoughts, possessing unobstructed wisdom. Distinguishing and speaking of the dharma realm, wisdom.
到彼岸， 如是諸世界， 無量業莊嚴。 菩薩一念中， 悉知三世剎， 于彼世界中， 行諸最勝行。 究竟等正覺， 顯現自在力， 如是未來世， 一切世界中， 諸佛次興世， 菩薩悉能知。 彼行諸妙愿， 境界修功德， 隨劫成正覺， 菩薩分別知。 亦知彼壽量， 及所化眾生， 隨方便法門， 為眾轉法輪。 菩薩如是知， 具普賢行地， 成就一切智， 與諸如來等。 現在十方界， 無量諸佛土， 深入此世界， 通達諸法界。 于彼世界中， 現在無數佛， 無礙論山王， 究竟自在法。 知凈土及眾， 應化自在力， 盡無量億劫， 常思惟是事。 調御世間尊， 成就自在力， 菩薩究竟度， 深入智慧藏。 菩薩具出生， 無礙眼耳身， 無礙廣長舌， 令眾悉歡喜。 最勝無礙心， 無量普清凈， 甚深無礙智， 悉了三世法。 善學一切化， 剎化眾生化， 能化世間化， 究竟化彼岸。 種種業莊嚴， 嚴飾諸世間， 成就佛智慧， 善知一切相。 一一如來身， 以無量方便， 隨其所應化， 度脫無量眾。 深入智境界， 出世間慧日，
【現代漢語翻譯】 現代漢語譯本 到達彼岸， 像這樣的諸世界，有無量業力所莊嚴。 菩薩在一念之間，就能完全知曉過去、現在、未來三世的一切佛土， 在那些世界中，修行各種最殊勝的行持。 最終成就等正覺（無上正等正覺，即佛的果位），顯現自在的力量， 像這樣在未來的世間，一切世界中， 諸佛依次出現於世，菩薩都能完全知曉。 他們修行各種微妙的願力，在境界中修持功德， 隨著劫數的推移成就正覺，菩薩都能分別知曉。 也知道他們的壽命長短，以及所教化的眾生， 隨著方便法門，為眾生轉動法輪（佛法的教義）。 菩薩像這樣知曉，具足普賢菩薩的行持境界， 成就一切智慧，與諸如來（佛的稱號）相等。 現在十方世界，無量諸佛的國土， 深入這些世界，通達一切法界（宇宙萬法的總稱）。 在那些世界中，現在有無數的佛， 以無礙的辯論如山王般穩固，最終成就自在的佛法。 知道凈土（佛的清凈國土）及其中的眾生，應化自在的力量， 盡無量億劫，常常思惟這些事情。 調御世間的尊者（佛的稱號），成就自在的力量， 菩薩最終度化眾生，深入智慧的寶藏。 菩薩具足出生，無礙的眼、耳、身， 無礙廣長的舌頭，令眾生都歡喜。 最殊勝無礙的心，無量普遍清凈， 甚深無礙的智慧，完全明瞭過去、現在、未來三世的法。 善於學習一切化現，佛土的化現，眾生的化現， 能夠化現世間，最終到達彼岸。 種種業力所莊嚴，莊嚴修飾諸世間， 成就佛的智慧，善於知曉一切相。 每一位如來（佛的稱號）的身，都以無量的方便， 隨著他們所應教化的對象，度脫無量的眾生。 深入智慧的境界，發出超脫世間的智慧之光，
【English Translation】 English version Reaching the other shore, Such are the worlds, adorned with immeasurable karma. In a single thought, a Bodhisattva knows all the Buddha-lands of the three times (past, present, and future), In those worlds, they practice all the most excellent practices. Ultimately attaining perfect enlightenment (Anuttara-samyak-sambodhi, the state of Buddhahood), manifesting the power of freedom, Thus, in the future worlds, in all the worlds, When Buddhas appear in the world in succession, Bodhisattvas are able to know all. They practice various subtle vows, cultivate merits in the realms, As kalpas (eons) pass and they achieve enlightenment, Bodhisattvas discern them all. They also know their life spans, and the sentient beings they transform, According to expedient methods, they turn the Dharma wheel (teachings of Buddhism) for sentient beings. Bodhisattvas know in this way, possessing the realm of Samantabhadra's practices, Achieving all wisdom, equal to all Tathagatas (title of a Buddha). In the present ten directions, in immeasurable Buddha-lands, Penetrating deeply into these worlds, understanding all Dharma realms (totality of all phenomena). In those worlds, there are countless Buddhas in the present, With unobstructed arguments as firm as a mountain king, ultimately achieving the free Dharma. Knowing the Pure Lands (Buddha's pure lands) and their beings, the power of transformation at will, For immeasurable eons, they constantly contemplate these matters. The World Honored One (title of a Buddha), who tames the world, achieves the power of freedom, Bodhisattvas ultimately liberate beings, delving deep into the treasury of wisdom. Bodhisattvas are endowed with unobstructed eyes, ears, and bodies, Unobstructed, broad, and long tongues, making all beings rejoice. The most excellent unobstructed mind, immeasurably pure, Profound and unobstructed wisdom, fully understanding the Dharma of the three times. Skilled in learning all transformations, the transformations of Buddha-lands, the transformations of sentient beings, Able to transform the world, ultimately reaching the other shore. Adorned with various karmic activities, adorning all the worlds, Achieving the wisdom of the Buddha, skilled in knowing all forms. Each Tathagata's (title of a Buddha) body, with immeasurable expedient means, According to those they should transform, liberating immeasurable beings. Penetrating deeply into the realm of wisdom, emitting the sun of wisdom that transcends the world,
所行不退轉， 遍游一切剎。 深解諸世間， 如夢如幻化， 一切眾生界， 了達悉如電。 不取虛妄劫， 及一切世間， 善解非真實， 于彼無所著。 無量無數劫， 解之即一念， 知念亦非念， 世間無實念。 不動于本座， 一念游十方， 無量無邊劫， 常化諸眾生。 不可說諸劫， 即是一念頃， 亦不令劫短， 究竟剎那法。 一切諸世間， 及諸眾生心， 非一亦非二， 菩薩悉了知。 眾生世界劫， 諸佛及佛法， 皆悉如幻化， 法界無有二。 普於十方剎， 示現無量身， 不取虛妄身， 法界無所著。 無二智慧中， 出生人師子， 不著不二法， 知無一二故。 菩薩知諸法， 如焰如電光， 如響亦如夢， 如幻如變化， 如是隨順入， 一切佛境界， 成就平等智， 普照深法界。 以無量大悲， 觀察諸眾生， 遠離染著心， 清凈觀世間， 廣凈無盡身， 深入方便地。 菩薩常正念， 論師子妙法， 見世眾苦惱， 發無量大愿， 所行皆清凈， 普遍諸法界。 諸佛及菩薩， 佛法與世間， 菩薩方便觀， 通達無差別。 清凈
【現代漢語翻譯】 現代漢語譯本 所行之道永不退轉，遍游一切佛土（剎：佛土）。 深刻理解所有世間，如同夢境、如同幻化。 一切眾生的境界，明瞭通達都如閃電般迅速。 不執著于虛妄的劫數（劫：佛教時間單位），以及一切世間。 善於理解它們並非真實，因此對它們沒有任何執著。 無量無數的劫數，理解起來只是一念之間。 知道念頭也並非真實的念頭，世間沒有真實的念頭。 安住于本來的位置不動搖，一念之間遊歷十方世界。 在無量無邊的劫數中，常常教化各種眾生。 不可言說的眾多劫數，即是一念頃刻。 也不會因此使劫數變短，最終領悟剎那的真諦（剎那：極短的時間單位）。 一切世間，以及所有眾生的心念。 非一也非二，菩薩完全明瞭這些道理。 眾生、世界、劫數，諸佛以及佛法。 都如同幻化一般，法界（法界：宇宙萬法所存在的境界）沒有二元對立。 普遍在十方佛土，示現無量的化身。 不執著于虛妄的化身，在法界中沒有任何執著。 在無二的智慧中，誕生人中獅子（人師子：指佛陀）。 不執著于不二之法，因為知道沒有一和二的分別。 菩薩了知一切諸法，如同火焰、如同閃電的光芒。 如同回聲也如同夢境，如同幻象、如同變化。 像這樣隨順而入，一切佛的境界。 成就平等的智慧，普遍照耀深邃的法界。 以無量的大悲心，觀察所有眾生。 遠離染著的心，以清凈的心觀察世間。 廣闊清凈無盡的身體，深入方便的境界（方便：引導眾生入佛道的善巧方法）。 菩薩常常保持正念，宣說獅子般的微妙佛法。 見到世間眾生的苦惱，發起無量的大愿。 所行所為都清凈，普遍於一切法界。 諸佛以及菩薩，佛法與世間。 菩薩以方便的智慧觀察，通達它們沒有差別。 清凈。
【English Translation】 English version The path they walk never retreats, they travel throughout all Buddha-lands (Kṣetra). They deeply understand all realms of existence, like dreams, like illusions. The realms of all sentient beings, they clearly perceive as swiftly as lightning. They do not cling to illusory kalpas (kalpa: a long period of time in Buddhism), nor to any world. They are skilled in understanding their unreality, and therefore have no attachment to them. Countless kalpas, they understand in a single thought. Knowing that thoughts are not real thoughts, the world has no real thoughts. Remaining unmoving on their original seat, in a single thought they travel the ten directions. In countless kalpas, they constantly transform all sentient beings. The countless kalpas that cannot be spoken of, are but a single moment. Nor do they shorten the kalpas, ultimately realizing the Dharma of the kṣaṇa (kṣaṇa: an extremely short period of time). All the worlds, and the minds of all sentient beings. Neither one nor two, Bodhisattvas fully understand these principles. Sentient beings, worlds, kalpas, all Buddhas and the Buddha's teachings. All are like illusions, the Dharmadhātu (Dharmadhātu: the realm where all phenomena exist) has no duality. Universally in the Buddha-lands of the ten directions, they manifest countless bodies. They do not cling to illusory bodies, in the Dharmadhātu they have no attachment. From non-dual wisdom, the lion among men (Nara-siṃha: refers to the Buddha) is born. They do not cling to the non-dual Dharma, because they know there is no distinction between one and two. Bodhisattvas know all Dharmas, like flames, like the light of lightning. Like echoes, like dreams, like illusions, like transformations. In this way, they enter in accordance with, all the realms of the Buddhas. They achieve equal wisdom, universally illuminating the profound Dharmadhātu. With immeasurable great compassion, they observe all sentient beings. They are far from defiled minds, they observe the world with a pure mind. With a vast, pure, and endless body, they deeply enter the realm of skillful means (upāya: skillful methods to guide beings to enlightenment). Bodhisattvas always maintain right mindfulness, expounding the wonderful Dharma like a lion's roar. Seeing the suffering of the world, they make immeasurable great vows. Their actions are all pure, pervading all the Dharmadhātu. The Buddhas and Bodhisattvas, the Buddha's teachings and the world. Bodhisattvas observe with skillful wisdom, understanding that they are without difference. Pure.
法身藏， 一切諸世間， 世間及法身， 二俱無所著。 譬如凈水中， 見影無所有， 法身至十方， 而亦無所至。 如此無所著， 世間清凈身， 雖身而非身， 諸法無生故。 深入無盡身， 非生亦非滅， 非常非無常， 示現諸世間。 除滅惡邪見， 成就於正見， 平等觀諸法， 不著我我所。 譬如工幻師， 示現種種幻， 本無所從來， 去亦無所至。 幻亦非有量， 亦復非無量， 于彼大眾中， 示現量無量。 以此寂滅心， 修習諸善根， 出生諸佛法， 非量非無量。 有量有無量， 皆悉是妄想， 分別一切趣， 不著量無量。 諸佛甚深法， 寂滅最深妙， 甚深無量智， 知甚深諸趣。 菩薩離愚癡， 心意凈無量， 修習諸善根， 具足無量愿。 度無量眾生， 令至安隱處， 平等觀法界， 于彼無所著。 深解真實際， 諸法無所有， 覺悟諸世間， 諸法無生滅。 深知一切法， 隨應化眾生， 普雨甘露法， 充滿諸世間。 化無量眾生， 令發菩提心， 不捨菩薩行， 皆得不退轉。 隨順佛正法， 究竟得法身， 悉了知世間，
【現代漢語翻譯】 現代漢語譯本 法身（Dharmakaya，佛的真身）所藏，遍及一切世間， 世間和法身，兩者都不執著。 譬如在清凈的水中，所見之影並非真實存在， 法身遍至十方，卻也無所到達。 如此不執著，世間清凈之身， 雖有身卻非實有，因為諸法本無生。 深入無盡之身，非生亦非滅， 非常亦非無常，在諸世間顯現。 消除邪惡的見解，成就正見， 平等看待諸法，不執著于『我』和『我所』。 譬如高明的幻術師，展現種種幻象， 幻象本無所來，去也無所至。 幻象並非有限量，也並非無限量， 在眾人之中，展現出有量和無量。 以這種寂滅之心，修習各種善根， 生出諸佛之法，非有限量也非無限量。 有量和無量，都是虛妄的分別， 分別一切趣向，不執著于有量和無量。 諸佛甚深的法，寂滅而最深奧， 以甚深無量的智慧，了知甚深的諸趣。 菩薩遠離愚癡，心意清凈無量， 修習各種善根，具足無量的願力。 度化無量眾生，令他們到達安穩之處， 平等看待法界，對法界不執著。 深刻理解真實際（Tathata，事物的真實本性），諸法皆無所有， 覺悟諸世間，諸法本無生滅。 深刻了解一切法，隨應眾生而教化， 普降甘露之法，充滿諸世間。 教化無量眾生，令他們發起菩提心， 不捨棄菩薩的修行，都能夠得到不退轉。 隨順佛陀的正法，最終獲得法身， 完全瞭解世間的一切。
【English Translation】 English version The Dharmakaya (the body of truth of a Buddha) is a treasury, pervading all the worlds, Neither the world nor the Dharmakaya are clung to. Like a reflection seen in clear water, which has no real existence, The Dharmakaya reaches all ten directions, yet it does not actually arrive anywhere. Such is non-attachment, the pure body of the world, Though it is a body, it is not a real body, because all dharmas are unproduced. Deeply entering the endless body, which is neither born nor dies, Neither permanent nor impermanent, it manifests in all the worlds. Eliminating evil and wrong views, achieving right views, Observing all dharmas equally, not clinging to 'I' or 'mine'. Like a skilled illusionist, who displays various illusions, The illusions have no origin, nor do they go anywhere. Illusions are neither finite nor infinite, Among the crowd, they appear as both finite and infinite. With this tranquil mind, cultivate all good roots, Giving rise to the Buddhadharma, which is neither finite nor infinite. Finite and infinite are all false conceptions, Distinguishing all realms, not clinging to finite or infinite. The profound Dharma of the Buddhas, is tranquil and most profound, With profound and immeasurable wisdom, knowing the profound realms. Bodhisattvas are free from ignorance, their minds are pure and immeasurable, Cultivating all good roots, possessing immeasurable vows. Liberating immeasurable beings, leading them to a place of peace, Observing the Dharmadhatu (the realm of all phenomena) equally, without attachment. Deeply understanding the true reality (Tathata), that all dharmas are without substance, Awakening all the worlds, that all dharmas are without birth or death. Deeply knowing all dharmas, teaching beings according to their needs, Universally raining down the nectar of Dharma, filling all the worlds. Transforming immeasurable beings, causing them to generate Bodhicitta (the mind of enlightenment), Not abandoning the Bodhisattva path, all attaining non-retrogression. Following the Buddha's true Dharma, ultimately attaining the Dharmakaya, Completely understanding all of the world.
一切眾生身。 分別諸眾生， 及一切佛剎， 深入智慧海， 通達十方海。 如來凈身中， 普現眾生身， 菩薩明凈眼， 悉皆能睹見。 無量億劫中， 讚歎如來身， 窮盡一切劫， 猶尚不究竟。 菩薩摩訶薩， 于佛涅槃后， 能于唸唸中， 分佈諸舍利。 如是未來世， 有求佛道者， 無量菩提心， 決定智慧知。 如是三世中， 諸佛出於世， 安住普賢行， 皆悉分別知。 如是分別知， 無量諸行地， 成就堅固智， 能轉不退轉。 無量深智慧， 究竟如來境， 普賢明凈智， 深入不退轉。 一切最勝尊， 深入妙境界， 究竟不退轉， 得無上菩提。 無量無邊心， 一切種種業， 修習諸想行， 能於一念知。 染污不染污， 學心無學心， 菩薩一念中， 覺悟無量心。 了知非一二， 非穢亦非凈， 亦復非積集， 皆從因緣起。 如是分別知， 一切眾生心， 世間諸佛剎， 悉皆是虛妄。 如是妙方便， 深入菩薩行， 皆與普賢等， 如來法化生。 一切眾生類， 善惡想不同， 或有生天上， 或墮諸惡道。 菩薩見世間， 皆從
【現代漢語翻譯】 現代漢語譯本 一切眾生的身體。 分別觀察各種眾生，以及一切佛的國土（佛剎，指佛所教化的世界）， 深入智慧的海洋，通達十方世界。 在如來清凈的身體中，普遍顯現眾生的身體， 菩薩明亮的眼睛，都能夠看見。 在無量億劫的時間裡，讚歎如來的身體， 窮盡一切劫的時間，也仍然不能完全究竟。 菩薩摩訶薩（菩薩中的大菩薩），在佛陀涅槃之後， 能夠在每一個念頭中，分發佛的舍利（佛陀火化后的遺骨）。 像這樣在未來世，有追求佛道的人， 以無量的菩提心（覺悟之心），決定以智慧來了解。 像這樣在過去、現在、未來三世中，諸佛出現於世間， 安住于普賢菩薩的行愿（普賢行，指普賢菩薩的十大愿），都能夠分別瞭解。 像這樣分別瞭解，無量各種修行階段， 成就堅固的智慧，能夠轉入不退轉的境界。 以無量深遠的智慧，究竟達到如來的境界， 普賢菩薩明凈的智慧，深入而不退轉。 一切最殊勝的尊者（指佛），深入微妙的境界， 究竟不退轉，獲得無上的菩提（覺悟）。 以無量無邊的心，一切種種的業力， 修習各種思想和行為，能夠在一個念頭中瞭解。 染污的心和不染污的心，有學之心和無學之心， 菩薩在一個念頭中，覺悟無量的心。 了知這些心念不是單一的，不是污穢的也不是清凈的， 也不是積聚而成的，都是從因緣和合而生起的。 像這樣分別瞭解，一切眾生的心， 世間諸佛的國土，全部都是虛妄的。 像這樣以微妙的方便，深入菩薩的修行， 都與普賢菩薩相等，是如來法所化生的。 一切眾生的種類，善惡的想法不同， 有的升到天上，有的墮入各種惡道。 菩薩看到世間，都是從
【English Translation】 English version The bodies of all sentient beings. Distinguishing all sentient beings, and all Buddha-lands (Buddha-ksetra, the world where a Buddha teaches), Deeply entering the sea of wisdom, penetrating the ten directions. In the pure body of the Tathagata (another name for Buddha), the bodies of sentient beings are universally manifested, The clear eyes of the Bodhisattvas are all able to see. For countless eons, praising the body of the Tathagata, Even if all eons are exhausted, it is still not completely understood. The Bodhisattva Mahasattvas (great Bodhisattvas), after the Nirvana of the Buddha, Are able to distribute the relics (the remains of the Buddha after cremation) in every thought. Like this, in the future world, there are those who seek the path of the Buddha, With immeasurable Bodhicitta (the mind of enlightenment), they will surely understand with wisdom. Like this, in the three periods of time, past, present, and future, the Buddhas appear in the world, Dwelling in the practices of Samantabhadra (Samantabhadra's vows and practices), they are all able to understand. Like this, understanding the immeasurable stages of practice, Achieving firm wisdom, able to enter the state of non-retrogression. With immeasurable profound wisdom, ultimately reaching the realm of the Tathagata, The clear wisdom of Samantabhadra, deeply enters without retrogression. All the most supreme honored ones (referring to the Buddhas), deeply enter the subtle realm, Ultimately without retrogression, attaining unsurpassed Bodhi (enlightenment). With immeasurable and boundless minds, all kinds of karma, Practicing various thoughts and actions, able to understand in one thought. Defiled minds and undefiled minds, minds of learning and minds of no-more-learning, Bodhisattvas in one thought, awaken to immeasurable minds. Knowing that these thoughts are not singular, not defiled nor pure, Nor are they accumulated, they all arise from the combination of causes and conditions. Like this, understanding all sentient beings' minds, All the Buddha-lands in the world, are all illusory. Like this, with subtle skillful means, deeply entering the practice of the Bodhisattvas, All are equal to Samantabhadra, born from the Dharma of the Tathagata. All kinds of sentient beings, have different thoughts of good and evil, Some are born in the heavens, some fall into various evil paths. Bodhisattvas see the world, all from
業緣起， 常著虛妄想， 流轉于生死。 十方諸眾生， 虛誑網所覆， 菩薩一念中， 方便令解脫。 如是諸根入， 眼耳鼻舌身， 分別知意業， 世間想不同。 一一眼境界， 出生無量眼， 種種相不同， 無量無有邊。 隨眾生所行， 一切善惡業， 于彼得果報， 像類悉不同。 普賢清凈眼， 深入諸地力， 一一眼境界， 出生無量智。 如是諸世間， 悉能分別知， 究竟一切行， 逮得不退轉。 佛說菩薩說， 剎說眾生說， 三世一切說， 菩薩分別知。 過去是未來， 未來是過去， 顯在是去來， 菩薩悉了知。 如是無量世， 覺悟相不同， 方便究竟行， 具足諸佛智。」
大方廣佛華嚴經寶王如來性起品第三十二之一
爾時，如來眉間白毫相中放大光明，名曰明如來法，無量億那由他阿僧祇光以為眷屬，普照十方一切世界，圍繞十匝顯現如來無量自在，覺悟無數億那由他諸菩薩眾；一切世界六種震動，除滅一切諸惡道苦，映蔽一切諸魔光明，猶若聚墨，顯現一切如來菩提，顯現一切諸佛大眾究竟莊嚴，普照法界、虛空界等一切世界。復還圍繞一切菩薩諸大眾已，入如來性起妙德菩薩
【現代漢語翻譯】 現代漢語譯本 業力因緣而生起， 常常執著于虛妄的念頭， 在生死輪迴中流轉。 十方一切眾生， 都被虛假的羅網所覆蓋， 菩薩在一念之間， 用方便法門使他們解脫。 像這樣，各種感官的進入， 眼、耳、鼻、舌、身， 分別感知意念的活動， 世間的想法各不相同。 每一眼所見的境界， 都能生出無量的眼識， 種種現象各不相同， 無量無邊。 隨著眾生所行的， 一切善惡業， 在其中得到果報， 現象和種類都不同。 普賢（菩薩名）清凈的眼睛， 深入到各個菩薩的修行階段， 每一眼所見的境界， 都能生出無量的智慧。 像這樣，世間的一切， 都能分別知曉， 究竟一切修行， 達到不退轉的境界。 佛所說、菩薩所說， 剎土（佛國）所說、眾生所說， 過去、現在、未來一切所說， 菩薩都能分別知曉。 過去即是未來， 未來即是過去， 現在即是過去和未來， 菩薩都能完全瞭解。 像這樣無量世以來， 覺悟的現象各不相同， 用方便法門究竟修行， 具足諸佛的智慧。
《大方廣佛華嚴經·寶王如來性起品》第三十二之一
這時，如來眉間的白毫相中放出大光明，名為『明如來法』，無量億那由他（數量單位）阿僧祇（數量單位）的光芒作為眷屬，普照十方一切世界，圍繞十圈，顯現如來無量的自在，覺悟無數億那由他諸菩薩眾；一切世界發生六種震動，消除一切惡道的痛苦，遮蔽一切魔的光明，如同聚集的墨汁，顯現一切如來的菩提，顯現一切諸佛大眾究竟的莊嚴，普照法界、虛空界等一切世界。又返回圍繞一切菩薩大眾后，進入如來性起妙德菩薩。
【English Translation】 English version Karmic conditions arise, Constantly clinging to illusory thoughts, Revolving in the cycle of birth and death. All sentient beings in the ten directions, Are covered by a net of falsehood, In a single thought, Bodhisattvas, Use expedient means to liberate them. Like this, the entry of various senses, Eye, ear, nose, tongue, body, Discern the activities of the mind, The world's thoughts are different. Each and every realm seen by the eye, Can give rise to immeasurable eye consciousness, Various phenomena are different, Immeasurable and boundless. According to what sentient beings do, All good and evil karma, They receive their karmic retribution, The appearances and kinds are all different. The pure eye of Samantabhadra (a Bodhisattva), Deeply enters the stages of Bodhisattva practice, Each and every realm seen by the eye, Can give rise to immeasurable wisdom. Like this, all in the world, Can be discerned and known, Ultimately completing all practices, Attaining the state of non-retrogression. What the Buddha says, what the Bodhisattvas say, What the lands say, what sentient beings say, All that is said in the past, present, and future, The Bodhisattvas can discern and know. The past is the future, The future is the past, The present is the past and future, The Bodhisattvas fully understand. Like this, for immeasurable eons, The phenomena of enlightenment are different, Using expedient means to ultimately practice, Fully possessing the wisdom of all Buddhas.
From the Avatamsaka Sutra, Chapter 32, 'The Uprising of the Nature of the Tathagata Jewel King'
At that time, from the white hair mark between the eyebrows of the Tathagata, a great light was emitted, named 'Illuminating the Dharma of the Tathagata', with immeasurable billions of nayutas (a unit of number) of asankhyeyas (a unit of number) of lights as its retinue, universally illuminating all worlds in the ten directions, circling ten times, manifesting the immeasurable freedom of the Tathagata, awakening countless billions of nayutas of Bodhisattvas; all worlds experienced six kinds of earthquakes, eliminating all the sufferings of the evil paths, obscuring all the light of the demons, like gathered ink, manifesting the Bodhi of all Tathagatas, manifesting the ultimate adornment of all the Buddhas' assemblies, universally illuminating the Dharma realm, the space realm, and all other worlds. Then, returning and circling all the Bodhisattva assemblies, it entered the Bodhisattva 'Wonderful Virtue of the Uprising of the Nature of the Tathagata'.
頂。爾時，一切大眾，心大歡喜，身意柔軟，作如是念：「甚奇希有！如來今者放大光網，必當演說甚深正法。」爾時，如來性起妙德菩薩，于蓮華座起，偏袒右肩，以右膝著蓮華臺上，一心合掌，正向如來，以偈頌曰：
「正覺一切法， 究竟諸境界， 三世大仙等， 是故恭敬禮。 究竟無相境， 相好莊嚴身， 普放離垢光， 除滅一切魔。 震動十方界， 一切諸佛剎， 眾生不恐怖， 是佛威神力。 安住如虛空， 清凈法界等， 除滅一切惡， 令眾得清凈。 無量劫苦行， 一心求佛道， 得無礙境智， 與諸如來等。 普放無量光， 震動一切剎， 顯現自在力， 來入我身中。 善學諸菩薩， 皆悉來集會， 是故我發心， 應有法王事。 大眾皆清凈， 究竟菩薩行， 智慧無染著， 成就無所畏。 大仙行無量， 智慧力精進， 開發菩薩心， 如來甚深法。 正覺微妙義， 誰能演說者， 我今欲請問， 愿佛為顯示。」
說是偈已，時如來口中放大光明，名無礙無畏，無量億那由他阿僧祇光以為眷屬。普照十方一切世界，圍繞十匝顯現如來無量自在，覺悟無數億那由他諸菩薩眾，一切世界六種
【現代漢語翻譯】 現代漢語譯本 那時，所有在場的大眾，心中都充滿歡喜，身心感到無比的柔軟，他們心中想著：『真是太奇妙稀有了！如來今天放出如此巨大的光網，必定是要演說甚深的正法。』 這時，如來性起妙德菩薩（菩薩名，意為本性中具有微妙功德的菩薩），從蓮花座上起身，袒露右肩，將右膝跪在蓮花臺上，一心合掌，面向如來，用偈頌說道： 『您正覺悟了一切法，究竟通達了所有境界，是過去、現在、未來三世的大仙，因此我恭敬地向您頂禮。 您究竟達到了無相的境界，卻又具足相好莊嚴的身體，普遍放出清凈無垢的光芒，能夠消除一切魔障。 您震動了十方世界，以及一切諸佛的剎土，卻使眾生不感到恐懼，這都是佛的威神之力。 您安住于如虛空般自在的境界，與清凈的法界等同，能夠消除一切罪惡，使眾生獲得清凈。 您在無量劫中苦行，一心求證佛道，獲得了無礙的智慧，與諸如來平等。 您普遍放出無量的光明，震動一切剎土，顯現自在的力量，進入我的身中。 善於修學的諸菩薩，都來到這裡集會，因此我發心，應當承擔法王的事業。 大眾都已清凈，究竟成就了菩薩的修行，智慧沒有染著，成就了無所畏懼的境界。 大仙您的修行無量無邊，智慧、力量和精進都無比強大，能夠開發菩薩的真心，闡釋如來甚深的教法。 您所證悟的微妙真義，誰能夠演說呢？我今天想要請問，希望佛陀能夠為我們開示。』 說完偈頌后，這時如來口中放出大光明，名為無礙無畏，有無量億那由他阿僧祇的光芒作為眷屬。普遍照耀十方一切世界，圍繞十圈，顯現如來無量的自在，覺悟了無數億那由他的菩薩眾，一切世界都發生了六種震動。
【English Translation】 English version At that time, all the great assembly, their hearts filled with joy, their bodies and minds feeling incredibly soft, thought to themselves: 'How marvelous and rare! The Tathagata today emits such a vast net of light, surely he will expound the profound and true Dharma.' Then, the Bodhisattva 'Nature-Arising-Wonderful-Virtue' (a Bodhisattva whose name signifies a Bodhisattva with wonderful virtues arising from their nature), arose from his lotus seat, bared his right shoulder, placed his right knee on the lotus platform, single-mindedly joined his palms, and facing the Tathagata, spoke in verse: 'You have rightly awakened to all dharmas, ultimately comprehending all realms, you are the great sage of the past, present, and future, therefore I respectfully bow to you. You have ultimately reached the realm of no-form, yet you possess a body adorned with excellent marks, universally emitting pure and immaculate light, capable of eliminating all demonic obstacles. You shake the ten directions and all the Buddha-lands, yet you do not cause fear in sentient beings, this is the power of the Buddha's majestic spirit. You abide in a state as free as the void, equal to the pure Dharma realm, capable of eliminating all evils, enabling sentient beings to attain purity. You have practiced austerities for countless kalpas, single-mindedly seeking the path of Buddhahood, attaining unobstructed wisdom, equal to all Tathagatas. You universally emit boundless light, shaking all lands, manifesting your power of freedom, entering into my body. The Bodhisattvas who are skilled in learning have all gathered here, therefore I resolve to undertake the work of the Dharma King. The assembly is all pure, having ultimately accomplished the practice of the Bodhisattva, their wisdom is free from defilement, having attained fearlessness. Great Sage, your practice is boundless, your wisdom, power, and diligence are immeasurable, capable of developing the Bodhisattva's true heart, and expounding the profound teachings of the Tathagata. The subtle meaning you have awakened to, who is capable of expounding it? I wish to inquire today, hoping the Buddha will reveal it to us.' Having spoken these verses, at that time, the Tathagata emitted great light from his mouth, named 'Unobstructed and Fearless,' with countless billions of nayutas of asankhyeyas of lights as its retinue. It universally illuminated all worlds in the ten directions, circling ten times, manifesting the Tathagata's boundless freedom, awakening countless billions of nayutas of Bodhisattvas, and all worlds experienced six kinds of tremors.
震動，除滅一切諸惡道苦，映蔽一切諸魔光明猶若聚墨，顯現一切如來菩提，顯現一切諸佛大眾究竟莊嚴，普照法界、虛空界等一切世界。復還圍繞一切菩薩諸大眾已，入普賢菩薩摩訶薩口。爾時，普賢菩薩摩訶薩身及師子座，殊勝百倍諸菩薩身及師子座，唯除如來所處之座。爾時，如來性起妙德菩薩問普賢菩薩摩訶薩言：「佛子！佛所顯現大威神力不可思議，是何瑞相？」
爾時，普賢菩薩摩訶薩答如來性起妙德菩薩言：「佛子！如我惟忖，如我所見，過去如來、應供、等正覺，放大光明，必說如來性起正法。是故今佛放大光明，顯自在力，必說如來性起正法。」時，如來性起妙德菩薩聞如來性起正法名已，一切大地六種震動，出生無量論難光明。爾時，如來性起妙德菩薩問普賢菩薩摩訶薩言：「佛子！云何菩薩摩訶薩知如來、應供、等正覺性起正法？佛子！無數億那由他菩薩摩訶薩清凈眾會，善學修行清凈諸業；念慧成就諸佛莊嚴，究竟彼岸；住佛威儀具如來行，正念諸佛未曾散亂，大悲觀察一切眾生；決定智慧，分別菩薩諸妙神通；得佛神力，安住一切諸佛功德。成就如是無量功德，諸大菩薩皆來集會。仁者曾於無量億那由他佛所，恭敬供養種諸善根，成就菩薩無上妙行，諸三昧門皆得自在；深入一切如
【現代漢語翻譯】 現代漢語譯本 震動，消除了所有惡道的痛苦，遮蔽了一切魔的光明如同聚集的墨汁，顯現了一切如來的菩提（覺悟），顯現了一切諸佛大眾的究竟莊嚴，普照法界、虛空界等一切世界。然後又圍繞一切菩薩大眾，進入普賢菩薩摩訶薩（大菩薩）的口中。那時，普賢菩薩摩訶薩的身體和獅子座，比其他菩薩的身體和獅子座殊勝百倍，只有如來（佛）所坐的座位除外。當時，如來性起妙德菩薩問普賢菩薩摩訶薩說：『佛子（菩薩的稱呼）！佛所顯現的大威神力不可思議，這是什麼瑞相？』 當時，普賢菩薩摩訶薩回答如來性起妙德菩薩說：『佛子！依我所思忖，依我所見，過去的如來、應供（值得供養者）、等正覺（完全覺悟者），放出大光明，必定是宣說如來性起正法（佛的本性所生的正法）。所以現在佛放出大光明，顯示自在的力量，必定是宣說如來性起正法。』當時，如來性起妙德菩薩聽到如來性起正法的名字后，一切大地發生六種震動，出生無量論難光明。當時，如來性起妙德菩薩問普賢菩薩摩訶薩說：『佛子！菩薩摩訶薩如何知道如來、應供、等正覺的性起正法？佛子！無數億那由他（極大的數量單位）菩薩摩訶薩清凈的集會，善於學習修行清凈的各種行為；念慧成就諸佛的莊嚴，到達彼岸（解脫）；安住于佛的威儀，具足如來的行為，正念諸佛從未散亂，以大悲心觀察一切眾生；具有決定的智慧，分別菩薩的各種微妙神通；得到佛的神力，安住於一切諸佛的功德。成就如此無量的功德，各位大菩薩都來到這裡。仁者（對菩薩的尊稱）曾在無量億那由他佛所，恭敬供養，種下各種善根，成就菩薩無上的妙行，各種三昧門（禪定）都得到自在；深入一切如』
【English Translation】 English version Shaking, eliminating all the sufferings of evil paths, obscuring the light of all demons like gathered ink, manifesting the Bodhi (enlightenment) of all Tathagatas (Buddhas), manifesting the ultimate adornment of all Buddha assemblies, illuminating all realms of Dharma, realms of space, and all worlds. Then, having circled all the Bodhisattva assemblies, it entered the mouth of Samantabhadra Bodhisattva Mahasattva (great Bodhisattva). At that time, the body and lion seat of Samantabhadra Bodhisattva Mahasattva were a hundred times more excellent than the bodies and lion seats of other Bodhisattvas, except for the seat where the Tathagata (Buddha) was. At that time, Tathagata Nature-Arising Wonderful Virtue Bodhisattva asked Samantabhadra Bodhisattva Mahasattva, 'Son of Buddha (a term for Bodhisattva)! The great divine power manifested by the Buddha is inconceivable, what is this auspicious sign?' At that time, Samantabhadra Bodhisattva Mahasattva answered Tathagata Nature-Arising Wonderful Virtue Bodhisattva, 'Son of Buddha! As I contemplate, as I have seen, the past Tathagatas, Arhats (worthy of offerings), Samyak-sambuddhas (fully enlightened ones), when emitting great light, must be expounding the Dharma of Tathagata Nature-Arising (the true Dharma arising from the Buddha's nature). Therefore, now that the Buddha emits great light, displaying his power of freedom, he must be expounding the Dharma of Tathagata Nature-Arising.' At that time, after Tathagata Nature-Arising Wonderful Virtue Bodhisattva heard the name of the Dharma of Tathagata Nature-Arising, all the earth shook in six ways, and immeasurable light of debate and discussion arose. At that time, Tathagata Nature-Arising Wonderful Virtue Bodhisattva asked Samantabhadra Bodhisattva Mahasattva, 'Son of Buddha! How does a Bodhisattva Mahasattva know the Dharma of Tathagata Nature-Arising of the Tathagata, Arhat, Samyak-sambuddha? Son of Buddha! Countless billions of nayutas (extremely large units) of Bodhisattva Mahasattvas in pure assemblies, are skilled in learning and practicing pure actions; their mindfulness and wisdom accomplish the adornments of all Buddhas, reaching the other shore (liberation); abiding in the Buddha's demeanor, possessing the conduct of the Tathagata, with right mindfulness of the Buddhas, never scattered, observing all sentient beings with great compassion; possessing decisive wisdom, distinguishing the various wonderful spiritual powers of Bodhisattvas; obtaining the divine power of the Buddha, abiding in all the merits of all Buddhas. Having accomplished such immeasurable merits, all the great Bodhisattvas have come here. Venerable one (a respectful term for Bodhisattvas), you have, in the presence of countless billions of nayutas of Buddhas, respectfully made offerings, planted various good roots, accomplished the supreme wonderful practices of a Bodhisattva, and have attained freedom in all Samadhi (meditation) gates; deeply entering all such as'
來秘密，于諸佛法除眾疑惑；深入佛法，善知一切眾生諸根，隨眾生性而為說法，隨順佛智分別演說一切佛法，究竟彼岸，成就如是等無量功德。善哉！佛子！愿說如來性起正法。」
爾時，如來性起妙德菩薩欲重明此義，向普賢菩薩以偈頌曰：
「善哉無礙智， 覺悟一切法， 具足平等慧， 說佛無量境。 諸佛子聞已， 心皆大歡喜， 愿時為敷演， 如來性起法。 何等如來身， 清凈妙音聲？ 云何如來心， 及無量境界？ 何等如來行， 及諸佛菩提？ 修習何等法， 速成等正覺？ 云何轉法輪， 清凈妙勝法？ 愿為分別說， 善逝涅槃法， 佛子等聞已， 歡喜心無量。 十方眾生類， 皆見諸法王， 恭敬供養佛， 于彼種善根， 若有見諸佛， 恭敬種善根， 功德藏無量， 愿為分別說。 若有聞一切， 如來之名號， 十方現在佛， 及已般涅槃， 無盡功德藏， 聞名歡喜者， 彼得何等利？ 哀愍分別說。 清凈真佛子， 愿為廣敷演， 分別深境界， 無量功德海。 一切諸菩薩， 皆一心合掌， 恭敬觀善逝， 瞻仁兼及我， 巧語微妙音， 愿說真實義。 除滅
【現代漢語翻譯】 現代漢語譯本 深入秘密之處，在諸佛的教法中消除眾人的疑惑；深入理解佛法，善於瞭解一切眾生的根性，根據眾生的不同根性而為他們說法，順應佛的智慧，分別闡述一切佛法，最終到達彼岸，成就如此等等無量的功德。太好了！佛子！希望您能講述如來性起正法（如來本性所生的正法）。」 當時，如來性起妙德菩薩（菩薩名，意為如來本性所生的微妙功德）爲了再次闡明這個道理，向普賢菩薩（菩薩名，意為普遍賢善）用偈頌說道： 『太好了，無礙的智慧，覺悟了一切法，具備平等智慧，講述佛的無量境界。 諸佛的弟子們聽了之後，心中都非常歡喜，希望您能及時為我們敷演，如來性起之法。 什麼樣的如來身（佛的身體），清凈而美妙的音聲？什麼樣的如來心（佛的心），以及無量的境界？ 什麼樣的如來行（佛的行為），以及諸佛的菩提（覺悟）？修習什麼樣的法，才能迅速成就等正覺（無上正等正覺）？ 如何轉法輪（佛陀宣講佛法），清凈而美妙殊勝的法？希望您能為我們分別講述，善逝（佛的稱號）的涅槃（寂滅）之法， 佛的弟子們聽了之後，歡喜的心情無量無邊。十方一切眾生，都能見到諸法之王（佛）， 恭敬供養佛，在那裡種下善根，如果有人見到諸佛，恭敬地種下善根， 功德的寶藏無量無邊，希望您能為我們分別講述。如果有人聽到一切如來的名號， 十方現在佛，以及已經般涅槃（佛的去世）的佛，無盡的功德寶藏，聽到名號而歡喜的人， 他們能得到什麼樣的利益？請您慈悲地為我們分別講述。清凈真實的佛子，希望您能為我們廣泛地敷演， 分別講述深奧的境界，無量的功德之海。一切諸菩薩，都一心合掌， 恭敬地看著善逝，瞻仰您和我們，用巧妙的語言和微妙的聲音，希望您能講述真實的意義。 消除
【English Translation】 English version Entering into the secret, eliminating all doubts in the Buddhadharma; deeply understanding the Buddhadharma, being skilled in knowing the roots of all sentient beings, teaching according to the nature of sentient beings, following the wisdom of the Buddha, explaining all Buddhadharma separately, ultimately reaching the other shore, accomplishing such immeasurable merits. Excellent! Buddha-son! May you speak of the Dharma of the arising of the Tathagata's nature (the true Dharma arising from the Tathagata's inherent nature).' At that time, Bodhisattva Wondrous Virtue of the Arising of the Tathagata's Nature (a Bodhisattva's name, meaning the wondrous merits arising from the Tathagata's inherent nature), wishing to further clarify this meaning, spoke to Bodhisattva Samantabhadra (a Bodhisattva's name, meaning universal goodness) in verse: 'Excellent, unobstructed wisdom, awakening to all dharmas, possessing equal wisdom, speaking of the immeasurable realms of the Buddha. The Buddha's disciples, having heard this, are all greatly delighted in their hearts, wishing that you would expound for us in due time, the Dharma of the arising of the Tathagata's nature. What is the Tathagata's body (the Buddha's body), pure and wondrous voice? What is the Tathagata's mind (the Buddha's mind), and the immeasurable realms? What is the Tathagata's conduct (the Buddha's actions), and the Bodhi (enlightenment) of all Buddhas? By cultivating what kind of Dharma, can one quickly achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment)? How does one turn the Dharma wheel (the Buddha's teaching of the Dharma), the pure and wondrously supreme Dharma? May you explain to us separately, the Nirvana (extinction) Dharma of the Sugata (the Buddha's epithet), The Buddha's disciples, having heard this, have immeasurable joy in their hearts. All sentient beings in the ten directions can see the King of Dharmas (the Buddha), Respectfully making offerings to the Buddha, planting good roots there, if anyone sees the Buddhas, respectfully planting good roots, The treasury of merits is immeasurable, may you explain it to us separately. If anyone hears the names of all the Tathagatas, The Buddhas of the present in the ten directions, and those who have already entered Parinirvana (the Buddha's passing away), the inexhaustible treasury of merits, those who rejoice upon hearing the names, What benefits do they obtain? Please compassionately explain it to us separately. Pure and true Buddha-son, may you widely expound for us, Explain separately the profound realms, the immeasurable ocean of merits. All the Bodhisattvas, all with one mind, join their palms, Respectfully looking at the Sugata, gazing at you and us, with skillful words and wondrous sounds, may you speak of the true meaning. Eliminate
諸疑惑， 清凈如虛空， 因緣及譬諭， 為我分別說， 無量眾聞已， 皆發菩提心。 一切諸如來， 相好莊嚴身， 充滿十方國， 方便度眾生， 出微妙音聲， 演說無量法， 因諭隨應化， 示悟佛菩提。 十方一切界， 無量佛剎中， 不可稱說劫， 是會甚難見。 如此大眾集。 清凈諸佛子， 無量億劫中。 難見亦難聞。 是故真佛子。 愿說微妙義， 顯現廣無量。 如來性起法。 一切諸菩薩。 皆一心合掌， 渴仰于大乘。 愿雨甘露法。」
爾時，普賢菩薩摩訶薩告如來性起妙德菩薩等諸大眾言：「佛子！如來、應供、等正覺性起正法不可思議，所以者何？非少因緣，成等正覺出興於世。佛子！以十種無量無數百千阿僧祇因緣，成等正覺出興於世。何等為十？一者、發無量菩提之心，不捨一切眾生。二者、過去無數劫修諸善根正直深心。三者、無量慈悲救護眾生。四者、行無量行不退大愿。五者、積無量功德心無厭足。六者、恭敬供養無量諸佛教化眾生。七者、出生無量方便智慧。八者、成就無量諸功德藏。九者、具足無量莊嚴智慧。十者、分別演說無量諸法實義。佛子！如是等十種無量無數百千阿僧祇法門，成等正
【現代漢語翻譯】 現代漢語譯本 所有的疑惑，都像虛空一樣清凈。 請為我分別解說其中的因緣和譬喻， 讓無量的眾生聽聞后，都能發起菩提心（覺悟之心）。 一切諸佛如來，都以相好莊嚴的身軀， 充滿十方世界，用方便法門度化眾生， 發出微妙的聲音，演說無量的佛法， 根據因緣和譬喻，引導眾生覺悟佛的菩提（智慧）。 十方一切世界，無量佛剎之中， 在不可稱說的時間裡，這樣的盛會都很難見到。 如此眾多的大眾聚集，都是清凈的佛子， 在無量億劫中，都難以見到和聽聞。 所以真正的佛子，愿能宣說微妙的義理， 顯現廣闊無量的，如來（佛）的自性生起之法。 一切諸菩薩，都一心合掌， 渴望仰慕大乘佛法，愿能降下甘露般的佛法。
這時，普賢菩薩摩訶薩（大菩薩）告訴如來性起妙德菩薩等大眾說：『佛子們！如來（佛）、應供（值得供養者）、等正覺（完全覺悟者）的自性生起正法不可思議，這是為什麼呢？不是因為少許的因緣，就能成就等正覺而出現在世間。佛子們！是憑藉十種無量無數百千阿僧祇（極大的數字）的因緣，才能成就等正覺而出現在世間。是哪十種呢？第一，發起無量菩提之心，不捨棄一切眾生。第二，過去無數劫修習各種善根，具有正直深心。第三，以無量的慈悲心救護眾生。第四，修行無量的行持，不退轉的大愿。第五，積累無量的功德，內心沒有厭足。第六，恭敬供養無量的諸佛，教化眾生。第七，出生無量的方便智慧。第八，成就無量的各種功德寶藏。第九，具足無量的莊嚴智慧。第十，分別演說無量諸法的真實意義。佛子們！像這樣等十種無量無數百千阿僧祇的法門，才能成就等正覺。』
【English Translation】 English version All doubts are as clear as the void. Please explain to me the causes, conditions, and metaphors, So that countless beings, upon hearing, may all awaken the Bodhi mind (mind of enlightenment). All the Tathagatas (Buddhas), with their adorned and magnificent bodies, Fill the ten directions, using skillful means to liberate beings, Emitting subtle sounds, expounding limitless Dharma, According to causes and metaphors, guiding beings to awaken to the Buddha's Bodhi (wisdom). In all the worlds of the ten directions, in countless Buddha lands, For incalculable eons, such a gathering is extremely rare to see. Such a great assembly has gathered, all pure children of the Buddha, In countless eons, they are difficult to see and hear. Therefore, true children of the Buddha, wish to speak of the subtle meaning, Revealing the vast and limitless, the Dharma of the Tathagata's (Buddha's) self-arising nature. All the Bodhisattvas, with one mind, join their palms, Longing for the Mahayana (Great Vehicle) Dharma, wishing for the rain of nectar-like Dharma.
At that time, Bodhisattva Mahasattva (Great Bodhisattva) Samantabhadra addressed the assembly, including Tathagata Nature-Arising Wonderful Virtue Bodhisattva, saying: 'Children of the Buddha! The Tathagata's (Buddha's), Arhat's (Worthy One's), Samyak-sambuddha's (Perfectly Enlightened One's) self-arising true Dharma is inconceivable. Why is that? It is not by a few causes and conditions that one achieves Samyak-sambuddha and appears in the world. Children of the Buddha! It is through ten kinds of immeasurable, countless, hundreds of thousands of Asankhyeya (immense number) causes and conditions that one achieves Samyak-sambuddha and appears in the world. What are these ten? First, to generate the immeasurable Bodhi mind, not abandoning all beings. Second, to cultivate all roots of goodness with an upright and profound mind in countless past eons. Third, to protect beings with immeasurable compassion. Fourth, to practice immeasurable practices with great vows that do not regress. Fifth, to accumulate immeasurable merits with a mind that is never satisfied. Sixth, to respectfully make offerings to immeasurable Buddhas and teach beings. Seventh, to give rise to immeasurable skillful wisdom. Eighth, to accomplish immeasurable treasures of merits. Ninth, to be complete with immeasurable adorned wisdom. Tenth, to distinctly expound the true meaning of immeasurable Dharmas. Children of the Buddha! It is through these ten kinds of immeasurable, countless, hundreds of thousands of Asankhyeya Dharmas that one achieves Samyak-sambuddha.'
覺，出興於世。佛子！譬如三千大千世界，非少因緣成，以無量因緣乃能得成，所謂：興大雲雨，因大雨故，起四風輪，何等為四？一名曰持，能持大水。二名、漸消，漸消大水。三名曰起，起諸處所。四名、莊嚴，莊嚴三千大千世界眾生業報。如是四種皆眾生業報及諸菩薩善根所起。佛子！如是等無量因緣，乃成三千大千世界，法如是故，無有作者，亦無成者，如來、應供、等正覺亦復如是，非少因緣成，以無量因緣，成等正覺出興於世。所謂：菩薩摩訶薩，曾於過去無量佛所，聞受正法甘露大雨，因是能起如來四種智慧風輪，何等為四？一者、正念持陀羅尼未曾忘失如來大智風輪，能持如來一切法雨。二者、止觀如來大智風輪，悉能消滅一切煩惱。三者、善迴向如來大智風輪，成就一切功德善根。四者、出生離垢諸莊嚴法如來大智風輪，皆令眾生諸根清凈相好莊嚴，如來無漏善根所成，法如是故，無有作者，亦無成者。佛子！是為第一最勝法門，成等正覺出興於世，菩薩摩訶薩應如是知。
「複次，佛子！譬如三千大千世界成時，大云降雨名曰洪澍，一切世界不能容持，除大千世界初始成時，如來、應供、等正覺亦復如是，出興於世，演說如來性起法雨，一切聲聞、緣覺不能受持，除成就諸力菩薩摩訶薩。
【現代漢語翻譯】 現代漢語譯本：覺悟，在世間出現。佛子！譬如三千大千世界，不是由少量因緣成就的，而是由無量因緣才能成就，所謂：興起大云降雨，因為大雨的緣故，生起風輪，哪四種呢？第一種叫做『持』，能夠保持大水。第二種叫做『漸消』，逐漸消減大水。第三種叫做『起』，興起各種處所。第四種叫做『莊嚴』，莊嚴三千大千世界眾生的業報。這四種都是眾生的業報以及諸菩薩的善根所產生的。佛子！像這樣等無量因緣，才成就三千大千世界，法則是這樣的，沒有作者，也沒有成就者。如來（Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha）也是如此，不是由少量因緣成就的，而是由無量因緣，成就等正覺，出現在世間。所謂：菩薩摩訶薩（Bodhisattva-Mahasattva），曾經在過去無量佛所，聽聞接受正法甘露大雨，因此能夠生起如來的四種智慧風輪，哪四種呢？第一種是，正念持陀羅尼（Dharani）未曾忘失如來大智風輪，能夠保持如來的一切法雨。第二種是，止觀如來大智風輪，能夠消滅一切煩惱。第三種是，善迴向如來大智風輪，成就一切功德善根。第四種是，出生離垢諸莊嚴法如來大智風輪，都令眾生諸根清凈，相好莊嚴，由如來無漏善根所成就，法則是這樣的，沒有作者，也沒有成就者。佛子！這是第一最殊勝的法門，成就等正覺，出現在世間，菩薩摩訶薩應當這樣理解。 再次，佛子！譬如三千大千世界形成時，大云降雨叫做洪澍，一切世界都不能容納保持，除了大千世界初始形成的時候，如來、應供、等正覺也是如此，出現在世間，演說如來性起法雨，一切聲聞（Sravaka）、緣覺（Pratyekabuddha）都不能接受保持，除了成就諸力的菩薩摩訶薩。
【English Translation】 English version: Enlightenment arises in the world. Oh, sons of the Buddha! For example, the three thousand great thousand worlds are not formed by a few causes and conditions, but by countless causes and conditions. That is to say: great clouds rise and rain, and because of the great rain, wind wheels arise. What are the four? The first is called 'Holding,' which can hold great water. The second is called 'Gradually Diminishing,' which gradually diminishes great water. The third is called 'Arising,' which causes various places to arise. The fourth is called 'Adornment,' which adorns the karmic retributions of sentient beings in the three thousand great thousand worlds. These four are all caused by the karmic retributions of sentient beings and the good roots of all Bodhisattvas. Oh, sons of the Buddha! Countless causes and conditions like these form the three thousand great thousand worlds. The Dharma is such that there is no creator, nor is there a completer. The Tathagata (如來), Arhat (應供), and Samyaksambuddha (等正覺) are also the same. They are not formed by a few causes and conditions, but by countless causes and conditions, achieving complete enlightenment and appearing in the world. That is to say: Bodhisattva-Mahasattvas (菩薩摩訶薩), in the past, in the presence of countless Buddhas, heard and received the great rain of the nectar of the true Dharma. Because of this, they can generate the four wisdom wind wheels of the Tathagata. What are the four? The first is the great wisdom wind wheel of the Tathagata, which holds the Dharani (陀羅尼) of right mindfulness and never forgets, and can hold all the Dharma rain of the Tathagata. The second is the great wisdom wind wheel of the Tathagata of cessation and contemplation, which can extinguish all afflictions. The third is the great wisdom wind wheel of the Tathagata of good dedication, which accomplishes all merits and good roots. The fourth is the great wisdom wind wheel of the Tathagata that gives rise to pure and adorned Dharmas, which makes the roots of all sentient beings pure, with auspicious marks and adornments, accomplished by the flawless good roots of the Tathagata. The Dharma is such that there is no creator, nor is there a completer. Oh, sons of the Buddha! This is the first and most supreme Dharma gate, achieving complete enlightenment and appearing in the world. Bodhisattva-Mahasattvas should understand it in this way. Furthermore, oh, sons of the Buddha! For example, when the three thousand great thousand worlds are formed, the great clouds rain, called 'Hong Shu,' and all the worlds cannot contain and hold it, except when the great thousand worlds are initially formed. The Tathagata, Arhat, and Samyaksambuddha are also the same. They appear in the world and expound the Dharma rain of the Tathagata's nature arising. All Sravakas (聲聞) and Pratyekabuddhas (緣覺) cannot receive and hold it, except for Bodhisattva-Mahasattvas who have accomplished all powers.
佛子！是為第二因緣成等正覺出興於世，菩薩摩訶薩應如是知。
「複次，佛子！譬如眾生業報大云降雨，無所從來，去無所至；如來、應供、等正覺亦復如是，以諸菩薩善根力故，演說如來性起法雨，無所從來，去無所至。佛子！是為第三因緣成等正覺出興於世，菩薩摩訶薩應如是知。
「複次，佛子！譬如大云降雨，大千世界一切眾生無能知數，若欲算計令心狂亂，除大千世界主摩醯首羅天王，乃至一渧無不知者，以本善根果報力故；如來、應供、等正覺亦復如是，出興於世，說如來性起甘露法雨，一切眾生聲聞、緣覺所不能知，若欲思量令心狂亂，除一切世界主，菩薩摩訶薩乃至一句、一味悉分別知，於過去佛所修地力故。佛子！是為第四因緣成等正覺出興於世，菩薩摩訶薩應如是知。
「複次，佛子！譬如大云降雨，名滅熾然、或名能起、或名能壞、或名成寶、或名分別大千世界；如來、應供、等正覺亦復如是，出興於世，雨正法雨，名曰除滅，除滅眾生煩惱盛火；或有法雨，名曰能起，能起眾生一切善根；或有法雨，名曰能壞，能壞眾生諸惡邪見；或有法雨，名曰成寶，能成眾生一切智寶；或有法雨，名曰分別，分別眾生心心所行。佛子！是為第五因緣成等正覺出興於世，菩薩摩訶薩應
【現代漢語翻譯】 現代漢語譯本：佛子！這是第二個因緣，使得如來成就正等正覺而出現於世，菩薩摩訶薩應當這樣理解。 再者，佛子！譬如眾生業報所形成的大云降下雨水，無從而來，也無處可去；如來、應供、等正覺（如來：佛的十號之一，意為「如實而來」；應供：佛的十號之一，意為「應受人天供養」；等正覺：佛的十號之一，意為「平等覺悟」）也是如此，憑藉諸菩薩的善根力量，演說如來性起（如來本性自然生起）的法雨，無從而來，也無處可去。佛子！這是第三個因緣，使得如來成就正等正覺而出現於世，菩薩摩訶薩應當這樣理解。 再者，佛子！譬如大云降下雨水，大千世界（佛教宇宙觀中的一個世界系統）的一切眾生都無法知曉其數量，如果想要計算，會使心神狂亂，除了大千世界之主摩醯首羅天王（佛教中的一位天神），乃至一滴雨水他都知道，這是因為他本有的善根果報的力量；如來、應供、等正覺也是如此，出現於世，宣說如來性起甘露法雨，一切眾生，包括聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）都無法知曉，如果想要思量，會使心神狂亂，除了所有世界之主，菩薩摩訶薩，乃至一句、一味（佛法的精髓）都能分別知曉，這是因為他們在過去佛所修行的地力（菩薩修行的階段）的緣故。佛子！這是第四個因緣，使得如來成就正等正覺而出現於世，菩薩摩訶薩應當這樣理解。 再者，佛子！譬如大云降下雨水，有的名為滅熾然（熄滅熾熱），有的名為能起（能夠生起），有的名為能壞（能夠破壞），有的名為成寶（能夠成就珍寶），有的名為分別大千世界（能夠分別大千世界）；如來、應供、等正覺也是如此，出現於世，降下正法之雨，有的名為除滅，除滅眾生煩惱的熾盛火焰；有的法雨，名為能起，能夠生起眾生一切善根；有的法雨，名為能壞，能夠破壞眾生各種邪惡的見解；有的法雨，名為成寶，能夠成就眾生一切智慧的珍寶；有的法雨，名為分別，能夠分別眾生心念和心所（心理活動）的執行。佛子！這是第五個因緣，使得如來成就正等正覺而出現於世，菩薩摩訶薩應當
【English Translation】 English version: O son of Buddha! This is the second cause and condition for a Tathagata to attain complete and perfect enlightenment and appear in the world. A Bodhisattva Mahasattva should understand it in this way. Furthermore, O son of Buddha! It is like the great clouds of karmic retribution of sentient beings that bring down rain, which comes from nowhere and goes nowhere. The Tathagata, Arhat, Samyak-sambuddha (Tathagata: one of the ten titles of a Buddha, meaning 'thus come'; Arhat: one of the ten titles of a Buddha, meaning 'worthy of offerings'; Samyak-sambuddha: one of the ten titles of a Buddha, meaning 'perfectly enlightened') is also like this. By the power of the good roots of all Bodhisattvas, he expounds the Dharma rain of the arising of the Tathagata-nature, which comes from nowhere and goes nowhere. O son of Buddha! This is the third cause and condition for a Tathagata to attain complete and perfect enlightenment and appear in the world. A Bodhisattva Mahasattva should understand it in this way. Furthermore, O son of Buddha! It is like the great clouds that bring down rain, the number of which all sentient beings in the great chiliocosm (a world system in Buddhist cosmology) cannot know. If one tries to count them, one's mind will become confused, except for the lord of the great chiliocosm, Mahesvara Deva (a deity in Buddhism), who knows even a single drop because of the power of his original good roots and their karmic retribution. The Tathagata, Arhat, Samyak-sambuddha is also like this. He appears in the world and speaks the nectar-like Dharma rain of the arising of the Tathagata-nature, which all sentient beings, including Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment through observing conditions), cannot know. If one tries to contemplate it, one's mind will become confused, except for all the lords of the worlds, the Bodhisattva Mahasattvas, who can understand even a single phrase or a single taste (the essence of the Dharma), because of the power of the stages they cultivated in the past with the Buddhas. O son of Buddha! This is the fourth cause and condition for a Tathagata to attain complete and perfect enlightenment and appear in the world. A Bodhisattva Mahasattva should understand it in this way. Furthermore, O son of Buddha! It is like the great clouds that bring down rain, which is called 'extinguishing the burning' (extinguishing the heat), or 'able to arise' (able to give rise), or 'able to destroy' (able to destroy), or 'achieving treasure' (able to achieve treasures), or 'distinguishing the great chiliocosm' (able to distinguish the great chiliocosm). The Tathagata, Arhat, Samyak-sambuddha is also like this. He appears in the world and rains down the rain of the true Dharma, which is called 'removing,' removing the burning fire of the afflictions of sentient beings; some Dharma rain is called 'able to arise,' able to give rise to all the good roots of sentient beings; some Dharma rain is called 'able to destroy,' able to destroy all the evil and wrong views of sentient beings; some Dharma rain is called 'achieving treasure,' able to achieve the treasure of all wisdom for sentient beings; some Dharma rain is called 'distinguishing,' able to distinguish the workings of the minds and mental states of sentient beings. O son of Buddha! This is the fifth cause and condition for a Tathagata to attain complete and perfect enlightenment and appear in the world. A Bodhisattva Mahasattva should
如是知。
「複次，佛子！譬如大雲雨一味水，隨其所雨而有差別；如來、應供、等正覺亦復如是，雨于大悲一味法雨，隨所應化，種種不同。佛子！是為第六因緣成等正覺出興於世，菩薩摩訶薩應如是知。
「複次，佛子！譬如三千大千世界初始成時，先成色界諸天宮殿，次成欲界諸天宮殿，次成人處及餘眾生諸所住處；如來、應供、等正覺亦復如是，出興於世，先起菩薩諸行智慧，次起緣覺、聲聞及餘眾生一切善根。佛子！譬如大雲雨一味水，隨諸眾生善根力故，起種種宮殿，如來大悲一味法水，隨眾生器根不同故，法雨差別。佛子！是為第七因緣成等正覺出興於世，菩薩摩訶薩應如是知。
「複次，佛子！譬如世界初始成時，有大水輪，遍滿三千大千世界，滿世界已，生大蓮華名如來起，諸功德寶以為莊嚴，遍覆三千大千世界，光照十方一切國土。時，摩醯首羅凈居天等，見蓮華已，即決定知如蓮華數諸佛興世。佛子！爾時有風輪起名凈光明，能成色界諸天宮殿；又風輪起名凈莊嚴，能成欲界諸天宮殿；又風輪起名不可壞，能成大小圍山及金剛山；又風輪起名曰勝高，能成須彌山王；又風輪起名曰不動，能成十種大山。何等為十？所謂：芭蕉山、仙人山、伏魔山、大伏魔山、持劫山、黑山、
【現代漢語翻譯】 現代漢語譯本 應如是知。
『再者，佛子！譬如大云降下同一種味道的水，隨著降落之處的不同而有差別；如來、應供、等正覺（佛的十種稱號之一，意為完全覺悟者）也是如此，降下大悲的同一種法雨，隨著所應教化的對象不同，而有種種差別。佛子！這是第六種因緣，成就等正覺（完全覺悟）而出現於世，菩薩摩訶薩（偉大的菩薩）應當這樣理解。
『再者，佛子！譬如三千大千世界（佛教宇宙觀中的一個宇宙單位）最初形成時，先形成諸天宮殿（天神的住所），其次形成欲界諸天宮殿（欲界天神的住所），然後形成人類居住的地方以及其他眾生居住的地方；如來、應供、等正覺（佛的十種稱號之一，意為完全覺悟者）也是如此，出現於世時，先發起菩薩的各種修行智慧，其次發起緣覺（獨自覺悟者）、聲聞（聽聞佛法而覺悟者）以及其他眾生的一切善根。佛子！譬如大云降下同一種味道的水，隨著各種眾生善根力量的不同，而形成種種宮殿，如來大悲的同一種法水，隨著眾生根器不同，法雨也有差別。佛子！這是第七種因緣，成就等正覺（完全覺悟）而出現於世，菩薩摩訶薩（偉大的菩薩）應當這樣理解。
『再者，佛子！譬如世界最初形成時，有巨大的水輪，遍滿三千大千世界（佛教宇宙觀中的一個宇宙單位），充滿世界后，生長出巨大的蓮花，名為如來起，用各種功德寶物作為莊嚴，覆蓋三千大千世界，光芒照耀十方一切國土。當時，摩醯首羅（大自在天）凈居天等，見到蓮花后，就確定知道，如蓮花數量的諸佛將要出現於世。佛子！那時有風輪興起，名為凈光明，能夠形成諸天宮殿（天神的住所）；又有風輪興起，名為凈莊嚴，能夠形成欲界諸天宮殿（欲界天神的住所）；又有風輪興起，名為不可壞，能夠形成大小圍山以及金剛山；又有風輪興起，名為勝高，能夠形成須彌山王（佛教宇宙觀中的中心山）；又有風輪興起，名為不動，能夠形成十種大山。是哪十種呢？分別是：芭蕉山、仙人山、伏魔山、大伏魔山、持劫山、黑山、
【English Translation】 English version Thus it is known.
'Furthermore, sons of the Buddha! Just as a great cloud rains down water of a single flavor, yet it varies according to where it falls; so too is the Tathagata, the Arhat, the Samyak-sambuddha (one of the ten titles of a Buddha, meaning fully enlightened one), raining down the Dharma rain of great compassion, which varies according to those who are to be converted. Sons of the Buddha! This is the sixth cause and condition for achieving Samyak-sambuddha (full enlightenment) and appearing in the world, and Bodhisattva Mahasattvas (great Bodhisattvas) should understand it in this way.'
'Furthermore, sons of the Buddha! Just as when the three thousand great thousand worlds (a cosmic unit in Buddhist cosmology) are first formed, first the palaces of the gods are formed, then the palaces of the gods of the desire realm, and then the places where humans and other beings dwell; so too is the Tathagata, the Arhat, the Samyak-sambuddha (one of the ten titles of a Buddha, meaning fully enlightened one), when appearing in the world, first initiating the various practices and wisdom of the Bodhisattvas, then initiating the roots of goodness of Pratyekabuddhas (those who achieve enlightenment on their own), Sravakas (those who achieve enlightenment by hearing the Dharma), and all other beings. Sons of the Buddha! Just as a great cloud rains down water of a single flavor, and according to the power of the good roots of various beings, various palaces arise, so too does the Dharma water of the Tathagata's great compassion vary according to the different capacities of beings. Sons of the Buddha! This is the seventh cause and condition for achieving Samyak-sambuddha (full enlightenment) and appearing in the world, and Bodhisattva Mahasattvas (great Bodhisattvas) should understand it in this way.'
'Furthermore, sons of the Buddha! Just as when the world is first formed, there is a great water wheel that fills the three thousand great thousand worlds (a cosmic unit in Buddhist cosmology), and after filling the world, a great lotus flower arises, named 'Arising of the Tathagata,' adorned with various meritorious treasures, covering the three thousand great thousand worlds, and its light illuminates all lands in the ten directions. At that time, Mahesvara (Great Lord) and the Pure Abode gods, seeing the lotus flower, immediately know that Buddhas equal in number to the lotus flowers will appear in the world. Sons of the Buddha! At that time, a wind wheel arises named 'Pure Light,' which can form the palaces of the gods; another wind wheel arises named 'Pure Adornment,' which can form the palaces of the gods of the desire realm; another wind wheel arises named 'Indestructible,' which can form the great and small surrounding mountains and the Vajra Mountain; another wind wheel arises named 'Supreme Height,' which can form Mount Sumeru (the central mountain in Buddhist cosmology); another wind wheel arises named 'Immovable,' which can form ten great mountains. What are these ten? They are: Banana Mountain, Immortal Mountain, Subduing Demon Mountain, Great Subduing Demon Mountain, Holding Kalpa Mountain, Black Mountain,
目真鄰陀山、摩訶目真鄰陀山、香山、雪山；又風輪起名曰安住，能成大地；又風輪起名曰莊嚴，能成地天宮殿、乾闥婆宮殿；又風輪起名無盡藏，能成三千大千世界海；又風輪起名明凈藏，能成大千世界珍寶；又風輪起名堅固根，能成一切如意樹。佛子！是為大雲雨一味水，以眾生善根果報力故，法如是故，起種種風輪，風輪差別故，大千世界形類不同。如來、應供、等正覺亦復如是，出興於世，具諸善根，有光明，名無上大智不斷如來性起不思議智，普照十方世界，授一切菩薩如來記，號成等正覺出興於世。又能善知一一佛所有幾菩薩成就功德；復有光明，名離垢凈如來大智，能成如來無漏無生智；復有光明，名曰普照如來大智，能成如來不可思議法界智；復有光明，名持佛性如來大智，能成如來不動諸力；復有光明，名無壞最勝如來大智，能成如來無所畏智；復有光明，名一切明如來大智，能成如來堅固不退一切種智；復有光明，名出生變化如來大智，能令見聞恭敬供養諸如來者，善根不虛；復有光明，名普隨順至如來大智，能成如來無盡功德智慧清凈法身，饒益眾生；復有光明，名不可究竟如來大智，能成如來甚深妙智，不斷三寶；復有光明，名種種莊嚴如來大智，能成如來相好嚴身，令一切眾生皆悉歡喜得
【現代漢語翻譯】 現代漢語譯本：目真鄰陀山（Mujalinda Mountain）、摩訶目真鄰陀山（Mahamujalinda Mountain）、香山、雪山；又有風輪名為安住，能形成大地；又有風輪名為莊嚴，能形成地天宮殿、乾闥婆（Gandharva，天神樂師）宮殿；又有風輪名為無盡藏，能形成三千大千世界海；又有風輪名為明凈藏，能形成大千世界珍寶；又有風輪名為堅固根，能形成一切如意樹。佛子！這就是大雲雨一味水，因為眾生善根果報的力量，法就是這樣，才生起種種風輪，風輪的差別，導致大千世界的形態種類不同。如來、應供、等正覺（Tathagata, Arhat, Samyaksambuddha）也是這樣，出現於世，具足各種善根，有光明，名為無上大智不斷如來性起不思議智，普遍照耀十方世界，給一切菩薩授如來記，號稱成等正覺出現於世。又能善知每一位佛所有多少菩薩成就功德；又有光明，名為離垢凈如來大智，能成就如來無漏無生智；又有光明，名為普照如來大智，能成就如來不可思議法界智；又有光明，名為持佛性如來大智，能成就如來不動諸力；又有光明，名為無壞最勝如來大智，能成就如來無所畏智；又有光明，名為一切明如來大智，能成就如來堅固不退一切種智；又有光明，名為出生變化如來大智，能令見到、聽到、恭敬供養諸如來的人，善根不虛；又有光明，名為普隨順至如來大智，能成就如來無盡功德智慧清凈法身，饒益眾生；又有光明，名為不可究竟如來大智，能成就如來甚深妙智，不斷三寶；又有光明，名為種種莊嚴如來大智，能成就如來相好莊嚴之身，令一切眾生都歡喜得到。 現代漢語譯本：目真鄰陀山、摩訶目真鄰陀山、香山、雪山；又有風輪名為安住，能形成大地；又有風輪名為莊嚴，能形成地天宮殿、乾闥婆宮殿；又有風輪名為無盡藏，能形成三千大千世界海；又有風輪名為明凈藏，能形成大千世界珍寶；又有風輪名為堅固根，能形成一切如意樹。佛子！這就是大雲雨一味水，因為眾生善根果報的力量，法就是這樣，才生起種種風輪，風輪的差別，導致大千世界的形態種類不同。如來、應供、等正覺也是這樣，出現於世，具足各種善根，有光明，名為無上大智不斷如來性起不思議智，普遍照耀十方世界，給一切菩薩授如來記，號稱成等正覺出現於世。又能善知每一位佛所有多少菩薩成就功德；又有光明，名為離垢凈如來大智，能成就如來無漏無生智；又有光明，名為普照如來大智，能成就如來不可思議法界智；又有光明，名為持佛性如來大智，能成就如來不動諸力；又有光明，名為無壞最勝如來大智，能成就如來無所畏智；又有光明，名為一切明如來大智，能成就如來堅固不退一切種智；又有光明，名為出生變化如來大智，能令見到、聽到、恭敬供養諸如來的人，善根不虛；又有光明，名為普隨順至如來大智，能成就如來無盡功德智慧清凈法身，饒益眾生；又有光明，名為不可究竟如來大智，能成就如來甚深妙智，不斷三寶；又有光明，名為種種莊嚴如來大智，能成就如來相好莊嚴之身，令一切眾生都歡喜得到。
【English Translation】 English version: Mount Mujalinda, Mount Mahamujalinda, Fragrant Mountain, Snow Mountain; and a wind wheel named 'Abiding' can form the earth; and a wind wheel named 'Adornment' can form the palaces of the earth gods and the Gandharvas; and a wind wheel named 'Inexhaustible Treasury' can form the seas of the three thousand great thousand worlds; and a wind wheel named 'Clear and Pure Treasury' can form the treasures of the great thousand worlds; and a wind wheel named 'Firm Root' can form all wish-fulfilling trees. O sons of the Buddha! This is the one-flavored water of the great cloud rain. Because of the power of the good roots and karmic retribution of sentient beings, and because the Dharma is such, various wind wheels arise. Because of the differences in the wind wheels, the forms and types of the great thousand worlds are different. The Tathagata, Arhat, Samyaksambuddha is also like this, appearing in the world, possessing all good roots, having light, named the Unsurpassed Great Wisdom, the Unceasing Tathagata Nature, the Inconceivable Wisdom, universally illuminating the ten directions, bestowing predictions of Buddhahood upon all Bodhisattvas, and being called the Fully Enlightened One appearing in the world. Furthermore, they can skillfully know how many Bodhisattvas each Buddha has who have achieved merit and virtue; and there is light named the Immaculate Pure Tathagata Great Wisdom, which can accomplish the Tathagata's unconditioned and unarising wisdom; and there is light named the Universally Illuminating Tathagata Great Wisdom, which can accomplish the Tathagata's inconceivable Dharma realm wisdom; and there is light named the Holding the Buddha Nature Tathagata Great Wisdom, which can accomplish the Tathagata's immovable powers; and there is light named the Indestructible Supreme Tathagata Great Wisdom, which can accomplish the Tathagata's fearlessness; and there is light named the All-Illuminating Tathagata Great Wisdom, which can accomplish the Tathagata's firm and unretreating omniscient wisdom; and there is light named the Birth and Transformation Tathagata Great Wisdom, which can ensure that the good roots of those who see, hear, respect, and make offerings to the Tathagatas are not in vain; and there is light named the Universally Compliant Tathagata Great Wisdom, which can accomplish the Tathagata's inexhaustible merit, wisdom, and pure Dharma body, benefiting sentient beings; and there is light named the Inexhaustible Tathagata Great Wisdom, which can accomplish the Tathagata's profound and wondrous wisdom, and not sever the Three Jewels; and there is light named the Various Adornments Tathagata Great Wisdom, which can accomplish the Tathagata's adorned body with marks and characteristics, causing all sentient beings to rejoice and obtain. English version: Mount Mujalinda, Mount Mahamujalinda, Fragrant Mountain, Snow Mountain; and a wind wheel named 'Abiding' can form the earth; and a wind wheel named 'Adornment' can form the palaces of the earth gods and the Gandharvas; and a wind wheel named 'Inexhaustible Treasury' can form the seas of the three thousand great thousand worlds; and a wind wheel named 'Clear and Pure Treasury' can form the treasures of the great thousand worlds; and a wind wheel named 'Firm Root' can form all wish-fulfilling trees. O sons of the Buddha! This is the one-flavored water of the great cloud rain. Because of the power of the good roots and karmic retribution of sentient beings, and because the Dharma is such, various wind wheels arise. Because of the differences in the wind wheels, the forms and types of the great thousand worlds are different. The Tathagata, Arhat, Samyaksambuddha is also like this, appearing in the world, possessing all good roots, having light, named the Unsurpassed Great Wisdom, the Unceasing Tathagata Nature, the Inconceivable Wisdom, universally illuminating the ten directions, bestowing predictions of Buddhahood upon all Bodhisattvas, and being called the Fully Enlightened One appearing in the world. Furthermore, they can skillfully know how many Bodhisattvas each Buddha has who have achieved merit and virtue; and there is light named the Immaculate Pure Tathagata Great Wisdom, which can accomplish the Tathagata's unconditioned and unarising wisdom; and there is light named the Universally Illuminating Tathagata Great Wisdom, which can accomplish the Tathagata's inconceivable Dharma realm wisdom; and there is light named the Holding the Buddha Nature Tathagata Great Wisdom, which can accomplish the Tathagata's immovable powers; and there is light named the Indestructible Supreme Tathagata Great Wisdom, which can accomplish the Tathagata's fearlessness; and there is light named the All-Illuminating Tathagata Great Wisdom, which can accomplish the Tathagata's firm and unretreating omniscient wisdom; and there is light named the Birth and Transformation Tathagata Great Wisdom, which can ensure that the good roots of those who see, hear, respect, and make offerings to the Tathagatas are not in vain; and there is light named the Universally Compliant Tathagata Great Wisdom, which can accomplish the Tathagata's inexhaustible merit, wisdom, and pure Dharma body, benefiting sentient beings; and there is light named the Inexhaustible Tathagata Great Wisdom, which can accomplish the Tathagata's profound and wondrous wisdom, and not sever the Three Jewels; and there is light named the Various Adornments Tathagata Great Wisdom, which can accomplish the Tathagata's adorned body with marks and characteristics, causing all sentient beings to rejoice and obtain.
一切智；復有光明，名不可壞如來大智，能成如來法界、虛空界等無有窮盡殊勝壽命。佛子！如來大悲一味之水，以諸菩薩善根力故，及餘眾生根差別故，法如是故，如來智慧應化不同。佛子！如來性起正法，一切如來平等智慧光明所起，一切如來一味智慧，出生無量無邊功德，眾生念言：『此諸功德如來所造。』佛子！此非如來神力所造。佛子！乃至一菩薩成無上道，言佛造者無有是處，諸佛為一切群生作善知識，眾生依此得大智慧，無有作法，亦無作者。佛子！是為第八因緣成等正覺出興於世，菩薩摩訶薩應如是知。
「複次，佛子！譬如有四風輪依虛空住，能持水輪，何等為四？所謂：安住、不動、常住、堅固，是名為四能持水輪；水輪能持大地令不散壞，是故說大地依水輪；水輪依風輪，風輪依虛空，虛空無所依，虛空雖無所依，能令三千大千世界而得安住；如來、應供、等正覺亦復如是，依如來起四種無礙大智風輪，能持一切眾生善根。何等為四？所謂：攝取眾生皆令歡喜大智風輪，分別諸法令眾生樂求大智風輪，守護眾生一切善根大智風輪，決定了知無漏法界大智風輪，是名四種大智風輪。大慈為眾生歸依，大悲度脫眾生，大慈大悲饒益眾生，大慈大悲依方便智，大方便智依于如來，如來無所依，
【現代漢語翻譯】 現代漢語譯本 一切智慧；又有光明，名為不可壞如來大智，能成就如來法界、虛空界等無有窮盡的殊勝壽命。佛子！如來大悲一味之水，因為諸菩薩的善根力，以及其餘眾生的根器差別，法就是這樣，如來的智慧應化也不同。佛子！如來性起正法，是一切如來平等智慧光明所生起，一切如來一味智慧，出生無量無邊的功德，眾生會想：『這些功德是如來所造。』佛子！這並非如來的神力所造。佛子！乃至一個菩薩成就無上道，說佛所造是沒有道理的，諸佛為一切眾生作善知識，眾生依此得到大智慧，沒有造作，也沒有作者。佛子！這是第八種因緣成就等正覺而出現於世，菩薩摩訶薩應當這樣理解。
「再者，佛子！譬如有一個輪子依靠虛空而住，能支撐水輪，哪四種呢？就是：安住、不動、常住、堅固，這稱為四種能支撐水輪的；水輪能支撐大地使之不散壞，所以說大地依靠水輪；水輪依靠風輪，風輪依靠虛空，虛空無所依靠，虛空雖然無所依靠，卻能使三千大千世界得以安住；如來、應供（值得供養者）、等正覺（完全覺悟者）也是如此，依靠如來生起的四種無礙大智風輪，能支撐一切眾生的善根。哪四種呢？就是：攝取眾生使他們都歡喜的大智風輪，分別諸法使眾生樂於追求的大智風輪，守護眾生一切善根的大智風輪，決定了知無漏法界的大智風輪，這稱為四種大智風輪。大慈是眾生的歸依，大悲是度脫眾生，大慈大悲饒益眾生，大慈大悲依靠方便智，大方便智依靠如來，如來無所依靠。
【English Translation】 English version All wisdom; and there is also a light, named the indestructible great wisdom of the Tathagata, which can accomplish the endless and supreme life of the Tathagata's Dharma realm, the realm of space, and so on. O son of the Buddha! The water of the Tathagata's great compassion is of one flavor, and because of the power of the good roots of all Bodhisattvas, and because of the differences in the roots of other sentient beings, and because the Dharma is such, the transformations of the Tathagata's wisdom are different. O son of the Buddha! The Tathagata's Dharma, which arises from its own nature, is that which arises from the light of the equal wisdom of all Tathagatas, and the one-flavored wisdom of all Tathagatas gives birth to immeasurable and boundless merits, and sentient beings think: 'These merits are created by the Tathagata.' O son of the Buddha! This is not created by the Tathagata's divine power. O son of the Buddha! Even if one Bodhisattva attains the unsurpassed path, it is not reasonable to say that it is created by the Buddha. The Buddhas act as good teachers for all sentient beings, and sentient beings rely on this to attain great wisdom. There is no creation, nor is there a creator. O son of the Buddha! This is the eighth condition for attaining perfect enlightenment and appearing in the world. Bodhisattva Mahasattvas should understand it in this way.
Furthermore, O son of the Buddha! It is like a wheel that dwells in space and can support the water wheel. What are the four? They are: abiding, unmoving, constant, and firm. These are called the four that can support the water wheel. The water wheel can support the earth and prevent it from disintegrating, so it is said that the earth relies on the water wheel. The water wheel relies on the wind wheel, the wind wheel relies on space, and space has nothing to rely on. Although space has nothing to rely on, it can enable the three thousand great thousand worlds to abide. The Tathagata, the Arhat (worthy of offering), the Samyaksambuddha (fully enlightened one) is also like this, relying on the four unobstructed great wisdom wind wheels that arise from the Tathagata, which can support the good roots of all sentient beings. What are the four? They are: the great wisdom wind wheel that gathers sentient beings and makes them all happy, the great wisdom wind wheel that distinguishes all dharmas and makes sentient beings happy to seek, the great wisdom wind wheel that protects all the good roots of sentient beings, and the great wisdom wind wheel that decisively understands the unconditioned Dharma realm. These are called the four great wisdom wind wheels. Great compassion is the refuge of sentient beings, great compassion is the liberation of sentient beings, great compassion and great compassion benefit sentient beings, great compassion and great compassion rely on expedient wisdom, great expedient wisdom relies on the Tathagata, and the Tathagata has nothing to rely on.
無礙慧光普照十方一切世界。佛子！是為第九因緣成等正覺出興於世，菩薩摩訶薩應如是知。
「複次，佛子！譬如大千世界成已，種種饒益無量眾生，水性眾生得水安樂，陸地眾生得地安樂，宮殿眾生得宮殿安樂，空中眾生得虛空安樂；如來、應供、等正覺亦復如是，出興於世，種種饒益一切眾生，見聞如來踴躍歡喜修諸善根，住尸羅者得佛戒樂，住四禪、四無量者得聖無上智明之樂，住法門者得真實樂，住照明者得凈智樂，如是等無量法門種種饒益一切眾生。佛子！是為第十因緣成等正覺出興於世，菩薩摩訶薩應如是知。◎
大方廣佛華嚴經卷第三十三 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第三十四
東晉天竺三藏佛馱跋陀羅譯
寶王如來性起品第三十二之二
「◎佛子！菩薩摩訶薩又復應知如來性起正法：功德無量，行無量故；充滿十方，無來去故；離生住滅，無有行故；離心意識，無有身故；性如虛空，悉平等故；一切眾生無我、我所，無有盡故；一切剎無盡，無有轉故；不斷未來際，無有退故；如來智無疑、無二，平等觀察有為、無為故；成等正覺，饒益眾生，本行迴向自在滿足故。」
爾時，普賢菩薩欲重明此義
【現代漢語翻譯】 現代漢語譯本 無礙的智慧之光普照十方一切世界。佛子！這是第九種因緣，成就正等正覺而出現於世，菩薩摩訶薩應當這樣理解。
『再者，佛子！譬如大千世界形成之後，種種利益無量眾生，水中的眾生得到水中的安樂，陸地的眾生得到陸地的安樂，宮殿中的眾生得到宮殿的安樂，空中的眾生得到虛空的安樂；如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、等正覺（Samyak-sambuddha，完全覺悟者）也同樣如此，出現於世，種種利益一切眾生，見到或聽到如來而踴躍歡喜，修習各種善根，持守戒律的人得到佛戒的快樂，安住於四禪（catuh-dhyana，四種禪定）、四無量心（catasro-brahma-vihara，四種無量的心境）的人得到聖無上智慧光明的快樂，安住於法門的人得到真實的快樂，安住于照明的人得到清凈智慧的快樂，像這樣等無量法門種種利益一切眾生。佛子！這是第十種因緣，成就正等正覺而出現於世，菩薩摩訶薩應當這樣理解。』
《大方廣佛華嚴經》卷第三十三 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十四
東晉天竺三藏佛馱跋陀羅譯
寶王如來性起品第三十二之二
『佛子！菩薩摩訶薩又應當知道如來性起正法：功德無量，因為修行無量；充滿十方，因為沒有來去；遠離生住滅，因為沒有行為；遠離心意識，因為沒有身體；本性如同虛空，因為一切平等；一切眾生無我（anatman，無實體）和我所（mamakara，我擁有的），因為沒有窮盡；一切剎土（ksetra，佛的國土）無盡，因為沒有轉變；不斷未來際，因為沒有退轉；如來的智慧無疑、無二，因為平等觀察有為（samskrta，因緣和合的事物）、無為（asamskrta，非因緣和合的事物）；成就正等正覺，利益眾生，因為本來的修行迴向自在圓滿。』
當時，普賢菩薩（Samantabhadra，象徵一切菩薩行愿的菩薩）想要再次闡明這個道理
【English Translation】 English version The unobstructed light of wisdom illuminates all worlds in the ten directions. Disciple of the Buddha! This is the ninth cause and condition for attaining complete and perfect enlightenment and appearing in the world. Bodhisattva-Mahasattvas should understand it in this way.
'Furthermore, Disciple of the Buddha! Just as when a great chiliocosm is formed, it benefits countless beings in various ways: aquatic beings find comfort in water, terrestrial beings find comfort on land, beings in palaces find comfort in palaces, and beings in the sky find comfort in the void; so too, the Tathagata (the Thus-Gone One, an epithet of the Buddha), the Arhat (the Worthy One, one who has attained enlightenment), the Samyak-sambuddha (the Fully Enlightened One) appears in the world, benefiting all beings in various ways. Those who see or hear the Tathagata rejoice and cultivate various roots of goodness. Those who abide in morality find joy in the Buddha's precepts. Those who abide in the four dhyanas (meditative absorptions) and the four immeasurables (boundless states of mind) find joy in the sacred, unsurpassed wisdom and light. Those who abide in the Dharma find true joy. Those who abide in illumination find pure wisdom and joy. In this way, countless Dharma teachings benefit all beings in various ways. Disciple of the Buddha! This is the tenth cause and condition for attaining complete and perfect enlightenment and appearing in the world. Bodhisattva-Mahasattvas should understand it in this way.'
The Avatamsaka Sutra, Volume 33 Taisho Tripitaka Vol. 09, No. 0278, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 34
Translated by Buddhabhadra of Eastern Jin Dynasty
Chapter 32.2: The Arising of the Nature of the King of Jewels Tathagata
'Disciple of the Buddha! Bodhisattva-Mahasattvas should also understand the arising of the true Dharma of the Tathagata's nature: its merits are immeasurable because its practice is immeasurable; it fills the ten directions because it has no coming or going; it is free from arising, abiding, and ceasing because it has no action; it is free from mind, consciousness, and perception because it has no body; its nature is like space because it is completely equal; all beings are without self (anatman) and without possessions (mamakara) because there is no end; all Buddha-lands (ksetra) are endless because there is no change; it does not cease in the future because there is no regression; the Tathagata's wisdom is without doubt and without duality because it equally observes the conditioned (samskrta) and the unconditioned (asamskrta); it attains complete and perfect enlightenment, benefiting all beings, because the original practice of dedication is freely fulfilled.'
At that time, Bodhisattva Samantabhadra (the Bodhisattva of Universal Virtue) wished to further clarify this meaning.
，以偈頌曰：◎
「◎一切眾諦聽， 如來十力法， 一切諸世間， 最勝無有上， 悉與無等等， 亦與虛空等， 功德無等者， 境界不可量。 一切諸如來， 功德無有量， 諸餘眾生類， 無能思議者。 如來一法門， 一切諸群生， 無量億劫中， 思量不能盡。 十方諸佛剎， 盡末為微塵， 有人能計算， 悉了知其數。 彼人無量劫， 算數諸如來， 一毛之功德， 莫能知少分。 譬如一士夫， 能量虛空界， 又第二士夫， 隨算知量數。 于億無數劫， 算量空可盡， 如來諸功德， 不可得窮盡。 譬如有士夫， 能於一念中， 數三世眾生， 心心之所行， 眾生數等劫， 數之猶可盡， 如來無量德， 其數不可盡。 譬如諸法界， 分際不可得， 一切非一切， 非見不可取， 如是諸如來， 境界不可量， 一切非一切， 法界無窮盡。 譬如如如性， 離虛妄寂滅， 亦無有生者， 亦無有滅者， 如是諸如來， 及一切境界， 亦同如如性， 不增亦不減。 譬如未來際， 真實際無際， 三世性自離， 真實不可得。 等正覺如是， 境
【現代漢語翻譯】 現代漢語譯本 以偈頌說： 『諸位一切眾生諦聽，如來的十力法（如來所具有的十種力量），在一切世間，是最殊勝、無與倫比的，與無等等（沒有可以與之相比的）相等，也與虛空相等，其功德沒有可以匹敵的，境界不可衡量。 一切諸如來，功德無量無邊，其餘的眾生，沒有能夠思議的。 如來的一法門，一切的眾生，在無量億劫中，思量也無法窮盡。 十方諸佛的剎土（佛所教化的國土），全部磨成微塵，如果有人能夠計算，完全知道其數量。 那個人用無量劫的時間，計算諸如來，一根毛髮的功德，也不能知道少許。 譬如有一個人，能夠測量虛空界，又有第二個人，隨著計算知道其數量。 在億無數劫的時間裡，計算虛空可以窮盡，如來的諸功德，是不可窮盡的。 譬如有一個人，能夠在一念之間，數清三世眾生，心中所想的，眾生數量的劫數，數之尚且可以窮盡，如來無量的功德，其數量是不可窮盡的。 譬如諸法界（一切諸法的總稱），其分界是不可得的，一切非一切，非見不可取。 像這樣的諸如來，境界不可衡量，一切非一切，法界無窮無盡。 譬如如如性（真如的本性），遠離虛妄寂滅，也沒有生起，也沒有滅去。 像這樣的諸如來，以及一切境界，也如同如如性，不增加也不減少。 譬如未來際（未來的邊際），真實際（真實不虛的實際）沒有邊際，三世的自性是分離的，真實是不可得的。 等正覺（佛的智慧）也是如此，境界
【English Translation】 English version In verses, it is said: 'All of you, listen attentively, the Tathagata's ten powers (the ten powers possessed by the Tathagata), in all the worlds, are the most supreme and unparalleled, equal to the unequaled, also equal to the void, its merits are unmatched, and its realm is immeasurable. All the Tathagatas, their merits are immeasurable, and other sentient beings are unable to conceive of them. The Tathagata's one Dharma gate, all sentient beings, in countless eons, cannot exhaust its contemplation. If all the Buddha lands in the ten directions were ground into dust, and someone could calculate and know their exact number. That person, in countless eons, calculating the Tathagatas, cannot know even a small portion of the merit of a single hair. For example, if one person could measure the realm of space, and a second person could calculate and know its quantity. In countless eons, calculating space can be exhausted, but the Tathagata's merits cannot be exhausted. For example, if a person could, in a single thought, count the thoughts of all sentient beings in the three times, the number of eons of sentient beings, even if counted, could be exhausted, but the Tathagata's immeasurable merits, their number cannot be exhausted. For example, the realm of all dharmas (the totality of all phenomena), its boundaries are unattainable, all is not all, not seen, not graspable. Such are the Tathagatas, their realms are immeasurable, all is not all, the realm of Dharma is endless. For example, the Suchness (the nature of true reality), is free from falsehood and is tranquil, neither arising nor ceasing. Such are the Tathagatas, and all realms, also like Suchness, neither increasing nor decreasing. For example, the future limit, the true limit is without limit, the nature of the three times is separate, and the truth is unattainable. The Samyak-sambuddha (Buddha's wisdom) is also like this, the realm
界亦復然， 一切三世中， 通達無障礙。 諸法無變易， 性空無作故， 離垢無染污， 其性如虛空。 一切諸如來， 清凈性亦然， 一切性無性， 非有亦非無。 正法性遠離， 一切語言道， 一切趣非趣， 皆悉寂滅性。 一切諸如來， 境界亦如是， 遠離語言道， 不可為譬諭。 諸佛覺悟法， 性相皆寂滅， 如鳥飛空中， 足跡不可得。 無量大愿果， 成就凈色身， 具十力功德， 示現大神變。 如來甚深法， 若有欲知者， 應當凈其意， 猶若如虛空。 遠離虛妄想， 及邪見顛倒， 修習清凈道， 究竟得凈意。 是故諸佛子， 一心善諦聽， 諸善逝境界， 我當說少分。 一切諸十力， 功德不可數， 覺悟群生故， 我今少演說。 一切諸導師， 起清凈身業， 口業及意業， 境界悉清凈。 如來深境界， 清凈妙法輪， 涅槃諸善根， 我當分別說。 譬如大千界， 國土初成時， 非是少因緣， 能成於世界。 無量方便力， 一切因緣起， 三千大千界， 安置諸群生。 如是諸最勝， 如來性起法， 無量功德藏， 一切莫能知
【現代漢語翻譯】 現代漢語譯本 世界也是如此，在一切過去、現在、未來三世中，通達無礙。 諸法的本性沒有變化，因為其自性是空無的，沒有造作。 遠離垢染，沒有污染，其本性如同虛空。 一切諸如來（Tathagata，佛的稱號），其清凈的本性也是如此。 一切的自性都是無自性的，既非存在也非不存在。 正法的本性遠離一切語言的表達，一切的趨向和非趨向，都具有寂滅的本性。 一切諸如來（Tathagata），他們的境界也是如此，遠離語言的表達，無法用比喻來形容。 諸佛所覺悟的法，其自性和現象都是寂滅的，如同鳥飛過天空，足跡不可尋覓。 他們以無量的大愿為因，成就清凈的色身，具足十力（Dasabala，佛的十種力量）的功德，示現大神變。 如來（Tathagata）甚深的法，如果有想要了解的人，應當凈化自己的心意，使其如同虛空一般。 遠離虛妄的念頭，以及邪見和顛倒的認知，修習清凈的道路，最終獲得清凈的心意。 因此，諸佛的弟子們，一心好好地聽著，關於諸善逝（Sugata，佛的稱號）的境界，我將略說少許。 一切諸佛的十力（Dasabala），其功德不可計數，爲了覺悟眾生，我現在略微演說。 一切諸導師（Buddha，佛的稱號），他們發起清凈的身業、口業和意業，其境界都是清凈的。 如來（Tathagata）甚深的境界，清凈微妙的法輪（Dharmacakra，佛陀教法的象徵），以及涅槃的諸善根，我將分別解說。 譬如大千世界（Mahasahasra，佛教宇宙觀中的一個世界系統），國土初成之時，並非是少許因緣所能成就的。 而是通過無量的方便之力，一切因緣和合而生起，三千大千世界（Trisahasra-mahasahasra，佛教宇宙觀中最大的世界系統）才得以安置眾生。 如此，這些最殊勝的如來（Tathagata）的自性所生起的法，是無量功德的寶藏，一切眾生都無法完全瞭解。
【English Translation】 English version The realms are also like this, in all the three periods of time, past, present, and future, they are understood without obstruction. The nature of all dharmas does not change, because their self-nature is empty and without creation. They are free from defilement and impurity, their nature is like space. All the Tathagatas (Buddhas), their pure nature is also like this. The self-nature of all things is without self-nature, neither existent nor non-existent. The nature of the true Dharma is far from all verbal expressions, all tendencies and non-tendencies have the nature of quiescence. All the Tathagatas, their realms are also like this, far from verbal expressions, and cannot be described by metaphors. The Dharma that all Buddhas have awakened to, its nature and appearance are all quiescent, like birds flying in the sky, their footprints cannot be found. They achieve pure physical bodies through immeasurable great vows, possessing the merits of the ten powers (Dasabala), and manifesting great spiritual transformations. The profound Dharma of the Tathagata, if there are those who wish to understand it, they should purify their minds, making them like space. They should be free from false thoughts, as well as wrong views and inverted perceptions, cultivate the pure path, and ultimately attain a pure mind. Therefore, all disciples of the Buddhas, listen attentively with one mind, about the realms of the Sugatas (Buddhas), I will speak a little. All the ten powers (Dasabala) of all the Buddhas, their merits are countless, for the sake of awakening sentient beings, I will now briefly explain. All the guides (Buddhas), they initiate pure physical, verbal, and mental actions, their realms are all pure. The profound realm of the Tathagata, the pure and wonderful Dharma wheel (Dharmacakra), and the roots of goodness of Nirvana, I will explain separately. For example, when the great chiliocosm (Mahasahasra) is first formed, it is not by a few causes and conditions that the world is formed. But through immeasurable skillful means, all causes and conditions arise together, and the three thousand great chiliocosms (Trisahasra-mahasahasra) are able to accommodate sentient beings. Thus, these most supreme dharmas arising from the nature of the Tathagatas are a treasure of immeasurable merits, which all beings cannot fully understand.
。 十方諸世界， 皆末為微塵， 算數諸微塵， 及知眾生心。 微塵眾生心， 猶尚可知數， 一切諸十力， 功德不可知。 譬如因重云， 能澍降大雨， 四種風輪起， 能成三千界。 眾生諸善根， 菩薩功德力， 三千世界起， 安置眾生類。 如來亦如是， 因緣法雲起， 大智慧風輪， 離垢清凈意。 一切諸佛所， 修習諸善根， 迴向與眾生， 速成等正覺。 譬如虛空中， 雲雨名洪澍， 一切余世界， 無堪受持者。 除三千大千， 世界初成時， 不可動風輪， 依止虛空界。 如來亦如是， 初成等正覺， 十方一切界， 法雲降大雨， 充滿勝法界， 無有能持者。 唯諸大菩薩， 成就無量德， 空中興雲雨， 無作無造者， 本無所從來， 去亦無所至。 如來亦如是， 法雲雨甘露， 本無所從來， 去亦無所至。 一切諸菩薩， 修習無量行， 隨所應受化， 為彼雨正法。 譬如大雲雨， 無有能數者， 唯摩醯首羅， 悉能分別知。 善逝亦如是， 雨無量法雨， 充滿諸佛剎， 無有能數者。 唯無上法王， 一切世界主， 悉
【現代漢語翻譯】 現代漢語譯本 十方所有世界，都可被分解為微塵； 即使能計算所有微塵的數量，並瞭解所有眾生的心念； 微塵和眾生的心念，或許還能被知曉和計算； 但一切諸佛的十力（如來的十種力量），其功德是無法知曉的。 譬如厚重的雲層，能夠降下大雨； 四種風輪（支撐世界的風）興起，能夠形成三千大千世界； 眾生的各種善根，以及菩薩的功德力量； 使得三千世界得以建立，並安置各種眾生。 如來也是如此，因緣法雲興起； 以大智慧的風輪，帶來清凈無垢的意念。 一切諸佛所修習的各種善根； 都回向給眾生，使他們迅速成就無上正等正覺。 譬如在虛空中，雲雨被稱為洪澍（大雨）； 在其他世界中，沒有能夠承受這種雨水的； 只有在三千大千世界初成之時； 不可動搖的風輪，才能夠依止於虛空之中。 如來也是如此，初次成就無上正等正覺時； 在十方一切世界，降下法雨； 充滿殊勝的法界，沒有誰能夠完全承受； 只有那些成就無量功德的大菩薩； 空中興起的雲雨，沒有造作者，也沒有創造者； 它本無所來，去也無所至。 如來也是如此，法雲降下甘露； 本無所來，去也無所至。 一切諸菩薩，修習無量的菩薩行； 隨著眾生所應接受的教化，為他們降下正法之雨。 譬如大云降雨，沒有誰能夠計算其數量； 只有摩醯首羅（大自在天）能夠完全分別知曉。 善逝（佛的稱號）也是如此，降下無量的法雨； 充滿各個佛剎，沒有誰能夠計算其數量； 只有無上的法王（佛），一切世界的主宰； 能夠完全知曉。
【English Translation】 English version All the worlds in the ten directions, can be reduced to dust; Even if one could count all the dust particles, and understand the minds of all beings; The dust and the minds of beings, might still be knowable and countable; But the merits of all the ten powers (ten powers of Tathagata) of all Buddhas are unknowable. For example, heavy clouds can bring down heavy rain; The four wind wheels (winds supporting the world) arise, and can form the three thousand great thousand worlds; The various good roots of beings, and the power of the merits of Bodhisattvas; Enable the establishment of the three thousand worlds, and the placement of various beings. The Tathagata is also like this, the Dharma cloud of conditions arises; With the wind wheel of great wisdom, bringing pure and undefiled thoughts. All the various good roots cultivated by all Buddhas; Are dedicated to all beings, enabling them to quickly achieve unsurpassed complete enlightenment. For example, in the void, the cloud and rain are called a great downpour; In other worlds, there is nothing that can withstand this rain; Only when the three thousand great thousand worlds are first formed; Can the immovable wind wheel rely on the void. The Tathagata is also like this, when first achieving unsurpassed complete enlightenment; In all the worlds of the ten directions, the Dharma rain falls; Filling the supreme Dharma realm, there is no one who can fully bear it; Only those great Bodhisattvas who have achieved immeasurable merits; The clouds and rain that arise in the sky, have no maker, nor creator; They come from nowhere, and go nowhere. The Tathagata is also like this, the Dharma cloud pours down nectar; It comes from nowhere, and goes nowhere. All the Bodhisattvas, cultivate immeasurable Bodhisattva practices; According to the teachings that beings should receive, they pour down the rain of the true Dharma for them. For example, when great clouds rain, no one can count their quantity; Only Mahesvara (Great Lord of the World) can fully discern and know. The Sugata (title of Buddha) is also like this, pouring down immeasurable Dharma rain; Filling all the Buddha lands, no one can count their quantity; Only the supreme Dharma King (Buddha), the master of all worlds; Can fully know.
能分別知， 如觀掌中寶。 應滅能寂滅， 應起能令起， 除滅諸邪見， 長養功德寶。 如來雨正法， 除滅諸煩惱， 出生不可數， 無量諸善根。 修習于正見， 遠離諸顛倒， 一切諸最勝， 深解功德寶。 譬如虛空中， 普雨一味水， 眾生果報力， 所起物不同。 如來雨正法， 大悲一味水， 隨應受化故， 種種差別說。 世界初成時， 先起色界宮， 復于欲界天， 次第起宮殿， 次復於人間， 各各造住處， 然後次第起， 乾闥諸龍處。 如來亦如是， 始成等正覺， 初起菩薩行， 次成緣覺乘， 又化心自在， 一切諸聲聞， 然後令眾生， 修習諸善根。 見清凈蓮華， 諸天知佛出， 因雨能起風， 風能起世界， 如來放光明， 分別佛菩薩， 能起智慧輪， 通達諸佛法。 水依風輪住， 地依於水輪， 眾寶樹依地， 虛空無所依。 智輪依如來， 慈悲依智慧， 功德依方便， 法身無所依。 譬如大地起， 饒益諸眾生， 水陸群萌類， 各各得安樂。 依虛空眾生， 及欲色諸天， 二足四足等， 一切悉饒益。 法王亦如是
【現代漢語翻譯】 現代漢語譯本 能夠清楚地瞭解，就像觀看手中的珍寶一樣。 應該滅除的就能使之寂滅，應該生起的就能使之生起。 去除各種邪見，增長功德的珍寶。 如來降下正法，去除各種煩惱， 產生無數的，無量的各種善根。 修習正確的見解，遠離各種顛倒的認知， 一切都是最殊勝的，深刻理解功德的珍寶。 譬如在虛空中，普遍降下同一種味道的水， 眾生由於果報的力量，所產生的物質各不相同。 如來降下正法，以大悲心為同一種味道的水， 隨著應受教化的對象，而有種種差別的說法。 世界剛形成的時候，先出現宮（指天宮）， 然後在欲界天，依次出現宮殿， 接著在人間，各自建造住所， 然後依次出現，乾闥婆（Gandharva，天上的樂神）和龍的住所。 如來也是這樣，剛成就等正覺（Anuttara-samyak-sambodhi，無上正等正覺）， 最初發起菩薩行（Bodhisattva-caryā，菩薩的修行），然後成就緣覺乘（Pratyekabuddha-yāna，獨覺的修行）， 又教化心自在的，一切聲聞（Śrāvaka，聽聞佛法而修行的人）， 然後令眾生，修習各種善根。 看見清凈的蓮花，諸天知道佛陀出世， 因為雨水能產生風，風能產生世界， 如來放出光明，分別佛和菩薩， 能產生智慧之輪，通達諸佛的教法。 水依附於風輪而存在，地依附於水輪而存在， 各種珍寶樹依附於大地，虛空無所依附。 智慧之輪依附於如來，慈悲依附於智慧， 功德依附於方便，法身無所依附。 譬如大地興起，饒益各種眾生， 水陸各種生物，各自得到安樂。 依附於虛空的眾生，以及欲界和色界諸天， 二足和四足等，一切都得到饒益。 法王（Dharmaraja，指佛陀）也是這樣。
【English Translation】 English version Being able to clearly understand, like observing a treasure in one's palm. What should be extinguished can be made to cease, what should arise can be made to arise. Eliminating all wrong views, nurturing the treasure of merit. The Tathagata (如來, Thus Come One) rains down the true Dharma (正法, the teachings), eliminating all afflictions, Giving rise to countless, immeasurable roots of goodness. Cultivating right views, staying away from all inverted perceptions, Everything is most supreme, deeply understanding the treasure of merit. For example, in the empty space, a single-flavored water is universally rained down, Due to the power of karma, the substances produced by sentient beings are different. The Tathagata rains down the true Dharma, with great compassion as the single-flavored water, According to the beings to be taught, there are various different teachings. When the world was first formed, the palace (天宮, heavenly palace) first appeared, Then in the desire realm heavens, palaces appeared in sequence, Then in the human realm, each built their own dwellings, Then in sequence appeared the dwellings of Gandharvas (乾闥婆, celestial musicians) and dragons. The Tathagata is also like this, having just attained Anuttara-samyak-sambodhi (等正覺, supreme perfect enlightenment), Initially initiating the Bodhisattva-caryā (菩薩行, Bodhisattva practice), then attaining the Pratyekabuddha-yāna (緣覺乘, the path of the solitary Buddha), Also teaching all Śrāvakas (聲聞, disciples who hear the teachings) whose minds are free, Then causing sentient beings to cultivate various roots of goodness. Seeing the pure lotus flower, the devas (諸天, gods) know that the Buddha has appeared, Because rain can produce wind, and wind can produce the world, The Tathagata emits light, distinguishing Buddhas and Bodhisattvas, Able to produce the wheel of wisdom, understanding all the teachings of the Buddhas. Water relies on the wind wheel to exist, earth relies on the water wheel to exist, Various precious trees rely on the earth, empty space relies on nothing. The wheel of wisdom relies on the Tathagata, compassion relies on wisdom, Merit relies on skillful means, the Dharmakaya (法身, Dharma body) relies on nothing. For example, the earth arises, benefiting all sentient beings, Various creatures on land and water, each obtains peace and happiness. Sentient beings relying on empty space, as well as the devas of the desire and form realms, Two-legged and four-legged beings, all are benefited. The Dharmaraja (法王, Dharma King, referring to the Buddha) is also like this.
， 出興於世間， 令一切眾生， 皆悉得饒益。 若人有見聞， 恭敬供養者， 除滅諸煩惱， 深解如來法。 如來性起法， 世間莫能知， 我所說少分， 饒益眾生故。」◎
◎爾時，普賢菩薩摩訶薩告諸菩薩言：「佛子！云何菩薩摩訶薩知、見如來、應供、等正覺？此菩薩摩訶薩知、見如來，具足成就無量功德。何以故？如來、應供、等正覺非一法、一行、一身、一剎，化一眾生故；此菩薩摩訶薩知、見如來，具足成就無量法、無量行、無量身、無量剎，平等教化一切眾生故。佛子！譬如虛空，一切色處、非色處，無處不至，而非至非不至。何以故？虛空無形色故。如來法身亦復如是，至一切處、一切剎、一切法、一切眾生，而無所至。何以故？諸如來身，非是身故；隨所應化示現其身。佛子！是為菩薩摩訶薩初入勝行門，知、見如來。
「複次，佛子！譬如虛空彌廣，悉能容受一切眾生而無染著；如來法身亦復如是，照一切眾生世間善根、離世間善根亦無染著。何以故？如來法身，於一切染著悉已斷故。佛子！是為菩薩摩訶薩第二勝行，知、見如來。
「複次，佛子！譬如日出世間，以無量事饒益眾生，所謂：滅除闇冥，長養一切山林、藥草、百穀、卉木，消
【現代漢語翻譯】 現代漢語譯本 出現於世間， 令一切眾生，都能夠得到利益。 如果有人能夠見到或聽到， 恭敬地供養， 就能消除各種煩惱， 深刻理解如來的佛法。 如來本性所生的法， 世間眾生無法知曉， 我所說的只是少部分， 是爲了利益眾生。」
這時，普賢菩薩摩訶薩（Mahasattva，偉大的菩薩）告訴各位菩薩說：「佛子！菩薩摩訶薩如何知曉、見到如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、等正覺（Samyaksambuddha，完全覺悟的佛陀）？這位菩薩摩訶薩知曉、見到如來，具足成就無量的功德。為什麼呢？如來、應供、等正覺不是隻用一種法、一種行為、一個身體、一個剎土（kshetra，佛的國土），來教化一個眾生；這位菩薩摩訶薩知曉、見到如來，具足成就無量的法、無量的行為、無量的身體、無量的剎土，平等地教化一切眾生。佛子！譬如虛空，一切有形的地方、無形的地方，沒有哪個地方不到達，但又不是到達也不是不到達。為什麼呢？因為虛空沒有形狀和顏色。如來的法身（Dharmakaya，佛的真身）也是如此，到達一切地方、一切剎土、一切法、一切眾生，但又沒有到達任何地方。為什麼呢？因為諸如來的身體，不是真正的身體；而是隨著所應教化的對象而示現其身。佛子！這是菩薩摩訶薩初入殊勝的修行之門，知曉、見到如來。
「再者，佛子！譬如虛空廣大無邊，能夠容納一切眾生而沒有染著；如來的法身也是如此，照見一切眾生世間的善根、出世間的善根，也沒有染著。為什麼呢？因為如來的法身，對於一切染著都已經斷除了。佛子！這是菩薩摩訶薩第二種殊勝的修行，知曉、見到如來。
「再者，佛子！譬如太陽出現在世間，用無量的事情利益眾生，例如：消除黑暗，生長一切山林、藥草、五穀、花草樹木，消
【English Translation】 English version Appearing in the world, Causing all sentient beings, to all receive benefit. If there are those who see or hear, And respectfully make offerings, They will eliminate all afflictions, And deeply understand the Tathagata's Dharma. The Dharma arising from the Tathagata's nature, The world cannot know, What I speak is but a small portion, For the benefit of sentient beings."
At that time, Bodhisattva Mahasattva (great Bodhisattva) Samantabhadra addressed all the Bodhisattvas, saying: 'Buddha-sons! How does a Bodhisattva Mahasattva know and see the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One)? This Bodhisattva Mahasattva knows and sees the Tathagata, fully accomplishing immeasurable merits. Why is that? The Tathagata, Arhat, Samyaksambuddha does not use one Dharma, one practice, one body, one kshetra (Buddha-field) to transform one sentient being; this Bodhisattva Mahasattva knows and sees the Tathagata, fully accomplishing immeasurable Dharmas, immeasurable practices, immeasurable bodies, immeasurable kshetra, equally teaching all sentient beings. Buddha-sons! It is like space, all places with form and without form, there is no place it does not reach, yet it is neither reaching nor not reaching. Why is that? Because space has no form or color. The Dharmakaya (Dharma Body) of the Tathagata is also like this, reaching all places, all kshetra, all Dharmas, all sentient beings, yet not reaching anywhere. Why is that? Because the bodies of all Tathagatas are not true bodies; they manifest their bodies according to what should be transformed. Buddha-sons! This is how a Bodhisattva Mahasattva first enters the gate of superior practice, knowing and seeing the Tathagata.'
'Furthermore, Buddha-sons! It is like space, vast and boundless, able to contain all sentient beings without attachment; the Dharmakaya of the Tathagata is also like this, illuminating the worldly roots of goodness and the transcendental roots of goodness of all sentient beings, without attachment. Why is that? Because the Dharmakaya of the Tathagata has already severed all attachments. Buddha-sons! This is the second superior practice of a Bodhisattva Mahasattva, knowing and seeing the Tathagata.'
'Furthermore, Buddha-sons! It is like the sun appearing in the world, benefiting sentient beings with immeasurable things, such as: eliminating darkness, nurturing all mountains, forests, herbs, grains, flowers, and trees, dissolving
除冷、濕；照空，饒益虛空眾生；照池，則能開敷蓮華，普悉照現一切色像，世間事業皆得究竟。何以故？日能普放無量光故；如來身日亦復如是，以無量事，普能饒益一切眾生，所謂：滅惡饒益，長養善法；普照饒益，除滅一切眾生闇冥；大慈饒益，救護眾生；大悲饒益，度脫一切；正法饒益，長養一切根力覺意；堅信饒益，除心垢濁；見法饒益，不壞因緣；天眼饒益，悉見眾生死此生彼；離害饒益，不壞眾生一切善根；慧光饒益，開敷一切眾生心華；發心饒益，究竟一切菩薩所行。何以故？如來身日普放一切慧光明故。佛子！是為菩薩摩訶薩第三勝行，知、見如來。
「複次，佛子！譬如日出，先照一切諸大山王、次照一切大山、次照金剛寶山、然後普照一切大地。日光不作是念：『我當先照諸大山王、次第乃至普照大地。』但彼山地，有高下故，照有先後；如來、應供、等正覺亦復如是，成就無量無邊法界智慧日輪，常放無量無礙智慧光明，先照菩薩摩訶薩等諸大山王，次照緣覺，次照聲聞，次照決定善根眾生，隨應受化，然後悉照一切眾生，乃至邪定，為作未來饒益因緣。如來智慧日光不作是念：『我當先照菩薩，乃至邪定。』但放大智光，普照一切。佛子！譬如日月出現世間，乃至深山、幽谷，無不
【現代漢語翻譯】 現代漢語譯本 驅散寒冷和潮濕；照亮虛空，利益虛空中的眾生；照耀池塘，就能使蓮花盛開，普遍照耀顯現一切色相，世間的事業都能圓滿完成。為什麼呢？因為太陽能普遍放出無量的光芒；如來的身日也是如此，以無量的事，普遍利益一切眾生，即：滅除惡行，增長善法；普遍照耀，消除一切眾生的黑暗；大慈悲的利益，救護眾生；大悲心的利益，度脫一切眾生；正法的利益，增長一切根、力、覺、意（五根、五力、七菩提分、八正道）；堅信的利益，去除心中的污垢；見法的利益，不破壞因緣；天眼的利益，能看到眾生從此處死亡，又到彼處出生；離害的利益，不破壞眾生的一切善根；智慧之光的利益，開啟一切眾生的心花；發心的利益，圓滿一切菩薩所行的道。為什麼呢？因為如來的身日普遍放出一切智慧光明。佛子！這就是菩薩摩訶薩第三種殊勝的修行，知見如來。 再者，佛子！譬如太陽升起，先照耀一切諸大山王，其次照耀一切大山，其次照耀金剛寶山，然後普遍照耀一切大地。太陽的光芒不會這樣想：『我應當先照耀諸大山王，依次乃至普遍照耀大地。』只是因為山地有高低，所以照耀有先後；如來、應供、等正覺（佛的十號之一）也是如此，成就無量無邊的法界智慧日輪，常放出無量無礙的智慧光明，先照耀菩薩摩訶薩等諸大山王，其次照耀緣覺（辟支佛），其次照耀聲聞（阿羅漢），其次照耀決定善根的眾生，隨其所應接受教化，然後普遍照耀一切眾生，乃至邪定（修行偏差的眾生），為他們種下未來獲得利益的因緣。如來的智慧日光不會這樣想：『我應當先照耀菩薩，乃至邪定。』只是放出大智慧的光芒，普遍照耀一切。佛子！譬如日月出現在世間，乃至深山、幽谷，沒有不被照耀到的。
【English Translation】 English version It eliminates cold and dampness; illuminates the void, benefiting beings in the void; shines upon ponds, enabling lotuses to bloom, universally illuminating and manifesting all forms, and all worldly endeavors are brought to completion. Why is this so? Because the sun can universally emit immeasurable light; the Tathagata's (如來) (one of the ten epithets of a Buddha) body-sun is also like this, with immeasurable actions, universally benefiting all beings, namely: eradicating evil and fostering good; universally illuminating, eliminating the darkness of all beings; the benefit of great compassion, protecting beings; the benefit of great pity, liberating all; the benefit of the true Dharma, nurturing all roots, powers, enlightenment factors, and the path; the benefit of firm faith, removing the defilements of the mind; the benefit of seeing the Dharma, not destroying the causes and conditions; the benefit of the divine eye, seeing all beings die here and be born there; the benefit of non-harm, not destroying all the good roots of beings; the benefit of the light of wisdom, opening the heart-flowers of all beings; the benefit of generating the aspiration, completing all the practices of Bodhisattvas. Why is this so? Because the Tathagata's body-sun universally emits all the light of wisdom. Child of the Buddha! This is the third supreme practice of a Bodhisattva Mahasattva (菩薩摩訶薩) (a great Bodhisattva), knowing and seeing the Tathagata. Furthermore, Child of the Buddha! It is like the sun rising, first illuminating all the great mountain kings, then illuminating all the great mountains, then illuminating the Vajra (金剛) (diamond) treasure mountains, and then universally illuminating all the earth. The sunlight does not think: 'I should first illuminate the great mountain kings, then sequentially illuminate all the earth.' It is only because the mountains and lands have heights and depths that the illumination has a sequence; the Tathagata, Arhat (應供) (worthy of offerings), Samyaksambuddha (等正覺) (perfectly enlightened one) is also like this, having accomplished the immeasurable and boundless Dharma realm wisdom sun, constantly emitting immeasurable and unobstructed wisdom light, first illuminating the great mountain kings such as Bodhisattva Mahasattvas, then illuminating Pratyekabuddhas (緣覺) (solitary realizers), then illuminating Sravakas (聲聞) (hearers), then illuminating beings with determined good roots, according to their capacity to receive teachings, and then universally illuminating all beings, even those with wrong views, creating the causes and conditions for future benefit. The Tathagata's wisdom sunlight does not think: 'I should first illuminate Bodhisattvas, and then those with wrong views.' It simply emits the great light of wisdom, universally illuminating all. Child of the Buddha! It is like the sun and moon appearing in the world, even in deep mountains and valleys, there is nowhere that is not illuminated.
普照；如來智慧日月，亦復如是，普照一切無不明瞭。但眾生希望、善根不同故，如來智光，種種差別。佛子！是為菩薩摩訶薩第四勝行，知、見如來。
「複次，佛子！譬如日出世間，生盲眾生未曾睹見。何以故？無肉眼故。佛子！此生盲眾生雖不見日，亦為日光之所饒益；因日光故，而得飲食、資生眾具，消除冷、濕，令體輕軟，風、寒、痰、𤸌、諸患悉除，安隱快樂；如來慧日出現世間，亦復如是，一切邪見、犯戒、無智、邪命生盲眾生，未曾睹佛智慧日光。何以故？無信心眼故。佛子！生盲眾生，雖不見如來智慧日光，然此眾生，亦為如來智慧日光之所饒益；除滅四大一切諸苦，身體安樂，斷一切煩惱、毒痛根本。佛子！如來有光，名曰一切功德積聚；復有光明，名普照一切；復有光明，名曰清凈自在普照；復有光明，名出大妙音；復有光明，名普照一切諸語言法；復有光明，名自在除滅一切疑惑；復有光明，名無依普照；復有光明，名智慧自在，除滅一切境界虛妄；復有光明，名分別諸乘，隨其所應，出大妙音；復有光明，名曰圓滿自在，音聲莊嚴諸剎，悉令眾生，皆得清凈。佛子！如來一一毛孔，放如是等千種光明，五百光明，普照下方；五百光明，普照上方；菩薩摩訶薩各于其剎，諸如來所，見
【現代漢語翻譯】 現代漢語譯本 普照：如來的智慧如同日月一般，也是這樣，普遍照耀一切，沒有不明白的。但眾生的希望和善根不同，所以如來的智慧之光，也有種種差別。佛子！這就是菩薩摩訶薩的第四種殊勝行為，知曉並見到如來。 「再者，佛子！譬如太陽出現在世間，天生的盲人從未見過太陽。為什麼呢？因為他們沒有肉眼。佛子！這些天生的盲人雖然看不見太陽，也受到日光的好處；因為日光，他們能夠獲得飲食、生活所需的各種物品，消除寒冷和潮濕，使身體輕柔舒適，風、寒、痰、病等各種疾病都消除，安穩快樂；如來的智慧之日出現在世間，也是這樣，一切邪見、犯戒、無知、以不正當手段謀生的天生盲人，從未見過佛的智慧之光。為什麼呢？因為他們沒有信心的眼睛。佛子！天生的盲人，雖然看不見如來的智慧之光，但這些眾生，也受到如來智慧之光的好處；消除地、水、火、風四大所帶來的一切痛苦，身體安樂，斷除一切煩惱、毒害的根本。佛子！如來有光，名為一切功德積聚；又有光明，名為普遍照耀一切；又有光明，名為清凈自在普遍照耀；又有光明，名為發出微妙的聲音；又有光明，名為普遍照耀一切語言和法；又有光明，名為自在地消除一切疑惑；又有光明，名為無所依賴地普遍照耀；又有光明，名為智慧自在，消除一切境界的虛妄；又有光明，名為分別各種乘（佛教的修行方式），根據他們所適合的，發出微妙的聲音；又有光明，名為圓滿自在，用聲音莊嚴各個佛剎（佛的國土），使一切眾生，都得到清凈。佛子！如來的每一個毛孔，都放出像這樣的一千種光明，五百種光明，普遍照耀下方；五百種光明，普遍照耀上方；菩薩摩訶薩在各自的佛剎中，在諸如來那裡，見到這些光明。」
【English Translation】 English version Universal Illumination: The Tathagata's (如來) wisdom is like the sun and moon, illuminating all without exception. However, due to the different aspirations and roots of goodness among sentient beings, the light of the Tathagata's wisdom varies in its manifestations. Oh, son of Buddha! This is the fourth supreme practice of a Bodhisattva Mahasattva (菩薩摩訶薩), to know and see the Tathagata. Furthermore, oh, son of Buddha! It is like the sun appearing in the world, yet those born blind have never seen it. Why is that? Because they lack physical eyes. Oh, son of Buddha! Although these born-blind beings do not see the sun, they still benefit from its light. Because of the sunlight, they obtain food, the necessities of life, eliminate cold and dampness, making their bodies light and comfortable. Wind, cold, phlegm, and various illnesses are all removed, bringing peace and happiness. The sun of the Tathagata's wisdom appearing in the world is also like this. All those with wrong views, who break precepts, are ignorant, and those born blind who make a living through improper means, have never seen the light of the Buddha's wisdom. Why is that? Because they lack the eyes of faith. Oh, son of Buddha! Although these born-blind beings do not see the light of the Tathagata's wisdom, they still benefit from it. It eliminates all the sufferings caused by the four elements (earth, water, fire, and wind), brings physical comfort, and cuts off the root of all afflictions and poisonous pains. Oh, son of Buddha! The Tathagata has a light called the accumulation of all merits; another light called universally illuminating all; another light called pure and free universal illumination; another light called emitting wonderful sounds; another light called universally illuminating all languages and dharmas (佛法); another light called freely eliminating all doubts; another light called universally illuminating without reliance; another light called wisdom and freedom, eliminating all illusions of realms; another light called distinguishing the various vehicles (乘, Buddhist paths), emitting wonderful sounds according to what is suitable for them; another light called perfect freedom, adorning all Buddha-lands (剎) with sounds, enabling all sentient beings to attain purity. Oh, son of Buddha! From each pore of the Tathagata, such a thousand kinds of light are emitted. Five hundred lights universally illuminate below; five hundred lights universally illuminate above. Bodhisattva Mahasattvas, in their respective Buddha-lands, see these lights at the places of the Tathagatas.
此光已，彼諸菩薩即時具足清凈，十頭、十眼、十耳、十鼻、十舌、十身、十手、十足、十地、十智，彼諸菩薩，因菩薩行地，所得諸入，皆悉清凈，成就善根。一切種智、聲聞、緣覺，皆悉除滅；一切煩惱、少智、生盲眾生，身體柔軟、安隱、快樂、離垢、清凈，調伏諸根，具足成就四念處法；地獄、餓鬼、畜生、惡道眾生，眾苦悉除，皆得安樂，身壞命終，生人天中。彼諸眾生，不知不覺，以何因緣、何威神力來生此間？彼生盲者，唯作是念：『我是梵天，我是梵化。』爾時，如來安住普自在三昧，演出八種如來妙音，告眾生言：『汝等眾生，非是梵天，亦非梵化；蒙佛神力故，得生此間。』彼諸眾生，佛神力故，即識宿命，所經惡道，來生此間，皆大歡喜。大歡喜已，各持優曇華云、香云、娛樂云、一切衣云、蓋云、幢云、末香云、妙寶云、師子幢云、半月樓閣云、讚歎莊嚴具云，詣如來所，奉獻供養。何以故？蒙佛神力，慧眼開明，如來即授彼諸眾生阿耨多羅三藐三菩提記。佛子！當知如來慧日，饒益生盲眾生，長養具足，成就善根。佛子！是為菩薩摩訶薩第五勝行，知、見如來。
「複次，佛子！譬如滿月，有四奇特未曾有法。何等為四？映蔽一切星宿光明，示現增減于閻浮提，一切凈水影無不現，
【現代漢語翻譯】 現代漢語譯本 光芒出現后，那些菩薩立即具足清凈的十頭、十眼、十耳、十鼻、十舌、十身、十手、十足、十地（菩薩修行的十個階段）、十智（十種智慧）。這些菩薩，因為菩薩行地的緣故，所獲得的各種入處（感官與對像接觸的場所）都清凈，成就了善根。一切種智（佛陀的智慧）、聲聞（聽聞佛法而修行的人）、緣覺（獨自悟道的人）的智慧都消除了；一切煩惱、少智、天生盲目的眾生，身體變得柔軟、安穩、快樂、沒有污垢、清凈，調伏了各種感官，具足成就了四念處法（觀身不凈、觀受是苦、觀心無常、觀法無我）。地獄、餓鬼、畜生等惡道眾生，所有的痛苦都消除了，都得到了安樂，身體壞滅、壽命終結后，轉生到人天之中。這些眾生，不知道也不覺察，因為什麼因緣、什麼威神力而來到這裡？那些天生盲目的人，只想著：『我是梵天（創造之神），我是梵天所化生的。』這時，如來安住在普自在三昧（一種禪定狀態），發出八種如來美妙的聲音，告訴眾生說：『你們這些眾生，不是梵天，也不是梵天所化生的；是蒙受佛的神力，才得以來到這裡。』這些眾生，因為佛的神力，立即回憶起宿命，想起曾經經歷過的惡道，來到這裡，都非常歡喜。非常歡喜之後，各自拿著優曇華云、香云、娛樂云、一切衣云、蓋云、幢云、末香云、妙寶云、師子幢云、半月樓閣云、讚歎莊嚴具云，來到如來所在之處，奉獻供養。為什麼呢？因為蒙受佛的神力，慧眼開明了。如來就給這些眾生授記，將來必定成就阿耨多羅三藐三菩提（無上正等正覺）。佛子！應當知道如來的智慧之日，饒益天生盲目的眾生，使他們增長具足，成就善根。佛子！這就是菩薩摩訶薩（大菩薩）的第五種殊勝的修行，知見如來。 其次，佛子！譬如滿月，有四種奇特未曾有過的現象。是哪四種呢？映照遮蔽一切星宿的光芒，在閻浮提（我們所居住的這個世界）顯示盈虧變化，一切清凈的水中都能顯現它的影子，
【English Translation】 English version When that light appeared, those Bodhisattvas immediately became endowed with purity, possessing ten heads, ten eyes, ten ears, ten noses, ten tongues, ten bodies, ten hands, ten feet, ten bhumis (ten stages of Bodhisattva practice), and ten wisdoms. These Bodhisattvas, due to the Bodhisattva practice grounds, all the entrances (places where senses meet objects) they obtained were purified, and they achieved good roots. All-knowing wisdom (Buddha's wisdom), Sravakas (those who hear the Dharma and practice), and Pratyekabuddhas (those who attain enlightenment on their own) were all eliminated; all afflictions, those with little wisdom, and those born blind, their bodies became soft, peaceful, joyful, without defilement, and pure. They subdued their senses, and fully achieved the Four Foundations of Mindfulness (contemplation of the body as impure, feelings as suffering, mind as impermanent, and phenomena as selfless). The beings in hell, hungry ghosts, animals, and other evil realms, all their sufferings were eliminated, and they all attained peace and happiness. When their bodies broke and their lives ended, they were reborn in the human and heavenly realms. These beings did not know or perceive, by what causes and conditions, or by what divine power they came to be born here? Those born blind only thought: 'I am Brahma (the creator god), I am born from Brahma.' At that time, the Tathagata (Buddha) dwelt in the Samadhi of Universal Sovereignty (a state of meditation), and emitted eight kinds of wonderful Tathagata sounds, telling the beings: 'You beings are not Brahma, nor are you born from Brahma; it is by the divine power of the Buddha that you were able to be born here.' These beings, because of the Buddha's divine power, immediately remembered their past lives, recalling the evil realms they had experienced, and coming here, they were all greatly delighted. After being greatly delighted, each of them took Uḍumbara flower clouds, incense clouds, entertainment clouds, all kinds of clothing clouds, canopy clouds, banner clouds, powdered incense clouds, wonderful treasure clouds, lion banner clouds, half-moon pavilion clouds, and clouds of praise and adornment, and went to where the Tathagata was, offering them as gifts. Why? Because they received the Buddha's divine power, and their wisdom eyes were opened. The Tathagata then gave these beings predictions that they would surely attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). O son of the Buddha! You should know that the sun of the Tathagata's wisdom benefits those born blind, causing them to grow and become complete, and achieve good roots. O son of the Buddha! This is the fifth supreme practice of the Bodhisattva Mahasattva (great Bodhisattva), to know and see the Tathagata. Furthermore, O son of the Buddha! It is like the full moon, which has four extraordinary and unprecedented qualities. What are these four? It shines and obscures the light of all the stars, it shows waxing and waning in Jambudvipa (the world we live in), and its reflection appears in all clear water,
一切眾生有睹見者皆悉對面；如來法身亦復如是，有四奇特未曾有法。何等為四？映蔽一切聲聞、緣覺、學、無學法、功德星宿，隨其所應，示現壽命，修短不同；法身常住，未曾增減，影現一切世界；凈心眾生，菩提器中，隨所聞法，隨解脫地，應受化者，一切皆謂如來現前；其實法身，無有彼此，究竟佛事。佛子！是為菩薩摩訶薩第六勝行，知、見如來。
「複次，佛子！譬如三千大千世界，大梵天王，以少方便，大千世界一切眾生，各見梵王，現在己前，亦不分身，無種種身。佛子！如來亦復如是，亦不分身，無種種身，於一切眾生，隨所應化，示現其身；未曾生念，示現彼此若干眾生。佛子！是為菩薩摩訶薩第七勝行，知、見如來。
「複次，佛子！譬如大醫王，善知眾藥對治之法，一切方論皆悉明練，彼大醫王，閻浮提中一切藥草若現其前，悉能識別；彼大醫王宿善根力又能明瞭諸方論故，悉能療治一切眾病；彼大醫王，臨命終時，作如是念：『我命終后，一切眾生無所歸依，是故我應現巧方便。』爾時，醫王以藥涂身，咒術自持，令我命終之後，身不幹燥，又不散壞，猶能具足身四威儀，行、住、坐、臥行醫王事，𤻲治眾病，與本無異；如來、應供、等正覺無上醫王，亦復如是，善能明瞭諸
【現代漢語翻譯】 現代漢語譯本： 一切眾生凡是能看見佛的，都感覺佛在自己面前；如來的法身也是如此，有四種奇特、前所未有的特性。是哪四種呢？它能遮蔽一切聲聞（聽聞佛法而悟道者）、緣覺（不依佛陀教導，自行悟道者）、有學（還在學習佛法的人）、無學（已完成學習的人）的修行和功德，就像星辰被遮蔽一樣。佛會根據眾生的情況，示現壽命的長短不同；法身是永恒存在的，不會增多也不會減少，它會顯現在一切世界中；清凈心的眾生，在菩提（覺悟）的容器中，隨著所聽聞的佛法，隨著解脫的境界，那些應該被教化的眾生，都認為如來在自己面前；實際上法身沒有彼此之分，最終成就佛的事業。佛子！這就是菩薩摩訶薩（偉大的菩薩）的第六種殊勝修行，認識和見到如來。
「再者，佛子！譬如三千大千世界（佛教宇宙觀中的一個巨大世界系統）的大梵天王（色界天的最高統治者），用一種巧妙的方法，讓大千世界的一切眾生，都看到梵王在自己面前，梵王也沒有分身，也沒有各種不同的身體。佛子！如來也是這樣，也沒有分身，也沒有各種不同的身體，在一切眾生面前，隨著他們應該被教化的方式，示現不同的身體；佛從來沒有想過，要向這個或那個眾生示現。佛子！這就是菩薩摩訶薩的第七種殊勝修行，認識和見到如來。
「再者，佛子！譬如一位偉大的醫王，精通各種藥物的治療方法，對一切藥方都非常熟悉，這位醫王，如果閻浮提（我們所居住的世界）中的一切藥草出現在他面前，他都能識別；這位醫王因為過去善根的力量，又能明白各種藥方，所以能治療一切疾病；這位醫王，臨終的時候，會這樣想：『我死後，一切眾生就沒有依靠了，所以我應該示現巧妙的方法。』這時，醫王用藥塗抹身體，用咒語自我加持，使自己死後，身體不會幹燥，也不會腐爛，仍然能保持身體的四種威儀（行、住、坐、臥），繼續做醫王的事，治療各種疾病，和活著的時候沒有區別；如來、應供（值得供養者）、等正覺（完全覺悟者）無上的醫王，也是這樣，善於明瞭一切
【English Translation】 English version: All sentient beings who have the opportunity to see the Buddha feel that the Buddha is right in front of them; the Dharmakaya (the body of the Dharma) of the Tathagata (another name for the Buddha) is also like this, possessing four unique and unprecedented characteristics. What are these four? It obscures all the practices and merits of Sravakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), those still learning (Siksha), and those who have completed their learning (Asiksha), just as stars are obscured. The Buddha manifests different lifespans according to the circumstances of sentient beings; the Dharmakaya is eternal, neither increasing nor decreasing, and it appears in all worlds; sentient beings with pure minds, in the vessel of Bodhi (enlightenment), according to the Dharma they hear, according to the realm of liberation, those who should be taught all believe that the Tathagata is in front of them; in reality, the Dharmakaya has no distinction of self or other, ultimately accomplishing the work of the Buddha. Disciple of the Buddha! This is the sixth supreme practice of a Bodhisattva Mahasattva (a great Bodhisattva), to know and see the Tathagata.
Furthermore, disciple of the Buddha! For example, the Great Brahma King (the highest ruler of the Form Realm) of the three thousand great thousand worlds (a vast world system in Buddhist cosmology), with a skillful method, allows all sentient beings in the great thousand worlds to see the Brahma King in front of them, without the Brahma King dividing his body or having various different bodies. Disciple of the Buddha! The Tathagata is also like this, without dividing his body or having various different bodies, in front of all sentient beings, manifesting different bodies according to how they should be taught; the Buddha never thinks about manifesting to this or that sentient being. Disciple of the Buddha! This is the seventh supreme practice of a Bodhisattva Mahasattva, to know and see the Tathagata.
Furthermore, disciple of the Buddha! For example, a great physician king, who is skilled in the methods of treating with various medicines, and is very familiar with all prescriptions, if all the herbs in Jambudvipa (the world we inhabit) appear before this physician king, he can identify them; this physician king, because of the power of past good roots, can also understand various prescriptions, so he can cure all diseases; this physician king, when he is about to die, will think like this: 'After I die, all sentient beings will have no refuge, so I should manifest a skillful method.' At this time, the physician king applies medicine to his body, and uses mantras to empower himself, so that after he dies, his body will not dry out, nor will it decay, and he can still maintain the four dignities of the body (walking, standing, sitting, lying down), continue to do the work of a physician king, treating various diseases, and there is no difference from when he was alive; the Tathagata, Arhat (worthy of offering), Samyaksambuddha (fully enlightened one), the supreme physician king, is also like this, skilled in understanding all
對治法，悉能除滅一切眾生諸煩惱病；無量億那由他劫，修習善根，究竟般若波羅蜜，到于彼岸；善學方便，藥涂咒持，如來於昔，先善安住，菩薩行地，般若波羅蜜巧妙方便，藥咒之力，住持壽命；如來以少方便，施作佛事，救護眾生，除滅煩惱。佛子！是為菩薩摩訶薩第八勝行，知、見如來。
「複次，佛子！譬如大海，有摩尼寶，名普照明凈藏，此寶光明，觸眾生身，悉同一色，若有見者眼即清凈，隨彼光明所照之處，雨目佉寶，皆悉遍滿，饒益安樂無量眾生；如來法身亦復如是，為大寶王功德積聚，大智慧藏如來有光，名寶身智，若有眾生觸斯光者，皆悉得與佛身同色；若有眾生見斯光者，皆悉逮得清凈法眼；若有眾生觸斯光者，除貧賤苦，尊貴富樂，乃至無上菩提快樂。佛子！當知如來法身，無有彼此，悉能究竟一切眾生，而作佛事。佛子！是為菩薩摩訶薩第九勝行，知、見如來。
「複次，佛子！譬如大海，有寶名曰一切世間莊嚴如意摩尼寶王，具足成就百萬功德。隨彼寶王所住之處，一切眾生所有苦患皆得除滅，隨其所愿，悉能充滿，彼摩尼寶王，非少福眾生所能得見；如來法身摩尼寶王亦復如是，若有眾生得聞見者，皆悉除滅生死之苦，若一切眾生，一時專念欲見如來，皆悉睹見，能令
【現代漢語翻譯】 現代漢語譯本 對治之法，能夠完全消除一切眾生的各種煩惱病痛；經過無量億那由他劫（極多的時間單位）的修行，積累善根，最終達到般若波羅蜜（智慧的完美），到達彼岸（解脫的境界）；善於運用方便法門，如藥物塗抹、咒語持誦等，如來在過去，就已善於安住于菩薩的修行階段，運用般若波羅蜜的巧妙方便，以及藥物和咒語的力量，維持壽命；如來以少許方便，就能成就佛事，救護眾生，消除煩惱。佛子！這就是菩薩摩訶薩（偉大的菩薩）的第八種殊勝修行，認識、見到如來。 「再者，佛子！譬如大海，有一種摩尼寶（如意寶珠），名為普照明凈藏，此寶的光明，觸及眾生的身體，都會呈現同一種顏色，如果有見到此寶的人，眼睛就會清凈，隨著光明所照之處，會降下目佉寶（一種珍貴的寶物），遍滿各處，饒益安樂無量眾生；如來的法身（佛的真身）也是如此，是功德積聚的大寶王，是大智慧的寶藏，如來有光，名為寶身智，如果有眾生觸及此光，都會得到與佛身相同的顏色；如果有眾生見到此光，都會獲得清凈的法眼（能看清真理的眼睛）；如果有眾生觸及此光，就會消除貧賤的痛苦，變得尊貴富足，乃至獲得無上菩提（最高的覺悟）的快樂。佛子！應當知道如來的法身，沒有彼此的分別，能夠圓滿一切眾生，成就佛事。佛子！這就是菩薩摩訶薩的第九種殊勝修行，認識、見到如來。 「再者，佛子！譬如大海，有一種寶物，名為一切世間莊嚴如意摩尼寶王，具足成就百萬種功德。隨著此寶王所住之處，一切眾生的所有苦難都會被消除，隨著他們的願望，都能得到滿足，此摩尼寶王，不是福報淺薄的眾生所能見到的；如來的法身摩尼寶王也是如此，如果有眾生能夠聽聞或見到，都會消除生死之苦，如果一切眾生，同時專心想見到如來，都能見到，能夠令
【English Translation】 English version The methods of counteracting, are able to completely eliminate all sentient beings' various afflictions and illnesses; after cultivating for countless billions of nayutas (an extremely large unit of time), accumulating roots of goodness, ultimately attaining Prajna Paramita (the perfection of wisdom), reaching the other shore (the state of liberation); being skilled in using expedient means, such as applying medicine, chanting mantras, etc., the Tathagata (Buddha) in the past, was already skilled in dwelling in the stage of Bodhisattva practice, using the skillful expedient means of Prajna Paramita, as well as the power of medicine and mantras, to maintain life; the Tathagata, with a little expedient means, can accomplish the Buddha's work, save sentient beings, and eliminate afflictions. Oh son of Buddha! This is the eighth supreme practice of a Bodhisattva Mahasattva (a great Bodhisattva), to know and see the Tathagata. 「Furthermore, oh son of Buddha! For example, in the great ocean, there is a Mani jewel (wish-fulfilling jewel), named Universal Illumination Pure Treasury, the light of this jewel, when touching the bodies of sentient beings, will all appear the same color, if there are those who see this jewel, their eyes will become pure, and wherever the light shines, Mukha jewels (a precious gem) will rain down, filling all places, benefiting and bringing joy to countless sentient beings; the Dharmakaya (Dharma body) of the Tathagata is also like this, it is a great jewel king of accumulated merits, a treasury of great wisdom, the Tathagata has a light, named Jewel Body Wisdom, if there are sentient beings who touch this light, they will all obtain the same color as the Buddha's body; if there are sentient beings who see this light, they will all attain pure Dharma eyes (eyes that can see the truth); if there are sentient beings who touch this light, they will eliminate the suffering of poverty and lowliness, become noble and wealthy, and even obtain the joy of Anuttara-samyak-sambodhi (supreme enlightenment). Oh son of Buddha! You should know that the Dharmakaya of the Tathagata, has no distinction of self and other, it can perfect all sentient beings, and accomplish the Buddha's work. Oh son of Buddha! This is the ninth supreme practice of a Bodhisattva Mahasattva, to know and see the Tathagata.」 「Furthermore, oh son of Buddha! For example, in the great ocean, there is a jewel named the All-World Adornment Wish-Fulfilling Mani Jewel King, which is fully endowed with a million merits. Wherever this jewel king dwells, all the sufferings of all sentient beings will be eliminated, and according to their wishes, they will all be fulfilled, this Mani jewel king, is not something that sentient beings with shallow blessings can see; the Dharmakaya Mani Jewel King of the Tathagata is also like this, if there are sentient beings who can hear or see it, they will all eliminate the suffering of birth and death, if all sentient beings, at the same time, focus their minds on wanting to see the Tathagata, they will all be able to see, and can cause
歡喜，所愿悉滿。如來法身，非少福眾生之所能見，除佛神力，隨其所應而示現身。佛子！是為菩薩摩訶薩第十勝行，知、見如來。菩薩摩訶薩，具足成就無量凈心，充滿十方，深入法界，住真實際，無生無滅，三世平等，悉能除滅一切虛妄。入未來際，正法充滿，一切世間，一切法界，一切佛身，無量莊嚴。」
爾時，普賢菩薩摩訶薩欲重明此義，以偈頌曰：
「譬如虛空性， 無處而不至， 十方世界中， 一切諸佛剎， 色處非色處， 一切眾生類， 去來今現在， 非至非不至。 一切諸最勝， 清凈妙法身， 無處而不至， 充滿諸法界。 最勝妙法身， 一切莫能見， 教化眾生故， 導師為示現。 譬如虛空性， 無能執持者， 普令諸群生， 無礙造眾業。 虛空無是念， 我今何所作？ 云何而造作？ 為誰而造作？ 如是諸最勝， 因此凈身業， 普令群生類， 成就白凈法。 如來凈法身， 饒益無量眾， 法身亦無念， 我利諸群萌。 譬如明凈日， 出現閻浮提， 除滅一切闇， 普照悉無餘。 一切眾寶山， 大地諸華池， 隨事而長養， 饒益一切眾。 最勝日如是， 饒益一切眾，
【現代漢語翻譯】 現代漢語譯本 歡喜，所有願望都得以滿足。如來法身（Tathagata Dharmakaya，佛的法性之身），不是福德淺薄的眾生所能見到的，除非憑藉佛的神力，才能根據眾生的根器和需要而示現不同的身形。佛子們！這就是菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）的第十種殊勝的修行，即知見如來。菩薩摩訶薩，圓滿成就無量的清凈心，充滿十方世界，深入法界（Dharmadhatu，一切法的界限），安住于真實際（Bhuta-koti，真實的邊界），不生不滅，過去、現在、未來三世平等，能夠完全消除一切虛妄。進入未來之際，正法充滿，遍佈一切世間，一切法界，一切佛身，都具有無量的莊嚴。 那時，普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahasattva）爲了再次闡明這個道理，用偈頌說道： 『譬如虛空的性質，沒有哪個地方不到達，在十方世界中，一切諸佛的國土，有形體的處所和無形體的處所，一切眾生的種類，過去、現在、未來，既不是到達也不是不到達。一切最殊勝的，清凈微妙的法身，沒有哪個地方不到達，充滿一切法界。最殊勝微妙的法身，一切眾生都不能看見，爲了教化眾生，導師才示現出來。譬如虛空的性質，沒有誰能夠執持它，普遍讓一切眾生，無障礙地造作各種業。虛空沒有這樣的念頭，『我現在要做什麼？』『如何去造作？』『為誰而造作？』像這樣，一切最殊勝的，因此清凈身業，普遍讓一切眾生，成就清凈的法。如來清凈的法身，利益無量的眾生，法身也沒有這樣的念頭，『我利益這些眾生』。譬如明亮的太陽，出現在閻浮提（Jambudvipa，我們所居住的這個世界），消除一切黑暗，普遍照耀沒有遺漏。一切眾寶山，大地上的各種花池，隨著需要而生長，利益一切眾生。最殊勝的太陽也是這樣，利益一切眾生，』
【English Translation】 English version Joy, all wishes are fulfilled. The Tathagata Dharmakaya (the Dharma body of the Buddha), is not seen by beings with little merit, except by the divine power of the Buddha, who manifests bodies according to their needs. Children of the Buddha! This is the tenth supreme practice of a Bodhisattva Mahasattva (a great Bodhisattva), which is to know and see the Tathagata. A Bodhisattva Mahasattva, fully accomplishes immeasurable pure minds, fills the ten directions, deeply enters the Dharmadhatu (the realm of all phenomena), dwells in the Bhuta-koti (the ultimate reality), without birth or death, the three times of past, present, and future are equal, and is able to completely eliminate all illusions. Entering the future, the true Dharma is full, pervading all worlds, all Dharmadhatu, all Buddha bodies, with immeasurable adornments. At that time, Samantabhadra Bodhisattva Mahasattva, wishing to further clarify this meaning, spoke in verses: 'Like the nature of space, there is no place it does not reach, in the ten directions of the world, all the Buddha lands, places with form and places without form, all kinds of sentient beings, past, present, and future, neither reaching nor not reaching. All the most supreme, pure and wonderful Dharma bodies, there is no place they do not reach, filling all the Dharmadhatu. The most supreme and wonderful Dharma body, all beings cannot see, for the sake of teaching sentient beings, the guide manifests. Like the nature of space, no one can grasp it, universally allowing all beings, to create all kinds of karma without obstruction. Space has no such thought, 'What shall I do now?' 'How shall I create?' 'For whom shall I create?' Like this, all the most supreme, therefore purify the body karma, universally allowing all beings, to achieve pure Dharma. The Tathagata's pure Dharma body, benefits immeasurable beings, the Dharma body also has no such thought, 'I benefit these beings.' Like the bright sun, appearing in Jambudvipa (the world we live in), eliminating all darkness, universally shining without remainder. All the mountains of precious jewels, all the flower ponds on the earth, grow according to needs, benefiting all beings. The most supreme sun is also like this, benefiting all beings,'
悉令群生類， 長養諸善根。 成就慧光明， 除滅一切闇， 睹見諸導師， 具足一切樂。 譬如日出時， 先照大山王， 又複次第照， 一切諸大山， 次照諸小山， 及余高顯處， 然後乃普照， 世界諸大地。 善逝亦如是， 清凈慧日光， 先照諸菩薩， 功德大山王， 爾乃次第照， 一切諸緣覺， 又複次第照， 聲聞學無學， 然後次第照， 一切諸眾生， 法身無是念， 我有所照明。 譬如明凈日， 出現於世間， 生盲雖不見， 而能作饒益， 除滅飢渴患， 令身柔軟樂， 當知明凈日， 無所不饒益， 佛日亦如是， 出現於世間， 雖無信心眼， 而為作饒益， 或聞如來聲， 或觸導師光， 為彼作因緣， 究竟成菩提， 譬如盛滿月， 映蔽諸星宿， 示現一切眾， 有增或有減， 一切澄凈水， 月影無不現， 世間群生類， 皆悉對目見， 最勝凈滿月， 映蔽於二乘， 隨其受化者， 示現壽修短， 影現諸人天， 凈心菩提器， 各各皆自謂， 我對天人尊， 譬如大梵王， 安住梵天宮， 悉于大千界， 普現梵王身， 具足
【現代漢語翻譯】 現代漢語譯本 愿所有眾生，都能增長各種善根。 成就智慧的光明，消除一切黑暗， 得見諸位導師（佛陀），具足一切快樂。 譬如太陽升起時，先照耀最高的山王， 然後依次照耀，一切其他的大山， 接著照耀小山，以及其他高顯之處， 最後才普遍照耀，世界上的所有大地。 善逝（佛陀）也是如此，清凈的智慧之光， 先照耀諸位菩薩，這些功德如山王般高大的人， 然後依次照耀，一切諸位緣覺（辟支佛）， 又依次照耀，聲聞乘的有學和無學， 最後依次照耀，一切諸位眾生， 法身（佛陀的真身）沒有這樣的念頭，『我』在照耀什麼。 譬如明亮的太陽，出現在世間， 即使是天生的盲人看不見，也能得到它的利益， 消除飢渴的痛苦，使身體柔軟舒適， 應當知道明亮的太陽，沒有不利益眾生的， 佛陀的智慧之光也是如此，出現在世間， 即使沒有信心的眼睛，也能得到利益， 或者聽到如來的聲音，或者接觸到導師的光芒， 為他們種下因緣，最終成就菩提（覺悟）。 譬如盛滿的月亮，遮蔽了所有的星宿， 向一切眾生顯示，有的增多有的減少， 一切澄凈的水面，都會映現月亮的影子， 世間所有的眾生，都能親眼看見。 最殊勝圓滿的月亮，遮蔽了二乘（聲聞和緣覺）， 隨著被教化者的不同，顯示壽命的長短， 影子顯現在人天之中，這些清凈心是菩提的容器， 他們各自都認為，『我』在面對天人至尊（佛陀）。 譬如大梵天王，安住在梵天宮， 在整個大千世界，普遍顯現梵天王的身形， 具足一切。
【English Translation】 English version May all sentient beings, nurture all roots of goodness. Achieve the light of wisdom, eliminate all darkness, Behold all the guides (Buddhas), possessing all happiness. Just as when the sun rises, it first illuminates the great mountain king, Then it successively illuminates, all the other great mountains, Next it illuminates the small mountains, and other high and prominent places, And then it universally illuminates, all the lands of the world. The Sugata (Buddha) is also like this, the pure light of wisdom, First illuminates all the Bodhisattvas, those whose merits are like great mountain kings, Then successively illuminates, all the Pratyekabuddhas (Solitary Buddhas), And then successively illuminates, the Sravakas (Hearers) who are learners and non-learners, Finally successively illuminates, all sentient beings, The Dharmakaya (Buddha's true body) has no such thought, 'I' am illuminating something. Just like the bright sun, appearing in the world, Even if those born blind cannot see, they can still receive its benefits, Eliminating the suffering of hunger and thirst, making the body soft and comfortable, It should be known that the bright sun, benefits all without exception, The Buddha's light of wisdom is also like this, appearing in the world, Even without the eyes of faith, they can still receive benefits, Either hearing the voice of the Tathagata, or touching the light of the guide, Planting the causes and conditions for them, to ultimately achieve Bodhi (Enlightenment). Just like the full moon, obscuring all the stars, Showing to all beings, some increasing and some decreasing, All clear and pure waters, will reflect the moon's shadow, All sentient beings in the world, can see it with their own eyes. The most supreme and perfect moon, obscures the Two Vehicles (Sravakas and Pratyekabuddhas), According to those being taught, showing the length of their lives, The shadow appears among humans and gods, those with pure hearts are vessels for Bodhi, Each of them thinks, 'I' am facing the honored one of gods and humans (Buddha). Just like the Great Brahma King, residing in the Brahma heaven palace, Throughout the entire great chiliocosm, universally manifesting the form of the Brahma King, Possessing all.
自在力， 變現無量身， 無處而不見， 其身亦不分。 導師亦如是， 具足自在力， 一切十方剎， 普現無量身， 不可稱量身， 一切莫能見， 普應現眾生， 而亦不分身。 譬如大醫王， 善知對治法， 若有得見者， 無病而不除， 臨欲命終時， 而生如是念， 我身終沒後， 一切無歸依。 以藥涂其身， 咒術而自持， 令我命終后， 如本無變異。 如是諸最勝， 無上大醫王， 善學方便慧， 具足一切智。 過去無量行， 示現凈法身， 眾生若見者， 除滅煩惱患。 譬如大海中， 摩尼眾寶王， 出生無量種， 清凈妙光明。 眾生觸斯光， 皆悉同寶色， 若有得睹見， 彼開清凈眼。 最勝寶如是， 普放慧光明， 若有觸斯光， 悉與佛同色。 眾生若見者， 具足五凈眼， 除滅諸闇冥， 安住如來地。 譬如如意寶， 隨滿一切愿， 若有所求者， 皆悉滿其意。 寶王不生念， 我饒益世間， 少功德眾生， 不見此寶王。 善逝亦如是， 令一切愿滿， 若有求愿者， 皆悉得滿足。 善逝不生念， 我利益眾生， 其懷噁心者，
【現代漢語翻譯】 現代漢語譯本 擁有自在的力量，能變現出無量的身形， 沒有哪個地方看不見他，而他的身體卻並非分裂。 導師（佛陀）也是這樣，具足自在的力量， 在一切十方世界，普遍顯現無量的身形， 其身形不可稱量，一切眾生都無法完全看見， 普遍應現於眾生，而他的身體也並非分裂。 譬如偉大的醫王，善於瞭解對治疾病的方法， 如果有眾生能夠見到他，沒有疾病不能被治癒。 當臨近生命終結時，會產生這樣的想法， 我的身體終將消亡后，一切都將沒有歸宿。 於是用藥物塗抹身體，用咒術來保持自己， 希望我生命終結后，能像原來一樣沒有變化。 像這樣最殊勝的，無上的大醫王（佛陀）， 善於學習方便的智慧，具足一切的智慧。 過去無量劫的修行，示現清凈的法身， 眾生如果能夠見到，就能消除煩惱的病患。 譬如在大海之中，摩尼寶（如意寶珠）是眾寶之王， 能出生無量的，清凈美妙的光明。 眾生如果接觸到這種光芒，都會變得像寶珠一樣光彩， 如果有眾生能夠親眼見到，就能開啟清凈的智慧之眼。 最殊勝的寶珠也是這樣，普遍放出智慧的光明， 如果有眾生接觸到這種光芒，都會變得像佛陀一樣光彩。 眾生如果能夠見到，就能具足五種清凈的眼力， 消除一切的黑暗和迷惑，安住于如來的境界。 譬如如意寶，能夠隨順滿足一切的願望， 如果有眾生有所求，都能滿足他們的心意。 寶王不會產生這樣的想法，『我正在饒益世間』， 少有功德的眾生，無法見到這寶王。 善逝（佛陀）也是這樣，能令一切的願望滿足， 如果有眾生有所求，都能得到滿足。 善逝不會產生這樣的想法，『我正在利益眾生』， 那些心懷惡意的眾生，
【English Translation】 English version With the power of self-mastery, he can manifest countless bodies, There is no place where he is not seen, yet his body is not divided. The guide (Buddha) is also like this, possessing the power of self-mastery, In all the ten directions, he universally manifests countless bodies, His body is immeasurable, and all beings cannot fully see it, He universally appears to all beings, yet his body is not divided. It is like a great physician king, who is skilled in knowing how to treat diseases, If there are beings who can see him, no disease will not be cured. When approaching the end of life, one might have such thoughts, 'After my body perishes, everything will have no refuge.' So they apply medicine to their body, and use incantations to sustain themselves, Hoping that after my life ends, I can remain unchanged as before. Like this most supreme, unsurpassed great physician king (Buddha), He is skilled in learning expedient wisdom, and possesses all wisdom. Through countless past practices, he manifests a pure Dharma body, If beings can see it, they can eliminate the suffering of afflictions. It is like in the great ocean, the Mani jewel (wish-fulfilling jewel) is the king of all jewels, It can produce immeasurable, pure and wonderful light. If beings touch this light, they will all become as radiant as the jewel, If there are beings who can see it with their own eyes, they can open the pure eye of wisdom. The most supreme jewel is also like this, universally emitting the light of wisdom, If there are beings who touch this light, they will all become as radiant as the Buddha. If beings can see it, they can possess the five pure eyes, Eliminating all darkness and confusion, and dwell in the realm of the Tathagata. It is like the wish-fulfilling jewel, which can fulfill all wishes, If there are beings who seek something, all their desires will be fulfilled. The jewel king does not have the thought, 'I am benefiting the world,' Beings with little merit cannot see this jewel king. The Sugata (Buddha) is also like this, able to fulfill all wishes, If there are beings who seek something, they will all be satisfied. The Sugata does not have the thought, 'I am benefiting beings,' Those beings who harbor evil intentions,
不睹如來身。」
「佛子！菩薩摩訶薩云何知、見如來、應供、等正覺，微妙音聲？此菩薩摩訶薩知、見如來音聲，無處不至，如來種種微妙音聲，令一切眾生皆大歡喜，演說無量諸佛正法；隨應化者，悉得解了，教化眾生，未曾失時；令身清涼，心定不亂，觀察平等，無生無滅。譬如呼響無主，知、見出生，長養諸善根故；知、見甚深，無邊底故；知、見正直，究竟度法界故；知、見無斷，攝法界故；知、見不可壞，究竟法界故；菩薩摩訶薩知如來音聲非量、非無量；非主、非無主，非智、非無智。何以故？譬如世界將欲壞時，法如是故，自然演出四種音聲。何等為四？一曰、汝等當知初禪安樂，離欲瞋恚，遠離欲界；眾生聞已，自然皆得成就初禪，舍欲界身，生梵天處。二曰、汝等當知二禪安樂，離於覺觀，無覺無觀，遠離梵身；眾生聞已，自然皆得成就二禪，舍梵世身，生光音天。三曰、汝等當知三禪安樂，離於喜愛；眾生聞已，自然皆得成就三禪，舍光音身，生遍凈天。四曰、汝等當知四禪安樂，遠離眾苦；眾生聞已，自然皆得成就四禪，舍遍凈身，生果實天。
「佛子！是為世界將欲壞時，法如是故，自然出生四種音聲，彼聲無主，亦無作者，如來妙音，亦復如是，亦無有主，無有作者，
【現代漢語翻譯】 現代漢語譯本：『不能見到如來的法身。』
『佛子！菩薩摩訶薩如何知曉、見到如來（Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha）的微妙音聲？這位菩薩摩訶薩知曉、見到如來的音聲，無處不到，如來種種微妙的音聲，令一切眾生都非常歡喜，演說無量諸佛的正法；隨著應被教化者的根器，都能理解明白，教化眾生，從不失時機；令身心清涼，心意安定不散亂，觀察平等，無生無滅。譬如迴響沒有主宰，知曉、見到它的出生，是爲了增長各種善根；知曉、見到它深邃，沒有邊際；知曉、見到它正直，究竟度脫法界；知曉、見到它無間斷，攝持法界；知曉、見到它不可毀壞，究竟法界；菩薩摩訶薩知曉如來的音聲，既不是可計量的，也不是不可計量的；既不是有主宰的，也不是沒有主宰的；既不是有智慧的，也不是沒有智慧的。為什麼呢？譬如世界將要毀滅時，法則是這樣的，自然會發出四種聲音。哪四種呢？第一種是：『你們應當知道初禪的安樂，遠離慾望和嗔恚，遠離欲界。』眾生聽到后，自然都能成就初禪，捨棄欲界之身，生到梵天之處。第二種是：『你們應當知道二禪的安樂，遠離覺觀，沒有覺也沒有觀，遠離梵天之身。』眾生聽到后，自然都能成就二禪，捨棄梵天之身，生到光音天。第三種是：『你們應當知道三禪的安樂，遠離喜愛。』眾生聽到后，自然都能成就三禪，捨棄光音天之身，生到遍凈天。第四種是：『你們應當知道四禪的安樂，遠離各種痛苦。』眾生聽到后，自然都能成就四禪，捨棄遍凈天之身，生到果實天。
『佛子！這就是世界將要毀滅時，法則就是這樣，自然會發出四種聲音，這些聲音沒有主宰，也沒有作者，如來的微妙音聲，也是如此，也沒有主宰，也沒有作者，』
【English Translation】 English version: 『[They] do not see the Tathagata』s (如來) body.』
『Buddha's sons! How does a Bodhisattva Mahasattva know and perceive the subtle voice of the Tathagata (如來, 'Thus Gone One'), Arhat (應供, 'Worthy One'), Samyaksambuddha (等正覺, 'Perfectly Enlightened One')? This Bodhisattva Mahasattva knows and perceives that the Tathagata's voice reaches everywhere. The Tathagata's various subtle voices bring great joy to all sentient beings, expounding the immeasurable true Dharma of all Buddhas. Those who are to be transformed are all able to understand, teaching sentient beings without ever missing the opportune time. It makes their bodies cool and their minds stable and undisturbed, observing equality, without arising or ceasing. It is like an echo without a master, knowing and seeing its arising, because it nurtures all good roots. Knowing and seeing it is profound, without a bottom or edge. Knowing and seeing it is upright, ultimately crossing the Dharma realm. Knowing and seeing it is without interruption, encompassing the Dharma realm. Knowing and seeing it is indestructible, ultimately reaching the Dharma realm. The Bodhisattva Mahasattva knows that the Tathagata's voice is neither measurable nor immeasurable; neither with a master nor without a master; neither with wisdom nor without wisdom. Why is this so? For example, when the world is about to be destroyed, the Dharma is such that four kinds of sounds naturally arise. What are the four? The first is: 『You should know the bliss of the first Dhyana (禪, meditative state), which is free from desire and anger, and far from the desire realm.』 Upon hearing this, sentient beings naturally attain the first Dhyana, abandon their bodies in the desire realm, and are born in the Brahma heaven. The second is: 『You should know the bliss of the second Dhyana, which is free from initial and sustained thought, without initial or sustained thought, and far from the Brahma body.』 Upon hearing this, sentient beings naturally attain the second Dhyana, abandon their Brahma bodies, and are born in the Abhasvara heaven. The third is: 『You should know the bliss of the third Dhyana, which is free from delight.』 Upon hearing this, sentient beings naturally attain the third Dhyana, abandon their Abhasvara bodies, and are born in the Subhakrtsna heaven. The fourth is: 『You should know the bliss of the fourth Dhyana, which is free from all suffering.』 Upon hearing this, sentient beings naturally attain the fourth Dhyana, abandon their Subhakrtsna bodies, and are born in the Vehapphala heaven.
『Buddha's sons! This is how, when the world is about to be destroyed, the Dharma is such that four kinds of sounds naturally arise. These sounds have no master and no maker. The Tathagata's subtle voice is also like this, having no master and no maker.』
自然出生四種妙音，隨順佛法。何等為四？一曰、汝等當知一切行苦，地獄、畜生、餓鬼中苦、閻羅王苦、惡行者苦、無功德苦、著我我所苦，欲生人天，當種善根，修諸功德，遠離八難，得無難處眾生；聞已，舍離顛倒，修習善根，遠離八難，生人天中。二曰、汝等當知一切行苦，皆悉熾然，如燒鐵丸，一切眾行，悉磨滅法，寂滅涅槃，遠離熾然，清涼安樂；眾生聞已，皆修善根，修善根已，得音聲忍，得音聲忍已，學聲聞乘。三曰、汝等當知，學聲聞乘者，為學小智，因他覺悟，更有勝道，名緣覺乘，悟不由師，汝等應學；若有眾生，樂勝道者，聞此音聲，學緣覺乘。四曰、汝等當知，過聲聞、緣覺，更有勝道，名曰大乘；修菩薩行，究竟六波羅蜜，具菩薩行，得不退轉，不捨菩薩心，永離生死，向無上菩提；若有眾生，諸根猛利，過去修習，無量善根，又復承佛威神力故，得聞此音，發菩提心。諸佛如來微妙音聲，不從身出，不從心出，而能饒益無量眾生。佛子！是為菩薩摩訶薩初勝妙行，知、見如來微妙音聲。
「複次，佛子！譬如呼響，因山聲起，無有積聚，不可睹見，隨種種聲，悉能應對，實無所應；如來妙音，亦復如是，無有方處，但隨所應，而出音聲，音聲非實，不可覺知，不可言說。佛子！
【現代漢語翻譯】 現代漢語譯本： 自然而然地出現四種微妙的聲音，順應佛法。是哪四種呢？第一種聲音說：『你們應當知道一切行為都是苦的，地獄、畜生、餓鬼中的苦，閻羅王的苦，作惡者的苦，沒有功德的苦，執著于自我和屬於自我的苦。想要投生到人道或天道，應當種下善根，修習各種功德，遠離八種障礙，得到沒有障礙的地方的眾生；聽聞這些后，捨棄顛倒的見解，修習善根，遠離八種障礙，投生到人道或天道中。』第二種聲音說：『你們應當知道一切行為都是苦的，都像燃燒的鐵丸一樣熾熱，一切行為都終將消磨滅盡，寂滅涅槃，遠離熾熱，清涼安樂；眾生聽聞這些后，都修習善根，修習善根后，得到音聲忍（對佛法真理的理解和接受），得到音聲忍后，學習聲聞乘（小乘佛教）。』第三種聲音說：『你們應當知道，學習聲聞乘的人，是爲了學習小智慧，依靠他人覺悟，還有更殊勝的道，名為緣覺乘（獨覺乘），覺悟不依賴於老師，你們應當學習；如果有眾生，喜歡殊勝的道，聽到這種聲音，就學習緣覺乘。』第四種聲音說：『你們應當知道，超越聲聞乘和緣覺乘，還有更殊勝的道，名為大乘（菩薩乘）；修習菩薩行，最終達到六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），具備菩薩的修行，得到不退轉的境界，不捨棄菩薩的心，永遠脫離生死，趨向無上菩提（最高的覺悟）；如果有眾生，諸根（眼、耳、鼻、舌、身、意）敏銳，過去修習了無量的善根，又承蒙佛的威神力，得以聽到這種聲音，就發起菩提心。』諸佛如來微妙的聲音，不是從身體發出，也不是從心中發出，卻能夠利益無量的眾生。佛子！這就是菩薩摩訶薩（大菩薩）最初殊勝的修行，知道、見到如來微妙的聲音。 『再者，佛子！譬如回聲，因山而起，沒有積聚，不可看見，隨著各種聲音，都能迴應，實際上沒有迴應；如來的微妙聲音，也是如此，沒有固定的方位，只是隨著所應，而發出聲音，聲音不是真實的，不可覺知，不可言說。佛子！』
【English Translation】 English version: Four wondrous sounds naturally arise, in accordance with the Buddha's teachings. What are these four? The first sound says: 'You should know that all actions are suffering, the suffering in hell, among animals, among hungry ghosts, the suffering of Yama (the king of the underworld), the suffering of evildoers, the suffering of lacking merit, the suffering of attachment to self and what belongs to self. If you wish to be born in the human or heavenly realms, you should plant good roots, cultivate various merits, stay away from the eight difficulties, and become beings in places free from difficulties. Having heard this, abandon inverted views, cultivate good roots, stay away from the eight difficulties, and be born in the human or heavenly realms.' The second sound says: 'You should know that all actions are suffering, all are blazing like burning iron balls, all actions will eventually be extinguished, and the extinction of Nirvana is far from blazing, cool and peaceful. Having heard this, all beings cultivate good roots, and having cultivated good roots, they attain the patience of sound (understanding and acceptance of the truth of the Dharma), and having attained the patience of sound, they learn the Sravaka Vehicle (Hinayana Buddhism).' The third sound says: 'You should know that those who learn the Sravaka Vehicle are learning small wisdom, relying on others for enlightenment. There is a more superior path called the Pratyekabuddha Vehicle (Solitary Buddha Vehicle), where enlightenment does not depend on a teacher, and you should learn it. If there are beings who desire the superior path, upon hearing this sound, they learn the Pratyekabuddha Vehicle.' The fourth sound says: 'You should know that beyond the Sravaka and Pratyekabuddha Vehicles, there is a more superior path called the Mahayana (Bodhisattva Vehicle). Cultivate the Bodhisattva path, ultimately reaching the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), possess the practice of a Bodhisattva, attain the state of non-retrogression, do not abandon the Bodhisattva's mind, forever escape birth and death, and move towards Anuttara-samyak-sambodhi (supreme enlightenment). If there are beings whose faculties (eyes, ears, nose, tongue, body, mind) are sharp, who have cultivated immeasurable good roots in the past, and who, through the power of the Buddha's majestic spiritual force, are able to hear this sound, they will generate the Bodhicitta (the mind of enlightenment).' The wondrous sounds of all Buddhas and Tathagatas do not come from the body, nor do they come from the mind, yet they are able to benefit immeasurable beings. Disciples of the Buddha! This is the initial superior practice of a Bodhisattva Mahasattva (Great Bodhisattva), to know and see the wondrous sounds of the Tathagata. 'Furthermore, disciples of the Buddha! It is like an echo, arising from a mountain, without accumulation, invisible, able to respond to various sounds, yet in reality, there is no response. The wondrous sound of the Tathagata is also like this, without a fixed location, but according to what is appropriate, it emits sound. The sound is not real, cannot be perceived, and cannot be spoken. Disciples of the Buddha!'
是為菩薩摩訶薩第二勝行，知、見如來微妙音聲。
「複次，佛子！譬如天妙音聲，于虛空中自然而出，悉能覺悟放逸天子，而告之言：『汝等當知，五欲無常，虛妄顛倒，須臾變異，如逆風執火，愚夫所習，汝莫放逸，若放逸者，身壞命終，墮三惡道。』放逸諸天，聞此音聲，生恐怖心，厭離五欲，各舍宮殿，詣正法堂，修習善法，愛樂正道。佛子！天妙音聲，亦無有主、亦無作者、不起、不滅，而能利益放逸諸天；如來妙音，亦復如是，普為放逸諸眾生故，出生無量正法音聲，而覺悟之。謂無著聲，不放逸聲，無常、苦、空、非我之聲，寂滅涅槃聲，皆悉充滿。一切法界，隨其所應，悉令歡喜，各隨所樂，修學諸乘，出生無量大智音聲、不退轉聲、具足菩薩諸行音聲、如來一切智慧地聲；眾生聞此諸音聲已，無量無數阿僧祇眾生，修習善法，或學聲聞、辟支佛乘，或學無上摩訶衍乘；如來妙音，超絕眾相，言語道斷。佛子！是為菩薩摩訶薩第三勝行，知、見如來微妙音聲。
「複次，佛子！譬如自在天王，有天寶女，名曰善口。於一語中，演出百千娛樂音聲，于彼一一娛樂音中，復出百千娛樂音聲。佛子！當知一善口聲，出生無量微妙音聲，如來音聲，亦復如是；於一音中，出無量聲，隨其所應，悉
【現代漢語翻譯】 現代漢語譯本：這是菩薩摩訶薩的第二殊勝行，了知、見到如來微妙的音聲。
『再者，佛子！譬如天上的美妙音聲，在虛空中自然發出，能夠覺悟所有放逸的天子，並告誡他們說：『你們應當知道，五欲是無常的，虛妄顛倒的，須臾之間就會變化，如同逆風執火一般，是愚蠢的人所習慣的。你們不要放逸，如果放逸，身壞命終后，就會墮入三惡道。』放逸的諸天，聽到這個聲音，心生恐懼，厭離五欲，各自捨棄宮殿，前往正法堂，修習善法，愛樂正道。佛子！天上的美妙音聲，既沒有主宰，也沒有作者，不生不滅，卻能夠利益放逸的諸天；如來的美妙音聲，也同樣如此，爲了普遍地覺悟放逸的眾生，發出無量正法的音聲，來覺悟他們。這些音聲包括無著聲（不執著的音聲），不放逸聲（不懈怠的音聲），無常、苦、空、非我之聲（揭示生命本質的音聲），寂滅涅槃聲（導向解脫的音聲），這些音聲充滿了一切法界，隨著眾生所應，使他們都感到歡喜，各自隨著自己的喜好，修學各種乘（佛教的修行方法），發出無量大智慧的音聲、不退轉的音聲、具足菩薩諸行（菩薩的修行）的音聲、如來一切智慧地的音聲；眾生聽到這些音聲后，無量無數阿僧祇（極大的數字）的眾生，修習善法，或者學習聲聞乘（小乘佛教）、辟支佛乘（緣覺乘），或者學習無上摩訶衍乘（大乘佛教）；如來的美妙音聲，超越一切相狀，言語道斷（無法用語言描述）。佛子！這是菩薩摩訶薩的第三殊勝行，了知、見到如來微妙的音聲。
『再者，佛子！譬如自在天王，有一位天寶女，名叫善口。她在一句話中，能夠發出百千種娛樂的音聲，在每一個娛樂的音聲中，又能發出百千種娛樂的音聲。佛子！應當知道，一個善口的聲音，能夠發出無量微妙的音聲，如來的音聲，也同樣如此；在一個音聲中，發出無量的音聲，隨著眾生所應，都能夠使他們理解。』
【English Translation】 English version: This is the second superior practice of a Bodhisattva Mahasattva, to know and see the subtle sound of the Tathagata (Buddha).
'Furthermore, son of Buddha! It is like a wonderful heavenly sound that naturally arises in the empty space, capable of awakening all the heedless heavenly beings, and admonishing them, saying: 『You should know that the five desires are impermanent, false, and inverted, changing in an instant, like holding fire against the wind, which is the habit of foolish people. You must not be heedless; if you are heedless, your body will break and your life will end, and you will fall into the three evil paths.』 The heedless heavenly beings, hearing this sound, become fearful, disgusted with the five desires, and each abandons their palaces, going to the hall of the true Dharma, practicing good deeds, and loving the true path. Son of Buddha! The wonderful heavenly sound has neither a master nor a maker, it neither arises nor ceases, yet it can benefit the heedless heavenly beings; the wonderful sound of the Tathagata is also like this, for the sake of universally awakening the heedless sentient beings, it emits immeasurable sounds of the true Dharma to awaken them. These sounds include the sound of non-attachment, the sound of non-heedlessness, the sound of impermanence, suffering, emptiness, and non-self, the sound of tranquil Nirvana, all of which fill the entire Dharma realm. According to what is appropriate for each being, they are all made joyful, and each follows their own inclination, studying the various vehicles (Buddhist paths of practice), emitting immeasurable sounds of great wisdom, sounds of non-retrogression, sounds of fulfilling the practices of a Bodhisattva, and sounds of the Tathagata's all-encompassing wisdom. After sentient beings hear these sounds, immeasurable and countless asamkhyas (extremely large numbers) of sentient beings practice good deeds, some learning the Sravaka vehicle (Hinayana Buddhism), some the Pratyekabuddha vehicle (the path of solitary enlightenment), and some learning the unsurpassed Mahayana vehicle (the Great Vehicle of Buddhism); the wonderful sound of the Tathagata transcends all forms, and is beyond the reach of language. Son of Buddha! This is the third superior practice of a Bodhisattva Mahasattva, to know and see the subtle sound of the Tathagata.'
'Furthermore, son of Buddha! It is like the King of the Devas (gods), who has a heavenly treasure maiden named Good Mouth. In one word, she can produce hundreds of thousands of sounds of entertainment, and in each of those sounds of entertainment, she can produce hundreds of thousands more sounds of entertainment. Son of Buddha! You should know that one sound from Good Mouth can produce immeasurable subtle sounds, and the sound of the Tathagata is also like this; in one sound, it produces immeasurable sounds, and according to what is appropriate for each being, it can make them understand.'
令開解。佛子！是為菩薩摩訶薩第四勝行，知、見如來微妙音聲。
「複次，佛子！譬如大梵天王，于梵眾中，出梵音聲，一切大眾，無不聞者，彼梵音聲，不出眾外；時，梵身諸天各作是念：『大梵天王唯與我語，不對余天。』如來、應供、等正覺亦復如是，出生無量無上妙音，應受化者，皆悉得聞，不出眾外。何以故？彼諸眾生，根未熟故，聞佛音者，各作是念：『今日如來，唯為我說，不為餘人。』如來所出音聲，亦無所出，聞佛音者，亦無所聞，能為眾生，施作佛事。佛子！是為菩薩摩訶薩第五勝行，知、見如來微妙音聲。
「複次，佛子！譬如水性，皆同一味，隨器異故，味有差別。水無是念：『我作眾味。』如來妙音亦復如是，皆悉一味，謂解脫味，隨諸眾生，受化器異，應有差別。如來音聲，不作是知，不作是念：『我作種種，別異音聲。』佛子！是為菩薩摩訶薩第六勝行，知、見如來微妙音聲。
「複次，佛子！譬如阿耨達龍王，興大重云，滿閻浮提，普降大雨，百穀草木，皆悉滋長，江河池泉，一切盈滿，此大雨水，不從龍王身、心中出，而能饒益無量眾生；如來、應供、等正覺亦復如是，興大悲云，遍滿世間，普雨無上甘露正法，令一切眾生皆大歡喜，出生善根，長養正法，
【現代漢語翻譯】 現代漢語譯本：請進一步開示。佛子！這是菩薩摩訶薩的第四種殊勝行，即知曉並見到如來微妙的音聲。 再者，佛子！譬如大梵天王在梵眾之中發出梵音，所有大眾沒有聽不到的，而那梵音並不傳出梵眾之外；當時，梵身諸天各自這樣想：『大梵天王只與我說話，不與其餘天人說話。』如來、應供、等正覺也是如此，發出無量無上的微妙音聲，應受教化的人都能聽到，而這聲音並不傳出他們之外。為什麼呢？因為那些眾生的根基尚未成熟，聽到佛音的人，各自這樣想：『今天如來只是為我說法，不是為其他人。』如來所發出的音聲，實際上並沒有發出，聽到佛音的人，實際上也沒有聽到，卻能為眾生施行佛事。佛子！這是菩薩摩訶薩的第五種殊勝行，即知曉並見到如來微妙的音聲。 再者，佛子！譬如水的性質，都是同一種味道，只是隨著容器的不同，味道才有所差別。水並沒有這樣的想法：『我製造出各種味道。』如來的微妙音聲也是如此，都是同一種味道，即解脫的味道，只是隨著眾生接受教化的根器不同，才有所差別。如來的音聲，不會這樣認為，也不會這樣想：『我製造出種種不同的音聲。』佛子！這是菩薩摩訶薩的第六種殊勝行，即知曉並見到如來微妙的音聲。 再者，佛子！譬如阿耨達（Anavatapta）龍王興起巨大的雲彩，覆蓋整個閻浮提（Jambudvipa），普遍降下大雨，使得百穀草木都得以滋長，江河池泉都充滿盈溢，這大雨水並不是從龍王的身心之中流出，卻能饒益無量眾生；如來、應供、等正覺也是如此，興起大悲的雲彩，遍滿世間，普遍降下無上的甘露正法，使一切眾生都非常歡喜，生出善根，增長正法，
【English Translation】 English version: Please further explain. Son of Buddha! This is the fourth superior practice of a Bodhisattva Mahasattva, which is to know and see the subtle voice of the Tathagata. Furthermore, Son of Buddha! It is like the Great Brahma King, who emits a Brahma sound among the Brahma assembly, and all the assembly members hear it, yet that Brahma sound does not go outside the assembly; at that time, the gods of the Brahma body each think: 『The Great Brahma King is speaking only to me, not to the other gods.』 The Tathagata, Arhat, Samyak-sambuddha is also like this, emitting immeasurable and unsurpassed subtle sounds, and those who are to be taught all hear it, yet the sound does not go outside of them. Why is this? Because the roots of those beings are not yet mature, those who hear the Buddha's voice each think: 『Today the Tathagata is speaking only for me, not for others.』 The voice emitted by the Tathagata does not actually come out, and those who hear the Buddha's voice do not actually hear, yet it can perform the Buddha's work for sentient beings. Son of Buddha! This is the fifth superior practice of a Bodhisattva Mahasattva, which is to know and see the subtle voice of the Tathagata. Furthermore, Son of Buddha! It is like the nature of water, which is all of the same taste, but the taste varies according to the different containers. Water does not have the thought: 『I create various tastes.』 The subtle voice of the Tathagata is also like this, all of the same taste, which is the taste of liberation, but it varies according to the different capacities of sentient beings to receive teachings. The voice of the Tathagata does not think or have the thought: 『I create various different sounds.』 Son of Buddha! This is the sixth superior practice of a Bodhisattva Mahasattva, which is to know and see the subtle voice of the Tathagata. Furthermore, Son of Buddha! It is like the Anavatapta (阿耨達) Dragon King, who raises great clouds, covering the entire Jambudvipa (閻浮提), and universally sends down heavy rain, causing all grains and plants to grow, and rivers, ponds, and springs to be filled to overflowing. This great rain does not come from the Dragon King's body or mind, yet it can benefit immeasurable sentient beings; the Tathagata, Arhat, Samyak-sambuddha is also like this, raising great clouds of compassion, filling the world, and universally raining down the unsurpassed nectar of the true Dharma, causing all sentient beings to be greatly joyful, to give rise to good roots, and to grow the true Dharma,
具足諸乘。如來音聲，不從外來，亦不內出，而能饒益一切眾生。佛子！是為菩薩摩訶薩第七勝行，知、見如來微妙音聲。
「複次，佛子！譬如摩那斯龍王，將欲降雨，先興重云，彌覆虛空，凝停七日，而未降雨，先令眾生，究竟諸業。何以故？彼大龍王，慈悲心故，過七日已，漸降微雨，普潤大地；如來、應供、等正覺亦復如是，將雨法雨，先興法雲，普覆眾生，未便即雨甘露正法，先令眾生，成熟諸根，諸根熟已，然後漸降甘露法雨。若即說深法，眾生恐怖。是故，如來漸漸微雨，一切種智，甘露法味。佛子！是為菩薩摩訶薩第八勝行，知、見如來微妙音聲。
「複次，佛子！譬如海中，有大龍王，名大莊嚴。或連雨十日、或二十日、或百日、或千日、或百千日。佛子！雨不作是念：『我雨十日、乃至百千日。』但彼龍王有不可思議自在力故，或十日雨、乃至百千日雨；如來、應供、等正覺亦復如是，欲雨微妙甘露正法，或十種音聲、或二十、或百、或千、或百千、或八萬四千行種種音聲，乃至無量億那由他聲，分別說法，令一切眾生，皆悉歡喜。如來妙音，不作是念：『我能演說種種諸法。』又法界清凈，無有差別，化眾生故，所說不同。佛子！是為菩薩摩訶薩第九勝行，知、見如來微妙音聲。
【現代漢語翻譯】 現代漢語譯本 具備所有乘（Yana，佛教的修行方法）。如來的聲音，不是從外而來，也不是從內發出，卻能利益一切眾生。佛子！這是菩薩摩訶薩的第七種殊勝修行，了知、見到如來微妙的聲音。 『再者，佛子！譬如摩那斯（Manas）龍王，將要降雨時，先興起厚重的雲層，覆蓋虛空，凝滯停留七日，卻不降雨，先讓眾生完成各自的業。為什麼呢？因為那大龍王有慈悲心，過了七日之後，才逐漸降下細雨，普遍滋潤大地；如來、應供、等正覺（Tathagata, Arhat, Samyaksambuddha，佛的三種稱號）也是如此，將要降下法雨時，先興起法雲，普遍覆蓋眾生，不立即降下甘露正法，先讓眾生的根器成熟，根器成熟后，然後才逐漸降下甘露法雨。如果立即說深奧的法，眾生會感到恐懼。因此，如來漸漸降下細雨，一切種智（Sarvajnata，佛陀的智慧）的甘露法味。佛子！這是菩薩摩訶薩的第八種殊勝修行，了知、見到如來微妙的聲音。』 『再者，佛子！譬如海中，有一大龍王，名叫大莊嚴。有時連續降雨十日、或二十日、或百日、或千日、或百千日。佛子！雨不會這樣想：『我降雨十日、乃至百千日。』只是那龍王有不可思議的自在力量，所以有時降雨十日、乃至百千日；如來、應供、等正覺也是如此，想要降下微妙的甘露正法時，有時用十種聲音、或二十種、或百種、或千種、或百千種、或八萬四千種修行相關的種種聲音，乃至無量億那由他（Nayuta，極大的數字單位）種聲音，分別說法，讓一切眾生都感到歡喜。如來的妙音，不會這樣想：『我能演說種種諸法。』而且法界清凈，沒有差別，爲了教化眾生，所說的法才有所不同。佛子！這是菩薩摩訶薩的第九種殊勝修行，了知、見到如來微妙的聲音。』
【English Translation】 English version Accomplished in all vehicles (Yana, Buddhist paths of practice). The Tathagata's (Thus Come One, an epithet of the Buddha) voice does not come from outside, nor does it arise from within, yet it benefits all sentient beings. Oh, son of the Buddha! This is the seventh superior practice of a Bodhisattva Mahasattva (Great Bodhisattva), knowing and seeing the subtle voice of the Tathagata. 'Furthermore, oh, son of the Buddha! Just as the Manas Dragon King, when about to send down rain, first raises heavy clouds, covering the sky, and they remain suspended for seven days without raining, first allowing sentient beings to complete their respective tasks. Why is that? Because that great Dragon King has a compassionate heart. After seven days, he gradually sends down light rain, universally moistening the earth. The Tathagata, Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) is also like this. When about to send down the rain of Dharma (Buddhist teachings), he first raises the clouds of Dharma, universally covering sentient beings. He does not immediately send down the nectar of the true Dharma, but first allows the faculties of sentient beings to mature. Once their faculties are mature, then he gradually sends down the nectar of the Dharma. If he were to immediately speak profound Dharma, sentient beings would be terrified. Therefore, the Tathagata gradually sends down light rain, the nectar of the Dharma of all-knowing wisdom (Sarvajnata, the wisdom of a Buddha). Oh, son of the Buddha! This is the eighth superior practice of a Bodhisattva Mahasattva, knowing and seeing the subtle voice of the Tathagata.' 'Furthermore, oh, son of the Buddha! Just as in the ocean, there is a great Dragon King named Great Adornment. Sometimes he sends down rain for ten days, or twenty days, or a hundred days, or a thousand days, or a hundred thousand days. Oh, son of the Buddha! The rain does not think, 『I will rain for ten days, or even a hundred thousand days.』 It is only because that Dragon King has inconceivable power that he sometimes rains for ten days, or even a hundred thousand days. The Tathagata, Arhat, Samyaksambuddha is also like this. When he wishes to send down the subtle nectar of the true Dharma, he uses ten kinds of voices, or twenty, or a hundred, or a thousand, or a hundred thousand, or eighty-four thousand kinds of voices related to practice, even countless billions of Nayutas (a large number unit) of voices, explaining the Dharma in various ways, causing all sentient beings to rejoice. The Tathagata's subtle voice does not think, 『I am able to expound all kinds of Dharma.』 Moreover, the Dharma realm is pure and without differentiation, but for the sake of transforming sentient beings, the teachings are spoken differently. Oh, son of the Buddha! This is the ninth superior practice of a Bodhisattva Mahasattva, knowing and seeing the subtle voice of the Tathagata.'
「複次，佛子！譬如娑伽羅龍王，欲現龍王大自在力，為欲饒益群生類故，從四天下，乃至他化自在天處，興大重云，遍覆六天，有種種色：或有處，如閻浮檀金色，或有處，如琉璃色，或有處，如白銀色，或有處，如玻璃色，或有處，如玫瑰色，或有處，如碼瑙色，或有處，如勝寶藏色，或有處，如赤真珠色，或有處，如妙香色，或有處，如種種衣色，或有處，如清凈水色，或有處，如種種雜色，如是等無量色云，覆四天下，乃至六天覆已。出諸電光，所謂：閻浮檀金色云出琉璃電光、琉璃色云出閻浮檀金電光、白銀色云出玻璃電光、玻璃色云出白銀電光、玫瑰色云出碼瑙電光、碼瑙色云出玫瑰電光、勝寶藏色云出赤真珠電光、赤真珠色云出勝寶藏電光、妙香色云出種種衣色電光、種種衣色云出妙香色電光、凈水色云出種種雜色電光、種種雜色云出凈水電光、廣說乃至一種色云出種種色電光、種種色云出一種色電光。又震種種大雷音聲，令眾生歡喜，所謂：天女歌音、天娛樂音、龍女歌音、乾闥婆女歌音、緊那羅女歌音、大地音、大海音、鹿王音、或有異類奇妙種種鳥音、或種種歌音。爾時，龍王起若干風，降微細雨，饒益安樂無量眾生，從四天下，上至六天，普雨種種無量異雨。所謂：于大海中，雨名洪
【現代漢語翻譯】 現代漢語譯本： 「再者，佛子！譬如娑伽羅龍王（Sāgara，意為海龍王），想要展現龍王的大自在神力，爲了利益眾生，從四天下（catvāro dvīpāḥ，指須彌山四方的四大洲），乃至他化自在天（Paranirmitavaśavartin，欲界第六天）處，興起巨大的重重雲彩，遍佈覆蓋六慾天（kāmadhātu，欲界六層天），呈現出種種顏色：有的地方，像閻浮檀金（jambū-nada，一種金色）的顏色，有的地方，像琉璃（vaiḍūrya，一種寶石）的顏色，有的地方，像白銀的顏色，有的地方，像玻璃的顏色，有的地方，像玫瑰的顏色，有的地方，像瑪瑙的顏色，有的地方，像勝寶藏（一種珍寶）的顏色，有的地方，像赤真珠（一種紅色珍珠）的顏色，有的地方，像美妙香氣的顏色，有的地方，像種種衣服的顏色，有的地方，像清凈水的顏色，有的地方，像種種雜色，像這樣等無量顏色的雲彩，覆蓋四天下，乃至覆蓋六慾天。之後，發出各種閃電光芒，例如：閻浮檀金色的雲彩發出琉璃色的閃電光芒，琉璃色的雲彩發出閻浮檀金色的閃電光芒，白銀色的雲彩發出玻璃色的閃電光芒，玻璃色的雲彩發出白銀色的閃電光芒，玫瑰色的雲彩發出瑪瑙色的閃電光芒，瑪瑙色的雲彩發出玫瑰色的閃電光芒，勝寶藏色的雲彩發出赤真珠色的閃電光芒，赤真珠色的雲彩發出勝寶藏色的閃電光芒，美妙香氣色的雲彩發出種種衣服色的閃電光芒，種種衣服色的雲彩發出美妙香氣色的閃電光芒，清凈水色的雲彩發出種種雜色的閃電光芒，種種雜色的雲彩發出清凈水色的閃電光芒，廣泛地說，乃至一種顏色的雲彩發出種種顏色的閃電光芒，種種顏色的雲彩發出一種顏色的閃電光芒。又震動各種巨大的雷聲，使眾生歡喜，例如：天女的歌聲、天上的娛樂音樂聲、龍女的歌聲、乾闥婆女（Gandharva，天界樂神）的歌聲、緊那羅女（Kiṃnara，天界歌神）的歌聲、大地的聲音、大海的聲音、鹿王的聲音，或者有其他種類奇妙的各種鳥的聲音，或者有各種歌聲。那時，龍王興起各種風，降下細微的雨，利益安樂無量眾生，從四天下，上至六慾天，普遍降下各種無量不同的雨。例如：在大海中，降下名為洪 現代漢語譯本： 水雨，于諸山中，雨名甘露雨，于諸樹中，雨名華雨，于諸藥草中，雨名滋味雨，于諸宮殿中，雨名寶雨，于諸園林中，雨名香雨，于諸眾生身中，雨名衣服雨，于諸飢渴者，雨名飲食雨，于諸病者，雨名除病雨，于諸熱惱者，雨名清涼雨，于諸樂者，雨名娛樂雨，于諸怖畏者，雨名無畏雨，于諸喜樂者，雨名歡喜雨，于諸禪定者，雨名禪定雨，于諸菩薩，雨名菩薩行雨，于諸如來，雨名如來境界雨。佛子！娑伽羅龍王，以如是等無量方便，饒益安樂一切眾生。」 English version: 「Furthermore, sons of the Buddha! It is like the Sāgara Dragon King (Sāgara, meaning ocean dragon king), who wishes to manifest the great power of a dragon king, for the purpose of benefiting all living beings, from the four continents (catvāro dvīpāḥ, referring to the four great continents around Mount Sumeru), up to the Paranirmitavaśavartin Heaven (Paranirmitavaśavartin, the sixth heaven of the desire realm), raises great heavy clouds, covering the six heavens of the desire realm (kāmadhātu, the six heavens of the desire realm), with various colors: in some places, like the color of jambū-nada gold (jambū-nada, a type of gold), in some places, like the color of vaiḍūrya (vaiḍūrya, a type of gemstone), in some places, like the color of silver, in some places, like the color of glass, in some places, like the color of rose, in some places, like the color of agate, in some places, like the color of a precious treasure, in some places, like the color of red pearl, in some places, like the color of wonderful fragrance, in some places, like the color of various clothes, in some places, like the color of pure water, in some places, like various mixed colors, such as these countless colored clouds, covering the four continents, and even covering the six heavens of the desire realm. Then, it emits various lightning flashes, for example: clouds of jambū-nada gold color emit lightning flashes of vaiḍūrya color, clouds of vaiḍūrya color emit lightning flashes of jambū-nada gold color, clouds of silver color emit lightning flashes of glass color, clouds of glass color emit lightning flashes of silver color, clouds of rose color emit lightning flashes of agate color, clouds of agate color emit lightning flashes of rose color, clouds of precious treasure color emit lightning flashes of red pearl color, clouds of red pearl color emit lightning flashes of precious treasure color, clouds of wonderful fragrance color emit lightning flashes of various clothes color, clouds of various clothes color emit lightning flashes of wonderful fragrance color, clouds of pure water color emit lightning flashes of various mixed colors, clouds of various mixed colors emit lightning flashes of pure water color, broadly speaking, even one color of cloud emits lightning flashes of various colors, and various colors of clouds emit lightning flashes of one color. Also, it vibrates various great thunder sounds, making all living beings happy, such as: the songs of heavenly maidens, the music of heavenly entertainment, the songs of dragon maidens, the songs of Gandharva maidens (Gandharva, celestial musicians), the songs of Kiṃnara maidens (Kiṃnara, celestial singers), the sound of the earth, the sound of the ocean, the sound of the deer king, or other kinds of wonderful bird sounds, or various songs. At that time, the dragon king raises various winds, and sends down fine rain, benefiting and bringing peace to countless living beings, from the four continents, up to the six heavens of the desire realm, universally raining down various countless different rains. For example: in the great ocean, it rains a rain called flood English version: rain, in the mountains, it rains a rain called nectar rain, in the trees, it rains a rain called flower rain, in the herbs, it rains a rain called flavor rain, in the palaces, it rains a rain called treasure rain, in the gardens, it rains a rain called fragrance rain, on the bodies of all living beings, it rains a rain called clothing rain, for those who are hungry and thirsty, it rains a rain called food and drink rain, for those who are sick, it rains a rain called disease-removing rain, for those who are hot and troubled, it rains a rain called cooling rain, for those who are happy, it rains a rain called entertainment rain, for those who are fearful, it rains a rain called fearlessness rain, for those who are joyful, it rains a rain called joy rain, for those in meditation, it rains a rain called meditation rain, for the Bodhisattvas, it rains a rain called Bodhisattva practice rain, for the Tathāgatas, it rains a rain called Tathāgata realm rain. Sons of the Buddha! The Sāgara Dragon King, with such countless means, benefits and brings peace to all living beings.」
【English Translation】 English version: 「Furthermore, sons of the Buddha! It is like the Sāgara Dragon King (Sāgara, meaning ocean dragon king), who wishes to manifest the great power of a dragon king, for the purpose of benefiting all living beings, from the four continents (catvāro dvīpāḥ, referring to the four great continents around Mount Sumeru), up to the Paranirmitavaśavartin Heaven (Paranirmitavaśavartin, the sixth heaven of the desire realm), raises great heavy clouds, covering the six heavens of the desire realm (kāmadhātu, the six heavens of the desire realm), with various colors: in some places, like the color of jambū-nada gold (jambū-nada, a type of gold), in some places, like the color of vaiḍūrya (vaiḍūrya, a type of gemstone), in some places, like the color of silver, in some places, like the color of glass, in some places, like the color of rose, in some places, like the color of agate, in some places, like the color of a precious treasure, in some places, like the color of red pearl, in some places, like the color of wonderful fragrance, in some places, like the color of various clothes, in some places, like the color of pure water, in some places, like various mixed colors, such as these countless colored clouds, covering the four continents, and even covering the six heavens of the desire realm. Then, it emits various lightning flashes, for example: clouds of jambū-nada gold color emit lightning flashes of vaiḍūrya color, clouds of vaiḍūrya color emit lightning flashes of jambū-nada gold color, clouds of silver color emit lightning flashes of glass color, clouds of glass color emit lightning flashes of silver color, clouds of rose color emit lightning flashes of agate color, clouds of agate color emit lightning flashes of rose color, clouds of precious treasure color emit lightning flashes of red pearl color, clouds of red pearl color emit lightning flashes of precious treasure color, clouds of wonderful fragrance color emit lightning flashes of various clothes color, clouds of various clothes color emit lightning flashes of wonderful fragrance color, clouds of pure water color emit lightning flashes of various mixed colors, clouds of various mixed colors emit lightning flashes of pure water color, broadly speaking, even one color of cloud emits lightning flashes of various colors, and various colors of clouds emit lightning flashes of one color. Also, it vibrates various great thunder sounds, making all living beings happy, such as: the songs of heavenly maidens, the music of heavenly entertainment, the songs of dragon maidens, the songs of Gandharva maidens (Gandharva, celestial musicians), the songs of Kiṃnara maidens (Kiṃnara, celestial singers), the sound of the earth, the sound of the ocean, the sound of the deer king, or other kinds of wonderful bird sounds, or various songs. At that time, the dragon king raises various winds, and sends down fine rain, benefiting and bringing peace to countless living beings, from the four continents, up to the six heavens of the desire realm, universally raining down various countless different rains. For example: in the great ocean, it rains a rain called flood English version: rain, in the mountains, it rains a rain called nectar rain, in the trees, it rains a rain called flower rain, in the herbs, it rains a rain called flavor rain, in the palaces, it rains a rain called treasure rain, in the gardens, it rains a rain called fragrance rain, on the bodies of all living beings, it rains a rain called clothing rain, for those who are hungry and thirsty, it rains a rain called food and drink rain, for those who are sick, it rains a rain called disease-removing rain, for those who are hot and troubled, it rains a rain called cooling rain, for those who are happy, it rains a rain called entertainment rain, for those who are fearful, it rains a rain called fearlessness rain, for those who are joyful, it rains a rain called joy rain, for those in meditation, it rains a rain called meditation rain, for the Bodhisattvas, it rains a rain called Bodhisattva practice rain, for the Tathāgatas, it rains a rain called Tathāgata realm rain. Sons of the Buddha! The Sāgara Dragon King, with such countless means, benefits and brings peace to all living beings.」
澍，無有斷絕；於他化自在天，普雨歌頌娛樂音聲；于化自在天，普雨解脫明凈光寶；于兜率陀天，普雨頂髻明月神珠；于夜摩天，普雨種種眾莊嚴具；於三十三天，普雨妙香；於四天王，普雨寶衣；于龍王宮，普雨赤明真珠；于阿修羅處，普雨兵仗，名伏怨敵；于郁單越，普雨眾華；如是廣說，遍四天下，雨種種雨。然彼龍王，其心平等，無有彼此，但以眾生根不同故，雨有差別；如來、應供、等正覺無上法王亦復如是，將欲應現無量大法，先以清凈身云，普覆一切法界，隨其所應，示現身云。或有眾生，應見如來生身之云；或有眾生，應見如來神力住持身云；或有眾生，應見如來色身之云；或有眾生，應見如來種種身云；或有眾生，應見如來功德身云；或有眾生，應見如來智慧身云；或有眾生，應見如來不壞身云；或有眾生，應見如來無畏身云；或有眾生，應見如來法界身云。
「佛子！如來以如是等無量身云，普覆一切世界，隨其所應，示現光明電光。或有眾生，得見如來光明電光，名無所不至。或有眾生，得見如來光明電光，名照無量無邊。或有眾生，得見如來光明電光，名曰入佛微密之教。或有眾生，得見如來光明電光，名明凈普照。或有眾生，得見如來光明電光，名曰凈照。或有眾生，得見如來光
【現代漢語翻譯】 現代漢語譯本 雨水，沒有斷絕；在它化自在天（欲界第六天），普遍降下歌頌娛樂的聲音；在化自在天（欲界第五天），普遍降下解脫明凈的光寶；在兜率陀天（欲界第四天），普遍降下頂髻明月神珠；在夜摩天（欲界第三天），普遍降下種種莊嚴的器具；在三十三天（欲界第二天），普遍降下美妙的香氣；在四天王（欲界第一層），普遍降下寶貴的衣服；在龍王宮，普遍降下赤明真珠；在阿修羅（非天）處，普遍降下兵器，名為降伏怨敵；在郁單越（四大部洲之一），普遍降下各種花朵；像這樣廣泛地說，遍佈四天下，降下種種不同的雨。然而那些龍王，他們的心是平等的，沒有彼此的分別，只是因為眾生的根器不同，所以降下的雨有所差別；如來、應供、等正覺無上的法王也是這樣，將要顯現無量大法時，先用清凈的身云，普遍覆蓋一切法界，隨著眾生所應，示現不同的身云。有的眾生，應該見到如來生身之云；有的眾生，應該見到如來神力住持的身云；有的眾生，應該見到如來色身之云；有的眾生，應該見到如來種種身云；有的眾生，應該見到如來功德身云；有的眾生，應該見到如來智慧身云；有的眾生，應該見到如來不壞身云；有的眾生，應該見到如來無畏身云；有的眾生，應該見到如來法界身云。 『佛子！如來用像這樣等無量的身云，普遍覆蓋一切世界，隨著眾生所應，示現光明電光。有的眾生，得見如來光明電光，名為無所不至。有的眾生，得見如來光明電光，名為照無量無邊。有的眾生，得見如來光明電光，名為進入佛的微密教誨。有的眾生，得見如來光明電光，名為明凈普照。有的眾生，得見如來光明電光，名為清凈照耀。有的眾生，得見如來光
【English Translation】 English version The rain, without ceasing; in the Paranirmitavasavartin heaven (the sixth heaven of the desire realm), universally rains down sounds of singing and entertainment; in the Nirmanarati heaven (the fifth heaven of the desire realm), universally rains down liberating, clear, and bright light treasures; in the Tusita heaven (the fourth heaven of the desire realm), universally rains down the topknot bright moon divine pearl; in the Yama heaven (the third heaven of the desire realm), universally rains down various kinds of adorned implements; in the Trayastrimsa heaven (the second heaven of the desire realm), universally rains down wonderful fragrances; in the Four Heavenly Kings (the first layer of the desire realm), universally rains down precious garments; in the Dragon King's palace, universally rains down red and bright true pearls; in the Asura (non-god) realm, universally rains down weapons, named subduing enemies; in Uttarakuru (one of the four great continents), universally rains down various flowers; like this, broadly speaking, throughout the four continents, rains down various kinds of rain. However, those Dragon Kings, their minds are equal, without any distinction of self and other, but because the roots of sentient beings are different, the rain that falls is different; the Tathagata, Arhat, Samyaksambuddha, the unsurpassed Dharma King, is also like this, when about to manifest immeasurable great Dharma, first uses pure body clouds, universally covering all Dharma realms, according to what is appropriate for sentient beings, manifests different body clouds. Some sentient beings should see the Tathagata's physical body cloud; some sentient beings should see the Tathagata's divine power sustained body cloud; some sentient beings should see the Tathagata's form body cloud; some sentient beings should see the Tathagata's various body clouds; some sentient beings should see the Tathagata's merit body cloud; some sentient beings should see the Tathagata's wisdom body cloud; some sentient beings should see the Tathagata's indestructible body cloud; some sentient beings should see the Tathagata's fearless body cloud; some sentient beings should see the Tathagata's Dharma realm body cloud. 'Buddha-son! The Tathagata uses such immeasurable body clouds, universally covering all worlds, according to what is appropriate for sentient beings, manifests light and lightning. Some sentient beings see the Tathagata's light and lightning, named 'Reaching Everywhere'. Some sentient beings see the Tathagata's light and lightning, named 'Illuminating Immeasurable and Boundless'. Some sentient beings see the Tathagata's light and lightning, named 'Entering the Buddha's Subtle Teachings'. Some sentient beings see the Tathagata's light and lightning, named 'Clear and Bright Universal Illumination'. Some sentient beings see the Tathagata's light and lightning, named 'Pure Illumination'. Some sentient beings see the Tathagata's light
明電光，名入無盡藏陀羅尼門。或有眾生，得見如來光明電光，名不亂正念。或有眾生，得見如來光明電光，名不退智慧。或有眾生，得見如來光明電光，名順入諸趣。或有眾生，得見如來光明電光，名普令眾生滿足諸愿。
「佛子！如是如來、應供、等正覺，普為眾生示現如來光明電光，現電光已，出生無量諸大三昧雷震音聲。所謂：出正覺三昧雷聲、離垢寂靜海三昧雷聲、一切法自在三昧雷聲、金剛圓滿三昧雷聲、須彌山王幢三昧雷聲、海印三昧雷聲、日光三昧雷聲、普令眾生歡喜三昧雷聲、無盡功德藏三昧雷聲、不壞解脫阿羅漢三昧雷聲。
「佛子！如來、應供、等正覺，于佛身云，出生無量種種三昧雷聲。出雷聲已，欲說甘露法時，先現如來大智風輪瑞相，從無障礙大慈悲起，先令一切眾生及諸菩薩，身心柔軟，皆大歡喜。如來如是以正法雲、大慈悲云、不可思議云，令一切眾生，身心柔軟，然後乃雨不可思議大法雲雨。所謂：為坐道場一切菩薩雨不可壞法界大法雲雨，為最後身菩薩雨如來密教菩薩娛樂自在大法雲雨，為一生補處菩薩雨清凈普照大法雲雨，為得記菩薩雨如來莊嚴大法雲雨，為得忍菩薩雨功德寶智華不斷菩薩行大法雲雨，為向行菩薩雨不退行入化門甚深門無有疲厭大法雲雨，為初
【現代漢語翻譯】 現代漢語譯本 光明如電，名為入無盡藏陀羅尼門（dharani-gate，總持之門）。有些眾生，得見如來（tathagata，佛的稱號）的光明電光，名為不亂正念（不散亂的正確念頭）。有些眾生，得見如來的光明電光，名為不退智慧（不會退轉的智慧）。有些眾生，得見如來的光明電光，名為順入諸趣（順應進入各種境界）。有些眾生，得見如來的光明電光，名為普令眾生滿足諸愿（普遍使眾生滿足各種願望）。 『佛子（buddha-putra，佛的弟子）！如此如來、應供（arhat，值得供養的人）、等正覺（samyak-sambuddha，完全覺悟者），普遍為眾生示現如來的光明電光，顯現電光之後，出生無量諸大三昧（samadhi，禪定）雷震音聲。所謂：出正覺三昧雷聲、離垢寂靜海三昧雷聲、一切法自在三昧雷聲、金剛圓滿三昧雷聲、須彌山王幢三昧雷聲、海印三昧雷聲、日光三昧雷聲、普令眾生歡喜三昧雷聲、無盡功德藏三昧雷聲、不壞解脫阿羅漢（arhat，已解脫者）三昧雷聲。 『佛子！如來、應供、等正覺，于佛身云，出生無量種種三昧雷聲。出雷聲之後，想要宣說甘露法（amrita-dharma，不死之法）時，先顯現如來大智風輪瑞相，從無障礙大慈悲（maha-karuna，偉大的慈悲）生起，先令一切眾生及諸菩薩（bodhisattva，追求覺悟的修行者），身心柔軟，皆大歡喜。如來如此以正法雲、大慈悲云、不可思議云，令一切眾生，身心柔軟，然後才降下不可思議大法雲雨。所謂：為坐道場一切菩薩降下不可壞法界大法雲雨，為最後身菩薩降下如來密教菩薩娛樂自在大法雲雨，為一生補處菩薩降下清凈普照大法雲雨，為得記菩薩降下如來莊嚴大法雲雨，為得忍菩薩降下功德寶智華不斷菩薩行大法雲雨，為向行菩薩降下不退行入化門甚深門無有疲厭大法雲雨，為初發心菩薩降下一切菩薩行愿大法雲雨。』
【English Translation】 English version The light is like lightning, named the 'Gate of Entering the Inexhaustible Treasury Dharani' (dharani-gate). Some sentient beings, upon seeing the light of the Tathagata (tathagata, the title of a Buddha) like lightning, are named 'Unwavering Right Mindfulness' (undistracted correct thought). Some sentient beings, upon seeing the light of the Tathagata like lightning, are named 'Non-Regressing Wisdom' (wisdom that does not regress). Some sentient beings, upon seeing the light of the Tathagata like lightning, are named 'Conforming to Entering All Realms' (conforming to enter various realms). Some sentient beings, upon seeing the light of the Tathagata like lightning, are named 'Universally Fulfilling the Wishes of All Sentient Beings' (universally fulfilling various wishes of sentient beings). 'Buddha-child (buddha-putra, disciple of the Buddha)! Thus, the Tathagata, Arhat (arhat, one worthy of offerings), Samyak-sambuddha (samyak-sambuddha, fully enlightened one), universally manifests the light of the Tathagata like lightning for all sentient beings. After manifesting the lightning, countless great Samadhi (samadhi, meditative concentration) thunderous sounds are produced. Namely: the thunder of the Samadhi of Right Enlightenment, the thunder of the Samadhi of the Immaculate Tranquil Sea, the thunder of the Samadhi of Freedom in All Dharmas, the thunder of the Samadhi of Diamond Perfection, the thunder of the Samadhi of Mount Sumeru King Banner, the thunder of the Samadhi of the Ocean Seal, the thunder of the Samadhi of Sunlight, the thunder of the Samadhi of Universally Pleasing All Sentient Beings, the thunder of the Samadhi of the Inexhaustible Treasury of Merit, the thunder of the Samadhi of the Indestructible Liberation Arhat (arhat, one who has attained liberation).' 'Buddha-child! The Tathagata, Arhat, Samyak-sambuddha, from the cloud of the Buddha's body, produces countless kinds of Samadhi thunderous sounds. After producing the thunderous sounds, when desiring to speak the nectar dharma (amrita-dharma, the deathless dharma), first manifests the auspicious sign of the Tathagata's Great Wisdom Wind Wheel, arising from unobstructed Great Compassion (maha-karuna, great compassion), first causing all sentient beings and all Bodhisattvas (bodhisattva, a practitioner seeking enlightenment) to have soft bodies and minds, and all to be greatly joyful. The Tathagata, in this way, with the clouds of the Right Dharma, the clouds of Great Compassion, and the clouds of the Inconceivable, causes all sentient beings to have soft bodies and minds, and then rains down the inconceivable great dharma cloud rain. Namely: for all Bodhisattvas sitting in the place of enlightenment, rains down the indestructible dharma realm great dharma cloud rain; for the Bodhisattva in their last life, rains down the Tathagata's secret teaching, the Bodhisattva's joyful and free great dharma cloud rain; for the Bodhisattva who will become a Buddha in their next life, rains down the pure and universally illuminating great dharma cloud rain; for the Bodhisattva who has received prediction of Buddhahood, rains down the Tathagata's adorned great dharma cloud rain; for the Bodhisattva who has attained forbearance, rains down the great dharma cloud rain of the merit, treasure, wisdom, and flower of the unceasing Bodhisattva practice; for the Bodhisattva who is progressing, rains down the great dharma cloud rain of non-regressing practice, entering the gate of transformation, the profound gate, without weariness; for the Bodhisattva who has just generated the aspiration for enlightenment, rains down the great dharma cloud rain of all Bodhisattva practices and vows.'
發心菩薩雨如來定行大慈大悲救護眾生大法雲雨，為樂緣覺者雨深知緣起離斷常見無壞解脫果法雲雨，為求聲聞者雨降伏煩惱怨敵智藏法雲雨，為修習長養善根眾生及決定不決定眾生雨種種歡喜法門雲雨。
「佛子！雨如是等十種無量無邊大法雲雨，充滿法界。佛子！如來、應供、等正覺，其心平等，無有彼此；但以眾生根不同故，如來法雨現有差別。佛子！是為菩薩摩訶薩第十勝行，知、見如來微妙音聲。◎
大方廣佛華嚴經卷第三十四 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第三十五
東晉天竺三藏佛馱跋陀羅譯
寶王如來性起品第三十二之三
「◎複次，佛子！菩薩摩訶薩知、見如來音聲十種無量；何等為十？所謂：知、見虛空等無量，無處不至故；知、見法界等無量，無處不徹故；知、見眾生界等無量，令一切眾生悉歡喜故；知、見行業等無量，廣說一切果報故；知、見煩惱等無量，究竟寂滅故；知、見種種音聲等無量，隨應受化無不聞故；知、見欲樂等無量，悉分別說諸解脫故；知、見三世等無量，無分際故；知、見智慧等無量，深入一切法故；知、見佛境界不退等無量，隨順如如法界故。
「佛子！菩薩摩訶薩知、
【現代漢語翻譯】 現代漢語譯本：發心的菩薩如同降下如來禪定之行的大慈大悲的法雨，救護眾生；為樂於修習緣覺的人，降下深知緣起、遠離斷見和常見、無有壞滅的解脫果法的法雨；為求證聲聞果位的人，降下能降伏煩惱怨敵的智慧寶藏的法雨；為修習增長善根的眾生以及決定和不決定的眾生，降下種種令人歡喜的法門之雨。 『佛子！』如來降下如此等十種無量無邊的大法雲雨，充滿整個法界。『佛子！』如來、應供、等正覺（如來的三種尊號），其心平等，沒有彼此的分別；只是因為眾生的根器不同，如來的法雨才顯現有差別。『佛子！』這就是菩薩摩訶薩的第十種殊勝修行，能夠知曉、見到如來微妙的音聲。 《大方廣佛華嚴經》卷第三十四 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第三十五 東晉天竺三藏佛馱跋陀羅譯 寶王如來性起品第三十二之三 『◎複次，佛子！菩薩摩訶薩知曉、見到如來音聲有十種無量；是哪十種呢？』所謂：知曉、見到如來音聲與虛空等同無量，因為無處不至；知曉、見到如來音聲與法界等同無量，因為無處不通徹；知曉、見到如來音聲與眾生界等同無量，爲了使一切眾生都歡喜；知曉、見到如來音聲與行業等同無量，廣泛宣說一切果報；知曉、見到如來音聲與煩惱等同無量，爲了究竟寂滅煩惱；知曉、見到如來音聲與種種音聲等同無量，隨應受教化而無不聽聞；知曉、見到如來音聲與欲樂等同無量，完全分別解說各種解脫之法；知曉、見到如來音聲與三世等同無量，因為沒有分際；知曉、見到如來音聲與智慧等同無量，深入一切法；知曉、見到如來音聲與佛的境界不退轉等同無量，隨順如如法界。 『佛子！菩薩摩訶薩知曉、
【English Translation】 English version: The Bodhisattva who has generated the aspiration, like rain, pours down the great Dharma cloud of the Tathagata's (another name for Buddha) Samadhi practice, great compassion, and great mercy, to save and protect all sentient beings; for those who delight in practicing Pratyekabuddha (Solitary Realizer), it pours down the Dharma cloud of the profound understanding of dependent origination, the liberation fruit Dharma that is free from the views of annihilation and permanence, and is indestructible; for those who seek to attain the Sravaka (Hearer) stage, it pours down the Dharma cloud of the wisdom treasury that subdues the enemies of afflictions; for sentient beings who cultivate and nurture good roots, and for those who are determined and undetermined, it pours down the rain of various joyful Dharma doors. 'Buddha's children! The Tathagata pours down such ten kinds of immeasurable and boundless great Dharma clouds, filling the entire Dharma realm. 'Buddha's children!' The Tathagata, Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), their minds are equal, without any distinction of self and other; it is only because the capacities of sentient beings are different that the Tathagata's Dharma rain appears to have differences. 'Buddha's children!' This is the tenth supreme practice of the Bodhisattva Mahasattva (Great Bodhisattva), to know and see the subtle sound of the Tathagata. The Avatamsaka Sutra, Volume 34 Taisho Tripitaka Volume 09, No. 0278, The Avatamsaka Sutra The Avatamsaka Sutra, Volume 35 Translated by Tripitaka Bhadra of Tianzhu (India) of the Eastern Jin Dynasty Chapter 32, Part 3: The Arising of the Nature of the Jewel King Tathagata 'Furthermore, Buddha's children! The Bodhisattva Mahasattva knows and sees ten kinds of immeasurable aspects of the Tathagata's voice; what are these ten? They are: knowing and seeing that the Tathagata's voice is immeasurable like space, because it reaches everywhere; knowing and seeing that the Tathagata's voice is immeasurable like the Dharma realm, because it penetrates everywhere; knowing and seeing that the Tathagata's voice is immeasurable like the realm of sentient beings, in order to make all sentient beings happy; knowing and seeing that the Tathagata's voice is immeasurable like karma, because it extensively explains all karmic retributions; knowing and seeing that the Tathagata's voice is immeasurable like afflictions, in order to ultimately extinguish them; knowing and seeing that the Tathagata's voice is immeasurable like various sounds, because it is heard by all who are to be taught; knowing and seeing that the Tathagata's voice is immeasurable like desires, because it fully explains all kinds of liberation; knowing and seeing that the Tathagata's voice is immeasurable like the three times (past, present, future), because it has no boundaries; knowing and seeing that the Tathagata's voice is immeasurable like wisdom, because it deeply penetrates all Dharmas; knowing and seeing that the Tathagata's voice is immeasurable like the non-retrogressing state of the Buddha's realm, because it accords with the Suchness of the Dharma realm. 'Buddha's children! The Bodhisattva Mahasattva knows and
見如來、應供、等正覺音聲，有如是等十種無量阿僧祇。」
爾時，普賢菩薩欲重明此義，以偈頌曰：
「世界欲壞時， 于彼虛空中， 眾生福報力， 自然出四聲。 于彼四禪中， 寂樂離眾苦， 眾生聞是已， 厭離欲界身。 十力亦如是， 自然出四聲， 充滿於法界， 無處而不聞。 眾生因緣力， 佛應四種聲， 其有聞音者， 永度生死海。 譬如因山谷， 出生呼聲響， 從外一切音， 響聲隨應對。 種種因緣起， 聞者亦不同， 響不作是念， 我出種種音。 如來聲如是， 出生無量音， 隨應受化者， 一切無不聞。 皆悉令歡喜， 調伏諸眾生， 音聲亦無念， 我出種種音。 譬如天妙音， 于彼虛空中， 自然而演出， 覺悟諸天子。 諸天子聞此， 正法妙音聲， 修習不放逸， 厭離於五欲。 十力亦如是， 出生微妙聲， 法雲音充滿， 一切諸世界。 令眾生覺悟， 彼音無生滅， 若有得聞者， 皆悉證菩提。 如自在天王， 寶女名善口， 於一音聲中， 出生百千聲。 復於一一音， 出生百千聲， 諸天若聞者， 一切皆悅樂。 十
【現代漢語翻譯】 現代漢語譯本 『見到如來（Tathagata，佛的稱號）、應供（Arhat，值得受供養的人）、等正覺（Samyaksambuddha，完全覺悟的佛陀）的音聲，有這樣十種無量阿僧祇（asamkhya，無數）的功德。』
當時，普賢菩薩（Samantabhadra Bodhisattva）爲了再次闡明這個道理，用偈頌說道：
『當世界要毀滅時，在那虛空中，眾生的福報之力，自然會發出四種聲音。 在四禪（catuh-dhyana，佛教的四種禪定境界）中，寂靜安樂，遠離各種痛苦，眾生聽到這些聲音后，就會厭離欲界（kama-dhatu，眾生有慾望的生存領域）的身體。 十力（dasabala，佛陀的十種力量）也是這樣，自然發出四種聲音，充滿整個法界（dharma-dhatu，宇宙萬物存在的空間），沒有哪個地方聽不到。 眾生因緣（hetu-pratyaya，因果關係）的力量，佛陀應機發出四種聲音，凡是聽到這些聲音的人，將永遠度脫生死輪迴的苦海。 譬如在山谷中，發出呼喊的聲音，從外面來的各種聲音，都會有迴響迴應。 種種因緣而起，聽到的聲音也各不相同，迴響不會想：『我發出各種聲音』。 如來的聲音也是這樣，發出無量的聲音，隨著應該被教化的人，一切都能聽到。 都讓他們歡喜，調伏各種眾生，聲音也沒有念頭，『我發出各種聲音』。 譬如天上的美妙聲音，在那虛空中，自然而然地發出，覺悟諸天子。 諸天子聽到這正法（sad-dharma，真正的佛法）的微妙聲音，修習不放逸（apramada，精進），厭離五欲（panca-kama，色、聲、香、味、觸五種慾望）。 十力也是這樣，發出微妙的聲音，法雲（dharma-megha，佛法如雲般覆蓋一切）的聲音充滿一切世界。 讓眾生覺悟，這些聲音沒有生滅，如果有聽到的人，都將證得菩提（bodhi，覺悟）。 譬如自在天王（Isvara，印度教神祇）的寶女名叫善口，在一個聲音中，能發出百千種聲音。 又在每一個聲音中，能發出百千種聲音，諸天如果聽到，都會感到喜悅快樂。 十力也是這樣，
【English Translation】 English version 'Seeing the voice of the Tathagata (the thus-gone one, an epithet of the Buddha), the Arhat (worthy one, one who is free from defilements), the Samyaksambuddha (perfectly enlightened Buddha), there are such ten kinds of immeasurable asamkhyas (countless).'
At that time, Samantabhadra Bodhisattva, wishing to further clarify this meaning, spoke in verses:
'When the world is about to be destroyed, in that empty space, by the power of beings' merits, four sounds naturally arise. In the four dhyanas (meditative states), there is tranquility and joy, free from all suffering. When beings hear these sounds, they will become weary of their bodies in the kama-dhatu (desire realm). The ten powers (dasabala, the ten powers of a Buddha) are also like this, naturally emitting four sounds, filling the entire dharma-dhatu (the realm of all phenomena), with no place where they cannot be heard. By the power of beings' hetu-pratyaya (causes and conditions), the Buddha responds with four kinds of sounds. Those who hear these sounds will forever cross the sea of birth and death. It is like in a mountain valley, where a shout is produced, and all sounds from outside will have an echo in response. Various causes and conditions arise, and the sounds heard are also different. The echo does not think, 'I produce various sounds.' The voice of the Tathagata is like this, producing immeasurable sounds. According to those who should be taught, all can hear. They are all made joyful, and all beings are tamed. The voice also has no thought, 'I produce various sounds.' It is like the wonderful sound of the heavens, in that empty space, naturally arising, awakening the devas (gods). When the devas hear this wonderful sound of the sad-dharma (true dharma), they practice apramada (diligence) and become weary of the five desires (panca-kama, the five objects of desire: form, sound, smell, taste, and touch). The ten powers are also like this, emitting wonderful sounds. The sound of the dharma-megha (dharma cloud) fills all worlds. It awakens beings. These sounds have no arising or ceasing. If there are those who hear them, they will all attain bodhi (enlightenment). It is like the Isvara (Hindu god) king, whose precious daughter is named Good Mouth. From one sound, she can produce hundreds of thousands of sounds. And from each of those sounds, she can produce hundreds of thousands of sounds. If the devas hear them, they will all be joyful and happy. The ten powers are also like this,
力亦如是， 于彼一音中， 隨應一時演， 眾生數等音。 眾生聞音已， 除滅諸煩惱， 音聲不作念， 我能有所滅。 譬如大梵王， 出清凈梵音， 一切梵天眾， 無有不聞者。 一一梵音聲， 令梵眾歡喜， 遍滿梵天眾， 音聲不出外。 功德大梵王， 安處如來座， 演出一妙音， 充滿諸法界。 隨應受化者， 一切無不聞， 聲不出眾外， 以無信心故。 譬如諸水性， 皆悉同一味， 清凈離垢濁， 具足八功德。 所因地不同， 眾器各別異， 隨彼因緣故， 水味有差別。 佛子應當知， 一切智音聲， 如來微妙音， 悉同解脫味。 眾生所造行， 若干差別故， 善逝隨應化， 所聞各不同。 譬如阿耨達， 自在大龍王， 興云覆世間， 普雨潤大地， 長養諸叢林， 百穀藥草等， 彼所降雨水， 不從身心出。 如來亦如是， 初興大法雲， 普覆諸法界， 雨大甘露法。 令眾增善根， 除滅煩惱熱， 而彼甘露法， 不從身心出。 譬如大龍王， 名曰摩那斯， 七日起重云， 凝停不降雨。 普令一切眾， 究竟諸事業， 漸降微細澤
【現代漢語翻譯】 現代漢語譯本 力量也是如此，在佛陀的一個音聲中， 隨著時機應合，同時演說出與眾生數量相等的音聲。 眾生聽到這些音聲后，便能消除各種煩惱， 而音聲本身並沒有『我能消除煩惱』這樣的念頭。 譬如大梵天王（Mahābrahmā，色界初禪天的天主），發出清凈的梵音， 所有梵天眾（Brahmakāyika，色界初禪天的天眾）沒有聽不到的。 每一個梵音聲，都令梵天眾歡喜， 充滿整個梵天眾，音聲不會傳到外面。 功德巍巍的大梵天王，安坐在如來（Tathāgata，佛的稱號）的寶座上， 演說出一個微妙的音聲，充滿整個法界（Dharmadhātu，宇宙萬有）。 隨著應被教化的眾生，一切沒有聽不到的， 音聲不會傳到眾生之外，因為他們沒有信心。 譬如各種水，都具有相同的味道， 清凈沒有污垢，具足八種功德。 由於來源地不同，盛水的器皿也各不相同， 隨著不同的因緣，水的味道也會有所差別。 佛子（Buddhaputra，佛的弟子）應當知道，一切智（Sarvajña，佛的智慧）的音聲， 如來微妙的音聲，都具有相同的解脫之味。 眾生所造作的行為，有各種各樣的差別， 善逝（Sugata，佛的稱號）隨著眾生的根器應機教化，所以聽到的各不相同。 譬如阿耨達（Anavatapta，傳說中的大湖）的自在龍王， 興起雲彩覆蓋世間，普遍降雨滋潤大地， 生長各種叢林，百穀藥草等， 它所降下的雨水，不是從自身或心中產生。 如來也是如此，最初興起大法雲， 普遍覆蓋諸法界，降下甘露妙法。 令眾生增長善根，消除煩惱的熾熱， 而這甘露妙法，也不是從佛的身心產生。 譬如大龍王，名叫摩那斯（Manasvin，傳說中的龍王）， 七天興起濃厚的雲彩，停留在空中而不降雨。 普遍令一切眾生，完成各種事業， 然後才逐漸降下細微的雨澤。
【English Translation】 English version Power is also like this; within that one sound, In accordance with the time, it simultaneously manifests sounds equal to the number of beings. When beings hear these sounds, they eliminate all afflictions, And the sound itself does not have the thought, 'I can eliminate something'. For example, the Great Brahma King (Mahābrahmā), emits a pure Brahma sound, All the Brahma hosts (Brahmakāyika) do not fail to hear it. Each Brahma sound makes the Brahma hosts rejoice, Filling the entire Brahma host, the sound does not go outside. The meritorious Great Brahma King, sits on the Tathāgata's (Buddha's title) seat, Emitting a subtle sound, filling the entire Dharmadhātu (universe). According to those who are to be converted, all hear it without exception, The sound does not go beyond the beings, because they lack faith. For example, all waters have the same taste, Pure and free from defilement, possessing eight merits. Due to different sources, the containers are also different, According to different conditions, the taste of the water varies. A Buddha's son (Buddhaputra) should know that the sound of all-wisdom (Sarvajña), The subtle sound of the Tathāgata, all have the same taste of liberation. The actions performed by beings have various differences, The Sugata (Buddha's title) teaches according to the capacity of beings, so what is heard is different. For example, the free dragon king of Anavatapta (legendary great lake), Raises clouds covering the world, universally raining and moistening the earth, Nourishing various forests, grains, herbs, etc., The rain it sends down does not come from its own body or mind. The Tathāgata is also like this, initially raising the great Dharma cloud, Universally covering the Dharmadhātu, raining down the great nectar Dharma. Causing beings to increase their good roots, eliminating the heat of afflictions, And this nectar Dharma does not come from the Buddha's body or mind. For example, the great dragon king, named Manasvin (legendary dragon king), Raises thick clouds for seven days, staying in the air without raining. Universally causing all beings to complete their various tasks, Then gradually sending down fine rain.
， 然後乃大雨。 十力興法雲， 普覆諸法界， 雨大甘露法， 饒益諸群生。 隨應受化者， 為彼說深法， 聞者不恐怖， 究竟成菩提。 譬如大龍王， 名曰大莊嚴， 先布密重云， 然後降大雨。 或十二十日， 乃至百千日， 雨水等一味， 眾生故不同。 究竟至如來， 大辯之彼岸， 或說十法門， 乃至百千門。 或說八萬四， 乃至無量行， 如來不生念， 我分別法界。 譬如海龍王， 名曰娑伽羅， 先興密重云， 彌覆四天下。 普雨一切處， 各各悉不同， 龍王心平等， 亦無有憎愛。 最勝亦如是， 無上法龍王， 興起大悲云， 普覆於一切。 為道場菩薩， 雨大甘露法， 隨其所應化， 如來心平等。◎
「◎佛子！云何菩薩摩訶薩知、見如來、應供、等正覺心？此菩薩摩訶薩知心意識，非即如來，但知如來智無量故，心亦無量。佛子！譬如虛空悉為一切萬物所依，而彼虛空無所依止；如來智慧亦復如是，悉為一切世間智慧、離世間智之所依止，而如來智無所依止。佛子！是為菩薩摩訶薩最初勝行，知、見如來、應供、等正覺心。
「複次，佛子！譬如清凈法界，悉為
【現代漢語翻譯】 現代漢語譯本 然後就下起了大雨。 具有十種力量（十力，如來所具有的十種智慧力量）的佛陀興起法雲，普遍覆蓋整個法界（諸法界，一切諸法的界限）， 降下甘露般的佛法，利益所有的眾生。 根據眾生所能接受的教化，為他們宣說深奧的佛法， 聽聞佛法的人不會感到恐懼，最終都能成就菩提（菩提，覺悟）。 譬如有一位大龍王，名叫大莊嚴， 他先佈下濃密的雲層，然後降下大雨。 或者連續十天、二十天，乃至百千天， 降下的雨水味道都是一樣的，但眾生的感受卻各不相同。 最終到達如來（如來，佛的稱號之一）的境界，到達大辯才的彼岸， 或者宣說十種法門，乃至百千種法門。 或者宣說八萬四千種法門，乃至無量無邊的修行方法， 如來心中不會生起分別的念頭，認為自己在分別法界。 譬如有一位海龍王，名叫娑伽羅（娑伽羅，梵語，意為海）， 他先興起濃密的雲層，覆蓋整個四天下（四天下，佛教宇宙觀中的四大洲）。 普遍降雨在所有地方，但各處的雨量和效果都不同， 龍王的心是平等的，沒有憎恨和喜愛。 最殊勝的佛陀也是如此，是無上的法龍王， 興起大悲的雲層，普遍覆蓋一切眾生。 為道場（道場，修行場所）的菩薩們，降下甘露般的佛法， 根據他們所能接受的教化，如來的心是平等的。 「佛子！菩薩摩訶薩（菩薩摩訶薩，大菩薩）如何知曉、見到如來、應供（應供，佛的十號之一，值得供養）、等正覺（等正覺，佛的十號之一，正等覺悟）的心？這位菩薩摩訶薩知道心、意識（心意識，佛教中對心理活動的分類），並非就是如來，只是知道如來的智慧是無量的，所以心也是無量的。佛子！譬如虛空可以容納一切萬物，而虛空本身卻沒有任何依靠；如來的智慧也是如此，可以容納一切世間的智慧和出世間的智慧，而如來的智慧本身沒有任何依靠。佛子！這就是菩薩摩訶薩最初的殊勝修行，知曉、見到如來、應供、等正覺的心。 「其次，佛子！譬如清凈的法界（法界，一切諸法的界限），可以容納
【English Translation】 English version Then came a great rain. The Tathagata (Tathagata, one of the titles of Buddha) with the ten powers (ten powers, the ten wisdom powers of the Tathagata) raises the Dharma cloud, universally covering all the realms of Dharma (Dharma realms, the boundaries of all dharmas), Raining down the Dharma like sweet dew, benefiting all sentient beings. According to what sentient beings can be taught, he speaks the profound Dharma for them, Those who hear the Dharma will not be afraid, and will ultimately achieve Bodhi (Bodhi, enlightenment). It is like a great dragon king, named Great Adornment, He first lays down dense clouds, and then sends down a great rain. For ten or twenty days, or even hundreds or thousands of days, The rainwater is all of the same taste, but the feelings of sentient beings are different. Ultimately reaching the realm of the Tathagata, reaching the other shore of great eloquence, Or speaking of ten Dharma gates, or even hundreds or thousands of gates. Or speaking of eighty-four thousand Dharma gates, or even immeasurable practices, The Tathagata does not give rise to the thought that he is distinguishing the Dharma realms. It is like a sea dragon king, named Sagara (Sagara, Sanskrit, meaning sea), He first raises dense clouds, covering the entire four continents (four continents, the four continents in Buddhist cosmology). Universally raining down in all places, but the amount and effect of the rain are different in each place, The dragon king's heart is equal, without hatred or love. The most supreme Buddha is also like this, the unsurpassed Dharma dragon king, Raising the clouds of great compassion, universally covering all sentient beings. For the Bodhisattvas (Bodhisattvas, beings who seek enlightenment) in the Bodhimanda (Bodhimanda, place of practice), raining down the Dharma like sweet dew, According to what they can be taught, the Tathagata's heart is equal. 「Buddha-son! How does a Bodhisattva Mahasattva (Bodhisattva Mahasattva, a great Bodhisattva) know and see the mind of the Tathagata, Arhat (Arhat, one of the ten titles of Buddha, worthy of offerings), Samyaksambuddha (Samyaksambuddha, one of the ten titles of Buddha, perfectly enlightened)? This Bodhisattva Mahasattva knows that the mind and consciousness (mind and consciousness, the classification of psychological activities in Buddhism) are not the Tathagata, but only knows that the Tathagata's wisdom is immeasurable, so the mind is also immeasurable. Buddha-son! Just as space is the basis for all things, but space itself has no basis; the Tathagata's wisdom is also like this, it is the basis for all worldly wisdom and transcendental wisdom, but the Tathagata's wisdom itself has no basis. Buddha-son! This is the initial supreme practice of a Bodhisattva Mahasattva, knowing and seeing the mind of the Tathagata, Arhat, Samyaksambuddha. 「Furthermore, Buddha-son! Just as the pure Dharma realm (Dharma realm, the boundaries of all dharmas) can contain
一切聲聞、緣覺、菩薩解脫之所依止，而清凈法界無增無減；如來智慧亦復如是，為一切世間、出世間智，算數巧術一切眾智之所依止，而如來智無增無減。佛子！是為菩薩摩訶薩第二勝行，知、見如來、應供、等正覺心。
「複次，佛子！譬如四大海水，悉能澤潤四天下地，八十億小洲，若有眾生於彼諸處方便求水，無往不得，而彼大海不作是念：『我能資給諸眾生水。』如來智慧大海亦復如是，悉能澤潤一切眾生心，彼諸眾生各於法門修習善根，皆得智慧光明，而如來不作是念：『我能悉與眾生智慧。』佛子！是為菩薩摩訶薩第三勝行，知、見如來、應供、等正覺心。
「複次，佛子！譬如大海有四種寶珠；此四種寶悉生海中，一切眾寶若無此寶，海中眾寶悉皆滅失。何等為四？一、名眾寶積聚，二、名無盡寶藏，三、名遠離熾然，四、名一切莊嚴聚，是為四寶。佛子！此四種寶，一切阿修羅、迦樓羅、諸龍神等悉不得見，何以故？娑伽羅龍王密置深寶藏故，此四種寶端嚴方正；如來、應供、等正覺海亦有四種大智寶珠，出生一切聲聞、緣覺、學、無學智、及諸菩薩智慧大寶。何等為四？一、名無染巧妙方便清凈智寶，二、名分別演說有為無為清凈智寶，三、名分別演說一切諸法而不壞法界清凈智寶
【現代漢語翻譯】 現代漢語譯本：一切聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，指獨自悟道的人）、菩薩（Bodhisattva，指發願救度眾生的修行者）解脫所依賴的，而清凈法界（Dharmadhātu，指一切法的本性）沒有增加也沒有減少；如來的智慧也是這樣，是一切世間和出世間智慧，算數、技巧、一切眾智所依賴的，而如來的智慧沒有增加也沒有減少。佛子！這是菩薩摩訶薩（Bodhisattva-mahāsattva，指偉大的菩薩）的第二種殊勝行為，知曉、見到如來（Tathāgata，佛的稱號之一）、應供（Arhat，指值得受人供養的聖者）、等正覺（Samyaksaṃbuddha，指完全覺悟的佛陀）的心。 複次，佛子！譬如四大海水，能夠滋潤四天下（Catvāro dvīpāḥ，指佛教宇宙觀中的四大洲）的土地，八十億小洲，如果有眾生在那些地方方便地求水，沒有得不到的，而那大海不會這樣想：『我能供給眾生水。』如來的智慧大海也是這樣，能夠滋潤一切眾生的心，那些眾生各自在法門中修習善根，都得到智慧光明，而如來不會這樣想：『我能把智慧都給眾生。』佛子！這是菩薩摩訶薩的第三種殊勝行為，知曉、見到如來、應供、等正覺的心。 複次，佛子！譬如大海有四種寶珠；這四種寶珠都生長在海中，一切眾寶如果沒有這寶珠，海中的眾寶都會滅失。哪四種呢？第一種叫眾寶積聚，第二種叫無盡寶藏，第三種叫遠離熾然，第四種叫一切莊嚴聚，這就是四種寶珠。佛子！這四種寶珠，一切阿修羅（Asura，指非天神）、迦樓羅（Garuda，指金翅鳥神）、諸龍神等都不能看見，為什麼呢？因為娑伽羅龍王（Sāgara，指海龍王）秘密地安置在深寶藏中，這四種寶珠端正莊嚴；如來、應供、等正覺海也有四種大智慧寶珠，出生一切聲聞、緣覺、有學（Śaikṣa，指還在學習的修行者）、無學（Aśaikṣa，指已經完成學習的修行者）的智慧，以及諸菩薩的智慧大寶。哪四種呢？第一種叫無染巧妙方便清凈智寶，第二種叫分別演說有為（Saṃskṛta，指因緣和合而生的事物）無為（Asaṃskṛta，指非因緣和合而生的事物）清凈智寶，第三種叫分別演說一切諸法而不壞法界清凈智寶
【English Translation】 English version: All Śrāvakas (those who practice by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), and Bodhisattvas (those who aspire to save all beings) rely on it for liberation, and the pure Dharmadhātu (the essence of all phenomena) neither increases nor decreases; the Tathāgata's (one of the titles of the Buddha) wisdom is also like this, it is the basis for all worldly and otherworldly wisdom, calculations, skills, and all kinds of knowledge, and the Tathāgata's wisdom neither increases nor decreases. O son of the Buddha! This is the second supreme practice of a Bodhisattva-mahāsattva (a great Bodhisattva), to know and see the mind of the Tathāgata, Arhat (one who is worthy of offerings), and Samyaksaṃbuddha (a fully enlightened Buddha). Furthermore, O son of the Buddha! Just as the four great oceans can moisten the lands of the four continents (Catvāro dvīpāḥ, the four continents in Buddhist cosmology) and eighty billion small islands, if beings in those places seek water conveniently, they will not fail to obtain it, yet the great ocean does not think, 'I can provide water to all beings.' The great ocean of the Tathāgata's wisdom is also like this, it can moisten the minds of all beings, and those beings each cultivate good roots in the Dharma, all obtaining the light of wisdom, yet the Tathāgata does not think, 'I can give wisdom to all beings.' O son of the Buddha! This is the third supreme practice of a Bodhisattva-mahāsattva, to know and see the mind of the Tathāgata, Arhat, and Samyaksaṃbuddha. Furthermore, O son of the Buddha! Just as the great ocean has four kinds of precious jewels; these four kinds of jewels all grow in the ocean, and if all the other jewels do not have these jewels, all the jewels in the ocean will perish. What are the four? The first is called 'accumulation of all jewels,' the second is called 'inexhaustible treasure,' the third is called 'far from burning,' and the fourth is called 'gathering of all adornments,' these are the four jewels. O son of the Buddha! These four kinds of jewels cannot be seen by all Asuras (demigods), Garudas (mythical bird-like creatures), and dragon gods, etc. Why? Because the Sāgara Dragon King (the king of the ocean dragons) secretly placed them in a deep treasure, these four kinds of jewels are upright and beautiful; the ocean of the Tathāgata, Arhat, and Samyaksaṃbuddha also has four kinds of great wisdom jewels, which give rise to the wisdom of all Śrāvakas, Pratyekabuddhas, Śaikṣas (those still in training), and Aśaikṣas (those who have completed training), as well as the great treasure of the wisdom of all Bodhisattvas. What are the four? The first is called the pure wisdom jewel of undefiled skillful means, the second is called the pure wisdom jewel of distinguishing and explaining the conditioned (Saṃskṛta, things that arise from causes and conditions) and the unconditioned (Asaṃskṛta, things that do not arise from causes and conditions), and the third is called the pure wisdom jewel of distinguishing and explaining all dharmas without destroying the Dharmadhātu.
，四、名應化眾生未曾失時清凈智寶，是為如來大海四種清凈智寶。佛子！此如來四種清凈智寶一切眾生無能見者，何以故？此四種智慧大寶安置如來微密法寶藏故，菩薩慧光端嚴殊特。佛子！是為菩薩摩訶薩第四勝行，知、見如來、應供、等正覺心。
「複次，佛子！譬如大海有四熾然光明大寶，此四種寶悉能消竭大海無極之水。何等為四？一、名日藏光明大寶，二、名離潤光明大寶，三、名火珠光明大寶，四、名究竟無餘光明大寶。佛子！若大海中無此四寶，四域天下、金剛圍山乃至非想、非非想處皆悉漂沒。佛子！此日藏光明大寶能變海水悉成為酪，離潤光明大寶能變酪海悉成為酥，火珠光明大寶能悉熾然酥海，究竟無餘光明大寶悉然酥海永盡無餘；如來、應供、等正覺海，亦有四種智光摩尼大寶，照諸菩薩具足修習一切眾行，乃至成佛平等智慧。何等為四？一者、永息一切不善波浪智光大寶，二者、滅一切法愛智光大寶，三者、大慧智光大寶，四者、與如來等無量智光大寶。佛子！彼菩薩摩訶薩修集菩提時，起無量生死不善波浪，一切諸天、阿修羅等悉無能止，如來以息一切不善波浪智光大寶，照耀菩薩不善波浪，令永止息，堅固安住無上三昧；以滅一切順法愛智光大寶，滅一切三昧難捨味著；以大慧
【現代漢語翻譯】 現代漢語譯本 四、名為應化眾生而未曾失去時機的清凈智慧之寶，這就是如來大海的四種清凈智慧之寶。佛子！如來的這四種清凈智慧之寶，一切眾生都無法看見，為什麼呢？因為這四種智慧大寶安放在如來微妙秘密的法寶藏中，菩薩的智慧之光端正莊嚴，非常殊勝。佛子！這就是菩薩摩訶薩的第四種殊勝修行，即知曉、見到如來、應供、等正覺的心。 『再者，佛子！譬如大海中有四種熾熱光明的寶物，這四種寶物都能耗盡大海無邊無際的水。是哪四種呢？第一種名為日藏光明大寶，第二種名為離潤光明大寶，第三種名為火珠光明大寶，第四種名為究竟無餘光明大寶。佛子！如果大海中沒有這四種寶物，那麼四域天下、金剛圍山乃至非想非非想處都會被淹沒。佛子！這日藏光明大寶能將海水全部變成乳酪，離潤光明大寶能將乳酪海全部變成酥油，火珠光明大寶能將酥油海全部點燃，究竟無餘光明大寶能將酥油海全部燒盡，永不剩餘；如來、應供、等正覺的智慧之海，也有四種智慧之光摩尼大寶，照耀著諸位菩薩，使他們具足修習一切修行，乃至成就佛的平等智慧。是哪四種呢？第一種是永息一切不善波浪的智慧之光大寶，第二種是滅除一切對法的愛著的智慧之光大寶，第三種是大智慧之光大寶，第四種是與如來等同的無量智慧之光大寶。佛子！當菩薩摩訶薩修集菩提時，會生起無量生死的惡業波浪，一切諸天、阿修羅等都無法阻止，如來用息滅一切不善波浪的智慧之光大寶，照耀菩薩的惡業波浪，使其永遠止息，堅固安住在無上三昧中；用滅除一切順法愛著的智慧之光大寶，滅除一切三昧中難以捨棄的味著；用大智慧
【English Translation】 English version Fourth, the pure wisdom treasure that responds to and transforms beings without ever missing the opportune time, this is the Tathagata's four pure wisdom treasures of the great ocean. Oh, son of Buddha! These four pure wisdom treasures of the Tathagata cannot be seen by any sentient beings. Why is that? Because these four great wisdom treasures are placed within the Tathagata's subtle and secret Dharma treasure, the light of the Bodhisattva's wisdom is upright, dignified, and exceptionally unique. Oh, son of Buddha! This is the fourth supreme practice of the Bodhisattva Mahasattva, which is to know and see the mind of the Tathagata, the Arhat, the Samyaksambuddha. 『Furthermore, oh, son of Buddha! It is like the great ocean having four blazing and luminous great treasures. These four treasures can exhaust the immeasurable water of the great ocean. What are the four? First, it is called the Great Treasure of Sun-Hidden Light; second, it is called the Great Treasure of Light that Separates Moisture; third, it is called the Great Treasure of Fire-Pearl Light; fourth, it is called the Great Treasure of Ultimate and Complete Light. Oh, son of Buddha! If the great ocean did not have these four treasures, then the four continents, the Vajra Mountain Range, and even the realms of Neither Perception nor Non-Perception would all be submerged. Oh, son of Buddha! This Great Treasure of Sun-Hidden Light can transform all the seawater into curds; the Great Treasure of Light that Separates Moisture can transform the curd sea into ghee; the Great Treasure of Fire-Pearl Light can ignite the ghee sea; the Great Treasure of Ultimate and Complete Light can burn the ghee sea completely, leaving nothing behind. The ocean of the Tathagata, the Arhat, the Samyaksambuddha also has four kinds of wisdom-light mani great treasures, which illuminate all Bodhisattvas, enabling them to fully cultivate all practices, and even attain the equal wisdom of Buddhahood. What are the four? First, it is the Great Treasure of Wisdom Light that Eternally Ceases All Unwholesome Waves; second, it is the Great Treasure of Wisdom Light that Extinguishes All Attachment to Dharma; third, it is the Great Treasure of Great Wisdom Light; fourth, it is the Great Treasure of Immeasurable Wisdom Light that is Equal to the Tathagata. Oh, son of Buddha! When a Bodhisattva Mahasattva cultivates Bodhi, countless unwholesome waves of birth and death arise, and all the devas, asuras, and others are unable to stop them. The Tathagata uses the Great Treasure of Wisdom Light that Ceases All Unwholesome Waves to illuminate the Bodhisattva's unwholesome waves, causing them to cease forever, and firmly abide in the supreme samadhi. With the Great Treasure of Wisdom Light that Extinguishes All Attachment to Dharma, he extinguishes all the clinging to the taste of samadhi that is difficult to abandon. With great wisdom
智光大寶，滅一切無明凈慧通達；以與如來等無量智光大寶，以少方便出生如來智慧之地。佛子！若無如來四種智光大寶，乃至一菩薩得如來地，無有是處！佛子！是為菩薩摩訶薩第五勝行，知、見如來、應供、等正覺心。
「複次，佛子！譬如從水輪際，上至非想、非非想天一切三千大千世界，依虛空住，謂無色界眾生處、色界眾生處、欲界眾生處。此三界處悉依虛空，而彼虛空無有迫迮；如來智慧亦復如是，一切聲聞、緣覺、菩薩知有為法智慧，知無為法智慧，如是等一切智慧悉依如來智慧而起，悉依如來智慧而住，如來智慧無有迫迮，何以故？如來智慧無所不至故。佛子！是為菩薩摩訶薩第六勝行，知、見如來、應供、等正覺心。
「複次，佛子！譬如雪山頂有藥王樹，名非從根生非不從生，彼藥王樹從六百八十萬由旬，下極金剛地，水輪際生。佛子！此藥王樹若生根時，閻浮提樹一切根生；若生莖時，閻浮提樹皆悉生莖，若生枝葉華果時，閻浮提樹一切悉生枝葉華果。此藥王樹，根能生莖，莖能生根，是故名曰不從根生非不從根。佛子！此藥王樹一切諸處，皆悉生長，唯除二處，所謂地獄深坑及水輪中不得生長，而大藥王樹亦不捨生性；如來智慧大藥王樹亦復如是，從一切如來種姓中生，於過去
【現代漢語翻譯】 現代漢語譯本：智光大寶（智慧之光，珍貴無比），能滅除一切無明，使凈慧通達；憑藉與如來（佛的稱號）等同的無量智光大寶，以簡易的方法就能達到如來的智慧境界。佛子（對菩薩的稱呼）！如果沒有如來的四種智光大寶，哪怕一位菩薩想要證得如來果位，也是不可能的！佛子！這就是菩薩摩訶薩（大菩薩）的第五種殊勝修行，即了知、見到如來、應供（值得供養者）、等正覺（完全覺悟者）的心。 複次，佛子！譬如從水輪際（世界底部）向上，直到非想非非想天（三界最高層）的一切三千大千世界，都依附於虛空而存在，其中有無眾生處（沒有生命的處所）、眾生處（有生命的處所）、欲界眾生處（有慾望的眾生處）。這三界都依賴虛空，而虛空本身並沒有擁擠狹窄之感；如來的智慧也是如此，一切聲聞（聽聞佛法而修行者）、緣覺（通過觀察因緣而覺悟者）、菩薩所擁有的關於有為法（因緣和合而生的法）的智慧，以及關於無為法（不生不滅的法）的智慧，都依附於如來的智慧而生起，都依附於如來的智慧而存在，如來的智慧並沒有擁擠狹窄之感，為什麼呢？因為如來的智慧無所不至。佛子！這就是菩薩摩訶薩的第六種殊勝修行，即了知、見到如來、應供、等正覺的心。 複次，佛子！譬如雪山頂上有一棵藥王樹，名為『非從根生非不從生』，這棵藥王樹從六百八十萬由旬（長度單位）的高度，向下延伸到金剛地（堅固的地面），在水輪際生長。佛子！這棵藥王樹如果生根，閻浮提（我們所居住的世界）的所有樹木都會生根；如果生莖，閻浮提的所有樹木都會生莖；如果生枝葉花果，閻浮提的所有樹木都會生枝葉花果。這棵藥王樹，根能生莖，莖能生根，所以叫做『非從根生非不從根』。佛子！這棵藥王樹在所有地方都能生長，唯獨兩個地方不能生長，那就是地獄深坑和水輪中，但大藥王樹也不會因此失去其生長的本性；如來的智慧大藥王樹也是如此，從一切如來的種姓中產生，在過去
【English Translation】 English version: The great treasure of wisdom light eliminates all ignorance and allows pure wisdom to penetrate; with the immeasurable treasure of wisdom light equal to that of the Tathagata (Buddha's title), one can easily reach the realm of the Tathagata's wisdom. Disciple of the Buddha! If there were no four great treasures of wisdom light of the Tathagata, it would be impossible for even one Bodhisattva to attain the Tathagata's state! Disciple of the Buddha! This is the fifth superior practice of a Bodhisattva Mahasattva (great Bodhisattva), which is to know and see the mind of the Tathagata, the Arhat (worthy of offerings), the Samyaksambuddha (perfectly enlightened one). Furthermore, Disciple of the Buddha! It is like the entire three thousand great thousand worlds, from the edge of the water wheel (bottom of the world) up to the Heaven of Neither Perception nor Non-Perception (highest realm of the three realms), all exist relying on space, including places where there are no sentient beings, places where there are sentient beings, and places where there are sentient beings of the desire realm. These three realms all rely on space, and yet space itself is not crowded or constricted; the wisdom of the Tathagata is also like this, all the wisdom of the Sravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who awaken through observing conditions), and Bodhisattvas regarding conditioned dharmas (phenomena arising from causes and conditions), and the wisdom regarding unconditioned dharmas (phenomena that do not arise or cease), all arise relying on the Tathagata's wisdom, all exist relying on the Tathagata's wisdom, and the Tathagata's wisdom is not crowded or constricted. Why is this so? Because the Tathagata's wisdom reaches everywhere. Disciple of the Buddha! This is the sixth superior practice of a Bodhisattva Mahasattva, which is to know and see the mind of the Tathagata, the Arhat, the Samyaksambuddha. Furthermore, Disciple of the Buddha! It is like there is a king of medicinal trees on the peak of the Snow Mountain, named 'neither arising from roots nor not arising from roots.' This king of medicinal trees extends from a height of six million eight hundred thousand yojanas (unit of length), down to the Vajra ground (firm ground), growing at the edge of the water wheel. Disciple of the Buddha! If this king of medicinal trees grows roots, all the trees in Jambudvipa (the world we inhabit) will grow roots; if it grows stems, all the trees in Jambudvipa will grow stems; if it grows branches, leaves, flowers, and fruits, all the trees in Jambudvipa will grow branches, leaves, flowers, and fruits. This king of medicinal trees, roots can produce stems, and stems can produce roots, therefore it is called 'neither arising from roots nor not arising from roots.' Disciple of the Buddha! This king of medicinal trees can grow in all places, except for two places, namely the deep pits of hell and in the water wheel, but the great king of medicinal trees does not lose its nature of growth; the great king of wisdom tree of the Tathagata is also like this, arising from all the lineages of the Tathagatas, in the past
世修習大慈悲等無量無邊功德。堅固正住，不可傾動。三世無量善根智慧，皆悉普覆一切世間，除滅一切惡道眾難，巧方便莖，凈法界枝，諸禪三昧解脫之葉，七覺意華無上解脫果，陀羅尼持初無增減。
「佛子！如來智慧大藥王樹，復有異名，名根堅固不壞。何以故？不捨不斷菩薩眾行，是故其根名曰不壞。彼如來智慧大藥王樹初生根時，一切菩薩悉生大慈悲根，未曾舍離一切眾生；初生莖時，一切菩薩皆悉生長堅固精進正直心莖；初生枝時，一切菩薩生長一切波羅蜜枝；初生葉時，一切菩薩生長一切凈戒威儀頭陀功德之葉；初生華時，一切菩薩善根莊嚴相好華敷；初生果時，一切菩薩得無生忍受佛記果。佛子！如來智慧大藥王樹，唯除二處不得生長，所謂：聲聞、緣覺、涅槃、地獄、深坑及諸犯戒、邪見、貪著、非法器等，而如來樹非不生長，其餘一切應受化者皆悉生長，而如來智慧大藥王樹不增不減。佛子！是為菩薩摩訶薩第七勝行，知、見如來、應供、等正覺心。
「複次，佛子！譬如火劫起時，三千大千世界，一切所有大地草木金剛圍山，皆悉熾然燒盡無餘。設有一人若以乾草投彼火中，寧得不然？答言：『不也，無不燒盡。』佛子！彼所投草猶可不盡。如來智慧於一切眾生、一切佛剎、一切
【現代漢語翻譯】 現代漢語譯本：世間修習大慈悲等無量無邊的功德。堅定穩固地安住，不可動搖。過去、現在、未來三世無量的善根和智慧，都普遍覆蓋一切世間，消除一切惡道中的苦難，以巧妙方便為莖，以清凈法界為枝，以諸禪定三昧解脫為葉，以七覺支之花為莊嚴，以無上解脫為果，陀羅尼（總持）的持有從始至終沒有增減。
『佛子！如來的智慧大藥王樹，還有另一個名稱，叫做根基堅固不壞。為什麼呢？因為不捨棄、不間斷菩薩的修行，所以它的根叫做不壞。當如來的智慧大藥王樹初生根時，一切菩薩都生起大慈悲的根，從不捨離一切眾生；初生莖時，一切菩薩都生長出堅固精進正直的心莖；初生枝時，一切菩薩都生長出一切波羅蜜（到彼岸）的枝條；初生葉時，一切菩薩都生長出一切清凈戒律、威儀、頭陀（苦行）功德的葉子；初生花時，一切菩薩都以善根莊嚴相好之花敷滿；初生果時，一切菩薩都獲得無生法忍，接受佛的授記之果。佛子！如來的智慧大藥王樹，唯獨在兩個地方不能生長，那就是：聲聞（聽聞佛法而悟道者）、緣覺（觀因緣而悟道者）的涅槃之地，以及地獄、深坑，還有那些犯戒、邪見、貪著、非法器等處。而如來樹並非不生長，其餘一切應該被教化的人都能夠生長，而如來的智慧大藥王樹不增不減。佛子！這就是菩薩摩訶薩（大菩薩）的第七種殊勝修行，知曉、見到如來、應供、等正覺的心。』
『再者，佛子！譬如火劫發生時，三千大千世界，一切所有的大地、草木、金剛圍山，都熾熱燃燒殆盡。假設有一個人把乾草投入那火中，難道不會被燒盡嗎？』回答說：『不會的，沒有不被燒盡的。』佛子！那投入的乾草尚且可以不被燒盡。如來的智慧對於一切眾生、一切佛剎、一切
【English Translation】 English version: In the world, they cultivate immeasurable and boundless merits such as great compassion. They abide firmly and steadfastly, unshakeable. The immeasurable roots of goodness and wisdom of the three times (past, present, and future) universally cover all realms, eliminating all sufferings in evil paths, with skillful means as the stem, the pure Dharma realm as the branches, the various samadhi (meditative absorption) and liberation as the leaves, the seven factors of enlightenment as the flowers, and unsurpassed liberation as the fruit. The upholding of Dharani (mantras) remains unchanged from beginning to end.
'Buddha's child! The great wisdom medicine king tree of the Tathagata (Buddha), also has another name, called the indestructible root. Why is that? Because it does not abandon or cease the practices of the Bodhisattvas, therefore its root is called indestructible. When the great wisdom medicine king tree of the Tathagata first grows its root, all Bodhisattvas generate the root of great compassion, never abandoning all sentient beings; when it first grows its stem, all Bodhisattvas grow the stem of firm, diligent, and upright mind; when it first grows its branches, all Bodhisattvas grow the branches of all Paramitas (perfections); when it first grows its leaves, all Bodhisattvas grow the leaves of all pure precepts, dignified conduct, and ascetic virtues; when it first grows its flowers, all Bodhisattvas adorn the flowers of good roots with auspicious marks; when it first grows its fruit, all Bodhisattvas attain the forbearance of non-origination and receive the fruit of the Buddha's prediction. Buddha's child! The great wisdom medicine king tree of the Tathagata cannot grow in only two places, namely: the Nirvana (liberation) of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), as well as hells, deep pits, and those who break precepts, have wrong views, are greedy, and are not suitable vessels for the Dharma. However, the Tathagata's tree does not fail to grow, and all others who should be transformed can grow, and the great wisdom medicine king tree of the Tathagata neither increases nor decreases. Buddha's child! This is the seventh supreme practice of the Bodhisattva Mahasattva (great Bodhisattva), knowing and seeing the mind of the Tathagata, the worthy one, the fully enlightened one.'
'Furthermore, Buddha's child! For example, when a fire kalpa (cosmic eon) arises, the entire three thousand great thousand world system, all the earth, plants, and Vajra (diamond) mountains, are all ablaze and burned to nothing. If a person were to throw dry grass into that fire, would it not be burned up?' The answer is: 'Yes, there is nothing that would not be burned up.' Buddha's child! The grass that is thrown in might not be completely burned up. The wisdom of the Tathagata towards all sentient beings, all Buddha lands, all
劫數、一切諸法無不悉知，若有不知，無有是處。何以故？如來智慧不可破壞悉明達故。佛子！是為菩薩摩訶薩第八勝行，知、見如來、應供、等正覺心。
「複次，佛子！譬如風災壞世界時，有大風起，名曰壞散，悉能壞散磨滅大千世界金剛圍山一切萬物。爾時，三千大千世界外復有風起，名障壞散風災，不令風災得至余方。佛子！若無此障風，十方無量無邊阿僧祇世界無不散滅；如來、應供、等正覺亦復如是，有大智風，名曰散滅一切煩惱，悉能散滅一切菩薩煩惱習氣。如來複有巧方便智風，能持一切菩薩，不令究竟盡滅墮于聲聞、辟支佛地。菩薩摩訶薩得此巧方便智風力故，能過聲聞、辟支佛地，究竟佛地。佛子！是為菩薩摩訶薩第九勝行，知、見如來、應供、等正覺心。
「複次，佛子！如來智慧無處不至。何以故？無有眾生無眾生身、如來智慧不具足者。但眾生顛倒，不知如來智遠離顛倒，起一切智、無師智、無礙智。佛子！譬如有一經卷如一三千大千世界，大千世界一切所有無不記錄。若二千世界等，悉記二千世界中事。小千世界等，悉記小千世界中事。四天下等，悉記四天下事。須彌山王等，悉記須彌山王事。地天宮等，悉記地天宮殿中事。欲天宮等，悉記欲界天宮殿中事。色天宮等，悉
【現代漢語翻譯】 現代漢語譯本：菩薩能夠知曉所有劫數和一切諸法，沒有什麼是不知道的，如果有什麼不知道的，那是不可能的。為什麼呢？因為如來的智慧是不可摧毀的，能夠完全通達一切。佛子啊！這就是菩薩摩訶薩的第八種殊勝行，即知曉和見到如來、應供、等正覺的心。 現代漢語譯本：再者，佛子！譬如當風災毀滅世界時，會颳起一股大風，名為『壞散』，它能夠徹底摧毀和磨滅大千世界的金剛圍山和一切萬物。那時，在三千大千世界之外，又會颳起一股風，名為『障壞散風災』，它阻止風災到達其他地方。佛子！如果沒有這股障風，十方無量無邊的阿僧祇世界都會被摧毀；如來、應供、等正覺也是如此，有大智慧之風，名為『散滅一切煩惱』，它能夠徹底散滅一切菩薩的煩惱習氣。如來還有巧妙方便的智慧之風，能夠護持一切菩薩，不讓他們最終滅盡而墮入聲聞、辟支佛的境界。菩薩摩訶薩因為得到這種巧妙方便的智慧之風的力量，能夠超越聲聞、辟支佛的境界，最終達到佛的境界。佛子！這就是菩薩摩訶薩的第九種殊勝行，即知曉和見到如來、應供、等正覺的心。 現代漢語譯本：再者，佛子！如來的智慧無處不在。為什麼呢？因為沒有哪個眾生，無論是無眾生身還是有眾生身，如來的智慧是不完備的。只是眾生顛倒，不知道如來的智慧遠離顛倒，生起一切智、無師智、無礙智。佛子！譬如有一部經卷，大小如一個三千大千世界，它記錄了大千世界中的一切事物。如果經卷大小如二千世界，它就記錄二千世界中的事物。如果經卷大小如小千世界，它就記錄小千世界中的事物。如果經卷大小如四天下，它就記錄四天下中的事物。如果經卷大小如須彌山王，它就記錄須彌山王的事物。如果經卷大小如地天宮，它就記錄地天宮殿中的事物。如果經卷大小如欲天宮，它就記錄欲界天宮殿中的事物。如果經卷大小如色天宮，它就
【English Translation】 English version: Bodhisattvas are able to know all kalpas (eons) and all dharmas (phenomena); there is nothing they do not know. If there were something they did not know, that would be impossible. Why is that? Because the Tathagata's (Thus Come One) wisdom is indestructible and completely penetrates everything. Oh, son of Buddha! This is the eighth supreme practice of a Bodhisattva-Mahasattva (great being), which is to know and see the mind of the Tathagata, Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One). English version: Furthermore, oh, son of Buddha! It is like when a wind disaster destroys a world, a great wind arises called 'Destructive Scattering,' which can completely destroy and obliterate the Vajra (Diamond) mountain range and all things in the great chiliocosm (three thousand great thousand world system). At that time, outside the great chiliocosm, another wind arises called 'Obstructing Destructive Scattering Wind Disaster,' which prevents the wind disaster from reaching other places. Oh, son of Buddha! If there were no such obstructing wind, countless asamkhya (incalculable) worlds in the ten directions would be destroyed; the Tathagata, Arhat, Samyak-sambuddha is also like this, having a great wind of wisdom called 'Scattering All Afflictions,' which can completely scatter all the afflictive habits of all Bodhisattvas. The Tathagata also has a skillful means of wisdom wind, which can support all Bodhisattvas, preventing them from ultimately being extinguished and falling into the realm of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). Because Bodhisattva-Mahasattvas obtain the power of this skillful means of wisdom wind, they can surpass the realm of Sravakas and Pratyekabuddhas, and ultimately reach the realm of Buddhahood. Oh, son of Buddha! This is the ninth supreme practice of a Bodhisattva-Mahasattva, which is to know and see the mind of the Tathagata, Arhat, Samyak-sambuddha. English version: Furthermore, oh, son of Buddha! The Tathagata's wisdom is omnipresent. Why is that? Because there is no sentient being, whether with or without a sentient body, whose body is not complete with the Tathagata's wisdom. It is just that sentient beings are deluded and do not know that the Tathagata's wisdom is free from delusion, giving rise to omniscient wisdom, self-taught wisdom, and unobstructed wisdom. Oh, son of Buddha! It is like there is a scripture scroll as large as a great chiliocosm, which records everything in the great chiliocosm. If the scripture scroll is as large as two thousand worlds, it records the things in two thousand worlds. If the scripture scroll is as large as a small chiliocosm, it records the things in a small chiliocosm. If the scripture scroll is as large as four continents, it records the things in four continents. If the scripture scroll is as large as Mount Sumeru, it records the things of Mount Sumeru. If the scripture scroll is as large as the Earthly Heaven Palace, it records the things in the Earthly Heaven Palace. If the scripture scroll is as large as the Desire Heaven Palace, it records the things in the Desire Realm Heaven Palace. If the scripture scroll is as large as the Form Heaven Palace, it
記色界天宮殿中事。若無色天宮等，悉記無色界天宮殿中事。彼三千大千世界等經卷在一微塵內，一切微塵亦復如是。
「時，有一人出興於世，智慧聰達，具足成就清凈天眼，見此經卷在微塵內，作如是念：『云何如此廣大經卷在微塵內而不饒益眾生耶？我當勤作方便，破彼微塵，出此經卷，饒益眾生。』爾時，彼人即作方便，破壞微塵，出此經卷，饒益眾生。佛子！如來智慧無相，智慧無礙，智慧具足，在於眾生身中，但愚癡眾生顛倒想覆，不知、不見、不生信心。
「爾時，如來以無障礙清凈天眼觀察一切眾生。觀已，作如是言：『奇哉！奇哉！云何如來具足智慧在於身中而不知見？我當教彼眾生覺悟聖道，悉令永離妄想顛倒垢縛，具見如來智慧在其身內，與佛無異。』如來即時教彼眾生修八聖道，舍離虛妄顛倒；離顛倒已，具如來智，與如來等，饒益眾生。佛子！是為菩薩摩訶薩第十勝行，知、見如來、應供、等正覺心。
「佛子！菩薩摩訶薩有如是等無量無數諸勝妙行知、見如來、應供、等正覺心。」
爾時，普賢菩薩欲重明此義，以偈頌曰：
「欲知如來心， 應解最勝智， 如來智無量， 最勝心亦然。 十方諸世界， 一切眾生類， 皆悉依虛空， 虛空
【現代漢語翻譯】 現代漢語譯本：記錄天宮殿中的事情。如果沒有色界天宮等，就記錄沒有天宮殿中的事情。那三千大千世界等經卷在一個微塵內，一切微塵也都是這樣。 當時，有一個人出現在世上，智慧聰穎通達，完全成就了清凈的天眼，看見這些經卷在微塵內，就想：『為什麼如此廣大的經卷在微塵內卻不能利益眾生呢？我應當努力想辦法，破開那個微塵，取出這些經卷，利益眾生。』那時，那個人就想辦法，破開微塵，取出這些經卷，利益眾生。佛子！如來的智慧無相，智慧無礙，智慧圓滿，就在眾生的身中，只是愚癡的眾生被顛倒的想法覆蓋，不知道、看不見、不生信心。 那時，如來用無障礙清凈的天眼觀察一切眾生。觀察后，就說：『奇妙啊！奇妙啊！為什麼如來圓滿的智慧在他們身中而他們卻不知道、看不見呢？我應當教導這些眾生覺悟聖道，讓他們永遠脫離妄想顛倒的污垢束縛，完全看見如來的智慧在他們身內，與佛沒有差別。』如來立刻教導那些眾生修習八聖道，捨棄虛妄顛倒；捨棄顛倒后，就具備如來的智慧，與如來相等，利益眾生。佛子！這就是菩薩摩訶薩的第十種殊勝行為，知道、看見如來、應供（值得供養）、等正覺（完全覺悟）的心。 佛子！菩薩摩訶薩有像這樣等無量無數的各種殊勝微妙的行為，知道、看見如來、應供、等正覺的心。 當時，普賢菩薩想要再次闡明這個道理，就用偈頌說： 『想要知道如來的心，應當理解最殊勝的智慧，如來的智慧無量，最殊勝的心也是這樣。十方所有的世界，一切眾生的種類，都依靠虛空，虛空』
【English Translation】 English version: Record the events in the heavenly palaces. If there are no form realm heavenly palaces, etc., then record the events in no heavenly palaces. Those scriptures of the three thousand great thousand worlds, etc., are within a single dust mote, and all dust motes are likewise. At that time, there was a person who appeared in the world, intelligent and wise, fully accomplished with pure heavenly vision, who saw these scriptures within a dust mote, and thought: 'Why are such vast scriptures within a dust mote and not benefiting sentient beings? I should diligently devise a way to break open that dust mote, take out these scriptures, and benefit sentient beings.' At that time, that person devised a way, broke open the dust mote, took out these scriptures, and benefited sentient beings. Disciple of the Buddha! The Tathagata's wisdom is without form, wisdom is unobstructed, wisdom is complete, and it is within the bodies of sentient beings, but foolish sentient beings are covered by inverted thoughts, not knowing, not seeing, and not generating faith. At that time, the Tathagata observed all sentient beings with unobstructed pure heavenly vision. Having observed, he said: 'How marvelous! How marvelous! Why is the Tathagata's complete wisdom within their bodies, yet they do not know or see it? I should teach these sentient beings to awaken to the holy path, completely freeing them from the defilements and bonds of deluded inverted thoughts, so they fully see the Tathagata's wisdom within their bodies, being no different from the Buddha.' The Tathagata immediately taught those sentient beings to cultivate the Eightfold Noble Path, abandoning false inverted thoughts; having abandoned inverted thoughts, they possess the Tathagata's wisdom, are equal to the Tathagata, and benefit sentient beings. Disciple of the Buddha! This is the tenth supreme practice of a Bodhisattva Mahasattva, knowing and seeing the mind of the Tathagata, the Arhat (worthy of offering), the Samyaksambuddha (perfectly enlightened one). Disciple of the Buddha! Bodhisattva Mahasattvas have such countless and immeasurable supreme and wonderful practices, knowing and seeing the mind of the Tathagata, the Arhat, the Samyaksambuddha. At that time, Bodhisattva Samantabhadra, wishing to further clarify this meaning, spoke in verse: 'If you wish to know the Tathagata's mind, you should understand the most supreme wisdom, the Tathagata's wisdom is immeasurable, and the most supreme mind is also like that. All the worlds in the ten directions, all kinds of sentient beings, all rely on space, space'
無所依。 一切法界中， 眾生種種樂， 方便巧智術， 依最勝智起。 一切諸智慧， 悉依善逝智， 如來最勝智， 寂然無所依。 聲聞緣覺乘， 解脫智慧果， 悉從法界起， 法界無增減。 最勝智如是， 能起一切智， 學智無學智， 了達有無智。 善逝無上智， 出生一切智， 非生非不生， 皆悉無增減。 譬如大海水， 澤潤一切地， 眾生善方便， 求水無不得。 大海地無念， 我與眾生水， 大海無增減， 方便求悉得。 十方諸世界， 一切群生類， 善逝智慧海， 皆悉能潤澤。 各各勤方便， 修習諸法門， 一切修行者， 疾得智慧光。 如娑伽龍王， 有四妙寶珠， 密置深寶藏， 眾生無能見。 端嚴而方正， 常住于大海， 因此四摩尼， 生出一切寶。 最勝四種智， 無量不可稱， 出生一切眾， 無量諸智慧。 安住大乘藏， 無量德莊嚴， 除受記菩薩， 一切莫能見。 譬如大海中， 有四摩尼寶， 光焰甚猛熱， 能消大海水。 若無此四寶， 天地悉漂沒， 大海無增減， 四域皆安住。 如來四種智， 無量不可稱，
【現代漢語翻譯】 現代漢語譯本 無所依。 在一切法界（dharma-dhatu，宇宙萬法所依之處）中，眾生有種種的快樂，這些都是通過方便、巧妙的智慧和方法，依據最殊勝的智慧而產生的。 一切諸種智慧，都依賴於善逝（Sugata，佛的稱號）的智慧，如來（Tathagata，佛的稱號）的最殊勝智慧，寂靜無所依。 聲聞（Sravaka，聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，獨自覺悟的修行者）的解脫智慧果，都從法界產生，而法界本身沒有增減。 最殊勝的智慧就是這樣，能夠產生一切智慧，包括有學智、無學智，以及了達有和無的智慧。 善逝的無上智慧，能出生一切智慧，它既非生也非不生，一切都沒有增減。 譬如大海的水，滋潤著一切土地，眾生通過善巧方便，求水沒有得不到的。 大海和土地沒有『我給予眾生水』的念頭，大海本身也沒有增減，只要通過方便求取，都能得到。 十方諸世界，一切眾生，都能被善逝的智慧海所滋潤。 他們各自勤奮地運用方便，修習各種法門，一切修行者，都能迅速獲得智慧的光芒。 如同娑伽龍王（Sagara-naga-raja，海龍王）有四顆奇妙的寶珠，秘密地放置在深藏的寶藏中，眾生無法看見。 這些寶珠端正而方正，常住于大海之中，因為這四顆摩尼寶珠（mani，如意寶珠），能生出一切寶物。 最殊勝的四種智慧，無量無邊，不可稱量，能出生一切眾生，以及無量的諸種智慧。 它們安住在大乘（Mahayana，佛教宗派）的寶藏中，以無量的功德莊嚴，除了受記的菩薩（Bodhisattva，發願成佛的修行者），其他人都無法看見。 譬如大海中，有四顆摩尼寶珠，光焰非常猛烈，能夠消融大海的水。 如果沒有這四顆寶珠，天地都會被淹沒，但大海本身沒有增減，四方區域都能安穩地存在。 如來的四種智慧，無量無邊，不可稱量。
【English Translation】 English version Without any dependence. In all the dharma-dhatu (the realm of all phenomena), sentient beings experience various kinds of joy, which arise through skillful means, clever wisdom, and methods, based on the most supreme wisdom. All kinds of wisdom rely on the wisdom of the Sugata (the Buddha), the Tathagata's (the Buddha's) most supreme wisdom, which is tranquil and without any dependence. The fruits of liberation and wisdom of the Sravakas (disciples who hear the teachings) and Pratyekabuddhas (those who attain enlightenment on their own) all arise from the dharma-dhatu, and the dharma-dhatu itself neither increases nor decreases. The most supreme wisdom is such that it can generate all wisdom, including the wisdom of learning, the wisdom of no-more-learning, and the wisdom that understands existence and non-existence. The Sugata's unsurpassed wisdom gives rise to all wisdom; it is neither born nor unborn, and everything is without increase or decrease. It is like the water of the great ocean, which nourishes all the land; sentient beings, through skillful means, can obtain water without fail. The ocean and the land have no thought of 'I give water to sentient beings,' and the ocean itself neither increases nor decreases; through skillful means, all can be obtained. The ten directions of the world, all sentient beings, can be nourished by the Sugata's ocean of wisdom. Each of them diligently applies skillful means, practicing various dharma gates; all practitioners can quickly obtain the light of wisdom. It is like the Sagara-naga-raja (the Dragon King of the Sea) who has four wondrous jewels, secretly placed in a deep treasure, which sentient beings cannot see. These jewels are upright and square, constantly residing in the great ocean; because of these four mani jewels (wish-fulfilling jewels), all treasures are produced. The most supreme four kinds of wisdom are immeasurable and beyond calculation; they give rise to all sentient beings and countless kinds of wisdom. They reside in the treasury of the Mahayana (the Great Vehicle), adorned with immeasurable merits; except for the Bodhisattvas (beings on the path to Buddhahood) who have received predictions, no one else can see them. It is like in the great ocean, there are four mani jewels, whose flames are very fierce and can melt the water of the ocean. If there were no these four jewels, the heavens and the earth would be submerged, but the ocean itself neither increases nor decreases, and the four regions can exist peacefully. The Tathagata's four kinds of wisdom are immeasurable and beyond calculation.
能止諸菩薩， 不善根波浪。 一切三世間， 欲色無色界， 離我及我所， 安住于虛空。 善逝智亦然， 一切智根本， 聲聞學無學， 及諸緣覺智。 菩薩普饒益， 無量甚深智， 悉依如來智， 如來智無依。 如彼雪山頂， 有大藥王樹， 名不從根生， 非不從根生。 由此藥王樹， 生長因緣故， 悉生閻浮提， 一切諸樹林。 彼樹根生時， 一切樹根生， 莖枝葉華實， 一切亦如是。 清凈甚深智， 如來性中生， 依因如來智， 出生修行智。 一切菩薩行， 無量諸功德， 如來智樹王， 平等心地生。 譬如劫盡時， 猛盛大火災， 設人投乾草， 猶可燒不盡。 善逝清凈智， 無量無有邊， 悉能分別知， 三世眾生類。 又知一切劫， 一切諸佛剎， 如是無量法， 如來悉了知。 譬如劫盡時， 風災名壞散， 能壞諸大地， 金剛及須彌。 剎外有風起， 名曰障散壞， 若無此風者， 十方悉磨滅。 十力亦如是， 智慧風無量， 皆悉能散滅， 菩薩諸煩惱。 如來方便智， 攝取諸菩薩， 過聲聞緣覺， 安住如來地。 譬如
【現代漢語翻譯】 現代漢語譯本 能止息諸菩薩（Bodhisattva）不善的根源如波浪般起伏。 一切三世（過去、現在、未來）的世間，在欲界、色界和無色界中， 都已遠離了『我』和『我所』的執著，安住在虛空之中。 善逝（Sugata，佛的稱號）的智慧也是如此，是一切智慧的根本， 包括聲聞（Sravaka，聽聞佛法而修行的人）的有學和無學，以及諸緣覺（Pratyekabuddha，獨自覺悟的人）的智慧。 菩薩（Bodhisattva）普遍饒益眾生，擁有無量甚深的智慧， 這一切都依賴於如來（Tathagata，佛的稱號）的智慧，而如來的智慧則沒有任何依賴。 就像雪山頂上，有一棵巨大的藥王樹， 它的名字不是從根部生長出來的，但也不是不從根部生長出來的。 由於這棵藥王樹生長因緣的緣故， 閻浮提（Jambudvipa，我們所居住的世界）上生長出一切的樹林。 當這棵樹的根生長時，一切樹的根也隨之生長， 莖、枝、葉、花、果實，一切也都是如此。 清凈甚深的智慧，從如來（Tathagata）的自性中產生， 依靠如來的智慧，出生修行所獲得的智慧。 一切菩薩（Bodhisattva）的修行，無量的功德， 都像如來智慧的樹王一樣，從平等的心地中產生。 譬如劫末之時，猛烈的大火災， 即使有人投入乾草，也無法將其燒盡。 善逝（Sugata）清凈的智慧，無量無邊， 能夠分別知曉三世（過去、現在、未來）的一切眾生種類。 又能知曉一切劫（kalpa，時間單位），一切諸佛剎（Buddha-ksetra，佛的國土）， 如此無量的法，如來（Tathagata）都完全了知。 譬如劫末之時，風災名為壞散， 能夠摧毀大地、金剛和須彌山（Sumeru，佛教宇宙觀中的中心山）。 在世界之外有風興起，名為障散壞， 如果沒有這風，十方世界都會被磨滅。 十力（佛的十種力量）也是如此，智慧之風無量無邊， 都能夠散滅菩薩（Bodhisattva）的各種煩惱。 如來（Tathagata）的方便智慧，攝取諸菩薩（Bodhisattva）， 超越聲聞（Sravaka）和緣覺（Pratyekabuddha），安住在如來（Tathagata）的境界。 譬如
【English Translation】 English version It can stop the waves of unwholesome roots of all Bodhisattvas. All the worlds of the three times (past, present, and future), in the desire realm, the form realm, and the formless realm, have all departed from the attachment to 'self' and 'what belongs to self', and abide in emptiness. The wisdom of the Sugata (Buddha's title) is also like this, it is the root of all wisdom, including the wisdom of Sravakas (hearers of the Dharma) who are still learning and those who have completed their learning, as well as the wisdom of Pratyekabuddhas (solitary realizers). Bodhisattvas universally benefit sentient beings, possessing immeasurable and profound wisdom, all of which relies on the wisdom of the Tathagata (Buddha's title), while the Tathagata's wisdom has no reliance. Just like on the peak of the snow mountain, there is a great king of medicinal trees, its name does not grow from the roots, but it is not that it does not grow from the roots. Because of the conditions for the growth of this king of medicinal trees, all the forests in Jambudvipa (the world we inhabit) grow. When the roots of this tree grow, the roots of all trees also grow, the stems, branches, leaves, flowers, and fruits, everything is also like this. Pure and profound wisdom arises from the nature of the Tathagata, relying on the wisdom of the Tathagata, the wisdom gained through practice is born. All the practices of Bodhisattvas, immeasurable merits, are like the king of the tree of the Tathagata's wisdom, arising from an equal mind. For example, at the end of a kalpa (eon), a fierce great fire disaster, even if someone throws in dry grass, it still cannot be completely burned. The pure wisdom of the Sugata is immeasurable and boundless, able to distinguish and know all kinds of sentient beings in the three times (past, present, and future). It can also know all kalpas, all Buddha-ksetras (Buddha lands), such immeasurable dharmas, the Tathagata knows them all completely. For example, at the end of a kalpa, a wind disaster called destruction, can destroy the earth, vajra (diamond), and Mount Sumeru (the central mountain in Buddhist cosmology). Outside the world, a wind arises, called the obstruction of destruction, if there were no such wind, the ten directions would all be annihilated. The ten powers (of a Buddha) are also like this, the wind of wisdom is immeasurable, all able to scatter and destroy the various afflictions of Bodhisattvas. The expedient wisdom of the Tathagata, gathers all Bodhisattvas, surpassing Sravakas and Pratyekabuddhas, and abiding in the realm of the Tathagata. For example,
微塵內， 有一大經卷， 三千世界等， 無益眾生類。 爾時有一人， 出興於世間， 破塵出經卷， 饒益一切世。 如來智如是， 眾生悉具有， 顛倒妄想覆， 眾生不知見。 如來教眾生， 修習八聖道， 除滅一切障， 究竟成菩提。◎
「◎佛子！云何菩薩摩訶薩知、見如來、應供、等正覺境界？此菩薩摩訶薩成就無量無邊無礙智慧，知一切眾生，是如來境界。一切世間、一切剎、一切法、一切眾生行，如如不壞境界、無礙法界境界、實際無際境界、無量虛空境界、非境界境界，是如來境界。佛子！一切眾生無量故，如來境界無量；一切世間無量故，如來境界無量；乃至非境界境界無量故，如來境界無量；非境界至一切處而無所至，如來境界亦復如是。
「佛子！菩薩摩訶薩知心境界是如來境界。如心境界無量故，如來境界無量。何以故？隨心無量，出生智慧亦復如是。
「佛子！譬如大龍隨心降雨，雨不從內亦不從外；如來境界，亦復如是，隨心所念，于唸唸中出生無量不思議智。彼諸智慧，悉無來處。佛子！一切大海水皆從龍王心願所起；如來智海亦復如是，悉從大願力起。佛子！如來智海無量無邊，不可言說、不可思議。我說小諭，汝今諦聽
【現代漢語翻譯】 現代漢語譯本 在微小的塵埃中，蘊藏著一部巨大的經卷，其廣闊如同三千世界，卻對眾生毫無益處。 這時，有一位覺悟者出現在世間，他破開塵埃，取出經卷，利益一切世間。 如來的智慧也是如此，眾生本來都具備，只是被顛倒的妄想所覆蓋，所以無法知曉和看見。 如來教導眾生，修習八聖道，去除一切障礙，最終成就菩提（覺悟）。
『佛子（佛的弟子）！菩薩摩訶薩（偉大的菩薩）如何知曉、看見如來（佛的稱號）、應供（值得供養者）、等正覺（完全正確的覺悟）的境界？』 『這位菩薩摩訶薩成就了無量無邊、無礙的智慧，他知道一切眾生都是如來的境界。一切世間、一切剎（佛土）、一切法（真理）、一切眾生的行為，如如不壞的境界、無礙法界的境界、實際無際的境界、無量虛空的境界、非境界的境界，這些都是如來的境界。』 『佛子！一切眾生是無量的，所以如來的境界也是無量的；一切世間是無量的，所以如來的境界也是無量的；乃至非境界的境界是無量的，所以如來的境界也是無量的；非境界遍及一切處卻又無所至，如來的境界也是如此。』
『佛子！菩薩摩訶薩知道心的境界就是如來的境界。因為心的境界是無量的，所以如來的境界也是無量的。為什麼呢？因為隨著心是無量的，所產生的智慧也是如此。』
『佛子！譬如大龍隨著心意降雨，雨水既不從內來也不從外來；如來的境界也是如此，隨著心中所想，在每一個念頭中都產生無量不可思議的智慧。這些智慧，都沒有來處。』 『佛子！一切大海的水都從龍王的心願所生起；如來的智慧之海也是如此，都從大願力生起。』 『佛子！如來的智慧之海無量無邊，不可言說、不可思議。我用一個小的比喻來說明，你現在仔細聽。』
【English Translation】 English version Within a tiny mote of dust, there exists a vast scripture, as expansive as three thousand worlds, yet it brings no benefit to sentient beings. Then, a fully awakened one appears in the world, breaking through the dust, revealing the scripture, and benefiting all the world. The wisdom of the Tathagata (Buddha) is like this; all beings inherently possess it, but it is covered by inverted delusions, so they cannot know or see it. The Tathagata teaches beings to cultivate the Noble Eightfold Path, removing all obstacles, and ultimately attaining Bodhi (enlightenment).
'Oh, children of the Buddha! How does a Bodhisattva Mahasattva (a great Bodhisattva) know and see the realm of the Tathagata (the Thus-Come One), the Arhat (Worthy One), the Samyak-sambuddha (Perfectly Enlightened One)?' 'This Bodhisattva Mahasattva achieves immeasurable, boundless, and unobstructed wisdom, knowing that all sentient beings are the realm of the Tathagata. All worlds, all ksetras (Buddha-lands), all dharmas (truths), all the actions of sentient beings, the realm of suchness that does not decay, the realm of unobstructed dharma-dhatu (dharma-realm), the realm of reality without limit, the realm of immeasurable space, the realm of non-realm, these are all the realm of the Tathagata.' 'Oh, children of the Buddha! Because all sentient beings are immeasurable, the realm of the Tathagata is immeasurable; because all worlds are immeasurable, the realm of the Tathagata is immeasurable; even the realm of non-realm is immeasurable, so the realm of the Tathagata is immeasurable; the non-realm reaches everywhere yet reaches nowhere, the realm of the Tathagata is also like this.'
'Oh, children of the Buddha! A Bodhisattva Mahasattva knows that the realm of the mind is the realm of the Tathagata. Because the realm of the mind is immeasurable, the realm of the Tathagata is also immeasurable. Why is this? Because as the mind is immeasurable, the wisdom that arises is also like this.'
'Oh, children of the Buddha! For example, a great dragon brings down rain according to its mind, the rain neither comes from within nor from without; the realm of the Tathagata is also like this, according to what is thought in the mind, in every thought, immeasurable inconceivable wisdom arises. These wisdoms have no source.' 'Oh, children of the Buddha! All the water of the great oceans arises from the wishes of the dragon king; the ocean of the Tathagata's wisdom is also like this, all arising from the power of great vows.' 'Oh, children of the Buddha! The ocean of the Tathagata's wisdom is immeasurable and boundless, beyond words and inconceivable. I will use a small analogy to explain, now listen carefully.'
：佛子！此閻浮提內流出二千五百河水，悉入大海。俱耶尼內流出五千河水，悉入大海。弗婆提內流出八千四百河水，悉入大海。郁單越內流出一萬河水，悉入大海。佛子！此四天下內如是二萬五千九百河水，悉入大海。佛子！于意云何此水多少？」
答言：「甚多。」
「佛子！復有十光明龍王，雨大海中，悉過前水。百光明龍王，雨大海中，復悉過前。大莊嚴龍王，雨大海中，復悉過前。摩那斯龍王，雨大海中，復悉過前。大雷龍王，雨大海中，復悉過前。難陀跋難陀龍王，雨大海中，復悉過前。無量光明龍王，雨大海中，復悉過前。流注不斷龍王，雨大海中，復悉過前。大勝龍王，雨大海中，復悉過前。金剛光明龍王，雨大海中，復悉過前。佛子！如是等八十億龍王，各雨大海，展轉過前。娑伽羅龍王太子，名曰佛生，雨大海中，復悉過前。
「佛子！彼十光明龍王所住淵池，流入大海，復悉過前。百光明龍王所住淵池，流入大海，復悉過前。大莊嚴龍王所住淵池，流入大海，復悉過前。摩那斯龍王所住淵池，流入大海，復悉過前。大雷龍王所住淵池，流入大海，復悉過前。難陀跋難陀龍王所住淵池，流入大海，復悉過前。無量光明龍王所住淵池，流入大海，復悉過前。流注不斷龍王所住淵
【現代漢語翻譯】 現代漢語譯本：佛子（對菩薩的稱呼）！在這閻浮提（Jambudvipa，我們所居住的南贍部洲）內，有二千五百條河流流入大海。在俱耶尼（Kuru，西牛貨洲）內，有五千條河流流入大海。在弗婆提（Purvavideha，東勝身洲）內，有八千四百條河流流入大海。在郁單越（Uttarakuru，北俱盧洲）內，有一萬條河流流入大海。佛子！這四大部洲內，總共有二萬五千九百條河流，都流入大海。佛子！你認為這些水多嗎？ 回答說：『非常多。』 『佛子！還有十位光明龍王，降雨到大海中，都超過了之前的水量。一百位光明龍王，降雨到大海中，又都超過了之前的水量。大莊嚴龍王，降雨到大海中，又都超過了之前的水量。摩那斯龍王，降雨到大海中，又都超過了之前的水量。大雷龍王，降雨到大海中，又都超過了之前的水量。難陀跋難陀龍王（Nanda and Upananda，兩條龍王的名字），降雨到大海中，又都超過了之前的水量。無量光明龍王，降雨到大海中，又都超過了之前的水量。流注不斷龍王，降雨到大海中，又都超過了之前的水量。大勝龍王，降雨到大海中，又都超過了之前的水量。金剛光明龍王，降雨到大海中，又都超過了之前的水量。佛子！像這樣八十億龍王，各自降雨到大海，水量都依次超過之前。娑伽羅龍王（Sagara，海龍王）的太子，名叫佛生，降雨到大海中，又都超過了之前的水量。』 『佛子！那十位光明龍王所居住的深淵池水，流入大海，又都超過了之前的水量。一百位光明龍王所居住的深淵池水，流入大海，又都超過了之前的水量。大莊嚴龍王所居住的深淵池水，流入大海，又都超過了之前的水量。摩那斯龍王所居住的深淵池水，流入大海，又都超過了之前的水量。大雷龍王所居住的深淵池水，流入大海，又都超過了之前的水量。難陀跋難陀龍王所居住的深淵池水，流入大海，又都超過了之前的水量。無量光明龍王所居住的深淵池水，流入大海，又都超過了之前的水量。流注不斷龍王所居住的深淵
【English Translation】 English version: 'Son of Buddha! Within this Jambudvipa (the southern continent where we live), two thousand five hundred rivers flow into the great ocean. Within Kuru (the western continent), five thousand rivers flow into the great ocean. Within Purvavideha (the eastern continent), eight thousand four hundred rivers flow into the great ocean. Within Uttarakuru (the northern continent), ten thousand rivers flow into the great ocean. Son of Buddha! Within these four continents, there are a total of twenty-five thousand nine hundred rivers, all of which flow into the great ocean. Son of Buddha! What do you think, is this water much or little?' The answer was: 'Very much.' 'Son of Buddha! There are also ten Light Dragon Kings who rain into the great ocean, all exceeding the previous water. One hundred Light Dragon Kings rain into the great ocean, again all exceeding the previous water. The Great Adornment Dragon King rains into the great ocean, again all exceeding the previous water. The Manas Dragon King rains into the great ocean, again all exceeding the previous water. The Great Thunder Dragon King rains into the great ocean, again all exceeding the previous water. The Nanda and Upananda Dragon Kings rain into the great ocean, again all exceeding the previous water. The Immeasurable Light Dragon King rains into the great ocean, again all exceeding the previous water. The Unceasing Flow Dragon King rains into the great ocean, again all exceeding the previous water. The Great Victory Dragon King rains into the great ocean, again all exceeding the previous water. The Vajra Light Dragon King rains into the great ocean, again all exceeding the previous water. Son of Buddha! Like this, eighty billion Dragon Kings each rain into the great ocean, with the water successively exceeding the previous amount. The prince of the Sagara (ocean) Dragon King, named Buddha-born, rains into the great ocean, again all exceeding the previous water.' 'Son of Buddha! The deep pools where those ten Light Dragon Kings dwell flow into the great ocean, again all exceeding the previous water. The deep pools where the one hundred Light Dragon Kings dwell flow into the great ocean, again all exceeding the previous water. The deep pools where the Great Adornment Dragon King dwells flow into the great ocean, again all exceeding the previous water. The deep pools where the Manas Dragon King dwells flow into the great ocean, again all exceeding the previous water. The deep pools where the Great Thunder Dragon King dwells flow into the great ocean, again all exceeding the previous water. The deep pools where the Nanda and Upananda Dragon Kings dwell flow into the great ocean, again all exceeding the previous water. The deep pools where the Immeasurable Light Dragon King dwells flow into the great ocean, again all exceeding the previous water. The deep pools where the Unceasing Flow Dragon King dwells flow into the great ocean
池，流入大海，復悉過前。大勝龍王所住淵池，流入大海，復悉過前。金剛光明龍王所住淵池，流入大海，復悉過前。如是等廣說，乃至娑伽羅龍王太子所住淵池，流入大海，復悉過前。佛子！如彼十龍王及八十億龍王，乃至娑伽羅龍王太子，雨大海中及其淵池，皆悉不及娑伽羅龍王所雨大海；娑伽羅龍王所住淵池，涌出流入大海倍復過前。彼涌流水青琉璃色，盈滿大海，涌出有時。是故，海潮常不失時。佛子！如是大海，其水無量、珍寶無量、眾生無量、大地無量。佛子！于意云何彼大海水為無量不？」
答言：「實爾。其水深廣，不可為諭。」
「佛子！如是海水深廣無量，于如來無量智海，百分不及其一，乃至不可為譬；但隨所應化，為作譬諭。佛子！菩薩摩訶薩知、見如來智海，深廣無量。從初發心乃至不斷菩薩無量行故，知、見道品寶無量不斷三寶故，知、見無量眾生歡喜長養一切聲聞、學、無學及緣覺故，知、見大地無量從歡喜地乃至究竟無礙智地故。佛子！是為菩薩摩訶薩知、見如來、應供、等正覺境界，無量饒益一切眾生無量智慧故。」
爾時，普賢菩薩欲重明此義，以偈頌曰：
「離垢凈境界， 無量不可稱， 殊勝願力故， 一切無有量。 譬如心境界， 無量
【現代漢語翻譯】 現代漢語譯本 池水流入大海，又都超過了之前的水量。大勝龍王（Mahavijaya-naga-raja）所住的深潭，流入大海，又都超過了之前的水量。金剛光明龍王（Vajraprabha-naga-raja）所住的深潭，流入大海，又都超過了之前的水量。像這樣廣泛地說，乃至娑伽羅龍王（Sagara-naga-raja）的太子所住的深潭，流入大海，又都超過了之前的水量。佛子！就像那十位龍王和八十億龍王，乃至娑伽羅龍王的太子，他們所降的雨水流入大海及其深潭，都比不上娑伽羅龍王所降入大海的雨水；娑伽羅龍王所住的深潭，涌出的水流入大海，更是超過了之前的水量。那些涌出的流水呈現青琉璃色，充滿大海，有時會涌出。因此，海潮總是按時出現。佛子！像這樣的大海，其水無量、珍寶無量、眾生無量、大地無量。佛子！你認為那大海的水是無量的嗎？ 回答說：『確實如此。那水的深度和廣度，無法用比喻來形容。』 『佛子！像這樣海水深廣無量，與如來無量的智慧之海相比，百分之一都比不上，乃至無法用比喻來形容；只是爲了適應所要教化的人，才用比喻來說明。佛子！菩薩摩訶薩知道、見到如來的智慧之海，深廣無量。因為從最初發心直到不斷地進行菩薩的無量修行，所以知道、見到道品之寶無量，不斷地供養三寶，所以知道、見到無量眾生歡喜，增長一切聲聞、有學、無學以及緣覺的功德，所以知道、見到大地無量，從歡喜地直到究竟無礙智地。佛子！這就是菩薩摩訶薩知道、見到如來、應供、等正覺的境界，爲了無量地饒益一切眾生而擁有的無量智慧。』 這時，普賢菩薩（Samantabhadra Bodhisattva）想要再次闡明這個道理，用偈頌說道： 『遠離垢染的清凈境界，無量不可稱量，因為殊勝的願力，一切都是無量的。譬如心的境界，無量』
【English Translation】 English version The ponds, flowing into the great ocean, all exceeded the previous amount. The pond where the great victorious dragon king (Mahavijaya-naga-raja) dwells, flowing into the great ocean, all exceeded the previous amount. The pond where the Vajraprabha dragon king (Vajraprabha-naga-raja) dwells, flowing into the great ocean, all exceeded the previous amount. Thus, speaking extensively, even the pond where the prince of the Sagara dragon king (Sagara-naga-raja) dwells, flowing into the great ocean, all exceeded the previous amount. Disciple of the Buddha! Just like those ten dragon kings and eighty billion dragon kings, even the prince of the Sagara dragon king, the rain they pour into the great ocean and their ponds, cannot compare to the rain that the Sagara dragon king pours into the great ocean; the pond where the Sagara dragon king dwells, the water that gushes out and flows into the great ocean, exceeds the previous amount even more. Those gushing waters are the color of blue lapis lazuli, filling the great ocean, and sometimes they gush out. Therefore, the tides always come on time. Disciple of the Buddha! Like this great ocean, its water is immeasurable, its treasures are immeasurable, its sentient beings are immeasurable, and its land is immeasurable. Disciple of the Buddha! What do you think, is the water of that great ocean immeasurable? The answer was: 'Indeed. The depth and breadth of that water cannot be described by analogy.' 'Disciple of the Buddha! Like this immeasurable depth and breadth of the ocean water, compared to the immeasurable ocean of the Tathagata's wisdom, it is not even one percent, and cannot be described by analogy; it is only to adapt to those who are to be taught that analogies are used. Disciple of the Buddha! The Bodhisattva Mahasattva knows and sees the Tathagata's ocean of wisdom, which is immeasurably deep and broad. Because from the initial aspiration until the continuous practice of the Bodhisattva's immeasurable practices, they know and see the immeasurable treasure of the path, continuously making offerings to the Three Jewels, they know and see the joy of immeasurable sentient beings, increasing the merits of all Sravakas, those in training, those beyond training, and Pratyekabuddhas, they know and see the immeasurable land, from the Joyful Ground to the ultimate Unobstructed Wisdom Ground. Disciple of the Buddha! This is how the Bodhisattva Mahasattva knows and sees the realm of the Tathagata, the Arhat, the Samyaksambuddha, possessing immeasurable wisdom for the immeasurable benefit of all sentient beings.' At that time, Samantabhadra Bodhisattva, wishing to further clarify this meaning, spoke in verse: 'The pure realm free from defilement, immeasurable and beyond description, because of the supreme power of vows, everything is immeasurable. Like the realm of the mind, immeasurable.'
無有邊， 一切諸十力， 境界亦如是。 譬如大龍王， 不離於本處， 以心願力故， 其雨無有量。 雨水無從來， 亦無有去處， 龍王願力故， 隨心雨無量。 一切十方剎， 十力亦如是， 本無所從來， 去亦無所至。 無量諸境界， 悉從心緣起， 一切諸法界， 皆入一毛道。 譬如大海水， 無量無有邊， 眾生及珍寶， 大地亦無量。 海水常湛然， 皆悉同一味， 隨眾生受用， 其味各不同。 最勝亦如是， 智慧海無量， 三寶最勝故， 是故寶無量， 聲聞學無學， 辟支佛無量， 具修無上道， 故說地無量。
「佛子！云何菩薩摩訶薩知、見如來、應供、等正覺行？此菩薩摩訶薩知、見如來無礙行、如如行，是如來行如如，過去不滅，未來不至，現在不起，如來行亦如是，不滅、不至、不起。佛子！譬如法界無量無縛。何以故？法界無身故。如來行亦如是，無量無縛。何以故？如來行無身故。佛子！譬如鳥飛虛空，經百千年所遊行處不可度量；未遊行處亦不可量。何以故？虛空無分齊故。如來、應供、等正覺行亦復如是，若使有人于百千億那由他劫，分別解說如來之行；已解說者不可限量，未解說者
【現代漢語翻譯】 現代漢語譯本 沒有邊際， 一切諸佛的十力（如來的十種力量），其境界也是如此。 譬如大龍王，不離開它所在的地方， 憑藉心願的力量，它降下的雨水是無量的。 雨水沒有從哪裡來，也沒有到哪裡去， 龍王憑藉願力的緣故，隨心所欲地降下無量的雨水。 一切十方世界，十力也是如此， 本來沒有從哪裡來，去也沒有到哪裡去。 無量的境界，都從心念的因緣而生起， 一切諸法界，都進入一根毫毛的通道。 譬如大海水，無量無邊， 眾生和珍寶，大地也是無量的。 海水常常清澈平靜，都具有同一種味道， 隨著眾生的受用，其味道各不相同。 最殊勝的佛也是如此，智慧之海是無量的， 三寶（佛、法、僧）最殊勝的緣故，所以寶藏是無量的， 聲聞（聽聞佛法而修行的人）有學和無學，辟支佛（獨自覺悟的人）是無量的， 具足修習無上道的菩薩，所以說地是無量的。
『佛子！菩薩摩訶薩（大菩薩）如何知見如來、應供（應受供養者）、等正覺（完全覺悟者）的行持？此菩薩摩訶薩知見如來無礙的行持、如如的行持，如來的行持是如如的，過去不滅，未來不至，現在不起，如來的行持也是如此，不滅、不至、不起。佛子！譬如法界是無量的，沒有束縛。為什麼呢？因為法界沒有身體的緣故。如來的行持也是如此，無量沒有束縛。為什麼呢？因為如來的行持沒有身體的緣故。佛子！譬如鳥飛在虛空中，經過百千年所經過的地方不可度量；沒有經過的地方也不可量。為什麼呢？因為虛空沒有邊際的緣故。如來、應供、等正覺的行持也是如此，如果有人在百千億那由他劫（極長的時間單位），分別解說如來的行持；已經解說的不可窮盡，未解說的
【English Translation】 English version Without boundaries, All the ten powers of the Buddhas, their realms are also like this. Like a great dragon king, not leaving its original place, By the power of its vows, the rain it sends down is immeasurable. The rain does not come from anywhere, nor does it go anywhere, By the power of the dragon king's vows, it sends down immeasurable rain at will. All the ten directions of the worlds, the ten powers are also like this, Originally not coming from anywhere, nor going anywhere. Immeasurable realms, all arise from the conditions of the mind, All the realms of Dharma, all enter the path of a single hair. Like the water of the great ocean, immeasurable and boundless, Living beings and treasures, the earth is also immeasurable. The seawater is always clear and calm, all having the same taste, According to the enjoyment of living beings, its taste is different. The most supreme Buddha is also like this, the sea of wisdom is immeasurable, Because the Three Jewels (Buddha, Dharma, Sangha) are the most supreme, therefore the treasures are immeasurable, The Shravakas (those who hear the teachings) who are learning and have completed learning, the Pratyekabuddhas (those who awaken on their own) are immeasurable, Those who fully cultivate the unsurpassed path, therefore it is said that the ground is immeasurable.
'Buddha's children! How does a Bodhisattva Mahasattva (great Bodhisattva) know and see the conduct of the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One)? This Bodhisattva Mahasattva knows and sees the unobstructed conduct of the Tathagata, the suchness conduct, the Tathagata's conduct is suchness, the past does not cease, the future does not arrive, the present does not arise, the Tathagata's conduct is also like this, does not cease, does not arrive, does not arise. Buddha's children! For example, the Dharma realm is immeasurable and without bondage. Why? Because the Dharma realm has no body. The Tathagata's conduct is also like this, immeasurable and without bondage. Why? Because the Tathagata's conduct has no body. Buddha's children! For example, a bird flying in the sky, after hundreds of thousands of years, the places it has passed cannot be measured; the places it has not passed cannot be measured either. Why? Because the sky has no boundaries. The conduct of the Tathagata, Arhat, Samyaksambuddha is also like this, if someone in hundreds of thousands of billions of nayutas (extremely long time units) of kalpas (eons) were to separately explain the Tathagata's conduct; what has been explained cannot be exhausted, what has not been explained
亦不可量。何以故？如來行無分齊故。佛子！如來、應供、等正覺，住如來住，無所住故；而能普為一切眾生，示現開導如來之行，眾生見已出過一切諸障礙道。佛子！譬如金翅鳥王，飛行虛空，安住虛空，以清凈眼觀察大海龍王宮殿，奮勇猛力，以左右翅博開海水，悉令兩辟，知龍男女有命盡者，而撮取之。如來、應供、等正覺金翅鳥王亦復如是，安住無礙虛空之中，以清凈眼觀察法界諸宮殿中一切眾生，若有善根已成熟者，奮勇猛十力、止觀兩翅，博開生死大愛海水，隨其所應出生死海，除滅一切妄想顛倒，安立如來無礙之行。
「佛子！譬如日月周行虛空，不作是念：『我行虛空從何所來？去至何所？』如來亦復如是，周行無礙解脫虛空，分別一切法界，饒益一切眾生，廣作佛事，如來不作是念：『我有去來。』佛子！菩薩摩訶薩以如是等無量無邊勝行，知、見如來、應供、等正覺行。」
爾時，普賢菩薩欲重明此義，以偈頌曰：
「譬如如無盡， 無生亦無滅， 亦無有方處， 求之不可見。 如來亦如是， 境界不可量， 遠離於三世， 其性悉如如。 譬如諸法界， 非界非不界， 非有亦非無， 非量非無量。 功德持如是， 所行不可量， 非有亦非無
【現代漢語翻譯】 現代漢語譯本 也無法衡量。為什麼呢？因為如來的行為沒有界限。佛子！如來、應供、等正覺（如來的十種稱號之一），安住于如來的境界，因為沒有固定的住所；卻能普遍地為一切眾生，展示和引導如來的修行，眾生見到后就能超越一切障礙的道路。佛子！譬如金翅鳥王（一種神鳥），在虛空中飛行，安住在虛空中，用清凈的眼睛觀察大海龍王的宮殿，奮起勇猛的力量，用左右翅膀撥開海水，使海水向兩邊分開，知道龍的男女中有壽命將盡的，就抓取他們。如來、應供、等正覺，如同金翅鳥王也是這樣，安住在無礙的虛空之中，用清凈的眼睛觀察法界（宇宙）中一切眾生，如果有善根已經成熟的，就奮起勇猛的十力（如來的十種力量）、止觀（禪定和智慧）兩翅，撥開生死大愛的海水，隨著他們所應得的，從生死海中救出，消除一切妄想顛倒，安立如來無礙的行為。 佛子！譬如日月在虛空中執行，不會想：『我執行在虛空中，從哪裡來？要到哪裡去？』如來也是這樣，在無礙解脫的虛空中執行，分別一切法界，饒益一切眾生，廣泛地做佛事，如來不會想：『我有來去。』佛子！菩薩摩訶薩以這樣等無量無邊的殊勝行為，知曉、見到如來、應供、等正覺的行為。 這時，普賢菩薩（大乘佛教的四大菩薩之一）想要再次闡明這個道理，用偈頌說道： 『譬如虛空無邊無盡，沒有生起也沒有滅亡，也沒有固定的方位和處所，尋求它也無法看見。如來也是這樣，境界無法衡量，遠離過去、現在、未來三世，其本性完全如如（真如）。譬如諸法界，不是界限也不是沒有界限，不是有也不是無，不是可衡量也不是不可衡量。功德保持這樣，所行無法衡量，不是有也不是無』
【English Translation】 English version Also immeasurable. Why is that? Because the Tathagata's conduct has no limits. Disciple of the Buddha! The Tathagata, the Arhat, the Samyak-sambuddha (one of the ten titles of the Tathagata), dwells in the dwelling of the Tathagata, because there is no fixed dwelling; yet is able to universally show and guide all sentient beings in the practice of the Tathagata, and upon seeing this, sentient beings transcend all paths of obstacles. Disciple of the Buddha! It is like the King of the Golden-Winged Birds (a mythical bird), flying in the void, dwelling in the void, observing the palaces of the Dragon Kings in the great ocean with pure eyes, and with courageous strength, using its left and right wings to part the seawater, causing it to split in two, knowing which of the male and female dragons are about to die, and then seizing them. The Tathagata, the Arhat, the Samyak-sambuddha, is also like this King of the Golden-Winged Birds, dwelling in the unobstructed void, observing all sentient beings in the palaces of the Dharma Realm (the universe) with pure eyes, and if there are those whose good roots have matured, then with courageous strength of the ten powers (the ten powers of the Tathagata), and the two wings of Samatha and Vipassana (meditation and wisdom), parts the seawater of great love of birth and death, and according to what they deserve, rescues them from the sea of birth and death, eliminates all deluded thoughts and inversions, and establishes the unobstructed conduct of the Tathagata. Disciple of the Buddha! It is like the sun and moon moving in the void, not thinking: 'Where do I come from when I move in the void? Where am I going?' The Tathagata is also like this, moving in the unobstructed void of liberation, distinguishing all Dharma Realms, benefiting all sentient beings, extensively performing the deeds of the Buddha, and the Tathagata does not think: 'I have coming and going.' Disciple of the Buddha! The Bodhisattva Mahasattva, with such immeasurable and boundless superior conduct, knows and sees the conduct of the Tathagata, the Arhat, the Samyak-sambuddha. At that time, Bodhisattva Samantabhadra (one of the four great Bodhisattvas in Mahayana Buddhism), wishing to further clarify this meaning, spoke in verse: 'It is like the void, boundless and endless, without arising or ceasing, nor any fixed direction or place, and seeking it, it cannot be seen. The Tathagata is also like this, the realm is immeasurable, far from the three times of past, present, and future, its nature is completely suchness (tathata). It is like the Dharma Realms, neither a boundary nor without a boundary, neither existent nor non-existent, neither measurable nor immeasurable. Merit and virtue maintain this, what is practiced is immeasurable, neither existent nor non-existent.'
， 其身本無故。 如鳥飛虛空， 經由百千年， 行處未行處， 皆悉不可量。 若人百千劫， 演說如來行， 已說及未說， 皆悉不可量。 譬如金翅鳥， 安住于虛空， 觀察龍王宮， 撮取其男女。 十力亦如是， 安住如來行， 善根純熟者， 令出煩惱海。 譬如凈日月， 周行于虛空， 安樂一切眾， 不念我能爾。 如來亦如是， 遊行諸法界， 度脫一切眾， 不念我能度。
「佛子！云何菩薩摩訶薩知、見如來、應供、等正覺菩提？此菩薩摩訶薩知、見菩提，解一切義，滅除疑惑，不二等覺，無相、無行、無退、無量、無邊、無縛、無脫，遠離二邊知處非處；知一切字一切語言法，知一切眾生心心所行，知一切根煩惱習性，於一念中悉知三世一切諸法。佛子！譬如大海為一切眾生色像之印，是故大海說名為印；如來、應供、等正覺菩提亦復如是，一切眾生心念諸根，現菩提中，而無所現，故說如來為一切覺。
「佛子！一切諸佛菩提，一切文字所不能記，一切語言所不能說，不可為譬，但隨所應如來為之分別演說。佛子！如來、應供、等正覺成菩提時，住佛方便，得一切眾生等身；得一切法等身；得一切剎等身；得一切三世
【現代漢語翻譯】 現代漢語譯本 其自身本來沒有來處。 就像鳥兒飛翔在虛空中， 經過千百萬年， 所行之處和未行之處， 都無法衡量。 如果有人用千百萬劫的時間， 來演說如來的行為， 已說的和未說的， 都無法衡量。 譬如金翅鳥（Garuda，一種神鳥）， 安住在虛空中， 觀察龍王宮殿， 抓取其中的男女。 十力（Tathagata's ten powers）也像這樣， 安住在如來的行為中， 使善根成熟的人， 脫離煩惱的海洋。 譬如清凈的日月， 在虛空中執行， 安樂一切眾生， 不認為自己能做到這樣。 如來也像這樣， 在諸法界（Dharmadhatu，一切法的界限）， 度脫一切眾生， 不認為自己能度脫。
『佛子！云何菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）知、見如來（Tathagata，如來）、應供（Arhat，應受供養者）、等正覺（Samyaksambuddha，正等覺悟者）菩提（Bodhi，覺悟）？此菩薩摩訶薩知、見菩提，解一切義，滅除疑惑，不二等覺，無相、無行、無退、無量、無邊、無縛、無脫，遠離二邊知處非處；知一切字一切語言法，知一切眾生心心所行，知一切根煩惱習性，於一念中悉知三世一切諸法。佛子！譬如大海為一切眾生色像之印，是故大海說名為印；如來、應供、等正覺菩提亦復如是，一切眾生心念諸根，現菩提中，而無所現，故說如來為一切覺。』
『佛子！一切諸佛菩提，一切文字所不能記，一切語言所不能說，不可為譬，但隨所應如來為之分別演說。佛子！如來、應供、等正覺成菩提時，住佛方便，得一切眾生等身；得一切法等身；得一切剎等身；得一切三世』
【English Translation】 English version Its body originally has no origin. Like a bird flying in the empty sky, Passing through hundreds of thousands of years, The places it has traveled and not traveled, Are all immeasurable. If someone were to expound on the Tathagata's (Tathagata, thus-gone one) conduct for hundreds of thousands of kalpas (aeons), What has been said and what has not been said, Are all immeasurable. For example, a Garuda (Garuda, a mythical bird), Resides in the empty sky, Observing the palace of the Dragon King, And seizing its men and women. The ten powers (Tathagata's ten powers) are also like this, Residing in the Tathagata's conduct, Causing those whose roots of goodness are mature, To escape the sea of afflictions. For example, the pure sun and moon, Move through the empty sky, Bringing peace to all beings, Without thinking 'I am able to do this'. The Tathagata is also like this, In all the Dharmadhatu (Dharmadhatu, the realm of all phenomena), Liberating all beings, Without thinking 'I am able to liberate'.
'Buddha's child! How does a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva) know and see the Bodhi (Bodhi, enlightenment) of the Tathagata (Tathagata, thus-gone one), Arhat (Arhat, worthy one), Samyaksambuddha (Samyaksambuddha, perfectly enlightened one)? This Bodhisattva-Mahasattva knows and sees Bodhi, understands all meanings, eliminates doubts, is non-dual enlightenment, without form, without action, without regression, immeasurable, boundless, without bondage, without liberation, far from the two extremes of knowing what is and is not; knows all words and all language-dharmas, knows the minds and mental activities of all beings, knows all roots, afflictions, and habitual tendencies, and in one thought knows all dharmas of the three times. Buddha's child! Just as the great ocean is the seal of the forms of all beings, therefore the great ocean is called a seal; the Bodhi of the Tathagata, Arhat, Samyaksambuddha is also like this, all the thoughts and roots of all beings appear in Bodhi, yet nothing appears, therefore the Tathagata is said to be the all-knowing one.'
'Buddha's child! The Bodhi of all Buddhas cannot be recorded by any words, cannot be spoken by any language, cannot be compared, but according to what is appropriate, the Tathagata explains and expounds. Buddha's child! When the Tathagata, Arhat, Samyaksambuddha attains Bodhi, he dwells in the Buddha's expedient means, obtains bodies equal to all beings; obtains bodies equal to all dharmas; obtains bodies equal to all lands; obtains all three times.'
等身；得一切如來等身；得一切諸佛等身；得一切語言等身；得一切法界等身；得虛空界等身；得無礙法界等身；得出生無量界等身；得一切行界等身；得寂滅涅槃界等身。佛子！隨如來所得身，當知音聲及無礙心亦復如是，如來具足如是等三種清凈無量。佛子！如來身中，悉見一切眾生髮菩提心，修菩薩行，成等正覺，乃至見一切眾生寂滅涅槃，亦復如是，皆悉一性。以無性故；無相、無盡、無生、無滅故；我、非我性故；眾生、非眾生性故；覺、無所覺故；法界無自性故；虛空界無自性故；如是等覺一切無性無盡智、自然智，一切如來無極大悲度脫眾生。
「佛子！譬如虛空界，世界若成、若敗，常無增減。何以故？虛空無生滅故。如來、應供、等正覺菩提，若成、未成，常無增減，一性無性，舍離眾性。
「佛子！設有一人出興於世，彼能化作恒沙等心。彼一一心，悉能化作恒沙如來，無色、無形，如是恒沙等劫，常化不絕。于意云何？彼化如來寧為多不？」
答曰：「我知仁意，若化、不化，等無有異。」
「善哉！善哉！佛子！誠如所言。佛子！設使一切眾生於一念中，悉成正覺，若成、未成，皆悉平等。何以故？菩提無性故。無增無減，如來菩提皆悉一性，所謂：無性。佛子！
【現代漢語翻譯】 現代漢語譯本 等同於一切如來的身形；獲得一切諸佛的身形；獲得一切語言的身形；獲得一切法界的身形；獲得虛空界的身形；獲得無礙法界的身形；獲得出生無量世界的身形；獲得一切行為界的身形；獲得寂滅涅槃界的身形。佛子！要知道，如來所獲得的身形，其音聲和無礙的心也是如此，如來具足這三種清凈無量。佛子！在如來的身中，能看到一切眾生髮菩提心，修行菩薩行，成就正等正覺，乃至看到一切眾生寂滅涅槃，也都是如此，都具有同一本性。因為無自性；無相、無盡、無生、無滅；我與非我的本性；眾生與非眾生的本性；覺悟與無所覺悟；法界無自性；虛空界無自性；像這樣覺悟一切無自性無盡的智慧、自然智慧，一切如來以無上的大悲來度脫眾生。 佛子！譬如虛空界，世界無論成住還是敗壞，都始終沒有增減。為什麼呢？因為虛空沒有生滅。如來、應供、等正覺的菩提，無論成就還是未成就，都始終沒有增減，具有同一本性，即無自性，舍離了眾多的本性。 佛子！假設有一個人出現在世間，他能化現出如恒河沙數般多的心。他每一個心，都能化現出如恒河沙數般多的如來，這些如來無色無形，這樣經過恒河沙數般的劫數，化現都不停止。你認為如何？這些化現的如來算多嗎？ 回答說：『我知道您的意思，無論化現與否，都一樣沒有差別。』 『好啊！好啊！佛子！確實如你所說。佛子！假設一切眾生在一念之間，都成就正覺，無論成就還是未成就，都是平等的。為什麼呢？因為菩提沒有自性。沒有增減，如來的菩提都具有同一本性，那就是：無自性。佛子！』
【English Translation】 English version Equal to the body of all Tathagatas; attaining the body of all Buddhas; attaining the body of all languages; attaining the body of all Dharma realms; attaining the body of the space realm; attaining the body of the unobstructed Dharma realm; attaining the body of the birth of immeasurable realms; attaining the body of all action realms; attaining the body of the realm of tranquil Nirvana. O son of Buddha! Know that the body obtained by the Tathagata, as well as its voice and unobstructed mind, are also like this. The Tathagata is complete with these three kinds of pure immeasurables. O son of Buddha! In the body of the Tathagata, one can see all sentient beings generating the Bodhi mind, practicing the Bodhisattva path, attaining perfect enlightenment, and even seeing all sentient beings entering tranquil Nirvana, all being of the same nature. Because of no self-nature; no form, no end, no birth, no death; the nature of self and non-self; the nature of sentient beings and non-sentient beings; enlightenment and non-enlightenment; the Dharma realm having no self-nature; the space realm having no self-nature; like this, realizing all no self-nature, endless wisdom, natural wisdom, all Tathagatas with immeasurable great compassion liberate sentient beings. O son of Buddha! It is like the space realm, whether the world is formed or destroyed, it always remains without increase or decrease. Why is that? Because space has no birth or death. The Bodhi of the Tathagata, the Arhat, the Perfectly Enlightened One, whether attained or not attained, always remains without increase or decrease, having one nature, which is no self-nature, abandoning all other natures. O son of Buddha! Suppose there is a person who appears in the world, and he can transform into as many minds as there are sands in the Ganges River. Each of his minds can transform into as many Tathagatas as there are sands in the Ganges River, these Tathagatas are without color and form, and this transformation continues without ceasing for as many kalpas as there are sands in the Ganges River. What do you think? Are these transformed Tathagatas many? The answer is: 'I understand your meaning, whether transformed or not, there is no difference.' 'Excellent! Excellent! O son of Buddha! It is indeed as you say. O son of Buddha! Suppose all sentient beings in one thought attain perfect enlightenment, whether attained or not attained, they are all equal. Why is that? Because Bodhi has no self-nature. There is no increase or decrease, the Bodhi of the Tathagata is all of one nature, which is: no self-nature. O son of Buddha!'
是為菩薩摩訶薩知、見如來、應供、等正覺菩提。佛子！如來、應供、等正覺，成正覺已，正受三昧，名曰善覺。正受三昧已，得菩提身數，與一切眾生身等。如一三昧，一切三昧、一切法門，亦復如是。佛子！是為菩薩摩訶薩知、見如來、應供、等正覺菩提身。
「複次，佛子！菩薩摩訶薩於一毛道，悉知一切眾生等如來之身；如一毛道，一切毛道、一切法界處亦復如是。何以故？如來菩提身，無處不至、無處不有故。如來、應供、等正覺本求菩提，勤修精進，往詣道場菩提樹下，處師子座，成最正覺，究竟菩提。
「複次，佛子！此菩薩摩訶薩自知身中悉有一切諸佛菩提。何以故？彼菩薩心不離一切如來菩提故。如自心中，一切眾生心中，亦復如是，無量無邊，無處不有，不可破壞，不可思議。佛子！菩薩摩訶薩以如是等無量無邊不可思議方便法門，知、見如來、應供、等正覺菩提。」
爾時，普賢菩薩欲重明此義，以偈頌曰：
「菩提非二法， 遠離於二邊， 除滅一切惡， 平等覺諸法。 了達一切法， 皆悉如虛空， 非我非無我， 等覺一切法。 譬如諸大海， 一切眾生類， 色像悉顯現， 故說一切印。 十方世界中， 一切眾生類， 無上菩提
【現代漢語翻譯】 現代漢語譯本：這是菩薩摩訶薩（菩薩中的大修行者）了知、見到如來（佛的稱號之一）、應供（值得供養的人）、等正覺（完全正確的覺悟）的菩提（覺悟的智慧）。佛子（佛的弟子）！如來、應供、等正覺，成就正覺后，進入正定三昧（一種高度集中的禪定狀態），這被稱為善覺。進入正定三昧后，獲得菩提身（覺悟之身）的數量，與一切眾生的身體數量相等。如同一個三昧，一切三昧、一切法門（佛法的修行方法），也是如此。佛子！這是菩薩摩訶薩了知、見到如來、應供、等正覺的菩提身。 「再者，佛子！菩薩摩訶薩在一個毛孔中，完全知曉一切眾生如同如來的身體；如同一個毛孔，一切毛孔、一切法界（宇宙的各個層面）之處也是如此。為什麼呢？因為如來的菩提身，無處不至、無處不在。如來、應供、等正覺原本爲了尋求菩提，勤奮修行精進，前往道場（修行的地方）菩提樹下，坐在獅子座上，成就最正覺，達到究竟菩提。 「再者，佛子！這位菩薩摩訶薩自己知道身體中完全擁有一切諸佛的菩提。為什麼呢？因為這位菩薩的心不離一切如來的菩提。如同自己心中，一切眾生心中，也是如此，無量無邊，無處不在，不可破壞，不可思議。佛子！菩薩摩訶薩以如此等等無量無邊不可思議的方便法門，了知、見到如來、應供、等正覺的菩提。」 當時，普賢菩薩（象徵一切菩薩行愿的菩薩）爲了再次闡明這個道理，用偈頌說道： 『菩提不是二元對立的法，遠離二邊（極端）， 消除一切惡，平等覺悟諸法。 通達一切法，都像虛空一樣， 非我非無我，平等覺悟一切法。 譬如諸大海，一切眾生種類， 色相都顯現，所以說一切印（一切法的本質）。 十方世界中，一切眾生種類， 無上菩提（至高無上的覺悟）』
【English Translation】 English version: This is how a Bodhisattva Mahasattva (a great being of enlightenment) knows and sees the Bodhi (enlightenment wisdom) of the Tathagata (one of the titles of the Buddha), the Arhat (one who is worthy of offerings), the Samyaksambuddha (perfectly and completely enlightened one). Oh, son of the Buddha! The Tathagata, the Arhat, the Samyaksambuddha, having attained perfect enlightenment, enters into Samadhi (a state of deep meditative concentration), which is called 'Good Awareness'. Having entered into Samadhi, the number of Bodhi bodies (enlightened bodies) obtained is equal to the number of all sentient beings. Just as with one Samadhi, so it is with all Samadhis and all Dharma doors (methods of Buddhist practice). Oh, son of the Buddha! This is how a Bodhisattva Mahasattva knows and sees the Bodhi body of the Tathagata, the Arhat, the Samyaksambuddha. Furthermore, oh, son of the Buddha! A Bodhisattva Mahasattva knows in one pore all sentient beings as the body of the Tathagata; just as with one pore, so it is with all pores and all realms of the Dharma (the universe). Why is this so? Because the Bodhi body of the Tathagata is omnipresent and exists everywhere. The Tathagata, the Arhat, the Samyaksambuddha, originally seeking Bodhi, diligently practiced with vigor, went to the Bodhimanda (place of enlightenment) under the Bodhi tree, sat on the lion seat, attained the most perfect enlightenment, and reached ultimate Bodhi. Furthermore, oh, son of the Buddha! This Bodhisattva Mahasattva knows that within his own body, he fully possesses the Bodhi of all Buddhas. Why is this so? Because the mind of this Bodhisattva does not depart from the Bodhi of all Tathagatas. Just as in his own mind, so it is in the minds of all sentient beings, immeasurable and boundless, existing everywhere, indestructible, and inconceivable. Oh, son of the Buddha! The Bodhisattva Mahasattva, through such immeasurable, boundless, and inconceivable skillful means, knows and sees the Bodhi of the Tathagata, the Arhat, the Samyaksambuddha. At that time, Bodhisattva Samantabhadra (a Bodhisattva symbolizing the practice and vows of all Bodhisattvas), wishing to further clarify this meaning, spoke in verses: 'Bodhi is not a dualistic Dharma, it is far from the two extremes, It eliminates all evil, and equally awakens to all Dharmas. It understands all Dharmas, all are like empty space, Neither self nor no-self, equally awakening to all Dharmas. Like the great oceans, all kinds of sentient beings, Their forms and appearances are all manifested, hence it is said to be the seal of all. In the ten directions of the world, all kinds of sentient beings, Supreme Bodhi (the highest enlightenment)'
海， 無法而不現。 譬如虛空性， 世界成壞時， 若成若未成， 虛空無增減。 最勝亦如是， 無上菩提道， 若覺若未覺， 一性亦無性。 譬如無量劫， 唸唸化諸佛， 若化若不化， 皆悉等無異。 設一切眾生， 一時成正覺， 若成若未成， 菩提無增減。 最勝有三昧， 名曰為善覺， 道場成菩提， 逮得此三昧。 普放無量光， 一切眾生等， 除滅一切闇， 開悟諸群生。 三世一切劫， 佛剎及諸法， 諸根心心法， 一切虛妄法。 於一佛身中， 此法皆悉現， 是故說菩提， 無量無有邊。
「佛子！云何菩薩摩訶薩知、見如來、應供、等正覺轉法輪？此菩薩摩訶薩知、見如來一切愿、一切法，轉無所轉，本無所起，三轉圓滿，皆悉清凈，悉能遠離一切邪見，離欲際非際。一切諸法，如虛空際不可言說，一切法寂滅涅槃性故；菩薩摩訶薩知、見一切文字，一切語言法，悉轉法輪，如來音聲無所不至故；知、見法輪如響，真實法性故；知、見一切音聲皆是一聲，如來以此而轉法輪，佛轉法輪無有主故；知、見轉法輪無漏無盡，內外無所有故。
「佛子！譬如文字，于無量無數劫說不可盡；如來、應供
【現代漢語翻譯】 現代漢語譯本 大海，沒有什麼是不能顯現的。 譬如虛空的本性，世界成住壞空時， 無論是形成還是未形成，虛空都不會增減。 最殊勝的菩提（Bodhi，覺悟）也是如此，無上的菩提道， 無論是覺悟還是未覺悟，其本性都是無自性的。 譬如無量劫的時間裡，唸唸化現諸佛， 無論是化現還是不化現，都完全平等沒有差別。 假設一切眾生，同時成就正覺（Samyak-saṃbodhi，完全的覺悟）， 無論是成就還是未成就，菩提都不會增減。 最殊勝的佛陀有三昧（Samadhi，禪定），名為善覺， 在菩提道場成就菩提，獲得此三昧。 普遍放出無量的光明，照耀一切眾生， 消除一切黑暗，開啟覺悟眾生。 過去、現在、未來一切劫，佛剎（Buddha-kṣetra，佛的國土）以及諸法， 諸根、心和心所法，一切虛妄的法。 在一位佛的身中，這些法都完全顯現， 所以說菩提，是無量無邊的。
『佛子！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）如何知見如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、等正覺（Samyak-saṃbuddha，完全的覺悟者）轉法輪（Dharma-cakra-pravartana，佛陀宣講佛法）？此菩薩摩訶薩知見如來的一切愿、一切法，轉法輪是無所轉，本來無所生起，三轉圓滿，都清凈，能夠遠離一切邪見，遠離欲界的邊際和非邊際。一切諸法，如同虛空一樣不可言說，一切法都是寂滅涅槃（Nirvana，解脫）的本性；菩薩摩訶薩知見一切文字，一切語言法，都轉法輪，如來的聲音無所不至；知見法輪如同迴響，是真實法性的體現；知見一切聲音都是一個聲音，如來以此而轉法輪，佛轉法輪沒有主宰；知見轉法輪是無漏無盡的，內外都沒有任何執著。
『佛子！譬如文字，在無量無數劫中說也說不盡；如來、應供
【English Translation】 English version The ocean, there is nothing that it cannot manifest. It is like the nature of emptiness, when worlds form, abide, decay, and become empty, Whether formed or unformed, emptiness neither increases nor decreases. The most supreme Bodhi (Enlightenment) is also like this, the unsurpassed path of Bodhi, Whether awakened or not awakened, its nature is without self-nature. For example, in immeasurable kalpas (eons), in every thought, Buddhas are manifested, Whether manifested or not manifested, all are equal without difference. Suppose all sentient beings, at the same time, attain Samyak-saṃbodhi (Perfect Enlightenment), Whether attained or not attained, Bodhi neither increases nor decreases. The most supreme Buddha has a Samadhi (meditative absorption) called Good Awareness, In the Bodhi-mandala (place of enlightenment), attaining Bodhi, one obtains this Samadhi. Universally emitting immeasurable light, illuminating all sentient beings, Eliminating all darkness, awakening all living beings. In all kalpas of the past, present, and future, Buddha-kṣetras (Buddha-fields) and all dharmas, The faculties, mind, and mental functions, all illusory dharmas. In the body of one Buddha, all these dharmas are fully manifested, Therefore, it is said that Bodhi is immeasurable and boundless.
'Buddha-son! How does a Bodhisattva-mahāsattva (Great Bodhisattva) know and see the Tathagata (Thus-gone One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One) turning the Dharma-cakra (Wheel of Dharma)? This Bodhisattva-mahāsattva knows and sees all the vows and all the dharmas of the Tathagata, turning the Dharma wheel without turning, originally without arising, the three turnings are complete, all are pure, able to be far from all wrong views, far from the boundary and non-boundary of the desire realm. All dharmas, like the boundary of space, are inexpressible, all dharmas are of the nature of quiescent Nirvana (Liberation); the Bodhisattva-mahāsattva knows and sees all written words, all language dharmas, all turn the Dharma wheel, the voice of the Tathagata reaches everywhere; knowing and seeing the Dharma wheel is like an echo, it is the manifestation of the true nature of Dharma; knowing and seeing all sounds are one sound, the Tathagata uses this to turn the Dharma wheel, the Buddha turning the Dharma wheel has no master; knowing and seeing the turning of the Dharma wheel is without outflows and endless, there is nothing inside or outside to be attached to.'
'Buddha-son! For example, words, in immeasurable and countless kalpas, cannot be completely spoken; the Tathagata, Arhat'
、等正覺轉正法輪，亦復如是，一切文字，一切語言，說不可盡。如來法輪悉入一切語言、文字而無所住。佛子！譬如字章，悉入一切字數、一切事數、一切語言數、一切算數、一切世間、出世間而無所住。如來音聲亦復如是，於一切處，無所不入，於一切眾生、一切法、一切業、一切報、一切心，亦無所住。一切眾生諸語言法，皆為法輪音聲所攝。何以故？一切音聲不離法輪音聲故。
「複次，佛子！此菩薩摩訶薩知、見如來、應供、等正覺出生法門轉法輪。何等為如來出生法門轉法輪？如來以一切眾生唸唸心心行等音聲，為一切眾生而轉法輪。何以故？佛子！如來、應供、等正覺有三昧，名曰究竟無礙無畏，如來正受三昧，而轉法輪。如來入此三昧已，出生一切眾生等音，於一一音中，復生一切眾生等音，而轉法輪，悉令眾生皆大歡喜。佛子！若如是知轉法輪者，當知是人，則為隨順一切佛家，不如是知，則不隨順諸如來家。佛子！是為菩薩摩訶薩知、見如來、應供、等正覺轉法輪。」
爾時，普賢菩薩欲重明此義，以偈頌曰：
「如來轉法輪， 三世無不至， 所轉無所轉， 求之不可得。 譬如諸文字， 說之不可盡， 十力亦如是， 轉法輪無盡。 譬如章文字， 悉入
【現代漢語翻譯】 現代漢語譯本：
當如來證得無上正等正覺，轉動法輪時，也是如此，一切文字和語言都無法完全表達。如來的法輪遍入一切語言和文字，卻不執著于任何一處。佛子！譬如文字的篇章，遍入一切字數、一切事物、一切語言、一切算數、一切世間和出世間，卻不執著于任何一處。如來的音聲也是如此，在一切處無所不入，對於一切眾生、一切法、一切業、一切報、一切心，也不執著于任何一處。一切眾生的各種語言，都被法輪的音聲所攝持。為什麼呢？因為一切音聲都離不開法輪的音聲。
『再者，佛子！這位菩薩摩訶薩知道並見到如來（Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）出生法門轉法輪。什麼是如來出生法門轉法輪呢？如來以一切眾生唸唸相續的心行等音聲，為一切眾生轉法輪。為什麼呢？佛子！如來、應供、正等正覺有一種三昧（Samadhi），名為究竟無礙無畏，如來正受此三昧而轉法輪。如來進入此三昧后，出生一切眾生同等的音聲，在每一個音聲中，又生出一切眾生同等的音聲，從而轉動法輪，使一切眾生都感到非常歡喜。佛子！如果能夠這樣理解轉法輪，就應當知道這個人是隨順一切佛家的教誨；如果不能這樣理解，就不是隨順諸如來的教誨。佛子！這就是菩薩摩訶薩知道並見到如來、應供、正等正覺轉法輪。』
當時，普賢菩薩（Samantabhadra）爲了再次闡明這個道理，用偈頌說道：
『如來轉法輪，三世無處不到， 所轉的法輪無所轉，尋求也無法得到。 譬如各種文字，講述也無法窮盡， 十力（Dasabala）也是如此，轉法輪無有窮盡。 譬如文字的篇章，遍入 一切
【English Translation】 English version:
When the Tathagata (如來), having attained Anuttara-samyak-sambodhi (無上正等正覺), turns the Dharma wheel, it is also like this; all words and languages cannot fully express it. The Tathagata's Dharma wheel pervades all languages and words, yet it does not abide in any of them. O son of Buddha! Just as a chapter of words pervades all numbers of words, all things, all languages, all calculations, all worldly and other-worldly realms, yet does not abide in any of them. The Tathagata's voice is also like this; it pervades all places, and it does not abide in any of the beings, dharmas, karmas, retributions, or minds. All the various languages of all beings are encompassed by the voice of the Dharma wheel. Why is this? Because all voices are inseparable from the voice of the Dharma wheel.
'Furthermore, O son of Buddha! This Bodhisattva Mahasattva knows and sees the Tathagata (如來), Arhat (應供), Samyaksambuddha (正等正覺) turning the Dharma wheel of the Dharma gate of birth. What is the Dharma wheel of the Dharma gate of birth of the Tathagata? The Tathagata turns the Dharma wheel for all beings with the voices of the continuous thoughts and actions of all beings. Why is this? O son of Buddha! The Tathagata, Arhat, Samyaksambuddha has a Samadhi (三昧) called the Ultimate Unobstructed Fearlessness. The Tathagata, having entered this Samadhi, turns the Dharma wheel. Having entered this Samadhi, the Tathagata produces voices equal to all beings, and within each voice, produces voices equal to all beings, thus turning the Dharma wheel, causing all beings to be greatly delighted. O son of Buddha! If one understands the turning of the Dharma wheel in this way, one should know that this person is in accordance with all the teachings of the Buddhas; if one does not understand in this way, one is not in accordance with the teachings of the Tathagatas. O son of Buddha! This is how a Bodhisattva Mahasattva knows and sees the Tathagata, Arhat, Samyaksambuddha turning the Dharma wheel.'
At that time, Samantabhadra Bodhisattva (普賢菩薩), wishing to further clarify this meaning, spoke in verse:
'The Tathagata turns the Dharma wheel, reaching everywhere in the three times, The turned Dharma wheel is without turning, and cannot be found by seeking. Like various words, which cannot be exhausted by speaking, The Ten Powers (Dasabala 十力) are also like this, the turning of the Dharma wheel is endless. Like a chapter of words, pervading all
一切數， 所入無所入， 法輪亦如是。 普入一切音， 所入無所入， 彼亦無自性， 能令一切喜。 出過一切數， 究竟成菩提， 欲說真實義， 是故入三昧。 以彼三昧力， 出生妙音聲， 悉與眾生等， 而轉正法輪。 又復悉于彼， 一一諸音聲， 出生無量音， 眾生語言法。 大自在無念， 我出彼眾音， 隨其受化者， 一切無不聞。 譬如諸文字， 不內亦不外， 無漏不可盡， 亦復無積聚。 十力亦如是， 轉清凈法輪， 無漏不可盡， 諸佛大神力。◎
大方廣佛華嚴經卷第三十五 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第三十六
東晉天竺三藏佛馱跋陀羅譯
寶王如來性起品第三十二之四
「◎佛子！云何菩薩摩訶薩知、見如來、應供、等正覺大般涅槃？此菩薩摩訶薩欲知、見如來、應供、等正覺大般涅槃者，當如是知如如般涅槃，如來大般涅槃亦復如是。如實際、如法界、如虛空界、如實性、如離欲際、如無相際、如我性際、如一切法性際、如真實際般涅槃，如來大般涅槃亦復如是。何以故？涅槃非生滅法，若法不生，當知不滅，去無所至
【現代漢語翻譯】 現代漢語譯本 一切的現象（數）， 所進入的沒有真正進入，法輪（佛法的教義）也是如此。 普遍進入一切聲音，所進入的沒有真正進入， 它們也沒有自性（獨立的本質），能令一切眾生歡喜。 超越一切數量，最終成就菩提（覺悟）， 想要宣說真實的意義，因此進入三昧（禪定）。 憑藉那三昧的力量，出生微妙的聲音， 完全與眾生平等，從而轉動正法輪（傳播佛法）。 又完全在那每一個聲音中， 出生無量的聲音，眾生的語言和法則。 大自在（佛的境界）沒有念頭，我從那些聲音中發出， 隨著接受教化的人，一切沒有聽不到的。 譬如文字，不在內也不在外， 無漏（沒有煩惱）不可窮盡，也沒有積聚。 十力（佛的十種力量）也是如此，轉動清凈的法輪， 無漏不可窮盡，諸佛的大神力。
《大方廣佛華嚴經》卷第三十五 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十六
東晉天竺三藏佛馱跋陀羅譯
寶王如來性起品第三十二之四
『佛子！菩薩摩訶薩（大菩薩）如何知見如來（佛）、應供（值得供養者）、等正覺（完全覺悟者）的大般涅槃（最終的寂滅）？這位菩薩摩訶薩想要知見如來、應供、等正覺的大般涅槃，應當這樣知道如如般涅槃（真如的寂滅），如來的大般涅槃也是如此。如實際（真理的實際）、如法界（宇宙的本體）、如虛空界（空性的境界）、如實性（真實的本性）、如離欲際（脫離慾望的境界）、如無相際（沒有現象的境界）、如我性際（自性的境界）、如一切法性際（一切事物本性的境界）、如真實際般涅槃（真實實際的寂滅），如來的大般涅槃也是如此。為什麼呢？涅槃不是生滅法，如果法不生，應當知道它不滅，去向沒有所至。』
【English Translation】 English version All phenomena (numbers), What enters has no real entry, the Dharma wheel (teachings of Buddhism) is also like this. Universally entering all sounds, what enters has no real entry, They also have no self-nature (independent essence), able to make all beings happy. Transcending all numbers, ultimately achieving Bodhi (enlightenment), Wanting to proclaim the true meaning, therefore entering Samadhi (meditative absorption). Relying on the power of that Samadhi, giving rise to subtle sounds, Completely equal with all beings, thereby turning the right Dharma wheel (spreading the Dharma). And also completely in each of those sounds, Giving rise to immeasurable sounds, the languages and laws of beings. The Great Self-Existent (state of Buddha) has no thoughts, I emit from those sounds, Following those who receive teachings, all without exception hear. For example, letters, neither inside nor outside, Without outflows (without afflictions) inexhaustible, also without accumulation. The Ten Powers (ten powers of the Buddha) are also like this, turning the pure Dharma wheel, Without outflows inexhaustible, the great divine power of all Buddhas.
The Avatamsaka Sutra, Volume 35 Taisho Tripitaka Volume 09 No. 0278 The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 36
Translated by Tripitaka Bhudhabhadra of Eastern Jin Dynasty
Chapter 32, Part 4: The Arising of the Nature of the Treasure King Tathagata
'Buddha's children! How does a Bodhisattva Mahasattva (great Bodhisattva) know and see the Great Parinirvana (ultimate extinction) of the Tathagata (Buddha), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened one)? This Bodhisattva Mahasattva, wanting to know and see the Great Parinirvana of the Tathagata, Arhat, Samyaksambuddha, should know the Suchness Parinirvana (extinction of Suchness) in this way, the Great Parinirvana of the Tathagata is also like this. Like the Actual Reality (actuality of truth), like the Dharma Realm (essence of the universe), like the Space Realm (state of emptiness), like the Real Nature (true nature), like the Boundary of Detachment (state of detachment from desires), like the Boundary of No-Form (state of no phenomena), like the Boundary of Self-Nature (state of self-nature), like the Boundary of the Nature of All Dharmas (nature of all things), like the True Actual Parinirvana (extinction of true actuality), the Great Parinirvana of the Tathagata is also like this. Why? Nirvana is not a law of arising and ceasing, if a law does not arise, it should be known that it does not cease, going nowhere.'
。
「佛子！如來、應供、等正覺不為菩薩演說顯現如來究竟涅槃。何以故？欲令諸菩薩於一念中，普見三世一切諸佛悉現前故。出生一切如來妙色，亦復不起二不二想。何以故？菩薩摩訶薩遠離諸想，無染著故。
「佛子！但如來欲令眾生歡喜，故出現於世；欲令眾生憂悲感慕，故示現涅槃。其實如來無有出世，亦無涅槃。何以故？如來常住如法界故；為化眾生，示現涅槃。
「佛子！設有日出照現世間，圓滿明凈與法界等，於一切世界凈水器中，影無不現。日無是念：『我能普現一切凈水。』佛子！彼時或有一水器破，日影不現。于意云何？彼影不現，豈日過耶？」
答曰：「不也！水器破，故日影不現。」
「佛子！如來智慧圓滿凈日，一念出現，悉能照明一切世界、一切法界、一切眾生，滅除垢濁，凈心水器，影無不顯，常現在前；但破器濁心眾生，不見如來法身影像，應見涅槃而得度者。是故，如來現般涅槃，其實如來不生不滅，永無滅度。佛子！譬如大火，於一切世界能為火事，焚燒草木無不盡者。有時彼火至無草木城邑聚落，自然而滅。于意云何？一切世間火悉滅不？」
答曰：「不也！」
「如來、應供、等正覺亦復如是，於一切世界施作佛事，或一佛
【現代漢語翻譯】 現代漢語譯本 『佛子！如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、等正覺（Samyaksambuddha，完全覺悟者）不為菩薩演說顯現如來究竟涅槃（Parinirvana，佛的最終寂滅）。為什麼呢？是爲了讓諸菩薩在一念之間，普遍見到三世一切諸佛都顯現在眼前。出生一切如來微妙的色身，也同樣不生起二元或非二元的想法。為什麼呢？因為菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）遠離各種想法，沒有執著和染污的緣故。 『佛子！只是如來想要讓眾生歡喜，所以才出現在世間；想要讓眾生憂愁悲傷感懷思慕，所以才示現涅槃。實際上如來沒有出世，也沒有涅槃。為什麼呢？因為如來常住於法界（Dharmadhatu，一切法的本性）的緣故；爲了教化眾生，才示現涅槃。 『佛子！假設有太陽升起照耀世間，圓滿明亮與法界相等，在一切世界的清凈水器中，影子沒有不顯現的。太陽沒有這樣的想法：『我能夠普遍顯現在一切清凈的水中。』佛子！那時或許有一個水器破裂，太陽的影子就不顯現了。你認為怎麼樣？那個影子不顯現，難道是太陽的過錯嗎？』 回答說：『不是的！是水器破裂，所以太陽的影子不顯現。』 『佛子！如來的智慧圓滿清凈如太陽，一念之間出現，就能夠照亮一切世界、一切法界、一切眾生，滅除污垢濁穢，清凈心之水器，影子沒有不顯現的，常常顯現在眼前；只是那些破損器皿和內心污濁的眾生，看不見如來法身（Dharmakaya，佛的法性之身）的影像，應該見到涅槃而得到度化的眾生。因此，如來示現般涅槃，實際上如來不生不滅，永遠沒有滅度。佛子！譬如大火，在一切世界能夠發揮火的作用，焚燒草木沒有不燒盡的。有時那火到了沒有草木的城邑聚落，自然就熄滅了。你認為怎麼樣？一切世間的火都熄滅了嗎？』 回答說：『不是的！』 『如來、應供、等正覺也是這樣，在一切世界施行佛事，或者一個佛
【English Translation】 English version 'Buddha-son! The Tathagata (Thus Gone One, an epithet of the Buddha), the Arhat (Worthy One, one who is worthy of offerings), the Samyaksambuddha (Perfectly Enlightened One) does not explain or reveal the ultimate Nirvana (final liberation) of the Tathagata to the Bodhisattvas. Why is that? It is to enable all Bodhisattvas to see all the Buddhas of the three times appearing before them in a single thought. The birth of all the wonderful forms of the Tathagatas also does not give rise to the idea of duality or non-duality. Why is that? Because the Bodhisattva-Mahasattvas (Great Bodhisattvas) are far from all thoughts, and have no attachments or defilements. 'Buddha-son! It is only that the Tathagata wishes to make sentient beings happy, and therefore appears in the world; wishing to make sentient beings feel sorrow, grief, and longing, therefore demonstrates Nirvana. In reality, the Tathagata has neither come into existence nor entered Nirvana. Why is that? Because the Tathagata always abides in the Dharmadhatu (the realm of Dharma, the nature of all things); for the sake of transforming sentient beings, Nirvana is demonstrated. 'Buddha-son! Suppose the sun rises and illuminates the world, its perfect brightness equal to the Dharmadhatu, and its reflection appears in all the clean water vessels in all the worlds. The sun does not have the thought: 『I am able to appear in all the clean water.』 Buddha-son! At that time, perhaps one water vessel is broken, and the sun's reflection does not appear. What do you think? Is the non-appearance of the reflection the fault of the sun?' The answer was: 'No! It is because the water vessel is broken that the sun's reflection does not appear.' 'Buddha-son! The Tathagata's wisdom is like the perfect and pure sun, appearing in a single thought, it is able to illuminate all worlds, all Dharmadhatus, and all sentient beings, eliminating defilements and impurities, and the reflection appears in the clean water vessels of the mind, always present before them; it is only that sentient beings with broken vessels and impure minds cannot see the image of the Tathagata's Dharmakaya (Dharma body, the body of the Dharma), those who should see Nirvana and be liberated. Therefore, the Tathagata demonstrates Parinirvana, but in reality, the Tathagata neither arises nor ceases, and never enters extinction. Buddha-son! It is like a great fire, which can perform the function of fire in all worlds, burning all grass and trees without exception. Sometimes that fire reaches cities and villages where there is no grass or trees, and it naturally goes out. What do you think? Has all the fire in the world gone out?' The answer was: 'No!' 'The Tathagata, the Arhat, the Samyaksambuddha is also like this, performing Buddha-works in all worlds, or one Buddha
剎化度已周，示現涅槃。于意云何？一切世界如來悉滅度耶？」
答曰：「不也！」
「佛子！是為菩薩摩訶薩知、見如來、應供、等正覺大般涅槃。
「複次，佛子！如大幻師，善知幻術。安住此術，於三千大千世界、一切城邑聚落、大王之都；普現幻身，住持幻身，壽命無盡。時，此幻師于彼城邑聚落、大王之都，隨事訖處，便舍幻身。于意云何？為三千大千世界幻身悉舍滅耶？」
答曰：「不也！」
「如來、應供、等正覺亦復如是，善知大慧幻術，具足出生巧方便慧，於一切法界普能示現如來幻身，常住如法界，究竟如虛空，隨諸佛剎教化度脫，已周訖處，示現涅槃；當知不以一佛剎示現涅槃故，如來究竟永滅度也。佛子！是為菩薩摩訶薩知、見如來大般涅槃。
「複次，佛子！如來示現般涅槃時，先入不動三昧。入三昧已，於一一身各放無量億千那由他大光；一一光明各出無量阿僧祇妙寶蓮華；一一蓮華各有不可說不可說妙寶華須；一一華須各有寶師子座；一一座上各有如來結跏趺坐。彼時所現諸如來身，悉與一切眾生數等。功德具足，相好莊嚴，究竟本願。時，有眾生善根熟者見如來，身心皆調伏稟受道化，彼如來身究竟安住，盡未來際，隨一切眾生所應受化，未
【現代漢語翻譯】 現代漢語譯本 『教化眾生的事業已經圓滿，（佛）示現涅槃。你的意思如何？是否一切世界中的如來都完全滅度了呢？』 回答說：『不是的！』 『佛子！這就是菩薩摩訶薩所知、所見的如來、應供、等正覺的大般涅槃。 『再者，佛子！就像偉大的幻術師，精通幻術。安住于這種幻術，在三千大千世界、一切城鎮村落、大王的都城；普遍示現幻化之身，住持幻化之身，壽命無盡。這時，這位幻術師在那些城鎮村落、大王的都城，隨著事情結束的地方，就捨棄幻化之身。你的意思如何？難道三千大千世界的幻化之身都完全捨棄滅亡了嗎？』 回答說：『不是的！』 『如來、應供、等正覺也是如此，善於運用大智慧的幻術，具足出生巧妙方便的智慧，在一切法界普遍能夠示現如來的幻化之身，常住如法界，究竟如虛空，隨著各個佛剎教化度脫眾生，在教化事業圓滿的地方，示現涅槃；應當知道，不能因為在一個佛剎示現涅槃，就認為如來究竟永遠滅度了。佛子！這就是菩薩摩訶薩所知、所見的如來大般涅槃。 『再者，佛子！如來示現般涅槃時，先進入不動三昧（Samadhi，禪定的一種）。進入三昧后，在每一個身體都放出無量億千那由他（Nayuta，數量單位）的大光明；每一道光明都出現無量阿僧祇（Asamkhya，數量單位）的妙寶蓮花；每一朵蓮花都有不可說不可說的妙寶花須；每一根花須都有寶師子座；每一個座上都有如來結跏趺坐。那時所顯現的諸如來身，都與一切眾生的數量相等。功德具足，相好莊嚴，究竟本願。這時，有善根成熟的眾生見到如來，身心都得到調伏，接受佛法的教化，那些如來身究竟安住，直到未來際，隨著一切眾生所應接受的教化，未
【English Translation】 English version 'The work of teaching and transforming beings has been completed, and (the Buddha) manifests Nirvana. What do you think? Do all Tathagatas in all worlds completely pass away?' The answer was: 'No, they do not!' 'Oh son of Buddha! This is how Bodhisattva Mahasattvas know and see the Great Parinirvana of the Tathagata, the Arhat, the Samyaksambuddha.' 'Furthermore, oh son of Buddha! It is like a great illusionist, skilled in the art of illusion. Abiding in this art, in the three thousand great thousand worlds, in all cities and villages, and in the capitals of great kings; he universally manifests illusory bodies, maintains these illusory bodies, and their lifespan is endless. At that time, this illusionist, in those cities and villages, and in the capitals of great kings, wherever the task is completed, he abandons the illusory body. What do you think? Do all the illusory bodies in the three thousand great thousand worlds completely perish?' The answer was: 'No, they do not!' 'The Tathagata, the Arhat, the Samyaksambuddha is also like this, skilled in the art of great wisdom illusion, fully possessing the wisdom of skillful means, universally able to manifest the illusory body of the Tathagata in all realms of Dharma, abiding eternally like the realm of Dharma, ultimately like space, following the teaching and transformation of beings in each Buddha-land, and manifesting Nirvana where the teaching work is completed; it should be known that because of manifesting Nirvana in one Buddha-land, it cannot be said that the Tathagata ultimately and eternally passes away. Oh son of Buddha! This is how Bodhisattva Mahasattvas know and see the Great Parinirvana of the Tathagata.' 'Furthermore, oh son of Buddha! When the Tathagata manifests Parinirvana, he first enters the Samadhi of Immovability (不動三昧). Having entered Samadhi, from each body he emits countless billions of nayutas (那由他) of great lights; from each light emerges countless asamkhyas (阿僧祇) of wondrous jeweled lotuses; each lotus has unspeakable and inexpressible wondrous jeweled filaments; each filament has a jeweled lion throne; on each throne sits a Tathagata in full lotus posture. The Tathagata bodies manifested at that time are equal in number to all living beings. They are complete in merit, adorned with marks and characteristics, and fulfill their original vows. At that time, those beings whose good roots are mature see the Tathagata, their minds and bodies are subdued, and they receive the teachings of the Dharma. Those Tathagata bodies abide eternally, until the end of the future, according to the teachings that all beings should receive, not yet
曾失時。彼如來身無有處所，非實非虛。如來但欲究竟過去諸大愿故；欲令眾生長養諸善根故；應現其身常住不滅。佛子！是為菩薩摩訶薩知、見如來、應供、等正覺大般涅槃。
「複次，佛子！此菩薩摩訶薩知、見如來涅槃無量無邊究竟法界無所障礙，不生、不滅，凈如虛空，安住實際，隨其所應而示現之。本願所持，不捨一切眾生、一切佛剎、一切諸法。」
爾時，普賢菩薩欲重明此義，以偈頌曰：
「譬如圓滿日， 一切法界等， 影現一切水， 唯除諸破器。 最勝亦如是， 普現一切世， 眾生無信心， 謂佛入涅槃。 譬如猛盛火， 焚燒一切物， 無草木聚落， 火則自然滅。 最勝亦如是， 充滿於法界， 究竟諸佛事， 示現入涅槃。 譬如大幻師， 示現無量身， 如來亦如是， 普現一切身。 究竟諸佛事， 示現般涅槃， 隨應受化者， 以此而示現。 最勝有三昧， 名曰不可動， 究竟佛事已， 然後入此定。 念出無數佛， 又放無量光， 光有無量華， 華有無量佛。 最勝無量身， 充滿諸法界， 積集功德者， 一切無不見。 善逝凈法身， 無量法界等， 壽命凈莊嚴，
【現代漢語翻譯】 現代漢語譯本 曾經失去時機。那位如來（Tathagata，佛的稱號）的身體沒有固定的處所，既不是真實存在也不是虛無縹緲。如來只是爲了徹底完成過去所發下的宏大誓願；爲了讓眾生能夠增長各種善根；才應機顯現其身，常住不滅。佛子！這就是菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）所知、所見的如來、應供（Arhat，值得供養的人）、等正覺（Samyak-sambuddha，完全覺悟的佛陀）的大般涅槃（Mahaparinirvana，佛陀的最終寂滅）。 再者，佛子！這位菩薩摩訶薩知曉、見到如來的涅槃是無量無邊、究竟圓滿的，遍及整個法界（Dharmadhatu，宇宙萬有），沒有任何障礙，不生不滅，清凈如同虛空，安住于真如實相（Bhūtatathatā，事物的真實本性），隨著眾生所應接受的教化而示現。這是因為本願的持守，不捨棄一切眾生、一切佛剎（Buddhakṣetra，佛的國土）、一切諸法（Dharma，佛法）。 當時，普賢菩薩（Samantabhadra，象徵一切菩薩行愿的菩薩）爲了再次闡明這個道理，用偈頌說道： 『譬如圓滿的太陽，照耀一切法界，影子顯現在一切水中，唯獨破損的器皿無法顯現。最殊勝的佛陀也是如此，普遍顯現在一切世間，但沒有信心的眾生，卻認為佛陀進入了涅槃。 譬如猛烈的火焰，焚燒一切事物，如果沒有草木聚集的地方，火焰自然就會熄滅。最殊勝的佛陀也是如此，充滿於整個法界，完成一切佛陀的事業后，才示現進入涅槃。 譬如偉大的幻術師，能夠示現無數的身形，如來也是如此，普遍示現一切身形。完成一切佛陀的事業后，示現般涅槃（Parinirvana，佛陀的最終寂滅），隨著應受教化的眾生，以此方式示現。 最殊勝的佛陀具有一種三昧（Samadhi，禪定），名為不可動，完成佛陀的事業后，然後進入這種禪定。從禪定中生出無數的佛陀，又放出無量的光明，光明中有無量的蓮花，蓮花中有無量的佛陀。 最殊勝的佛陀具有無量的身形，充滿整個法界，那些積聚功德的人，沒有誰不能見到。善逝（Sugata，佛的稱號）清凈的法身（Dharmakaya，佛的法性之身），與無量的法界相等，壽命清凈莊嚴，'
【English Translation】 English version Having lost the opportune time. That Tathagata's (Buddha's title) body has no fixed location, neither real nor unreal. The Tathagata only wishes to completely fulfill the great vows of the past; to enable sentient beings to cultivate various roots of goodness; therefore, he manifests his body, abiding eternally without extinction. O son of Buddha! This is how a Bodhisattva-mahasattva (great Bodhisattva) knows and sees the Mahaparinirvana (the final extinction of the Buddha) of the Tathagata, Arhat (worthy of offering), and Samyak-sambuddha (fully enlightened Buddha). Furthermore, O son of Buddha! This Bodhisattva-mahasattva knows and sees that the Tathagata's Nirvana is immeasurable, boundless, and ultimately complete, pervading the entire Dharmadhatu (the realm of all phenomena), without any obstruction, neither arising nor ceasing, pure like space, abiding in the true reality (Bhūtatathatā, the true nature of things), manifesting according to what sentient beings should receive. This is because of the upholding of the original vows, not abandoning all sentient beings, all Buddha-ksetras (Buddha's lands), and all Dharmas (teachings). At that time, Samantabhadra Bodhisattva (symbolizing the vows and practices of all Bodhisattvas), wishing to further clarify this meaning, spoke in verses: 'Like the full sun, illuminating the entire Dharmadhatu, its reflection appears in all water, except for broken vessels. The most excellent Buddha is also like this, universally appearing in all worlds, but sentient beings without faith believe that the Buddha has entered Nirvana. Like a fierce fire, burning all things, if there is no place where grass and wood gather, the fire will naturally extinguish. The most excellent Buddha is also like this, filling the entire Dharmadhatu, after completing all the Buddha's deeds, he manifests entering Nirvana. Like a great illusionist, who can manifest countless forms, the Tathagata is also like this, universally manifesting all forms. After completing all the Buddha's deeds, he manifests Parinirvana (the final extinction of the Buddha), manifesting in this way according to the sentient beings who should be taught. The most excellent Buddha possesses a Samadhi (meditative state) called Immovable, after completing the Buddha's deeds, he then enters this Samadhi. From this Samadhi, countless Buddhas are born, and immeasurable light is emitted, in the light are immeasurable lotuses, and in the lotuses are immeasurable Buddhas. The most excellent Buddha has immeasurable forms, filling the entire Dharmadhatu, those who have accumulated merit, none cannot see. The Sugata's (Buddha's title) pure Dharmakaya (Dharma body of the Buddha), is equal to the immeasurable Dharmadhatu, his life is pure and adorned,'
一切悉具足。 猶如無生性， 如來興亦然， 猶如無生性， 涅槃亦如是。 悉離語言道， 不可為譬諭， 天中天難勝， 具足一切德。
「佛子！云何菩薩摩訶薩知、見於如來、應供、等正覺所見聞恭敬供養所種善根？此菩薩摩訶薩知、見於如來所見聞恭敬供養所種善根，皆悉不虛，功德無盡；離一切愛，究竟解脫，果報不虛，滿足諸愿，於一切有為法中，不可窮盡，而能隨順無為智慧，起諸佛智究竟未來際，具足一切諸如來地。佛子！譬如丈夫食少金剛，終竟不消要從身過；至金剛輪際，然後乃住。所以者何？以彼金剛不可消故如是。佛子！于如來所少植善根，能壞一切有為煩惱，乃至究竟如來涅槃智慧，然後乃住。所以者何？于如來所植諸善根不可盡故。佛子！譬如須彌山等大幹草聚，若有人持如芥子火，悉能燒盡。何以故？火性悉能燒故。佛子！于如來所種少善根亦復如是，悉能燒滅一切煩惱，無有遺余，究竟涅槃。何以故？于如來所種諸善根性究竟故。佛子！譬如雪山有大藥王，名曰善現，若有見者，眼得清凈；若有聞者，耳得清凈；若聞香者，鼻得清凈；若嘗味者，舌得清凈；若有觸者，身得清凈；若取彼地土，悉能除滅無量眾病，安隱快樂；如來、應供、等正覺無上藥王亦
【現代漢語翻譯】 現代漢語譯本 一切都完全具足。 猶如無生之本性，如來出現世間也是如此， 猶如無生之本性，涅槃的境界也是如此。 完全超越了語言的表達，無法用比喻來形容， 天中之天難以戰勝，具足一切功德。
『佛子！菩薩摩訶薩如何知曉、見到如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、等正覺（Samyaksambuddha，完全覺悟者）所見聞、恭敬、供養所種下的善根？此菩薩摩訶薩知曉、見到在如來處所見聞、恭敬、供養所種下的善根，都真實不虛，功德無量無盡；遠離一切貪愛，最終解脫，果報真實不虛，滿足一切願望，在一切有為法中，無法窮盡，而能隨順無為的智慧，生起諸佛的智慧，直至未來際，具足一切諸如來地（Buddha-bhūmi，佛的境界）。佛子！譬如一個丈夫吃下少量金剛，最終不會被消化，一定要從身體排出；到達金剛輪際（Vajra-cakra，金剛輪的邊緣），然後才會停止。這是為什麼呢？因為那金剛無法被消化。佛子！在如來處稍微種下善根，就能摧毀一切有為的煩惱，乃至最終達到如來涅槃的智慧，然後才會停止。這是為什麼呢？因為在如來處所種下的善根無法窮盡。佛子！譬如須彌山（Sumeru，佛教中的聖山）那樣大的乾草堆，如果有人拿著像芥子那麼小的火，都能全部燒盡。為什麼呢？因為火的本效能夠燃燒。佛子！在如來處種下少許善根也是如此，能夠燒滅一切煩惱，沒有遺留，最終達到涅槃。為什麼呢？因為在如來處所種下的善根的本性是究竟的。佛子！譬如雪山（Himalaya，喜馬拉雅山）有大藥王，名叫善現（Sudarsana，美好的顯現），如果有人見到它，眼睛就能清凈；如果有人聽到它，耳朵就能清凈；如果聞到它的香味，鼻子就能清凈；如果嚐到它的味道，舌頭就能清凈；如果有人接觸到它，身體就能清凈；如果取用那裡的泥土，就能消除無量的疾病，安穩快樂；如來、應供、等正覺無上的藥王也是如此。』
【English Translation】 English version All are completely fulfilled. Like the nature of non-arising, so is the appearance of the Tathagata, Like the nature of non-arising, so is the state of Nirvana. Completely beyond the path of language, it cannot be described by metaphors, The Supreme among the heavens is invincible, possessing all virtues.
'Buddha-son! How does a Bodhisattva-Mahasattva know and see the roots of good planted by seeing, hearing, respecting, and making offerings to the Tathagata (the title of a Buddha), Arhat (one who is worthy of offerings), Samyaksambuddha (a fully enlightened one)? This Bodhisattva-Mahasattva knows and sees that the roots of good planted by seeing, hearing, respecting, and making offerings to the Tathagata are all true and not false, their merits are immeasurable and endless; they are free from all attachments, ultimately liberated, their karmic results are true and not false, fulfilling all wishes, and among all conditioned dharmas, they are inexhaustible, and they can follow the wisdom of the unconditioned, giving rise to the wisdom of all Buddhas, reaching the end of the future, and possessing all the Buddha-bhūmi (the state of Buddhahood). Buddha-son! For example, if a man eats a small amount of diamond, it will not be digested and must pass through the body; it will only stop when it reaches the edge of the Vajra-cakra (diamond wheel). Why is this? Because that diamond cannot be digested. Buddha-son! Planting even a small root of good at the place of the Tathagata can destroy all conditioned afflictions, and will only stop when it ultimately reaches the wisdom of the Tathagata's Nirvana. Why is this? Because the roots of good planted at the place of the Tathagata are inexhaustible. Buddha-son! For example, a pile of dry grass as large as Mount Sumeru (the sacred mountain in Buddhism), if someone holds a fire as small as a mustard seed, it can burn it all. Why is this? Because the nature of fire can burn. Buddha-son! Planting a small root of good at the place of the Tathagata is also like this, it can burn away all afflictions, leaving nothing behind, and ultimately reach Nirvana. Why is this? Because the nature of the roots of good planted at the place of the Tathagata is ultimate. Buddha-son! For example, in the Himalayas, there is a great king of medicine called Sudarsana (beautiful appearance), if someone sees it, their eyes will be purified; if someone hears it, their ears will be purified; if they smell its fragrance, their nose will be purified; if they taste its flavor, their tongue will be purified; if someone touches it, their body will be purified; if they take the soil from that place, it can eliminate countless diseases, bringing peace and happiness; the Tathagata, Arhat, Samyaksambuddha, the supreme king of medicine, is also like this.'
復如是，常以一切諸方便行饒益眾生。若有得見如來色身，眼得清凈；若有得聞如來名號，耳得清凈；若有得聞如來戒香，鼻得清凈；若有得味如來法味，舌得清凈，得金剛廣長清凈舌根，悉能演說一切言音；若有得觸如來光者，彼人即得清凈色身，究竟逮得無上法身；若有念如來者，得唸佛三昧，正念不亂；若有得經卷地如來塔廟，禮拜供養，彼眾生等具足善根，滅煩惱患，得賢聖樂。佛子！乃至不信邪見眾生，見聞佛者，彼諸眾生於見聞中所種善根果報不虛，乃至究竟涅槃，斷一切惡諸不善根，具足善根。佛子！于如來所見聞供養恭敬所種善根不可言說，不可為諭。何以故？如來不可思議，過思議故；但隨所應，佛為作諭。佛子！是為菩薩摩訶薩知、見於如來所見聞恭敬供養種諸善根。」
爾時，諸菩薩摩訶薩白普賢菩薩言：「佛子！當何名此經？云何奉持？」
「佛子！此經名為一切諸佛微密法藏。一切世間不能思議，如來所印大智光明開發示現如來種性；長養一切菩薩功德，一切世間無能破壞；隨順一切如來境界，令一切眾生皆悉清凈；分別演說佛究竟法。佛子！如是經典，但為乘不思議乘菩薩摩訶薩一向專心求菩提者分別解說，不為餘人。何以故？此經不入一切眾生之手，唯除菩薩。佛子！譬
【現代漢語翻譯】 現代漢語譯本：再者，菩薩應當時常運用一切方便法門來饒益眾生。如果有人能夠見到如來的色身，他的眼睛就會變得清凈；如果有人能夠聽到如來的名號，他的耳朵就會變得清凈；如果有人能夠聞到如來的戒香，他的鼻子就會變得清凈；如果有人能夠品嚐到如來的法味，他的舌頭就會變得清凈，獲得金剛般廣長清凈的舌根，能夠演說一切語言音聲；如果有人能夠接觸到如來的光明，那個人就會獲得清凈的色身，最終證得無上的法身；如果有人能夠憶念如來，就會獲得唸佛三昧（專注憶念佛陀的禪定），正念不散亂；如果有人能夠經過如來的塔廟，禮拜供養，這些眾生就會具足善根，滅除煩惱，獲得賢聖的快樂。佛子！乃至不信佛法、持有邪見的眾生，如果能夠見到或聽到佛陀，這些眾生在見聞中所種下的善根果報不會虛妄，乃至最終證得涅槃，斷除一切惡和不善的根源，具足善根。佛子！在如來那裡見聞、供養、恭敬所種下的善根，是不可言說、不可比喻的。為什麼呢？因為如來是不可思議的，超越了思議的範疇；只是爲了適應眾生的根器，佛陀才用比喻來說明。佛子！這就是菩薩摩訶薩（大菩薩）所知、所見的，在如來那裡見聞、恭敬、供養所種下的各種善根。 當時，諸位菩薩摩訶薩（大菩薩）向普賢菩薩請教說：『佛子！這部經應當叫什麼名字？我們應當如何奉持？』 普賢菩薩回答說：『佛子！這部經名為一切諸佛微密法藏（一切佛陀秘密的法寶）。一切世間都無法思議，如來所印證的大智慧光明，開發顯示如來的種性；增長一切菩薩的功德，一切世間都無法破壞；順應一切如來的境界，使一切眾生都能夠清凈；分別演說佛陀究竟的法。佛子！這樣的經典，只是為那些修習不可思議乘（超越常識的修行方法）的菩薩摩訶薩，一心專求菩提（覺悟）的人分別解說，不為其他人。為什麼呢？因為這部經不會落入一切眾生的手中，唯有菩薩才能得到。佛子！譬如'
【English Translation】 English version: Furthermore, Bodhisattvas should always use all expedient means to benefit sentient beings. If someone can see the physical body of the Tathagata (Buddha), their eyes will become pure; if someone can hear the name of the Tathagata, their ears will become pure; if someone can smell the fragrance of the Tathagata's precepts, their nose will become pure; if someone can taste the flavor of the Tathagata's Dharma, their tongue will become pure, obtaining a diamond-like, broad, and pure tongue root, capable of expounding all languages and sounds; if someone can touch the light of the Tathagata, that person will obtain a pure physical body, ultimately attaining the unsurpassed Dharma body; if someone can remember the Tathagata, they will attain the Samadhi (meditative state) of Buddha-recollection, with right mindfulness undisturbed; if someone can pass by the stupa or temple of the Tathagata, making prostrations and offerings, these beings will be endowed with good roots, extinguish afflictions, and attain the joy of the noble ones. O son of the Buddha! Even those beings who do not believe in the Dharma and hold wrong views, if they can see or hear the Buddha, the good roots they plant through seeing and hearing will not be in vain, and they will eventually attain Nirvana, cutting off all evil and unwholesome roots, and be endowed with good roots. O son of the Buddha! The good roots planted through seeing, hearing, making offerings, and showing reverence to the Tathagata are inexpressible and incomparable. Why is this so? Because the Tathagata is inconceivable, beyond the realm of thought; it is only to accommodate the capacities of sentient beings that the Buddha uses metaphors to explain. O son of the Buddha! This is what Bodhisattva Mahasattvas (great Bodhisattvas) know and see, the various good roots planted through seeing, hearing, showing reverence, and making offerings to the Tathagata. At that time, the Bodhisattva Mahasattvas asked Samantabhadra Bodhisattva, 'O son of the Buddha! What should this sutra be called? And how should we uphold it?' Samantabhadra Bodhisattva replied, 'O son of the Buddha! This sutra is called the Secret Treasury of All Buddhas. It is inconceivable to all the world, the great wisdom light sealed by the Tathagata, revealing the Tathagata's lineage; it increases the merits of all Bodhisattvas, and cannot be destroyed by anything in the world; it accords with the realm of all Tathagatas, enabling all sentient beings to become pure; it separately expounds the ultimate Dharma of the Buddha. O son of the Buddha! Such a sutra is only explained separately for those Bodhisattva Mahasattvas who practice the inconceivable vehicle (a method of practice beyond ordinary understanding) and wholeheartedly seek Bodhi (enlightenment), not for others. Why is this so? Because this sutra will not fall into the hands of all sentient beings, only Bodhisattvas can obtain it. O son of the Buddha! For example,'
如轉輪聖王所有七寶，因此寶故，行轉輪王法。聖王七寶無堪持者，唯除第一夫人所生太子，具足成就聖王相者。佛子！若轉輪王無此太子具眾德者，王命終后，此諸寶等自然散滅。佛子！此經如是不入一切眾生之手，唯除如來法王真子：從諸如來種姓家生，種如來相諸善根者；若無此等佛之真子，斯經則滅。何以故？一切聲聞、緣覺不聞此經，何況受持、書寫、解說，無有是處。唯除菩薩摩訶薩能自誦持、書寫經卷。佛子！是故菩薩摩訶薩聞此經者，歡喜恭敬，頂戴受持。何以故？菩薩摩訶薩信樂此經，少作方便，必決定得無上菩提。佛子！菩薩摩訶薩雖無量億那由他劫，行六波羅蜜，修習道品善根，未聞此經，雖聞不信，受持隨順，是等猶為假名菩薩，不從如來種姓家生。佛子！若菩薩摩訶薩得聞此經，聞已信向受持隨順，當知此等為真佛子，從佛家生，隨順一切如來境界，具足一切菩薩正法，安住一切種智境界，遠離一切世間諸法，出生長養如來所行，到一切菩薩諸法彼岸，于如來自在正法心無疑惑，究竟安住無師之地，深入一切如來境界。佛子！菩薩摩訶薩聞此經已，應當發平等意、行無量心，遠離一切虛妄之想，究竟直心面對，正念一切如來，修習平等清凈，猶如虛空；分別觀察一切菩薩行業與法界等，具
【現代漢語翻譯】 現代漢語譯本：如同轉輪聖王擁有的七種寶物，因為這些寶物的緣故，他才能施行轉輪聖王的統治。這七種寶物沒有誰能夠持有，唯有第一夫人所生的太子，並且具備轉輪聖王的相貌，才能持有。佛子！如果轉輪聖王沒有這樣一位具備眾多美德的太子，那麼在國王去世后，這些寶物就會自然消散。佛子！這部經也是如此，它不會落入任何眾生的手中，唯有如來法王的真子才能持有：他們是從諸如來的種姓家族中出生，種下瞭如來相的各種善根。如果沒有這樣的佛之真子，這部經就會滅絕。為什麼呢？因為一切聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，獨自覺悟的人）都聽不到這部經，更何況是受持、書寫、解說，這是不可能的。唯有菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）能夠自己誦讀、受持、書寫這部經卷。佛子！因此，菩薩摩訶薩聽到這部經時，應當歡喜恭敬，頂戴受持。為什麼呢？因為菩薩摩訶薩如果信樂這部經，稍微努力修行，必定能夠證得無上菩提（anuttara-samyak-sambodhi，無上正等正覺）。佛子！菩薩摩訶薩即使在無量億那由他劫（nayuta-kalpa，極長的時間單位）中，修行六波羅蜜（paramita，到達彼岸的方法），修習道品善根，如果沒有聽聞這部經，即使聽聞也不相信，不接受、不隨順，這些人仍然只是假名菩薩，不是從如來種姓家族中出生的。佛子！如果菩薩摩訶薩能夠聽聞這部經，聽聞后信受、接受、隨順，應當知道這些人才是真正的佛子，是從佛家出生的，隨順一切如來的境界，具備一切菩薩的正法，安住於一切種智（sarvajnata，一切智慧）的境界，遠離一切世間的法，出生、成長、修養如來所行的道路，到達一切菩薩諸法的彼岸，對於如來自在的正法心無疑惑，最終安住于無師之地，深入一切如來的境界。佛子！菩薩摩訶薩聽聞這部經后，應當發起平等心，修行無量心，遠離一切虛妄的想法，最終以正直的心面對，正念一切如來，修習平等清凈，猶如虛空；分別觀察一切菩薩的行業與法界等，具足一切功德。
【English Translation】 English version: Just as the seven treasures belong to a Chakravartin King (universal monarch), and because of these treasures, he is able to rule as a Chakravartin King. No one can hold these seven treasures except the crown prince born of the first queen, who possesses the characteristics of a Chakravartin King. O son of the Buddha! If the Chakravartin King does not have such a crown prince with many virtues, then after the king's death, these treasures will naturally scatter and disappear. O son of the Buddha! This sutra is also like this; it will not fall into the hands of any sentient being, except for the true son of the Dharma King, the Tathagata (Buddha): those who are born from the lineage of the Tathagatas, who have planted the roots of goodness that are the characteristics of the Tathagata. If there are no such true sons of the Buddha, this sutra will perish. Why is that? Because all Sravakas (hearers of the teachings) and Pratyekabuddhas (solitary realizers) do not hear this sutra, let alone receive, uphold, write, or explain it; this is impossible. Only Bodhisattva-Mahasattvas (great Bodhisattvas) can themselves recite, uphold, and write this sutra. O son of the Buddha! Therefore, when Bodhisattva-Mahasattvas hear this sutra, they should rejoice, be respectful, and uphold it with reverence. Why is that? Because if Bodhisattva-Mahasattvas believe in and delight in this sutra, with a little effort in practice, they will surely attain Anuttara-Samyak-Sambodhi (supreme perfect enlightenment). O son of the Buddha! Even if Bodhisattva-Mahasattvas have practiced the Six Paramitas (perfections) for countless nayuta-kalpas (extremely long periods of time), cultivating the roots of goodness of the path, if they have not heard this sutra, or even if they have heard it but do not believe, accept, or follow it, these are still only nominally Bodhisattvas, not born from the lineage of the Tathagatas. O son of the Buddha! If Bodhisattva-Mahasattvas can hear this sutra, and after hearing it, believe, accept, and follow it, you should know that these are the true sons of the Buddha, born from the Buddha's family, following the realm of all Tathagatas, possessing all the true Dharma of Bodhisattvas, abiding in the realm of Sarvajnata (all-knowing wisdom), far from all worldly dharmas, giving birth to, growing, and cultivating the path walked by the Tathagatas, reaching the other shore of all Bodhisattva dharmas, having no doubt in their minds about the self-existent true Dharma of the Tathagatas, ultimately abiding in the place of no teacher, and deeply entering the realm of all Tathagatas. O son of the Buddha! After hearing this sutra, Bodhisattva-Mahasattvas should generate a mind of equality, practice immeasurable minds, be far from all false thoughts, ultimately face with a straightforward mind, be mindful of all Tathagatas, cultivate equality and purity, like space; and separately observe all the practices of Bodhisattvas and the Dharma realm, possessing all merits.
足成就一切智智，遠離一切世間垢濁，發清凈心，充滿一切十方世界，深入一切菩薩法門，平等觀察三世諸佛，具足善根功德智慧，深入此等一切諸法，而無所入，不念一法，不念二法，悉平等觀無量諸法。佛子！菩薩摩訶薩成就如是等功德，少作方便，得無師智。」
爾時，普賢菩薩欲重明此義，以偈頌曰：
「若見聞如來， 恭敬及供養， 所植諸善根， 無量不可稱。 一切有為中， 不可得窮盡， 寂滅諸煩惱， 離苦得涅槃。 譬如有一人， 吞服少金剛， 究竟不可消， 下至金剛際。 如是十力所， 見聞供養福， 具足金剛智， 煩惱滅無餘。 譬如干草積， 等彼須彌山， 投火如芥子， 燒盡悉無餘。 如是善逝所， 若植少功德， 燒滅諸煩惱， 正趣到涅槃。 譬如雪山中， 有大藥王樹， 見聞嗅味觸， 除滅一切患。 十力亦如是， 若有見聞者， 修習勝功德， 究竟成菩提。」
爾時，十方不可說不可說百千億那由他佛剎微塵等世界，六種震動：東涌西沒、西涌東沒、南涌北沒、北涌南沒、邊涌中沒、中涌邊沒；及十八相動，所謂：動、遍動、等遍動，起、遍起、等遍起，覺、遍覺、等遍覺，震、
【現代漢語翻譯】 現代漢語譯本 完全成就一切智智（能知一切的智慧），遠離世間一切污垢，發起清凈的心，充滿所有十方世界，深入一切菩薩的修行法門，平等觀察過去、現在、未來三世諸佛，具備善根、功德和智慧，深入理解所有這些法，卻不執著于任何法，不執著於一個法，也不執著于兩個法，平等地觀察無量諸法。佛子！菩薩摩訶薩成就這樣的功德，只需稍作努力，就能獲得無師自通的智慧。 那時，普賢菩薩爲了再次闡明這個道理，用偈頌說道： 『如果能見到如來（佛的稱號），恭敬並供養，所種下的各種善根，是無量無邊不可稱量的。在一切有為法中，這種善根的功德是無法窮盡的，它能使人寂滅一切煩惱，脫離痛苦，獲得涅槃（佛教的最高境界）。譬如有一個人，吞服了少量的金剛（比喻堅不可摧），最終無法消化，一直到金剛的盡頭。同樣，對於具有十力（佛的十種力量）的佛，見聞供養所獲得的福報，能使人具足金剛般的智慧，煩惱徹底滅盡。譬如堆積如須彌山（佛教中的高山）般多的乾草，投入如芥子般小的火，就能全部燒盡。同樣，在善逝（佛的稱號）那裡，如果種下少許功德，就能燒滅一切煩惱，直接趨向涅槃。譬如在雪山中，有一棵大藥王樹，見到、聽到、嗅到、嚐到、觸到它，就能消除一切疾病。十力佛也是如此，如果有能見到、聽到佛的人，修習殊勝的功德，最終就能成就菩提（覺悟）。』 那時，十方不可說不可說百千億那由他（佛教中的大數）佛剎微塵數等的世界，發生了六種震動：東方涌起西方沉沒，西方涌起東方沉沒，南方涌起北方沉沒，北方涌起南方沉沒，邊緣涌起中央沉沒，中央涌起邊緣沉沒；以及十八種震動相，即：動、遍動、等遍動，起、遍起、等遍起，覺、遍覺、等遍覺，震、
【English Translation】 English version Having fully accomplished all-knowing wisdom (the wisdom that knows everything), being far removed from all worldly defilements, generating a pure mind, filling all the ten directions of the world, deeply entering all the Bodhisattva's practices, observing all Buddhas of the past, present, and future equally, possessing roots of goodness, merit, and wisdom, deeply understanding all these dharmas, yet not clinging to any dharma, not clinging to one dharma, nor clinging to two dharmas, observing all limitless dharmas equally. O son of the Buddha! A Bodhisattva Mahasattva who has accomplished such merits, with little effort, can attain wisdom without a teacher. At that time, Samantabhadra Bodhisattva, wishing to further clarify this meaning, spoke in verses: 'If one sees the Tathagata (an epithet of the Buddha), respects and makes offerings, the roots of goodness planted are immeasurable and incalculable. Among all conditioned phenomena, the merit of this root of goodness is inexhaustible; it can extinguish all afflictions, liberate from suffering, and attain Nirvana (the highest state in Buddhism). For example, if a person swallows a small amount of diamond (a metaphor for the indestructible), it cannot be digested and will remain until the end of the diamond. Similarly, the merit gained from seeing, hearing, and making offerings to the Buddha who possesses the ten powers (ten powers of the Buddha), enables one to possess diamond-like wisdom, and all afflictions are completely extinguished. For example, a pile of dry grass as large as Mount Sumeru (a high mountain in Buddhism), if a fire as small as a mustard seed is thrown into it, it will be completely burned. Similarly, in the presence of the Sugata (an epithet of the Buddha), if one plants a small amount of merit, it can burn away all afflictions and directly lead to Nirvana. For example, in the snowy mountains, there is a great king of medicinal trees; seeing, hearing, smelling, tasting, and touching it can eliminate all diseases. The Buddha with ten powers is also like this; if there are those who see and hear the Buddha, cultivate superior merits, they will ultimately achieve Bodhi (enlightenment).' At that time, in the ten directions, in inexpressible, inexpressible hundreds of thousands of billions of nayutas (a large number in Buddhism) of Buddha lands, as many as dust particles, the worlds shook in six ways: the east rose and the west sank, the west rose and the east sank, the south rose and the north sank, the north rose and the south sank, the edges rose and the center sank, the center rose and the edges sank; and there were eighteen kinds of shaking, namely: shaking, universal shaking, equal universal shaking, rising, universal rising, equal universal rising, awakening, universal awakening, equal universal awakening, quaking,
遍震、等遍震，吼、遍吼、等遍吼，涌、遍涌、等遍涌。
爾時，佛神力故，法如是故，雨眾華云，勝過諸天；雨寶衣云、蓋云、幢云、幡云、香云、涂香云、鬘云、莊嚴云、眾寶云、菩薩讚歎云、菩薩身云、三藐三菩提云，普令不可思議世界皆悉清凈，雨如來妙音聲云，充滿無量無邊法界。如此四天下，佛神力故，令諸菩薩皆大歡喜，一切十方亦復如是。
爾時，十方各過八十不可說百千億那由他佛剎微塵等世界之外，各有八十不可說百千億那由他世界微塵等如來，悉現其身，若近對面，同號普賢。現已，咸作是言：「善哉！善哉！佛子！乃能承佛神力，隨順深法解說不可思議如來性起正法。佛子！我等諸佛亦說此法，十方一切諸佛及諸菩薩亦復如是；說此經時，百千佛剎微塵等菩薩，得菩薩一切明，一切三昧，授一生記，當成阿耨多羅三藐三菩提。一佛剎微塵等眾生，發菩提心，我等悉與授記，于未來世當成佛道，悉同一號，號佛勝境界。是故，我等普為未來諸菩薩故，護持此經，令久住世。如此四天下所度眾生，十方無量阿僧祇不可思議、不可稱、不可量、不可說法界、虛空界等一切世界所度眾生，亦復如是。盧舍那佛本願力故，法如是故，善根力故，如來無盡智故，如來不失時故，隨其所應化菩
【現代漢語翻譯】 現代漢語譯本：震動、普遍震動、平等普遍震動，吼聲、普遍吼聲、平等普遍吼聲，涌現、普遍涌現、平等普遍涌現。 那時，由於佛的神力，以及佛法的緣故，降下各種花云，勝過諸天所擁有的；降下寶衣云、寶蓋云、寶幢云、寶幡云、香云、涂香云、花鬘云、莊嚴云、眾寶云、菩薩讚歎云、菩薩身云、三藐三菩提（無上正等正覺）云，普遍令不可思議的世界都清凈，降下如來微妙音聲云，充滿無量無邊的法界。如此這四天下，由於佛的神力，令諸菩薩都非常歡喜，一切十方世界也是如此。 那時，十方世界各自越過八十不可說百千億那由他（極大的數量單位）佛剎微塵數等世界之外，各有八十不可說百千億那由他世界微塵數等如來，都顯現他們的身形，如同近在眼前，都同號為普賢（普遍賢善）。顯現之後，都這樣說：『善哉！善哉！佛子！你能夠承佛的神力，隨順甚深佛法，解說不可思議的如來性起正法。佛子！我們諸佛也宣說此法，十方一切諸佛以及諸菩薩也是如此；在宣說此經時，百千佛剎微塵數等菩薩，得到菩薩的一切光明，一切三昧（禪定），被授記將來成佛，當成就阿耨多羅三藐三菩提（無上正等正覺）。一佛剎微塵數等眾生，發菩提心，我們都給他們授記，在未來世當成就佛道，都同一個名號，號為佛勝境界。因此，我們普遍爲了未來諸菩薩的緣故，護持此經，令其長久住世。如此這四天下所度化的眾生，十方無量阿僧祇（極大的數量單位）不可思議、不可稱、不可量、不可說法界、虛空界等一切世界所度化的眾生，也是如此。』由於盧舍那佛（報身佛）的本願力，佛法就是如此，善根的力量，如來無盡的智慧，如來不失時機，隨其所應化度。
【English Translation】 English version: Shaking, universal shaking, equal universal shaking; roaring, universal roaring, equal universal roaring; surging, universal surging, equal universal surging. At that time, due to the Buddha's spiritual power and the nature of the Dharma, clouds of various flowers rained down, surpassing those of the heavens; clouds of precious garments, canopies, banners, streamers, incense, perfumed ointments, garlands, ornaments, various treasures, bodhisattva praises, bodhisattva bodies, and Samyak-sambodhi (supreme perfect enlightenment) rained down, universally purifying the inconceivable worlds, and clouds of the Tathagata's wonderful voice rained down, filling the immeasurable and boundless Dharma realms. In this Jambudvipa (the four continents), due to the Buddha's spiritual power, all the bodhisattvas were greatly delighted, and it was the same in all the ten directions. At that time, in each of the ten directions, beyond eighty inexpressible hundreds of thousands of billions of nayutas (a large number unit) of Buddha-lands as numerous as fine dust particles, there were eighty inexpressible hundreds of thousands of billions of nayutas of Tathagatas as numerous as fine dust particles, all manifesting their bodies, as if face to face, all with the same name, Samantabhadra (Universal Worthy). Having manifested, they all said, 'Excellent! Excellent! Buddha-son! You are able to uphold the Buddha's spiritual power, follow the profound Dharma, and explain the inconceivable Dharma of the Tathagata's inherent nature. Buddha-son! We Buddhas also expound this Dharma, and all the Buddhas and bodhisattvas in the ten directions do likewise; when this sutra is expounded, bodhisattvas as numerous as fine dust particles of hundreds of thousands of Buddha-lands will attain all the lights of bodhisattvas, all samadhis (meditative states), and receive predictions of future Buddhahood, and will achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment). Beings as numerous as fine dust particles of one Buddha-land will generate the Bodhi mind, and we will all give them predictions that they will achieve Buddhahood in the future, all with the same name, the Buddha's Supreme Realm. Therefore, we universally protect this sutra for the sake of future bodhisattvas, so that it may abide in the world for a long time. The beings who are saved in this Jambudvipa, and the beings who are saved in all the immeasurable, incalculable, inconceivable, unnameable, unmeasurable, indescribable Dharma realms, space realms, and all other worlds in the ten directions, are also the same.' Due to the original vows of Vairocana Buddha (the reward body Buddha), the Dharma is such, the power of good roots, the Tathagata's inexhaustible wisdom, and the Tathagata's not missing the right time, they are transformed according to their needs.
薩故，廣行普賢菩薩行故，示現一切種智故。」
爾時，十方各過十不可說百千億那由他佛剎微塵等世界之外，各有十不可說百千億那由他佛剎微塵等菩薩，來詣此土，充滿一切法界，示現菩薩大妙莊嚴，放大光明網，震動一切世界，壞散一切諸魔宮殿，除滅一切惡道諸難，照明一切如來功德，讚歎一切如來正法，普雨無量無邊供養雲雨，示現無量種種異身，示現己身，是無量諸佛法門之器。時，彼諸菩薩承佛神力，各作是言：「善哉！善哉！佛子！乃能說是如來不可壞法。佛子！我等一切悉名普賢，于普光明世界普勝如來所凈修梵行；彼諸佛所亦說是經：如是句，如是味，如是行，如是相貌。佛子！我等承佛神力故，法如是故，于彼世界來詣此土，為汝作證。一切十方盡法界、虛空界等一切世界，亦復如是。」
爾時，普賢菩薩承佛神力，觀察一切諸菩薩眾。欲重明如來性起正法，欲說如來無量功德，欲明如來正法不可沮壞，欲生一切菩薩無量智慧法明，欲說一切具足佛法，欲觀察一切群生類心，欲隨所應化不失時，欲分別一切無量無邊菩薩正法，欲顯現一切如來變化自在莊嚴，欲明一切如來一身無異，欲出生一切菩薩無量本行，以偈頌曰：
「一切諸如來， 所成就威儀， 舉世悉稱譽，
【現代漢語翻譯】 現代漢語譯本：因此，（菩薩）廣泛地實踐普賢菩薩的行愿，以此來示現一切種智（佛陀的智慧）。
那時，從十方世界，每一個方向都超越了十不可說百千億那由他（極大的數字）佛剎微塵數的世界之外，各有十不可說百千億那由他佛剎微塵數的菩薩，來到這個世界，充滿了整個法界，示現菩薩的大妙莊嚴，放出巨大的光明網，震動一切世界，摧毀一切魔王的宮殿，消除一切惡道的苦難，照亮一切如來的功德，讚歎一切如來的正法，普遍降下無量無邊的供養雲雨，示現無量種種不同的身形，示現自身是無量諸佛法門的器皿。當時，那些菩薩們承蒙佛陀的神力，各自說道：『善哉！善哉！佛子！你竟然能夠宣說如來不可毀壞的法。佛子！我們一切都名為普賢，在普光明世界普勝如來那裡清凈地修行梵行；那些佛陀們也宣說這部經：就是這樣的語句，這樣的意義，這樣的修行，這樣的相貌。佛子！我們承蒙佛陀的神力，因為法就是這樣，所以從那個世界來到這裡，為你作證。一切十方盡法界、虛空界等一切世界，也都是這樣。』
那時，普賢菩薩承蒙佛陀的神力，觀察一切菩薩大眾。想要再次闡明如來性起正法，想要宣說如來無量的功德，想要闡明如來的正法不可破壞，想要生起一切菩薩無量的智慧法明，想要宣說一切具足的佛法，想要觀察一切眾生的心念，想要隨順所應教化的對象而不失時機，想要分別一切無量無邊的菩薩正法，想要顯現一切如來變化自在的莊嚴，想要闡明一切如來一身沒有差異，想要出生一切菩薩無量的本行，於是用偈頌說道：
『一切諸如來，所成就的威儀，舉世都稱讚，』
【English Translation】 English version: Therefore, (the Bodhisattva) extensively practices the vows of Samantabhadra Bodhisattva, thereby manifesting the Omniscience (Buddha's wisdom).
At that time, from the ten directions, each direction beyond ten inexpressible hundreds of thousands of billions of nayutas (extremely large numbers) of Buddha-lands as numerous as dust motes, there were ten inexpressible hundreds of thousands of billions of nayutas of Bodhisattvas, as numerous as dust motes of Buddha-lands, who came to this world, filling the entire Dharma Realm, manifesting the great and wondrous adornments of Bodhisattvas, emitting vast nets of light, shaking all the worlds, destroying all the palaces of the demon kings, eliminating the sufferings of all evil paths, illuminating the merits of all Tathagatas, praising the true Dharma of all Tathagatas, universally raining down immeasurable and boundless clouds of offerings, manifesting immeasurable and various different forms, manifesting themselves as vessels of the immeasurable Dharma doors of all Buddhas. At that time, those Bodhisattvas, relying on the Buddha's spiritual power, each said: 'Excellent! Excellent! Buddha-child! You are able to expound the indestructible Dharma of the Tathagata. Buddha-child! We are all named Samantabhadra, and we have been purely cultivating Brahma-conduct in the Pure Light World under the Tathagata Universal Victory; those Buddhas also expound this Sutra: such are the phrases, such is the meaning, such is the practice, such is the appearance. Buddha-child! We, relying on the Buddha's spiritual power, because the Dharma is such, have come from that world to this land to bear witness for you. All the worlds throughout the ten directions, the Dharma Realm, and the Space Realm, are also like this.'
At that time, Samantabhadra Bodhisattva, relying on the Buddha's spiritual power, observed all the Bodhisattva assemblies. He wished to further clarify the Tathagata's Dharma of arising from nature, wished to expound the immeasurable merits of the Tathagata, wished to clarify that the Tathagata's true Dharma is indestructible, wished to generate immeasurable wisdom and Dharma-light in all Bodhisattvas, wished to expound all the complete Buddha-Dharma, wished to observe the minds of all sentient beings, wished to teach according to what is appropriate without losing the opportune time, wished to distinguish all the immeasurable and boundless Bodhisattva's true Dharma, wished to manifest the adornments of all Tathagatas' transformations and freedom, wished to clarify that all Tathagatas are one body without difference, wished to bring forth the immeasurable fundamental practices of all Bodhisattvas, and thus spoke in verses:
'All the Tathagatas, the majestic conduct they have accomplished, are praised by the whole world,'
無能為譬諭。 為饒益眾生， 令悉開解故， 以非諭為諭， 顯現真實義。 如是微密法， 無量劫難聞， 精進智慧者， 乃聞如來藏。 若有聞此經， 歡喜恭敬者， 此等已過去， 供養無量佛。 當知如此人， 諸天常讚歎， 一切諸善逝， 攝取常守護。 一切諸善逝， 世上世間勝， 最勝歡喜眾， 此經為內藏。 能出生無量， 一切白凈道， 是故離放逸， 一心常奉持。」◎◎
大方廣佛華嚴經離世間品第三十三之一
爾時，世尊在摩竭提國寂滅道場普光法堂，坐蓮華藏寶師子座，成等正覺；念不二念，無相念；住佛所住，等一切佛；到無礙趣，得不還法，無礙境界，住不思議，遠離三世；於一切世界普現其身，知一切法具足成就一切妙行，永滅疑惑，離虛妄身，能與一切菩薩無量智慧，住佛無二法，究竟到彼岸，具足如來不可沮壞智慧法門，究竟無量無邊虛空、法界等如來諸地；與百千億那由他不可說一切佛剎微塵等菩薩摩訶薩俱，悉是一生當成阿耨多羅三藐三菩提，各從十方世界來集，具足成就一切菩薩方便智慧，善巧方便，調伏眾生，悉令安住菩薩正法，分別了知一切世界，觀察明達解脫境界，悉已除滅一切虛妄，具足成
【現代漢語翻譯】 現代漢語譯本 無法用譬喻來形容。 爲了饒益眾生，讓他們都能開悟理解， 用非譬喻的方式作為譬喻，來顯現真實的意義。 這樣深奧微妙的佛法，經過無量劫都難以聽聞， 只有精進且具有智慧的人，才能聽聞如來藏。 如果有人聽聞此經，心生歡喜並恭敬， 這些人過去已經供養過無量諸佛。 應當知道這樣的人，諸天都會常常讚歎， 一切諸佛都會攝受並常常守護。 一切諸佛，是世上世間最殊勝的， 最殊勝歡喜的眾生，此經是他們的內在寶藏。 能夠出生無量的一切清凈之道， 因此要遠離放逸，一心常常奉持此經。」
《大方廣佛華嚴經·離世間品》第三十三之一
當時，世尊在摩竭提國（Magadha）寂滅道場（Bodhimanda）普光法堂，坐在蓮華藏寶師子座上，成就等正覺（Anuttara-samyak-sambodhi）；心中念著不二之念，無相之念；安住于佛所安住的境界，等同於一切諸佛；到達無礙的境界，獲得不退轉之法，處於無礙的境界，安住于不可思議的境界，遠離過去、現在、未來三世；在一切世界普遍顯現其身，了知一切法都具足成就一切微妙的修行，永遠滅除疑惑，脫離虛妄之身，能夠給予一切菩薩無量的智慧，安住于佛的無二之法，最終到達彼岸，具足如來不可破壞的智慧法門，最終到達無量無邊的虛空、法界等如來諸地；與百千億那由他不可說一切佛剎微塵數等菩薩摩訶薩（Bodhisattva-Mahasattva）在一起，他們都將在這一生中成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），各自從十方世界前來聚集，具足成就一切菩薩的方便智慧，善巧方便，調伏眾生，使他們都安住于菩薩的正法，分別了知一切世界，觀察明達解脫的境界，都已除滅一切虛妄，具足成就
【English Translation】 English version It cannot be described by any analogy. For the benefit of all beings, to enable them to fully understand, Using non-analogies as analogies, to reveal the true meaning. Such profound and subtle Dharma, is difficult to hear even after countless eons, Only those who are diligent and wise can hear the Tathāgatagarbha (Buddha-nature). If anyone hears this sutra, and rejoices with reverence, These beings have already made offerings to countless Buddhas in the past. Know that such beings are constantly praised by the devas (gods), All Buddhas embrace and constantly protect them. All Buddhas, are the most supreme in the world and beyond, For the most supreme and joyful beings, this sutra is their inner treasure. It can give rise to countless pure paths, Therefore, one should stay away from negligence, and always uphold this sutra with a focused mind.」
The Avatamsaka Sutra, Chapter 33, Part 1: Leaving the World
At that time, the World Honored One, in the Bodhimanda (place of enlightenment) of Magadha, in the Universal Light Dharma Hall, sat on the Lion Throne of the Lotus Treasury, having attained Anuttara-samyak-sambodhi (supreme enlightenment); contemplating the non-dual thought, the thought of no-form; abiding in the abode of the Buddha, equal to all Buddhas; having reached the unobstructed realm, attained the Dharma of non-retrogression, in the unobstructed realm, abiding in the inconceivable, detached from the three times; universally manifesting his body in all worlds, knowing that all dharmas are complete with all wonderful practices, forever eliminating doubts, detached from the illusory body, able to give immeasurable wisdom to all Bodhisattvas, abiding in the non-dual Dharma of the Buddha, ultimately reaching the other shore, complete with the indestructible wisdom Dharma of the Tathagata, ultimately reaching the immeasurable and boundless space, the Dharma realm, and other Tathagata grounds; together with hundreds of thousands of billions of nayutas (a large number) of inexpressible Buddha-lands' dust-mote-like Bodhisattva-Mahasattvas, all of whom will attain Anuttara-samyak-sambodhi in this lifetime, each having gathered from the ten directions, complete with all the expedient wisdom of the Bodhisattvas, skillful in means, taming beings, enabling them to abide in the correct Dharma of the Bodhisattvas, distinguishing and understanding all worlds, observing and clearly understanding the realm of liberation, all having eliminated all illusions, complete with
就一切妙行，善攝眾生深入無量巧方便法，善知一切眾生果報，善知一切眾生心，使諸根境界方便；三世一切諸佛所說句味及義，善聞受持，廣為人說；善入無量無邊世間，離世間法；善能解了諸有為法，皆悉無二；於一念中得一切佛智，于唸唸中，善能示現成等正覺，令一切眾生髮菩提心，成等正覺；入一眾生境界，善知一切眾生心之境界，不捨如來地，現菩薩身，得不退轉一切智地，不捨菩薩行，深入無行智，為一切眾生故，于無量無數劫修菩薩行，于無量無數劫，難得值遇菩薩之寶，轉正法輪，調伏眾生，悉令逮得明凈法眼，成就三世一切諸佛凈住行愿，具足如是等無量無邊功德。一切諸佛盡未來劫說不可盡，其名曰：普賢菩薩、普正法菩薩、普化菩薩、普慧菩薩、普眼菩薩、普光菩薩、普觀察菩薩、普照菩薩、普幢菩薩、普覺菩薩，如是等百萬億那由他不可說佛剎微塵等菩薩摩訶薩，皆悉具足普賢行愿。隨諸世界有佛興世，悉能往詣請轉法輪，悉能受持諸佛正法，令一切佛種姓不斷，悉能了達一切諸佛次第授記，隨諸世界成等正覺，轉凈法輪于無佛世界，現身為佛，出興於世，令有染者，悉得清凈，除滅一切菩薩業障，入無礙法界。
爾時，普賢菩薩正受三昧，其三昧名佛華嚴；入三昧已，十方一切世
【現代漢語翻譯】 現代漢語譯本 對於一切微妙的修行，善於引導眾生深入無量巧妙方便的法門，善於瞭解一切眾生的果報，善於瞭解一切眾生的心，使他們的根境得以方便運用；對於過去、現在、未來一切諸佛所說的語句的意義，善於聽聞、接受、奉持，並廣泛地為他人宣說；善於進入無量無邊的世間，又能遠離世間法；善於理解一切有為法，都無二致；在一念之間獲得一切佛的智慧，在每一個念頭中，善於示現成就正等正覺，令一切眾生髮起菩提心，成就正等正覺；進入一個眾生的境界，善於瞭解一切眾生的心之境界，不捨棄如來地（佛的境界），示現菩薩身，獲得不退轉的一切智地（佛的智慧），不捨棄菩薩的修行，深入無行智（無執著的智慧），爲了所有眾生，在無量無數劫中修菩薩行，在無量無數劫中，難得值遇菩薩的珍寶，轉動正法輪，調伏眾生，使他們都能獲得明凈的法眼，成就過去、現在、未來一切諸佛清凈的住行愿，具足如此等無量無邊的功德。一切諸佛在未來無盡的劫中也說不盡這些功德，他們的名字是：普賢菩薩（代表一切菩薩的德行）、普正法菩薩（普遍弘揚正法的菩薩）、普化菩薩（普遍教化眾生的菩薩）、普慧菩薩（普遍具有智慧的菩薩）、普眼菩薩（普遍具有觀察力的菩薩）、普光菩薩（普遍具有光明照耀的菩薩）、普觀察菩薩（普遍具有觀察能力的菩薩）、普照菩薩（普遍具有照耀能力的菩薩）、普幢菩薩（普遍如旗幟般引導眾生的菩薩）、普覺菩薩（普遍覺悟的菩薩），像這樣等百萬億那由他不可說佛剎微塵數般的菩薩摩訶薩（大菩薩），都具足普賢菩薩的行愿。隨著各個世界有佛出世，都能前往請佛轉法輪，都能接受奉持諸佛的正法，使一切佛的種姓不斷絕，都能瞭解一切諸佛次第授記，隨著各個世界成就正等正覺，在沒有佛的世界轉動清凈的法輪，示現佛身，出現於世，使有染污的眾生，都能得到清凈，消除一切菩薩的業障，進入無礙的法界。 當時，普賢菩薩正在接受三昧（禪定），這個三昧的名字叫佛華嚴；進入三昧之後，十方一切世界
【English Translation】 English version Regarding all wondrous practices, they are skilled in guiding sentient beings to deeply enter immeasurable skillful and expedient methods, skilled in knowing the karmic retributions of all sentient beings, skilled in knowing the minds of all sentient beings, enabling the convenient use of their sense faculties and their respective realms; they are skilled in hearing, accepting, and upholding the meaning and essence of the words spoken by all Buddhas of the past, present, and future, and widely proclaim them to others; they are skilled in entering immeasurable and boundless worlds, yet are detached from worldly dharmas; they are skilled in understanding that all conditioned dharmas are without duality; in a single thought, they attain the wisdom of all Buddhas, and in every thought, they are skilled in manifesting the attainment of complete and perfect enlightenment, causing all sentient beings to generate the Bodhi mind and achieve complete and perfect enlightenment; they enter the realm of one sentient being, are skilled in knowing the mental realms of all sentient beings, without abandoning the Tathagata's ground (Buddha's realm), manifesting the body of a Bodhisattva, attaining the irreversible ground of all-knowing wisdom, without abandoning the practice of a Bodhisattva, deeply entering the wisdom of non-practice, for the sake of all sentient beings, they cultivate the Bodhisattva path for immeasurable and countless kalpas, in immeasurable and countless kalpas, it is rare to encounter the treasure of a Bodhisattva, they turn the wheel of the true Dharma, tame sentient beings, enabling them all to attain the clear and pure Dharma eye, accomplishing the pure dwelling practices and vows of all Buddhas of the past, present, and future, possessing such immeasurable and boundless merits. All Buddhas, throughout the endless future kalpas, cannot fully describe these merits. Their names are: Samantabhadra Bodhisattva (representing the virtues of all Bodhisattvas), Universal Righteous Dharma Bodhisattva, Universal Transformation Bodhisattva, Universal Wisdom Bodhisattva, Universal Eye Bodhisattva, Universal Light Bodhisattva, Universal Observation Bodhisattva, Universal Illumination Bodhisattva, Universal Banner Bodhisattva, Universal Awakening Bodhisattva, and so on, like millions of billions of nayutas of inexpressible Buddha-lands' dust-motes of Bodhisattva Mahasattvas (great Bodhisattvas), all possess the practices and vows of Samantabhadra Bodhisattva. As Buddhas arise in various worlds, they are all able to go and request the turning of the Dharma wheel, they are all able to receive and uphold the true Dharma of all Buddhas, ensuring that the lineage of all Buddhas is not severed, they are all able to understand the sequential predictions of all Buddhas, as they achieve complete and perfect enlightenment in various worlds, they turn the pure Dharma wheel in worlds without Buddhas, manifesting as Buddhas, appearing in the world, enabling those who are defiled to attain purity, eliminating all the karmic obstacles of Bodhisattvas, and entering the unobstructed Dharma realm. At that time, Samantabhadra Bodhisattva was in the midst of receiving samadhi (meditative absorption), and this samadhi was named the Buddha's Flower Adornment; having entered samadhi, all the worlds of the ten directions
界，六種十八相震動，出微妙音，一切世界無不聞者，然後安詳從三昧起。
爾時，普慧菩薩知諸菩薩大眾雲集，問普賢菩薩言：「佛子！何等為諸菩薩摩訶薩依果？何等為奇特想？何等為行？何等為善知識？何等為勤修精進？何等為正希望？何等為成就眾生？何等為戒？何等為自知受記法？何等為入？何等為入如來？何等為入眾生心行？何等為入世界？何等為入劫？何等為說三世？何等為入三世間？何等為離憂心無厭悔？何等為無壞智？何等為陀羅尼？何等為知分別說佛？何等為發普賢心？何等為普賢願行法？何等為大悲？何等為發菩提心因緣？何等為于善知識起恭敬心？何等為清凈？何等為波羅蜜？何等為隨順覺知？何等為決定智？何等為力？何等為平等？何等為佛法句？何等為說法？何等為受持？何等為辯？何等為勝法？何等為無著？何等為平等心？何等為出生智慧？何等為變化？何等為持？何等為大正希望？何等為深入佛法？何等為依止？何等為發無畏心？何等為除滅一切疑惑發無疑心？何等為不思議？何等為巧方便微密語？何等為巧方便分別智？何等為正受三昧？何等為一切處？何等為法門？何等為通？何等為明？何等為解脫？何等為園林？何等為宮殿？何等為樂？何等為莊嚴？何等為發不動心？何
【現代漢語翻譯】 現代漢語譯本：
這時，佛陀所處的世界，發生了六種十八相的震動，發出微妙的聲音，一切世界沒有聽不到的，然後佛陀安詳地從禪定中起身。 當時，普慧菩薩知道諸位菩薩大眾已經聚集，就問普賢菩薩說：『佛子！什麼是諸位菩薩摩訶薩（菩薩中的大菩薩）的依果？什麼是奇特想？什麼是行？什麼是善知識？什麼是勤修精進？什麼是正希望？什麼是成就眾生？什麼是戒？什麼是自知受記法？什麼是入？什麼是入如來？什麼是入眾生心行？什麼是入世界？什麼是入劫？什麼是說三世？什麼是入三世間？什麼是離憂心無厭悔？什麼是無壞智？什麼是陀羅尼（總持，記憶法門）？什麼是知分別說佛？什麼是發普賢心？什麼是普賢願行法？什麼是大悲？什麼是發菩提心因緣？什麼是對於善知識生起恭敬心？什麼是清凈？什麼是波羅蜜（到彼岸）？什麼是隨順覺知？什麼是決定智？什麼是力？什麼是平等？什麼是佛法句？什麼是說法？什麼是受持？什麼是辯？什麼是勝法？什麼是無著？什麼是平等心？什麼是出生智慧？什麼是變化？什麼是持？什麼是大正希望？什麼是深入佛法？什麼是依止？什麼是發無畏心？什麼是除滅一切疑惑發無疑心？什麼是不思議？什麼是巧方便微密語？什麼是巧方便分別智？什麼是正受三昧（正確的禪定）？什麼是一切處？什麼是法門？什麼是通？什麼是明？什麼是解脫？什麼是園林？什麼是宮殿？什麼是樂？什麼是莊嚴？什麼是發不動心？』
【English Translation】 English version:
At that time, the world where the Buddha was present experienced six kinds of eighteen-fold vibrations, emitting subtle sounds that were heard throughout all worlds. Then, the Buddha arose peacefully from samadhi (meditative absorption). Then, Bodhisattva Universal Wisdom, knowing that the assembly of Bodhisattvas had gathered, asked Bodhisattva Universal Virtue: 'Child of the Buddha! What are the resultant fruits that Mahasattvas (great Bodhisattvas) rely on? What is the extraordinary thought? What is practice? What is a good teacher? What is diligent effort? What is right hope? What is the accomplishment of sentient beings? What is precept? What is the Dharma of self-knowing prediction? What is entering? What is entering the Tathagata (Buddha)? What is entering the minds and actions of sentient beings? What is entering the world? What is entering a kalpa (eon)? What is speaking of the three times? What is entering the three realms? What is being free from worry, without regret? What is indestructible wisdom? What is dharani (mnemonic device)? What is knowing and distinguishing the Buddha's teachings? What is generating the mind of Universal Virtue? What is the Dharma of Universal Virtue's vows and practices? What is great compassion? What are the causes and conditions for generating the Bodhi mind? What is generating a respectful mind towards a good teacher? What is purity? What is paramita (perfection)? What is following awareness? What is decisive wisdom? What is power? What is equality? What is a phrase of the Buddha's Dharma? What is teaching the Dharma? What is upholding? What is eloquence? What is the supreme Dharma? What is non-attachment? What is an equal mind? What is the arising of wisdom? What is transformation? What is upholding? What is great and right hope? What is deeply entering the Buddha's Dharma? What is reliance? What is generating a fearless mind? What is eliminating all doubts and generating a mind without doubt? What is inconceivable? What is skillful means of subtle speech? What is skillful means of discriminating wisdom? What is right samadhi (meditative absorption)? What is all places? What is a Dharma gate? What is penetration? What is clarity? What is liberation? What is a garden? What is a palace? What is joy? What is adornment? What is generating an unmoving mind?'
等為不捨深心？何等為智觀察？何等為分別法？何等為無垢？何等為智印？何等為智慧光明？何等為不可稱量住？何等為無懈怠心？何等為須彌山王正直之心？何等為深入智慧大海成無上菩提？何等為寶住？何等為發金剛心莊嚴大乘？何等為發大事？何等為究竟大事？何等為不壞信？何等為授記？何等為善根迴向？何等為得智慧？何等為發無量無邊廣心？何等為藏？何等為調順？何等為自在？何等為眾生自在？何等為剎自在？何等為法自在？何等為身自在？何等為愿自在？何等為境界自在？何等為智自在？何等為通自在？何等為神力自在？何等為力自在？何等為遊戲神通？何等為勝行？何等為力？何等為無畏？何等為不共法？何等為業？何等為身？何等為身業？何等為凈身業？何等為口？何等為凈口業？何等為凈口業得諸守護？何等為口業成辦大事？何等為心？何等為發心？何等為心滿？何等為根？何等為直心？何等為深心？何等為方便？何等為樂修？何等為解脫深入世界？何等為入眾生性？何等為習氣？何等為熾然？何等為趣？何等為具足法？何等為退失佛法？何等為離生？何等為決定法？何等為出生佛道法？何等為得善男子名號？何等為道？何等為無量道？何等為道具？何等為修道？何等為莊嚴道？何等為足？何
【現代漢語翻譯】 現代漢語譯本： 什麼是不捨棄深邃之心？什麼是智慧的觀察？什麼是分辨諸法？什麼是無垢？什麼是智慧的印記？什麼是智慧的光明？什麼是不可稱量的安住？什麼是不懈怠的心？什麼是如須彌山王般正直的心？什麼是深入智慧大海成就無上菩提（無上覺悟）？什麼是寶貴的安住？什麼是發起金剛之心莊嚴大乘（佛教的一種流派）？什麼是發起大事？什麼是究竟的大事？什麼是不壞的信心？什麼是授記（預言成佛）？什麼是善根的迴向？什麼是獲得智慧？什麼是發起無量無邊廣大的心？什麼是藏？什麼是調順？什麼是自在？什麼是眾生自在？什麼是剎（佛土）自在？什麼是法自在？什麼是身自在？什麼是愿自在？什麼是境界自在？什麼是智自在？什麼是通自在？什麼是神力自在？什麼是力自在？什麼是遊戲神通？什麼是殊勝的修行？什麼是力？什麼是無畏？什麼是不共法（佛獨有的功德）？什麼是業？什麼是身？什麼是身業？什麼是清凈的身業？什麼是口？什麼是清凈的口業？什麼是清凈的口業獲得諸守護？什麼是口業成就大事？什麼是心？什麼是發心？什麼是心滿？什麼是根？什麼是直心？什麼是深心？什麼是方便？什麼是樂於修行？什麼是解脫深入世界？什麼是入眾生性？什麼是習氣？什麼是熾然？什麼是趣？什麼是具足法？什麼是退失佛法？什麼是離生？什麼是決定法？什麼是出生佛道之法？什麼是獲得善男子名號？什麼是道？什麼是無量道？什麼是道具？什麼是修道？什麼是莊嚴道？什麼是足？
【English Translation】 English version: What is not abandoning the profound mind? What is wisdom's observation? What is the discernment of dharmas (phenomena)? What is stainlessness? What is the seal of wisdom? What is the light of wisdom? What is immeasurable abiding? What is the unremitting mind? What is the mind as upright as Mount Sumeru (a sacred mountain)? What is entering the ocean of wisdom and achieving Anuttara-samyak-sambodhi (supreme enlightenment)? What is precious abiding? What is generating the Vajra (diamond) mind to adorn the Mahayana (Great Vehicle)? What is initiating great matters? What is the ultimate great matter? What is indestructible faith? What is the prediction of Buddhahood? What is the dedication of meritorious roots? What is obtaining wisdom? What is generating an immeasurable and boundless vast mind? What is a storehouse? What is taming and subduing? What is freedom? What is the freedom of sentient beings? What is the freedom of a Buddha-field? What is the freedom of Dharma? What is the freedom of the body? What is the freedom of vows? What is the freedom of realms? What is the freedom of wisdom? What is the freedom of supernormal powers? What is the freedom of spiritual power? What is the freedom of strength? What are the playful supernormal powers? What is superior practice? What is strength? What is fearlessness? What are the unique qualities of a Buddha? What is karma? What is the body? What is bodily karma? What is pure bodily karma? What is speech? What is pure speech karma? What is pure speech karma obtaining all protections? What is speech karma accomplishing great matters? What is the mind? What is the arising of the mind? What is the fulfillment of the mind? What are the roots? What is the upright mind? What is the profound mind? What is skillful means? What is delighting in practice? What is liberation entering deeply into the world? What is entering the nature of sentient beings? What are habitual tendencies? What is blazing? What is the direction? What is possessing all the qualities? What is falling away from the Buddha's teachings? What is detachment from birth? What is the definitive Dharma? What is the Dharma that gives rise to the path of Buddhahood? What is obtaining the name of a virtuous man? What is the path? What is the immeasurable path? What are the requisites for the path? What is practicing the path? What is adorning the path? What is the foot?
等為手？何等為腹？何等為藏？何等為心？何等為莊嚴？何等為器仗？何等為頭？何等為眼？何等為耳？何等為鼻？何等為舌？何等為身？何等為意？何等為行？何等為住？何等為坐？何等為臥？何等為住？何等為行？何等為觀察？何等為周遍觀察？何等為奮迅？何等為師子吼？何等為凈施？何等為凈戒？何等為凈忍？何等為凈精進？何等為凈禪？何等為凈慧？何等為凈慈？何等為凈悲？何等為凈喜？何等為凈舍？何等為義？何等為法？何等為功德具？何等為智具？何等為明足？何等為求法？何等為明瞭法？何等為向法？何等為魔？何等為魔業？何等為舍離魔業？何等為見佛？何等為佛業？何等為慢業？何等為智業？何等為魔攝持？何等為佛攝持？何等為法攝持？何等為住兜率天所行事業？何等為兜率天示現命終？何等為示現降神母胎事？何等為示現微細趣？何等為生？何等為大莊嚴？何等為遊行七步？何等為示現童子地？何等為示現采女眷屬？何等為示現舍家出家？何等為示現苦行？何等為往詣道場？何等為坐道場？何等為坐道場時顯奇特相？何等為示現降魔？何等為成等正覺？何等為轉法輪？何等為因轉法輪得白凈法？佛子！何等為如來、應供、等正覺示現大般涅槃？善哉佛子！如向所問，愿具演說。」
【現代漢語翻譯】 現代漢語譯本： 什麼是手？什麼是腹？什麼是藏？什麼是心？什麼是莊嚴？什麼是器仗？什麼是頭？什麼是眼？什麼是耳？什麼是鼻？什麼是舌？什麼是身？什麼是意？什麼是行？什麼是住？什麼是坐？什麼是臥？什麼是住？什麼是行？什麼是觀察？什麼是周遍觀察？什麼是奮迅？什麼是師子吼？什麼是凈施？什麼是凈戒？什麼是凈忍？什麼是凈精進？什麼是凈禪？什麼是凈慧？什麼是凈慈？什麼是凈悲？什麼是凈喜？什麼是凈舍？什麼是義？什麼是法？什麼是功德具？什麼是智具？什麼是明足？什麼是求法？什麼是明瞭法？什麼是向法？什麼是魔（Mara）？什麼是魔業？什麼是舍離魔業？什麼是見佛？什麼是佛業？什麼是慢業？什麼是智業？什麼是魔攝持？什麼是佛攝持？什麼是法攝持？什麼是住在兜率天（Tusita）所做的事業？什麼是兜率天示現命終？什麼是示現降生母胎的事？什麼是示現微細的趣向？什麼是生？什麼是大莊嚴？什麼是七步？什麼是示現童子之身？什麼是示現采女眷屬？什麼是示現舍家出家？什麼是示現苦行？什麼是前往道場？什麼是坐在道場？什麼是坐在道場時顯現奇特之相？什麼是示現降伏魔？什麼是成就等正覺？什麼是轉法輪？什麼是因轉法輪而獲得清凈之法？佛子！什麼是如來（Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha）示現大般涅槃（Mahaparinirvana）？善哉佛子！如你所問，愿你詳細演說。
【English Translation】 English version: What are the hands? What is the belly? What is the store? What is the heart? What is adornment? What are the implements? What is the head? What are the eyes? What are the ears? What is the nose? What is the tongue? What is the body? What is the mind? What is walking? What is abiding? What is sitting? What is lying down? What is abiding? What is walking? What is observation? What is pervasive observation? What is swiftness? What is the lion's roar? What is pure giving? What is pure morality? What is pure patience? What is pure diligence? What is pure meditation? What is pure wisdom? What is pure loving-kindness? What is pure compassion? What is pure joy? What is pure equanimity? What is meaning (artha)? What is the Dharma? What are the accumulations of merit? What are the accumulations of wisdom? What is the perfection of clarity? What is seeking the Dharma? What is understanding the Dharma? What is inclining towards the Dharma? What is Mara (demon)? What are the works of Mara? What is abandoning the works of Mara? What is seeing the Buddha? What are the works of the Buddha? What are the works of pride? What are the works of wisdom? What is being held by Mara? What is being held by the Buddha? What is being held by the Dharma? What are the activities performed while dwelling in Tusita (heaven)? What is the demonstration of passing away in Tusita? What is the demonstration of descending into the mother's womb? What is the demonstration of subtle inclinations? What is birth? What is great adornment? What are the seven steps? What is the demonstration of being a child? What is the demonstration of having female attendants? What is the demonstration of leaving home and going forth? What is the demonstration of ascetic practices? What is going to the Bodhi tree? What is sitting at the Bodhi tree? What are the extraordinary signs manifested while sitting at the Bodhi tree? What is the demonstration of subduing Mara? What is the attainment of complete and perfect enlightenment? What is turning the wheel of Dharma? What is the attainment of pure Dharma through turning the wheel of Dharma? O son of the Buddha! What is the demonstration of the great Parinirvana (Mahaparinirvana) by the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One)? Excellent, O son of the Buddha! As you have asked, may you explain in detail.
爾時，普賢菩薩摩訶薩告普慧等諸菩薩言：「佛子！菩薩摩訶薩有十種依果。何等為十？所謂：菩提心依果，究竟不忘失故；善知識依果，隨順和合故；善根依果，長養諸善根故；諸波羅蜜依果，究竟修行故；一切法依果，永出生死故；諸愿依果，長養菩提故；諸行依果，廣修習故；菩薩依果，一生補處故；供養佛依果，信心不壞故；一切如來依果，正教離顛倒故。佛子！是為菩薩摩訶薩十種依果，若菩薩摩訶薩住此依果，則得如來無上智依果。
「佛子！菩薩摩訶薩有十種奇特想。何等為十？所謂：於一切善根，生自善根想；於一切善根，生菩提種子想；於一切眾生，生菩提器想；於一切愿，生自願想；於一切法，生出生死想；於一切行，生自行想；於一切法，生佛法想；於一切語言，生語言道想；於一切佛，生慈父想；於一切如來，生無二想。佛子！是為菩薩摩訶薩十種奇特想，若菩薩摩訶薩安住此想，則得無上巧妙方便轉一切想。
「佛子！菩薩摩訶薩有十種行。何等為十？所謂：令一切眾生，專求正法行，善根淳熟行，善學一切戒行，長養一切善根行，一心不亂修三昧行，分別一切諸智慧行，修習一切所修行，莊嚴一切世界行，恭敬供養善知識行，恭敬供養諸如來行。佛子！是為菩薩摩訶薩十種
【現代漢語翻譯】 現代漢語譯本： 那時，普賢菩薩摩訶薩（普賢菩薩， महान् सत्त्व，偉大的菩薩）告訴普慧等諸菩薩說：『佛子！菩薩摩訶薩有十種依果（依止的果報）。是哪十種呢？就是：菩提心依果（發菩提心的果報），因為究竟不會忘失；善知識依果（依止善知識的果報），因為隨順和合；善根依果（依止善根的果報），因為增長各種善根；諸波羅蜜依果（依止諸波羅蜜的果報，波羅蜜，पारमिता，到達彼岸），因為究竟修行；一切法依果（依止一切法的果報），因為永遠出生死；諸愿依果（依止諸愿的果報），因為增長菩提；諸行依果（依止諸行的果報），因為廣泛修習；菩薩依果（依止菩薩的果報），因為一生補處（一生之後即可成佛）；供養佛依果（供養佛的果報），因為信心不會壞滅；一切如來依果（依止一切如來的果報），因為正教遠離顛倒。佛子！這就是菩薩摩訶薩的十種依果，如果菩薩摩訶薩安住于這些依果，就能得到如來無上智慧的依果。』 『佛子！菩薩摩訶薩有十種奇特想（奇特的想法）。是哪十種呢？就是：對於一切善根，生起自己的善根的想法；對於一切善根，生起菩提種子的想法；對於一切眾生，生起菩提器（能夠成就菩提的器皿）的想法；對於一切愿，生起自己的願望的想法；對於一切法，生起出生死的想法；對於一切行，生起自己修行的想法；對於一切法，生起佛法的想法；對於一切語言，生起語言之道的想法；對於一切佛，生起慈父的想法；對於一切如來，生起無二（沒有分別）的想法。佛子！這就是菩薩摩訶薩的十種奇特想法，如果菩薩摩訶薩安住于這些想法，就能得到無上巧妙方便，轉變一切想法。』 『佛子！菩薩摩訶薩有十種行（行為）。是哪十種呢？就是：令一切眾生，專心尋求正法的行為；善根淳熟的行為；善於學習一切戒律的行為；增長一切善根的行為；一心不亂修習三昧（三昧，समाधि，禪定）的行為；分別一切智慧的行為；修習一切所修行的行為；莊嚴一切世界的行為；恭敬供養善知識的行為；恭敬供養諸如來的行為。佛子！這就是菩薩摩訶薩的十種行為。』
【English Translation】 English version: At that time, the Bodhisattva Mahasattva (Bodhisattva, महान् सत्त्व, great being) Samantabhadra addressed the Bodhisattvas such as Universal Wisdom, saying: 『Children of the Buddha! A Bodhisattva Mahasattva has ten kinds of dependent results. What are these ten? They are: the dependent result of the Bodhi mind (the result of generating the Bodhi mind), because it is ultimately not forgotten; the dependent result of good teachers, because of following and harmonizing; the dependent result of good roots, because of nurturing all good roots; the dependent result of all Paramitas (Paramita, पारमिता, perfection), because of ultimately practicing; the dependent result of all dharmas, because of eternally transcending birth and death; the dependent result of all vows, because of nurturing Bodhi; the dependent result of all practices, because of extensively cultivating; the dependent result of Bodhisattvas, because of being a successor in one lifetime; the dependent result of offering to the Buddhas, because of unwavering faith; the dependent result of all Tathagatas, because the true teachings are free from delusion. Children of the Buddha! These are the ten dependent results of a Bodhisattva Mahasattva. If a Bodhisattva Mahasattva abides in these dependent results, then they will obtain the dependent result of the unsurpassed wisdom of the Tathagata.』 『Children of the Buddha! A Bodhisattva Mahasattva has ten kinds of extraordinary thoughts. What are these ten? They are: regarding all good roots, having the thought of one's own good roots; regarding all good roots, having the thought of Bodhi seeds; regarding all sentient beings, having the thought of Bodhi vessels (vessels capable of achieving Bodhi); regarding all vows, having the thought of one's own vows; regarding all dharmas, having the thought of transcending birth and death; regarding all practices, having the thought of one's own practice; regarding all dharmas, having the thought of the Buddha's Dharma; regarding all languages, having the thought of the path of language; regarding all Buddhas, having the thought of a compassionate father; regarding all Tathagatas, having the thought of non-duality. Children of the Buddha! These are the ten extraordinary thoughts of a Bodhisattva Mahasattva. If a Bodhisattva Mahasattva abides in these thoughts, then they will obtain unsurpassed skillful means to transform all thoughts.』 『Children of the Buddha! A Bodhisattva Mahasattva has ten kinds of practices. What are these ten? They are: the practice of causing all sentient beings to wholeheartedly seek the true Dharma; the practice of maturing good roots; the practice of skillfully learning all precepts; the practice of nurturing all good roots; the practice of single-mindedly cultivating Samadhi (Samadhi, समाधि, concentration); the practice of distinguishing all wisdoms; the practice of cultivating all that is practiced; the practice of adorning all worlds; the practice of respectfully offering to good teachers; the practice of respectfully offering to all Tathagatas. Children of the Buddha! These are the ten practices of a Bodhisattva Mahasattva.』
行，若菩薩摩訶薩安住此行，則得如來無上大智行。
「佛子！菩薩摩訶薩有十種善知識。何等為十？所謂：能令安住菩提心善知識，能令修習善根善知識，能令究竟諸波羅蜜善知識，能令分別解說一切法善知識，能令安住成熟一切眾生善知識，能令具足辯才隨問能答善知識，能令不著一切生死善知識，能令於一切劫行菩薩行心無厭倦善知識，能令安住普賢行善知識，能令深入一切佛智善知識。佛子！是為菩薩摩訶薩十種善知識。
「佛子！菩薩摩訶薩有十種勤修精進。何等為十？所謂：教化一切眾生勤修精進，入一切法勤修精進，令一切世界清凈勤修精進，究竟一切菩薩所學勤修精進，令一切眾生滅一切惡勤修精進，除滅一切地獄、餓鬼、畜生、閻羅王苦勤修精進，降一切魔勤修精進，為一切眾生作清凈眼勤修精進，恭敬供養一切諸佛勤修精進，令一切如來皆悉歡喜勤修精進。佛子！是為菩薩摩訶薩十種勤修精進，若菩薩摩訶薩住此精進，則具如來無上精進波羅蜜。
「佛子！菩薩摩訶薩有十種正希望。何等為十？所謂：自住菩提心，亦令眾生住菩提心正希望；自離忿諍，亦令一切眾生離於忿諍正希望；自離愚癡，安住佛法，亦令眾生舍離愚癡，安住佛法正希望；自修善根，專求正法，亦令眾生
【現代漢語翻譯】 現代漢語譯本：
「如果菩薩摩訶薩安住于這種修行，就能獲得如來無上的大智慧修行。
『佛子！菩薩摩訶薩有十種善知識。哪十種呢？就是：能使安住菩提心（bódhicitta，覺悟之心）的善知識，能使修習善根的善知識，能使究竟諸波羅蜜（pāramitā，到達彼岸的方法）的善知識，能使分別解說一切法的善知識，能使安住成熟一切眾生的善知識，能使具足辯才、隨問能答的善知識，能使不執著一切生死的善知識，能使在一切劫（kalpa，極長的時間單位）中行菩薩行而心無厭倦的善知識，能使安住普賢行（Samantabhadra-caryā，普賢菩薩的修行）的善知識，能使深入一切佛智的善知識。佛子！這就是菩薩摩訶薩的十種善知識。
『佛子！菩薩摩訶薩有十種勤修精進。哪十種呢？就是：教化一切眾生勤修精進，進入一切法勤修精進，使一切世界清凈勤修精進，究竟一切菩薩所學勤修精進，使一切眾生滅除一切惡勤修精進，消除一切地獄、餓鬼、畜生、閻羅王苦勤修精進，降伏一切魔勤修精進，為一切眾生作清凈眼勤修精進，恭敬供養一切諸佛勤修精進，使一切如來都歡喜勤修精進。佛子！這就是菩薩摩訶薩的十種勤修精進。如果菩薩摩訶薩安住于這種精進，就能具足如來無上的精進波羅蜜。
『佛子！菩薩摩訶薩有十種正希望。哪十種呢？就是：自己安住菩提心，也使眾生安住菩提心的正希望；自己遠離忿怒爭鬥，也使一切眾生遠離忿怒爭鬥的正希望；自己遠離愚癡，安住佛法，也使眾生舍離愚癡，安住佛法的正希望；自己修習善根，專求正法，也使眾生 現代漢語譯本：修習善根，專求正法的正希望；自己成就一切功德，也使一切眾產生就一切功德的正希望；自己具足一切菩薩行，也使一切眾生具足一切菩薩行的正希望；自己入一切三昧（samādhi，禪定），也使一切眾生入一切三昧的正希望；自己成就一切陀羅尼（dhāraṇī，總持法門），也使一切眾產生就一切陀羅尼的正希望；自己成就一切佛法，也使一切眾產生就一切佛法的正希望；自己成就一切如來力，也使一切眾產生就一切如來力的正希望。佛子！這就是菩薩摩訶薩的十種正希望。如果菩薩摩訶薩安住于這種正希望，就能成就如來無上正希望。』
【English Translation】 English version:
'If a Bodhisattva-Mahasattva dwells in this practice, he will attain the unsurpassed great wisdom practice of the Tathagata.
'Buddha-child! A Bodhisattva-Mahasattva has ten kinds of good teachers. What are the ten? They are: the good teacher who can enable one to dwell in the Bodhi-mind (bódhicitta, the mind of enlightenment), the good teacher who can enable one to cultivate good roots, the good teacher who can enable one to perfect all Paramitas (pāramitā, perfections), the good teacher who can distinguish and explain all dharmas, the good teacher who can enable one to dwell in and mature all sentient beings, the good teacher who is endowed with eloquence and can answer any question, the good teacher who can enable one to not be attached to all births and deaths, the good teacher who can enable one to practice the Bodhisattva path in all kalpas (kalpa, eons) without weariness, the good teacher who can enable one to dwell in the Samantabhadra-caryā (the practice of Samantabhadra Bodhisattva), and the good teacher who can enable one to deeply enter all Buddha wisdom. Buddha-child! These are the ten kinds of good teachers of a Bodhisattva-Mahasattva.
'Buddha-child! A Bodhisattva-Mahasattva has ten kinds of diligent practice. What are the ten? They are: diligently practicing to teach and transform all sentient beings, diligently practicing to enter all dharmas, diligently practicing to purify all worlds, diligently practicing to perfect all that Bodhisattvas learn, diligently practicing to enable all sentient beings to extinguish all evils, diligently practicing to eliminate the suffering of all hells, hungry ghosts, animals, and Yama, diligently practicing to subdue all demons, diligently practicing to be a pure eye for all sentient beings, diligently practicing to respectfully make offerings to all Buddhas, and diligently practicing to make all Tathagatas happy. Buddha-child! These are the ten kinds of diligent practice of a Bodhisattva-Mahasattva. If a Bodhisattva-Mahasattva dwells in this diligence, he will be endowed with the unsurpassed Paramita of diligence of the Tathagata.
'Buddha-child! A Bodhisattva-Mahasattva has ten kinds of right aspirations. What are the ten? They are: the right aspiration to dwell in the Bodhi-mind oneself and also enable sentient beings to dwell in the Bodhi-mind; the right aspiration to be free from anger and strife oneself and also enable all sentient beings to be free from anger and strife; the right aspiration to be free from ignorance oneself, dwell in the Buddha-dharma, and also enable sentient beings to abandon ignorance and dwell in the Buddha-dharma; the right aspiration to cultivate good roots oneself and seek the right dharma exclusively, and also enable sentient beings English version: to cultivate good roots and seek the right dharma exclusively; the right aspiration to accomplish all merits oneself and also enable all sentient beings to accomplish all merits; the right aspiration to be endowed with all Bodhisattva practices oneself and also enable all sentient beings to be endowed with all Bodhisattva practices; the right aspiration to enter all samadhis (samādhi, meditative absorption) oneself and also enable all sentient beings to enter all samadhis; the right aspiration to accomplish all dharanis (dhāraṇī, mnemonic devices) oneself and also enable all sentient beings to accomplish all dharanis; the right aspiration to accomplish all Buddha-dharmas oneself and also enable all sentient beings to accomplish all Buddha-dharmas; and the right aspiration to accomplish all Tathagata powers oneself and also enable all sentient beings to accomplish all Tathagata powers. Buddha-child! These are the ten kinds of right aspirations of a Bodhisattva-Mahasattva. If a Bodhisattva-Mahasattva dwells in these right aspirations, he will accomplish the unsurpassed right aspirations of the Tathagata.'
修習善根，專求正法正希望；自究竟諸波羅蜜，得到彼岸，亦令眾生究竟諸波羅蜜，得到彼岸正希望；自生如來種姓家，亦令眾生生如來種姓家正希望；自深入觀一切法無盡性，亦令眾生深入觀一切法無盡性正希望；自不誹謗一切佛法，亦令眾生不誹謗一切佛法正希望；自滿一切智愿，亦令眾生滿一切智愿正希望；自深入一切如來無盡智藏，亦令眾生深入一切如來無盡智藏正希望。佛子！是為菩薩摩訶薩十種正希望，若菩薩摩訶薩安住此法，則得如來無上平等大智正希望。
「佛子！菩薩摩訶薩有十種法，成就眾生。何等為十？所謂：佈施成就眾生，色身端嚴成就眾生，說法成就眾生，同意成就眾生，無染著成就眾生，嘆菩薩行成就眾生，示現一切世界熾然成就眾生，嘆如來功德成就眾生，示現神力自在成就眾生，種種巧方便微密隨順世間行成就眾生。佛子！是為菩薩摩訶薩十種成就眾生，若菩薩摩訶薩安住此法，則能成就一切眾生。◎
大方廣佛華嚴經卷第三十六 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第三十七
東晉天竺三藏佛馱跋陀羅譯
離世間品第三十三之二
「◎佛子！菩薩摩訶薩有十種戒。何等為十？所謂：不壞菩提心戒
【現代漢語翻譯】 現代漢語譯本 修習善根，一心追求正法和正確的希望；自己圓滿一切波羅蜜（paramita，意為到彼岸），到達彼岸，也令眾生圓滿一切波羅蜜，到達彼岸，這是正確的希望；自己生於如來（tathagata，意為佛）的種姓之家，也令眾生生於如來的種姓之家，這是正確的希望；自己深入觀察一切法（dharma，意為佛法）的無盡性，也令眾生深入觀察一切法的無盡性，這是正確的希望；自己不誹謗一切佛法，也令眾生不誹謗一切佛法，這是正確的希望；自己圓滿一切智慧的願望，也令眾生圓滿一切智慧的願望，這是正確的希望；自己深入一切如來無盡的智慧寶藏，也令眾生深入一切如來無盡的智慧寶藏，這是正確的希望。佛子！這就是菩薩摩訶薩（bodhisattva mahasattva，意為大菩薩）的十種正確的希望。如果菩薩摩訶薩安住于這些法，就能得到如來無上平等的大智慧，這是正確的希望。 佛子！菩薩摩訶薩有十種方法，可以成就眾生。是哪十種呢？就是：佈施成就眾生，以端正的色身成就眾生，說法成就眾生，與眾生同心同德成就眾生，不執著成就眾生，讚歎菩薩的修行成就眾生，示現一切世界熾盛的景象成就眾生，讚歎如來的功德成就眾生，示現神通自在成就眾生，用各種巧妙方便、微細地隨順世間的行為來成就眾生。佛子！這就是菩薩摩訶薩成就眾生的十種方法。如果菩薩摩訶薩安住于這些法，就能成就一切眾生。 佛子！菩薩摩訶薩有十種戒律。是哪十種呢？就是：不破壞菩提心（bodhicitta，意為覺悟之心）的戒律。
【English Translation】 English version Cultivating roots of goodness, single-mindedly seeking the true Dharma and right aspirations; perfecting all paramitas (perfections, meaning to reach the other shore) oneself, reaching the other shore, and also enabling all beings to perfect all paramitas and reach the other shore, this is the right aspiration; being born into the family of the Tathagata (Buddha), and also enabling all beings to be born into the family of the Tathagata, this is the right aspiration; deeply contemplating the inexhaustible nature of all dharmas (teachings, phenomena), and also enabling all beings to deeply contemplate the inexhaustible nature of all dharmas, this is the right aspiration; not slandering any of the Buddha's teachings, and also enabling all beings not to slander any of the Buddha's teachings, this is the right aspiration; fulfilling all vows of wisdom, and also enabling all beings to fulfill all vows of wisdom, this is the right aspiration; deeply entering into the inexhaustible treasury of wisdom of all Tathagatas, and also enabling all beings to deeply enter into the inexhaustible treasury of wisdom of all Tathagatas, this is the right aspiration. Children of the Buddha! These are the ten right aspirations of a Bodhisattva Mahasattva (great Bodhisattva). If a Bodhisattva Mahasattva abides in these practices, they will attain the supreme, equal, and great wisdom of the Tathagata, this is the right aspiration. Children of the Buddha! A Bodhisattva Mahasattva has ten methods to accomplish beings. What are these ten? They are: accomplishing beings through giving, accomplishing beings through a dignified physical form, accomplishing beings through teaching the Dharma, accomplishing beings through being of one mind with beings, accomplishing beings through non-attachment, accomplishing beings through praising the practices of Bodhisattvas, accomplishing beings through manifesting the flourishing of all worlds, accomplishing beings through praising the merits of the Tathagata, accomplishing beings through manifesting supernatural powers, and accomplishing beings through various skillful means and subtle ways that accord with worldly practices. Children of the Buddha! These are the ten methods by which a Bodhisattva Mahasattva accomplishes beings. If a Bodhisattva Mahasattva abides in these practices, they will be able to accomplish all beings. Children of the Buddha! A Bodhisattva Mahasattva has ten precepts. What are these ten? They are: the precept of not destroying the Bodhicitta (mind of enlightenment).
；離聲聞、緣覺地戒；饒益觀察一切眾生戒；令一切眾生住佛法戒；一切菩薩學戒戒；一切無所有戒；一切善根迴向菩提戒；不著一切如來身戒。
「佛子！菩薩摩訶薩有十種自知受記法，令彼菩薩自知受記。何等為十？所謂：一向發菩提心菩薩受記；不厭菩薩行菩薩受記；於一切劫修諸苦行菩薩受記；隨順一切佛法菩薩受記；於一切如來所說決定信向菩薩受記；具足修習一切善根菩薩受記；令一切眾生安住菩提菩薩受記；於一切善知識和合隨順菩薩受記；於一切善知識生如來想菩薩受記；守護菩提本願菩薩受記。佛子！是為菩薩摩訶薩十種自知受記法，令彼菩薩自知受記。
「佛子！菩薩摩訶薩有十種入。何等為十？所謂：入愿、入行、入聚、入波羅蜜、入具足、入分別愿、入性、入莊嚴剎、入神力自在、入示現出生。佛子！是為菩薩摩訶薩十種入；亦入三世一切菩薩所入。
「佛子！菩薩摩訶薩有十種深入如來。何等為十？所謂：深入無量無邊諸佛菩提；深入無量無邊轉凈法輪；深入無量無邊諸方便法；深入無量無邊微妙音聲；深入無量無邊調伏眾生；深入無量無邊神力自在；深入無量無邊種種異身；深入無量無邊三昧；深入無量無邊力無所畏；深入無量無邊示現涅槃。佛子！是為菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本：遠離聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，指獨自悟道者）的戒律；利益並觀察一切眾生的戒律；令一切眾生安住于佛法的戒律；一切菩薩所學習的戒律；一切無所執著的戒律；一切善根迴向菩提（bodhi，指覺悟）的戒律；不執著於一切如來（Tathāgata，指佛陀）之身的戒律。 『佛子！菩薩摩訶薩（Bodhisattva-mahāsattva，指偉大的菩薩）有十種自知受記的方法，令這些菩薩自己知道自己已得到授記。是哪十種呢？即：一向發菩提心的菩薩得到授記；不厭倦菩薩行的菩薩得到授記；於一切劫修諸苦行的菩薩得到授記；隨順一切佛法的菩薩得到授記；對於一切如來所說的教法決定信向的菩薩得到授記；具足修習一切善根的菩薩得到授記；令一切眾生安住于菩提的菩薩得到授記；對於一切善知識（kalyāṇa-mitra，指引導修行的人）和合隨順的菩薩得到授記；對於一切善知識生起如來之想的菩薩得到授記；守護菩提本願的菩薩得到授記。佛子！這就是菩薩摩訶薩的十種自知受記法，令這些菩薩自己知道自己已得到授記。』 『佛子！菩薩摩訶薩有十種入。是哪十種呢？即：入愿、入行、入聚、入波羅蜜（pāramitā，指到達彼岸的方法）、入具足、入分別愿、入性、入莊嚴剎（kṣetra，指佛土）、入神力自在、入示現出生。佛子！這就是菩薩摩訶薩的十種入；也是三世一切菩薩所入的。』 『佛子！菩薩摩訶薩有十種深入如來。是哪十種呢？即：深入無量無邊諸佛菩提；深入無量無邊轉凈法輪（dharma-cakra，指佛陀的教法）；深入無量無邊諸方便法；深入無量無邊微妙音聲；深入無量無邊調伏眾生；深入無量無邊神力自在；深入無量無邊種種異身；深入無量無邊三昧（samādhi，指禪定）；深入無量無邊力無所畏；深入無量無邊示現涅槃（nirvāṇa，指寂滅）。佛子！這就是菩薩摩訶薩
【English Translation】 English version: 'Abstaining from the precepts of Śrāvakas (those who learn by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own); the precept of benefiting and observing all sentient beings; the precept of enabling all sentient beings to abide in the Dharma; the precepts that all Bodhisattvas learn; the precepts of non-attachment to anything; the precepts of dedicating all roots of goodness towards Bodhi (enlightenment); the precept of not being attached to the body of any Tathāgata (Buddha).' 'O son of the Buddha! Bodhisattva-mahāsattvas (great Bodhisattvas) have ten ways of knowing their own predictions, enabling those Bodhisattvas to know their own predictions. What are the ten? They are: the Bodhisattva who has always generated the Bodhi mind receives a prediction; the Bodhisattva who is not weary of the Bodhisattva path receives a prediction; the Bodhisattva who practices all kinds of austerities in all kalpas (eons) receives a prediction; the Bodhisattva who accords with all the Buddha's teachings receives a prediction; the Bodhisattva who has a firm faith in all the teachings spoken by the Tathāgatas receives a prediction; the Bodhisattva who has fully cultivated all roots of goodness receives a prediction; the Bodhisattva who enables all sentient beings to abide in Bodhi receives a prediction; the Bodhisattva who is in harmony and accord with all kalyāṇa-mitras (spiritual friends) receives a prediction; the Bodhisattva who regards all kalyāṇa-mitras as Tathāgatas receives a prediction; the Bodhisattva who protects the original vows of Bodhi receives a prediction. O son of the Buddha! These are the ten ways for Bodhisattva-mahāsattvas to know their own predictions, enabling those Bodhisattvas to know their own predictions.' 'O son of the Buddha! Bodhisattva-mahāsattvas have ten kinds of entrances. What are the ten? They are: entering into vows, entering into practice, entering into gatherings, entering into pāramitās (perfections), entering into completeness, entering into distinguishing vows, entering into nature, entering into the adornment of kṣetras (Buddha-fields), entering into supernatural powers, and entering into the manifestation of birth. O son of the Buddha! These are the ten entrances of Bodhisattva-mahāsattvas; they are also the entrances of all Bodhisattvas in the three times.' 'O son of the Buddha! Bodhisattva-mahāsattvas have ten kinds of deep entry into the Tathāgata. What are the ten? They are: deep entry into the immeasurable and boundless Bodhi of all Buddhas; deep entry into the immeasurable and boundless turning of the pure Dharma-cakra (wheel of Dharma); deep entry into the immeasurable and boundless skillful means; deep entry into the immeasurable and boundless subtle sounds; deep entry into the immeasurable and boundless taming of sentient beings; deep entry into the immeasurable and boundless supernatural powers; deep entry into the immeasurable and boundless various different bodies; deep entry into the immeasurable and boundless samādhis (meditative absorptions); deep entry into the immeasurable and boundless powers and fearlessness; deep entry into the immeasurable and boundless manifestation of nirvāṇa (extinction). O son of the Buddha! These are the ten kinds of deep entry into the Tathāgata of Bodhisattva-mahāsattvas.'
十種深入如來；此十種深入法，三世諸佛悉亦共入。
「佛子！菩薩摩訶薩有十種入眾生心行。何等為十？所謂：入過去一切眾生心行；入未來一切眾生心行；入現在一切眾生心行；入一切眾生諸善根行；入一切眾生不善根行；入一切眾生心心所行；入一切眾生諸根行；入一切眾生種性行；入一切眾生煩惱使習氣行；入一切眾生時、非時調伏行。佛子！是為十種入眾生心行；因是十種入眾生心行，則能普入一切眾生心行。
「佛子！菩薩摩訶薩有十種入世界。何等為十？所謂：入不凈世界、入清凈世界、入小世界、入中世界、入微塵世界、入微細世界、入伏世界、入仰世界、入有佛世界、入無佛世界。佛子！是為菩薩摩訶薩十種入世界；因此十種入世界，則能普入一切世界。
「佛子！菩薩摩訶薩有十種入劫。何等為十？所謂：入過去劫、入未來劫、入現在劫、入可數劫、入不可數劫、入可數不可數劫、入不可數可數劫、入一切劫非劫、入非劫一切劫、入一切劫即是一念。佛子！是為菩薩摩訶薩十種入劫；因此十種入劫，則能普入一切諸劫。◎
「◎佛子！菩薩摩訶薩有十種說三世。何等為十？所謂：過去世說過去世；過去世說未來世；過去世說現在世；未來世說過去世；未來世說現在世；
【現代漢語翻譯】 現代漢語譯本 有十種深入如來的境界；這十種深入法，過去、現在、未來三世的一切佛也都共同進入。
『佛子！菩薩摩訶薩有十種深入眾生心念和行為的方式。是哪十種呢？就是：深入過去一切眾生的心念和行為；深入未來一切眾生的心念和行為；深入現在一切眾生的心念和行為；深入一切眾生的各種善根行為；深入一切眾生的不善根行為；深入一切眾生的心和心所（心理活動）的行為；深入一切眾生的各種感官功能行為；深入一切眾生的種性（先天稟賦）行為；深入一切眾生的煩惱、習氣和使（煩惱的驅動力）的行為；深入一切眾生在適當和不適當的時候的調伏行為。佛子！這十種就是深入眾生心念和行為的方式；通過這十種深入眾生心念和行為的方式，就能普遍深入一切眾生的心念和行為。』
『佛子！菩薩摩訶薩有十種深入世界的方式。是哪十種呢？就是：深入不清凈的世界、深入清凈的世界、深入小世界、深入中世界、深入微塵世界、深入微細世界、深入伏（低窪）世界、深入仰（高聳）世界、深入有佛的世界、深入沒有佛的世界。佛子！這十種就是菩薩摩訶薩深入世界的方式；通過這十種深入世界的方式，就能普遍深入一切世界。』
『佛子！菩薩摩訶薩有十種深入劫（時間單位）的方式。是哪十種呢？就是：深入過去劫、深入未來劫、深入現在劫、深入可數劫、深入不可數劫、深入可數和不可數劫、深入不可數和可數劫、深入一切劫非劫（超越時間概念）、深入非劫一切劫（超越時間概念又包含一切時間）、深入一切劫即是一念（所有時間都包含在一個念頭中）。佛子！這十種就是菩薩摩訶薩深入劫的方式；通過這十種深入劫的方式，就能普遍深入一切劫。』
『佛子！菩薩摩訶薩有十種闡述三世（過去、現在、未來）的方式。是哪十種呢？就是：過去世闡述過去世；過去世闡述未來世；過去世闡述現在世；未來世闡述過去世；未來世闡述現在世；
【English Translation】 English version There are ten ways to deeply enter into the Tathagata (Buddha); these ten ways of deep entry are also entered into by all Buddhas of the three times (past, present, and future).
'Buddha-child! Bodhisattva Mahasattvas have ten ways of entering into the minds and actions of sentient beings. What are these ten? They are: entering into the minds and actions of all sentient beings in the past; entering into the minds and actions of all sentient beings in the future; entering into the minds and actions of all sentient beings in the present; entering into the various good root actions of all sentient beings; entering into the non-good root actions of all sentient beings; entering into the actions of the minds and mental states of all sentient beings; entering into the actions of the various sense faculties of all sentient beings; entering into the actions of the inherent natures of all sentient beings; entering into the actions of the afflictions, habitual tendencies, and driving forces of afflictions of all sentient beings; entering into the actions of taming all sentient beings at appropriate and inappropriate times. Buddha-child! These are the ten ways of entering into the minds and actions of sentient beings; through these ten ways of entering into the minds and actions of sentient beings, one can universally enter into the minds and actions of all sentient beings.'
'Buddha-child! Bodhisattva Mahasattvas have ten ways of entering into the world. What are these ten? They are: entering into impure worlds, entering into pure worlds, entering into small worlds, entering into medium worlds, entering into dust-like worlds, entering into subtle worlds, entering into submerged worlds, entering into elevated worlds, entering into worlds with Buddhas, and entering into worlds without Buddhas. Buddha-child! These are the ten ways that Bodhisattva Mahasattvas enter into the world; through these ten ways of entering into the world, one can universally enter into all worlds.'
'Buddha-child! Bodhisattva Mahasattvas have ten ways of entering into kalpas (eons). What are these ten? They are: entering into past kalpas, entering into future kalpas, entering into present kalpas, entering into countable kalpas, entering into uncountable kalpas, entering into countable and uncountable kalpas, entering into uncountable and countable kalpas, entering into all kalpas as non-kalpas (transcending the concept of time), entering into non-kalpas as all kalpas (transcending time yet encompassing all time), and entering into all kalpas as a single thought. Buddha-child! These are the ten ways that Bodhisattva Mahasattvas enter into kalpas; through these ten ways of entering into kalpas, one can universally enter into all kalpas.'
'Buddha-child! Bodhisattva Mahasattvas have ten ways of explaining the three times (past, present, and future). What are these ten? They are: the past time explaining the past time; the past time explaining the future time; the past time explaining the present time; the future time explaining the past time; the future time explaining the present time;
未來世說無盡；現在世說未來世；現在世說過去世；現在世說平等；現在世說三世即一念。佛子！是為菩薩摩訶薩十種說三世；因此十種說三世，則能普說一切三世。
「佛子！菩薩摩訶薩有十種入三世間。何等為十？所謂：入世間、入語言道、入性、入施設、入想、入名字、入語言、入無盡、入離欲、入寂滅。佛子！是為菩薩摩訶薩十種入三世間；因此十種入三世間，則能普入一切三世間。
「佛子！菩薩摩訶薩有十種舍離憂惱，心無厭悔。何等為十？所謂：供養一切佛，舍離憂惱，心無厭悔；親近一切善知識，舍離憂惱，心無厭悔；專求一切法，舍離憂惱，心無厭悔；常聞正法，舍離憂惱，心無厭悔；常說正法，舍離憂惱，心無厭悔；教化調伏一切眾生，舍離憂惱，心無厭悔；令一切眾生安住佛道，舍離憂惱，心無厭悔；於一一世界中，行不可說不可說菩薩行，舍離憂惱，心無厭悔；遊行一切世界，教化眾生，舍離憂惱，心無厭悔；出生一切佛法，舍離憂惱，心無厭悔。佛子！是為菩薩摩訶薩十種舍離憂惱，心無厭悔；若菩薩摩訶薩安住此法，則得如來無上智慧，永離厭悔。
「佛子！菩薩摩訶薩有十種不可壞智。何等為十？所謂：知眾生智不可壞；知諸根智不可壞；知受生智不可壞；知世界
【現代漢語翻譯】 現代漢語譯本 『未來世』是指無盡的；『現在世』是指『未來世』；『現在世』是指『過去世』；『現在世』是指平等；『現在世』是指三世即一念。佛子（對菩薩的稱呼）！這就是菩薩摩訶薩（偉大的菩薩）所說的十種關於三世的說法；通過這十種關於三世的說法，就能普遍地闡述一切三世。
『佛子！菩薩摩訶薩有十種進入三世間的方法。是哪十種呢？分別是：進入世間、進入語言之道、進入自性、進入施設、進入思想、進入名字、進入語言、進入無盡、進入離欲、進入寂滅。佛子！這就是菩薩摩訶薩進入三世間的十種方法；通過這十種進入三世間的方法，就能普遍地進入一切三世間。
『佛子！菩薩摩訶薩有十種舍離憂惱，心中沒有厭倦和後悔的方法。是哪十種呢？分別是：供養一切佛，舍離憂惱，心中沒有厭倦和後悔；親近一切善知識，舍離憂惱，心中沒有厭倦和後悔；專心尋求一切法，舍離憂惱，心中沒有厭倦和後悔；經常聽聞正法，舍離憂惱，心中沒有厭倦和後悔；經常宣說正法，舍離憂惱，心中沒有厭倦和後悔；教化調伏一切眾生，舍離憂惱，心中沒有厭倦和後悔；令一切眾生安住于佛道，舍離憂惱，心中沒有厭倦和後悔；在每一個世界中，修行不可說不可說的菩薩行，舍離憂惱，心中沒有厭倦和後悔；在一切世界中，教化眾生，舍離憂惱，心中沒有厭倦和後悔；出生一切佛法，舍離憂惱，心中沒有厭倦和後悔。佛子！這就是菩薩摩訶薩舍離憂惱，心中沒有厭倦和後悔的十種方法；如果菩薩摩訶薩安住于這些方法，就能獲得如來（佛的稱號）無上的智慧，永遠脫離厭倦和後悔。
『佛子！菩薩摩訶薩有十種不可破壞的智慧。是哪十種呢？分別是：瞭解眾生的智慧不可破壞；瞭解諸根（眼、耳、鼻、舌、身、意）的智慧不可破壞；瞭解受生的智慧不可破壞；瞭解世界的智慧不可破壞；
【English Translation】 English version 'The future world' is said to be endless; 'the present world' is said to be 'the future world'; 'the present world' is said to be 'the past world'; 'the present world' is said to be equality; 'the present world' is said to be the three worlds as one thought. Buddha's children (a term for Bodhisattvas)! These are the ten ways in which Bodhisattva Mahasattvas (great Bodhisattvas) speak of the three worlds; through these ten ways of speaking about the three worlds, one can universally explain all three worlds.
'Buddha's children! Bodhisattva Mahasattvas have ten ways of entering the three realms. What are the ten? They are: entering the world, entering the path of language, entering nature, entering establishment, entering thought, entering names, entering language, entering the endless, entering detachment, and entering stillness. Buddha's children! These are the ten ways in which Bodhisattva Mahasattvas enter the three realms; through these ten ways of entering the three realms, one can universally enter all three realms.
'Buddha's children! Bodhisattva Mahasattvas have ten ways of abandoning sorrow and vexation, with no weariness or regret in their hearts. What are the ten? They are: making offerings to all Buddhas, abandoning sorrow and vexation, with no weariness or regret in their hearts; being close to all good teachers, abandoning sorrow and vexation, with no weariness or regret in their hearts; diligently seeking all dharmas, abandoning sorrow and vexation, with no weariness or regret in their hearts; constantly hearing the true Dharma, abandoning sorrow and vexation, with no weariness or regret in their hearts; constantly speaking the true Dharma, abandoning sorrow and vexation, with no weariness or regret in their hearts; teaching and subduing all sentient beings, abandoning sorrow and vexation, with no weariness or regret in their hearts; enabling all sentient beings to abide in the Buddha's path, abandoning sorrow and vexation, with no weariness or regret in their hearts; in each and every world, practicing unspeakable and countless Bodhisattva practices, abandoning sorrow and vexation, with no weariness or regret in their hearts; in all worlds, teaching sentient beings, abandoning sorrow and vexation, with no weariness or regret in their hearts; bringing forth all Buddha dharmas, abandoning sorrow and vexation, with no weariness or regret in their hearts. Buddha's children! These are the ten ways in which Bodhisattva Mahasattvas abandon sorrow and vexation, with no weariness or regret in their hearts; if Bodhisattva Mahasattvas abide in these methods, they will attain the unsurpassed wisdom of the Tathagata (title of a Buddha), and forever be free from weariness and regret.
'Buddha's children! Bodhisattva Mahasattvas have ten indestructible wisdoms. What are the ten? They are: the indestructible wisdom of knowing sentient beings; the indestructible wisdom of knowing the faculties (eyes, ears, nose, tongue, body, mind); the indestructible wisdom of knowing rebirth; the indestructible wisdom of knowing the world;
智不可壞；知法界智不可壞；知佛智不可壞；知法智不可壞；知僧智不可壞；知三世智不可壞；知一切語言道智不可壞。佛子！是為菩薩摩訶薩十種不可壞智；若菩薩摩訶薩安住此智，則得如來無上不可壞智。
「佛子！菩薩摩訶薩有十種陀羅尼。何等為十？所謂：聞持陀羅尼，不忘一切法故；持正法陀羅尼，巧方便分別一切法如實故；不生一切法陀羅尼，覺一切法無自性故；法明陀羅尼，普照不可思議諸佛法故；三昧陀羅尼，于現在一切佛所，聞法不亂故；音聲圓滿陀羅尼，究竟解了不可思議語言法故；三世陀羅尼，分別說一切三世佛不思議法故；種種辯才陀羅尼，分別解說無量無邊諸佛法故；出生無礙耳陀羅尼，不可說佛所說諸法，悉能聞故；持一切佛法陀羅尼，安住如來十力無畏故。佛子！是為菩薩摩訶薩十種陀羅尼；若菩薩摩訶薩欲得此法，應勤修學。
「佛子！菩薩摩訶薩知分別說十種佛。何等為十？所謂：正覺佛、愿佛、業報佛、住持佛、化佛、法界佛、心佛、三昧佛、性佛、如意佛。佛子！是為菩薩摩訶薩知分別說十種佛。
「佛子！菩薩摩訶薩有十種發普賢心。何等為十？所謂：發大慈心，救護一切眾生故；發大悲心，代一切眾生受一切苦毒故；發一切施為首心，悉舍一切諸所有
【現代漢語翻譯】 現代漢語譯本 智慧不可毀壞；了知法界（一切事物存在的領域）的智慧不可毀壞；了知佛（覺悟者）的智慧不可毀壞；了知法（真理、教義）的智慧不可毀壞；了知僧（修行團體）的智慧不可毀壞；了知三世（過去、現在、未來）的智慧不可毀壞；了知一切語言表達方式的智慧不可毀壞。佛子（佛的弟子）！這就是菩薩摩訶薩（偉大的菩薩）的十種不可毀壞的智慧；如果菩薩摩訶薩安住于這些智慧，就能獲得如來（佛的稱號）無上不可毀壞的智慧。 『佛子！菩薩摩訶薩有十種陀羅尼（總持，記憶和理解能力）。哪十種呢？就是：聞持陀羅尼，因為不忘失一切法；持正法陀羅尼，巧妙方便地分辨一切法如實；不生一切法陀羅尼，覺悟一切法無自性；法明陀羅尼，普遍照耀不可思議的諸佛法；三昧陀羅尼，在現在一切佛所，聽聞佛法不散亂；音聲圓滿陀羅尼，究竟瞭解不可思議的語言法；三世陀羅尼，分別解說一切三世佛不可思議的法；種種辯才陀羅尼，分別解說無量無邊的諸佛法；出生無礙耳陀羅尼，不可說佛所說的諸法，都能聽聞；持一切佛法陀羅尼，安住于如來的十力（佛的十種力量）和無畏（佛的無所畏懼）。佛子！這就是菩薩摩訶薩的十種陀羅尼；如果菩薩摩訶薩想要獲得這些法，應當勤奮修學。 『佛子！菩薩摩訶薩知道分別解說十種佛。哪十種呢？就是：正覺佛（通過修行達到覺悟的佛）、愿佛（發願成佛的佛）、業報佛（因果報應而顯現的佛）、住持佛（住世教化眾生的佛）、化佛（爲了教化眾生而變化的佛）、法界佛（存在於法界的佛）、心佛（存在於心中的佛）、三昧佛（在禪定中顯現的佛）、性佛（本性清凈的佛）、如意佛（隨心所欲顯現的佛）。佛子！這就是菩薩摩訶薩知道分別解說的十種佛。 『佛子！菩薩摩訶薩有十種發起普賢（菩薩名，象徵一切菩薩的德行）之心。哪十種呢？就是：發起大慈心，爲了救護一切眾生；發起大悲心，代替一切眾生承受一切痛苦；發起一切施捨為首的心，捨棄一切所有。
【English Translation】 English version Wisdom that cannot be destroyed; wisdom that knows the realm of Dharma (Dharmadhatu) cannot be destroyed; wisdom that knows the Buddha (the awakened one) cannot be destroyed; wisdom that knows the Dharma (truth, teachings) cannot be destroyed; wisdom that knows the Sangha (community of practitioners) cannot be destroyed; wisdom that knows the three times (past, present, future) cannot be destroyed; wisdom that knows all ways of language cannot be destroyed. Disciple of the Buddha! These are the ten indestructible wisdoms of a Bodhisattva Mahasattva (great Bodhisattva); if a Bodhisattva Mahasattva dwells in these wisdoms, then they will attain the unsurpassed indestructible wisdom of the Tathagata (title of the Buddha). 'Disciple of the Buddha! A Bodhisattva Mahasattva has ten Dharanis (mantras, mnemonic devices). What are the ten? They are: the Dharani of retaining what is heard, because they do not forget any Dharma; the Dharani of upholding the true Dharma, skillfully and expediently distinguishing all Dharmas as they truly are; the Dharani of non-arising of all Dharmas, realizing that all Dharmas have no self-nature; the Dharani of Dharma illumination, universally illuminating the inconceivable Dharmas of all Buddhas; the Dharani of Samadhi, not being distracted when hearing the Dharma from all Buddhas in the present; the Dharani of perfect sound, ultimately understanding the inconceivable language of Dharma; the Dharani of the three times, distinguishing and explaining the inconceivable Dharmas of all Buddhas of the three times; the Dharani of various eloquence, distinguishing and explaining the immeasurable and boundless Dharmas of all Buddhas; the Dharani of unobstructed hearing, being able to hear all the Dharmas spoken by the inexpressible Buddhas; the Dharani of upholding all Buddha Dharmas, dwelling in the ten powers and fearlessness of the Tathagata. Disciple of the Buddha! These are the ten Dharanis of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva wishes to attain these Dharmas, they should diligently cultivate them.' 'Disciple of the Buddha! A Bodhisattva Mahasattva knows and distinguishes ten kinds of Buddhas. What are the ten? They are: the Buddha of Right Enlightenment (Buddha who attained enlightenment through practice), the Buddha of Vow (Buddha who made vows to become a Buddha), the Buddha of Karmic Retribution (Buddha manifested due to karmic consequences), the Buddha of Sustaining (Buddha who dwells in the world to teach), the Buddha of Transformation (Buddha who transforms to teach beings), the Buddha of the Dharma Realm (Buddha existing in the Dharma realm), the Buddha of Mind (Buddha existing in the mind), the Buddha of Samadhi (Buddha manifested in meditation), the Buddha of Nature (Buddha whose nature is pure), and the Buddha of Wish Fulfillment (Buddha who manifests at will). Disciple of the Buddha! These are the ten kinds of Buddhas that a Bodhisattva Mahasattva knows and distinguishes.' 'Disciple of the Buddha! A Bodhisattva Mahasattva has ten kinds of arising of the mind of Samantabhadra (name of a Bodhisattva, symbolizing the virtues of all Bodhisattvas). What are the ten? They are: arising of great loving-kindness, to protect all sentient beings; arising of great compassion, to bear all suffering for all sentient beings; arising of the mind that takes all giving as foremost, giving up all possessions.'
故；發正念一切智為首心，樂求一切佛法故；發功德莊嚴心，學一切菩薩諸行故；發金剛心，一切受生不忘失故；發大海心，一切白凈法悉流入故；發須彌山王心，一切誹謗苦言悉堪忍故；發安隱心，施一切眾生無畏故；發究竟般若波羅蜜到彼岸心，巧分別一切法無所有故。佛子！是為菩薩摩訶薩十種發普賢心；若菩薩摩訶薩安住此心，以少方便，則具足普賢巧方便智。
「佛子！菩薩摩訶薩有十種普賢願行法。何等為十？所謂：盡未來劫行菩薩行普賢願行法；恭敬供養未來一切佛普賢願行法；立一切眾生於普賢菩薩願行普賢願行法；積集一切善根普賢願行法；入一切波羅蜜普賢願行法；滿足一切菩薩願行普賢願行法；莊嚴一切世界普賢願行法；往生一切佛所普賢願行法；善巧方便，求一切法普賢願行法；於一切十方佛剎，成無上菩提普賢願行法。佛子！是為菩薩摩訶薩十種普賢願行法；若菩薩摩訶薩修此願行，疾得具足普賢願行。
「佛子！菩薩摩訶薩有十種大悲，常觀眾生。何等為十？所謂：觀察眾生無所歸依而起大悲；觀察眾生隨逐邪道而起大悲；觀察眾生貧無善根而起大悲；觀察眾生長寢生死而起大悲；觀察眾生行不善法而起大悲；觀察眾生欲縛所縛而起大悲；觀察眾生在生死海而起大悲；觀察
【現代漢語翻譯】 現代漢語譯本：因此，發起以正念一切智為首的心，樂於尋求一切佛法；發起功德莊嚴的心，學習一切菩薩的修行；發起金剛心，一切受生都不忘失；發起大海心，一切清凈的法都流入其中；發起須彌山王心，一切誹謗和苦言都能忍受；發起安穩心，給予一切眾生無畏的保護；發起究竟般若波羅蜜（到達彼岸的智慧）的心，巧妙地分辨一切法都是空無自性的。佛子！這就是菩薩摩訶薩十種發起普賢（普遍的賢德）之心；如果菩薩摩訶薩安住於此心，只需少許方便，就能具足普賢的巧妙方便智慧。 佛子！菩薩摩訶薩有十種普賢願行法。哪十種呢？就是：盡未來劫修行菩薩行普賢願行法；恭敬供養未來一切佛普賢願行法；使一切眾生安立於普賢菩薩願行普賢願行法；積集一切善根普賢願行法；進入一切波羅蜜（到達彼岸的修行）普賢願行法；圓滿一切菩薩願行普賢願行法；莊嚴一切世界普賢願行法；往生一切佛所普賢願行法；善巧方便，尋求一切法普賢願行法；在一切十方佛剎，成就無上菩提普賢願行法。佛子！這就是菩薩摩訶薩十種普賢願行法；如果菩薩摩訶薩修習這些願行，就能迅速具足普賢願行。 佛子！菩薩摩訶薩有十種大悲，常常觀察眾生。哪十種呢？就是：觀察眾生無所歸依而生起大悲；觀察眾生隨逐邪道而生起大悲；觀察眾生貧乏善根而生起大悲；觀察眾生長久沉睡于生死輪迴而生起大悲；觀察眾生行不善法而生起大悲；觀察眾生被慾望束縛而生起大悲；觀察眾生在生死苦海中而生起大悲；觀察
【English Translation】 English version: Therefore, they generate a mind led by right mindfulness of all-knowing wisdom, delighting in seeking all Buddha-dharmas; they generate a mind of meritorious adornment, learning all the practices of Bodhisattvas; they generate a diamond mind, never forgetting any rebirth; they generate an ocean mind, into which all pure dharmas flow; they generate a Mount Sumeru mind, able to endure all slander and harsh words; they generate a peaceful mind, giving fearlessness to all beings; they generate a mind of ultimate Prajna Paramita (wisdom of reaching the other shore), skillfully distinguishing that all dharmas are without inherent existence. Children of the Buddha! These are the ten kinds of Samantabhadra (Universal Worthy) minds generated by Bodhisattva Mahasattvas; if a Bodhisattva Mahasattva abides in this mind, with little effort, they will possess the skillful wisdom of Samantabhadra. Children of the Buddha! Bodhisattva Mahasattvas have ten kinds of Samantabhadra vows and practices. What are the ten? They are: practicing the Bodhisattva path with Samantabhadra vows and practices throughout future eons; respectfully making offerings to all future Buddhas with Samantabhadra vows and practices; establishing all beings in the vows and practices of Bodhisattva Samantabhadra; accumulating all roots of goodness with Samantabhadra vows and practices; entering all Paramitas (perfections) with Samantabhadra vows and practices; fulfilling all Bodhisattva vows and practices with Samantabhadra vows and practices; adorning all worlds with Samantabhadra vows and practices; being reborn in all Buddha-lands with Samantabhadra vows and practices; skillfully seeking all dharmas with Samantabhadra vows and practices; and attaining unsurpassed Bodhi in all Buddha-lands of the ten directions with Samantabhadra vows and practices. Children of the Buddha! These are the ten kinds of Samantabhadra vows and practices of Bodhisattva Mahasattvas; if a Bodhisattva Mahasattva cultivates these vows and practices, they will quickly attain the complete Samantabhadra vows and practices. Children of the Buddha! Bodhisattva Mahasattvas have ten kinds of great compassion, constantly observing sentient beings. What are the ten? They are: observing beings without refuge and generating great compassion; observing beings following wrong paths and generating great compassion; observing beings lacking roots of goodness and generating great compassion; observing beings long asleep in the cycle of birth and death and generating great compassion; observing beings practicing unwholesome dharmas and generating great compassion; observing beings bound by desires and generating great compassion; observing beings in the sea of birth and death and generating great compassion; observing
眾生久遠長病而起大悲；觀察眾生無慾善法而起大悲；觀察眾生失諸佛法而起大悲。佛子！是為菩薩摩訶薩十種大悲，常觀眾生。
「佛子！菩薩摩訶薩有十種發菩提心因緣。何等為十？所謂：教化成熟一切眾生，發菩提心因緣；除滅一切眾生苦，發菩提心因緣；與一切眾生種種快樂，發菩提心因緣；除滅一切眾生愚闇，發菩提心因緣；與一切眾生佛智，發菩提心因緣；恭敬供養一切諸佛，發菩提心因緣；隨如來教，令佛歡喜，發菩提心因緣；見佛色身相好，發菩提心因緣；入一切佛智，發菩提心因緣；顯現佛力無畏，發菩提心因緣。佛子！是為菩薩摩訶薩十種發菩提心因緣。若菩薩摩訶薩發菩提心，應當恭敬供養，親近善知識，何以故？欲速覺一切智故。彼菩薩摩訶薩恭敬供養，親近善知識，起十種心。何等為十？所謂：于善知識起給侍心、不違心、隨順心、歡喜心、不求利心、一向心、同善根心、同願心、如來心、同滿行心。佛子！是為菩薩摩訶薩于善知識起十種心。
「佛子！若菩薩摩訶薩發如是十種心，則得十種清凈。何等為十？所謂：正直心清凈，究竟不失故；色身清凈，隨所應化，無不見故；音聲圓滿清凈，究竟一切語言法故；辯才清凈，巧方便說不可思議諸佛法故；智慧清凈，除滅一切愚
【現代漢語翻譯】 現代漢語譯本：菩薩因眾生長期遭受病痛而生起大悲心；因觀察到眾生缺乏善法欲而生起大悲心；因觀察到眾生失去諸佛的教法而生起大悲心。佛子！這就是菩薩摩訶薩（菩薩中的大菩薩）常觀眾生的十種大悲心。 佛子！菩薩摩訶薩有十種發菩提心（覺悟之心）的因緣。是哪十種呢？即：教化成熟一切眾生，是發菩提心的因緣；消除一切眾生的痛苦，是發菩提心的因緣；給予一切眾生種種快樂，是發菩提心的因緣；消除一切眾生的愚昧無知，是發菩提心的因緣；給予一切眾生佛的智慧，是發菩提心的因緣；恭敬供養一切諸佛，是發菩提心的因緣；隨順如來的教導，令佛歡喜，是發菩提心的因緣；見到佛的莊嚴色身相好，是發菩提心的因緣；進入一切佛的智慧，是發菩提心的因緣；顯現佛的力量和無畏，是發菩提心的因緣。佛子！這就是菩薩摩訶薩發菩提心的十種因緣。如果菩薩摩訶薩發了菩提心，應當恭敬供養，親近善知識（指引修行的人），為什麼呢？因為想要快速覺悟一切智慧。那些菩薩摩訶薩恭敬供養，親近善知識，會生起十種心。是哪十種呢？即：對善知識生起侍奉的心、不違背的心、隨順的心、歡喜的心、不求利益的心、一心一意的心、同善根的心、同願的心、如來（佛）的心、同滿行（圓滿修行）的心。佛子！這就是菩薩摩訶薩對善知識生起的十種心。 佛子！如果菩薩摩訶薩生起這十種心，就能得到十種清凈。是哪十種呢？即：正直的心清凈，因為最終不會失去；色身清凈，能隨所應化現，沒有不能見到的；音聲圓滿清凈，因為通達一切語言法；辯才清凈，能巧妙方便地說出不可思議的諸佛法；智慧清凈，能消除一切愚昧無知。
【English Translation】 English version: Bodhisattvas arise great compassion because sentient beings have long suffered from illness; they arise great compassion observing that sentient beings lack the desire for wholesome dharmas; they arise great compassion observing that sentient beings have lost the teachings of all Buddhas. Oh, sons of the Buddha! These are the ten great compassions of a Bodhisattva Mahasattva (a great Bodhisattva), who constantly observes sentient beings. Oh, sons of the Buddha! A Bodhisattva Mahasattva has ten causes and conditions for generating the Bodhi mind (the mind of enlightenment). What are these ten? They are: to educate and mature all sentient beings, which is a cause and condition for generating the Bodhi mind; to eliminate the suffering of all sentient beings, which is a cause and condition for generating the Bodhi mind; to give all sentient beings various kinds of happiness, which is a cause and condition for generating the Bodhi mind; to eliminate the ignorance of all sentient beings, which is a cause and condition for generating the Bodhi mind; to give all sentient beings the wisdom of the Buddha, which is a cause and condition for generating the Bodhi mind; to respectfully make offerings to all Buddhas, which is a cause and condition for generating the Bodhi mind; to follow the teachings of the Tathagata (Buddha), making the Buddha happy, which is a cause and condition for generating the Bodhi mind; to see the beautiful and adorned form of the Buddha, which is a cause and condition for generating the Bodhi mind; to enter into the wisdom of all Buddhas, which is a cause and condition for generating the Bodhi mind; to manifest the power and fearlessness of the Buddha, which is a cause and condition for generating the Bodhi mind. Oh, sons of the Buddha! These are the ten causes and conditions for a Bodhisattva Mahasattva to generate the Bodhi mind. If a Bodhisattva Mahasattva generates the Bodhi mind, they should respectfully make offerings and draw near to good teachers (those who guide practice), why? Because they wish to quickly awaken to all wisdom. Those Bodhisattva Mahasattvas who respectfully make offerings and draw near to good teachers will generate ten kinds of minds. What are these ten? They are: the mind of service towards good teachers, the mind of non-violation, the mind of compliance, the mind of joy, the mind of non-seeking benefit, the mind of single-mindedness, the mind of shared wholesome roots, the mind of shared vows, the mind of the Tathagata (Buddha), and the mind of shared perfect practice. Oh, sons of the Buddha! These are the ten kinds of minds that a Bodhisattva Mahasattva generates towards good teachers. Oh, sons of the Buddha! If a Bodhisattva Mahasattva generates these ten kinds of minds, they will attain ten kinds of purity. What are these ten? They are: the purity of an upright mind, because it will ultimately not be lost; the purity of the physical body, able to manifest according to what is needed, with nothing unseen; the purity of perfect sound, because it is thorough in all languages and dharmas; the purity of eloquence, able to skillfully and expediently speak the inconceivable dharmas of all Buddhas; the purity of wisdom, able to eliminate all ignorance.
癡闇故；受生清凈，具足菩薩自在力故；眷屬清凈，成就過去同行眾生諸善根故；果報清凈，除滅一切業障故；諸愿清凈，同一切菩薩故；諸行清凈，究竟普賢菩薩行故。佛子！是為菩薩摩訶薩十種清凈
「佛子！菩薩摩訶薩有十種波羅蜜。何等為十？所謂：檀波羅蜜，舍一切有故；尸波羅蜜，凈佛戒故；羼提波羅蜜，具足佛忍故；精進波羅蜜，於一切時不退轉故；禪波羅蜜，正念不亂故；般若波羅蜜，觀一切法悉如如故；智波羅蜜，深入佛力故；愿波羅蜜，普賢菩薩願行滿故；神力波羅蜜，示現一切神通力故；法波羅蜜，攝取一切法故。佛子！是為菩薩摩訶薩十種波羅蜜；若菩薩摩訶薩安住此法，則得如來無上究竟智波羅蜜。
「佛子！菩薩摩訶薩有十種隨順覺知。何等為十？所謂：隨順覺知一切世界；隨順覺知一切眾生不可思議；隨順覺知一切諸法不一不異；隨順覺知一切法界；隨順覺知一切虛空界；隨順覺知一切世界入過去世；隨順覺知一切世界入未來世；隨順覺知一切世界入現在世；隨順覺知一切如來，於一念中具足願行；隨順覺知三世諸佛，悉同一行。佛子！是為菩薩摩訶薩十種隨順覺知；若菩薩摩訶薩安住此法，則得一切法，自在普照，隨意滿愿；於一念中，覺無上道，一切佛法，悉現在前
【現代漢語翻譯】 現代漢語譯本： 因為破除了愚昧的黑暗；所以受生清凈，因為具足菩薩的自在力量；眷屬清凈，因為成就了過去一同修行的眾生們的各種善根；果報清凈，因為消滅了一切業障；各種願望清凈，因為與一切菩薩相同；各種修行清凈，因為究竟圓滿了普賢菩薩的修行。佛子！這就是菩薩摩訶薩的十種清凈。 『佛子！菩薩摩訶薩有十種波羅蜜（paramita，意為「到彼岸」）。是哪十種呢？就是：檀波羅蜜（dana-paramita，佈施波羅蜜），因為捨棄一切所有；尸波羅蜜（sila-paramita，持戒波羅蜜），因為清凈佛的戒律；羼提波羅蜜（ksanti-paramita，忍辱波羅蜜），因為具足佛的忍耐；精進波羅蜜（virya-paramita，精進波羅蜜），因為在一切時候都不退轉；禪波羅蜜（dhyana-paramita，禪定波羅蜜），因為正念不散亂；般若波羅蜜（prajna-paramita，智慧波羅蜜），因為觀察一切法都如如不動；智波羅蜜，因為深入佛的力量；愿波羅蜜，因為普賢菩薩的願行圓滿；神力波羅蜜，因為示現一切神通力量；法波羅蜜，因為攝取一切法。佛子！這就是菩薩摩訶薩的十種波羅蜜；如果菩薩摩訶薩安住於此法，就能得到如來無上究竟的智慧波羅蜜。 『佛子！菩薩摩訶薩有十種隨順覺知。是哪十種呢？就是：隨順覺知一切世界；隨順覺知一切眾生不可思議；隨順覺知一切諸法不一不異；隨順覺知一切法界；隨順覺知一切虛空界；隨順覺知一切世界進入過去世；隨順覺知一切世界進入未來世；隨順覺知一切世界進入現在世；隨順覺知一切如來，在一念中具足願行；隨順覺知三世諸佛，都同一修行。佛子！這就是菩薩摩訶薩的十種隨順覺知；如果菩薩摩訶薩安住於此法，就能得到一切法，自在普照，隨意滿足願望；在一念中，覺悟無上道，一切佛法，都呈現在眼前。
【English Translation】 English version: Because of dispelling the darkness of ignorance; thus, birth is pure, because of possessing the bodhisattva's power of self-mastery; retinue is pure, because of accomplishing the various good roots of sentient beings who have practiced together in the past; karmic retribution is pure, because of eradicating all karmic obstacles; all vows are pure, because they are the same as all bodhisattvas; all practices are pure, because they ultimately perfect the practice of Samantabhadra Bodhisattva. O son of the Buddha! These are the ten purities of a bodhisattva-mahasattva. 'O son of the Buddha! A bodhisattva-mahasattva has ten paramitas (paramita, meaning 'to the other shore'). What are the ten? They are: dana-paramita (the paramita of giving), because of relinquishing all possessions; sila-paramita (the paramita of morality), because of purifying the Buddha's precepts; ksanti-paramita (the paramita of patience), because of possessing the Buddha's endurance; virya-paramita (the paramita of diligence), because of not regressing at any time; dhyana-paramita (the paramita of meditation), because of having right mindfulness without distraction; prajna-paramita (the paramita of wisdom), because of observing all dharmas as they truly are; the paramita of wisdom, because of deeply entering the Buddha's power; the paramita of vows, because the vows and practices of Samantabhadra Bodhisattva are fulfilled; the paramita of spiritual power, because of manifesting all spiritual powers; the paramita of dharma, because of encompassing all dharmas. O son of the Buddha! These are the ten paramitas of a bodhisattva-mahasattva; if a bodhisattva-mahasattva abides in these dharmas, then they will attain the unsurpassed and ultimate wisdom paramita of the Tathagata. 'O son of the Buddha! A bodhisattva-mahasattva has ten kinds of conforming awareness. What are the ten? They are: conforming awareness of all worlds; conforming awareness of all sentient beings as inconceivable; conforming awareness of all dharmas as neither one nor different; conforming awareness of all dharma realms; conforming awareness of all space realms; conforming awareness of all worlds entering the past; conforming awareness of all worlds entering the future; conforming awareness of all worlds entering the present; conforming awareness of all Tathagatas, fulfilling vows and practices in a single thought; conforming awareness of all Buddhas of the three times, all having the same practice. O son of the Buddha! These are the ten kinds of conforming awareness of a bodhisattva-mahasattva; if a bodhisattva-mahasattva abides in these dharmas, then they will attain all dharmas, freely illuminating, fulfilling wishes at will; in a single thought, they will awaken to the unsurpassed path, and all Buddha dharmas will appear before them.'
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「佛子！菩薩摩訶薩有十種決定智。何等為十？所謂：決定了知一切諸法於一念中；決定了知一切諸法以無礙智；決定了知一切眾生心心所行；決定了知一切眾生皆悉同根；決定了知一切眾生煩惱、習氣諸行；決定了知一切眾生諸心使行；決定了知一切眾生善不善行；決定了知一切菩薩願行；決定了知神力自在，變化住持；決定了知一切如來成就十力。佛子！是為菩薩摩訶薩十種決定智；若菩薩摩訶薩安住此法，則得一切諸法巧妙方便。
「佛子！菩薩摩訶薩有十種力。何等為十？所謂：深入一切法力；解一切法，猶如化力；解一切法，猶如幻力；令一切法，入佛法力；於一切法，無染著力；專求一切善妙法力；一向恭敬供養一切善知識力；令一切善根悉究竟得無上智力；深心信解一切佛法不誹謗力；究竟不退一切智心力。佛子！是為菩薩摩訶薩十種力；若菩薩摩訶薩安住此力，則能具足如來無上十力。
「佛子！菩薩摩訶薩有十種平等。何等為十？所謂：一切眾生平等；一切法平等；一切佛剎平等；一切佛乘平等；一切善根平等；一切菩提平等；一切愿平等；一切波羅蜜平等；一切行平等；一切佛平等。佛子！是為菩薩摩訶薩十種平等；若菩薩摩訶薩住此平等，則具足一切諸佛無上平等。
【現代漢語翻譯】 現代漢語譯本 『佛子！菩薩摩訶薩有十種決定智。是哪十種呢？ 所謂： 能夠在一念之間完全瞭解一切諸法； 能夠以無礙的智慧完全瞭解一切諸法； 能夠完全瞭解一切眾生的心念和心理活動； 能夠完全瞭解一切眾生都具有相同的根性； 能夠完全瞭解一切眾生的煩惱、習氣和行為； 能夠完全瞭解一切眾生的各種心理活動； 能夠完全瞭解一切眾生的善行和不善行； 能夠完全瞭解一切菩薩的願望和修行； 能夠完全瞭解神通的力量、自在的境界以及變化和住持的能力； 能夠完全瞭解一切如來成就的十種力量。佛子！這就是菩薩摩訶薩的十種決定智。如果菩薩摩訶薩安住于這些法，就能獲得一切諸法的巧妙方便。』 『佛子！菩薩摩訶薩有十種力量。是哪十種呢？ 所謂： 深入一切法的力量； 理解一切法如同幻化的力量； 理解一切法如同虛幻的力量； 使一切法融入佛法的力量； 對於一切法沒有執著的力量； 專心尋求一切善妙法的力量； 一心恭敬供養一切善知識的力量； 使一切善根最終獲得無上智慧的力量； 深信並理解一切佛法而不誹謗的力量； 最終不退轉於一切智慧之心的力量。佛子！這就是菩薩摩訶薩的十種力量。如果菩薩摩訶薩安住于這些力量，就能具足如來無上的十種力量。』 『佛子！菩薩摩訶薩有十種平等。是哪十種呢？ 所謂： 一切眾生平等； 一切法平等； 一切佛剎（佛的國土）平等； 一切佛乘（成佛的教法）平等； 一切善根平等； 一切菩提（覺悟）平等； 一切愿平等； 一切波羅蜜（到達彼岸的方法）平等； 一切行平等； 一切佛平等。佛子！這就是菩薩摩訶薩的十種平等。如果菩薩摩訶薩安住于這些平等，就能具足一切諸佛的無上平等。』
【English Translation】 English version 'Buddha-son! A Bodhisattva-Mahasattva has ten kinds of decisive wisdom. What are these ten? They are: the decisive knowledge of all dharmas in a single thought; the decisive knowledge of all dharmas with unobstructed wisdom; the decisive knowledge of the minds and mental activities of all sentient beings; the decisive knowledge that all sentient beings have the same roots; the decisive knowledge of the afflictions, habits, and actions of all sentient beings; the decisive knowledge of the mental activities of all sentient beings; the decisive knowledge of the good and bad actions of all sentient beings; the decisive knowledge of the vows and practices of all Bodhisattvas; the decisive knowledge of the power of spiritual abilities, the freedom of transformation, and the ability to maintain and abide; and the decisive knowledge of the ten powers achieved by all Tathagatas. Buddha-son! These are the ten kinds of decisive wisdom of a Bodhisattva-Mahasattva. If a Bodhisattva-Mahasattva abides in these dharmas, they will obtain skillful means in all dharmas.' 'Buddha-son! A Bodhisattva-Mahasattva has ten kinds of power. What are these ten? They are: the power to deeply penetrate all dharmas; the power to understand all dharmas as if they were illusions; the power to understand all dharmas as if they were phantoms; the power to make all dharmas enter the Buddha-dharma; the power to be free from attachment to all dharmas; the power to diligently seek all good and wonderful dharmas; the power to always respectfully make offerings to all good teachers; the power to make all good roots ultimately attain unsurpassed wisdom; the power to deeply believe and understand all Buddha-dharmas without slandering them; and the power to ultimately not regress from the mind of all wisdom. Buddha-son! These are the ten kinds of power of a Bodhisattva-Mahasattva. If a Bodhisattva-Mahasattva abides in these powers, they will be able to fully possess the unsurpassed ten powers of the Tathagata.' 'Buddha-son! A Bodhisattva-Mahasattva has ten kinds of equality. What are these ten? They are: the equality of all sentient beings; the equality of all dharmas; the equality of all Buddha-lands; the equality of all Buddha-vehicles; the equality of all good roots; the equality of all Bodhi (enlightenment); the equality of all vows; the equality of all Paramitas (perfections); the equality of all practices; and the equality of all Buddhas. Buddha-son! These are the ten kinds of equality of a Bodhisattva-Mahasattva. If a Bodhisattva-Mahasattva abides in these equalities, they will fully possess the unsurpassed equality of all Buddhas.'
「佛子！菩薩摩訶薩有十種方便佛法句。何等為十？所謂：說一切法，言說方便佛法句；一切法如幻；一切法如電；一切法緣起；一切法凈業；一切法文字；一切法實際；一切法無相；一切法真實義；一切法法界。佛子！是為菩薩摩訶薩十種方便佛法句；若菩薩摩訶薩安住此法，則得無上方便一切智。
「佛子！菩薩摩訶薩有十種說法。何等為十？所謂：說甚深法；說勝妙法；說種種莊嚴法；說一切智法；說隨順波羅蜜法；說出生如來力法；分別說三世法；說不退菩薩法；說讚歎一切佛功德法；說一切菩薩行，一切佛平等，一切如來境界法。佛子！是為菩薩摩訶薩十種說法；若菩薩摩訶薩住此說法，則得如來無上說法。
「佛子！菩薩摩訶薩有十種受持。何等為十？所謂：受持一切善根功德；受持一切佛所說法；受持一切譬諭；受持一切方便法門；受持一切出生陀羅尼門；受持一切除疑惑法；受持一切菩薩具足法；受持一切如來所說平等三昧法門；受持一切普照法門；受持一切諸佛自在神力。佛子！是為菩薩摩訶薩十種受持；若菩薩摩訶薩安住此法，則得如來無上智慧持法。
「佛子！菩薩摩訶薩有十種辯。何等為十？所謂：不虛妄取一切法辯；於一切法無所行辯；於一切法無所著辯；於一
【現代漢語翻譯】 現代漢語譯本 『佛子（Buddha's disciples）！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）有十種方便佛法句。哪十種呢？就是：說一切法，這是言說方便佛法句；一切法如幻；一切法如電；一切法緣起；一切法凈業；一切法文字；一切法實際；一切法無相；一切法真實義；一切法法界。佛子！這就是菩薩摩訶薩的十種方便佛法句；如果菩薩摩訶薩安住于這些法，就能獲得無上方便一切智。』 『佛子！菩薩摩訶薩有十種說法。哪十種呢？就是：說甚深法；說勝妙法；說種種莊嚴法；說一切智法；說隨順波羅蜜（Paramita，到達彼岸）法；說出生如來力法；分別說三世法；說不退菩薩法；說讚歎一切佛功德法；說一切菩薩行，一切佛平等，一切如來境界法。佛子！這就是菩薩摩訶薩的十種說法；如果菩薩摩訶薩安住于這些說法，就能獲得如來無上的說法。』 『佛子！菩薩摩訶薩有十種受持。哪十種呢？就是：受持一切善根功德；受持一切佛所說法；受持一切譬喻；受持一切方便法門；受持一切出生陀羅尼（Dharani，總持）門；受持一切除疑惑法；受持一切菩薩具足法；受持一切如來所說平等三昧（Samadhi，禪定）法門；受持一切普照法門；受持一切諸佛自在神力。佛子！這就是菩薩摩訶薩的十種受持；如果菩薩摩訶薩安住于這些法，就能獲得如來無上的智慧持法。』 『佛子！菩薩摩訶薩有十種辯。哪十種呢？就是：不虛妄取一切法辯；於一切法無所行辯；於一切法無所著辯；於一』
【English Translation】 English version 'Buddha's disciples! A Bodhisattva-Mahasattva (great Bodhisattva) has ten kinds of expedient Dharma phrases. What are the ten? They are: speaking of all dharmas, which is the expedient Dharma phrase of speaking; all dharmas are like illusions; all dharmas are like lightning; all dharmas arise from conditions; all dharmas are pure karma; all dharmas are words; all dharmas are reality; all dharmas are without characteristics; all dharmas are the true meaning; all dharmas are the Dharma realm. Buddha's disciples! These are the ten expedient Dharma phrases of a Bodhisattva-Mahasattva; if a Bodhisattva-Mahasattva dwells in these dharmas, they will attain unsurpassed expedient omniscience.' 'Buddha's disciples! A Bodhisattva-Mahasattva has ten kinds of teachings. What are the ten? They are: teaching the profound Dharma; teaching the supreme and wonderful Dharma; teaching various adorned Dharmas; teaching the Dharma of omniscience; teaching the Dharma that accords with Paramita (perfection); teaching the Dharma that gives rise to the power of the Tathagata; separately teaching the Dharma of the three times; teaching the Dharma of the non-retreating Bodhisattva; teaching the Dharma that praises all the merits of the Buddhas; teaching all the practices of Bodhisattvas, the equality of all Buddhas, and the Dharma of the realm of all Tathagatas. Buddha's disciples! These are the ten kinds of teachings of a Bodhisattva-Mahasattva; if a Bodhisattva-Mahasattva dwells in these teachings, they will attain the unsurpassed teachings of the Tathagata.' 'Buddha's disciples! A Bodhisattva-Mahasattva has ten kinds of upholding. What are the ten? They are: upholding all roots of goodness and merits; upholding all the teachings of the Buddhas; upholding all parables; upholding all expedient Dharma gates; upholding all Dharani (mantra) gates of arising; upholding all dharmas that remove doubts; upholding all the complete dharmas of Bodhisattvas; upholding all the Samadhi (meditation) Dharma gates of equality spoken by the Tathagatas; upholding all universally illuminating Dharma gates; upholding all the self-mastery and divine powers of all Buddhas. Buddha's disciples! These are the ten kinds of upholding of a Bodhisattva-Mahasattva; if a Bodhisattva-Mahasattva dwells in these dharmas, they will attain the unsurpassed wisdom of upholding the Dharma of the Tathagata.' 'Buddha's disciples! A Bodhisattva-Mahasattva has ten kinds of eloquence. What are the ten? They are: eloquence in not falsely grasping all dharmas; eloquence in not acting upon all dharmas; eloquence in not being attached to all dharmas; eloquence in one'
切法悉空無辯；於一切法無闇障辯；於一切法佛所持辯；於一切法不由他悟辯；於一切法巧方便說句、味身辯；於一切法說眾生辯；於一切眾生等心觀察，令歡喜辯。佛子！是為菩薩摩訶薩十種辯；若菩薩摩訶薩安住此辯，則得如來無上巧方便辯。
「佛子！菩薩摩訶薩有十種勝法。何等為十？所謂：成熟一切眾生勝法；普照一切諸法勝法；修習一切善根、一切行勝法；大乘智慧勝法；具足無著凈戒勝法；一切善根悉迴向菩提勝法；勤修精進不退勝法；降伏一切眾魔勝法；發菩提心，自在遊行勝法；隨時應化，現成菩提勝法。佛子！是為菩薩摩訶薩十種勝法；若菩薩摩訶薩安住此法，則得如來無上大智勝法。
「佛子！菩薩摩訶薩有十種無著。何等為十？所謂：於一切世界無著；於一切眾生無著；於一切法無著；於一切所作無著；於一切善根無著；於一切生處無著；於一切愿無著；於一切行無著；於一切菩薩無著；於一切佛無著。佛子！是為菩薩摩訶薩十種無著；若菩薩摩訶薩安住此法，則能速轉一切眾想，得清凈無上無所著智。
「佛子！菩薩摩訶薩有十種平等心。何等為十？所謂：長養一切功德平等心；一切語言法平等心；於一切眾生平等心；於一切眾生業報平等心；入一切法平等心；於一切
【現代漢語翻譯】 現代漢語譯本： 『佛子！』菩薩摩訶薩有十種辯才：於一切法通達空性，無所滯礙的辯才；於一切法沒有迷惑和障礙的辯才；於一切法通達佛所持有的辯才；於一切法不依賴他人開悟的辯才；於一切法善巧方便地說出語句、品味和身體的辯才；於一切法能為眾生解說的辯才；對於一切眾生以平等心觀察，令其歡喜的辯才。佛子！這就是菩薩摩訶薩的十種辯才。如果菩薩摩訶薩安住于這些辯才，就能獲得如來無上的善巧方便辯才。 『佛子！』菩薩摩訶薩有十種殊勝的法。是哪十種呢？就是：成熟一切眾生的殊勝法；普遍照耀一切諸法的殊勝法；修習一切善根、一切行為的殊勝法；大乘智慧的殊勝法；具足無執著清凈戒律的殊勝法；一切善根都回向菩提的殊勝法；勤奮精進不退轉的殊勝法；降伏一切眾魔的殊勝法；發起菩提心，自在無礙的殊勝法；隨時應機教化，示現成就菩提的殊勝法。佛子！這就是菩薩摩訶薩的十種殊勝法。如果菩薩摩訶薩安住于這些法，就能獲得如來無上的大智慧殊勝法。 『佛子！』菩薩摩訶薩有十種無執著。是哪十種呢？就是：對於一切世界沒有執著；對於一切眾生沒有執著；對於一切法沒有執著；對於一切所作所為沒有執著；對於一切善根沒有執著；對於一切出生之處沒有執著；對於一切願望沒有執著；對於一切行為沒有執著；對於一切菩薩沒有執著；對於一切佛沒有執著。佛子！這就是菩薩摩訶薩的十種無執著。如果菩薩摩訶薩安住于這些法，就能迅速轉變一切妄想，獲得清凈無上無所執著的智慧。 『佛子！』菩薩摩訶薩有十種平等心。是哪十種呢？就是：長養一切功德的平等心；對於一切語言法的平等心；對於一切眾生的平等心；對於一切眾生業報的平等心；進入一切法的平等心；對於一切
【English Translation】 English version: 'Son of Buddha!' A Bodhisattva-Mahasattva has ten kinds of eloquence: eloquence in understanding the emptiness of all dharmas without obstruction; eloquence in having no confusion or hindrance regarding all dharmas; eloquence in understanding the eloquence held by the Buddha regarding all dharmas; eloquence in not relying on others for enlightenment regarding all dharmas; eloquence in skillfully and expediently speaking phrases, tastes, and physical forms regarding all dharmas; eloquence in explaining to sentient beings regarding all dharmas; eloquence in observing all sentient beings with an equal mind, causing them to rejoice. Son of Buddha! These are the ten kinds of eloquence of a Bodhisattva-Mahasattva. If a Bodhisattva-Mahasattva abides in these eloquences, they will attain the unsurpassed skillful and expedient eloquence of the Tathagata. 'Son of Buddha!' A Bodhisattva-Mahasattva has ten kinds of superior dharmas. What are the ten? They are: the superior dharma of maturing all sentient beings; the superior dharma of universally illuminating all dharmas; the superior dharma of cultivating all roots of goodness and all practices; the superior dharma of Mahayana wisdom; the superior dharma of possessing pure precepts without attachment; the superior dharma of dedicating all roots of goodness to Bodhi; the superior dharma of diligently practicing without regression; the superior dharma of subduing all demons; the superior dharma of generating the Bodhi mind, being free and unhindered; the superior dharma of teaching according to the occasion, manifesting the attainment of Bodhi. Son of Buddha! These are the ten superior dharmas of a Bodhisattva-Mahasattva. If a Bodhisattva-Mahasattva abides in these dharmas, they will attain the unsurpassed great wisdom superior dharma of the Tathagata. 'Son of Buddha!' A Bodhisattva-Mahasattva has ten kinds of non-attachment. What are the ten? They are: non-attachment to all worlds; non-attachment to all sentient beings; non-attachment to all dharmas; non-attachment to all actions; non-attachment to all roots of goodness; non-attachment to all places of birth; non-attachment to all vows; non-attachment to all practices; non-attachment to all Bodhisattvas; non-attachment to all Buddhas. Son of Buddha! These are the ten kinds of non-attachment of a Bodhisattva-Mahasattva. If a Bodhisattva-Mahasattva abides in these dharmas, they will quickly transform all delusions and attain pure, unsurpassed, and unattached wisdom. 'Son of Buddha!' A Bodhisattva-Mahasattva has ten kinds of equal minds. What are the ten? They are: the equal mind of cultivating all merits; the equal mind towards all verbal dharmas; the equal mind towards all sentient beings; the equal mind towards the karmic retribution of all sentient beings; the equal mind of entering all dharmas; the equal mind towards all
凈穢佛剎平等心；於一切眾生性，若好若丑平等心；於一切行，無所選擇平等心；入一切如來力，無所畏平等心；入一切如來智慧平等心。佛子！是為菩薩摩訶薩十種平等心；若菩薩摩訶薩安住此心，則得如來無上平等心。
「佛子！菩薩摩訶薩有十種出生智慧。何等為十？所謂：入一切眾生性，出生智慧；入一切佛剎，無一無異，出生智慧；入分別十方，一切世界網，出生智慧；入一切俯仰翻覆世界等，出生智慧；巧方便入一切諸法，無一無異，出生智慧；入一切種種異身，出生智慧；入一切世間顛倒惑網，悉無所著，出生智慧；入一切法，究竟一乘，出生智慧；入一切法界，自在神力，出生智慧；入三世一切眾生，諸佛種性，常不斷絕，出生智慧。佛子！是為菩薩摩訶薩十種出生智慧；若菩薩摩訶薩安住此法，則得無盡法藏。
「佛子！菩薩摩訶薩有十種變化。何等為十？所謂：眾生變化、身變化、佛剎變化、供養變化、音聲變化、行愿變化、調伏成熟眾生變化、菩提變化、說法變化、住持變化。佛子！是為菩薩摩訶薩十種變化；若菩薩摩訶薩安住此法，則得一切無上化法。
「佛子！菩薩摩訶薩有十種持。何等為十？所謂：佛持、法持、眾生持、業持、愿持、行持、境界持、妙持、善持、智
【現代漢語翻譯】 現代漢語譯本 對於清凈和污穢的佛剎（Buddha-kṣetra，佛的國土），持有平等心；對於一切眾生的本性，無論是好是壞，都持有平等心；對於一切行為，不加選擇地持有平等心；進入一切如來的力量，持有無所畏懼的平等心；進入一切如來的智慧，持有平等心。佛子（Buddha-putra，佛的弟子）！這就是菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）的十種平等心；如果菩薩摩訶薩安住于這種心境，就能獲得如來無上的平等心。 「佛子！菩薩摩訶薩有十種出生智慧。哪十種呢？就是：進入一切眾生的本性，產生智慧；進入一切佛剎，視其無一差異，產生智慧；進入分別十方，一切世界網路，產生智慧；進入一切俯仰翻覆的世界等，產生智慧；巧妙方便地進入一切諸法，視其無一差異，產生智慧；進入一切種種不同的身體，產生智慧；進入一切世間的顛倒迷惑之網，完全不執著，產生智慧；進入一切法，最終歸於一乘（ekayāna，唯一的教法），產生智慧；進入一切法界，獲得自在的神力，產生智慧；進入三世一切眾生，諸佛的種性，永不間斷，產生智慧。佛子！這就是菩薩摩訶薩的十種出生智慧；如果菩薩摩訶薩安住于這種法，就能獲得無盡的法藏。 「佛子！菩薩摩訶薩有十種變化。哪十種呢？就是：眾生變化、身體變化、佛剎變化、供養變化、音聲變化、行愿變化、調伏成熟眾生變化、菩提（bodhi，覺悟）變化、說法變化、住持變化。佛子！這就是菩薩摩訶薩的十種變化；如果菩薩摩訶薩安住于這種法，就能獲得一切無上的變化之法。 「佛子！菩薩摩訶薩有十種持。哪十種呢？就是：佛持、法持、眾生持、業持、愿持、行持、境界持、妙持、善持、智持。
【English Translation】 English version Having an equal mind towards pure and impure Buddha-kṣetras (Buddha-lands); having an equal mind towards the nature of all sentient beings, whether good or bad; having an equal mind towards all actions, without making any choices; entering into all the powers of the Tathāgatas (Buddhas), having an equal mind of fearlessness; entering into all the wisdom of the Tathāgatas, having an equal mind. O Buddha-putras (sons of the Buddha)! These are the ten equal minds of a Bodhisattva-mahāsattva (great Bodhisattva); if a Bodhisattva-mahāsattva abides in these minds, they will attain the unsurpassed equal mind of the Tathāgata. 「O Buddha-putras! A Bodhisattva-mahāsattva has ten kinds of wisdom of origination. What are the ten? They are: entering into the nature of all sentient beings, giving rise to wisdom; entering into all Buddha-kṣetras, seeing them as without difference, giving rise to wisdom; entering into the distinctions of the ten directions, all world-networks, giving rise to wisdom; entering into all worlds that are upside down and overturned, giving rise to wisdom; skillfully and expediently entering into all dharmas (teachings), seeing them as without difference, giving rise to wisdom; entering into all kinds of different bodies, giving rise to wisdom; entering into all the nets of delusion and confusion of the world, without any attachment, giving rise to wisdom; entering into all dharmas, ultimately reaching the one vehicle (ekayāna), giving rise to wisdom; entering into all the dharma-realms, obtaining the power of self-mastery, giving rise to wisdom; entering into all sentient beings of the three times, the Buddha-nature, which is never interrupted, giving rise to wisdom. O Buddha-putras! These are the ten kinds of wisdom of origination of a Bodhisattva-mahāsattva; if a Bodhisattva-mahāsattva abides in these dharmas, they will attain an inexhaustible treasury of dharma. 「O Buddha-putras! A Bodhisattva-mahāsattva has ten kinds of transformations. What are the ten? They are: transformation of sentient beings, transformation of body, transformation of Buddha-kṣetras, transformation of offerings, transformation of sounds, transformation of vows and practices, transformation of taming and maturing sentient beings, transformation of bodhi (enlightenment), transformation of teaching the dharma, and transformation of abiding. O Buddha-putras! These are the ten kinds of transformations of a Bodhisattva-mahāsattva; if a Bodhisattva-mahāsattva abides in these dharmas, they will attain all unsurpassed transformative dharmas. 「O Buddha-putras! A Bodhisattva-mahāsattva has ten kinds of holdings. What are the ten? They are: holding of the Buddha, holding of the dharma, holding of sentient beings, holding of karma, holding of vows, holding of practices, holding of realms, holding of the wonderful, holding of the good, and holding of wisdom.
持。佛子！是為菩薩摩訶薩十種持；若菩薩摩訶薩安住此持，則於一切法，得自在持。
「佛子！菩薩摩訶薩有十種大正希望。何等為十？所謂：菩薩摩訶薩發如是心：盡未來世，一切諸佛出興於世，我當隨順奉行，悉令歡喜，得大正希望。彼一切如來、應供、等正覺，我當以無上恭敬供養而供養之，得大正希望。恭敬供養彼諸佛已，必當具足誨我正法；聞正法已，三世菩薩，一切諸地所生功德，令我悉得，得大正希望。菩薩摩訶薩發如是心：我當於不可說不可說劫，修菩薩行，常不離佛及諸菩薩，得大正希望。菩薩摩訶薩發如是心：我當正向菩提，離一切畏，所謂：不活畏、惡名畏、死畏、惡道畏、大眾畏；如是等畏，我當遠離；休息除滅一切眾魔外道，不能壞我，得大正希望。菩薩摩訶薩發如是心：令一切眾生，究竟成就無上菩提，安住菩提；成菩提已，我當於彼佛所，盡其形壽，修菩薩行，恭敬供養彼諸如來；彼諸如來滅度之後，我當悉取捨利，起無量塔而供養之，受持守護彼諸佛法，得大正希望。菩薩摩訶薩發如是心：令十方一切世界，悉以無上莊嚴而莊嚴之，平等清凈，住持出生神力自在，六種震動，得大正希望。菩薩摩訶薩發如是心：令一切眾生悉除疑惑，清凈直心，除滅煩惱，永閉惡道，開善趣
【現代漢語翻譯】 現代漢語譯本 持。佛子（佛的弟子）！這就是菩薩摩訶薩（偉大的菩薩）的十種『持』；如果菩薩摩訶薩安住于這十種『持』，那麼對於一切法，就能獲得自在的掌握。
『佛子！菩薩摩訶薩有十種偉大的真正希望。是哪十種呢？』 所謂：菩薩摩訶薩發起這樣的心願：在未來無盡的時間裡，一切諸佛出現於世，我應當隨順奉行他們的教導，使他們都感到歡喜，從而獲得偉大的真正希望。對於一切如來（佛的稱號）、應供（值得供養的人）、等正覺（完全覺悟的人），我應當以無上的恭敬來供養他們，從而獲得偉大的真正希望。在恭敬供養這些佛之後，他們必定會完整地教誨我正法；聽聞正法之後，三世（過去、現在、未來）菩薩在一切修行階段所產生的功德，都讓我能夠獲得，從而獲得偉大的真正希望。菩薩摩訶薩發起這樣的心願：我應當在不可說不可說的劫（極長的時間單位）里，修菩薩行，常常不離開佛和諸位菩薩，從而獲得偉大的真正希望。菩薩摩訶薩發起這樣的心願：我應當正確地走向菩提（覺悟），遠離一切恐懼，包括：不能生存的恐懼、惡名的恐懼、死亡的恐懼、墮入惡道的恐懼、大眾的恐懼；像這樣的恐懼，我應當遠離；平息並消除一切魔和外道，使他們不能夠破壞我，從而獲得偉大的真正希望。菩薩摩訶薩發起這樣的心願：讓一切眾生最終成就無上的菩提，安住于菩提；成就菩提之後，我應當在那位佛的處所，盡我的一生，修菩薩行，恭敬供養那些如來；那些如來滅度之後，我應當全部收取他們的舍利，建造無數的塔來供養他們，受持並守護那些佛的教法，從而獲得偉大的真正希望。菩薩摩訶薩發起這樣的心願：讓十方一切世界，都以無上的莊嚴來裝飾它們，使它們平等清凈，保持並出生神力自在，產生六種震動，從而獲得偉大的真正希望。菩薩摩訶薩發起這樣的心願：讓一切眾生都消除疑惑，擁有清凈正直的心，消除煩惱，永遠關閉惡道，開啟善趣
【English Translation】 English version Hold. Disciples of the Buddha! These are the ten kinds of 『hold』 of a Bodhisattva Mahasattva (great Bodhisattva); if a Bodhisattva Mahasattva dwells in these holds, then with respect to all dharmas, they will attain the hold of freedom.
『Disciples of the Buddha! A Bodhisattva Mahasattva has ten great true hopes. What are the ten? 』 Namely: A Bodhisattva Mahasattva generates this aspiration: In the endless future, when all Buddhas appear in the world, I shall follow and practice their teachings, making them all joyful, thereby attaining great true hope. To all Tathagatas (title of a Buddha), Arhats (worthy of offerings), and Samyak-sambuddhas (fully enlightened ones), I shall offer them with supreme reverence, thereby attaining great true hope. Having reverently made offerings to these Buddhas, they will surely fully teach me the true Dharma; having heard the true Dharma, the merits generated by Bodhisattvas of the three times (past, present, future) in all stages of practice, may I attain them all, thereby attaining great true hope. A Bodhisattva Mahasattva generates this aspiration: I shall practice the Bodhisattva path for incalculable kalpas (extremely long periods of time), constantly not departing from the Buddha and all Bodhisattvas, thereby attaining great true hope. A Bodhisattva Mahasattva generates this aspiration: I shall correctly proceed towards Bodhi (enlightenment), free from all fears, namely: the fear of not surviving, the fear of a bad reputation, the fear of death, the fear of falling into evil realms, the fear of the masses; such fears, I shall be free from; I shall pacify and eliminate all demons and heretics, so that they cannot harm me, thereby attaining great true hope. A Bodhisattva Mahasattva generates this aspiration: May all sentient beings ultimately achieve supreme Bodhi, and dwell in Bodhi; having achieved Bodhi, I shall, in the presence of that Buddha, for the rest of my life, practice the Bodhisattva path, reverently making offerings to those Tathagatas; after those Tathagatas have passed into Nirvana, I shall collect all their relics, build countless stupas to make offerings to them, uphold and protect those Buddhas』 teachings, thereby attaining great true hope. A Bodhisattva Mahasattva generates this aspiration: May all worlds in the ten directions be adorned with supreme adornments, making them equal and pure, maintaining and generating the power of spiritual freedom, producing six kinds of earth-shaking, thereby attaining great true hope. A Bodhisattva Mahasattva generates this aspiration: May all sentient beings eliminate doubts, possess pure and upright minds, eliminate afflictions, forever close the evil paths, and open the good paths.
門，成就慧光，照除癡闇，降伏眾魔，置安隱處，得大正希望。菩薩摩訶薩發如是心：無量無數劫，如來難值，正法難聞，譬如優曇缽華；我欲見佛，聽受正法，應念見聞；于彼佛所，直心清凈，離眾諂曲，舍幻偽法，常見諸佛，一心恭敬，得大正希望。菩薩摩訶薩發如是心：我當擊大法鼓，雨甘露法，作大法施，清凈無畏，大師子吼，滿足大愿，安住法界；于無量無數劫，常為眾生講說正法，安住大悲，身、口、意業，未曾疲厭，得大正希望。佛子！是為菩薩摩訶薩十種大正希望；若菩薩摩訶薩安住此法，則得無上智慧大正希望。◎
「佛子！菩薩摩訶薩有十種深入佛法；何等為十？所謂：一切世界入過去世，是為第一深入佛法；一切世界入未來世，是為第二深入佛法；一切世界入現在世所有世界數、世界行、世界說、世界清凈、世界智，悉入現在世，是為第三深入佛法；一切世界悉分別入一切世界，是為第四深入佛法；悉分別入一切眾生業報，是為第五深入佛法；悉分別入一切菩薩行，是為第六深入佛法；悉次第知過去一切如來，是為第七深入佛法；悉次第知未來一切諸佛出興於世，是為第八深入佛法；悉知現在十方世界，一切佛剎，佛及眷屬，說法教化法界、虛空界等眾生，是為第九深入佛法；知世間法
【現代漢語翻譯】 現代漢語譯本 菩薩開啟智慧之門，成就智慧之光，照亮並驅散愚癡的黑暗，降伏一切魔障，使眾生安住于安穩之地，獲得偉大的真正希望。菩薩摩訶薩（菩薩中的大菩薩）發起這樣的心願：在無量無數劫的時間裡，如來（佛的稱號）難以值遇，正法（佛的教導）難以聽聞，如同優曇缽華（一種稀有的花）一樣罕見；我想要見到佛，聽聞並接受正法，應當在心中憶念時就能見到和聽到；在佛的處所，以正直清凈的心，遠離一切諂媚虛偽，捨棄虛幻不實的法，常常見到諸佛，一心恭敬，獲得偉大的真正希望。菩薩摩訶薩發起這樣的心願：我應當敲響大法鼓，降下甘露般的佛法，廣施佛法，清凈無畏，發出大師子吼（比喻佛陀的教誨威猛有力），圓滿一切大愿，安住於法界（宇宙萬法的本體）；在無量無數劫的時間裡，常常為眾生講說正法，安住于大悲之心，身、口、意三業，從不感到疲倦厭煩，獲得偉大的真正希望。佛子！這就是菩薩摩訶薩的十種偉大的真正希望；如果菩薩摩訶薩安住于這些法，就能獲得無上智慧的偉大真正希望。 佛子！菩薩摩訶薩有十種深入佛法的方式；是哪十種呢？分別是：一切世界進入過去世，這是第一種深入佛法；一切世界進入未來世，這是第二種深入佛法；一切世界進入現在世，包括所有世界的數量、世界的執行、世界的說法、世界的清凈、世界的智慧，都進入現在世，這是第三種深入佛法；一切世界都分別進入一切世界，這是第四種深入佛法；分別進入一切眾生的業報，這是第五種深入佛法；分別進入一切菩薩的修行，這是第六種深入佛法；依次知道過去的一切如來，這是第七種深入佛法；依次知道未來的一切諸佛出世，這是第八種深入佛法；知道現在十方世界，一切佛剎（佛的國土），佛和眷屬，說法教化法界、虛空界等眾生，這是第九種深入佛法；知道世間法
【English Translation】 English version The Bodhisattva opens the gate of wisdom, achieves the light of wisdom, illuminates and dispels the darkness of ignorance, subdues all demons, places sentient beings in a secure place, and obtains great true hope. The Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas) makes such a vow: In immeasurable and countless kalpas (eons), the Tathagata (an epithet of the Buddha) is difficult to encounter, and the Dharma (the Buddha's teachings) is difficult to hear, as rare as the Udumbara flower (a rare flower); I wish to see the Buddha, hear and receive the Dharma, and should be able to see and hear upon remembrance; in the Buddha's presence, with an upright and pure heart, far from all flattery and deceit, abandoning illusory and false dharmas, always seeing all Buddhas, with wholehearted reverence, obtaining great true hope. The Bodhisattva Mahasattva makes such a vow: I shall strike the great Dharma drum, rain down the Dharma like sweet dew, widely bestow the Dharma, be pure and fearless, roar the great lion's roar (a metaphor for the Buddha's powerful teachings), fulfill all great vows, abide in the Dharmadhatu (the essence of all phenomena); in immeasurable and countless kalpas, always speak the Dharma for sentient beings, abide in great compassion, with body, speech, and mind, never feeling tired or weary, obtaining great true hope. O son of the Buddha! These are the ten great true hopes of the Bodhisattva Mahasattva; if the Bodhisattva Mahasattva abides in these dharmas, then they will obtain the great true hope of unsurpassed wisdom. O son of the Buddha! The Bodhisattva Mahasattva has ten ways of deeply entering the Buddha's Dharma; what are these ten? They are: all worlds entering the past, this is the first way of deeply entering the Dharma; all worlds entering the future, this is the second way of deeply entering the Dharma; all worlds entering the present, including the number of all worlds, the workings of the worlds, the teachings of the worlds, the purity of the worlds, the wisdom of the worlds, all entering the present, this is the third way of deeply entering the Dharma; all worlds separately entering all worlds, this is the fourth way of deeply entering the Dharma; separately entering the karmic retributions of all sentient beings, this is the fifth way of deeply entering the Dharma; separately entering the practices of all Bodhisattvas, this is the sixth way of deeply entering the Dharma; sequentially knowing all the Tathagatas of the past, this is the seventh way of deeply entering the Dharma; sequentially knowing all the Buddhas of the future who will appear in the world, this is the eighth way of deeply entering the Dharma; knowing the present ten directions of the world, all Buddha-lands (Buddha's realms), the Buddhas and their retinues, teaching and transforming sentient beings in the Dharmadhatu, the space realm, etc., this is the ninth way of deeply entering the Dharma; knowing the worldly dharmas
，知聲聞、緣覺、菩薩法，知如來法，于彼諸法無一無異，而說一異於彼諸法，悉入法界，無所入故，如法相說，無所染著，是為第十深入佛法。佛子！是為菩薩摩訶薩十種深入佛法；若菩薩摩訶薩安住此法，則能深入阿耨多羅三藐三菩提甚深智慧。
「佛子！菩薩摩訶薩有十種依止，菩薩依此行菩薩行。何等為十？所謂：依善知識，行菩薩行；依一切善根，行菩薩行；依清凈佛剎，行菩薩行；依不捨一切眾生，行菩薩行；依深入一切波羅蜜，行菩薩行；依一切菩薩滿足諸愿，行菩薩行；依無量菩提心，行菩薩行；依一切諸佛菩提，行菩薩行。佛子！是為菩薩摩訶薩十種依止；菩薩依此行菩薩行。◎
「◎佛子！菩薩摩訶薩有十種發無畏心。何等為十？所謂：滅一切業障，發無畏心；佛滅度后，受持守護正法，發無畏心；降一切魔，發無畏心；不惜身命，發無畏心；如法調伏一切外道，發無畏心；令一切眾生，皆悉歡喜，發無畏心；令一切大眾，皆悉歡喜，發無畏心；調伏一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，發無畏心；遠離聲聞、緣覺地，入甚深法，發無畏心；于不可說不可說劫，修菩薩行，心無疲厭，發無畏心。佛子！是為菩薩摩訶薩十種發無畏心；若菩薩摩訶薩安住此
【現代漢語翻譯】 現代漢語譯本：知曉聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、緣覺（Pratyekabuddha，靠自己覺悟的修行者）、菩薩（Bodhisattva，發願救度眾生的修行者）的法，知曉如來（Tathāgata，佛的稱號）的法，對於這些法沒有一法是相同或不同的，卻能說這些法既相同又不同，所有法都融入法界（Dharmadhātu，宇宙萬法的本體），因為沒有什麼是可以融入的，如法相（Dharmalakṣaṇa，法的本質）所說，沒有執著，這就是第十種深入佛法。佛子！這就是菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）的十種深入佛法；如果菩薩摩訶薩安住於此法，就能深入阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的甚深智慧。 佛子！菩薩摩訶薩有十種依止，菩薩依此修行菩薩行。是哪十種呢？就是：依止善知識（Kalyāṇamitra，引導修行的人），修行菩薩行；依止一切善根（Kuśalamūla，善的根源），修行菩薩行；依止清凈佛剎（Buddhakṣetra，佛的凈土），修行菩薩行；依止不捨棄一切眾生，修行菩薩行；依止深入一切波羅蜜（Pāramitā，到達彼岸的方法），修行菩薩行；依止一切菩薩滿足諸愿，修行菩薩行；依止無量菩提心（Bodhi-citta，覺悟之心），修行菩薩行；依止一切諸佛菩提，修行菩薩行。佛子！這就是菩薩摩訶薩的十種依止；菩薩依此修行菩薩行。 佛子！菩薩摩訶薩有十種發起無畏心。是哪十種呢？就是：滅除一切業障（Karma-āvaraṇa，由行為產生的障礙），發起無畏心；佛滅度后，受持守護正法，發起無畏心；降伏一切魔（Māra，障礙修行的力量），發起無畏心；不吝惜身命，發起無畏心；如法調伏一切外道（Tīrthika，不信奉佛教的修行者），發起無畏心；令一切眾生都歡喜，發起無畏心；令一切大眾都歡喜，發起無畏心；調伏一切天（Deva，天神）、龍（Nāga，神龍）、夜叉（Yakṣa，守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，好戰的神）、迦樓羅（Garuḍa，金翅鳥神）、緊那羅（Kiṃnara，歌神）、摩睺羅伽（Mahoraga，大蟒神），發起無畏心；遠離聲聞、緣覺的境界，進入甚深佛法，發起無畏心；在不可說不可說劫（Asaṃkhyeya-kalpa，極長的時間）中，修行菩薩行，內心沒有疲倦厭煩，發起無畏心。佛子！這就是菩薩摩訶薩的十種發起無畏心；如果菩薩摩訶薩安住於此
【English Translation】 English version: Knowing the Dharma of Śrāvakas (those who attain enlightenment through hearing the teachings), Pratyekabuddhas (those who attain enlightenment on their own), and Bodhisattvas (those who aspire to liberate all beings), knowing the Dharma of the Tathāgata (the Buddha), regarding these Dharmas, there is not one that is the same or different, yet one can say they are both the same and different. All Dharmas enter the Dharmadhātu (the realm of all phenomena), because there is nothing to enter. As the Dharmalakṣaṇa (the characteristics of Dharma) is spoken, there is no attachment. This is the tenth way of deeply entering the Buddha Dharma. O son of the Buddha! These are the ten ways in which a Bodhisattva-mahāsattva (a great Bodhisattva) deeply enters the Buddha Dharma. If a Bodhisattva-mahāsattva abides in this Dharma, they will be able to deeply enter the profound wisdom of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). O son of the Buddha! A Bodhisattva-mahāsattva has ten kinds of reliance. A Bodhisattva relies on these to practice the Bodhisattva path. What are the ten? They are: relying on a Kalyāṇamitra (spiritual friend), practicing the Bodhisattva path; relying on all Kuśalamūlas (roots of goodness), practicing the Bodhisattva path; relying on pure Buddhakṣetras (Buddha-fields), practicing the Bodhisattva path; relying on not abandoning all sentient beings, practicing the Bodhisattva path; relying on deeply entering all Pāramitās (perfections), practicing the Bodhisattva path; relying on all Bodhisattvas fulfilling their vows, practicing the Bodhisattva path; relying on immeasurable Bodhi-citta (the mind of enlightenment), practicing the Bodhisattva path; relying on the Bodhi of all Buddhas, practicing the Bodhisattva path. O son of the Buddha! These are the ten kinds of reliance for a Bodhisattva-mahāsattva; a Bodhisattva relies on these to practice the Bodhisattva path. O son of the Buddha! A Bodhisattva-mahāsattva has ten kinds of generating fearlessness. What are the ten? They are: extinguishing all Karma-āvaraṇas (karmic obscurations), generating fearlessness; after the Buddha's Parinirvāṇa (passing away), upholding and protecting the true Dharma, generating fearlessness; subduing all Māras (demons), generating fearlessness; not being attached to one's own life, generating fearlessness; subduing all Tīrthikas (non-Buddhist practitioners) according to the Dharma, generating fearlessness; causing all sentient beings to be joyful, generating fearlessness; causing all assemblies to be joyful, generating fearlessness; subduing all Devas (gods), Nāgas (dragons), Yakṣas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garuḍas (mythical birds), Kiṃnaras (celestial musicians), and Mahoragas (great serpents), generating fearlessness; departing from the realms of Śrāvakas and Pratyekabuddhas, entering the profound Dharma, generating fearlessness; in incalculable kalpas (eons), practicing the Bodhisattva path without fatigue or weariness, generating fearlessness. O son of the Buddha! These are the ten kinds of generating fearlessness for a Bodhisattva-mahāsattva; if a Bodhisattva-mahāsattva abides in this
心，則得如來大智無所畏心。
「佛子！菩薩摩訶薩有十種除滅一切疑惑，發無疑心。何等為十？所謂：菩薩摩訶薩發如是心：佈施攝取一切眾生，戒忍、精進、定慧、慈悲、喜舍，攝取一切眾生，不生疑惑，若生疑惑，無有是處，是為第一除滅一切疑惑，發無疑心。菩薩摩訶薩發如是心：未來一切諸佛出興於世，我當奉給，恭敬供養，于彼不生疑惑，若生疑惑，無有是處，是為第二除滅一切疑惑，發無疑心。菩薩摩訶薩發如是心：令一切世界，種種莊嚴，放大光明網，皆悉普照，于彼不生疑惑，若生疑惑，無有是處，是為第三除滅一切疑惑，發無疑心。菩薩摩訶薩發如是心：我當盡未來際劫，修菩薩行，無量無數、不可思議、不可稱量、不可分齊、不可說不可說一切算數所不能及；法界、虛空界等眾生，悉以無上教化，調伏成熟彼諸眾生，心無疲厭，于彼不生疑惑，若生疑惑，無有是處，是為第四除滅一切疑惑，發無疑心。菩薩摩訶薩發如是心：我當成滿諸愿，行菩薩行，出生一切智，安住一切智，于彼不生疑惑，若生疑惑，無有是處，是為第五除滅一切疑惑，發無疑心。菩薩摩訶薩發如是心：我當爲一切世間，行菩薩行，作大燈明，普照佛法，于彼不生疑惑，若生疑惑，無有是處，是為第六除滅一切疑惑，
【現代漢語翻譯】 現代漢語譯本：心，就能獲得如來（Tathagata，佛的稱號）的大智慧和無所畏懼的心。
『佛子（Buddhaputra，佛的弟子）！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）有十種方法可以消除一切疑惑，生起無疑的心。是哪十種呢？』 『所謂：菩薩摩訶薩生起這樣的心：通過佈施（dana，給予）來攝取一切眾生，通過持戒（sila，道德行為）、忍辱（ksanti，耐心）、精進（virya，努力）、禪定（dhyana，冥想）和智慧（prajna，洞察力），以及慈悲（maitri，仁愛）、喜（mudita，同喜）和舍（upeksa，平靜），來攝取一切眾生，不產生疑惑。如果產生疑惑，那是不可能的。這是第一種消除一切疑惑，生起無疑心的方法。菩薩摩訶薩生起這樣的心：未來一切諸佛（Buddha，覺悟者）出現於世，我應當奉獻、恭敬供養他們，對此不產生疑惑。如果產生疑惑，那是不可能的。這是第二種消除一切疑惑，生起無疑心的方法。菩薩摩訶薩生起這樣的心：令一切世界，以種種莊嚴裝飾，放出大光明網，都普遍照耀，對此不產生疑惑。如果產生疑惑，那是不可能的。這是第三種消除一切疑惑，生起無疑心的方法。菩薩摩訶薩生起這樣的心：我應當盡未來際劫（kalpa，極長的時間單位），修菩薩行，其數量無量無數、不可思議、不可稱量、不可分割、不可說不可說，一切算數都無法計算；對於法界（dharmadhatu，一切現象的領域）、虛空界（akasadhatu，空間領域）等眾生，都以無上的教化，調伏成熟他們，內心沒有疲倦厭煩，對此不產生疑惑。如果產生疑惑，那是不可能的。這是第四種消除一切疑惑，生起無疑心的方法。菩薩摩訶薩生起這樣的心：我應當圓滿一切願望，修行菩薩行，生出一切智（sarvajna，全知），安住於一切智，對此不產生疑惑。如果產生疑惑，那是不可能的。這是第五種消除一切疑惑，生起無疑心的方法。菩薩摩訶薩生起這樣的心：我應當為一切世間，修行菩薩行，作為大燈明，普遍照耀佛法，對此不產生疑惑。如果產生疑惑，那是不可能的。這是第六種消除一切疑惑，
【English Translation】 English version: The mind, then, obtains the great wisdom and fearlessness of the Tathagata (Buddha's title).
'Buddhaputra (son of the Buddha)! The Bodhisattva-mahasattva (great Bodhisattva) has ten ways to eliminate all doubts and generate a mind free from doubt. What are these ten?' 'They are: The Bodhisattva-mahasattva generates this mind: through giving (dana), to gather all beings; through moral conduct (sila), patience (ksanti), effort (virya), meditation (dhyana), and wisdom (prajna), as well as loving-kindness (maitri), joy (mudita), and equanimity (upeksa), to gather all beings, without generating doubt. If doubt arises, it is impossible. This is the first way to eliminate all doubts and generate a mind free from doubt. The Bodhisattva-mahasattva generates this mind: when all future Buddhas (enlightened ones) appear in the world, I shall serve them, respectfully make offerings to them, and not generate doubt about this. If doubt arises, it is impossible. This is the second way to eliminate all doubts and generate a mind free from doubt. The Bodhisattva-mahasattva generates this mind: to cause all worlds to be adorned with various decorations, to emit great nets of light, all of which universally illuminate, and not generate doubt about this. If doubt arises, it is impossible. This is the third way to eliminate all doubts and generate a mind free from doubt. The Bodhisattva-mahasattva generates this mind: I shall, for the duration of future kalpas (eons), cultivate the Bodhisattva path, which is immeasurable, countless, inconceivable, unquantifiable, indivisible, inexpressible, and beyond all calculation; for beings in the dharmadhatu (realm of all phenomena), the akasadhatu (realm of space), and so on, I shall use supreme teachings to tame and mature them, without weariness or aversion, and not generate doubt about this. If doubt arises, it is impossible. This is the fourth way to eliminate all doubts and generate a mind free from doubt. The Bodhisattva-mahasattva generates this mind: I shall fulfill all vows, practice the Bodhisattva path, generate all-knowing wisdom (sarvajna), and abide in all-knowing wisdom, and not generate doubt about this. If doubt arises, it is impossible. This is the fifth way to eliminate all doubts and generate a mind free from doubt. The Bodhisattva-mahasattva generates this mind: I shall, for all the world, practice the Bodhisattva path, act as a great lamp, universally illuminating the Buddha's teachings, and not generate doubt about this. If doubt arises, it is impossible. This is the sixth way to eliminate all doubts,
發無疑心。菩薩摩訶薩發如是心：我當說一切法悉是佛法，隨其所應，化一切故，于彼不生疑惑，若生疑惑，無有是處，是為第七除滅一切疑惑，發無疑心。菩薩摩訶薩發如是心：我當得無礙法門，除滅一切障礙，究竟逮得無上正覺，于彼不生疑惑，若生疑惑，無有是處，是為第八除滅一切疑惑，發無疑心。菩薩摩訶薩發如是心：我當知一切世間法，即是出世間法，斷一切顛倒；以一莊嚴而自莊嚴，無所莊嚴，不由他悟，于彼不生疑惑，若生疑惑，無有是處，是為第九除滅一切疑惑，發無疑心。菩薩摩訶薩發如是心：我當成等正覺，得一切智，永滅一切顛倒疑惑；成一念智、無二智、無所有智、無礙智、無為智、無著智、不可說實際境界智，于彼不生疑惑，若生疑惑，無有是處，是為第十除滅一切疑惑，發無疑心。佛子！是為菩薩摩訶薩十種除滅一切疑惑，發無疑心；若菩薩摩訶薩安住此法，則於一切佛法得無疑心。
「佛子！菩薩摩訶薩有十種不可思議。何等為十？所謂：一切善根不可思議。一切愿不可思議。解一切法如幻不可思議。發菩提心，修菩薩行善根，無所依住，而亦不失，無所染著，是為第四不可思議。深解一切法，亦不滅度，一切諸愿未成滿故，是為第五不可思議。行菩薩行，示現受胎出生，出
【現代漢語翻譯】 現代漢語譯本 發起無疑之心。菩薩摩訶薩發起這樣的心：我應當宣說一切法都是佛法，隨順眾生所應接受的教化，以此來教化一切眾生，對於這一點不產生疑惑。如果產生疑惑，那是不可能的。這是第七種消除一切疑惑，發起無疑之心。菩薩摩訶薩發起這樣的心：我應當獲得無礙的法門，消除一切障礙，最終證得無上正覺（anuttara-samyak-sambodhi，無上正等正覺），對於這一點不產生疑惑。如果產生疑惑，那是不可能的。這是第八種消除一切疑惑，發起無疑之心。菩薩摩訶薩發起這樣的心：我應當了知一切世間法，即是出世間法，斷除一切顛倒；以一種莊嚴來莊嚴自己，實際上是無所莊嚴，不依賴他人開悟，對於這一點不產生疑惑。如果產生疑惑，那是不可能的。這是第九種消除一切疑惑，發起無疑之心。菩薩摩訶薩發起這樣的心：我應當成就等正覺（samyak-sambodhi，正等正覺），獲得一切智（sarvajñāna，一切智慧），永遠滅除一切顛倒疑惑；成就一念智、無二智、無所有智、無礙智、無為智、無著智、不可說實際境界智，對於這一點不產生疑惑。如果產生疑惑，那是不可能的。這是第十種消除一切疑惑，發起無疑之心。佛子！這就是菩薩摩訶薩十種消除一切疑惑，發起無疑之心。如果菩薩摩訶薩安住於此法，那麼對於一切佛法就能獲得無疑之心。
「佛子！菩薩摩訶薩有十種不可思議。哪十種呢？就是：一切善根不可思議。一切愿不可思議。理解一切法如幻不可思議。發起菩提心，修菩薩行善根，無所依住，卻也不會失去，無所染著，這是第四種不可思議。深刻理解一切法，也不會滅度，因為一切願望尚未圓滿，這是第五種不可思議。行菩薩行，示現受胎出生，出
【English Translation】 English version Generating a mind without doubt. A Bodhisattva-Mahasattva generates such a mind: 'I shall declare that all dharmas are Buddha-dharma, and according to what is appropriate, I will transform all beings. I will not generate doubt about this. If doubt arises, it is impossible.' This is the seventh way to eliminate all doubts and generate a mind without doubt. A Bodhisattva-Mahasattva generates such a mind: 'I shall attain the unobstructed Dharma-gate, eliminate all obstacles, and ultimately achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment). I will not generate doubt about this. If doubt arises, it is impossible.' This is the eighth way to eliminate all doubts and generate a mind without doubt. A Bodhisattva-Mahasattva generates such a mind: 'I shall know that all worldly dharmas are the same as transcendental dharmas, cutting off all inversions; I will adorn myself with one adornment, which is actually no adornment, and I will not rely on others for enlightenment. I will not generate doubt about this. If doubt arises, it is impossible.' This is the ninth way to eliminate all doubts and generate a mind without doubt. A Bodhisattva-Mahasattva generates such a mind: 'I shall achieve Samyak-sambodhi (perfect enlightenment), attain Sarvajñāna (all-knowing wisdom), and forever eliminate all inversions and doubts; I will achieve the wisdom of one thought, non-dual wisdom, the wisdom of non-existence, unobstructed wisdom, unconditioned wisdom, non-attachment wisdom, and the wisdom of the indescribable actual realm. I will not generate doubt about this. If doubt arises, it is impossible.' This is the tenth way to eliminate all doubts and generate a mind without doubt. Buddha-child! These are the ten ways a Bodhisattva-Mahasattva eliminates all doubts and generates a mind without doubt. If a Bodhisattva-Mahasattva abides in this Dharma, then they will attain a mind without doubt regarding all Buddha-dharmas.
「Buddha-child! A Bodhisattva-Mahasattva has ten inconceivable things. What are the ten? They are: all good roots are inconceivable. All vows are inconceivable. Understanding all dharmas as illusions is inconceivable. Generating the Bodhi-mind, cultivating the good roots of Bodhisattva practice, without dwelling anywhere, yet not losing them, and without attachment, this is the fourth inconceivable thing. Deeply understanding all dharmas, yet not entering Nirvana, because all vows have not been fulfilled, this is the fifth inconceivable thing. Practicing the Bodhisattva path, manifesting conception and birth, and then leaving
家苦行，往詣道場，降伏眾魔，成最正覺，轉正法輪；於一切法而得自在，示現大般涅槃，而亦不捨大愿，大慈救護眾生，是為第六不可思議。示現如來十力自在，而亦不捨法界等心，教化成熟一切眾生，是為第七不可思議。解一切法：無相有相，有相無相；非劫是劫，劫是非劫；非有是有，有是非有；非行是行，行是非行；非說是說，說是非說，是為第八不可思議。解發菩提心與菩提等；解菩提與發菩提心等；解初發菩提心及菩提，與一切眾生等；亦不生心顛倒、想顛倒、見顛倒，是為第九不可思議。于唸唸中入滅盡三昧正受，滅一切漏而不證實際；又亦不盡有漏善根，知一切法無漏，亦知漏滅盡；知一切佛法是世間法，于佛法中，不取世間相；於世間法中，不取佛法相；一切諸法悉入法界，無所入故；解一切法悉無二，不變易故；佛子！是為菩薩摩訶薩第十不可思議。若菩薩摩訶薩安住此法，則得如來不可思議法。
「佛子！菩薩摩訶薩有十種巧方便微密語。何等為十？所謂：於一切經典，巧方便微密語；於一切受生處，巧方便微密語；覺一切菩薩神力自在，巧方便微密語；於一切眾生業報，巧方便微密語；於一切眾生垢凈，起巧方便微密語；於一切法，究竟無礙門，巧方便微密語；於一切虛空界，一一方
【現代漢語翻譯】 現代漢語譯本：捨棄在家苦行，前往菩提道場，降伏所有魔障，成就無上正等正覺，轉動正法之輪；對於一切法都獲得自在，示現大般涅槃，卻也不捨棄大愿，以大慈悲救護眾生，這是第六種不可思議。示現如來十力自在，卻也不捨棄法界平等之心，教化成熟一切眾生，這是第七種不可思議。理解一切法：無相與有相，有相與無相；非劫與是劫，是劫與非劫；非有與是有，有與非有；非行與是行，行與非行；非說與是說，說與非說，這是第八種不可思議。理解發菩提心與菩提相等；理解菩提與發菩提心相等；理解初發菩提心及菩提，與一切眾生相等；也不生起心顛倒、想顛倒、見顛倒，這是第九種不可思議。在每一個念頭中都進入滅盡三昧正受，滅盡一切煩惱卻不證入實際；又不窮盡有漏的善根，知道一切法是無漏的，也知道煩惱已經滅盡；知道一切佛法是世間法，在佛法中，不執取世間相；在世間法中，不執取佛法相；一切諸法都進入法界，因為沒有所入之處；理解一切法都沒有二元性，因為不會改變；佛子！這是菩薩摩訶薩的第十種不可思議。如果菩薩摩訶薩安住於此法，就能獲得如來的不可思議法。 佛子！菩薩摩訶薩有十種巧妙方便的秘密語言。哪十種呢？就是：對於一切經典，有巧妙方便的秘密語言；對於一切受生之處，有巧妙方便的秘密語言；覺悟一切菩薩的神力自在，有巧妙方便的秘密語言；對於一切眾生的業報，有巧妙方便的秘密語言；對於一切眾生的垢染與清凈，生起巧妙方便的秘密語言；對於一切法，究竟無礙之門，有巧妙方便的秘密語言；對於一切虛空界，每一個方向
【English Translation】 English version: Abandoning the ascetic practices at home, going to the Bodhi tree, subduing all the demons, attaining the Supreme Perfect Enlightenment, turning the wheel of the Dharma; having gained freedom over all dharmas, manifesting the Great Parinirvana, yet not abandoning the great vows, with great compassion protecting all beings, this is the sixth inconceivable. Manifesting the Tathagata's ten powers of freedom, yet not abandoning the mind of equality of the Dharma realm, teaching and maturing all beings, this is the seventh inconceivable. Understanding all dharmas: formlessness and form, form and formlessness; non-kalpa and kalpa, kalpa and non-kalpa; non-existence and existence, existence and non-existence; non-action and action, action and non-action; non-speaking and speaking, speaking and non-speaking, this is the eighth inconceivable. Understanding the arising of the Bodhi mind is equal to Bodhi; understanding Bodhi is equal to the arising of the Bodhi mind; understanding the initial arising of the Bodhi mind and Bodhi, is equal to all beings; also not giving rise to mind-inversion, thought-inversion, view-inversion, this is the ninth inconceivable. In every thought entering the Samadhi of Cessation, extinguishing all outflows without realizing the actual; also not exhausting the meritorious roots of outflows, knowing all dharmas are without outflows, also knowing the outflows are extinguished; knowing all Buddha-dharmas are worldly dharmas, in Buddha-dharmas, not grasping the worldly aspect; in worldly dharmas, not grasping the Buddha-dharma aspect; all dharmas enter the Dharma realm, because there is nowhere to enter; understanding all dharmas are non-dual, because they do not change; Buddha-child! This is the tenth inconceivable of the Bodhisattva Mahasattva. If a Bodhisattva Mahasattva abides in this dharma, then they will attain the inconceivable dharmas of the Tathagata. Buddha-child! The Bodhisattva Mahasattva has ten kinds of skillful means of secret language. What are the ten? They are: regarding all sutras, there is skillful means of secret language; regarding all places of rebirth, there is skillful means of secret language; realizing all the supernatural powers of Bodhisattvas, there is skillful means of secret language; regarding the karmic retribution of all beings, there is skillful means of secret language; regarding the defilement and purity of all beings, giving rise to skillful means of secret language; regarding all dharmas, the ultimate unobstructed gate, there is skillful means of secret language; regarding all the realms of space, in every direction
面世界成壞，無處不現巧方便微密語；於一切法界，一切諸方，乃至微細處，現成等正覺，如來充滿一切法界，乃至示現大般涅槃，悉分別見，巧方便微密語；解一切眾生，悉同涅槃，無變易故，而不捨大愿，乃至究竟滿足一切智愿，巧方便微密語；解一切法，不由他悟，而亦不離諸善知識，恭敬如來，隨順善知識，修諸善根：迴向善根、安住善根、相續善根、同一善根、一道善根、一成就善根，巧方便微密語。佛子！是為菩薩摩訶薩十種巧方便微密語；若菩薩摩訶薩安住此法，則得如來無上巧方便微密語。◎
大方廣佛華嚴經卷第三十七 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第三十八
東晉天竺三藏佛馱跋陀羅譯
離世間品第三十三之三
「◎佛子！菩薩摩訶薩有十種巧方便分別智。何等為十？所謂：入一切佛剎巧方便分別智；入一切眾生處巧方便分別智；入一切眾生心心所行巧方便分別智；入一切眾生根巧方便分別智；入一切眾生諸行業報巧方便分別智；入一切聲聞行巧方便分別智；入一切緣覺行巧方便分別智；入一切菩薩行巧方便分別智；入一切世間法巧方便分別智；入一切佛法巧方便分別智。佛子！是為菩薩摩訶薩十種巧方便分別
【現代漢語翻譯】 現代漢語譯本 世界成住壞空，無處不顯現巧妙方便的微妙語言；在一切法界，一切諸方，乃至最微細之處，顯現成就正等正覺，如來充滿一切法界，乃至示現大般涅槃，都能分別明見，這是巧妙方便的微妙語言；理解一切眾生，都與涅槃相同，沒有變異，但不捨棄大愿，乃至最終滿足一切智慧的願望，這是巧妙方便的微妙語言；理解一切法，不依賴他人開悟，但也不離開諸位善知識，恭敬如來，隨順善知識，修習各種善根：迴向善根、安住善根、相續善根、同一善根、一道善根、一成就善根，這是巧妙方便的微妙語言。佛子！這就是菩薩摩訶薩的十種巧妙方便的微妙語言；如果菩薩摩訶薩安住於此法，就能獲得如來無上的巧妙方便的微妙語言。
現代漢語譯本 佛子！菩薩摩訶薩有十種巧妙方便的分別智慧。是哪十種呢？分別是：進入一切佛剎的巧妙方便分別智慧；進入一切眾生處的巧妙方便分別智慧；進入一切眾生心和心所行處的巧妙方便分別智慧；進入一切眾生根的巧妙方便分別智慧；進入一切眾生各種行業果報的巧妙方便分別智慧；進入一切聲聞乘行的巧妙方便分別智慧；進入一切緣覺乘行的巧妙方便分別智慧；進入一切菩薩乘行的巧妙方便分別智慧；進入一切世間法的巧妙方便分別智慧；進入一切佛法的巧妙方便分別智慧。佛子！這就是菩薩摩訶薩的十種巧妙方便分別智慧。
【English Translation】 English version In the formation, existence, destruction, and emptiness of the world, the subtle language of skillful means appears everywhere; in all realms of Dharma, in all directions, even in the most minute places, the Tathagata manifests the attainment of perfect enlightenment, filling all realms of Dharma, and even showing the great Parinirvana, all of which can be clearly seen, this is the subtle language of skillful means; understanding that all sentient beings are the same as Nirvana, without change, yet not abandoning the great vows, until ultimately fulfilling all the wishes of wisdom, this is the subtle language of skillful means; understanding all Dharmas, not relying on others for enlightenment, but also not leaving the company of virtuous teachers, respecting the Tathagata, following virtuous teachers, cultivating various roots of goodness: dedicating roots of goodness, abiding in roots of goodness, continuing roots of goodness, unifying roots of goodness, one path of roots of goodness, one accomplished root of goodness, this is the subtle language of skillful means. Sons of Buddha! These are the ten subtle languages of skillful means of the Bodhisattva Mahasattvas; if a Bodhisattva Mahasattva abides in this Dharma, then they will obtain the unsurpassed subtle language of skillful means of the Tathagata.
English version Sons of Buddha! Bodhisattva Mahasattvas have ten kinds of skillful means of discriminating wisdom. What are the ten? They are: the skillful means of discriminating wisdom of entering all Buddha-lands; the skillful means of discriminating wisdom of entering all places of sentient beings; the skillful means of discriminating wisdom of entering the minds and mental activities of all sentient beings; the skillful means of discriminating wisdom of entering the faculties of all sentient beings; the skillful means of discriminating wisdom of entering the various karmic retributions of all sentient beings; the skillful means of discriminating wisdom of entering the practices of all Sravakas (hearers); the skillful means of discriminating wisdom of entering the practices of all Pratyekabuddhas (solitary realizers); the skillful means of discriminating wisdom of entering the practices of all Bodhisattvas; the skillful means of discriminating wisdom of entering all worldly Dharmas; the skillful means of discriminating wisdom of entering all Buddha Dharmas. Sons of Buddha! These are the ten kinds of skillful means of discriminating wisdom of the Bodhisattva Mahasattvas.
智；若菩薩摩訶薩安住此法，則得一切諸佛無上巧方便分別智。
「佛子！菩薩摩訶薩有十種正受三昧。何等為十？所謂：一切世界正受三昧；一切眾生身正受三昧；一切法正受三昧；見一切諸佛正受三昧；善巧住持一切劫正受三昧；巧方便出生不可思議身正受三昧；一切如來身正受三昧；巧隨順覺一切眾生平等正受三昧；於一念中正受一切菩薩三昧；於一念中，以無礙智，具足成就一切菩薩行，不捨大愿，善巧智慧正受三昧。佛子！是為菩薩摩訶薩十種正受三昧；若菩薩摩訶薩安住此三昧，則得一切諸佛無上巧方便智正受三昧。
「佛子！菩薩摩訶薩有十種一切處。何等為十？所謂：一切眾生處；一切佛剎處；一切眾生性處；一切火災處；一切水災處；一切佛處；一切出生莊嚴處；一切如來無量功德處；一切分別說法處；一切如來種種供養處。佛子！是為菩薩摩訶薩十種一切處；若菩薩摩訶薩安住此處，則得如來無上一切大智處。
「佛子！菩薩摩訶薩有十種法門。何等為十？所謂：一身充滿一切世界法門；示現一切世界種種無量色法門；一切世界入一佛剎法門；住持一切眾生法門；如來莊嚴身充滿一切世界法門；遍至一切世界法門；於一念中遊行一切世界法門；於一佛剎示現一切如來出世法門
【現代漢語翻譯】 現代漢語譯本：智慧；如果菩薩摩訶薩安住於此法，就能獲得一切諸佛無上巧妙方便的分別智慧。
『佛子！菩薩摩訶薩有十種正受三昧（samadhi，禪定）。是哪十種呢？即：一切世界正受三昧；一切眾生身正受三昧；一切法正受三昧；見一切諸佛正受三昧；善巧住持一切劫正受三昧；巧妙方便出生不可思議身正受三昧；一切如來身正受三昧；巧妙隨順覺悟一切眾生平等正受三昧；於一念中正受一切菩薩三昧；於一念中，以無礙智慧，具足成就一切菩薩行，不捨大愿，善巧智慧正受三昧。佛子！這就是菩薩摩訶薩的十種正受三昧；如果菩薩摩訶薩安住於此三昧，就能獲得一切諸佛無上巧妙方便的智慧正受三昧。
『佛子！菩薩摩訶薩有十種一切處。是哪十種呢？即：一切眾生處；一切佛剎（buddha-ksetra，佛的國土）處；一切眾生性處；一切火災處；一切水災處；一切佛處；一切出生莊嚴處；一切如來無量功德處；一切分別說法處；一切如來種種供養處。佛子！這就是菩薩摩訶薩的十種一切處；如果菩薩摩訶薩安住於此，就能獲得如來無上的一切大智慧處。
『佛子！菩薩摩訶薩有十種法門。是哪十種呢？即：一身充滿一切世界法門；示現一切世界種種無量色法門；一切世界入一佛剎法門；住持一切眾生法門；如來莊嚴身充滿一切世界法門；遍至一切世界法門；於一念中**一切世界法門；於一佛剎示現一切如來出世法門
【English Translation】 English version: Wisdom; if a Bodhisattva-Mahasattva abides in this Dharma, then he will obtain the unsurpassed skillful means of discriminating wisdom of all Buddhas.
'Buddha-son! A Bodhisattva-Mahasattva has ten kinds of right samadhi (samadhi, meditative absorption). What are the ten? They are: the samadhi of right reception of all worlds; the samadhi of right reception of the bodies of all sentient beings; the samadhi of right reception of all dharmas; the samadhi of seeing all Buddhas; the samadhi of skillfully abiding in all kalpas; the samadhi of skillfully and expediently manifesting inconceivable bodies; the samadhi of the bodies of all Tathagatas; the samadhi of skillfully according with the enlightenment of all sentient beings equally; the samadhi of receiving all Bodhisattvas in one thought; in one thought, with unobstructed wisdom, fully accomplishing all Bodhisattva practices, not abandoning great vows, the samadhi of skillful wisdom. Buddha-son! These are the ten kinds of right samadhi of a Bodhisattva-Mahasattva; if a Bodhisattva-Mahasattva abides in this samadhi, then he will obtain the unsurpassed skillful means of wisdom samadhi of all Buddhas.'
'Buddha-son! A Bodhisattva-Mahasattva has ten kinds of all places. What are the ten? They are: the place of all sentient beings; the place of all Buddha-lands (buddha-ksetra, Buddha's field); the place of the nature of all sentient beings; the place of all fire disasters; the place of all water disasters; the place of all Buddhas; the place of all manifested adornments; the place of all immeasurable merits of the Tathagatas; the place of all differentiated teachings; the place of all kinds of offerings to the Tathagatas. Buddha-son! These are the ten kinds of all places of a Bodhisattva-Mahasattva; if a Bodhisattva-Mahasattva abides in these places, then he will obtain the unsurpassed place of all great wisdom of the Tathagatas.'
'Buddha-son! A Bodhisattva-Mahasattva has ten kinds of Dharma doors. What are the ten? They are: the Dharma door of one body filling all worlds; the Dharma door of manifesting all kinds of immeasurable colors in all worlds; the Dharma door of all worlds entering one Buddha-land; the Dharma door of abiding in all sentient beings; the Dharma door of the adorned body of the Tathagata filling all worlds; the Dharma door of reaching all worlds; the Dharma door of **all worlds in one thought; the Dharma door of manifesting the appearance of all Tathagatas in one Buddha-land.'
；一身充滿一切法界法門；於一念中示現一切諸佛神力法門。佛子！是為菩薩摩訶薩十種法門；若菩薩摩訶薩住此法門，則得如來無上法門。
「佛子！菩薩摩訶薩有十種神通。何等為十？所謂：出生念宿命方便智通；出生無礙天耳方便智通；出生知一切眾生不可思議心心數法方便智通；出生無礙天眼觀察眾生方便智通；出生不可思議自在神力示現眾生方便智通；出生一身示現不可思議世界方便智通；出生於一念中，往詣不可說世界方便智通；出生不可思議莊嚴具，莊嚴一切世界方便智通；出生不可說不可說化身示現眾生方便智通；出生不可說世界，成阿耨多羅三藐三菩提不可思議示現眾生方便智通。佛子！是為菩薩摩訶薩十種神通；若菩薩摩訶薩安住此通，則得無上大方便智通，顯現諸佛自在神力。◎
「◎佛子！菩薩摩訶薩有十種明。何等為十？所謂：出生知一切眾生業報方便智明；出生知一切眾生境界、解脫、寂滅、凈心方便智明；出生入一切境界、一切眾生、種種決定一切法無所有金剛方便智明；出生不可思議凈妙音聲，無量世界無不普聞方便智明；出生智慧除滅一切毀害染著方便智明；出生受生方便、不受生方便方便智明；於一切境界轉諸受想方便智明；知一切法無性、無非性，無相、無非相
【現代漢語翻譯】 現代漢語譯本：一個身體充滿一切法界（宇宙萬物）的法門；在一念之間示現一切諸佛的神通法門。佛子！這就是菩薩摩訶薩的十種法門；如果菩薩摩訶薩安住于這些法門，就能獲得如來無上的法門。 佛子！菩薩摩訶薩有十種神通。是哪十種呢？分別是：生出憶念前世的方便智慧神通；生出無障礙的天耳方便智慧神通；生出知曉一切眾生不可思議的心念和心所法的方便智慧神通；生出無障礙的天眼觀察眾生的方便智慧神通；生出不可思議的自在神力向眾生示現的方便智慧神通；生出一個身體示現不可思議世界的方便智慧神通；生出於一念之間，前往不可說世界的方便智慧神通；生出不可思議的莊嚴器具，莊嚴一切世界的方便智慧神通；生出不可說不可說的化身向眾生示現的方便智慧神通；生出在不可說的世界，成就阿耨多羅三藐三菩提（無上正等正覺）並向眾生示現的方便智慧神通。佛子！這就是菩薩摩訶薩的十種神通；如果菩薩摩訶薩安住于這些神通，就能獲得無上大方便智慧神通，顯現諸佛自在的神力。 佛子！菩薩摩訶薩有十種明。是哪十種呢？分別是：生出知曉一切眾生業報的方便智慧明；生出知曉一切眾生境界、解脫、寂滅、清凈心的方便智慧明；生出進入一切境界、一切眾生、種種決定一切法皆無所有的金剛方便智慧明；生出不可思議清凈美妙的聲音，在無量世界無不普遍聽聞的方便智慧明；生出智慧消除一切譭謗和染著的方便智慧明；生出受生方便和不受生方便的方便智慧明；在一切境界中轉變各種感受和想法的方便智慧明；知曉一切法無自性、無非自性，無相、無非相
【English Translation】 English version: A single body is filled with all the Dharma doors of the entire Dharma realm; in a single thought, it manifests all the divine power Dharma doors of all Buddhas. Buddha-child! These are the ten Dharma doors of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva dwells in these Dharma doors, they will attain the unsurpassed Dharma doors of the Tathagata. Buddha-child! A Bodhisattva Mahasattva has ten kinds of supernormal powers. What are the ten? They are: the power of expedient wisdom to recall past lives; the power of expedient wisdom of unobstructed heavenly hearing; the power of expedient wisdom to know all sentient beings' inconceivable mental states and mental functions; the power of expedient wisdom of unobstructed heavenly vision to observe sentient beings; the power of expedient wisdom to manifest inconceivable, self-mastering divine powers to sentient beings; the power of expedient wisdom to manifest an inconceivable world with a single body; the power of expedient wisdom to travel to unspeakable worlds in a single thought; the power of expedient wisdom to adorn all worlds with inconceivable adornments; the power of expedient wisdom to manifest unspeakable, countless transformation bodies to sentient beings; the power of expedient wisdom to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) in unspeakable worlds and manifest it to sentient beings. Buddha-child! These are the ten kinds of supernormal powers of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva dwells in these powers, they will attain the unsurpassed great expedient wisdom power, manifesting the self-mastering divine powers of all Buddhas. Buddha-child! A Bodhisattva Mahasattva has ten kinds of illuminations. What are the ten? They are: the illumination of expedient wisdom to know the karmic retributions of all sentient beings; the illumination of expedient wisdom to know all sentient beings' realms, liberation, quiescence, and pure minds; the illumination of diamond-like expedient wisdom to enter all realms, all sentient beings, and all kinds of determinations that all dharmas are without any existence; the illumination of expedient wisdom to produce inconceivable, pure, and wonderful sounds that are universally heard in countless worlds; the illumination of expedient wisdom to eliminate all slander and attachments with wisdom; the illumination of expedient wisdom of the convenience of being born and the convenience of not being born; the illumination of expedient wisdom to transform all feelings and thoughts in all realms; the illumination of knowing that all dharmas are without self-nature, without non-self-nature, without characteristics, and without non-characteristics.
，一性、無性故，而於無量劫種種說法，修習善根，成阿耨多羅三藐三菩提方便智明；知一切眾生生，亦知無生，知一切眾生滅，亦知無滅，知因、知緣，知事，知境界，知行，知生、知滅，知眾生說，知愚癡、知離愚癡，知顛倒、知非顛倒，知垢濁、知清凈，知生死、知涅槃，知有、知無，知著、知不著，知堅固、知離，知轉、知不轉，知起、知不起，知壞，知道，知成就，知根，知眾生受化隨器應故；教化眾生，未曾忘失菩薩所行。何以故？菩薩摩訶薩發阿耨多羅三藐三菩提心，為教化眾生故；是故，菩薩摩訶薩常化眾生，而不失菩薩行，身無疲倦，不違一切眾生，觀察緣起方便智明；不著諸剎不起著心，不著諸佛不起著心，不著一切法不起著心，不著世界不起著心，不著眾生不起著心，不見眾生，不化眾生，不調伏眾生，不為眾生說法，而亦不捨菩薩行愿，長養大悲，見一切佛聽受正法；未曾忘失，得佛依果種諸善根，于如來所不捨恭敬供養之心，增長恭敬供養之心，具足成就法界等心，自在神力，六種震動，不可思議無量世界，知種種說法，知眾生數，知種種眾生，知苦起，知苦滅，知一切行苦，知一切行悉如電光，行菩薩行，永斷一切生死根本，悉能救護一切眾生，行菩薩行，無所染污，不斷一切如來種性
；發須彌山王心，不可傾動，除滅一切顛倒眾想，一切智門悉現在前，不動不壞，成等正覺，于生死海，悉能濟渡一切眾生方便智明。佛子！是為菩薩摩訶薩十種明；若菩薩摩訶薩安住此明，則得如來無上巧方便智明。
「佛子！菩薩摩訶薩有十種解脫。何等為十？所謂：煩惱解脫；邪見解脫；熾然解脫；陰界入解脫；超出聲聞、緣覺地解脫；無生法忍解脫；不著一切佛剎、一切眾生、一切諸法、住無量無邊諸菩薩住，離一切菩薩行，住如來地解脫；於一念中，悉能了知一切三世諸法解脫。佛子！是為菩薩摩訶薩十種解脫；若菩薩摩訶薩住此解脫，則能普為一切眾生而作無上佛事。
「佛子！菩薩摩訶薩有十種園林。何等為十？所謂：生死園林，行菩薩行，不起憂惱故。教化眾生園林，不厭眾生故。一切劫園林，攝取菩薩一切大行故。清凈世界園林，性無著故。一切魔宮殿園林，降魔境界故。聽受正法園林，正念觀察故。六波羅蜜、四攝法、三十七道品園林，修習慈父境界故。十力、四無所畏，乃至一切佛法園林，不念異法故。菩薩示現一切無量無邊功德神力園林，轉凈法輪，調伏眾生故。于唸唸中為一切眾生現成正覺園林，法身如虛空，充滿一切世界平等覺故。佛子！是為菩薩摩訶薩十種園林，若菩薩
【現代漢語翻譯】 現代漢語譯本：發如須彌山王般堅定的心，不可動搖，以此消除一切顛倒的妄想，一切智慧之門都將顯現在眼前，不動不壞，成就無上正等正覺，在生死苦海中，能夠以方便智慧光明救度一切眾生。佛子！這就是菩薩摩訶薩的十種光明；如果菩薩摩訶薩安住於此光明，就能獲得如來無上的巧妙方便智慧光明。 佛子！菩薩摩訶薩有十種解脫。是哪十種呢？分別是：煩惱解脫；邪見解脫；熾盛的慾望解脫；五陰（色、受、想、行、識）、十二處（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（眼界、耳界、鼻界、舌界、身界、意界；色界、聲界、香界、味界、觸界、法界；眼識界、耳識界、鼻識界、舌識界、身識界、意識界）的解脫；超越聲聞、緣覺境界的解脫；證得無生法忍的解脫；不執著於一切佛剎（佛的國土）、一切眾生、一切諸法，安住于無量無邊的菩薩境界，遠離一切菩薩的修行，安住于如來境界的解脫；在一念之間，能夠完全瞭解一切三世諸法的解脫。佛子！這就是菩薩摩訶薩的十種解脫；如果菩薩摩訶薩安住於此解脫，就能普遍地為一切眾生做無上的佛事。 佛子！菩薩摩訶薩有十種園林。是哪十種呢？分別是：生死園林，在其中修行菩薩道，不起憂愁煩惱。教化眾生的園林，不厭倦眾生。一切劫（極長的時間單位）的園林，攝取菩薩的一切大行。清凈世界的園林，本性無所執著。一切魔宮殿的園林，降伏魔的境界。聽受正法的園林，以正念觀察。六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、四攝法（佈施、愛語、利行、同事）、三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）的園林，修習慈父的境界。十力（如來十種智慧力）、四無所畏（如來四種無所畏懼的自信），乃至一切佛法的園林，不執著于其他法。菩薩示現一切無量無邊的功德神力園林，轉動清凈的法輪，調伏眾生。在每一個念頭中為一切眾生示現成就正等正覺的園林，法身如虛空，充滿一切世界，平等覺悟。佛子！這就是菩薩摩訶薩的十種園林，如果菩薩
【English Translation】 English version: To generate a mind like the king of Mount Sumeru (a sacred mountain in Buddhist cosmology), unshakeable, eliminating all inverted thoughts, all gates of wisdom will appear before you, unmoving and indestructible, achieving supreme enlightenment, in the sea of birth and death, able to deliver all sentient beings with expedient wisdom and light. Disciple of the Buddha! These are the ten kinds of light of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva dwells in this light, then they will obtain the unsurpassed skillful expedient wisdom and light of the Tathagata (Buddha). Disciple of the Buddha! A Bodhisattva Mahasattva has ten kinds of liberation. What are the ten? They are: liberation from afflictions; liberation from wrong views; liberation from burning desires; liberation from the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve ayatanas (sense bases: eyes, ears, nose, tongue, body, mind; forms, sounds, smells, tastes, touch, dharmas), and the eighteen dhatus (eye element, ear element, nose element, tongue element, body element, mind element; form element, sound element, smell element, taste element, touch element, dharma element; eye consciousness element, ear consciousness element, nose consciousness element, tongue consciousness element, body consciousness element, mind consciousness element); liberation from transcending the realms of Sravakas (hearers) and Pratyekabuddhas (solitary realizers); liberation from attaining the forbearance of non-origination of dharmas; liberation from not being attached to all Buddha-lands, all sentient beings, all dharmas, dwelling in immeasurable and boundless Bodhisattva realms, departing from all Bodhisattva practices, dwelling in the realm of the Tathagata; liberation from being able to completely understand all dharmas of the three times in a single thought. Disciple of the Buddha! These are the ten kinds of liberation of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva dwells in this liberation, then they will be able to universally perform the unsurpassed work of the Buddha for all sentient beings. Disciple of the Buddha! A Bodhisattva Mahasattva has ten kinds of gardens. What are the ten? They are: the garden of birth and death, where one practices the Bodhisattva path without arising sorrow or distress. The garden of teaching and transforming sentient beings, without being weary of sentient beings. The garden of all kalpas (eons), embracing all the great practices of the Bodhisattva. The garden of pure worlds, where one's nature is without attachment. The garden of all demon palaces, where one subdues the realms of demons. The garden of listening to and receiving the true Dharma, where one observes with right mindfulness. The garden of the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), the four sangraha-vastus (giving, kind speech, beneficial action, cooperation), and the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, eightfold path), where one cultivates the realm of a compassionate father. The garden of the ten powers (ten wisdom powers of a Buddha), the four fearlessnesses (four kinds of fearlessness of a Buddha), and all Buddha dharmas, where one does not cling to other dharmas. The garden where Bodhisattvas manifest all immeasurable and boundless meritorious powers, turning the pure Dharma wheel, and taming sentient beings. The garden where one manifests the attainment of supreme enlightenment for all sentient beings in every thought, the Dharma body is like space, filling all worlds with equal enlightenment. Disciple of the Buddha! These are the ten kinds of gardens of a Bodhisattva Mahasattva, if a Bodhisattva
摩訶薩住此園林，則得如來無上離憂快樂園林。
「佛子！菩薩摩訶薩有十種宮殿。何等為十？所謂：發菩提心宮殿；不忘失故。十善業跡功德智慧宮殿；教化成熟欲界眾生故。四梵住處宮殿；教化成熟色界眾生故。凈居天受生宮殿；一切煩惱不能染故。無色界天受生宮殿；除滅眾生障難處故。降生不凈世界宮殿；欲令眾生斷一切煩惱故。現處深宮，采女、妻子、色味宮殿；教化成熟本同行眾生故。現為四天下王、四大天王、帝釋、梵王宮殿；為調伏自在心眾生故。一切菩薩神力自在命行宮殿；一切諸禪解脫三昧智慧自在故。于諸佛所受無上自在一切智王記宮殿；十力莊嚴，行一切法自在法王事故。佛子！是為菩薩摩訶薩十種宮殿；若菩薩摩訶薩安住此法，則得一切法王受記自在法。
「佛子！菩薩摩訶薩有十種樂。何等為十？所謂：樂寂靜，不散亂故；樂明慧，善分別法故；樂往詣一切佛所，現前聞法受持故；樂一切佛充滿十方故；樂菩薩自在神力、無量法門，示現眾生身故；樂三昧，於一三昧門出生一切三昧門故；樂陀羅尼門，持一切法教化眾生不忘失故；樂辯才，於一句身、味身，不可說劫說無窮盡故；樂菩提，以無量法門，現眾生等身成正覺故；樂轉法輪，如法調伏一切外道故。佛子！是為菩薩
【現代漢語翻譯】 現代漢語譯本 摩訶薩（菩薩的別稱）安住在這園林中，就能得到如來無上、遠離憂愁的快樂園林。 『佛子！菩薩摩訶薩有十種宮殿。是哪十種呢？分別是：發起菩提心的宮殿；因為不忘失菩提心。十善業的功德智慧宮殿；爲了教化成熟欲界眾生。四梵住處的宮殿；爲了教化成熟色界眾生。凈居天受生的宮殿；因為一切煩惱都不能染污。無色天受生的宮殿；爲了消除眾生的障礙和困難。降生到不凈世界的宮殿；爲了讓眾生斷除一切煩惱。顯現在深宮中，擁有采女、妻子、享受色慾的宮殿；爲了教化成熟原本與自己同行的眾生。顯現為四天下之王、四大天王、帝釋、梵王的宮殿；爲了調伏自在心的眾生。一切菩薩神力自在的命行宮殿；因為一切禪定、解脫、三昧和智慧都自在。在諸佛那裡接受無上自在的一切智王授記的宮殿；因為以十力莊嚴，行一切法自在的法王事業。佛子！這就是菩薩摩訶薩的十種宮殿；如果菩薩摩訶薩安住於此法，就能得到一切法王授記的自在法。』 『佛子！菩薩摩訶薩有十種快樂。是哪十種呢？分別是：樂於寂靜，因為不散亂；樂於明慧，因為能善於分別諸法；樂於前往一切佛的處所，親自聽聞佛法並受持；樂於一切佛充滿十方；樂於菩薩自在的神力、無量的法門，向眾生示現各種身形；樂於三昧，能從一個三昧門出生一切三昧門；樂於陀羅尼門，能持一切法教化眾生而不忘失；樂於辯才，能用一句身、味身，在不可說劫中說之不盡；樂於菩提，能用無量法門，示現眾生平等成正覺；樂於轉法輪，能如法調伏一切外道。佛子！這就是菩薩
【English Translation】 English version The Mahasattva (a title for Bodhisattva) dwelling in this garden, then obtains the unsurpassed, sorrow-free, joyful garden of the Tathagata. 'Buddha's child! The Bodhisattva Mahasattva has ten kinds of palaces. What are the ten? They are: the palace of generating the Bodhi mind; because of not forgetting the Bodhi mind. The palace of the merits and wisdom of the ten good deeds; for the purpose of teaching and maturing sentient beings in the desire realm. The palace of the four Brahma abodes; for the purpose of teaching and maturing sentient beings in the form realm. The palace of being born in the Pure Abode heavens; because all afflictions cannot taint it. The palace of being born in the Formless heavens; for the purpose of eliminating the obstacles and difficulties of sentient beings. The palace of being born in an impure world; for the purpose of enabling sentient beings to cut off all afflictions. The palace of appearing in a deep palace, possessing concubines, wives, and enjoying sensual pleasures; for the purpose of teaching and maturing sentient beings who originally walked the same path. The palace of appearing as the king of the four continents, the four heavenly kings, Indra, and Brahma; for the purpose of subduing sentient beings with self-mastery. The palace of the life conduct of all Bodhisattvas with divine power and self-mastery; because all meditations, liberations, samadhis, and wisdom are self-mastered. The palace of receiving the prediction of unsurpassed self-mastery of the King of All Wisdom from all Buddhas; because it is adorned with the ten powers, and performs the work of the Dharma King who is self-mastered in all dharmas. Buddha's child! These are the ten kinds of palaces of the Bodhisattva Mahasattva; if the Bodhisattva Mahasattva dwells in this Dharma, then he obtains the self-mastery of the Dharma of the prediction of all Dharma Kings.' 'Buddha's child! The Bodhisattva Mahasattva has ten kinds of joys. What are the ten? They are: joy in tranquility, because of not being scattered; joy in clear wisdom, because of being able to skillfully distinguish dharmas; joy in going to all the places of the Buddhas, personally hearing the Dharma and upholding it; joy in all Buddhas filling the ten directions; joy in the Bodhisattva's self-mastered divine power, and the immeasurable Dharma doors, manifesting various forms to sentient beings; joy in samadhi, being able to generate all samadhi doors from one samadhi door; joy in the dharani door, being able to uphold all dharmas to teach sentient beings without forgetting; joy in eloquence, being able to speak endlessly in an unspeakable kalpa with one sentence body, taste body; joy in Bodhi, being able to manifest sentient beings equally attaining perfect enlightenment with immeasurable Dharma doors; joy in turning the Dharma wheel, being able to subdue all heretics according to the Dharma. Buddha's child! These are the Bodhisattva
摩訶薩十種樂；若菩薩摩訶薩安住此樂，則得一切諸佛無上法樂。
「佛子！菩薩摩訶薩有十種莊嚴。何等為十？所謂：力莊嚴，不可壞故；無畏莊嚴，不生恐怖故；義莊嚴，說不可說義法門無窮盡故；法莊嚴，說八萬四千法藏不忘失故；愿莊嚴，一切菩薩愿事不退轉故；行莊嚴，究竟普賢菩薩行故；佛剎莊嚴，受持一切佛剎為一佛剎故；妙音莊嚴，雨大甘露法充滿一切佛剎故；受持莊嚴，於一切劫，行菩薩行不斷絕故；變化莊嚴，於一眾生身，示現一切眾生等身，一切眾生無不知見，專求十力，一切智不退轉故。佛子！是為菩薩摩訶薩十種莊嚴；若菩薩摩訶薩安住此法，則得一切諸佛無上莊嚴。
「佛子！菩薩摩訶薩有十種發不動心。何等為十？所謂：一切所有皆悉能捨發不動心；出生一切諸佛正法發不動心；恭敬供養一切諸佛發不動心；等心觀察一切眾生髮不動心；攝取一切眾生髮不動心；一向專求一切佛法未曾休息發不動心；一切眾生等劫，修菩薩行發不動心；成就有根信，不濁信，離垢信，明凈信，恭敬供養一切佛信，不退轉信，不壞信，發不動心；具足成就究竟一切智發不動心；成就一切菩薩諸行發不動心。佛子！是為菩薩摩訶薩十種發不動心；若菩薩摩訶薩安住此法，則得無上一切智不動心
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩有十種快樂；如果菩薩摩訶薩安住于這些快樂，就能獲得一切諸佛無上的法樂。 佛子！菩薩摩訶薩有十種莊嚴。哪十種呢？分別是：力量莊嚴（力莊嚴，指不可摧毀的力量），因為不可被破壞；無畏莊嚴（無畏莊嚴，指不產生恐懼），因為不生恐懼；義莊嚴（義莊嚴，指意義的莊嚴），因為能說出無窮無盡的不可言說的義理法門；法莊嚴（法莊嚴，指佛法的莊嚴），因為能說出八萬四千法藏而不遺忘；愿莊嚴（愿莊嚴，指願力的莊嚴），因為一切菩薩的願望都不會退轉；行莊嚴（行莊嚴，指修行的莊嚴），因為能究竟普賢菩薩的修行；佛剎莊嚴（佛剎莊嚴，指佛土的莊嚴），因為能將一切佛剎視為一個佛剎來受持；妙音莊嚴（妙音莊嚴，指美妙聲音的莊嚴），因為能降下大甘露法雨，充滿一切佛剎；受持莊嚴（受持莊嚴，指受持的莊嚴），因為能在一切劫中，菩薩的修行不會斷絕；變化莊嚴（變化莊嚴，指變化的莊嚴），因為能在一個眾生的身上，示現出一切眾生一樣的身形，一切眾生都能知曉看見，專心追求十力（十力，指佛的十種力量），一切智慧都不會退轉。佛子！這就是菩薩摩訶薩的十種莊嚴；如果菩薩摩訶薩安住于這些法，就能獲得一切諸佛無上的莊嚴。 佛子！菩薩摩訶薩有十種發不動心。哪十種呢？分別是：能捨棄一切所有，發不動心；生出一切諸佛正法，發不動心；恭敬供養一切諸佛，發不動心；平等觀察一切眾生，發不動心；攝取一切眾生，發不動心；一心專求一切佛法，從不休息，發不動心；在一切眾生等同的劫數中，修菩薩行，發不動心；成就具有根基的信心，不混濁的信心，遠離垢染的信心，明凈的信心，恭敬供養一切佛的信心，不退轉的信心，不壞的信心，發不動心；具足成就究竟一切智慧，發不動心；成就一切菩薩的修行，發不動心。佛子！這就是菩薩摩訶薩的十種發不動心；如果菩薩摩訶薩安住于這些法，就能獲得無上的一切智慧不動心。
【English Translation】 English version: The Bodhisattva Mahasattva has ten kinds of joy; if the Bodhisattva Mahasattva dwells in these joys, then they will obtain the unsurpassed Dharma joy of all Buddhas. Child of Buddha! The Bodhisattva Mahasattva has ten kinds of adornments. What are the ten? They are: the adornment of power (power adornment, referring to indestructible power), because it cannot be destroyed; the adornment of fearlessness (fearlessness adornment, referring to not generating fear), because it does not give rise to fear; the adornment of meaning (meaning adornment, referring to the adornment of meaning), because it can speak of endless, inexpressible Dharma teachings; the adornment of Dharma (Dharma adornment, referring to the adornment of the Buddha's teachings), because it can speak of the eighty-four thousand Dharma treasuries without forgetting; the adornment of vows (vow adornment, referring to the adornment of vows), because all the vows of Bodhisattvas do not regress; the adornment of practice (practice adornment, referring to the adornment of practice), because it can ultimately practice the conduct of Samantabhadra Bodhisattva; the adornment of Buddha-lands (Buddha-land adornment, referring to the adornment of Buddha-lands), because it can uphold all Buddha-lands as one Buddha-land; the adornment of wonderful sound (wonderful sound adornment, referring to the adornment of beautiful sound), because it can rain down great sweet dew of Dharma, filling all Buddha-lands; the adornment of upholding (upholding adornment, referring to the adornment of upholding), because in all kalpas, the practice of the Bodhisattva will not cease; the adornment of transformation (transformation adornment, referring to the adornment of transformation), because on the body of one sentient being, it can manifest bodies like all sentient beings, and all sentient beings can know and see it, focusing on seeking the ten powers (ten powers, referring to the ten powers of the Buddha), and all wisdom will not regress. Child of Buddha! These are the ten adornments of the Bodhisattva Mahasattva; if the Bodhisattva Mahasattva dwells in these Dharmas, then they will obtain the unsurpassed adornment of all Buddhas. Child of Buddha! The Bodhisattva Mahasattva has ten kinds of unmoving minds. What are the ten? They are: the unmoving mind of being able to give up everything; the unmoving mind of generating all the correct Dharmas of all Buddhas; the unmoving mind of reverently making offerings to all Buddhas; the unmoving mind of observing all sentient beings with equanimity; the unmoving mind of embracing all sentient beings; the unmoving mind of single-mindedly seeking all the Buddhadharmas without ever resting; the unmoving mind of practicing the Bodhisattva path for kalpas equal to all sentient beings; the unmoving mind of achieving faith with roots, faith that is not turbid, faith that is free from defilement, clear and pure faith, faith that reverently makes offerings to all Buddhas, faith that does not regress, and faith that is indestructible; the unmoving mind of fully achieving ultimate all-wisdom; the unmoving mind of achieving all the practices of the Bodhisattvas. Child of Buddha! These are the ten kinds of unmoving minds of the Bodhisattva Mahasattva; if the Bodhisattva Mahasattva dwells in these Dharmas, then they will obtain the unsurpassed unmoving mind of all wisdom.
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「佛子！菩薩摩訶薩有十種不捨深心。何等為十？所謂：覺一切佛菩提不捨深心；教化成熟一切眾生不捨深心；不斷一切諸佛種性不捨深心；親近善知識不捨深心；於一切佛剎，恭敬供養一切諸佛不捨深心；專求大乘及一切功德不捨深心；於一切佛所修行梵行護持凈戒不捨深心；攝取一切菩薩不捨深心；聞持一切佛法不捨深心；修習一切菩薩行愿，一向專求一切佛法不捨深心。佛子！是為菩薩摩訶薩十種不捨深心；若菩薩摩訶薩安住此法，則得一切諸佛不捨深心正法。
「佛子！菩薩摩訶薩有十種智觀察。何等為十？所謂：智慧觀察善巧分別一切諸法；智慧觀察三世一切善根；智慧觀察一切菩薩行神力自在；智慧觀察一切諸法巧方便門；智慧觀察一切佛持；智慧觀察一切陀羅尼門；智慧觀察一切世界常說正法；智慧觀察深入一切法界；智慧觀察十方一切世界不可思議；智慧觀察一切佛法；智慧觀察無障礙智。佛子！是為菩薩摩訶薩十種智觀察；若菩薩摩訶薩安住此法，則得如來無上大智觀察。
「佛子！菩薩摩訶薩有十種分別法。何等為十？所謂：分別一切法悉從緣起；分別一切法皆悉如幻；分別一切法皆悉無諍；分別一切法無量無邊；分別一切法無所依止；分別一切法悉如金剛；分別一切法
【現代漢語翻譯】 現代漢語譯本 『佛子！菩薩摩訶薩有十種不捨深心。哪十種呢？就是：覺悟一切佛的菩提（覺悟的智慧）而不捨棄深心；教化成熟一切眾生而不捨棄深心；不斷絕一切諸佛的種性（成佛的潛質）而不捨棄深心；親近善知識而不捨棄深心；在一切佛剎（佛的國土），恭敬供養一切諸佛而不捨棄深心；專心求取大乘（佛教的最高教義）及一切功德而不捨棄深心；在一切佛所修行清凈的行為，護持清凈的戒律而不捨棄深心；攝取一切菩薩而不捨棄深心；聽聞並受持一切佛法而不捨棄深心；修習一切菩薩的行愿，一心專求一切佛法而不捨棄深心。佛子！這就是菩薩摩訶薩的十種不捨深心；如果菩薩摩訶薩安住於此法，就能得到一切諸佛不捨深心的正法。』 『佛子！菩薩摩訶薩有十種智慧觀察。哪十種呢？就是：用智慧觀察，善巧地分別一切諸法；用智慧觀察三世（過去、現在、未來）一切善根；用智慧觀察一切菩薩的修行神力自在；用智慧觀察一切諸法的巧妙方便之門；用智慧觀察一切佛的持力；用智慧觀察一切陀羅尼門（總持一切法門的法門）；用智慧觀察一切世界常說正法；用智慧觀察深入一切法界（宇宙萬法的本體）；用智慧觀察十方一切世界不可思議；用智慧觀察一切佛法；用智慧觀察無障礙的智慧。佛子！這就是菩薩摩訶薩的十種智慧觀察；如果菩薩摩訶薩安住於此法，就能得到如來無上的大智慧觀察。』 『佛子！菩薩摩訶薩有十種分別法。哪十種呢？就是：分別一切法都從因緣而生起；分別一切法都如幻象；分別一切法都無諍論；分別一切法無量無邊；分別一切法無所依止；分別一切法都如金剛般堅固；分別一切法
【English Translation】 English version 'Buddha's children! A Bodhisattva Mahasattva has ten kinds of profound minds that they do not abandon. What are the ten? They are: not abandoning the profound mind of awakening to the Bodhi (wisdom of enlightenment) of all Buddhas; not abandoning the profound mind of teaching and maturing all sentient beings; not abandoning the profound mind of not cutting off the lineage (potential for Buddhahood) of all Buddhas; not abandoning the profound mind of being close to good teachers; not abandoning the profound mind of respectfully making offerings to all Buddhas in all Buddha-lands (Buddha's realms); not abandoning the profound mind of exclusively seeking the Mahayana (the highest teachings of Buddhism) and all merits; not abandoning the profound mind of practicing pure conduct and upholding pure precepts in all Buddha's places; not abandoning the profound mind of gathering all Bodhisattvas; not abandoning the profound mind of hearing and upholding all Buddha's teachings; not abandoning the profound mind of cultivating all Bodhisattva's practices and vows, and single-mindedly seeking all Buddha's teachings. Buddha's children! These are the ten kinds of profound minds that a Bodhisattva Mahasattva does not abandon; if a Bodhisattva Mahasattva dwells in this Dharma, then they will obtain the correct Dharma of all Buddhas' profound minds that they do not abandon.' 'Buddha's children! A Bodhisattva Mahasattva has ten kinds of wisdom observations. What are the ten? They are: using wisdom to observe and skillfully distinguish all Dharmas; using wisdom to observe all good roots of the three times (past, present, and future); using wisdom to observe the supernatural powers and freedom of all Bodhisattvas' practices; using wisdom to observe the skillful means of all Dharmas; using wisdom to observe all Buddha's upholding power; using wisdom to observe all Dharani gates (gates that hold all Dharmas); using wisdom to observe the correct Dharma that is always spoken in all worlds; using wisdom to observe and deeply enter all Dharma realms (the essence of all phenomena in the universe); using wisdom to observe the inconceivable nature of all worlds in the ten directions; using wisdom to observe all Buddha's teachings; using wisdom to observe unobstructed wisdom. Buddha's children! These are the ten kinds of wisdom observations of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva dwells in this Dharma, then they will obtain the unsurpassed great wisdom observation of the Tathagata.' 'Buddha's children! A Bodhisattva Mahasattva has ten kinds of distinguishing Dharmas. What are the ten? They are: distinguishing that all Dharmas arise from conditions; distinguishing that all Dharmas are like illusions; distinguishing that all Dharmas are without disputes; distinguishing that all Dharmas are immeasurable and boundless; distinguishing that all Dharmas have no reliance; distinguishing that all Dharmas are like diamonds, firm and indestructible; distinguishing that all Dharmas
悉是如來；分別一切法皆悉寂靜；分別一切法悉是正道；分別一切法悉是一相一義。佛子！是為菩薩摩訶薩十種分別法；若菩薩摩訶薩安住此法，則得巧方便，悉能分別一切諸法。
「佛子！菩薩摩訶薩有十種無垢。何等為十？所謂：深心無垢；除滅疑惑無垢；遠離邪見無垢；境界無垢；欲得一切智無垢；諸辯無垢；無畏無垢；一切菩薩所住無垢；一切菩薩正受三昧無垢；三十二相百福莊嚴，成就一切諸白凈法，究竟逮得無上菩提無垢。佛子！是為菩薩摩訶薩十種無垢；若菩薩摩訶薩安住此法，則得一切佛無上無垢法。
「佛子！菩薩摩訶薩有十種智印。何等為十？所謂：菩薩摩訶薩知苦苦、變易苦、行苦、不生懈怠，修菩薩行，一向專求無上菩提，不恐、不怖、不驚、不畏、不捨大愿；菩提之心堅固不退，究竟阿耨多羅三藐三菩提，是為第一印。一切凡夫眾生悉有煩惱，顛倒惑亂，彼諸眾生，粗鄙惡言訶罵菩薩，或以刀杖瓦石而加害之；菩薩爾時，心無憂惱，修菩薩行，正向菩提，修習忍法，受證離生，是為第二印。菩薩摩訶薩聞甚深佛法，贊一切智，聞已一向信解，是為第三印。菩薩摩訶薩作如是念：『我發菩提心，究竟成就阿耨多羅三藐三菩提；一切眾生流轉五道，受無量苦，我當令彼皆大歡喜；
【現代漢語翻譯】 現代漢語譯本：一切法都是如來（Tathagata，佛的稱號）；分別一切法都是寂靜的；分別一切法都是正道；分別一切法都是一相一義。佛子！這就是菩薩摩訶薩的十種分別法；如果菩薩摩訶薩安住于這些法，就能獲得巧妙的方便，完全能夠分別一切諸法。 佛子！菩薩摩訶薩有十種無垢。是哪十種呢？即：深心無垢；消除疑惑無垢；遠離邪見無垢；境界無垢；欲求一切智無垢；諸辯無垢；無畏無垢；一切菩薩所住無垢；一切菩薩正受三昧（Samadhi，禪定）無垢；三十二相（Lakshana，佛的三十二種殊勝相貌）百福莊嚴，成就一切清凈法，最終獲得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）無垢。佛子！這就是菩薩摩訶薩的十種無垢；如果菩薩摩訶薩安住于這些法，就能獲得一切佛的無上無垢法。 佛子！菩薩摩訶薩有十種智印。是哪十種呢？即：菩薩摩訶薩知道苦苦、變易苦、行苦，不因此懈怠，修菩薩行，一心專求無上菩提，不恐懼、不害怕、不驚慌、不畏懼、不捨棄大愿；菩提之心堅固不退，最終成就阿耨多羅三藐三菩提，這是第一印。一切凡夫眾生都有煩惱，顛倒迷惑，那些眾生，用粗鄙惡言訶罵菩薩，或者用刀杖瓦石加以傷害；菩薩這時，心中沒有憂愁惱怒，修菩薩行，正向菩提，修習忍辱法，受證離生，這是第二印。菩薩摩訶薩聽聞甚深佛法，讚歎一切智，聽聞后一心信解，這是第三印。菩薩摩訶薩這樣想：『我發菩提心，最終成就阿耨多羅三藐三菩提；一切眾生在五道（輪迴的五種途徑）中流轉，遭受無量痛苦，我應當讓他們都得到大歡喜；』
【English Translation】 English version: All dharmas are Tathagata (the title of Buddha); distinguishing all dharmas are all tranquil; distinguishing all dharmas are all the right path; distinguishing all dharmas are all of one form and one meaning. Buddha's children! These are the ten kinds of distinguishing dharmas of Bodhisattva Mahasattvas; if Bodhisattva Mahasattvas abide in these dharmas, they will obtain skillful means and be able to distinguish all dharmas completely. Buddha's children! Bodhisattva Mahasattvas have ten kinds of purity. What are the ten? They are: purity of profound mind; purity of eliminating doubts; purity of being away from wrong views; purity of realm; purity of desiring all wisdom; purity of eloquence; purity of fearlessness; purity of all Bodhisattvas' abidance; purity of all Bodhisattvas' right samadhi (meditative absorption); the thirty-two marks (Lakshana, the 32 auspicious marks of a Buddha) and hundred blessings adornment, accomplishing all pure dharmas, ultimately attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment) purity. Buddha's children! These are the ten kinds of purity of Bodhisattva Mahasattvas; if Bodhisattva Mahasattvas abide in these dharmas, they will obtain all the supreme and pure dharmas of the Buddhas. Buddha's children! Bodhisattva Mahasattvas have ten kinds of wisdom seals. What are the ten? They are: Bodhisattva Mahasattvas know the suffering of suffering, the suffering of change, and the suffering of conditioned existence, and do not become lazy because of this, cultivate the Bodhisattva path, single-mindedly seek supreme enlightenment, without fear, without terror, without alarm, without dread, and without abandoning the great vow; the Bodhi mind is firm and unretreating, ultimately achieving Anuttara-samyak-sambodhi, this is the first seal. All ordinary beings have afflictions, are inverted and confused, those beings, with coarse and evil words, scold and abuse Bodhisattvas, or harm them with knives, sticks, tiles, and stones; at that time, Bodhisattvas have no sorrow or distress in their hearts, cultivate the Bodhisattva path, rightly towards enlightenment, cultivate the dharma of patience, and receive the proof of non-birth, this is the second seal. Bodhisattva Mahasattvas hear the profound Buddha dharma, praise all wisdom, and upon hearing it, single-mindedly believe and understand, this is the third seal. Bodhisattva Mahasattvas think like this: 'I have generated the Bodhi mind, and will ultimately achieve Anuttara-samyak-sambodhi; all beings transmigrate in the five paths (the five realms of rebirth), suffering immeasurable pain, I shall make them all greatly rejoice;'
勤行精進，修習善根，度生死流，永得安樂。』是為第四印。菩薩摩訶薩解如來智無量無邊，而未與如來等；于如來所，聞無量無邊智；于文字中，分別解了與如來等，是為第五印。菩薩摩訶薩成就善欲、不可壞欲、甚深欲、勝欲、功德欲、莊嚴欲、無比欲、無上欲、堅固欲、究竟正求無上菩提一切眾魔外道及其眷屬不能壞欲、不退無上菩提欲，是為第六印。菩薩摩訶薩不惜身命，無所怖畏，修菩薩行，發菩提心，趣一切智，得一切佛智慧光明；不捨佛菩提，不捨善知識，是為第七印。菩薩摩訶薩，若善男子、善女人學大乘者，長養諸佛善根，安住善根，攝取一切智，心不退菩提，是為第八印。菩薩摩訶薩令一切眾生住平等心，修一切智，為眾生說法，悉令不退無上菩提，長養大悲，是為第九印。菩薩摩訶薩隨順三世諸佛，一切善根紹繼佛種，生一切智，是為第十印。佛子！是為菩薩摩訶薩十種智印；若菩薩摩訶薩成就此印，疾得阿耨多羅三藐三菩提，具足如來無上智印。
「佛子！菩薩摩訶薩有十種智慧光明。何等為十？所謂：菩薩摩訶薩于阿耨多羅三藐三菩提決定智慧光明；見一切佛智慧光明；見一切眾生死此生彼智慧光明；開悟一切眾生，悉令正求修多羅法智慧光明；依善知識發菩提心，長養善根智慧光
【現代漢語翻譯】 現代漢語譯本：'勤奮修行，精進不懈，修習各種善的根基，從而超越生死的輪迴，永遠獲得安樂。'這是第四種印記。菩薩摩訶薩理解如來的智慧是無量無邊的，但尚未與如來相等；在如來那裡，聽聞無量無邊的智慧；在文字中，分別理解並達到與如來相等，這是第五種印記。菩薩摩訶薩成就了善的願望、不可摧毀的願望、深遠的願望、殊勝的願望、功德的願望、莊嚴的願望、無與倫比的願望、無上的願望、堅固的願望，以及究竟地追求無上菩提的願望，一切眾魔外道及其眷屬都不能破壞這種願望，不退轉于無上菩提的願望，這是第六種印記。菩薩摩訶薩不吝惜自己的生命，毫無畏懼，修行菩薩的行持，發起菩提心，趨向一切智慧，獲得一切佛的智慧光明；不捨棄佛的菩提，不捨棄善知識，這是第七種印記。菩薩摩訶薩，無論是善男子還是善女人，如果學習大乘佛法，增長諸佛的善根，安住于善根，攝取一切智慧，心不退轉于菩提，這是第八種印記。菩薩摩訶薩令一切眾生安住于平等心，修習一切智慧，為眾生說法，使他們都不退轉于無上菩提，增長大悲心，這是第九種印記。菩薩摩訶薩隨順過去、現在、未來三世諸佛，一切善根繼承佛的種子，生起一切智慧，這是第十種印記。佛子！這就是菩薩摩訶薩的十種智慧印記；如果菩薩摩訶薩成就了這些印記，就能迅速獲得阿耨多羅三藐三菩提（無上正等正覺），具足如來的無上智慧印記。 佛子！菩薩摩訶薩有十種智慧光明。哪十種呢？即：菩薩摩訶薩對於阿耨多羅三藐三菩提（無上正等正覺）的決定智慧光明；見到一切佛的智慧光明；見到一切眾生從此處死亡又在彼處出生的智慧光明；開悟一切眾生，使他們都正確地尋求修多羅（佛經）的智慧光明；依靠善知識發起菩提心，增長善根的智慧光明。
【English Translation】 English version: 『Diligently practice, strive forward, cultivate roots of goodness, thereby crossing the stream of birth and death, and eternally attain peace and joy.』 This is the fourth seal. A Bodhisattva Mahasattva understands that the wisdom of the Tathagata (Buddha) is immeasurable and boundless, yet is not equal to the Tathagata; from the Tathagata, they hear immeasurable and boundless wisdom; within the scriptures, they separately understand and reach equality with the Tathagata, this is the fifth seal. A Bodhisattva Mahasattva achieves the desire for goodness, the indestructible desire, the profound desire, the superior desire, the desire for merit, the desire for adornment, the incomparable desire, the supreme desire, the steadfast desire, and the ultimate desire to seek supreme Bodhi (enlightenment), all demons, heretics, and their retinues cannot destroy this desire, nor can they cause the desire for supreme Bodhi to regress, this is the sixth seal. A Bodhisattva Mahasattva does not cherish their own life, is without fear, practices the conduct of a Bodhisattva, generates the Bodhi mind, strives towards all wisdom, obtains the wisdom light of all Buddhas; does not abandon the Bodhi of the Buddha, does not abandon good teachers, this is the seventh seal. A Bodhisattva Mahasattva, whether a good man or a good woman, if they study the Mahayana (Great Vehicle) teachings, cultivate the roots of goodness of all Buddhas, abide in the roots of goodness, gather all wisdom, and their mind does not regress from Bodhi, this is the eighth seal. A Bodhisattva Mahasattva causes all sentient beings to abide in an equal mind, cultivate all wisdom, preach the Dharma (teachings) for sentient beings, ensuring they do not regress from supreme Bodhi, and cultivate great compassion, this is the ninth seal. A Bodhisattva Mahasattva follows the Buddhas of the past, present, and future, all roots of goodness continue the lineage of the Buddha, and generate all wisdom, this is the tenth seal. Buddha's children! These are the ten wisdom seals of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva achieves these seals, they will quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and be complete with the supreme wisdom seal of the Tathagata. Buddha's children! A Bodhisattva Mahasattva has ten kinds of wisdom light. What are the ten? They are: the wisdom light of a Bodhisattva Mahasattva's determination towards Anuttara-samyak-sambodhi (supreme perfect enlightenment); the wisdom light of seeing the wisdom light of all Buddhas; the wisdom light of seeing all sentient beings dying here and being born there; the wisdom light of enlightening all sentient beings, causing them to correctly seek the Sutras (Buddhist scriptures); the wisdom light of relying on good teachers to generate the Bodhi mind and cultivate roots of goodness.
明；示現一切諸佛智慧光明；化一切眾生悉令成熟，安住佛地智慧光明；分別解說不思議法智慧光明；於一切佛神力，住持善巧方便智慧光明；滿足一切波羅蜜智慧光明。佛子！是為菩薩摩訶薩十種智慧光明；若菩薩摩訶薩安住此法，則得一切佛法無上智慧光明。
「佛子！菩薩摩訶薩有十種不可稱量住，一切眾生及聲聞、緣覺不能稱量。何等為十？所謂：菩薩摩訶薩住實際住，而不受證一切所愿，未成滿故，是為第一菩薩住不可稱量。菩薩摩訶薩種如法界等清凈善根，于彼善根無所染著，是為第二菩薩住不可稱量。菩薩摩訶薩解菩薩行猶如變化，一切諸法皆悉寂滅，于諸佛法不生疑惑，是為第三菩薩住不可稱量。菩薩摩訶薩離生死心，于不可說劫修菩薩行，滿一切大愿，而不中起厭怠之心，是為第四菩薩住不可稱量。菩薩摩訶薩住一切法，無所依止，皆悉寂滅，而不證涅槃，一切智道未成滿故，是為第五菩薩住不可稱量。菩薩摩訶薩知一切劫非劫，而實說一切劫，是為第六菩薩住不可稱量。菩薩摩訶薩知一切法非行，而不捨道行正求佛法，是為第七菩薩住不可稱量。菩薩摩訶薩解心是三界，心是三世，了知彼心無量無邊，是為第八菩薩住不可稱量。菩薩摩訶薩為一眾生故，于不可說劫修菩薩行，欲令安住一切
【現代漢語翻譯】 現代漢語譯本 顯現一切諸佛的智慧光明；教化一切眾生，使他們都成熟，安住于佛的智慧光明；分別解說不可思議的法智慧光明；對於一切佛的神力，安住並善巧運用方便的智慧光明；圓滿一切波羅蜜（paramita，意為「到彼岸」）的智慧光明。佛子！這就是菩薩摩訶薩的十種智慧光明；如果菩薩摩訶薩安住于這些法，就能獲得一切佛法無上的智慧光明。 佛子！菩薩摩訶薩有十種不可稱量的安住，一切眾生以及聲聞（sravaka，意為「聽聞者」）、緣覺（pratyekabuddha，意為「獨覺者」）都無法衡量。是哪十種呢？所謂：菩薩摩訶薩安住于實際的安住，卻不受證一切所愿，因為尚未圓滿，這是第一種菩薩的安住不可稱量。菩薩摩訶薩種植如同法界（dharmadhatu，意為「法性界」）一樣清凈的善根，對於這些善根沒有絲毫的染著，這是第二種菩薩的安住不可稱量。菩薩摩訶薩理解菩薩的修行如同變化，一切諸法都寂滅，對於諸佛的法不產生疑惑，這是第三種菩薩的安住不可稱量。菩薩摩訶薩遠離生死之心，在不可說劫中修行菩薩行，圓滿一切大愿，而不中途產生厭倦懈怠之心，這是第四種菩薩的安住不可稱量。菩薩摩訶薩安住於一切法，沒有所依止，一切都寂滅，卻不證入涅槃（nirvana，意為「寂滅」），因為一切智道尚未圓滿，這是第五種菩薩的安住不可稱量。菩薩摩訶薩知道一切劫（kalpa，意為「時劫」）非劫，而實際上說一切劫，這是第六種菩薩的安住不可稱量。菩薩摩訶薩知道一切法非行，卻不捨棄道行，正求佛法，這是第七種菩薩的安住不可稱量。菩薩摩訶薩理解心是三界（triloka，意為「欲界、色界、無色界」），心是三世（過去、現在、未來），了知此心無量無邊，這是第八種菩薩的安住不可稱量。菩薩摩訶薩爲了一個眾生，在不可說劫中修行菩薩行，想要使他安住於一切
【English Translation】 English version Manifesting the wisdom light of all Buddhas; transforming all sentient beings, enabling them all to mature and abide in the wisdom light of the Buddha; separately explaining the wisdom light of inconceivable Dharma; with regard to the spiritual power of all Buddhas, abiding in and skillfully using the wisdom light of expedient means; fulfilling the wisdom light of all paramitas (perfections). Buddha-child! These are the ten wisdom lights of a Bodhisattva-Mahasattva; if a Bodhisattva-Mahasattva abides in these dharmas, then they will obtain the unsurpassed wisdom light of all Buddha-dharmas. Buddha-child! A Bodhisattva-Mahasattva has ten immeasurable abidings, which all sentient beings, as well as sravakas (hearers) and pratyekabuddhas (solitary realizers), cannot measure. What are these ten? They are: A Bodhisattva-Mahasattva abides in the actual abiding, yet does not attain the realization of all wishes, because they are not yet fulfilled; this is the first immeasurable abiding of a Bodhisattva. A Bodhisattva-Mahasattva plants pure roots of goodness equal to the dharmadhatu (realm of dharma), and is not attached to these roots of goodness; this is the second immeasurable abiding of a Bodhisattva. A Bodhisattva-Mahasattva understands the practice of a Bodhisattva as being like a transformation, all dharmas are in quiescence, and they do not generate doubts about the dharmas of the Buddhas; this is the third immeasurable abiding of a Bodhisattva. A Bodhisattva-Mahasattva is free from the mind of birth and death, practices the Bodhisattva path for incalculable kalpas (eons), fulfills all great vows, and does not generate weariness or laziness in the middle; this is the fourth immeasurable abiding of a Bodhisattva. A Bodhisattva-Mahasattva abides in all dharmas, without any reliance, all are in quiescence, yet they do not attain nirvana (cessation), because the path of all-knowing wisdom is not yet fulfilled; this is the fifth immeasurable abiding of a Bodhisattva. A Bodhisattva-Mahasattva knows that all kalpas are not kalpas, yet they actually speak of all kalpas; this is the sixth immeasurable abiding of a Bodhisattva. A Bodhisattva-Mahasattva knows that all dharmas are not practices, yet they do not abandon the path of practice, and correctly seek the Buddha-dharma; this is the seventh immeasurable abiding of a Bodhisattva. A Bodhisattva-Mahasattva understands that the mind is the three realms (triloka), the mind is the three times (past, present, future), and knows that this mind is immeasurable and boundless; this is the eighth immeasurable abiding of a Bodhisattva. A Bodhisattva-Mahasattva, for the sake of one sentient being, practices the Bodhisattva path for incalculable kalpas, desiring to enable them to abide in all
智地；如一眾生，一切眾生亦復如是，不生厭心，是為第九菩薩住不可稱量。菩薩摩訶薩雖具足滿菩薩諸行，而不取正覺，何以故？菩薩摩訶薩作如是念：『我不受正覺故行菩薩行，于無量劫中無量眾生，悉令安住無上菩提。』是為第十菩薩住不可稱量。若菩薩摩訶薩安住此法，則得一切佛法無上大智不可稱量住。
「佛子！菩薩摩訶薩有十種發無懈怠心。何等為十？所謂：菩薩摩訶薩作如是念：我降伏一切魔及其眷屬，發無懈怠心；如法調伏一切外道，發無懈怠心；說深妙法，令一切眾生皆悉歡喜，發無懈怠心；滿足一切法界等諸波羅蜜，發無懈怠心；令一切眾生積整合滿一切功德藏，發無懈怠心；一切如來無上菩提，彌廣大事甚難成滿，我當修菩薩行具足成就，發無懈怠心；以無上法教化調伏一切眾生，悉令成熟，發無懈怠心；於一切世界種種異色無量莊嚴成就正覺，發無懈怠心。菩薩摩訶薩發如是心：我修菩薩行時，若有眾生來求我身，或求手、足、耳、鼻、血、肉、骨、髓、妻、子、象、馬、國土，如是等類皆悉能捨，乃至不生一念悔心，悉能惠施饒益安樂一切眾生，不求果報，大慈悲心，以為上首，發無懈怠心。菩薩摩訶薩作如是念：於一念中，三世一切佛、一切佛法、一切眾生、一切剎、一切世界
【現代漢語翻譯】 現代漢語譯本：智慧之地；如果一個眾生是這樣，那麼一切眾生也都是這樣，不生厭惡之心，這就是第九種菩薩的不可稱量之住處。菩薩摩訶薩（偉大的菩薩）雖然具足圓滿了菩薩的所有修行，卻不證得正覺（無上覺悟），這是為什麼呢？菩薩摩訶薩這樣想：『我不爲了自己證得正覺而修行菩薩道，而是要在無量劫中，讓無量眾生都安住于無上菩提（最高智慧）。』這就是第十種菩薩的不可稱量之住處。如果菩薩摩訶薩安住于這種法，就能獲得一切佛法無上大智慧的不可稱量之住處。 『佛子！菩薩摩訶薩有十種發起不懈怠的心。是哪十種呢？』 菩薩摩訶薩這樣想：『我要降伏一切魔及其眷屬，發起不懈怠的心；如法調伏一切外道，發起不懈怠的心；宣說深奧微妙的佛法，讓一切眾生都歡喜，發起不懈怠的心；圓滿一切法界等同的諸波羅蜜（到達彼岸的方法），發起不懈怠的心；讓一切眾生積累圓滿一切功德寶藏，發起不懈怠的心；一切如來（佛）的無上菩提，是廣大而難以成就的，我應當修菩薩行，具足成就它，發起不懈怠的心；用無上的佛法教化調伏一切眾生，讓他們都成熟，發起不懈怠的心；在一切世界，以種種不同的色彩和無量的莊嚴成就正覺，發起不懈怠的心。』菩薩摩訶薩發起這樣的心：『我修行菩薩道時，如果有眾生來向我求取身體，或者求取手、腳、耳朵、鼻子、血液、肉、骨頭、骨髓、妻子、兒女、大象、馬匹、國土等等，我都能夠捨棄，甚至不生起一絲後悔之心，都能夠佈施，饒益安樂一切眾生，不求回報，以大慈悲心為首要，發起不懈怠的心。』菩薩摩訶薩這樣想：『在一念之間，三世（過去、現在、未來）一切佛、一切佛法、一切眾生、一切剎土（佛的國土）、一切世界
【English Translation】 English version: The ground of wisdom; if one sentient being is like this, all sentient beings are also like this, without generating aversion. This is the ninth immeasurable dwelling of a Bodhisattva. Although a Bodhisattva Mahasattva (great Bodhisattva) has fully accomplished all the practices of a Bodhisattva, they do not attain perfect enlightenment. Why is that? A Bodhisattva Mahasattva thinks thus: 『I do not practice the Bodhisattva path for the sake of attaining perfect enlightenment for myself, but rather to enable countless sentient beings to abide in unsurpassed Bodhi (supreme wisdom) throughout countless kalpas (eons).』 This is the tenth immeasurable dwelling of a Bodhisattva. If a Bodhisattva Mahasattva abides in this Dharma, they will attain the immeasurable dwelling of the unsurpassed great wisdom of all Buddha-Dharmas. 『Buddha-child! A Bodhisattva Mahasattva has ten kinds of minds of non-懈怠 (non-laziness). What are the ten? A Bodhisattva Mahasattva thinks thus: 『I will subdue all demons and their retinues, and generate a mind of non-懈怠; I will subdue all heretics according to the Dharma, and generate a mind of non-懈怠; I will speak the profound and wonderful Dharma, causing all sentient beings to rejoice, and generate a mind of non-懈怠; I will fulfill all Paramitas (perfections) equal to all Dharma realms, and generate a mind of non-懈怠; I will enable all sentient beings to accumulate and fulfill all merit treasures, and generate a mind of non-懈怠; the unsurpassed Bodhi of all Tathagatas (Buddhas) is vast and difficult to accomplish, I shall cultivate the Bodhisattva path to fully accomplish it, and generate a mind of non-懈怠; I will teach and subdue all sentient beings with the unsurpassed Dharma, causing them all to mature, and generate a mind of non-懈怠; in all worlds, I will accomplish perfect enlightenment with various colors and immeasurable adornments, and generate a mind of non-懈怠.』 A Bodhisattva Mahasattva generates such a mind: 『When I cultivate the Bodhisattva path, if there are sentient beings who come to ask for my body, or for my hands, feet, ears, nose, blood, flesh, bones, marrow, wife, children, elephants, horses, land, and so on, I will be able to give them all away, without even a single thought of regret, and I will be able to bestow them, benefiting and bringing peace and happiness to all sentient beings, without seeking any reward, with great compassion as the foremost, and generate a mind of non-懈怠.』 A Bodhisattva Mahasattva thinks thus: 『In a single thought, all Buddhas of the three times (past, present, and future), all Buddha-Dharmas, all sentient beings, all Buddha-lands, all worlds
、一切空界、一切法界、一切施設語界、一切寂滅涅槃界，如是等一切諸法，以一念相應慧，悉別相覺知；明瞭修，分別修，知智斷證，於一切法不取虛妄，無一無異、無所分別、無所修習，無境界無所有；無二智慧，覺一切二；無相智慧，覺一切相；無劫智慧，覺一切劫；無異智慧，覺一切異；光明智慧，覺一切世間光明界；趣智慧，覺一切世界；非世智慧，覺一切世；眾生地智慧，覺一切眾生界；無著智慧，究竟無著行；無堅固智慧，覺一切堅固；無染智慧，覺一切煩惱；無盡際智慧，覺一切盡；法界等智慧，於一切世界示現其身；離一切言音智慧，出生一切微妙言音；一性智慧，說無性法；一境智慧，示現種種諸異境界；覺不可說諸法智慧，示現無量大自在神變；覺一切地智慧，顯現大自在神變；一切智自在神變，教化成熟一切眾生，發無懈怠心。佛子！是為菩薩摩訶薩十種發無懈怠心；若菩薩摩訶薩安住此心，則得一切諸佛無上無懈怠法。
「佛子！菩薩摩訶薩有十種須彌山王正直之心。何等為十？所謂：菩薩摩訶薩常修正念一切智法，是為第一決定阿耨多羅三藐三菩提，須彌山王正直之心。菩薩摩訶薩觀察一切法空，一切法無所有，是為第二決定阿耨多羅三藐三菩提，須彌山王正直之心。菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本：一切空界（虛空的界限）、一切法界（諸法的界限）、一切施設語界（語言表達的界限）、一切寂滅涅槃界（寂靜涅槃的界限），像這樣的一切諸法，以一念相應的智慧，都能分別地覺知；明瞭地修習，分別地修習，知曉智慧的斷除和證悟，對於一切法不執取虛妄，無一無異、無所分別、無所修習，無境界無所有；以無二的智慧，覺悟一切二元對立；以無相的智慧，覺悟一切相狀；以無劫的智慧，覺悟一切劫數；以無異的智慧，覺悟一切差異；以光明的智慧，覺悟一切世間光明的界限；以趣向的智慧，覺悟一切世界；以非世間的智慧，覺悟一切世間；以眾生的智慧，覺悟一切眾生界；以無著的智慧，達到究竟的無著行；以無堅固的智慧，覺悟一切堅固；以無染的智慧，覺悟一切煩惱；以無盡際的智慧，覺悟一切終盡；以法界等同的智慧，在一切世界示現其身；以遠離一切言語聲音的智慧，出生一切微妙的言語聲音；以一性的智慧，宣說無自性的法；以一境的智慧，示現種種不同的境界；以覺悟不可說諸法的智慧，示現無量的大自在神通變化；以覺悟一切地的智慧，顯現大自在的神通變化；以一切智的自在神通變化，教化成熟一切眾生，發起無懈怠的心。佛子！這就是菩薩摩訶薩十種發起無懈怠的心；如果菩薩摩訶薩安住於此心，就能得到一切諸佛無上無懈怠的法。 佛子！菩薩摩訶薩有十種像須彌山王一樣正直的心。是哪十種呢？所謂：菩薩摩訶薩常常修正念一切智法，這是第一種決定證得阿耨多羅三藐三菩提（無上正等正覺），像須彌山王一樣正直的心。菩薩摩訶薩觀察一切法空，一切法無所有，這是第二種決定證得阿耨多羅三藐三菩提，像須彌山王一樣正直的心。菩薩摩訶薩
【English Translation】 English version: All realms of space, all realms of phenomena, all realms of language and expression, all realms of tranquil Nirvana, all such dharmas, with wisdom corresponding to a single thought, are all separately cognized; clearly cultivated, distinctly cultivated, knowing the cessation and realization of wisdom, regarding all dharmas without grasping at falsehood, without one or difference, without discrimination, without cultivation, without realm, without possession; with non-dual wisdom, awakening to all duality; with formless wisdom, awakening to all forms; with timeless wisdom, awakening to all eons; with non-different wisdom, awakening to all differences; with luminous wisdom, awakening to all realms of light in the world; with wisdom of direction, awakening to all worlds; with non-worldly wisdom, awakening to all worlds; with wisdom of sentient beings, awakening to all realms of sentient beings; with non-attachment wisdom, reaching the ultimate practice of non-attachment; with non-firm wisdom, awakening to all that is firm; with non-defiled wisdom, awakening to all afflictions; with boundless wisdom, awakening to all endings; with wisdom equal to the realm of dharma, manifesting their bodies in all worlds; with wisdom beyond all speech and sound, giving rise to all subtle speech and sound; with wisdom of one nature, speaking of the dharma of no-nature; with wisdom of one realm, manifesting various different realms; with wisdom awakening to the ineffable dharmas, manifesting immeasurable great sovereign spiritual transformations; with wisdom awakening to all grounds, manifesting great sovereign spiritual transformations; with the sovereign spiritual transformations of all-knowing wisdom, teaching and maturing all sentient beings, generating a mind of non-laziness. Children of the Buddha! These are the ten kinds of non-lazy minds generated by Bodhisattva Mahasattvas; if Bodhisattva Mahasattvas abide in this mind, they will attain the unsurpassed non-lazy dharma of all Buddhas. Children of the Buddha! Bodhisattva Mahasattvas have ten kinds of minds as upright as Mount Sumeru. What are the ten? They are: Bodhisattva Mahasattvas constantly cultivate mindfulness of the dharma of all-knowing wisdom, this is the first mind as upright as Mount Sumeru, determined to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Bodhisattva Mahasattvas observe that all dharmas are empty, all dharmas are without possession, this is the second mind as upright as Mount Sumeru, determined to attain Anuttara-samyak-sambodhi. Bodhisattva Mahasattvas
于無量無數劫，行菩薩行，以一切具足白凈法發心，決定了知如來無量智法，趣向積聚諸白凈法，是為第三決定阿耨多羅三藐三菩提，須彌山王正直之心。菩薩摩訶薩為一切佛法，等心恭敬供養諸善知識，不起疑心，不求利養，又復遠離盜法之心，但起無上恭敬供養一切施心，是為第四決定阿耨多羅三藐三菩提，須彌山王正直之心。菩薩摩訶薩，若一切眾生訶責罵辱，生一切苦，乃至奪命，菩薩摩訶薩不因此故舍菩提心；心亦不散，不生恚心，於一切眾生不捨大悲莊嚴，長養大悲。何以故？菩薩摩訶薩成就一切法如如舍故；決定了知如來大忍法故；是為第五決定阿耨多羅三藐三菩提，須彌山王正直之心。菩薩摩訶薩成就增上功德天，增上功德人，增上功德色，增上功德力，增上眷屬，增上欲，增上王法，增上自在，增上智慧；彼菩薩不著味樂，不著欲樂，不著財樂，不著眷屬樂；但專求正法諦，滿正法諦，辨正法，究竟正法；向正法燈明，向正法救護，向正法歸依，向正法道，向正法義，樂求正法，樂住寂靜法，菩薩摩訶薩雖成就如是一切快樂，而悉遠離眾魔境界。何以故？菩薩摩訶薩於過去世，發如是心，令一切眾生皆悉遠離眾魔境界，住佛境界，是為第六決定阿耨多羅三藐三菩提，須彌山王正直之心。菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 在無量無數劫的時間裡，修行菩薩道，以一切具足清凈的法來發心，堅定地了知如來無量的智慧之法，趨向于積聚各種清凈的法，這是第三種決定證得阿耨多羅三藐三菩提（無上正等正覺），如同須彌山王般正直的心。菩薩摩訶薩爲了所有佛法，以平等的心恭敬供養諸位善知識，不起疑心，不求利養，並且遠離盜取佛法的心，只生起無上的恭敬供養一切佈施的心，這是第四種決定證得阿耨多羅三藐三菩提，如同須彌山王般正直的心。菩薩摩訶薩，如果一切眾生呵責謾罵，使他遭受各種痛苦，乃至奪取他的性命，菩薩摩訶薩也不會因此而捨棄菩提心；他的心也不會散亂，不生嗔恨心，對於一切眾生不捨棄大悲的莊嚴，增長大悲心。為什麼呢？因為菩薩摩訶薩成就一切法如如不動的舍離；堅定地了知如來大忍之法；這是第五種決定證得阿耨多羅三藐三菩提，如同須彌山王般正直的心。菩薩摩訶薩成就增上的功德天，增上的功德人，增上的功德色，增上的功德力，增上的眷屬，增上的慾望，增上的王法，增上的自在，增上的智慧；這位菩薩不執著于味覺的快樂，不執著于慾望的快樂，不執著于財富的快樂，不執著于眷屬的快樂；只是專心尋求正法真諦，圓滿正法真諦，辨別正法，究竟正法；趨向正法燈明，趨向正法救護，趨向正法皈依，趨向正法之道，趨向正法之義，樂於尋求正法，樂於安住于寂靜之法，菩薩摩訶薩雖然成就了這樣的一切快樂，卻完全遠離了眾魔的境界。為什麼呢？因為菩薩摩訶薩在過去世，發過這樣的心願，令一切眾生都完全遠離眾魔的境界，安住于佛的境界，這是第六種決定證得阿耨多羅三藐三菩提，如同須彌山王般正直的心。菩薩摩訶薩
【English Translation】 English version For immeasurable, countless kalpas, practicing the Bodhisattva path, with all complete and pure dharmas generating the aspiration, firmly knowing the Tathagata's immeasurable wisdom-dharma, moving towards accumulating all pure dharmas, this is the third determination for Anuttara-samyak-sambodhi (supreme perfect enlightenment), a mind as upright as Mount Sumeru. The Bodhisattva Mahasattva, for all Buddha-dharmas, with an equal mind respectfully makes offerings to all good teachers, without arising doubt, not seeking gain or support, and further, abandoning the mind of stealing the Dharma, only generating the supreme mind of respect and offering to all giving, this is the fourth determination for Anuttara-samyak-sambodhi, a mind as upright as Mount Sumeru. The Bodhisattva Mahasattva, if all sentient beings rebuke and insult him, causing all kinds of suffering, even taking his life, the Bodhisattva Mahasattva will not, because of this, abandon the Bodhi mind; his mind will also not be scattered, not generate anger, and towards all sentient beings, not abandon the adornment of great compassion, nurturing great compassion. Why is this? Because the Bodhisattva Mahasattva achieves the relinquishment of all dharmas as they are; firmly knowing the Tathagata's great forbearance dharma; this is the fifth determination for Anuttara-samyak-sambodhi, a mind as upright as Mount Sumeru. The Bodhisattva Mahasattva achieves superior merit of the heavens, superior merit of humans, superior merit of form, superior merit of power, superior retinue, superior desires, superior royal laws, superior freedom, superior wisdom; that Bodhisattva does not cling to the pleasure of taste, does not cling to the pleasure of desire, does not cling to the pleasure of wealth, does not cling to the pleasure of retinue; but only focuses on seeking the true Dharma truth, fulfilling the true Dharma truth, distinguishing the true Dharma, ultimately the true Dharma; moving towards the light of the true Dharma, moving towards the protection of the true Dharma, moving towards the refuge of the true Dharma, moving towards the path of the true Dharma, moving towards the meaning of the true Dharma, delighting in seeking the true Dharma, delighting in abiding in the quiet Dharma, the Bodhisattva Mahasattva, although achieving all such happiness, completely distances himself from the realms of all demons. Why is this? Because the Bodhisattva Mahasattva, in past lives, generated such an aspiration, causing all sentient beings to completely distance themselves from the realms of all demons, and abide in the realm of the Buddha, this is the sixth determination for Anuttara-samyak-sambodhi, a mind as upright as Mount Sumeru. The Bodhisattva Mahasattva
勤修精進，正求阿耨多羅三藐三菩提，于阿僧祇劫修菩薩行；猶謂：『我今初發阿耨多羅三藐三菩提，心亦不驚、不怖不畏，行菩薩行，雖能速成正覺，為化眾生故，于無量劫修菩薩行。』是為第七決定阿耨多羅三藐三菩提，須彌山王正直之心。菩薩摩訶薩知一切眾生難伏難度，不知恩，不知報恩，為彼眾生故，發大莊嚴而自莊嚴，欲令一切眾生心得自在，隨意境界不生噁心，不於他所生煩惱心，是為第八決定阿耨多羅三藐三菩提，須彌山王正直之心。菩薩摩訶薩作如是念：『我不依他發菩提心，修菩薩行，都無有人助我修習菩薩之行，但我一身盡未來際劫修菩薩苦行；積集一切諸佛正法，成阿耨多羅三藐三菩提；身自清凈，亦令一切眾生清凈；自知境界，知他境界；我當悉同三世諸佛境界。』是為第九決定阿耨多羅三藐三菩提，須彌山王正直之心。菩薩摩訶薩如是知見，無有一法修菩薩行，無有一法滿菩薩行，無有一法調伏眾生，無有一法化度眾生；不見有法恭敬供養一切諸佛，不見有法過去成阿耨多羅三藐三菩提，不見有法未來成阿耨多羅三藐三菩提，不見有法現在成阿耨多羅三藐三菩提；無有一法過去說法，未來說法，現在說法，無有一法能說；法者亦無法可說，而菩薩摩訶薩不捨阿耨多羅三藐三菩提大愿之心
【現代漢語翻譯】 現代漢語譯本 勤奮修行，精進不懈，以求證得阿耨多羅三藐三菩提（無上正等正覺），在無數劫中修持菩薩行；即使如此，他們仍然會想：『我今天才初發阿耨多羅三藐三菩提心，內心也不會感到驚訝、恐懼或畏懼，我將繼續修持菩薩行。雖然我能迅速成就正覺，但爲了教化眾生，我將在無量劫中修持菩薩行。』這就是第七種決定阿耨多羅三藐三菩提的須彌山王般的正直之心。菩薩摩訶薩深知一切眾生難以調伏教化，他們不知恩，也不懂得報恩。爲了這些眾生，菩薩發大莊嚴心來莊嚴自己，希望一切眾生都能獲得內心的自在，在任何境界中都不會生起惡念，也不會因他人而生起煩惱。這就是第八種決定阿耨多羅三藐三菩提的須彌山王般的正直之心。菩薩摩訶薩會這樣想：『我不依賴他人發菩提心，修持菩薩行。沒有人幫助我修習菩薩之道，但我將獨自一人，盡未來際劫修持菩薩的苦行；積累一切諸佛的正法，成就阿耨多羅三藐三菩提；自身清凈，也令一切眾生清凈；自己明瞭境界，也明瞭他人的境界；我將與三世諸佛的境界完全相同。』這就是第九種決定阿耨多羅三藐三菩提的須彌山王般的正直之心。菩薩摩訶薩如此認知和見解，他們認為沒有一種法可以用來修持菩薩行，沒有一種法可以圓滿菩薩行，沒有一種法可以調伏眾生，沒有一種法可以教化眾生；他們看不到有任何法可以用來恭敬供養一切諸佛，看不到有任何法可以使過去成就阿耨多羅三藐三菩提，看不到有任何法可以使未來成就阿耨多羅三藐三菩提，看不到有任何法可以使現在成就阿耨多羅三藐三菩提；沒有一種法可以用來過去說法，未來說法，現在說法，也沒有一種法能夠說；法本身也是無法可說的，然而菩薩摩訶薩不會捨棄對阿耨多羅三藐三菩提的宏大願心。
【English Translation】 English version Diligently cultivate and strive forward, seeking Anuttara-samyak-sambodhi (supreme perfect enlightenment), practicing the Bodhisattva path for countless kalpas; even so, they would think: 'Today I have just initially generated the mind for Anuttara-samyak-sambodhi, and my heart is neither surprised, nor frightened, nor afraid. I will continue to practice the Bodhisattva path. Although I could quickly attain enlightenment, for the sake of transforming sentient beings, I will practice the Bodhisattva path for immeasurable kalpas.' This is the seventh decisive Anuttara-samyak-sambodhi, the upright mind like Mount Sumeru. The Bodhisattva Mahasattva knows that all sentient beings are difficult to subdue and teach, they are ungrateful and do not know how to repay kindness. For the sake of these sentient beings, the Bodhisattva generates great adornment to adorn themselves, wishing that all sentient beings could attain freedom of mind, and in any state, not generate evil thoughts, nor generate afflictions because of others. This is the eighth decisive Anuttara-samyak-sambodhi, the upright mind like Mount Sumeru. The Bodhisattva Mahasattva thinks thus: 'I do not rely on others to generate the Bodhi mind and practice the Bodhisattva path. No one helps me to practice the Bodhisattva path, but I alone will, for all future kalpas, practice the ascetic practices of the Bodhisattva; accumulate all the Buddhas' true Dharma, attain Anuttara-samyak-sambodhi; purify myself, and also purify all sentient beings; understand my own state, and also understand the states of others; I shall be completely the same as the states of the Buddhas of the three times.' This is the ninth decisive Anuttara-samyak-sambodhi, the upright mind like Mount Sumeru. The Bodhisattva Mahasattva has such knowledge and view, they believe that there is no Dharma to practice the Bodhisattva path, no Dharma to fulfill the Bodhisattva path, no Dharma to subdue sentient beings, no Dharma to transform sentient beings; they do not see any Dharma to respectfully make offerings to all Buddhas, do not see any Dharma that can cause past attainment of Anuttara-samyak-sambodhi, do not see any Dharma that can cause future attainment of Anuttara-samyak-sambodhi, do not see any Dharma that can cause present attainment of Anuttara-samyak-sambodhi; there is no Dharma to use for past teachings, future teachings, present teachings, and no Dharma that can speak; Dharma itself is also without anything that can be spoken, yet the Bodhisattva Mahasattva does not abandon the great vow for Anuttara-samyak-sambodhi.
。何以故？菩薩摩訶薩如是出生阿耨多羅三藐三菩提，深入一切甚深諸法，行無所有行，而此菩薩摩訶薩，修習積聚善業善根，清凈一切諸對治法，智慧成滿，于唸唸中悉能積集長養一切諸善根法；若一切法無所有者，我有何義求無上道？是故不生恐怖驚畏之心，是為第十決定阿耨多羅三藐三菩提，須彌山王正直之心。佛子！是為菩薩摩訶薩十種須彌山王正直之心；若菩薩摩訶薩安住此心，則得一切諸佛無上智慧，須彌山王正直之心。◎
「◎佛子！菩薩摩訶薩有十種深入智慧大海，成阿耨多羅三藐三菩提。何等為十？所謂：入無量一切眾生界，是為第一深入智慧大海，成阿耨多羅三藐三菩提。菩薩摩訶薩入一切世界，不取虛妄，是為第二深入智慧大海，成阿耨多羅三藐三菩提。菩薩摩訶薩知一切虛空界等，入十方一切世界無所障礙，是為第三深入智慧大海，成阿耨多羅三藐三菩提。菩薩摩訶薩善入法界、入無礙、入不斷、入不常、入無量、入不生、入不滅、入知一切，是為第四深入智慧大海，成阿耨多羅三藐三菩提。菩薩摩訶薩於過去、未來、現在諸佛、菩薩、法師、聲聞、緣覺及一切眾生，所種善根；過去諸佛已成無上菩提善根，未來諸佛當成無上菩提善根，現在諸佛今成無上菩提善根，過去諸佛說法教化
【現代漢語翻譯】 現代漢語譯本：為什麼呢？菩薩摩訶薩（菩薩中的大菩薩）是這樣證得阿耨多羅三藐三菩提（無上正等正覺），深入一切甚深佛法，修行無所有之行。而這位菩薩摩訶薩，修習積聚善業善根，清凈一切對治之法，智慧圓滿，在每一個念頭中都能積聚增長一切善根之法。如果一切法都是無所有的，那我求無上道又有什麼意義呢？因此，不生起恐懼和畏懼之心，這就是第十種決定阿耨多羅三藐三菩提的須彌山王正直之心。佛子！這就是菩薩摩訶薩的十種須彌山王正直之心；如果菩薩摩訶薩安住於此心，就能獲得一切諸佛的無上智慧，須彌山王正直之心。 佛子！菩薩摩訶薩有十種深入智慧大海，成就阿耨多羅三藐三菩提。是哪十種呢？第一種是：進入無量一切眾生界，這是第一種深入智慧大海，成就阿耨多羅三藐三菩提。菩薩摩訶薩進入一切世界，不執著于虛妄，這是第二種深入智慧大海，成就阿耨多羅三藐三菩提。菩薩摩訶薩了知一切虛空界等同，進入十方一切世界沒有障礙，這是第三種深入智慧大海，成就阿耨多羅三藐三菩提。菩薩摩訶薩善於進入法界，進入無礙、進入不斷、進入不常、進入無量、進入不生、進入不滅、進入知曉一切，這是第四種深入智慧大海，成就阿耨多羅三藐三菩提。菩薩摩訶薩對於過去、未來、現在諸佛、菩薩、法師、聲聞、緣覺以及一切眾生所種的善根；過去諸佛已經成就無上菩提的善根，未來諸佛將要成就無上菩提的善根，現在諸佛正在成就無上菩提的善根，過去諸佛說法教化
【English Translation】 English version: Why is that? Because Bodhisattva Mahasattvas (great Bodhisattvas) thus attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), deeply entering all profound Dharmas, practicing the practice of non-existence. And this Bodhisattva Mahasattva, cultivates and accumulates good karma and roots of goodness, purifies all antidotal Dharmas, perfects wisdom, and in every thought, is able to accumulate and nurture all good root Dharmas. If all Dharmas are non-existent, then what is the meaning of my seeking the unsurpassed path? Therefore, not giving rise to fear or dread, this is the tenth decisive Anuttara-samyak-sambodhi, the upright mind of Mount Sumeru. Buddha's disciples! These are the ten kinds of upright minds of Mount Sumeru of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abides in this mind, then they will attain the unsurpassed wisdom of all Buddhas, the upright mind of Mount Sumeru. Buddha's disciples! Bodhisattva Mahasattvas have ten ways of deeply entering the ocean of wisdom, accomplishing Anuttara-samyak-sambodhi. What are these ten? The first is: entering the immeasurable realm of all sentient beings, this is the first way of deeply entering the ocean of wisdom, accomplishing Anuttara-samyak-sambodhi. Bodhisattva Mahasattvas enter all worlds, not clinging to illusion, this is the second way of deeply entering the ocean of wisdom, accomplishing Anuttara-samyak-sambodhi. Bodhisattva Mahasattvas understand that all space realms are equal, entering all worlds in the ten directions without obstruction, this is the third way of deeply entering the ocean of wisdom, accomplishing Anuttara-samyak-sambodhi. Bodhisattva Mahasattvas are skilled in entering the Dharma realm, entering without obstruction, entering without cessation, entering without permanence, entering immeasurability, entering without arising, entering without ceasing, entering knowing all, this is the fourth way of deeply entering the ocean of wisdom, accomplishing Anuttara-samyak-sambodhi. Bodhisattva Mahasattvas, regarding the good roots planted by past, future, and present Buddhas, Bodhisattvas, Dharma masters, Sravakas, Pratyekabuddhas, and all sentient beings; the good roots of past Buddhas who have already attained unsurpassed Bodhi, the good roots of future Buddhas who will attain unsurpassed Bodhi, the good roots of present Buddhas who are now attaining unsurpassed Bodhi, the past Buddhas who taught and transformed
調伏成熟眾生善根，未來諸佛說法教化調伏成熟眾生善根，現在諸佛說法教化調伏成熟眾生善根；菩薩摩訶薩皆悉隨喜，長養積集如是等一切善根，心無厭足，是為第五深入智慧大海，成阿耨多羅三藐三菩提。菩薩摩訶薩于唸唸中入過去世，觀察不可說劫；於一劫中，或百億佛出興於世，或千億佛、百千億佛、無量佛、阿僧祇佛、不可思議佛、不可稱量佛、無分齊佛、無邊際佛、不可說不可說佛、算數譬諭所不及佛，出興於世；彼諸如來及其眷屬菩薩大眾，諸聲聞僧，說法教化，壽命住持，種種法住，如一劫中，一切諸劫亦復如是；若無佛劫中有諸眾生，為阿耨多羅三藐三菩提所種善根，亦悉了知；又睹眾生，種見佛善根得值未來無量諸佛；如是觀察，過去一切劫而無厭足，是為第六深入智慧大海，成阿耨多羅三藐三菩提。菩薩摩訶薩入未來世觀察一切劫，知劫有佛，知劫無佛，知彼諸劫各有幾佛出興於世；世界如來名號何等，又知所度眾生多少，亦知如來壽命長短；如是入未來世一切諸劫，分別了知而無厭足，是為第七深入智慧大海，成阿耨多羅三藐三菩提。菩薩摩訶薩入現在世，觀察十方一切世界；無量無邊不可說不可說諸世界中，一切如來舍家學道，往詣道場，菩提樹下藉菩提草，結跏趺坐，降魔官屬，成阿耨
【現代漢語翻譯】 現代漢語譯本 調伏成熟眾生的善根，未來諸佛說法教化調伏成熟眾生的善根，現在諸佛說法教化調伏成熟眾生的善根；菩薩摩訶薩（偉大的菩薩）都隨喜讚歎，增長積累這些一切善根，心中沒有厭倦滿足，這是第五種深入智慧大海，成就阿耨多羅三藐三菩提（無上正等正覺）。 菩薩摩訶薩在每一個念頭中進入過去世，觀察不可說劫（無法用言語描述的漫長時間）；在一個劫中，或者有百億佛出世，或者有千億佛、百千億佛、無量佛、阿僧祇佛（無數的佛）、不可思議佛、不可稱量佛、無分齊佛（沒有界限的佛）、無邊際佛、不可說不可說佛、算數譬喻都無法比擬的佛出世；那些如來（佛）以及他們的眷屬菩薩大眾，各位聲聞僧，說法教化，壽命住世，各種佛法住世，如同一個劫中，一切劫也都是這樣；如果沒有佛的劫中有眾生，為阿耨多羅三藐三菩提所種的善根，也全部知曉；又看到眾生，種下見佛的善根，得以值遇未來無量的諸佛；這樣觀察，過去一切劫而沒有厭倦滿足，這是第六種深入智慧大海，成就阿耨多羅三藐三菩提。 菩薩摩訶薩進入未來世觀察一切劫，知道劫中有佛，知道劫中沒有佛，知道那些劫中各有幾佛出世；知道世界如來的名號是什麼，也知道所度化的眾生有多少，也知道如來的壽命長短；這樣進入未來世一切劫，分別瞭解而沒有厭倦滿足，這是第七種深入智慧大海，成就阿耨多羅三藐三菩提。 菩薩摩訶薩進入現在世，觀察十方一切世界；在無量無邊不可說不可說的諸世界中，一切如來捨棄家庭出家學道，前往道場，在菩提樹下鋪上菩提草，結跏趺坐，降伏魔的眷屬，成就阿耨多羅三藐三菩提。
【English Translation】 English version Subduing and maturing the wholesome roots of sentient beings, future Buddhas teach and subdue and mature the wholesome roots of sentient beings, present Buddhas teach and subdue and mature the wholesome roots of sentient beings; Bodhisattva-Mahasattvas (great Bodhisattvas) all rejoice, cultivate and accumulate all such wholesome roots, their minds without weariness or satisfaction, this is the fifth entering into the great ocean of wisdom, achieving Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Bodhisattva-Mahasattvas, in every thought, enter the past, observing inexpressible kalpas (eons); in one kalpa, either a hundred billion Buddhas appear in the world, or a thousand billion Buddhas, a hundred thousand billion Buddhas, immeasurable Buddhas, Asamkhya Buddhas (countless Buddhas), inconceivable Buddhas, immeasurable Buddhas, Buddhas without limits, boundless Buddhas, inexpressible inexpressible Buddhas, Buddhas beyond calculation and analogy appear in the world; those Tathagatas (Buddhas) and their retinue of Bodhisattva assemblies, all the Shravaka Sangha, teach the Dharma, their life spans endure, various Dharmas abide, just like in one kalpa, all kalpas are also like this; if in kalpas without Buddhas there are sentient beings, the wholesome roots they have planted for Anuttara-samyak-sambodhi, they also know all of them; and they also see sentient beings, planting the wholesome roots of seeing the Buddha, thus encountering immeasurable future Buddhas; observing in this way, all past kalpas without weariness or satisfaction, this is the sixth entering into the great ocean of wisdom, achieving Anuttara-samyak-sambodhi. Bodhisattva-Mahasattvas enter the future, observing all kalpas, knowing which kalpas have Buddhas, knowing which kalpas do not have Buddhas, knowing how many Buddhas appear in each of those kalpas; knowing the names of the Tathagatas in the worlds, also knowing how many sentient beings are liberated, also knowing the length of the Tathagatas' life spans; entering all kalpas of the future in this way, understanding them separately without weariness or satisfaction, this is the seventh entering into the great ocean of wisdom, achieving Anuttara-samyak-sambodhi. Bodhisattva-Mahasattvas enter the present, observing all worlds in the ten directions; in immeasurable, boundless, inexpressible, inexpressible worlds, all Tathagatas leave their homes to study the Way, go to the Bodhimanda (place of enlightenment), under the Bodhi tree, sit cross-legged on Bodhi grass, subdue the retinue of Mara (demon), and achieve Anuttara-samyak-sambodhi.
多羅三藐三菩提已；起入城邑，昇天宮殿，說微妙法，轉正法輪，調伏教化無量眾生；現如來無量自在神力，付屬阿耨多羅三藐三菩提，乃至舍壽入無餘涅槃；如來滅后，大眾普會，結集經藏，護持正法，令久住世；為舍利故，起無量塔，種種莊嚴，恭敬供養；又化眾生，令見諸佛，聽受正法，憶念護持，智慧觀察，長養勝趣，深心充滿無量法界；於一切佛法而無錯謬。何以故？菩薩摩訶薩知一切如來皆悉如夢，而能往詣一切佛所，恭敬供養，不著自身、不著佛身、不著世界、不著大眾、不著聞法、不著諸劫，見佛聞法；觀察世界，解一切劫而無厭足，是為第八深入智慧大海，成阿耨多羅三藐三菩提。菩薩摩訶薩于不可說不可說劫，恭敬供養無量諸佛；於一一劫中，恭敬供養不可說不可說佛；示現沒此生彼，以出三界；眾供養具，供養諸佛、菩薩、大眾及聲聞僧；諸佛滅后以無上供具，供養舍利；廣行大施，滿足一切眾生意願，所行大施不可思議；不求果報，為哀愍饒益攝取眾生，于不可說不可說劫，恭敬供養一切諸佛；護持正法，化度眾生，成阿耨多羅三藐三菩提而無厭足，是為第九深入智慧大海，成阿耨多羅三藐三菩提。菩薩摩訶薩於一切佛所，一切菩薩所，一切法師所，一向專求教菩薩法、菩薩威儀、菩薩隨順
【現代漢語翻譯】 現代漢語譯本：證得阿耨多羅三藐三菩提（無上正等正覺）后；菩薩起身進入城邑，升入天宮，宣說微妙的佛法，轉動正法輪，調伏教化無量眾生；展現如來無量的自在神通力量，將阿耨多羅三藐三菩提的教法囑託給眾生，乃至捨棄壽命進入無餘涅槃；如來滅度后，大眾普遍集會，結集經藏，護持正法，使之長久住世；爲了佛的舍利，建造無量的佛塔，用種種莊嚴之物，恭敬供養；又教化眾生，使他們得見諸佛，聽聞接受正法，憶念護持，用智慧觀察，增長殊勝的修行，內心深處充滿無量法界；對於一切佛法沒有絲毫錯謬。為什麼呢？菩薩摩訶薩知道一切如來都如夢幻一般，卻能前往一切佛的處所，恭敬供養，不執著于自身、不執著于佛身、不執著於世界、不執著于大眾、不執著于聽聞佛法、不執著于諸劫，見佛聞法；觀察世界，理解一切劫的流轉而沒有厭倦，這是第八種深入智慧大海，成就阿耨多羅三藐三菩提。菩薩摩訶薩在不可說不可說劫的時間裡，恭敬供養無量諸佛；在每一劫中，恭敬供養不可說不可說的佛；示現從此處逝世而往生彼處，以此超出三界；用各種供養之物，供養諸佛、菩薩、大眾以及聲聞僧；諸佛滅度后，用無上的供養之物，供養舍利；廣泛施行大布施，滿足一切眾生的意願，所行的大布施不可思議；不求果報，爲了哀憫饒益攝取眾生，在不可說不可說劫的時間裡，恭敬供養一切諸佛；護持正法，教化度脫眾生，成就阿耨多羅三藐三菩提而沒有厭倦，這是第九種深入智慧大海，成就阿耨多羅三藐三菩提。菩薩摩訶薩在一切佛的處所，一切菩薩的處所，一切法師的處所，一心專求教導菩薩的法、菩薩的威儀、菩薩的隨順。 現代漢語譯本：菩薩摩訶薩於一切佛所，一切菩薩所，一切法師所，一向專求教菩薩法、菩薩威儀、菩薩隨順。
【English Translation】 English version: Having attained Anuttara-samyak-sambodhi (supreme perfect enlightenment); the Bodhisattva rises and enters cities and towns, ascends to heavenly palaces, expounds the subtle Dharma, turns the wheel of the true Dharma, tames and teaches immeasurable sentient beings; manifests the Tathagata's immeasurable, free and divine powers, entrusts the teachings of Anuttara-samyak-sambodhi, until abandoning life and entering Nirvana without remainder; after the Tathagata's passing, the great assembly gathers, compiles the Sutra Pitaka, upholds the true Dharma, causing it to abide in the world for a long time; for the sake of the relics, builds immeasurable stupas, with various adornments, respectfully making offerings; and also transforms sentient beings, enabling them to see all Buddhas, hear and receive the true Dharma, remember and uphold it, observe with wisdom, cultivate superior practices, and deeply fill the immeasurable Dharma realm; without any errors in all the Buddha's teachings. Why is this so? The Bodhisattva Mahasattva knows that all Tathagatas are like dreams, yet is able to go to all the places of the Buddhas, respectfully making offerings, not attached to self, not attached to the Buddha's body, not attached to the world, not attached to the assembly, not attached to hearing the Dharma, not attached to the kalpas, seeing the Buddhas and hearing the Dharma; observing the world, understanding the flow of all kalpas without weariness, this is the eighth entering into the great ocean of wisdom, accomplishing Anuttara-samyak-sambodhi. The Bodhisattva Mahasattva, in inexpressible, inexpressible kalpas, respectfully makes offerings to immeasurable Buddhas; in each kalpa, respectfully makes offerings to inexpressible, inexpressible Buddhas; demonstrates passing away from here and being born there, thereby transcending the three realms; with various offerings, makes offerings to the Buddhas, Bodhisattvas, the assembly, and the Sravaka Sangha; after the Buddhas' passing, with supreme offerings, makes offerings to the relics; widely practices great giving, fulfilling the wishes of all sentient beings, the great giving practiced is inconceivable; not seeking rewards, for the sake of compassionately benefiting and gathering sentient beings, in inexpressible, inexpressible kalpas, respectfully makes offerings to all Buddhas; upholds the true Dharma, transforms and liberates sentient beings, accomplishing Anuttara-samyak-sambodhi without weariness, this is the ninth entering into the great ocean of wisdom, accomplishing Anuttara-samyak-sambodhi. The Bodhisattva Mahasattva, in all the places of the Buddhas, all the places of the Bodhisattvas, all the places of the Dharma masters, single-mindedly seeks to be taught the Bodhisattva's Dharma, the Bodhisattva's conduct, the Bodhisattva's compliance. English version: The Bodhisattva Mahasattva, in all the places of the Buddhas, all the places of the Bodhisattvas, all the places of the Dharma masters, single-mindedly seeks to be taught the Bodhisattva's Dharma, the Bodhisattva's conduct, the Bodhisattva's compliance.
法、菩薩清凈法、菩薩長養法、菩薩調伏法、菩薩平等法、菩薩出生道，受持菩薩陀羅尼門；攝取一切眾生而為說法，調伏成熟，令不可說不可說眾生，發一切智心，得不退轉，住阿耨多羅三藐三菩提；隨順修習一切佛法，教化眾生而無厭足，是為第十深入智慧大海，成阿耨多羅三藐三菩提。佛子！是為菩薩摩訶薩十種深入智慧大海，成阿耨多羅三藐三菩提；若菩薩摩訶薩安住此法，則得一切諸佛無上智慧大海。◎
大方廣佛華嚴經卷第三十八 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第三十九
東晉天竺三藏佛馱跋陀羅譯
離世間品第三十三之四
「◎佛子！菩薩摩訶薩有十種寶，住成阿耨多羅三藐三菩提。何等為十？所謂：菩薩摩訶薩悉能往詣無量阿僧祇世界諸如來所，恭敬、禮拜、親近、供養，是為菩薩摩訶薩第一寶，住成阿耨多羅三藐三菩提。菩薩摩訶薩于不可思議諸如來所，聞法受持，正念不忘，智慧分別，長養勝趣，出生智慧，充滿十方，是為菩薩摩訶薩第二寶，住成阿耨多羅三藐三菩提。菩薩摩訶薩不離此土，而於異剎示現受生，於一切佛法心不惑亂，是為菩薩摩訶薩第三寶，住成阿耨多羅三藐三菩提。菩薩摩訶薩出生一法別相
【現代漢語翻譯】 現代漢語譯本 佛子！菩薩的清凈法、菩薩的增長法、菩薩的調伏法、菩薩的平等法、菩薩的出生之道，受持菩薩的陀羅尼門（總持法門）；攝取一切眾生而為他們說法，調伏他們使之成熟，令不可說不可說的眾生，發起一切智心，得到不退轉，安住于阿耨多羅三藐三菩提（無上正等正覺）；隨順修習一切佛法，教化眾生而沒有厭倦，這是第十種深入智慧大海，成就阿耨多羅三藐三菩提。佛子！這是菩薩摩訶薩（大菩薩）十種深入智慧大海，成就阿耨多羅三藐三菩提；如果菩薩摩訶薩安住於此法，就能得到一切諸佛的無上智慧大海。 「佛子！菩薩摩訶薩有十種寶，安住於此成就阿耨多羅三藐三菩提。是哪十種呢？所謂：菩薩摩訶薩能夠前往無量阿僧祇（無數）世界諸如來（佛）之處，恭敬、禮拜、親近、供養，這是菩薩摩訶薩第一寶，安住於此成就阿耨多羅三藐三菩提。菩薩摩訶薩在不可思議的諸如來之處，聽聞佛法並受持，正念不忘，用智慧分別，增長殊勝的志趣，生出智慧，充滿十方，這是菩薩摩訶薩第二寶，安住於此成就阿耨多羅三藐三菩提。菩薩摩訶薩不離開此土，而在其他剎土示現受生，對於一切佛法心不迷惑，這是菩薩摩訶薩第三寶，安住於此成就阿耨多羅三藐三菩提。菩薩摩訶薩生出一種法的特別相狀
【English Translation】 English version O son of Buddha! The pure Dharma of Bodhisattvas, the Dharma of Bodhisattvas' growth, the Dharma of Bodhisattvas' taming, the Dharma of Bodhisattvas' equality, the path of Bodhisattvas' birth, upholding the Dharani (mantra) gate of Bodhisattvas; embracing all sentient beings and preaching the Dharma for them, taming and maturing them, causing unspeakable and inexpressible sentient beings to generate the mind of all-wisdom, attain non-retrogression, and abide in Anuttara-samyak-sambodhi (supreme perfect enlightenment); following and practicing all the Buddha's teachings, teaching sentient beings without weariness, this is the tenth entering into the ocean of wisdom, accomplishing Anuttara-samyak-sambodhi. O son of Buddha! These are the ten ways in which Bodhisattva-Mahasattvas (great Bodhisattvas) deeply enter the ocean of wisdom, accomplishing Anuttara-samyak-sambodhi; if Bodhisattva-Mahasattvas abide in this Dharma, they will attain the supreme ocean of wisdom of all Buddhas. 「O son of Buddha! Bodhisattva-Mahasattvas have ten treasures, abiding in which they accomplish Anuttara-samyak-sambodhi. What are these ten? They are: Bodhisattva-Mahasattvas are able to go to the places of countless Asankhya (innumerable) Tathagatas (Buddhas) in the worlds, respectfully bowing, drawing near, and making offerings; this is the first treasure of Bodhisattva-Mahasattvas, abiding in which they accomplish Anuttara-samyak-sambodhi. Bodhisattva-Mahasattvas, in the presence of inconceivable Tathagatas, hear the Dharma and uphold it, with right mindfulness not forgetting, discerning with wisdom, cultivating superior aspirations, generating wisdom, and filling the ten directions; this is the second treasure of Bodhisattva-Mahasattvas, abiding in which they accomplish Anuttara-samyak-sambodhi. Bodhisattva-Mahasattvas, without leaving this land, manifest birth in other lands, and their minds are not confused about all the Buddha's teachings; this is the third treasure of Bodhisattva-Mahasattvas, abiding in which they accomplish Anuttara-samyak-sambodhi. Bodhisattva-Mahasattvas generate a distinctive aspect of a single Dharma
，分別知一切法，一切諸法究竟無一無異義故，是為菩薩摩訶薩第四寶，住成阿耨多羅三藐三菩提。菩薩摩訶薩知息煩惱，知離煩惱，知斷煩惱，而善住修習菩薩諸行，不證實際，究竟到于實際彼岸，善學成就巧妙方便，本願成滿，心無疲厭，是為菩薩摩訶薩第五寶，住成阿耨多羅三藐三菩提。菩薩摩訶薩知一切眾生心無處所，而說眾生心有處所，無著無行，修菩薩行，化度眾生，是為菩薩摩訶薩第六寶，住成阿耨多羅三藐三菩提。菩薩摩訶薩知一切法一性，所謂：無性、無一、無異、無來、無去、不可稱量、不可讚嘆、悉無實性，以一異求皆不可得；而菩薩摩訶薩決定了知此是佛法，是菩薩法，是緣覺法，是聲聞法，是凡夫法，是善法、是不善法，是世間法、是出世間法，是染污法、是不染污法，是有漏法、是無漏法，乃至是有為法、是無為法，是為菩薩摩訶薩第七寶，住成阿耨多羅三藐三菩提。菩薩摩訶薩求佛不可得，求菩薩不可得，求法不可得，求眾生不可得，而亦不捨本願，教化一切眾生，成無上道；何以故？菩薩所修善根，欲令一切成無上道，善知眾生善根，善知眾生境界，善知教化眾生，善知一切眾生涅槃，修菩薩行，欲令一切大愿成滿，是為菩薩摩訶薩第八寶，住成阿耨多羅三藐三菩提。菩薩摩訶薩隨
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩能夠分別瞭解一切法，因為一切諸法究竟而言沒有一也沒有差異，這就是菩薩摩訶薩的第四寶，安住于成就阿耨多羅三藐三菩提（無上正等正覺）。菩薩摩訶薩知道止息煩惱，知道脫離煩惱，知道斷除煩惱，並且善於安住修行菩薩的各種行為，不證入實際（真如），最終到達實際的彼岸，善於學習成就巧妙的方便法門，本來的願望得以圓滿，心中沒有疲憊厭倦，這就是菩薩摩訶薩的第五寶，安住于成就阿耨多羅三藐三菩提。菩薩摩訶薩知道一切眾生的心沒有固定的處所，卻說眾生的心有處所，沒有執著也沒有行為，修習菩薩的各種行為，教化度脫眾生，這就是菩薩摩訶薩的第六寶，安住于成就阿耨多羅三藐三菩提。菩薩摩訶薩知道一切法都是同一的性質，也就是：無自性、無一、無異、無來、無去、不可稱量、不可讚嘆、完全沒有真實性，用一或異來尋求都是不可得的；而菩薩摩訶薩能夠確定地知道這是佛法，是菩薩法，是緣覺法，是聲聞法，是凡夫法，是善法，是不善法，是世間法，是出世間法，是染污法，是不染污法，是有漏法，是無漏法，乃至是有為法，是無為法，這就是菩薩摩訶薩的第七寶，安住于成就阿耨多羅三藐三菩提。菩薩摩訶薩尋求佛不可得，尋求菩薩不可得，尋求法不可得，尋求眾生不可得，卻也不捨棄本來的願望，教化一切眾生，成就無上道；為什麼呢？菩薩所修的善根，想要讓一切眾生都成就無上道，善於瞭解眾生的善根，善於瞭解眾生的境界，善於教化眾生，善於瞭解一切眾生的涅槃，修習菩薩的各種行為，想要讓一切大愿都圓滿，這就是菩薩摩訶薩的第八寶，安住于成就阿耨多羅三藐三菩提。菩薩摩訶薩隨 順
【English Translation】 English version: The Bodhisattva Mahasattva is able to separately know all dharmas, because ultimately all dharmas have neither oneness nor difference. This is the fourth treasure of the Bodhisattva Mahasattva, abiding in the attainment of Anuttara-samyak-sambodhi (supreme perfect enlightenment). The Bodhisattva Mahasattva knows the cessation of afflictions, knows the departure from afflictions, knows the cutting off of afflictions, and skillfully abides in the practice of the various conducts of a Bodhisattva, not realizing the actual (tathata), ultimately reaching the other shore of the actual, skillfully learning and accomplishing skillful means, fulfilling the original vows, and having no fatigue or weariness in mind. This is the fifth treasure of the Bodhisattva Mahasattva, abiding in the attainment of Anuttara-samyak-sambodhi. The Bodhisattva Mahasattva knows that the minds of all sentient beings have no fixed location, yet says that the minds of sentient beings have a location, without attachment or action, practicing the various conducts of a Bodhisattva, teaching and liberating sentient beings. This is the sixth treasure of the Bodhisattva Mahasattva, abiding in the attainment of Anuttara-samyak-sambodhi. The Bodhisattva Mahasattva knows that all dharmas are of one nature, that is: without self-nature, without oneness, without difference, without coming, without going, immeasurable, unpraiseworthy, completely without reality, and that seeking with oneness or difference is unattainable. Yet the Bodhisattva Mahasattva is certain that this is the Dharma of the Buddha, the Dharma of the Bodhisattva, the Dharma of the Pratyekabuddha, the Dharma of the Sravaka, the Dharma of ordinary beings, the good Dharma, the non-good Dharma, the worldly Dharma, the transcendental Dharma, the defiled Dharma, the undefiled Dharma, the Dharma with outflows, the Dharma without outflows, and even the conditioned Dharma and the unconditioned Dharma. This is the seventh treasure of the Bodhisattva Mahasattva, abiding in the attainment of Anuttara-samyak-sambodhi. The Bodhisattva Mahasattva seeks the Buddha and cannot attain, seeks the Bodhisattva and cannot attain, seeks the Dharma and cannot attain, seeks sentient beings and cannot attain, yet does not abandon the original vows, teaching and transforming all sentient beings, attaining the unsurpassed path. Why? Because the roots of goodness cultivated by the Bodhisattva are intended to enable all sentient beings to attain the unsurpassed path, skillfully understanding the roots of goodness of sentient beings, skillfully understanding the realms of sentient beings, skillfully teaching sentient beings, skillfully understanding the Nirvana of all sentient beings, practicing the various conducts of a Bodhisattva, desiring to fulfill all great vows. This is the eighth treasure of the Bodhisattva Mahasattva, abiding in the attainment of Anuttara-samyak-sambodhi. The Bodhisattva Mahasattva follows along
其所應，善巧說法而調伏之；巧妙方便示現涅槃，知實非虛亦非顛倒，而安住三世菩薩正法；不離如如，不住實際，亦不見眾生，亦不見眾生已受化、今受化、當受化；解我所行非為虛妄，解了無有，乃至一法可求得者，無生滅故，而菩薩所愿皆悉不虛，無所依止，是為菩薩摩訶薩第九寶，住成阿耨多羅三藐三菩提。菩薩摩訶薩于不可思議諸佛一一佛所，聞不可說不可說受記法；名號各異，劫數不同。從一劫中次第聞法，乃至不可說不可說劫聞受記法；聞是法已，不驚、不怖、不畏，行菩薩行，心無疑惑；解如來智不可思議，如來所說，言無有二，本願滿足，隨應受化，令成阿耨多羅三藐三菩提，滿一切愿，了達法界，是為菩薩摩訶薩第十寶，住成阿耨多羅三藐三菩提。若菩薩摩訶薩安住此法，則得一切諸佛阿耨多羅三藐三菩提大智慧寶。◎
「◎佛子！菩薩摩訶薩有十種發金剛心莊嚴大乘。何等為十？所謂：菩薩摩訶薩作如是念：『一切諸法無有分際，不可究竟——菩薩發如是心——我當覺了三世一切諸法悉無有餘。』是為菩薩摩訶薩第一發金剛心莊嚴大乘。菩薩摩訶薩作如是念：『於一毛端處有無量無邊不可數菩薩，何況一切法界耶——菩薩發如是心——我當發大莊嚴而自莊嚴，化度眾生皆令成阿耨多羅三
【現代漢語翻譯】 現代漢語譯本 對於那些應該被調伏的人，善巧地說法來調伏他們；巧妙地示現涅槃，知道涅槃的真實不虛，也不是顛倒的，安住於過去、現在、未來三世菩薩的正法之中；不離如如（真如實性），不住于實際（實證的境界），也不見有眾生，也不見眾生已經受教化、正在受教化、將要受教化；理解我所做的一切不是虛妄的，理解一切皆空，乃至沒有一法可以求得，因為一切法無生無滅，而菩薩的願望都真實不虛，沒有所依止，這是菩薩摩訶薩的第九寶，安住于成就阿耨多羅三藐三菩提（無上正等正覺）。菩薩摩訶薩在不可思議的諸佛每一位佛那裡，聽聞不可說不可說的受記法；名號各不相同，劫數也不一樣。從一個劫中次第聽聞佛法，乃至在不可說不可說的劫中聽聞受記法；聽聞這些法后，不驚慌、不恐懼、不畏懼，行菩薩行，心中沒有疑惑；理解如來的智慧不可思議，如來所說的話沒有二義，本來的願望得以滿足，隨著應該被教化的人而教化，使他們成就阿耨多羅三藐三菩提，滿足一切願望，通達法界，這是菩薩摩訶薩的第十寶，安住于成就阿耨多羅三藐三菩提。如果菩薩摩訶薩安住於此法，就能得到一切諸佛的阿耨多羅三藐三菩提大智慧寶。 『佛子！菩薩摩訶薩有十種發起金剛心來莊嚴大乘的方法。是哪十種呢？』所謂：菩薩摩訶薩這樣想：『一切諸法沒有界限，不可窮盡——菩薩發起這樣的心——我應當覺悟過去、現在、未來三世一切諸法，沒有遺漏。』這是菩薩摩訶薩第一種發起金剛心來莊嚴大乘的方法。菩薩摩訶薩這樣想：『在一根毛髮的尖端處有無量無邊不可計數的菩薩，何況整個法界呢——菩薩發起這樣的心——我應當發起大莊嚴來莊嚴自己，教化度脫眾生，使他們都成就阿耨多羅三藐三菩提。
【English Translation】 English version Those who should be tamed, skillfully teach the Dharma to tame them; skillfully manifest Nirvana, knowing its reality is neither false nor inverted, abiding in the correct Dharma of Bodhisattvas of the three times; not departing from Suchness (Tathata), not dwelling in the actual (realized state), nor seeing sentient beings, nor seeing sentient beings who have been, are being, or will be taught; understanding that what I do is not false, understanding that all is empty, even to the point that there is not one Dharma that can be obtained, because all Dharmas are without arising or ceasing, and the Bodhisattva's vows are all true and not false, without any reliance, this is the ninth treasure of the Bodhisattva Mahasattva, abiding in the attainment of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). The Bodhisattva Mahasattva, at each and every one of the inconceivable Buddhas, hears the inconceivable and inexpressible Dharma of prediction; their names are different, and their kalpas are different. From one kalpa, they sequentially hear the Dharma, up to inconceivable and inexpressible kalpas, hearing the Dharma of prediction; having heard these Dharmas, they are not startled, not afraid, not fearful, practicing the Bodhisattva path, without doubt in their minds; understanding that the Tathagata's wisdom is inconceivable, that the Tathagata's words have no duality, that their original vows are fulfilled, teaching according to those who should be taught, enabling them to attain Anuttara-samyak-sambodhi, fulfilling all vows, and comprehending the Dharmadhatu, this is the tenth treasure of the Bodhisattva Mahasattva, abiding in the attainment of Anuttara-samyak-sambodhi. If a Bodhisattva Mahasattva abides in this Dharma, they will obtain the great wisdom treasure of Anuttara-samyak-sambodhi of all Buddhas. 'Buddha-child! The Bodhisattva Mahasattva has ten ways to generate the Vajra mind to adorn the Mahayana. What are these ten? ' Namely: The Bodhisattva Mahasattva thinks thus: 'All Dharmas have no boundaries, are inexhaustible—the Bodhisattva generates such a mind—I shall awaken to all Dharmas of the past, present, and future, without any remainder.' This is the first way for the Bodhisattva Mahasattva to generate the Vajra mind to adorn the Mahayana. The Bodhisattva Mahasattva thinks thus: 'At the tip of a single hair, there are immeasurable and countless Bodhisattvas, how much more so in the entire Dharmadhatu—the Bodhisattva generates such a mind—I shall generate great adornment to adorn myself, teaching and liberating sentient beings, enabling them all to attain Anuttara-samyak-sambodhi.'
藐三菩提，以大般涅槃而般涅槃。』是為菩薩摩訶薩第二發金剛心莊嚴大乘。菩薩摩訶薩作如是念：『十方世界無量無邊，無有分際——菩薩發如是大愿——我當以無上清凈莊嚴，莊嚴此等一切世界，彼諸莊嚴皆實不虛。』是為菩薩摩訶薩第三發金剛心莊嚴大乘。菩薩摩訶薩作如是念：『眾生無量無邊，無有分際，不可窮盡——菩薩發如是心——我當以諸善根迴向一切眾生，以無上大智慧光普照一切眾生。』是為菩薩摩訶薩第四發金剛心莊嚴大乘。菩薩摩訶薩作如是念：『一切諸佛無量無邊，不可窮盡——菩薩發如是心——我所種善根，迴向奉給供養一切諸佛，然後我乃成等正覺。』是為菩薩摩訶薩第五發金剛心莊嚴大乘。菩薩摩訶薩見一切佛，聞所說法，發大歡喜心，不著自身及如來身，解知佛身非實、非虛，非有、非無，非有性、非無性，非色、非無色，非相、非無相，非生、非滅；解知如來實無所有，亦不壞有相，何以故？一切攝取故；是為菩薩摩訶薩第六發金剛心莊嚴大乘。菩薩摩訶薩若有眾生訶罵毀辱，或截手、足、耳、鼻，或挑其目，或級其頭，菩薩不因此故生恚害心，于不可說不可說劫，修菩薩行，攝取眾生，心不廢舍；何以故？菩薩摩訶薩住不二法，善學菩薩所學清凈直心；於一切眾生無瞋恚心，忍
【現代漢語翻譯】 現代漢語譯本 『證得無上正等正覺（Anuttara-samyak-sambodhi），以大般涅槃（Mahaparinirvana）而入般涅槃。』這是菩薩摩訶薩（Bodhisattva-mahasattva）第二次發金剛心莊嚴大乘（Mahayana）。 菩薩摩訶薩這樣想：『十方世界無量無邊，沒有邊際——菩薩發這樣的宏願——我應當以無上清凈的莊嚴，莊嚴所有這些世界，那些莊嚴都是真實不虛的。』這是菩薩摩訶薩第三次發金剛心莊嚴大乘。 菩薩摩訶薩這樣想：『眾生無量無邊，沒有邊際，不可窮盡——菩薩發這樣的心——我應當以各種善根迴向一切眾生，以無上大智慧的光芒普照一切眾生。』這是菩薩摩訶薩第四次發金剛心莊嚴大乘。 菩薩摩訶薩這樣想：『一切諸佛無量無邊，不可窮盡——菩薩發這樣的心——我所種的善根，迴向奉獻供養一切諸佛，然後我才成就正等正覺。』這是菩薩摩訶薩第五次發金剛心莊嚴大乘。 菩薩摩訶薩見到一切佛，聽到他們所說的法，生起大歡喜心，不執著于自身以及如來身，理解佛身非實非虛，非有非無，非有性非無性，非色非無色，非相非無相，非生非滅；理解如來實際上什麼都沒有，也不破壞有相，為什麼呢？因為一切都被攝取了；這是菩薩摩訶薩第六次發金剛心莊嚴大乘。 菩薩摩訶薩如果遇到眾生訶罵毀辱，或者被截斷手、足、耳、鼻，或者被挖去眼睛，或者被砍掉頭顱，菩薩不會因此而生起嗔恨傷害之心，在不可說不可說劫的時間裡，修菩薩行，攝取眾生，心不放棄；為什麼呢？因為菩薩摩訶薩安住于不二法，善於學習菩薩所學的清凈直心；對於一切眾生沒有嗔恨心，忍辱。
【English Translation】 English version 'Attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), entering Parinirvana (final nirvana) through Mahaparinirvana (great final nirvana).' This is the second time a Bodhisattva-mahasattva (great bodhisattva) generates the Vajra-heart (diamond heart) to adorn the Mahayana (Great Vehicle). A Bodhisattva-mahasattva thinks thus: 'The ten directions of the world are immeasurable and boundless, without limit—a Bodhisattva makes such a great vow—I shall adorn all these worlds with supreme purity and adornment, and those adornments are all real and not false.' This is the third time a Bodhisattva-mahasattva generates the Vajra-heart to adorn the Mahayana. A Bodhisattva-mahasattva thinks thus: 'Sentient beings are immeasurable and boundless, without limit, and cannot be exhausted—a Bodhisattva generates such a mind—I shall dedicate all my roots of goodness to all sentient beings, and illuminate all sentient beings with the light of supreme great wisdom.' This is the fourth time a Bodhisattva-mahasattva generates the Vajra-heart to adorn the Mahayana. A Bodhisattva-mahasattva thinks thus: 'All Buddhas are immeasurable and boundless, and cannot be exhausted—a Bodhisattva generates such a mind—I shall dedicate and offer all the roots of goodness I have cultivated to all Buddhas, and then I shall attain supreme perfect enlightenment.' This is the fifth time a Bodhisattva-mahasattva generates the Vajra-heart to adorn the Mahayana. A Bodhisattva-mahasattva sees all Buddhas, hears the Dharma (teachings) they preach, and generates great joy, not clinging to their own body or the body of the Tathagata (Buddha), understanding that the Buddha's body is neither real nor unreal, neither existent nor non-existent, neither having nature nor without nature, neither form nor formless, neither having characteristics nor without characteristics, neither arising nor ceasing; understanding that the Tathagata is actually without anything, and does not destroy the existence of form, why? Because everything is included; this is the sixth time a Bodhisattva-mahasattva generates the Vajra-heart to adorn the Mahayana. If a Bodhisattva-mahasattva encounters sentient beings who scold and insult them, or have their hands, feet, ears, or nose cut off, or have their eyes gouged out, or have their heads cut off, the Bodhisattva will not generate anger or harmful thoughts because of this, and for incalculable kalpas (eons), they will cultivate the Bodhisattva path, gather sentient beings, and their mind will not give up; why? Because the Bodhisattva-mahasattva dwells in the non-dual Dharma, is skilled in learning the pure and straightforward mind that Bodhisattvas learn; they have no anger towards all sentient beings, and are patient.
住眾苦，心無加報，自身堪受一切眾苦，是為菩薩摩訶薩第七發金剛心莊嚴大乘。菩薩摩訶薩作如是念：『未來世劫無量無邊，無有分際，不可窮盡——菩薩發如是心——我當盡一切未來世法界、虛空界等劫，於一世界行菩薩道教化眾生，如一世界，盡法界、虛空界等一切世界亦復如是。心亦不驚、不怖、不畏，行菩薩行。何以故？菩薩法應如是為一切眾生修菩薩行。』是為菩薩摩訶薩第八發金剛心莊嚴大乘。菩薩摩訶薩作如是念：『阿耨多羅三藐三菩提以心為本，心清凈故能積整合滿一切善根；若心得自在，則能成就無上菩提，行菩薩行，滿足諸愿，究竟教化一切眾生。』是為菩薩摩訶薩第九發金剛心莊嚴大乘。菩薩摩訶薩知佛不可得，菩提不可得，菩薩不可得，一切法不可得，眾生不可得，心不可得，行不可得，過去不可得，未來、現在不可得，一切眾生不可得，有為、無為不可得，菩薩摩訶薩如是住寂靜，住甚深，住寂滅，住無諍，住不可言，住無二，住無等，住真實，住成就，住解脫，住涅槃，住實際；而亦不捨一切大愿，不捨發一切智心，不捨修菩薩行，不捨教化眾生，不捨恭敬供養諸佛，不捨說法，不捨莊嚴一切世界。何以故？菩薩摩訶薩出生大愿故，善知如是法相，長養大悲無量功德，攝取眾生，不捨
【現代漢語翻譯】 現代漢語譯本：安住于眾多的苦難中，內心沒有額外的報復想法，自身能夠承受一切苦難，這就是菩薩摩訶薩第七種發金剛心莊嚴大乘的表現。菩薩摩訶薩這樣想：『未來的世界劫數無量無邊，沒有界限，不可窮盡——菩薩發這樣的心——我應當在一切未來世的法界、虛空界等劫中，在一個世界裡行菩薩道教化眾生，如同一個世界，在盡法界、虛空界等一切世界也同樣如此。』內心也不驚慌、不恐懼、不畏懼，修行菩薩行。為什麼呢？菩薩的法應當這樣為一切眾生修行菩薩行。這就是菩薩摩訶薩第八種發金剛心莊嚴大乘的表現。菩薩摩訶薩這樣想：『阿耨多羅三藐三菩提（無上正等正覺）以心為根本，心清凈的緣故能夠積累成就圓滿一切善根；如果心得到自在，就能成就無上菩提，修行菩薩行，滿足各種願望，最終教化一切眾生。』這就是菩薩摩訶薩第九種發金剛心莊嚴大乘的表現。菩薩摩訶薩知道佛不可得，菩提（覺悟）不可得，菩薩不可得，一切法不可得，眾生不可得，心不可得，行不可得，過去不可得，未來、現在不可得，一切眾生不可得，有為、無為不可得，菩薩摩訶薩這樣安住于寂靜，安住于甚深，安住于寂滅，安住于無諍，安住于不可言說，安住于無二，安住于無等，安住于真實，安住于成就，安住于解脫，安住于涅槃（寂滅），安住于實際；但也並不捨棄一切大愿，不捨棄發一切智心，不捨棄修行菩薩行，不捨棄教化眾生，不捨棄恭敬供養諸佛，不捨棄說法，不捨棄莊嚴一切世界。為什麼呢？菩薩摩訶薩出生于大愿的緣故，善於瞭解這樣的法相，增長大悲無量的功德，攝取眾生，不捨棄。
【English Translation】 English version: Abiding in the midst of numerous sufferings, with no additional thought of retaliation in the mind, being able to endure all sufferings oneself, this is the seventh manifestation of a Bodhisattva Mahasattva's (great being) generation of the Vajra (diamond) mind, adorning the Great Vehicle. A Bodhisattva Mahasattva thinks thus: 'Future world eons are immeasurable and boundless, without limit, and cannot be exhausted—a Bodhisattva generates such a mind—I should, in all future eons of the Dharma realm, the space realm, etc., in one world, practice the Bodhisattva path to teach and transform sentient beings, just as in one world, so too in all worlds throughout the Dharma realm, the space realm, etc.' The mind is neither startled, nor fearful, nor afraid, practicing the Bodhisattva conduct. Why? The Bodhisattva's Dharma should be thus, practicing the Bodhisattva conduct for all sentient beings. This is the eighth manifestation of a Bodhisattva Mahasattva's generation of the Vajra mind, adorning the Great Vehicle. A Bodhisattva Mahasattva thinks thus: 'Anuttara-samyak-sambodhi (supreme perfect enlightenment) is rooted in the mind; because the mind is pure, one can accumulate and perfect all good roots; if the mind attains freedom, one can achieve supreme Bodhi, practice the Bodhisattva conduct, fulfill all vows, and ultimately teach and transform all sentient beings.' This is the ninth manifestation of a Bodhisattva Mahasattva's generation of the Vajra mind, adorning the Great Vehicle. A Bodhisattva Mahasattva knows that Buddha is unattainable, Bodhi (enlightenment) is unattainable, Bodhisattva is unattainable, all dharmas are unattainable, sentient beings are unattainable, the mind is unattainable, conduct is unattainable, the past is unattainable, the future and present are unattainable, all sentient beings are unattainable, conditioned and unconditioned are unattainable. A Bodhisattva Mahasattva thus abides in stillness, abides in profundity, abides in extinction, abides in non-contention, abides in the inexpressible, abides in non-duality, abides in non-equality, abides in truth, abides in accomplishment, abides in liberation, abides in Nirvana (extinction), abides in reality; yet also does not abandon all great vows, does not abandon the mind of generating all-knowing wisdom, does not abandon practicing the Bodhisattva conduct, does not abandon teaching and transforming sentient beings, does not abandon revering and making offerings to all Buddhas, does not abandon expounding the Dharma, does not abandon adorning all worlds. Why? Because a Bodhisattva Mahasattva is born from great vows, is skilled in understanding such Dharma characteristics, cultivates great compassion and immeasurable merits, gathers sentient beings, and does not abandon.
眾生。『一切諸法無有真實，凡愚眾生不知不覺；一切諸佛安住寂滅，演說正法，教化眾生；不捨大悲，一切眾生未得菩提，佛法未足，大愿未滿；我本請一切眾生為無上大法施主，唱實語，不虛語，一切諸佛種姓語；發大愿門心，發饒益一切眾生心，髮長養一切善根心，發安住善巧方便心，發內身含受一切眾生心，發一切眾生所平等心，令一切眾生所愿成滿，我當云何未度眾生而舍大悲？』是為菩薩摩訶薩第十發金剛心莊嚴大乘。佛子！是為菩薩摩訶薩十種發金剛心莊嚴大乘；若菩薩摩訶薩安住此法，則得一切諸佛無上金剛智明。
「佛子！菩薩摩訶薩有十種發大事。何等為十？所謂：恭敬供養一切諸佛，是為菩薩摩訶薩第一發大事。長養一切菩薩善根，是為菩薩摩訶薩第二發大事。一切如來滅度之後，悉取捨利起無量塔，種種妙寶以為莊嚴；以一切華、一切鬘、一切香、一切涂香、一切末香、一切衣、一切蓋、一切幢、一切幡而供養之，受持守護諸佛正法，是為菩薩摩訶薩第三發大事。教化成熟一切眾生，令得阿耨多羅三藐三菩提，是為菩薩摩訶薩第四發大事。以諸佛剎無上清凈莊嚴，莊嚴一切世界，是為菩薩摩訶薩第五發大事。菩薩摩訶薩作如是念：『我當爲一眾生，於一一世界盡未來際阿僧祇劫，修菩
【現代漢語翻譯】 現代漢語譯本：眾生（zhòng shēng，指一切有情識的生命）。『一切諸法（yī qiè zhū fǎ，指宇宙間的一切事物和現象）沒有真實不變的自性，凡夫愚昧的眾生不明白也不覺察；一切諸佛（yī qiè zhū fó，指所有已證悟的佛陀）安住在寂靜涅槃的境界，宣說正法（zhèng fǎ，指佛陀的教導），教化眾生；不捨棄大慈大悲之心，因為一切眾生尚未證得菩提（pú tí，指覺悟），佛法尚未圓滿，大愿尚未實現；我本應請一切眾生作為無上大法（wú shàng dà fǎ，指至高無上的佛法）的施主，說真實的話，不說虛妄的話，說一切諸佛的種姓之語；發起廣大的願心，發起利益一切眾生的心，發起增長一切善根的心，發起安住善巧方便的心，發起內心包容一切眾生的心，發起對一切眾生平等的心，使一切眾生的願望都得以實現，我怎麼能在沒有度化眾生的情況下就捨棄大悲心呢？』這就是菩薩摩訶薩（pú sà mó hē sà，指偉大的菩薩）第十種發起金剛心（jīn gāng xīn，指堅固不壞的菩提心）莊嚴大乘（dà chéng，指大乘佛教）。佛子（fó zǐ，指佛陀的弟子）！這就是菩薩摩訶薩的十種發起金剛心莊嚴大乘；如果菩薩摩訶薩安住於此法，就能獲得一切諸佛無上的金剛智慧光明。 『佛子！菩薩摩訶薩有十種發起大事。哪十種呢？所謂：恭敬供養一切諸佛，這是菩薩摩訶薩第一種發起大事。增長一切菩薩的善根，這是菩薩摩訶薩第二種發起大事。一切如來（rú lái，指佛陀的稱號）滅度之後，全部收取捨利（shè lì，指佛陀火化后的遺骨），建造無量的佛塔，用各種珍貴的寶物來裝飾；用一切鮮花、一切花環、一切香、一切涂香、一切末香、一切衣服、一切寶蓋、一切寶幢、一切幡旗來供養，受持守護諸佛的正法，這是菩薩摩訶薩第三種發起大事。教化成熟一切眾生，使他們證得阿耨多羅三藐三菩提（ā nòu duō luó sān miǎo sān pú tí，指無上正等正覺），這是菩薩摩訶薩第四種發起大事。用諸佛剎（zhū fó chà，指佛陀的國土）無上清凈的莊嚴，來莊嚴一切世界，這是菩薩摩訶薩第五種發起大事。菩薩摩訶薩這樣想：『我應當為一位眾生，在每一個世界，盡未來際阿僧祇劫（ā sēng qí jié，指極長的時間單位），修菩薩行。』
【English Translation】 English version: Sentient beings (zhòng shēng, referring to all living beings with consciousness). 'All dharmas (yī qiè zhū fǎ, referring to all things and phenomena in the universe) have no real and unchanging nature; ordinary, ignorant beings do not understand or perceive this; all Buddhas (yī qiè zhū fó, referring to all enlightened Buddhas) abide in the state of peaceful nirvana, expounding the true Dharma (zhèng fǎ, referring to the teachings of the Buddha), and teaching sentient beings; they do not abandon their great compassion, because all sentient beings have not yet attained Bodhi (pú tí, referring to enlightenment), the Dharma is not yet complete, and the great vows have not yet been fulfilled; I should have invited all sentient beings to be the patrons of the supreme Dharma (wú shàng dà fǎ, referring to the supreme Buddha Dharma), speaking truthfully, not falsely, speaking the language of the lineage of all Buddhas; generating a great vow mind, generating a mind to benefit all sentient beings, generating a mind to grow all good roots, generating a mind to abide in skillful means, generating a mind to internally embrace all sentient beings, generating a mind of equality towards all sentient beings, so that the wishes of all sentient beings may be fulfilled, how can I abandon great compassion without having liberated sentient beings?' This is the tenth generation of the Vajra Mind (jīn gāng xīn, referring to the indestructible Bodhi mind) that adorns the Mahayana (dà chéng, referring to Mahayana Buddhism) by the Bodhisattva Mahasattva (pú sà mó hē sà, referring to a great Bodhisattva). Buddha's disciples (fó zǐ)! These are the ten ways in which a Bodhisattva Mahasattva generates the Vajra Mind to adorn the Mahayana; if a Bodhisattva Mahasattva abides in this Dharma, they will obtain the supreme Vajra wisdom light of all Buddhas. 'Buddha's disciples! A Bodhisattva Mahasattva has ten great undertakings. What are these ten? They are: respectfully making offerings to all Buddhas, this is the first great undertaking of a Bodhisattva Mahasattva. Growing the good roots of all Bodhisattvas, this is the second great undertaking of a Bodhisattva Mahasattva. After all Tathagatas (rú lái, referring to the title of the Buddha) have passed into Nirvana, collecting all the relics (shè lì, referring to the remains of the Buddha after cremation), building countless stupas, using various precious treasures to adorn them; making offerings with all flowers, all garlands, all incense, all scented ointments, all powdered incense, all clothing, all canopies, all banners, and all flags, upholding and protecting the true Dharma of the Buddhas, this is the third great undertaking of a Bodhisattva Mahasattva. Teaching and maturing all sentient beings, enabling them to attain Anuttara-samyak-sambodhi (ā nòu duō luó sān miǎo sān pú tí, referring to unsurpassed, complete, and perfect enlightenment), this is the fourth great undertaking of a Bodhisattva Mahasattva. Using the supreme pure adornments of the Buddha-lands (zhū fó chà, referring to the lands of the Buddhas) to adorn all worlds, this is the fifth great undertaking of a Bodhisattva Mahasattva. A Bodhisattva Mahasattva thinks thus: 'I should, for the sake of one sentient being, in every world, for as many kalpas (ā sēng qí jié, referring to extremely long periods of time) as there are in the future, cultivate the Bodhisattva path.'
薩行；如為一眾生，為一切眾生亦復如是，出生大悲，令一切眾生安住菩提，乃至不生一念疲厭之心。』是為菩薩摩訶薩第六發大事。我當於不可思議阿僧祇劫，恭敬供養彼諸如來，是為菩薩摩訶薩第七發大事。彼諸如來滅度之後，我當悉取捨利而起塔廟；其塔高廣，與不可說諸世界等；造如來像，巍巍高大，如不可思議世界；于不可思議劫，以眾妙寶、幢幡、繒蓋、華香而供養之，乃至不生一念休息之心；教化眾生，受持守護，讚歎正法，亦無一念休息之心，是為菩薩摩訶薩第八發大事。修習彼諸善根，成阿耨多羅三藐三菩提，悉與一切諸如來等，逮得一切諸如來地，是為菩薩摩訶薩第九發大事。我成菩提已，於一切世界不可說劫，說微妙法，示現如來不可思議自在神變；其身、口、意，未曾暫生疲厭之想，但發專念正法之心、如來力心、充滿一切眾生願心、大慈悲心、觀察諸法真實之心，安住實語，證寂滅法；一切眾生悉不可得，而亦不違一切諸業，隨順三世一切諸佛，究竟一切法界、虛空界，觀察諸法無所有相，不生不滅，具足成就一切諸佛無上大愿，施作一切諸佛大事，悉能化度一切眾生，是為菩薩摩訶薩第十發大事。佛子！是為菩薩摩訶薩十種發大事；若菩薩摩訶薩安住此法，則得一切諸佛無上智慧，不斷
【現代漢語翻譯】 現代漢語譯本 『行菩薩道時，如果為一個眾生髮愿，那麼為一切眾生也應如此，生起大悲心，令一切眾生安住于菩提（覺悟）之道，乃至不生起一絲一毫的疲憊厭倦之心。』這是菩薩摩訶薩第六種發大愿。我應當在不可思議的阿僧祇劫（極長的時間單位）中，恭敬供養那些如來（佛的稱號），這是菩薩摩訶薩第七種發大愿。那些如來滅度（去世）之後，我應當全部收取他們的舍利（佛的遺骨），並建造佛塔；佛塔高大廣闊，與不可說的諸世界相等；塑造如來佛像，巍峨高大，如同不可思議的世界；在不可思議的劫中，用各種美妙的寶物、幢幡、絲綢傘蓋、鮮花和香來供養他們，乃至不生起一絲一毫的休息之心；教化眾生，受持守護，讚歎正法，也沒有一絲一毫的休息之心，這是菩薩摩訶薩第八種發大愿。修習那些善根，成就阿耨多羅三藐三菩提（無上正等正覺），與一切如來平等，獲得一切如來所證的境界，這是菩薩摩訶薩第九種發大愿。我成就菩提之後，在一切世界不可說的劫中，宣說微妙的佛法，示現如來不可思議的自在神通變化；我的身、口、意，未曾暫時生起疲憊厭倦的想法，只是發起專心正念佛法的心、如來力（佛的力量）的心、充滿一切眾生願望的心、大慈悲心、觀察諸法真實的心，安住于真實之語，證得寂滅之法；一切眾生都不可執著，但也不違背一切諸業，順應過去、現在、未來三世一切諸佛，究竟一切法界（宇宙萬法）、虛空界，觀察諸法無所有之相，不生不滅，具足成就一切諸佛無上的大愿，施行一切諸佛的大事，能夠教化度脫一切眾生，這是菩薩摩訶薩第十種發大愿。佛子！這就是菩薩摩訶薩的十種發大愿；如果菩薩摩訶薩安住於此法，就能獲得一切諸佛的無上智慧，永不間斷。
【English Translation】 English version 'When practicing the Bodhisattva path, if one makes a vow for one sentient being, one should do so for all sentient beings, giving rise to great compassion, enabling all sentient beings to dwell in Bodhi (enlightenment), without even a single thought of weariness or aversion.' This is the sixth great vow of a Bodhisattva Mahasattva. I shall, in incalculable asamkhya kalpas (extremely long periods of time), respectfully make offerings to those Tathagatas (title for a Buddha), this is the seventh great vow of a Bodhisattva Mahasattva. After those Tathagatas have passed into Parinirvana (death), I shall collect all their relics (remains of a Buddha) and build stupas; the stupas will be tall and vast, equal to countless worlds; I will create images of the Tathagatas, majestic and tall, like immeasurable worlds; for immeasurable kalpas, I will make offerings with various exquisite treasures, banners, silken canopies, flowers, and incense, without even a single thought of rest; I will teach and transform sentient beings, uphold and protect, and praise the Dharma, without even a single thought of rest, this is the eighth great vow of a Bodhisattva Mahasattva. Cultivating those roots of goodness, attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), being equal to all Tathagatas, and attaining the state of all Tathagatas, this is the ninth great vow of a Bodhisattva Mahasattva. After I have attained Bodhi, in all worlds for incalculable kalpas, I will expound the subtle Dharma, manifesting the inconceivable, self-mastery and miraculous transformations of the Tathagatas; my body, speech, and mind will never for a moment give rise to thoughts of weariness or aversion, but only give rise to the mind of focused mindfulness of the Dharma, the mind of the Tathagata's power, the mind of fulfilling the wishes of all sentient beings, the mind of great compassion, the mind of observing the truth of all dharmas, abiding in truthful speech, realizing the Dharma of Nirvana; all sentient beings are unattainable, yet one does not violate any karmas, following all Buddhas of the past, present, and future, reaching the ultimate of all Dharma realms (the universe and all its phenomena), and the space realm, observing the non-existence of all dharmas, neither arising nor ceasing, fully accomplishing all the supreme great vows of all Buddhas, performing all the great deeds of all Buddhas, and being able to transform and liberate all sentient beings, this is the tenth great vow of a Bodhisattva Mahasattva. O sons of the Buddha! These are the ten great vows of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abides in this Dharma, then they will attain the supreme wisdom of all Buddhas, without interruption.
一切菩薩所行。
「佛子！菩薩摩訶薩有十種究竟大事。何等為十？所謂：恭敬供養一切如來究竟大事；隨所請眾生皆悉度脫究竟大事；專求一切諸佛正法究竟大事、長養一切善根究竟大事、出生一切諸如來法究竟大事、成滿一切清凈大愿究竟大事、行一切菩薩行究竟大事、恭敬奉事一切善知識究竟大事、往詣一切世界佛所究竟大事、聞持一切諸佛正法，深入一切諸佛大眾究竟大事。佛子！是為菩薩摩訶薩十種究竟大事；若菩薩摩訶薩安住此法，則得阿耨多羅三藐三菩提究竟智慧大事。
「佛子！菩薩摩訶薩有十種不壞信。何等為十？所謂；於一切佛不壞信、於一切佛法不壞信、於一切聖僧不壞信、於一切菩薩不壞信、於一切善知識不壞信、於一切眾生不壞信、於一切菩薩大愿不壞信、於一切菩薩行不壞信、恭敬供養一切諸佛不壞信、教化一切眾產生就菩薩巧妙方便不壞信。佛子！是為菩薩摩訶薩十種不壞信；若菩薩摩訶薩安住此法，則得一切諸佛無上智慧不可壞信。
「佛子！菩薩摩訶薩有十種授記。何等為十？所謂：專求解脫菩薩授記、諦滿諦辯菩薩善根菩薩授記、廣行菩薩無量諸行菩薩授記、現前菩薩授記、秘密菩薩授記、因自心得菩提菩薩授記、得法忍菩薩授記、教化成熟眾生菩薩授記、
【現代漢語翻譯】 現代漢語譯本 一切菩薩所修行的法門。
『佛子（稱呼菩薩的用語）！菩薩摩訶薩（ महानसत्व， महानसत्व，偉大的菩薩）有十種究竟的大事。是哪十種呢？就是：恭敬供養一切如來（तथागत，如來，佛的稱號）的究竟大事；隨順所請求的眾生都使他們解脫的究竟大事；專心尋求一切諸佛的正法的究竟大事；增長一切善根的究竟大事；出生一切諸如來法的究竟大事；成就圓滿一切清凈大愿的究竟大事；修行一切菩薩行的究竟大事；恭敬奉事一切善知識的究竟大事；前往一切世界佛所在之處的究竟大事；聽聞並受持一切諸佛的正法，深入一切諸佛大眾的究竟大事。佛子！這就是菩薩摩訶薩的十種究竟大事；如果菩薩摩訶薩安住于這些法，就能得到阿耨多羅三藐三菩提（अनुत्तरसम्यक्सम्बोधि，無上正等正覺）的究竟智慧大事。
『佛子！菩薩摩訶薩有十種不壞的信心。是哪十種呢？就是：對於一切佛的不壞信心；對於一切佛法的不壞信心；對於一切聖僧（आर्यसंघ，聖僧，佛教僧團）的不壞信心；對於一切菩薩的不壞信心；對於一切善知識的不壞信心；對於一切眾生的不壞信心；對於一切菩薩大愿的不壞信心；對於一切菩薩行的不壞信心；恭敬供養一切諸佛的不壞信心；教化一切眾生，成就菩薩巧妙方便的不壞信心。佛子！這就是菩薩摩訶薩的十種不壞信心；如果菩薩摩訶薩安住于這些法，就能得到一切諸佛無上智慧的不可壞信心。
『佛子！菩薩摩訶薩有十種授記（व्याकरण，授記，預言成佛）。是哪十種呢？就是：專心求解脫的菩薩授記；真實圓滿地辨別菩薩善根的菩薩授記；廣泛修行菩薩無量諸行的菩薩授記；現前菩薩授記；秘密菩薩授記；因自己心得菩提的菩薩授記；得到法忍的菩薩授記；教化成熟眾生的菩薩授記；
【English Translation】 English version All practices of Bodhisattvas.
'Buddha's children! Bodhisattva-Mahasattvas (महासत्व, great beings) have ten ultimate great matters. What are the ten? They are: the ultimate great matter of reverently making offerings to all Tathagatas (तथागत, Thus Come One, an epithet of the Buddha); the ultimate great matter of liberating all sentient beings who request it; the ultimate great matter of diligently seeking the true Dharma of all Buddhas; the ultimate great matter of nurturing all good roots; the ultimate great matter of bringing forth all the Dharmas of the Tathagatas; the ultimate great matter of fulfilling all pure great vows; the ultimate great matter of practicing all Bodhisattva practices; the ultimate great matter of reverently serving all good teachers; the ultimate great matter of going to the places where Buddhas are in all worlds; the ultimate great matter of hearing and upholding the true Dharma of all Buddhas, and deeply entering into all the assemblies of Buddhas. Buddha's children! These are the ten ultimate great matters of Bodhisattva-Mahasattvas; if Bodhisattva-Mahasattvas abide in these Dharmas, they will attain the ultimate great matter of the wisdom of Anuttara-samyak-sambodhi (अनुत्तरसम्यक्सम्बोधि, unsurpassed perfect enlightenment).'
'Buddha's children! Bodhisattva-Mahasattvas have ten indestructible faiths. What are the ten? They are: indestructible faith in all Buddhas; indestructible faith in all Buddha-Dharma; indestructible faith in all Sangha (आर्यसंघ, noble community); indestructible faith in all Bodhisattvas; indestructible faith in all good teachers; indestructible faith in all sentient beings; indestructible faith in all great vows of Bodhisattvas; indestructible faith in all Bodhisattva practices; indestructible faith in reverently making offerings to all Buddhas; and indestructible faith in teaching and transforming all sentient beings, achieving the skillful means of Bodhisattvas. Buddha's children! These are the ten indestructible faiths of Bodhisattva-Mahasattvas; if Bodhisattva-Mahasattvas abide in these Dharmas, they will attain the indestructible faith of the unsurpassed wisdom of all Buddhas.'
'Buddha's children! Bodhisattva-Mahasattvas have ten predictions (व्याकरण, prediction of Buddhahood). What are the ten? They are: the prediction of Bodhisattvas who diligently seek liberation; the prediction of Bodhisattvas who truly and completely discern the good roots of Bodhisattvas; the prediction of Bodhisattvas who extensively practice the immeasurable practices of Bodhisattvas; the prediction of present Bodhisattvas; the prediction of secret Bodhisattvas; the prediction of Bodhisattvas who attain Bodhi through their own minds; the prediction of Bodhisattvas who attain Dharma-kshanti (法忍, acceptance of the Dharma); the prediction of Bodhisattvas who teach and mature sentient beings;
究竟一切劫菩薩授記、一切菩薩自在修行菩薩授記。佛子！是為菩薩摩訶薩十種授記；若菩薩摩訶薩安住此法，則於一切佛所而得授記。
「佛子！菩薩摩訶薩有十種善根迴向。何等為十？所謂：一切善根迴向同善知識愿、一切善根迴向同善知識正直心、一切善根迴向同善知識行、一切善根迴向同善知識善根、一切善根迴向隨順善知識善根、一切善根迴向同善知識正念、一切善根迴向同善知識清凈、一切善根迴向同善知識住、一切善根迴向同善知識入成滿平等、一切善根迴向同善知識不壞深心；若如是同則無異同。佛子！是為菩薩摩訶薩十種善根迴向；若菩薩摩訶薩安住此法，則得一切無上善根迴向。
「佛子！菩薩摩訶薩有十種得智慧。何等為十？所謂：於一切施自在智慧；樂一切佛法解脫自在智慧；深入一切如來無量無邊自在智慧；隨問能答滅一切疑自在智慧；深解實義自在智慧；解一切如來巧妙方便、深入一切諸佛解脫自在智慧；解一切佛所種少善根、必能滿足一切白凈善根、出生如來一切智自在智慧；具足成就菩薩不思議住自在智慧；於一念中悉能往詣不可說佛所自在智慧；覺悟一切諸佛菩提、深入一切法界、聞持一切佛法、深入一切如來莊嚴語言自在智慧。佛子！是為菩薩摩訶薩十種得智慧；
【現代漢語翻譯】 現代漢語譯本： 關於一切劫菩薩的授記，以及一切菩薩自在修行菩薩的授記。佛子！這便是菩薩摩訶薩的十種授記；如果菩薩摩訶薩安住于這些法，就能在一切佛那裡得到授記。
佛子！菩薩摩訶薩有十種善根迴向。是哪十種呢？即：一切善根迴向與善知識相同的願望，一切善根迴向與善知識相同的正直心，一切善根迴向與善知識相同的行為，一切善根迴向與善知識相同的善根，一切善根迴向隨順善知識的善根，一切善根迴向與善知識相同的正念，一切善根迴向與善知識相同的清凈，一切善根迴向與善知識相同的安住，一切善根迴向與善知識相同的入于圓滿平等，一切善根迴向與善知識相同的不壞深心；如果能這樣相同，就沒有差異。佛子！這便是菩薩摩訶薩的十種善根迴向；如果菩薩摩訶薩安住于這些法，就能得到一切無上的善根迴向。
佛子！菩薩摩訶薩有十種獲得智慧的方式。是哪十種呢？即：對於一切佈施自在的智慧；樂於一切佛法解脫自在的智慧；深入一切如來無量無邊自在的智慧；能隨問而答，滅除一切疑惑的自在智慧；深刻理解真實意義的自在智慧；理解一切如來的巧妙方便，深入一切諸佛解脫的自在智慧；理解一切佛所種下的微少善根，必定能滿足一切清凈善根，出生如來一切智的自在智慧；具足成就菩薩不可思議安住的自在智慧；在一念之間能夠到達不可說佛所的自在智慧；覺悟一切諸佛的菩提，深入一切法界，聽聞並持有一切佛法，深入一切如來莊嚴語言的自在智慧。佛子！這便是菩薩摩訶薩的十種獲得智慧的方式；
【English Translation】 English version: Concerning the prediction of all kalpa (劫) Bodhisattvas (菩薩), and the prediction of all Bodhisattvas who freely practice as Bodhisattvas. Buddha's disciples! These are the ten types of predictions for Bodhisattva Mahasattvas (菩薩摩訶薩); if a Bodhisattva Mahasattva abides in these dharmas (法), then they will receive predictions from all Buddhas.
Buddha's disciples! Bodhisattva Mahasattvas have ten types of roots of goodness (善根) for dedication (迴向). What are these ten? They are: dedicating all roots of goodness to the same aspiration as good teachers (善知識), dedicating all roots of goodness to the same upright mind as good teachers, dedicating all roots of goodness to the same conduct as good teachers, dedicating all roots of goodness to the same roots of goodness as good teachers, dedicating all roots of goodness to following the roots of goodness of good teachers, dedicating all roots of goodness to the same right mindfulness as good teachers, dedicating all roots of goodness to the same purity as good teachers, dedicating all roots of goodness to the same abiding as good teachers, dedicating all roots of goodness to the same entry into perfect equality as good teachers, and dedicating all roots of goodness to the same indestructible profound mind as good teachers; if they are the same in this way, there is no difference. Buddha's disciples! These are the ten types of roots of goodness for dedication of Bodhisattva Mahasattvas; if a Bodhisattva Mahasattva abides in these dharmas, then they will obtain the dedication of all supreme roots of goodness.
Buddha's disciples! Bodhisattva Mahasattvas have ten ways of obtaining wisdom. What are these ten? They are: the wisdom of being free in all giving; the wisdom of delighting in the liberation of all Buddha's teachings; the wisdom of deeply entering into the immeasurable and boundless freedom of all Tathagatas (如來); the wisdom of being able to answer any question and eliminate all doubts; the wisdom of deeply understanding the true meaning; the wisdom of understanding all the skillful means of the Tathagatas, and deeply entering into the liberation of all Buddhas; the wisdom of understanding that the small roots of goodness planted by all Buddhas will surely fulfill all pure roots of goodness, and give rise to the all-knowing wisdom of the Tathagatas; the wisdom of fully accomplishing the inconceivable abiding of Bodhisattvas; the wisdom of being able to reach the places of countless Buddhas in a single thought; the wisdom of awakening to the Bodhi (菩提) of all Buddhas, deeply entering into all dharma realms (法界), hearing and upholding all Buddha's teachings, and deeply entering into the majestic language of all Tathagatas. Buddha's disciples! These are the ten ways of obtaining wisdom for Bodhisattva Mahasattvas;
若菩薩摩訶薩安住此法，則得一切如來無上自在智慧。
「佛子！菩薩摩訶薩有十種發無量無邊廣心。何等為十？所謂：發無量無邊廣心於一切佛；發無量無邊廣心度脫一切眾生；發無量無邊廣心令一切眾生、一切世、一切剎悉入法界；發無量無邊廣心觀一切法悉如虛空；發無量無邊廣心觀察一切菩薩諸行；發無量無邊廣心正念三世一切諸佛；發無量無邊廣心了達不可思議諸業果報；發無量無邊廣心嚴凈一切諸如來剎；發無量無邊廣心深入一切如來大眾，發無量無邊廣心觀察一切如來妙音。佛子！是為菩薩摩訶薩十種發無量無邊廣心；若菩薩摩訶薩安住此心，則得一切佛法無量無邊智慧大海。
「佛子！菩薩摩訶薩有十種藏。何等為十？所謂：分別數知一切法藏；出生一切法藏；普照一切陀羅尼法藏；分別解說一切法辯藏；於一切法覺不可說巧方便藏；示現一切佛自在力大神變藏；於一切法出生平等巧方便藏；不離常見一切佛藏；入不思議劫皆悉如幻巧方便藏；於一切諸佛菩薩歡喜恭敬藏。佛子！是為菩薩摩訶薩十種藏；若菩薩摩訶薩安住此藏，則得一切諸佛大智慧藏，悉能度脫一切眾生。
「佛子！菩薩摩訶薩有十種調順。何等為十？所謂：不謗一切佛法調順；於一切佛信不可壞調順；尊重恭敬
【現代漢語翻譯】 現代漢語譯本：如果菩薩摩訶薩安住于這種法，就能獲得一切如來無上自在的智慧。
『佛子！菩薩摩訶薩有十種發起無量無邊廣大心。是哪十種呢？分別是：對一切佛發起無量無邊廣大心；發起無量無邊廣大心度脫一切眾生；發起無量無邊廣大心，令一切眾生、一切世界、一切佛剎都進入法界；發起無量無邊廣大心，觀察一切法都如虛空；發起無量無邊廣大心，觀察一切菩薩的修行；發起無量無邊廣大心，正念三世一切諸佛；發起無量無邊廣大心，了達不可思議的諸業果報；發起無量無邊廣大心，莊嚴清凈一切諸如來佛剎；發起無量無邊廣大心，深入一切如來大眾；發起無量無邊廣大心，觀察一切如來的微妙音聲。佛子！這就是菩薩摩訶薩的十種發起無量無邊廣大心；如果菩薩摩訶薩安住于這種心，就能獲得一切佛法無量無邊的智慧大海。』
『佛子！菩薩摩訶薩有十種藏。是哪十種呢？分別是：分別數知一切法藏；出生一切法藏；普照一切陀羅尼（總持）法藏；分別解說一切法的辯才藏；對於一切法覺悟不可言說的巧妙方便藏；示現一切佛自在力的大神通變化藏；對於一切法出生平等巧妙方便藏；不離常見一切佛藏；進入不可思議的劫數都如幻化的巧妙方便藏；對於一切諸佛菩薩的歡喜恭敬藏。佛子！這就是菩薩摩訶薩的十種藏；如果菩薩摩訶薩安住于這種藏，就能獲得一切諸佛的大智慧藏，能夠度脫一切眾生。』
『佛子！菩薩摩訶薩有十種調順。是哪十種呢？分別是：不誹謗一切佛法的調順；對於一切佛有不可動搖的信心的調順；尊重恭敬
【English Translation】 English version: If a Bodhisattva Mahasattva abides in this Dharma, they will attain the unsurpassed, free and unhindered wisdom of all Tathagatas.
'Buddha-child! A Bodhisattva Mahasattva has ten kinds of generating immeasurable, boundless, vast minds. What are the ten? They are: generating an immeasurable, boundless, vast mind towards all Buddhas; generating an immeasurable, boundless, vast mind to liberate all sentient beings; generating an immeasurable, boundless, vast mind to cause all sentient beings, all worlds, and all Buddha-lands to enter the Dharma Realm; generating an immeasurable, boundless, vast mind to observe all dharmas as being like empty space; generating an immeasurable, boundless, vast mind to observe all the practices of Bodhisattvas; generating an immeasurable, boundless, vast mind to be mindful of all Buddhas of the three times; generating an immeasurable, boundless, vast mind to understand the inconceivable karmic retributions; generating an immeasurable, boundless, vast mind to adorn and purify all Tathagata Buddha-lands; generating an immeasurable, boundless, vast mind to deeply enter all Tathagata assemblies; generating an immeasurable, boundless, vast mind to observe all the wonderful sounds of the Tathagatas. Buddha-child! These are the ten kinds of generating immeasurable, boundless, vast minds of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abides in this mind, they will attain the immeasurable, boundless ocean of wisdom of all Buddha-dharmas.'
'Buddha-child! A Bodhisattva Mahasattva has ten kinds of treasuries. What are the ten? They are: the treasury of discerning and knowing all dharmas; the treasury of giving rise to all dharmas; the treasury of universally illuminating all Dharani (mantra) dharmas; the treasury of eloquence in discerning and explaining all dharmas; the treasury of skillful means in realizing the inexpressibility of all dharmas; the treasury of manifesting the great supernatural powers of all Buddhas' free and unhindered power; the treasury of giving rise to equal skillful means in all dharmas; the treasury of constantly seeing all Buddhas without separation; the treasury of skillful means of entering inconceivable kalpas as if they were illusions; the treasury of joy and respect towards all Buddhas and Bodhisattvas. Buddha-child! These are the ten kinds of treasuries of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abides in these treasuries, they will attain the great wisdom treasury of all Buddhas, and will be able to liberate all sentient beings.'
'Buddha-child! A Bodhisattva Mahasattva has ten kinds of harmonious adaptations. What are the ten? They are: the harmonious adaptation of not slandering any Buddha-dharma; the harmonious adaptation of having indestructible faith in all Buddhas; the harmonious adaptation of respecting and revering
一切菩薩調順；親近一切善知識調順；遠離一切聲聞、緣覺調順；長養菩薩一切三昧調順；平等觀察一切眾生調順；究竟成滿一切善根調順；悉能降伏一切諸魔調順；成滿一切波羅蜜調順。佛子！是為菩薩摩訶薩十種調順；若菩薩摩訶薩安住此法，則得無上大智調順。
「佛子！菩薩摩訶薩有十種自在。何等為十？所謂：壽命自在，無量無邊不可說劫住持壽命故；心自在，出生阿僧祇三昧入深智故；莊嚴自在，以大莊嚴悉能莊嚴一切剎故；業自在，隨時受報故；受生自在，於一切剎示現生故；解脫自在，見一切世界諸佛充滿故；愿自在，隨時隨剎成菩提故；神力自在，示現一切大神變故；法自在，示現無量無邊法門故；智自在，于唸唸中示現覺悟如來十力無所畏故。佛子！是為菩薩摩訶薩十種自在；若菩薩摩訶薩安住此法，則得一切諸佛、菩薩究竟成滿一切智自在。
「佛子！菩薩摩訶薩有十種自在。何等為十？所謂：眾生自在，剎自在，法自在，身自在，愿自在，境界自在，智自在，通自在，神力自在，力自在。佛子！是為菩薩摩訶薩十種自在。
「佛子！何等為菩薩摩訶薩眾生自在？佛子！菩薩摩訶薩有十種眾生自在。何等為十？所謂：度脫一切眾生自在；持一切眾生想自在；為一切眾生說法
【現代漢語翻譯】 現代漢語譯本 一切菩薩的調伏順應；親近一切善知識的調伏順應；遠離一切聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、緣覺（Pratyekabuddha，靠自己覺悟的修行者）的調伏順應；增長菩薩一切三昧（Samādhi，禪定）的調伏順應；平等觀察一切眾生的調伏順應；究竟圓滿一切善根的調伏順應；完全能夠降伏一切諸魔的調伏順應；圓滿一切波羅蜜（Pāramitā，到達彼岸的方法，如佈施、持戒等）的調伏順應。佛子！這就是菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）的十種調伏順應；如果菩薩摩訶薩安住於此法，就能獲得無上大智慧的調伏順應。 「佛子！菩薩摩訶薩有十種自在。是哪十種呢？就是：壽命自在，因為能夠住持無量無邊不可說劫的壽命；心自在，因為能夠出生阿僧祇（Asaṃkhya，極大的數字）三昧，進入深奧的智慧；莊嚴自在，因為能夠以大莊嚴來莊嚴一切佛剎（Buddhakṣetra，佛的國土）；業自在，因為能夠隨時接受果報；受生自在，因為能夠在一切佛剎示現出生；解脫自在，因為能夠見到一切世界充滿諸佛；愿自在，因為能夠隨時在任何佛剎成就菩提（Bodhi，覺悟）；神力自在，因為能夠示現一切大神變；法自在，因為能夠示現無量無邊的法門；智自在，因為能夠在念念之中示現覺悟如來十力（Tathāgata-balāni，如來的十種力量）和無所畏（Vaiśāradya，無畏懼的智慧）。佛子！這就是菩薩摩訶薩的十種自在；如果菩薩摩訶薩安住於此法，就能獲得一切諸佛、菩薩究竟圓滿一切智的自在。 「佛子！菩薩摩訶薩有十種自在。是哪十種呢？就是：眾生自在，剎自在，法自在，身自在，愿自在，境界自在，智自在，通自在，神力自在，力自在。佛子！這就是菩薩摩訶薩的十種自在。 「佛子！什麼是菩薩摩訶薩的眾生自在呢？佛子！菩薩摩訶薩有十種眾生自在。是哪十種呢？就是：度脫一切眾生的自在；持有一切眾生想法的自在；為一切眾生說法
【English Translation】 English version All Bodhisattvas' taming and compliance; taming and compliance by being close to all good teachers; taming and compliance by staying away from all Śrāvakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own); taming and compliance by cultivating all Samādhis (meditative states) of Bodhisattvas; taming and compliance by observing all sentient beings with equality; taming and compliance by ultimately fulfilling all good roots; taming and compliance by being able to subdue all demons; taming and compliance by fulfilling all Pāramitās (perfections, such as generosity, morality, etc.). O son of Buddha! These are the ten kinds of taming and compliance of a Bodhisattva-mahāsattva (great Bodhisattva); if a Bodhisattva-mahāsattva abides in this Dharma, then they will attain the taming and compliance of supreme great wisdom. 「O son of Buddha! A Bodhisattva-mahāsattva has ten kinds of freedom. What are the ten? They are: freedom of lifespan, because they can maintain a lifespan for immeasurable, boundless, and inexpressible kalpas (eons); freedom of mind, because they can generate asaṃkhya (innumerable) Samādhis and enter profound wisdom; freedom of adornment, because they can adorn all Buddha-kṣetras (Buddha-fields) with great adornments; freedom of karma, because they can receive karmic retribution at any time; freedom of birth, because they can manifest birth in all Buddha-kṣetras; freedom of liberation, because they can see all worlds filled with Buddhas; freedom of vows, because they can attain Bodhi (enlightenment) at any time in any Buddha-kṣetra; freedom of miraculous power, because they can manifest all great miraculous transformations; freedom of Dharma, because they can manifest immeasurable and boundless Dharma-gates; freedom of wisdom, because they can manifest the enlightenment of the Tathāgata's ten powers (Tathāgata-balāni) and fearlessness (Vaiśāradya) in every moment. O son of Buddha! These are the ten kinds of freedom of a Bodhisattva-mahāsattva; if a Bodhisattva-mahāsattva abides in this Dharma, then they will attain the freedom of all Buddhas and Bodhisattvas, ultimately fulfilling all wisdom. 「O son of Buddha! A Bodhisattva-mahāsattva has ten kinds of freedom. What are the ten? They are: freedom over sentient beings, freedom over kṣetras, freedom over Dharma, freedom over body, freedom over vows, freedom over realms, freedom over wisdom, freedom over supernormal powers, freedom over miraculous power, and freedom over strength. O son of Buddha! These are the ten kinds of freedom of a Bodhisattva-mahāsattva. 「O son of Buddha! What is the freedom over sentient beings of a Bodhisattva-mahāsattva? O son of Buddha! A Bodhisattva-mahāsattva has ten kinds of freedom over sentient beings. What are the ten? They are: the freedom to liberate all sentient beings; the freedom to hold the thoughts of all sentient beings; the freedom to preach the Dharma to all sentient beings.
未曾失時自在；變化一切眾生自在；安置一切眾生於一毛道而不迫迮自在；於一切世界、一切眾生中示現為王自在、於一切眾生中示現帝釋、梵王自在、於一切眾生中示現聲聞、緣覺不轉威儀自在、於一切眾生中示現行菩薩行自在、於一切眾生中示現佛身相好莊嚴、覺悟一切智力自在。佛子！是為菩薩摩訶薩十種眾生自在。
「佛子！菩薩摩訶薩有十種剎自在。何等為十？所謂：令一切剎為一剎自在、令一切剎入一毛道自在、於一切剎深入無盡方便自在、於一切剎示現一身結跏趺坐充滿自在、令一切剎現入己身自在、神力震動一切佛剎不令眾生恐怖自在、以一切剎莊嚴莊嚴一剎示現自在、以一剎莊嚴莊嚴一切剎示現自在、一如來身及其眷屬皆悉充滿一切佛剎示現眾生自在、一切剎、小剎、中剎、大剎、廣剎、深剎、翻覆剎、俯剎、仰剎、平正剎，以此等剎示現眾生自在。佛子！是為菩薩摩訶薩十種剎自在。
「佛子！菩薩摩訶薩有十種法自在。何等為十？所謂：一切法即是一法，一法即是一切法，而不違眾生法相自在；般若波羅蜜出生一切法，覺悟一切眾生無不了知自在；於一切法悉離法想，普令眾生入勝法自在；一切諸法入一方便，分別解說無量方便自在；一切諸法言語道斷，而能演說無量法門自在；
【現代漢語翻譯】 現代漢語譯本 『佛子！菩薩摩訶薩有十種眾生自在。』是哪十種呢？即：不失時機地自在；變化一切眾生自在；將一切眾生安置於一根毛髮的空間中而不感到擁擠自在；在一切世界、一切眾生中示現為國王自在；在一切眾生中示現為帝釋（Indra，天神之王）、梵王（Brahma，創造之神）自在；在一切眾生中示現為聲聞（Śrāvaka，佛陀的弟子）、緣覺（Pratyekabuddha，獨自覺悟者）而不改變威儀自在；在一切眾生中示現修行菩薩道自在；在一切眾生中示現佛身，具足相好莊嚴，覺悟一切智慧力量自在。佛子！這就是菩薩摩訶薩的十種眾生自在。 『佛子！菩薩摩訶薩有十種剎自在。』是哪十種呢？即：令一切佛剎成為一個佛剎自在；令一切佛剎進入一根毛髮的空間自在；在一切佛剎中深入無盡的方便法門自在；在一切佛剎中示現自身結跏趺坐充滿自在；令一切佛剎顯現進入自身自在；以神力震動一切佛剎而不使眾生感到恐懼自在；用一切佛剎的莊嚴來莊嚴一個佛剎並示現自在；用一個佛剎的莊嚴來莊嚴一切佛剎並示現自在；一個如來（Tathāgata，佛陀）的身及其眷屬都充滿一切佛剎並示現給眾生自在；一切佛剎，無論是小剎、中剎、大剎、廣剎、深剎、翻覆剎、俯剎、仰剎、平正剎，都能以此等佛剎示現給眾生自在。佛子！這就是菩薩摩訶薩的十種剎自在。 『佛子！菩薩摩訶薩有十種法自在。』是哪十種呢？即：一切法即是一法，一法即是一切法，而不違背眾生法的實相自在；般若波羅蜜（Prajñāpāramitā，智慧的完美）出生一切法，覺悟一切眾生無所不知自在；對於一切法都遠離法的執著，普遍令眾生進入殊勝的法自在；一切諸法進入一個方便法門，分別解說無量方便自在；一切諸法言語道斷，而能演說無量法門自在；
【English Translation】 English version 'Buddha's child! A Bodhisattva-Mahasattva has ten kinds of mastery over beings.' What are these ten? They are: mastery of not losing the right time; mastery of transforming all beings; mastery of placing all beings within the space of a single hair without crowding; mastery of appearing as a king in all worlds and among all beings; mastery of appearing as Indra (king of gods) and Brahma (creator god) among all beings; mastery of appearing as Śrāvakas (Buddha's disciples) and Pratyekabuddhas (solitary realizers) without changing their dignified demeanor among all beings; mastery of appearing to practice the Bodhisattva path among all beings; mastery of appearing as a Buddha with excellent marks and adornments, and awakening to all wisdom and power among all beings. Buddha's child! These are the ten kinds of mastery over beings of a Bodhisattva-Mahasattva. 'Buddha's child! A Bodhisattva-Mahasattva has ten kinds of mastery over lands.' What are these ten? They are: mastery of making all lands into one land; mastery of making all lands enter the space of a single hair; mastery of deeply entering into endless skillful means in all lands; mastery of appearing in all lands with one's own body seated in full lotus posture, filling them completely; mastery of making all lands appear to enter one's own body; mastery of shaking all Buddha lands with divine power without causing fear in beings; mastery of adorning one land with the adornments of all lands and manifesting it; mastery of adorning all lands with the adornments of one land and manifesting it; mastery of a Tathāgata's (Buddha's) body and retinue filling all Buddha lands and manifesting to beings; mastery of manifesting to beings with all lands, whether small, medium, large, vast, deep, overturned, prone, supine, or level lands. Buddha's child! These are the ten kinds of mastery over lands of a Bodhisattva-Mahasattva. 'Buddha's child! A Bodhisattva-Mahasattva has ten kinds of mastery over Dharma.' What are these ten? They are: mastery of all dharmas being one dharma, and one dharma being all dharmas, without contradicting the true nature of beings' dharmas; mastery of Prajñāpāramitā (perfection of wisdom) giving birth to all dharmas, and awakening all beings without anything not being known; mastery of being free from the notion of dharma in all dharmas, and universally leading beings into superior dharma; mastery of all dharmas entering one skillful means, and separately explaining limitless skillful means; mastery of all dharmas being beyond the path of language, yet being able to expound limitless dharma gates;
於一切法巧方便，轉普門法輪無盡自在；一切諸法入一法門，于不可說劫，分別解說不可窮盡自在；一切法悉入佛法殊勝眾生自在；一切法示現無量無邊自在；一切法無礙、實際、無量無邊猶如幻網，于無量劫為眾生說不可窮盡自在。佛子！是為菩薩摩訶薩十種法自在。◎
「◎佛子！菩薩摩訶薩有十種身自在。何等為十？所謂：令一切眾生入己身自在；己身示現一切眾生身自在；一切佛身示現一佛身自在；一佛身示現一切佛身自在；一切剎置己身內自在；一法身充滿三世示現眾生自在；一身入三昧無量身起三昧自在；一身成最正覺，示現眾生等身自在；一切眾生身作一眾生身，示現一切眾生身自在；一切眾生身示現法身，法身示現一切眾生身自在。佛子！是為菩薩摩訶薩十種身自在。
「佛子！菩薩摩訶薩有十種愿自在。何等為十？所謂：一切菩薩愿即是己愿愿自在；以一切佛願力菩提，示現眾生愿自在；隨其所應，悉令成就阿耨多羅三藐三菩提愿自在；于不可數阿僧祇劫大愿不斷愿自在；遠離識身不著智身，而示現一切身愿自在；不捨己事而能成滿一切他事愿自在；教化成熟一切眾生，令不退轉愿自在；於一切阿僧祇劫修菩薩行，未曾斷絕愿自在；於一毛道成等正覺，願力充滿一切佛剎，為一一眾生
【現代漢語翻譯】 現代漢語譯本 對於一切法運用巧妙的方法，轉動普遍的法-輪，無盡自在；一切諸法都歸入一法門，在不可言說的劫數中，分別解說也無法窮盡，自在無礙；一切法都融入佛法，殊勝地利益眾生，自在無礙；一切法都示現無量無邊，自在無礙；一切法無障礙、真實、無量無邊，猶如幻網，在無量劫中為眾生宣說，也無法窮盡，自在無礙。佛子！這就是菩薩摩訶薩的十種法自在。 佛子！菩薩摩訶薩有十種身自在。是哪十種呢？就是：令一切眾生進入自身，自在無礙；自身示現一切眾生的身形，自在無礙；一切佛的身形示現為一個佛的身形，自在無礙；一個佛的身形示現一切佛的身形，自在無礙；將一切佛剎安置在自身之內，自在無礙；一個法身充滿三世，示現給眾生，自在無礙；一個身體進入三昧，能從三昧中生出無量身體，自在無礙；一個身體成就最正覺，示現與眾生相同的身體，自在無礙；一切眾生的身體化為一個眾生的身體，示現一切眾生的身體，自在無礙；一切眾生的身體示現為法身，法身示現一切眾生的身體，自在無礙。佛子！這就是菩薩摩訶薩的十種身自在。 佛子！菩薩摩訶薩有十種愿自在。是哪十種呢？就是：一切菩薩的願望就是自己的願望，自在無礙；以一切佛的願力成就菩提，示現給眾生，自在無礙；隨順眾生所應，都令其成就阿耨多羅三藐三菩提（無上正等正覺），自在無礙；在不可計數阿僧祇劫（極長的時間單位）中，大愿不斷，自在無礙；遠離識身，不執著于智身，而示現一切身形，自在無礙；不捨棄自己的事情，而能成就一切他人的事情，自在無礙；教化成熟一切眾生，令其不退轉，自在無礙；在一切阿僧祇劫中修菩薩行，從未斷絕，自在無礙；在一毛孔中成就等正覺，願力充滿一切佛剎，為每一個眾生
【English Translation】 English version Being skillful in all dharmas, turning the universal Dharma wheel with endless freedom; all dharmas entering one Dharma gate, explaining them in inexpressible kalpas (eons) without exhaustion, with freedom; all dharmas entering the Buddha Dharma, benefiting sentient beings supremely, with freedom; all dharmas manifesting immeasurable and boundless forms, with freedom; all dharmas being unobstructed, real, immeasurable, and boundless like an illusionary net, speaking to sentient beings for immeasurable kalpas without exhaustion, with freedom. Buddha-child! These are the ten kinds of Dharma freedom of a Bodhisattva-Mahasattva. Buddha-child! A Bodhisattva-Mahasattva has ten kinds of body freedom. What are the ten? They are: causing all sentient beings to enter one's own body, with freedom; one's own body manifesting the bodies of all sentient beings, with freedom; all Buddha bodies manifesting as one Buddha body, with freedom; one Buddha body manifesting as all Buddha bodies, with freedom; placing all Buddha-lands within one's own body, with freedom; one Dharma body filling the three times, manifesting to sentient beings, with freedom; one body entering samadhi (meditative absorption), and countless bodies arising from samadhi, with freedom; one body attaining the most perfect enlightenment, manifesting a body like that of sentient beings, with freedom; all sentient beings' bodies becoming one sentient being's body, manifesting all sentient beings' bodies, with freedom; all sentient beings' bodies manifesting as the Dharma body, and the Dharma body manifesting as all sentient beings' bodies, with freedom. Buddha-child! These are the ten kinds of body freedom of a Bodhisattva-Mahasattva. Buddha-child! A Bodhisattva-Mahasattva has ten kinds of vow freedom. What are the ten? They are: all Bodhisattvas' vows being one's own vows, with freedom; using the power of all Buddhas' vows to achieve Bodhi (enlightenment), manifesting to sentient beings, with freedom; according to what is appropriate for them, causing all to achieve Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), with freedom; in countless asamkhya kalpas (immeasurably long periods of time), the great vow not ceasing, with freedom; being apart from the consciousness body and not attached to the wisdom body, yet manifesting all bodies, with freedom; not abandoning one's own affairs, yet being able to accomplish all others' affairs, with freedom; teaching and maturing all sentient beings, causing them not to regress, with freedom; practicing the Bodhisattva path in all asamkhya kalpas, never ceasing, with freedom; attaining perfect enlightenment in one pore, the power of the vow filling all Buddha-lands, for each and every sentient being
示現不可說不可說世界愿自在；說一句法，法雲普覆一切法界，震實法雷、耀明解脫電光、澍甘露法雨，充滿一切眾生心願愿自在。佛子！是為菩薩摩訶薩十種愿自在。
「佛子！菩薩摩訶薩有十種境界自在。何等為十？所謂：菩薩在法界境界而示現在眾生境界、在佛境界而示現在眾魔境界、在涅槃境界而不離生死境界、在一切智境界而不離菩薩境界、在寂滅境界而不捨散亂眾生境界、在離一切虛妄境界而不離虛妄境界、在莊嚴力境界而示現非一切智境界、在無眾生實際境界而不捨化度一切眾生境界、在諸禪三昧解脫通明智離欲境界而示現一切世界受生、在如來行菩提莊嚴境界而示現聲聞緣覺寂靜威儀境界。佛子！是為菩薩摩訶薩十種境界自在。
「佛子！菩薩摩訶薩有十種智自在。何等為十？所謂：無盡辯智自在；不惑一切陀羅尼智自在；法定知一切眾生諸根智自在；於一念中以無礙心智，悉知一切眾生心、心數法智自在；知一切眾生心、心使煩惱習氣隨病對治法智自在；於一念中深入如來十力智自在；無礙智知三世眾生隨時度脫智自在；於一念中成等正覺示現一切眾生智自在；於一眾生想了達一切眾生業行智自在；於一眾生音聲示現一切眾生音聲智自在。佛子！是為菩薩摩訶薩十種智自在。
【現代漢語翻譯】 現代漢語譯本 示現不可說不可說世界（指數量極多，無法用言語表達的世界）的願力自在；說一句法，法雲普遍覆蓋一切法界（指宇宙萬物存在的領域），震動真實的法雷，閃耀明瞭解脫的電光，降下甘露般的法雨，充滿一切眾生的心願，願力自在。佛子！這就是菩薩摩訶薩（指偉大的菩薩）的十種願力自在。 『佛子！菩薩摩訶薩有十種境界自在。是哪十種呢？所謂：菩薩在法界（指宇宙萬物存在的領域）的境界，卻示現在眾生的境界；在佛的境界，卻示現在眾魔的境界；在涅槃（指解脫的境界）的境界，卻不離開生死的境界；在一切智（指佛的智慧）的境界，卻不離開菩薩的境界；在寂滅（指平靜的狀態）的境界，卻不捨棄散亂眾生的境界；在遠離一切虛妄的境界，卻不離開虛妄的境界；在莊嚴力（指裝飾和力量）的境界，卻示現非一切智的境界；在無眾生實際（指沒有真實存在的眾生）的境界，卻不捨棄化度一切眾生的境界；在諸禪三昧（指禪定）解脫通明智離欲的境界，卻示現一切世界受生；在如來行菩提（指佛的修行和覺悟）莊嚴的境界，卻示現聲聞緣覺（指小乘修行者）寂靜威儀的境界。佛子！這就是菩薩摩訶薩的十種境界自在。』 『佛子！菩薩摩訶薩有十種智慧自在。是哪十種呢？所謂：無盡辯才的智慧自在；不迷惑於一切陀羅尼（指總持法門）的智慧自在；確定瞭解一切眾生諸根（指眾生的感知能力）的智慧自在；在一念之間以無礙的心智，完全瞭解一切眾生的心、心所法（指心理活動）的智慧自在；瞭解一切眾生的心、心使煩惱習氣（指煩惱的習慣）隨病對治（指根據病癥治療）的智慧自在；在一念之間深入如來十力（指佛的十種力量）的智慧自在；以無礙的智慧瞭解三世眾生（指過去、現在、未來）隨時度脫的智慧自在；在一念之間成就等正覺（指佛的覺悟）示現一切眾生的智慧自在；從一個眾生的想法了達一切眾生的業行（指行為和因果）的智慧自在；從一個眾生的聲音示現一切眾生的聲音的智慧自在。佛子！這就是菩薩摩訶薩的十種智慧自在。』
【English Translation】 English version Manifesting the power of will freely in inexpressible, countless worlds; uttering one phrase of Dharma, the Dharma cloud universally covers all Dharma realms (the realm where all things exist), shaking the thunder of true Dharma, illuminating the light of liberation, pouring down the sweet rain of Dharma, fulfilling the wishes of all sentient beings, the power of will is free. Oh, sons of Buddha! These are the ten kinds of freedom of will of a Bodhisattva Mahasattva (a great Bodhisattva). 'Oh, sons of Buddha! A Bodhisattva Mahasattva has ten kinds of freedom in realms. What are the ten? They are: a Bodhisattva is in the realm of Dharma (the realm where all things exist), yet manifests in the realm of sentient beings; in the realm of Buddha, yet manifests in the realm of demons; in the realm of Nirvana (the state of liberation), yet does not leave the realm of birth and death; in the realm of all-knowing wisdom (Buddha's wisdom), yet does not leave the realm of Bodhisattva; in the realm of tranquility, yet does not abandon the realm of scattered sentient beings; in the realm of being apart from all illusions, yet does not leave the realm of illusions; in the realm of the power of adornment, yet manifests the realm of not being all-knowing; in the realm of no actual sentient beings (no truly existing sentient beings), yet does not abandon the realm of transforming all sentient beings; in the realm of all Dhyana (meditation), Samadhi (concentration), liberation, clear wisdom, and detachment, yet manifests being born in all worlds; in the realm of the adornment of the Tathagata's (Buddha's) practice of Bodhi (enlightenment), yet manifests the tranquil and dignified realm of Sravakas (hearers) and Pratyekabuddhas (solitary realizers). Oh, sons of Buddha! These are the ten kinds of freedom in realms of a Bodhisattva Mahasattva.' 'Oh, sons of Buddha! A Bodhisattva Mahasattva has ten kinds of freedom in wisdom. What are the ten? They are: the freedom of inexhaustible eloquence; the freedom of wisdom that is not confused by all Dharanis (mantras); the freedom of wisdom that determines and knows all the faculties of all sentient beings; the freedom of wisdom that, in one thought, with unobstructed mind, fully knows the minds and mental activities of all sentient beings; the freedom of wisdom that knows the minds, mental afflictions, and habitual tendencies of all sentient beings, and treats them according to their illnesses; the freedom of wisdom that, in one thought, deeply penetrates the ten powers of the Tathagata (Buddha's ten powers); the freedom of unobstructed wisdom that knows when to liberate sentient beings of the three times (past, present, and future); the freedom of wisdom that, in one thought, achieves perfect enlightenment and manifests to all sentient beings; the freedom of wisdom that understands the actions of all sentient beings from the thought of one sentient being; the freedom of wisdom that manifests the voices of all sentient beings from the voice of one sentient being. Oh, sons of Buddha! These are the ten kinds of freedom in wisdom of a Bodhisattva Mahasattva.'
「佛子！菩薩摩訶薩有十種通自在。何等為十？所謂：一切世界示現身、一身境界通自在；於一如來大眾中坐聽受正法，悉能聞持一切諸佛大眾會法通自在；於一眾生一念境界成不可說無上菩提，一切眾生無不知者通自在；出一妙音皆能充遍一切世界，出生一切音聲各各別異，一切眾生無不開解通自在；於一念中示現盡過去際劫，一切眾生諸業果報無不知者通自在；令一切世界皆悉莊嚴通自在；觀察三世平等通自在；出生一切諸佛菩提及眾生愿，放大法光明通自在；一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、帝釋、梵王，及一切聲聞、緣覺、諸菩薩等，悉恭敬尊重，善能護持諸如來力，一切善根通自在。佛子！略說菩薩平等觀察一切諸法通自在。佛子！是為菩薩摩訶薩十種通自在。
「佛子！菩薩摩訶薩有十種神力自在。何等為十？所謂：以不可說世界入一微塵神力自在；於一微塵中顯現一切法界等一切佛剎神力自在；於一毛孔皆悉容受一切大海，能持遊行一切世界，不令眾生有恐怖心神力自在；以一切世界內己身中，悉能顯現一切眾事神力自在；以一毛系不可思議金剛圍山，悉持遊行一切世界，不令眾生有恐怖心神力自在；不可說劫示現一劫，一劫示現不可說諸成、敗劫，不令眾生有
【現代漢語翻譯】 現代漢語譯本：佛子！菩薩摩訶薩有十種神通自在。是哪十種呢？ 所謂：在一切世界示現身形，一身境界通達自在；在一位如來的大眾中坐著聽受正法，能夠聽聞並領會一切諸佛大眾集會所說的法，通達自在；在一眾生一念的境界中成就不可言說的無上菩提，一切眾生沒有不知道的，通達自在；發出一微妙的聲音，能夠充滿一切世界，出生一切音聲，各各不同，一切眾生沒有不理解的，通達自在；在一念之中示現過去無盡的劫數，一切眾生的諸業果報沒有不知道的，通達自在；令一切世界都莊嚴，通達自在；觀察過去、現在、未來三世平等，通達自在；出生一切諸佛的菩提以及眾生的願望，放大法光明，通達自在；一切天、龍、夜叉（Yaksha，一種守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神）、帝釋（Indra，眾神之王）、梵王（Brahma，創造之神），以及一切聲聞、緣覺、諸菩薩等，都恭敬尊重，善於護持諸如來的力量，一切善根通達自在。佛子！簡略地說，菩薩平等觀察一切諸法，通達自在。佛子！這就是菩薩摩訶薩的十種神通自在。 佛子！菩薩摩訶薩有十種神力自在。是哪十種呢？所謂：以不可言說的世界進入一微塵之中，神力自在；在一微塵中顯現一切法界等一切佛剎，神力自在；在一個毛孔中都能容納一切大海，能夠承載一切世界，不讓眾生有恐怖之心，神力自在；將一切世界納入自身之中，能夠顯現一切事物，神力自在；用一根毛繫住不可思議的金剛圍山，能夠承載一切世界，不讓眾生有恐怖之心，神力自在；將不可言說的劫數示現為一劫，將一劫示現為不可言說的成、敗劫，不讓眾生有
【English Translation】 English version: 'Buddha's children! The Bodhisattva Mahasattvas have ten kinds of unobstructed spiritual powers. What are these ten? They are: manifesting bodies in all worlds, being unobstructed and free in the realm of one body; sitting in the assembly of one Tathagata, listening to and receiving the true Dharma, being able to hear and uphold all the Dharma spoken in the assemblies of all Buddhas, being unobstructed and free; achieving unspeakable supreme Bodhi in the realm of one thought of one sentient being, with all sentient beings knowing it, being unobstructed and free; emitting a subtle sound that can pervade all worlds, producing all kinds of sounds that are each distinct, with all sentient beings understanding them, being unobstructed and free; manifesting the past endless kalpas in one thought, with all sentient beings knowing their karmic retributions, being unobstructed and free; making all worlds adorned, being unobstructed and free; observing the equality of the three times (past, present, and future), being unobstructed and free; bringing forth the Bodhi of all Buddhas and the vows of sentient beings, emitting great Dharma light, being unobstructed and free; all Devas (gods), Nagas (dragons), Yakshas (a type of guardian spirit), Gandharvas (celestial musicians), Asuras (a type of warring god), Garudas (a type of bird-like god), Kinnaras (a type of half-human, half-bird god), Mahoragas (a type of serpent god), Indra (king of the gods), Brahma (creator god), and all Sravakas (hearers), Pratyekabuddhas (solitary realizers), and Bodhisattvas, all respectfully honor, and are good at protecting the power of all Tathagatas, being unobstructed and free in all good roots. Buddha's children! Briefly speaking, the Bodhisattva equally observes all dharmas, being unobstructed and free. Buddha's children! These are the ten kinds of unobstructed spiritual powers of the Bodhisattva Mahasattvas.' English version: 'Buddha's children! The Bodhisattva Mahasattvas have ten kinds of divine power and freedom. What are these ten? They are: entering an unspeakable number of worlds into one mote of dust, having divine power and freedom; manifesting all Dharma realms and all Buddha lands within one mote of dust, having divine power and freedom; being able to contain all the great oceans within one pore, and being able to support all worlds without causing fear in sentient beings, having divine power and freedom; containing all worlds within one's own body, and being able to manifest all things, having divine power and freedom; using one hair to tie up the inconceivable Vajra Mountain, and being able to support all worlds without causing fear in sentient beings, having divine power and freedom; manifesting an unspeakable number of kalpas as one kalpa, and manifesting one kalpa as an unspeakable number of kalpas of formation and destruction, without causing fear in sentient beings, having
恐怖心神力自在；於一切世界示現水、火、風災成敗，不令眾生有恐怖心神力自在；一切世界水、火、風災壞時，悉能住持一切眾生資生之具神力自在；以不可思議世界置於掌中，遠擲他方過不可說世界，不令眾生有恐怖心神力自在；令一切眾生解一切佛剎猶如虛空神力自在。佛子！是為菩薩摩訶薩十種神力自在。
「佛子！菩薩摩訶薩有十種力自在。何等為十？所謂：眾生力自在，不捨眾生，教化調伏故；佛剎力自在，以不可說莊嚴具，莊嚴顯現諸佛剎故；法力自在，令一切身入無身故；劫力自在，不斷一切菩薩行故；佛力自在，覺悟生死，長寢眾生故；行力自在，攝取一切菩薩行故；如來力自在，度脫一切眾生故；無師智力自在，自然覺悟一切法故；一切智力自在，一切智人智覺悟故；大悲力自在，不捨一切眾生故。佛子！是為菩薩摩訶薩十種力自在。佛子！是為菩薩摩訶薩眾生自在等十種自在。若菩薩摩訶薩成就此十種自在者，欲成無上菩提，不成無上菩提，自在隨意；雖成菩提，而亦不斷菩薩諸行。何以故？菩薩摩訶薩出生諸大愿故，善巧方便示現無量自在法門。
「佛子！菩薩摩訶薩有十種遊戲神通。何等為十？所謂：菩薩摩訶薩于眾生身作佛剎身，而不壞眾生身，是為第一遊戲神通；菩薩摩
【現代漢語翻譯】 現代漢語譯本 『恐怖心神力自在』：能自在地運用令人恐懼的心靈力量；『於一切世界示現水、火、風災成敗』：在所有世界中示現水災、火災、風災的發生和消退，『不令眾生有恐怖心神力自在』：卻不讓眾生因此感到恐懼，這是心神力量的自在運用；『一切世界水、火、風災壞時，悉能住持一切眾生資生之具神力自在』：當所有世界因水、火、風災毀滅時，能夠運用神力維持所有眾生的生活所需，這是神力的自在運用；『以不可思議世界置於掌中，遠擲他方過不可說世界，不令眾生有恐怖心神力自在』：能夠將不可思議的世界放在掌中，然後將其遠遠地拋到其他不可言說的世界，卻不讓眾生感到恐懼，這是心神力量的自在運用；『令一切眾生解一切佛剎猶如虛空神力自在』：能夠讓所有眾生理解所有佛剎都如同虛空一般，這是神力的自在運用。佛子！這就是菩薩摩訶薩的十種神力自在。 『佛子！菩薩摩訶薩有十種力自在。何等為十？』：佛子！菩薩摩訶薩有十種力量的自在運用。是哪十種呢？『所謂：眾生力自在，不捨眾生，教化調伏故』：第一種是眾生力自在，不捨棄眾生，通過教化來調伏他們；『佛剎力自在，以不可說莊嚴具，莊嚴顯現諸佛剎故』：第二種是佛剎力自在，用不可言說的莊嚴之物來莊嚴和顯現各個佛剎；『法力自在，令一切身入無身故』：第三種是法力自在，能使一切有形之身進入無形之境；『劫力自在，不斷一切菩薩行故』：第四種是劫力自在，在漫長的劫數中，菩薩的修行不會中斷；『佛力自在，覺悟生死，長寢眾生故』：第五種是佛力自在，能夠覺悟生死，喚醒那些長期沉睡的眾生；『行力自在，攝取一切菩薩行故』：第六種是行力自在，能夠攝取所有菩薩的修行；『如來力自在，度脫一切眾生故』：第七種是如來力自在，能夠度脫所有眾生；『無師智力自在，自然覺悟一切法故』：第八種是無師智力自在，能夠自然地覺悟一切法；『一切智力自在，一切智人智覺悟故』：第九種是一切智力自在，能夠像一切智者一樣覺悟；『大悲力自在，不捨一切眾生故』：第十種是大悲力自在，不捨棄任何一個眾生。佛子！這就是菩薩摩訶薩的十種力自在。佛子！這就是菩薩摩訶薩的眾生自在等十種自在。『若菩薩摩訶薩成就此十種自在者，欲成無上菩提，不成無上菩提，自在隨意；雖成菩提，而亦不斷菩薩諸行。何以故？菩薩摩訶薩出生諸大愿故，善巧方便示現無量自在法門。』：如果菩薩摩訶薩成就了這十種自在，那麼他想成就無上菩提，或者不成就無上菩提，都可以自在隨意；即使成就了菩提，也不會中斷菩薩的各種修行。為什麼呢？因為菩薩摩訶薩發出了各種大愿，善於運用方便法門來示現無量的自在法門。 『佛子！菩薩摩訶薩有十種遊戲神通。何等為十？』：佛子！菩薩摩訶薩有十種遊戲神通。是哪十種呢？『所謂：菩薩摩訶薩于眾生身作佛剎身，而不壞眾生身，是為第一遊戲神通』：第一種是菩薩摩訶薩能在眾生的身體上顯現佛剎的身體，卻不破壞眾生的身體，這就是第一種遊戲神通；
【English Translation】 English version 'The power of terrifying mental freedom': being free to wield terrifying mental power; 'manifesting the success and failure of water, fire, and wind disasters in all worlds': manifesting the occurrence and cessation of water, fire, and wind disasters in all worlds, 'not causing sentient beings to have terrifying mental freedom': yet not causing sentient beings to feel fear because of this, this is the free use of mental power; 'when all worlds are destroyed by water, fire, and wind disasters, being able to sustain all the necessities of life for all sentient beings, the power of freedom': when all worlds are destroyed by water, fire, and wind disasters, being able to use divine power to maintain the necessities of life for all sentient beings, this is the free use of divine power; 'placing an inconceivable world in the palm of the hand, throwing it far away to other unspeakable worlds, not causing sentient beings to have terrifying mental freedom': being able to place an inconceivable world in the palm of the hand, and then throw it far away to other unspeakable worlds, yet not causing sentient beings to feel fear, this is the free use of mental power; 'enabling all sentient beings to understand that all Buddha lands are like empty space, the power of freedom': being able to enable all sentient beings to understand that all Buddha lands are like empty space, this is the free use of divine power. O son of Buddha! These are the ten kinds of divine power freedom of the Bodhisattva Mahasattva. 'O son of Buddha! The Bodhisattva Mahasattva has ten kinds of power freedom. What are the ten?': O son of Buddha! The Bodhisattva Mahasattva has ten kinds of free use of power. What are these ten? 'Namely: the power of freedom over sentient beings, not abandoning sentient beings, teaching and subduing them': the first is the power of freedom over sentient beings, not abandoning sentient beings, and subduing them through teaching; 'the power of freedom over Buddha lands, using unspeakable adornments to adorn and manifest all Buddha lands': the second is the power of freedom over Buddha lands, using unspeakable adornments to adorn and manifest all Buddha lands; 'the power of freedom over Dharma, enabling all bodies to enter no-body': the third is the power of freedom over Dharma, being able to make all forms enter the formless realm; 'the power of freedom over kalpas, not interrupting all Bodhisattva practices': the fourth is the power of freedom over kalpas, in the long kalpas, the Bodhisattva's practice will not be interrupted; 'the power of freedom of the Buddha, awakening from birth and death, awakening sentient beings who have long been asleep': the fifth is the power of freedom of the Buddha, being able to awaken from birth and death, and awaken those sentient beings who have long been asleep; 'the power of freedom of practice, encompassing all Bodhisattva practices': the sixth is the power of freedom of practice, being able to encompass all Bodhisattva practices; 'the power of freedom of the Tathagata, liberating all sentient beings': the seventh is the power of freedom of the Tathagata, being able to liberate all sentient beings; 'the power of freedom of wisdom without a teacher, naturally awakening to all Dharmas': the eighth is the power of freedom of wisdom without a teacher, being able to naturally awaken to all Dharmas; 'the power of freedom of all wisdom, awakening like all wise ones': the ninth is the power of freedom of all wisdom, being able to awaken like all wise ones; 'the power of freedom of great compassion, not abandoning all sentient beings': the tenth is the power of freedom of great compassion, not abandoning any sentient being. O son of Buddha! These are the ten kinds of power freedom of the Bodhisattva Mahasattva. O son of Buddha! These are the ten kinds of freedom of the Bodhisattva Mahasattva, such as the freedom over sentient beings. 'If a Bodhisattva Mahasattva achieves these ten kinds of freedom, whether he wishes to achieve unsurpassed Bodhi or not, he is free to do as he pleases; even if he achieves Bodhi, he will not interrupt the various practices of the Bodhisattva. Why? Because the Bodhisattva Mahasattva has made various great vows, and is skilled in using expedient means to manifest immeasurable free Dharma doors. ' 'O son of Buddha! The Bodhisattva Mahasattva has ten kinds of playful supernatural powers. What are the ten?': O son of Buddha! The Bodhisattva Mahasattva has ten kinds of playful supernatural powers. What are these ten? 'Namely: the Bodhisattva Mahasattva can manifest the body of a Buddha land on the body of a sentient being, without destroying the body of the sentient being, this is the first playful supernatural power': the first is that the Bodhisattva Mahasattva can manifest the body of a Buddha land on the body of a sentient being, without destroying the body of the sentient being, this is the first playful supernatural power;
訶薩于佛剎身作眾生身，而不離佛剎身，是為第二遊戲神通；菩薩摩訶薩于佛身示現聲聞、緣覺身，而不減如來身，是為第三遊戲神通；菩薩摩訶薩于聲聞、緣覺身示現如來身，而不增長聲聞、緣覺身，是為第四遊戲神通；菩薩摩訶薩于菩薩身示現無上菩提身，而不捨菩薩行，是為第五遊戲神通；菩薩摩訶薩于無上菩提身示現菩薩身，而不減菩提身，是為第六遊戲神通；菩薩摩訶薩于涅槃界示現生死相續不絕，而不著涅槃界，是為第七遊戲神通；菩薩摩訶薩于生死界示現涅槃界，亦不究竟無餘涅槃，是為第八遊戲神通；菩薩摩訶薩正受三昧，行、住、坐、臥現諸威儀，而不捨于正受三昧，是為第九遊戲神通；菩薩摩訶薩於一佛所聞法受持，悉能往詣不可說佛所聽受正法，而不離本坐亦不分身、不起三昧，唸唸於一一三昧身門，出生不可說不可說三昧身門，一切諸劫猶可窮盡，菩薩出生三昧身門不可窮盡，是為第十遊戲神通。佛子！是為菩薩摩訶薩十種遊戲神通；若菩薩摩訶薩安住此法，則得一切諸佛無上大智遊戲神通。
「佛子！菩薩摩訶薩有十種勝行。何等為十？所謂：一切法界以無量方便門普現眾生勝行；以無量莊嚴，莊嚴一切世界普現眾生勝行；知出生一切眾生界皆悉如化勝行；于如來身出生菩薩身，于
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩在佛的剎土中，以眾生的身形出現，卻不離開佛的剎土之身，這是第二種遊戲神通；菩薩摩訶薩在佛身中示現聲聞、緣覺的身形，卻不減少如來之身，這是第三種遊戲神通；菩薩摩訶薩在聲聞、緣覺的身形中示現如來的身形，卻不增長聲聞、緣覺的身形，這是第四種遊戲神通；菩薩摩訶薩在菩薩的身形中示現無上菩提的身形，卻不捨棄菩薩的修行，這是第五種遊戲神通；菩薩摩訶薩在無上菩提的身形中示現菩薩的身形，卻不減少菩提之身，這是第六種遊戲神通；菩薩摩訶薩在涅槃的境界中示現生死相續不斷，卻不執著于涅槃的境界，這是第七種遊戲神通；菩薩摩訶薩在生死的境界中示現涅槃的境界，也不究竟進入無餘涅槃，這是第八種遊戲神通；菩薩摩訶薩正在受持三昧時，行、住、坐、臥都顯現各種威儀，卻不捨棄正受三昧，這是第九種遊戲神通；菩薩摩訶薩在一個佛的處所聽聞佛法並受持，能夠前往不可說的佛的處所聽受正法，卻不離開原來的座位，也不分身，不起三昧，唸唸之間在每一個三昧身門中，出生不可說不可說的三昧身門，一切的劫數尚可窮盡，菩薩出生三昧身門卻不可窮盡，這是第十種遊戲神通。佛子！這就是菩薩摩訶薩的十種遊戲神通；如果菩薩摩訶薩安住於此法，就能得到一切諸佛無上的大智慧遊戲神通。 佛子！菩薩摩訶薩有十種殊勝的修行。是哪十種呢？就是：以無量方便之門在一切法界普遍示現眾生的殊勝修行；以無量的莊嚴，莊嚴一切世界普遍示現眾生的殊勝修行；了知一切眾生界的出生都如幻化一般的殊勝修行；在如來身中出生菩薩身，在
【English Translation】 English version A Bodhisattva-Mahasattva manifests in the Buddha-field in the form of a sentient being, yet does not depart from the Buddha-field body; this is the second playful spiritual power. A Bodhisattva-Mahasattva manifests in the Buddha-body the forms of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), yet does not diminish the Tathagata (Thus Come One) body; this is the third playful spiritual power. A Bodhisattva-Mahasattva manifests in the forms of Sravakas and Pratyekabuddhas the form of the Tathagata, yet does not increase the forms of Sravakas and Pratyekabuddhas; this is the fourth playful spiritual power. A Bodhisattva-Mahasattva manifests in the Bodhisattva body the form of Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment), yet does not abandon the Bodhisattva practices; this is the fifth playful spiritual power. A Bodhisattva-Mahasattva manifests in the Anuttara-Samyak-Sambodhi body the Bodhisattva body, yet does not diminish the Bodhi (enlightenment) body; this is the sixth playful spiritual power. A Bodhisattva-Mahasattva manifests in the realm of Nirvana (liberation) the continuous succession of birth and death, yet is not attached to the realm of Nirvana; this is the seventh playful spiritual power. A Bodhisattva-Mahasattva manifests in the realm of birth and death the realm of Nirvana, yet does not ultimately enter into complete Nirvana without remainder; this is the eighth playful spiritual power. A Bodhisattva-Mahasattva, while rightly receiving Samadhi (meditative absorption), manifests all kinds of dignified conduct in walking, standing, sitting, and lying down, yet does not abandon the right reception of Samadhi; this is the ninth playful spiritual power. A Bodhisattva-Mahasattva, having heard and received the Dharma (teachings) at one Buddha's place, is able to go to inexpressible Buddha's places to hear and receive the true Dharma, yet does not leave the original seat, nor divide the body, nor arise from Samadhi. In every thought, from each Samadhi body-door, inexpressible and inexpressible Samadhi body-doors are born. All kalpas (eons) can be exhausted, but the Samadhi body-doors born from a Bodhisattva cannot be exhausted; this is the tenth playful spiritual power. O son of Buddha! These are the ten playful spiritual powers of a Bodhisattva-Mahasattva. If a Bodhisattva-Mahasattva abides in this Dharma, then they will obtain the unexcelled great wisdom playful spiritual powers of all Buddhas. O son of Buddha! A Bodhisattva-Mahasattva has ten superior practices. What are the ten? They are: the superior practice of universally manifesting sentient beings in all Dharma-realms through immeasurable expedient means; the superior practice of universally manifesting sentient beings by adorning all worlds with immeasurable adornments; the superior practice of knowing that the birth of all sentient being realms is like an illusion; the superior practice of giving birth to the Bodhisattva body from the Tathagata body, and in
菩薩身出生如來身勝行；于虛空界出生世界，於世界出生虛空界勝行；于生死界出生涅槃界，于涅槃界出生生死界勝行；於一眾生音聲出生一切佛法音聲勝行；于無量身門示現一身，於一身門示現分別一切諸身勝行；以一身充遍一切世界勝行，於一念中令一切眾生出生無量無邊法門，成等正覺勝行。佛子！是為菩薩摩訶薩十種勝行；若菩薩摩訶薩安住此行，則得一切諸佛無上大智勝行。◎
「◎佛子！菩薩摩訶薩有十種力。何等為十？所謂：直心力，於一切世界無染著故；深心力，不壞一切諸佛法故；方便力，究竟菩薩一切行故；智慧力，知一切眾生諸心行故；願力，令一切眾生愿滿足故；行力，盡一切未來際劫不斷絕故；乘力，出生普現一切諸乘不轉大乘故；遊戲神通力，於一毛道示現一切清凈世界，一切如來出興世故；菩提力，覺悟菩提與一切眾生念等故；轉法輪力，於一句法說一切眾生希望諸根故。佛子！是為菩薩摩訶薩十種力；若菩薩摩訶薩安住此力，則得一切諸佛一切智無上十力。
「佛子！菩薩摩訶薩有十種無畏。何等為十？所謂：菩薩摩訶薩悉能聞持一切問難，作如是念：『十方一切世界有來問我，若不能答，無有是處，乃至不見微畏之相。』不見微畏相故，菩薩究竟一切無畏，安住無畏
【現代漢語翻譯】 現代漢語譯本 菩薩以其身出生如來之身，這是殊勝的修行；在虛空界中出生世界，在世界中出生虛空界，這是殊勝的修行；在生死界中出生涅槃界，在涅槃界中出生生死界，這是殊勝的修行；從一個眾生的聲音中出生一切佛法的聲音，這是殊勝的修行；在無量身門中示現一個身體，在一個身體中示現分別的一切諸身，這是殊勝的修行；以一個身體充滿一切世界，這是殊勝的修行；在一念之間令一切眾生出生無量無邊的法門，成就等正覺，這是殊勝的修行。佛子！這就是菩薩摩訶薩（偉大的菩薩）的十種殊勝修行；如果菩薩摩訶薩安住于這些修行，就能獲得一切諸佛無上的大智慧殊勝修行。 佛子！菩薩摩訶薩有十種力量。是哪十種呢？分別是：直心力，因為對一切世界沒有染著；深心力，因為不破壞一切諸佛的法；方便力，因為究竟菩薩的一切修行；智慧力，因為知道一切眾生的各種心行；願力，因為令一切眾生的願望都滿足；行力，因為盡未來際劫都不間斷；乘力，因為出生普遍顯現一切諸乘而不退轉的大乘；遊戲神通力，因為在一毛孔中示現一切清凈世界，一切如來都出現於世；菩提力，因為覺悟菩提與一切眾生的念頭平等；轉法輪力，因為用一句法說出一切眾生希望的各種根器。佛子！這就是菩薩摩訶薩的十種力量；如果菩薩摩訶薩安住于這些力量，就能獲得一切諸佛一切智的無上十力。 佛子！菩薩摩訶薩有十種無畏。是哪十種呢？分別是：菩薩摩訶薩能夠聽聞並記住一切問難，並這樣想：『十方一切世界如果有來問我的，如果我不能回答，這是不可能的，甚至連一絲微小的畏懼之相都看不到。』因為看不到一絲微小的畏懼之相，菩薩就究竟一切無畏，安住于無畏之中。
【English Translation】 English version A Bodhisattva's body is born from the Tathagata's (Thus Come One) body, which is a superior practice; from the realm of emptiness, worlds are born, and from the world, the realm of emptiness is born, which is a superior practice; from the realm of birth and death, the realm of Nirvana is born, and from the realm of Nirvana, the realm of birth and death is born, which is a superior practice; from the voice of one sentient being, the voices of all Buddha-dharmas are born, which is a superior practice; in countless body-gates, one body is manifested, and in one body-gate, all the various bodies are manifested, which is a superior practice; with one body filling all worlds, which is a superior practice; in one thought, causing all sentient beings to give rise to immeasurable and boundless Dharma-gates, achieving perfect enlightenment, which is a superior practice. Oh, son of Buddha! These are the ten superior practices of a Bodhisattva Mahasattva (great Bodhisattva); if a Bodhisattva Mahasattva dwells in these practices, then they will attain the supreme great wisdom superior practice of all Buddhas. Oh, son of Buddha! A Bodhisattva Mahasattva has ten powers. What are the ten? They are: the power of straightforward mind, because they are not attached to any world; the power of profound mind, because they do not destroy any of the Buddhas' dharmas; the power of skillful means, because they perfect all the practices of a Bodhisattva; the power of wisdom, because they know all the mental activities of all sentient beings; the power of vows, because they fulfill the wishes of all sentient beings; the power of practice, because they never cease throughout all future kalpas; the power of the vehicle, because they give rise to the Great Vehicle that universally manifests all vehicles without turning back; the power of playful supernatural abilities, because in one pore they manifest all pure worlds, and all Tathagatas appear in the world; the power of Bodhi, because their enlightenment of Bodhi is equal to the thoughts of all sentient beings; the power of turning the Dharma wheel, because with one phrase of Dharma they speak to all sentient beings according to their various capacities. Oh, son of Buddha! These are the ten powers of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva dwells in these powers, then they will attain the supreme ten powers of all Buddhas' omniscient wisdom. Oh, son of Buddha! A Bodhisattva Mahasattva has ten kinds of fearlessness. What are the ten? They are: a Bodhisattva Mahasattva is able to hear and remember all questions and difficulties, and thinks thus: 'If there are any in the ten directions of all worlds who come to ask me, if I cannot answer, it is impossible, and I will not even see the slightest sign of fear.' Because they do not see the slightest sign of fear, the Bodhisattva ultimately achieves all fearlessness and dwells in fearlessness.
；一切眾生隨其所問，悉斷疑惑，是為第一無畏。菩薩摩訶薩一切語言音聲、一切文字，如來授記無礙辯才，究竟彼岸，作如是念：『十方世界一切眾生來問難我，若不能答，無有是處，乃至不見微畏之相。』不見微畏相故，悉能除滅一切疑惑，安住無畏，是為第二無畏。菩薩摩訶薩知一切法空，離我、我所，無造、無造者，無知者，無命者，無長養者、無福伽羅，離陰、界、入，離諸邪見，心如虛空，作如是念：『一切眾生若能令我起身、口、意惡，無有是處。何以故？菩薩常離我、我所故；若生怖畏，無有是處，乃至不見微畏之相。』不見微畏相故，行菩薩行不可沮壞，是為第三無畏。菩薩摩訶薩為諸佛所護，成如來力，行如來行，如來威儀未曾轉易，作如是念：『若有能來訶我威儀，無有是處，乃至不見微畏之相。』不見微畏相故，于大眾中說微妙法，是為第四無畏。菩薩摩訶薩身、口、意凈，遠離眾惡，作如是念：『若有能來訶我身、口、意惡，無有是處，乃至不見微畏之相。』不見微畏相故，悉能教化一切眾生，是為第五無畏。菩薩摩訶薩金剛力士常隨侍衛，一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、帝釋、梵王等常隨侍衛，尊敬供養，一切諸佛常護念之，菩薩作如是念：『一切眾
【現代漢語翻譯】 現代漢語譯本：一切眾生無論提出什麼問題，菩薩都能消除他們的疑惑，這是第一種無畏。菩薩摩訶薩對於一切語言音聲、一切文字，如來所授記的無礙辯才，都已達到究竟的彼岸，他們這樣想：『十方世界的一切眾生來問難我，如果我不能回答，這是不可能的，甚至連一絲微小的畏懼之相都不會有。』因為沒有一絲微小的畏懼之相，所以能夠消除一切疑惑，安住于無畏之中，這是第二種無畏。菩薩摩訶薩了知一切法皆空，遠離我與我所，沒有造作，沒有造作者，沒有知者，沒有命者，沒有長養者，沒有福伽羅（補特伽羅，指人），遠離陰、界、入，遠離各種邪見，心如虛空，他們這樣想：『一切眾生如果能讓我生起身、口、意惡，這是不可能的。』為什麼呢？因為菩薩常常遠離我與我所；如果生起怖畏，這是不可能的，甚至連一絲微小的畏懼之相都不會有。』因為沒有一絲微小的畏懼之相，所以菩薩的修行不會被阻礙破壞，這是第三種無畏。菩薩摩訶薩受到諸佛的護佑，成就如來的力量，行持如來的行為，如來的威儀從未改變，他們這樣想：『如果有誰能來指責我的威儀，這是不可能的，甚至連一絲微小的畏懼之相都不會有。』因為沒有一絲微小的畏懼之相，所以能在大眾中宣說微妙的佛法，這是第四種無畏。菩薩摩訶薩身、口、意清凈，遠離各種惡行，他們這樣想：『如果有誰能來指責我的身、口、意惡，這是不可能的，甚至連一絲微小的畏懼之相都不會有。』因為沒有一絲微小的畏懼之相，所以能夠教化一切眾生，這是第五種無畏。菩薩摩訶薩有金剛力士常隨侍衛，一切天、龍、夜叉（Yaksha，一種鬼神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種歌神）、摩睺羅伽（Mahoraga，一種大蟒神）、帝釋（Indra，天神之王）、梵王（Brahma，色界天之王）等常隨侍衛，尊敬供養，一切諸佛常常護念他們，菩薩這樣想：『一切眾
【English Translation】 English version: All sentient beings, whatever questions they may ask, the Bodhisattva can dispel their doubts; this is the first fearlessness. The Bodhisattva Mahasattva, regarding all languages and sounds, all written words, and the unobstructed eloquence prophesied by the Tathagata, has reached the ultimate shore. They think thus: 'If all sentient beings in the ten directions come to challenge me, and I cannot answer, it is impossible; I will not even have the slightest sign of fear.' Because there is not the slightest sign of fear, they can dispel all doubts and abide in fearlessness; this is the second fearlessness. The Bodhisattva Mahasattva knows that all dharmas are empty, free from self and what belongs to self, without creation, without a creator, without a knower, without a life, without a nurturer, without a 'pudgala' (person), free from the skandhas, the realms, and the entrances, free from all wrong views, their mind is like empty space. They think thus: 'If all sentient beings could cause me to generate evil in body, speech, or mind, it is impossible.' Why? Because the Bodhisattva is always free from self and what belongs to self; if fear arises, it is impossible, and they will not even have the slightest sign of fear.' Because there is not the slightest sign of fear, the Bodhisattva's practice cannot be obstructed or destroyed; this is the third fearlessness. The Bodhisattva Mahasattva is protected by all Buddhas, has attained the power of the Tathagata, practices the conduct of the Tathagata, and the Tathagata's dignified demeanor has never changed. They think thus: 'If anyone could come and criticize my dignified demeanor, it is impossible; I will not even have the slightest sign of fear.' Because there is not the slightest sign of fear, they can preach the subtle Dharma in the assembly; this is the fourth fearlessness. The Bodhisattva Mahasattva is pure in body, speech, and mind, and is free from all evil deeds. They think thus: 'If anyone could come and criticize my evil in body, speech, or mind, it is impossible; I will not even have the slightest sign of fear.' Because there is not the slightest sign of fear, they can teach all sentient beings; this is the fifth fearlessness. The Bodhisattva Mahasattva is always attended and protected by Vajra warriors, and all devas, nagas, yakshas (a type of spirit), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), Indra (king of the gods), Brahma (creator god), etc., always attend, respect, and make offerings to them. All Buddhas always protect and remember them. The Bodhisattva thinks thus: 'All beings'
魔、眷屬及諸外道，有見眾生來詣我所，能障礙我無上菩提，無有是處，乃至不見微畏之相。』不見微畏相故，安住無畏，歡喜修行菩薩行業，是為第六無畏。菩薩摩訶薩離癡正念，隨如來生，成就第一意根，作如是念：『一切諸佛所說正法，句身、味身隨順菩提，我若不能如法受持，無有是處，乃至不見微畏之相。』不見微畏相故，受持守護如來正法，是為第七無畏。菩薩摩訶薩具足成就巧方便智慧，究竟菩薩諸力彼岸，清凈直心，教化眾生，發大菩提愿；于眾生所起大悲故，于煩惱濁世而現受生、現受五欲，畜養妻子及諸眷屬，為化眾生故，菩薩復作是念：『我雖在此，不生惑亂障于菩提解脫三昧法門辯才；若能障礙，無有是處。何以故？菩薩於一切法而得自在，究竟彼岸；修菩薩行，安住菩提。一切世間受生惑亂所不能亂。若能惑亂，無有是處，乃至不見微畏之相。』不見微畏相故，於一切世界示現受生，是為第八無畏。菩薩摩訶薩舍離愚癡，知一切智；住菩薩道，乘于大乘；住一切智心力，示現聲聞、緣覺，不改威儀，菩薩作如是念：『我終不證聲聞、辟支佛道，我若受證，無有是處，乃至不見微畏之相。』不見微畏相故，安住無畏，悉能示現一切諸乘具足，究竟平等大乘，是為第九無畏。菩薩摩訶薩成就一
{ "translations": [ "現代漢語譯本：『魔（Mara，佛教中的惡魔）、其眷屬以及其他外道，如果看到眾生來到我這裡，能夠阻礙我證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），這是不可能的，我甚至連一絲微小的畏懼之相都不會有。』因為沒有一絲微小的畏懼之相，所以安住于無畏，歡喜地修行菩薩的行業，這是第六種無畏。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）遠離愚癡，保持正念，隨順如來（Tathagata，佛的稱號）的教導而生，成就第一意根，並這樣想：『一切諸佛所說的正法，無論是句子的含義還是味道，都順應菩提，如果我不能如法受持，這是不可能的，我甚至連一絲微小的畏懼之相都不會有。』因為沒有一絲微小的畏懼之相，所以受持守護如來的正法，這是第七種無畏。菩薩摩訶薩具足成就巧妙方便的智慧，究竟達到菩薩諸力的彼岸，保持清凈正直的心，教化眾生，發起大菩提愿；因為對眾生生起大悲心，所以在煩惱濁世中示現受生，示現接受五欲（五種感官慾望），畜養妻子和眷屬，爲了教化眾生，菩薩又這樣想：『我雖然身處其中，但不會產生迷惑，不會障礙菩提、解脫、三昧（Samadhi，禪定）法門和辯才；如果能被障礙，這是不可能的。為什麼呢？因為菩薩對於一切法都獲得了自在，究竟到達了彼岸；修行菩薩行，安住于菩提。一切世間的受生迷惑都不能使我迷惑。如果能使我迷惑，這是不可能的，我甚至連一絲微小的畏懼之相都不會有。』因為沒有一絲微小的畏懼之相，所以在一切世界示現受生，這是第八種無畏。菩薩摩訶薩舍離愚癡，了知一切智（Sarvajna，佛的智慧）；安住于菩薩道，乘坐大乘（Mahayana，佛教宗派之一）；安住於一切智的心力，示現聲聞（Sravaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人），不改變威儀，菩薩這樣想：『我最終不會證得聲聞、辟支佛道，如果我接受證得，這是不可能的，我甚至連一絲微小的畏懼之相都不會有。』因為沒有一絲微小的畏懼之相，所以安住于無畏，能夠示現一切諸乘的具足，究竟平等的大乘，這是第九種無畏。菩薩摩訶薩成就一", "現代漢語譯本：切諸佛法，於一切法得自在力，於一切法得無礙智，於一切法得無所畏，於一切法得無障礙，於一切法得無所著，於一切法得無所依，於一切法得無所住，於一切法得無所壞，於一切法得無所動，於一切法得無所退，於一切法得無所轉，於一切法得無所失，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得無所造，於一切法得無所成，於一切法得無所壞，於一切法得無所散，於一切法得無所離，於一切法得無所異，於一切法得無所滅，於一切法得無所盡，於一切法得無所生，於一切法得無所起，於一切法得無所作，於一切法得
切諸白凈法，積集善根，成滿一切，諸愿通明，堅住菩提，具足成滿菩薩諸行；於一切佛所頂受如來一切智記，教化眾生不捨菩薩行，作如是念：『其有眾生應受化者，若不能應時示現如來境界，無有是處，乃至不見微畏之相。』不見微畏相故，安住無畏，隨受化者，普為應現如來境界，而亦不斷菩薩願行，是為第十無畏。佛子！是為菩薩摩訶薩十種無畏；若菩薩摩訶薩安住此法，則得一切諸佛無上無畏，而亦不捨菩薩無畏。◎
大方廣佛華嚴經卷第三十九 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第四十
東晉天竺三藏佛馱跋陀羅譯
離世間品第三十三之五
「◎佛子！菩薩摩訶薩有十種不共法。何等為十？所謂：菩薩摩訶薩修習六波羅蜜不由他悟，平等心施無所慳吝，持戒清凈遠離惡戒，忍辱成就心不可動，勤修精進於一切劫未曾退轉，深入禪定離一切亂，出生智慧遠離邪見。是為菩薩摩訶薩修習六波羅蜜，隨順波羅蜜道，不由他悟第一不共法。
「菩薩摩訶薩攝一切眾生而饒益之，常以法施，於一切眾生和顏愛語遠離惡言，於一切眾生常起樂心真實利益，令一切眾生解悟菩提遠離噁心，具足成就平等實義，是為菩薩摩訶薩攝取眾生
【現代漢語翻譯】 現代漢語譯本 斷絕一切清凈之法，積累善根，圓滿一切願望，通達明瞭，堅定安住于菩提，具足圓滿菩薩的各種修行；在一切佛所接受如來一切智的授記，教化眾生不捨棄菩薩的修行，並作這樣的念頭：『如果有眾生應該被教化，如果不能及時示現如來的境界，這是不可能的，甚至連微小的畏懼之相都不會有。』因為不見微小的畏懼之相，所以安住于無畏，隨著被教化者的需要，普遍示現如來的境界，但也不斷絕菩薩的願行，這就是第十種無畏。佛子！這就是菩薩摩訶薩的十種無畏；如果菩薩摩訶薩安住於此法，就能得到一切諸佛無上的無畏，也不會捨棄菩薩的無畏。 「佛子！菩薩摩訶薩有十種不共之法。哪十種呢？就是：菩薩摩訶薩修習六波羅蜜（六種到達彼岸的方法）不由他人開悟，以平等心佈施沒有絲毫吝嗇，持戒清凈遠離惡戒，忍辱成就心不動搖，勤修精進在一切劫中未曾退轉，深入禪定遠離一切散亂，生出智慧遠離邪見。這就是菩薩摩訶薩修習六波羅蜜，隨順波羅蜜之道，不由他人開悟的第一種不共之法。 「菩薩摩訶薩攝受一切眾生並饒益他們，常常以佛法佈施，對一切眾生和顏悅色，說愛語，遠離惡語，對一切眾生常常生起快樂的心，給予真實的利益，使一切眾生理解覺悟菩提，遠離噁心，具足成就平等真實的意義，這就是菩薩摩訶薩攝取眾生
【English Translation】 English version Cutting off all pure dharmas, accumulating roots of goodness, fulfilling all vows, being thoroughly clear, firmly abiding in Bodhi, fully accomplishing all the practices of a Bodhisattva; receiving the prediction of the Tathagata's (Thus Come One) omniscience at all Buddhas' places, teaching sentient beings without abandoning the Bodhisattva's practice, and making such a thought: 'If there are sentient beings who should be taught, if one cannot immediately manifest the realm of the Tathagata, it is impossible, and even the slightest sign of fear will not be seen.' Because no slight sign of fear is seen, one abides in fearlessness, universally manifesting the realm of the Tathagata according to the needs of those being taught, but also not cutting off the Bodhisattva's vows and practices, this is the tenth fearlessness. Buddhas' sons! These are the ten kinds of fearlessness of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abides in this dharma, then one will obtain the unsurpassed fearlessness of all Buddhas, and also not abandon the Bodhisattva's fearlessness. 「Buddhas' sons! A Bodhisattva Mahasattva has ten uncommon dharmas. What are the ten? They are: A Bodhisattva Mahasattva cultivates the six paramitas (six perfections to reach the other shore) without being enlightened by others, gives with an equal mind without any stinginess, upholds precepts purely and stays away from evil precepts, achieves patience with an unmoving mind, diligently practices vigor without ever retreating in all kalpas (eons), deeply enters samadhi (meditative absorption) and stays away from all distractions, and generates wisdom and stays away from wrong views. This is the first uncommon dharma of a Bodhisattva Mahasattva cultivating the six paramitas, following the path of the paramitas, without being enlightened by others. 「A Bodhisattva Mahasattva gathers all sentient beings and benefits them, often gives the Dharma, is kind and speaks loving words to all sentient beings, stays away from harsh words, often generates a joyful mind towards all sentient beings, gives real benefits, enables all sentient beings to understand and awaken to Bodhi, stays away from evil minds, and fully achieves the equal and real meaning, this is how a Bodhisattva Mahasattva gathers sentient beings
，隨順攝道，不由他悟第二不共法。
「菩薩摩訶薩善解迴向，不求果報，隨順迴向諸佛菩提，不著一切世間三昧，迴向佛智饒益眾生，是為菩薩摩訶薩善解迴向，專求一切諸佛善根、無上智慧饒益眾生，不由他悟第三不共法。
「菩薩摩訶薩善巧方便、究竟彼岸，隨順世間、親近世間而無疲厭。正向聖行，遠離一切聲聞、緣覺出要之道，教化成熟一切眾生，不著己樂；善知一切諸禪解脫三昧、正受三昧，起于諸三昧而得自在。于生死中，心無疲厭，游于生死如園觀想；安住一切諸魔宮殿，示現帝釋，梵王無量自在；於一切生死，慧光明凈、照除癡闇；於一切眾舍家出家，不著異見。示現一切世間書疏、文誦、談論、語言、算術、印法、一切娛樂，現為女身，才術巧妙能轉人心。於世間法、離世間法悉能問答，究竟彼岸；於世間事、離世間事，亦悉究竟到于彼岸；常觀眾生，示現一切聲聞、緣覺，不轉威儀，不忘大乘；于唸唸中，現成如來無上菩提，而亦不斷菩薩所行，是為菩薩摩訶薩具足修習巧妙方便，到于彼岸，不由他悟第四不共法。
「菩薩摩訶薩善知俱變三昧、翻覆三昧，遊戲智慧通明，究竟智慧彼岸。常在涅槃而現生死門，知無眾生際而教化成熟一切眾生，常在究竟寂滅彼岸而示現處熾
【現代漢語翻譯】 現代漢語譯本：'隨順攝道，不由他悟'是菩薩的第二不共法。 菩薩摩訶薩善於理解迴向，不求果報，而是隨順迴向諸佛的菩提，不執著於一切世間的三昧，迴向佛的智慧以饒益眾生。這就是菩薩摩訶薩善於理解迴向的表現，他們專注于追求一切諸佛的善根和無上智慧，以饒益眾生，不依賴他人開悟，這是菩薩的第三不共法。 菩薩摩訶薩善於運用巧妙的方便法門，達到究竟的彼岸。他們隨順世間，親近世間而不感到疲倦。他們正向聖行，遠離一切聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，靠自己領悟佛法的人）的出離之道，教化成熟一切眾生，不執著于自己的快樂。他們善於瞭解一切諸禪定、解脫、三昧（samadhi，禪定）和正受三昧，能夠自在地出入各種三昧。在生死輪迴中，他們內心沒有疲倦，視生死如遊園觀賞。他們安住於一切魔宮殿，示現帝釋（Indra，天神之王）、梵王（Brahma，創造之神）的無量自在。在一切生死中，他們的智慧光明清凈，能夠照破愚癡的黑暗。在一切眾生中，他們捨棄家庭出家，不執著于異端邪見。他們示現一切世間的書寫、誦讀、談論、語言、算術、印法和一切娛樂活動，甚至示現為女性，以巧妙的才藝來轉變人心。他們能夠回答世間法和出世間法的問題，達到究竟的彼岸。對於世間和出世間的事，他們也都達到究竟的彼岸。他們常常觀察眾生，示現一切聲聞和緣覺，不改變威儀，不忘失大乘（Mahayana，佛教的一個主要流派）的教義。在每一個念頭中，他們都示現成就如來的無上菩提，但也不斷菩薩的修行。這就是菩薩摩訶薩具足修習巧妙方便，到達彼岸，不依賴他人開悟的第四不共法。 菩薩摩訶薩善於瞭解俱變三昧和翻覆三昧，他們的遊戲智慧通透明徹，達到智慧的彼岸。他們常在涅槃（nirvana，佛教的最高境界）中，卻示現生死之門。他們知道眾生沒有邊際，卻教化成熟一切眾生。他們常在究竟寂滅的彼岸，卻示現處於熾盛的生死之中。
【English Translation】 English version: 'Following the path and not being enlightened by others' is the second unique dharma of a Bodhisattva. A Bodhisattva Mahasattva is skilled in understanding dedication, not seeking rewards, but dedicating towards the Bodhi of all Buddhas, not clinging to any worldly samadhi, and dedicating the wisdom of the Buddha to benefit sentient beings. This is how a Bodhisattva Mahasattva is skilled in understanding dedication, focusing on seeking the roots of goodness and supreme wisdom of all Buddhas to benefit sentient beings, not relying on others for enlightenment, which is the third unique dharma of a Bodhisattva. A Bodhisattva Mahasattva is skilled in using skillful means to reach the ultimate shore. They follow the world, are close to the world without feeling weary. They are directed towards holy conduct, staying away from the path of liberation of all Sravakas (those who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), educating and maturing all sentient beings, not clinging to their own happiness. They are skilled in understanding all dhyanas, liberations, samadhis, and right samadhis, and can freely enter and exit various samadhis. In the cycle of birth and death, their hearts are not weary, viewing birth and death as strolling in a garden. They reside in all the palaces of demons, manifesting the boundless freedom of Indra (king of the gods) and Brahma (the creator god). In all births and deaths, their wisdom is bright and pure, able to dispel the darkness of ignorance. Among all sentient beings, they renounce their families and become monks, not clinging to heterodox views. They manifest all worldly writings, recitations, discussions, languages, arithmetic, seal methods, and all entertainments, even manifesting as women, using their skillful talents to transform people's hearts. They can answer questions about worldly and transcendental dharmas, reaching the ultimate shore. Regarding worldly and transcendental matters, they also reach the ultimate shore. They constantly observe sentient beings, manifesting as Sravakas and Pratyekabuddhas, without changing their dignified demeanor, and without forgetting the teachings of the Mahayana (a major branch of Buddhism). In every thought, they manifest the attainment of the unsurpassed Bodhi of the Tathagata, but also continue the practices of a Bodhisattva. This is how a Bodhisattva Mahasattva is fully equipped with skillful means, reaching the shore, and not relying on others for enlightenment, which is the fourth unique dharma. A Bodhisattva Mahasattva is skilled in understanding the samadhi of simultaneous change and the samadhi of reversal, their playful wisdom is clear and penetrating, reaching the shore of wisdom. They are always in Nirvana (the highest state in Buddhism), yet they manifest the gate of birth and death. They know that sentient beings are without limit, yet they educate and mature all sentient beings. They are always on the shore of ultimate tranquility, yet they manifest being in the midst of blazing birth and death.
然煩惱，常在金剛一妙法身而現眾生無量身門，常能正受諸禪三昧而現眾生五欲娛樂，常樂寂靜遠離三界而教化一切眾生長養善根，常樂正法而現百千天女圍繞共相娛樂，百福相好莊嚴其身而現貧賤鄙陋之形，常離諸惡長養善業而現受生一切惡道，究竟到于佛智彼岸而亦不捨菩薩智身。菩薩成就如是等無量智慧，一切聲聞、緣覺無能知者，何況一切童蒙眾生？是為菩薩摩訶薩第五不共法。
「菩薩摩訶薩身、口、意業，智慧為首，一切威儀、諸業清凈。成就大慈，永離殺心；乃至遠離邪見，具足正見，是為菩薩摩訶薩身、口、意業隨智慧行第六不共法。
「菩薩摩訶薩成就大悲，不捨一切眾生，代一切眾生受諸地獄、畜生、餓鬼、閻羅王苦。利益眾生，心無疲厭，度脫一切諸群生界；於一切欲樂，心無染著；常為眾生滅諸苦陰，不捨大悲，是為菩薩摩訶薩第七不共法。
「菩薩摩訶薩為一切眾生之所愛敬，帝釋、梵王、四天王等皆恭敬供養；一切眾生心常樂見，無有厭足。何以故？菩薩本修行業，心無染著，皆悉清凈，威儀具足故，一切眾生樂見無厭，是為菩薩摩訶薩第八不共法。
「菩薩摩訶薩一切智心堅固正直，以大莊嚴而莊嚴之；雖至難處、諸惡人處、聲聞、緣覺處，終不退失一切智
【現代漢語翻譯】 現代漢語譯本：然而，煩惱常常在金剛般堅固的微妙法身中顯現眾生無量的身形，常常能夠正確地體驗各種禪定三昧，卻又顯現眾生五欲的享樂，常常喜愛寂靜，遠離三界，卻又教化一切眾生，增長他們的善根，常常喜愛正法，卻又顯現百千天女圍繞共同娛樂，以百福相好莊嚴自身，卻又顯現貧賤鄙陋的形象，常常遠離各種惡行，增長善業，卻又顯現受生於一切惡道，最終到達佛的智慧彼岸，卻也不捨棄菩薩的智慧之身。菩薩成就如此等等無量的智慧，一切聲聞（聽聞佛法而修行的人）、緣覺（獨自悟道的人）都無法知曉，更何況一切懵懂無知的眾生呢？這是菩薩摩訶薩（大菩薩）的第五種不共法（不與他人相同的特質）。 菩薩摩訶薩的身、口、意業，以智慧為首，一切威儀、各種行為都清凈。成就大慈悲心，永遠遠離殺害之心；乃至遠離邪見，具足正見，這是菩薩摩訶薩的身、口、意業隨著智慧而行的第六種不共法。 菩薩摩訶薩成就大悲心，不捨棄一切眾生，代替一切眾生承受地獄、畜生、餓鬼、閻羅王（地獄之主）的痛苦。利益眾生，心中沒有疲憊厭倦，救度一切眾生界；對於一切慾望享樂，心中沒有染著；常常爲了眾生滅除各種痛苦的陰影，不捨棄大悲心，這是菩薩摩訶薩的第七種不共法。 菩薩摩訶薩為一切眾生所愛戴敬仰，帝釋（天神之王）、梵王（色界天之主）、四天王（守護世界的四位天神）等都恭敬供養；一切眾生心中常常樂意見到菩薩，沒有厭倦滿足的時候。為什麼呢？因為菩薩本來修行的行為，心中沒有染著，都清凈無染，威儀具足的緣故，一切眾生樂意見到菩薩而沒有厭倦，這是菩薩摩訶薩的第八種不共法。 菩薩摩訶薩的一切智慧之心堅固正直，以大莊嚴來莊嚴它；即使到了艱難困苦的地方、各種惡人所在的地方、聲聞、緣覺所在的地方，最終也不會退失一切智慧。
【English Translation】 English version: However, afflictions often manifest countless forms of sentient beings within the adamantine, wondrous Dharma body, constantly experiencing various samadhi (meditative absorption) while also displaying the five desires for sentient beings' enjoyment, often delighting in tranquility and detachment from the three realms, yet teaching all sentient beings and nurturing their roots of goodness, often delighting in the true Dharma while manifesting hundreds and thousands of heavenly maidens surrounding and enjoying together, adorning themselves with the marks of a hundred blessings, yet appearing in poor and lowly forms, often departing from all evil and nurturing good deeds, yet appearing to be born in all evil realms, ultimately reaching the shore of Buddha's wisdom, yet not abandoning the wisdom body of a Bodhisattva. Bodhisattvas achieve such immeasurable wisdom, which all Shravakas (those who hear and practice the teachings) and Pratyekabuddhas (those who attain enlightenment on their own) cannot comprehend, let alone all ignorant sentient beings. This is the fifth unique quality of a Bodhisattva Mahasattva (Great Bodhisattva). The bodily, verbal, and mental actions of a Bodhisattva Mahasattva are led by wisdom, and all their deportment and actions are pure. They achieve great compassion, forever abandoning the intention to kill; even abandoning wrong views and possessing right views. This is the sixth unique quality of a Bodhisattva Mahasattva, where their bodily, verbal, and mental actions follow wisdom. A Bodhisattva Mahasattva achieves great compassion, not abandoning any sentient being, taking upon themselves the sufferings of hell, animals, hungry ghosts, and Yama (the lord of death) for all sentient beings. They benefit sentient beings without fatigue or weariness, liberating all realms of sentient beings; they have no attachment to any worldly pleasures; they constantly extinguish the shadows of suffering for sentient beings, never abandoning great compassion. This is the seventh unique quality of a Bodhisattva Mahasattva. A Bodhisattva Mahasattva is loved and respected by all sentient beings, and is revered and offered to by Indra (king of the gods), Brahma (creator god), and the Four Heavenly Kings (guardians of the world); all sentient beings are always happy to see them, without ever being satiated. Why is this so? Because the Bodhisattva's original practices are without attachment, all are pure and undefiled, and their deportment is complete, therefore all sentient beings are happy to see them without weariness. This is the eighth unique quality of a Bodhisattva Mahasattva. The mind of a Bodhisattva Mahasattva, with all its wisdom, is firm and upright, adorned with great splendor; even when in difficult places, among evil people, or among Shravakas and Pratyekabuddhas, they will never lose their all-encompassing wisdom.
心清凈妙寶。譬如水珠名曰凈光，雖處濁水，寶性無異，能令濁水皆悉清凈；菩薩亦復如是，雖在眾難、諸惡人處、聲聞、緣覺處，終不捨離一切種智清凈寶心，令一切眾生滅除邪見、煩惱垢濁，住一切智清凈寶心，是為菩薩摩訶薩第九不共法。
「菩薩摩訶薩自覺智法到于彼岸，受無師記，離垢法繒以冠其頂，于如來所不捨恭敬供養之心，亦不捨離諸善知識，是為菩薩摩訶薩第十不共法。佛子！是為菩薩摩訶薩十種不共法；若菩薩摩訶薩安住此法，則得一切諸佛無上大不共法。◎
「◎佛子！菩薩摩訶薩有十種業。何等為十？所謂：世界業，悉能嚴凈一切世界故；如來業，奉給供養一切佛故；菩薩善友業，善根同故；眾生業，教化成熟一切眾生故；未來世業，攝取一切盡未來際故；神力業，不捨本處而能遊行一切世界故；凈光業，放無量無邊色光，一一光端悉有七寶清凈蓮華，一一華臺各有菩薩結跏趺坐，悉顯現故；三寶不斷業，一切諸佛滅度之後，受持守護佛正法故；變化業，游十方說法化眾生故；持業，隨所發心示現眾生，令滿一切諸大愿故。佛子！是為菩薩摩訶薩十種業；若菩薩摩訶薩安住此業，則得一切諸佛無上大業。
「佛子！菩薩摩訶薩有十種身。何等為十？所謂：菩薩不來身，于
【現代漢語翻譯】 現代漢語譯本 心如清凈的珍寶。譬如一顆名為『凈光』的水珠，即使處於渾濁的水中，其珍貴的本質也不會改變，並且能夠使渾濁的水變得清澈；菩薩也是如此，即使身處各種困難、惡人、聲聞、緣覺之中，也始終不會捨棄一切種智（佛陀的智慧）的清凈寶心，使一切眾生滅除邪見、煩惱的污垢，安住於一切智（佛陀的智慧）的清凈寶心，這就是菩薩摩訶薩（大菩薩）的第九種不共法（獨特的、不與他人相同的法）。 菩薩摩訶薩以自覺的智慧法到達彼岸（解脫），接受無師的印記（不需他人教導而自悟），以清凈的法繒（頭巾）加冕，對於如來（佛陀）不捨棄恭敬供養之心，也不捨離諸善知識（良師益友），這就是菩薩摩訶薩的第十種不共法。佛子！這就是菩薩摩訶薩的十種不共法；如果菩薩摩訶薩安住于這些法，就能獲得一切諸佛無上的大不共法。 佛子！菩薩摩訶薩有十種業（行為、事業）。是哪十種呢？分別是：世界業，能夠莊嚴清凈一切世界；如來業，奉獻供養一切佛；菩薩善友業，與善根相同的人為友；眾生業，教化成熟一切眾生；未來世業，攝取一切直到未來無盡；神力業，不離開本處而能震動一切世界；凈光業，放出無量無邊的光芒，每一道光芒的末端都有七寶清凈的蓮花，每一朵蓮花的花臺上都有菩薩結跏趺坐，全部顯現出來；三寶不斷業，在一切諸佛滅度之後，受持守護佛的正法；變化業，遊歷十方世界說法教化眾生；持業，隨著所發的心願向眾生示現，使一切大愿圓滿。佛子！這就是菩薩摩訶薩的十種業；如果菩薩摩訶薩安住于這些業，就能獲得一切諸佛無上的大業。 佛子！菩薩摩訶薩有十種身。是哪十種呢？分別是：菩薩不來身，對於
【English Translation】 English version The mind is like a pure and precious jewel. For example, a water drop called 'Pure Light,' even when placed in murky water, its precious nature remains unchanged and can purify the murky water; similarly, a Bodhisattva, even when amidst various difficulties, evil people, Śrāvakas (hearers), and Pratyekabuddhas (solitary realizers), never abandons the pure and precious mind of Sarvajñāna (all-knowing wisdom), enabling all sentient beings to eradicate wrong views and the defilements of afflictions, and to abide in the pure and precious mind of Sarvajñāna. This is the ninth unique Dharma (teaching) of a Bodhisattva Mahāsattva (great Bodhisattva). A Bodhisattva Mahāsattva, having reached the other shore (liberation) through self-realized wisdom, receives the mark of no-teacher (self-enlightenment), is crowned with a pure Dharma ribbon, and does not abandon the heart of reverence and offering to the Tathāgata (Buddha), nor does he abandon good spiritual friends. This is the tenth unique Dharma of a Bodhisattva Mahāsattva. O son of the Buddha! These are the ten unique Dharmas of a Bodhisattva Mahāsattva; if a Bodhisattva Mahāsattva abides in these Dharmas, he will attain the supreme and unique Dharmas of all Buddhas. O son of the Buddha! A Bodhisattva Mahāsattva has ten kinds of Karma (actions, deeds). What are these ten? They are: the Karma of Worlds, being able to adorn and purify all worlds; the Karma of the Tathāgata, offering service and veneration to all Buddhas; the Karma of Good Bodhisattva Friends, being friends with those who share the same roots of goodness; the Karma of Sentient Beings, teaching and maturing all sentient beings; the Karma of Future Ages, embracing all until the end of the future; the Karma of Spiritual Power, being able to shake all worlds without leaving one's original place; the Karma of Pure Light, emitting immeasurable and boundless rays of light, with each ray ending in a seven-jeweled pure lotus flower, and on each lotus pedestal, a Bodhisattva sits in the lotus posture, all manifesting; the Karma of the Uninterrupted Three Jewels, upholding and protecting the Buddha's true Dharma after the Parinirvana (passing away) of all Buddhas; the Karma of Transformation, traveling to the ten directions to teach and transform sentient beings; and the Karma of Upholding, manifesting to sentient beings according to the vows made, fulfilling all great vows. O son of the Buddha! These are the ten kinds of Karma of a Bodhisattva Mahāsattva; if a Bodhisattva Mahāsattva abides in these Karmas, he will attain the supreme and great Karma of all Buddhas. O son of the Buddha! A Bodhisattva Mahāsattva has ten kinds of bodies. What are these ten? They are: the Bodhisattva's non-coming body, regarding
一切趣不受生故；菩薩不去身，一切趣求不可得故；菩薩不實身，如一切世間之所得故；菩薩不虛身，如諸世間解真實故；菩薩不盡身，未來際不可斷故；菩薩堅固身，一切眾魔不能壞故；菩薩不動身，一切眾魔及諸外道不能動故；菩薩相身，示現清凈百福相故；菩薩無相身，法相究竟無眾相故；菩薩普至身，悉與三世如來等故。佛子！是為菩薩摩訶薩十種身；若菩薩摩訶薩安住此身，則得一切諸佛無上、無盡之身。
「佛子！菩薩摩訶薩有十種身業。何等為十？所謂：以一身充遍一切世界菩薩身業；於一切眾生前，悉為現身菩薩身業；于趣趣中，悉現受生菩薩身業；遊行一切世界菩薩身業；往詣一切佛所及諸大眾菩薩身業；以一手掌悉能普覆一切世界菩薩身業；一切金剛圍山能以手磨悉如微塵菩薩身業；於己身中示一切眾生、一切佛剎成、壞菩薩身業；能以一身遍覆一切眾生菩薩身業；於己身中，普現一切嚴凈佛剎、一切眾生，究竟成就無上菩提菩薩身業。佛子！是為菩薩摩訶薩十種身業；若菩薩摩訶薩安住此業，則得一切諸佛無上大法，悉能開悟一切眾生。
「佛子！菩薩摩訶薩有十種身。何等為十？所謂：波羅蜜身，正向菩提故；四攝身，不捨眾生故；大悲身，代一切眾生受無量苦，無疲厭故；大
【現代漢語翻譯】 現代漢語譯本：菩薩的身體不因任何輪迴而生；菩薩不執著于身體，因為在一切輪迴中都找不到真實的身體；菩薩的身體不是虛幻的，因為它像世間所理解的那樣真實；菩薩的身體不會消亡，因為未來是無限的；菩薩的身體是堅固的，一切魔障都無法摧毀它；菩薩的身體是不可動搖的，一切魔障和外道都無法動搖它；菩薩的身體具有相好，展現清凈的百福之相；菩薩的身體沒有固定的相，因為法的本質是超越一切相的；菩薩的身體遍及一切處，與過去、現在、未來的諸佛平等。佛子！這就是菩薩摩訶薩的十種身。如果菩薩摩訶薩安住于這十種身，就能獲得一切諸佛無上、無盡的身體。 佛子！菩薩摩訶薩有十種身業。是哪十種呢？第一種是以一個身體充滿一切世界的菩薩身業；第二種是在一切眾生面前都顯現身體的菩薩身業；第三種是在各種輪迴中都顯現受生的菩薩身業；第四種是充滿一切世界的菩薩身業；第五種是前往一切佛所在之處和大眾集會的菩薩身業；第六種是用一隻手掌就能覆蓋一切世界的菩薩身業；第七種是用手磨碎一切金剛圍山使其如微塵的菩薩身業；第八種是在自身中展現一切眾生、一切佛剎的成住壞空的菩薩身業；第九種是用一個身體覆蓋一切眾生的菩薩身業；第十種是在自身中普遍展現一切莊嚴清凈的佛剎和一切眾生，最終成就無上菩提的菩薩身業。佛子！這就是菩薩摩訶薩的十種身業。如果菩薩摩訶薩安住于這些身業，就能獲得一切諸佛的無上大法，並能開悟一切眾生。 佛子！菩薩摩訶薩有十種身。是哪十種呢？第一種是波羅蜜（paramita，意為「到彼岸」）身，因為他正向菩提（bodhi，意為「覺悟」）前進；第二種是四攝（catuh-samgraha-vastuni，意為「四種攝取眾生的方法」）身，因為他不捨棄眾生；第三種是大悲（maha-karuna，意為「偉大的慈悲」）身，因為他代替一切眾生承受無量的痛苦，而沒有疲倦和厭煩；第四種是
【English Translation】 English version: The Bodhisattva's body is not born from any realm of existence; the Bodhisattva does not cling to the body, because a real body cannot be found in any realm of existence; the Bodhisattva's body is not illusory, because it is real as understood by the world; the Bodhisattva's body will not perish, because the future is infinite; the Bodhisattva's body is firm, and all demons cannot destroy it; the Bodhisattva's body is immovable, and all demons and heretics cannot move it; the Bodhisattva's body has marks, showing the pure marks of a hundred blessings; the Bodhisattva's body has no fixed marks, because the essence of Dharma is beyond all marks; the Bodhisattva's body is everywhere, equal to all Buddhas of the past, present, and future. Child of Buddha! These are the ten bodies of a Bodhisattva Mahasattva. If a Bodhisattva Mahasattva dwells in these ten bodies, he will obtain the supreme and endless body of all Buddhas. Child of Buddha! A Bodhisattva Mahasattva has ten kinds of bodily actions. What are the ten? The first is the Bodhisattva's bodily action of filling all worlds with one body; the second is the Bodhisattva's bodily action of appearing in front of all sentient beings; the third is the Bodhisattva's bodily action of appearing to be born in various realms of existence; the fourth is the Bodhisattva's bodily action of filling all worlds; the fifth is the Bodhisattva's bodily action of going to all places where Buddhas are and to gatherings of the masses; the sixth is the Bodhisattva's bodily action of being able to cover all worlds with one palm; the seventh is the Bodhisattva's bodily action of grinding all the Vajra (diamond) mountains into dust with his hand; the eighth is the Bodhisattva's bodily action of showing the formation, dwelling, destruction, and emptiness of all sentient beings and all Buddha lands within his own body; the ninth is the Bodhisattva's bodily action of covering all sentient beings with one body; the tenth is the Bodhisattva's bodily action of universally manifesting all adorned and pure Buddha lands and all sentient beings within his own body, ultimately achieving supreme Bodhi. Child of Buddha! These are the ten bodily actions of a Bodhisattva Mahasattva. If a Bodhisattva Mahasattva dwells in these actions, he will obtain the supreme Dharma of all Buddhas and will be able to enlighten all sentient beings. Child of Buddha! A Bodhisattva Mahasattva has ten kinds of bodies. What are the ten? The first is the Paramita (perfection) body, because he is heading towards Bodhi (enlightenment); the second is the Four Samgraha-vastuni (four means of gathering beings) body, because he does not abandon sentient beings; the third is the Maha-karuna (great compassion) body, because he endures immeasurable suffering on behalf of all sentient beings without fatigue or aversion; the fourth is the
慈身，救護一切眾生故；功德身，饒益一切眾生故；智慧身，一切諸佛金剛身故；凈法身，遠離諸趣生死故；方便身，普能示現一切眾生故；神力身，示現一切自在力故；菩提身，隨一切時成菩提故。佛子！是為菩薩摩訶薩十種身；若菩薩摩訶薩安住此身，則得一切諸佛無上大智慧身。
「佛子！菩薩摩訶薩有十種口。何等為十？所謂：柔軟口，安樂一切眾生故；甘露口，清涼一切眾生故；不虛口，說真實故；如實轉口，乃至夢中無虛言故；尊重口，一切釋、梵、四天王等恭敬尊重故；甚深口，顯現真實法故；堅固口，說無量法不可盡故；正直口，一切音聲具足辯故；莊嚴口，隨時、隨業報普示現故；一切智口，隨其所應度眾生故。佛子！是為菩薩摩訶薩十種口；若菩薩摩訶薩安住此口，則得一切諸佛無上清凈妙口。
「佛子！菩薩摩訶薩有十種清凈業莊嚴菩薩口業。何等為十？所謂：樂聞如來清凈音聲凈菩薩口業；樂聞菩薩清凈音聲凈菩薩口業；不說一切眾生不樂聞語凈菩薩口業；於過去世離口四過凈菩薩口業；歡喜讚歎如來凈菩薩口業；于如來塔廟高聲贊佛如實功德凈菩薩口業；一向普施眾生正法凈菩薩口業；音樂歌頌讚嘆如來凈菩薩口業；于諸佛所不惜身命聽受正法凈菩薩口業；一向不捨菩薩法師
【現代漢語翻譯】 現代漢語譯本 『佛子！』菩薩摩訶薩有十種身：慈悲身，爲了救護一切眾生；功德身，爲了饒益一切眾生；智慧身，因為是一切諸佛的金剛身；清凈法身，爲了遠離諸趣生死；方便身，爲了普遍示現給一切眾生；神力身，爲了示現一切自在的力量；菩提身，爲了隨時成就菩提。佛子！這就是菩薩摩訶薩的十種身。如果菩薩摩訶薩安住于這十種身，就能得到一切諸佛無上的大智慧身。 『佛子！』菩薩摩訶薩有十種口。是哪十種呢？分別是：柔軟口，爲了安樂一切眾生；甘露口，爲了清涼一切眾生；不虛口，因為說真實的話；如實轉口，乃至在夢中也沒有虛妄的言語；尊重口，因為一切釋（帝釋天）、梵（梵天）、四天王等都恭敬尊重；甚深口，爲了顯現真實的佛法；堅固口，因為所說的無量佛法不可窮盡；正直口，因為一切音聲都具備辯才；莊嚴口，爲了隨時、隨業報普遍示現；一切智口，爲了隨其所應度化眾生。佛子！這就是菩薩摩訶薩的十種口。如果菩薩摩訶薩安住于這十種口，就能得到一切諸佛無上的清凈妙口。 『佛子！』菩薩摩訶薩有十種清凈的業來莊嚴菩薩的口業。是哪十種呢？分別是：樂於聽聞如來清凈音聲，這是清凈菩薩的口業；樂於聽聞菩薩清凈音聲，這是清凈菩薩的口業；不說一切眾生不樂意聽的話，這是清凈菩薩的口業；在過去世遠離口四過（妄語、綺語、兩舌、惡口），這是清凈菩薩的口業；歡喜讚歎如來，這是清凈菩薩的口業；在如來塔廟高聲贊佛如實的功德，這是清凈菩薩的口業；一向普遍施予眾生正法，這是清凈菩薩的口業；用音樂歌頌讚嘆如來，這是清凈菩薩的口業；在諸佛處不惜身命聽受正法，這是清凈菩薩的口業；一向不捨棄菩薩法師，這是清凈菩薩的口業。
【English Translation】 English version 'Buddha's children! A Bodhisattva Mahasattva has ten kinds of bodies: a body of compassion, for the sake of saving and protecting all living beings; a body of merit, for the sake of benefiting all living beings; a body of wisdom, because it is the Vajra body of all Buddhas; a body of pure Dharma, for the sake of being far from the cycle of birth and death in all realms; a body of skillful means, for the sake of universally manifesting to all living beings; a body of spiritual power, for the sake of manifesting all kinds of self-mastery; a body of Bodhi, for the sake of achieving Bodhi at all times. Buddha's children! These are the ten kinds of bodies of a Bodhisattva Mahasattva. If a Bodhisattva Mahasattva dwells in these bodies, then they will obtain the supreme great wisdom body of all Buddhas. 'Buddha's children! A Bodhisattva Mahasattva has ten kinds of mouths. What are the ten? They are: a gentle mouth, for the sake of bringing peace and joy to all living beings; a nectar-like mouth, for the sake of cooling all living beings; a truthful mouth, because it speaks the truth; a mouth that speaks truthfully, even in dreams there are no false words; a respected mouth, because all Shakra (Indra), Brahma, and the Four Heavenly Kings respect and honor it; a profound mouth, for the sake of revealing the true Dharma; a firm mouth, because the immeasurable Dharma spoken is inexhaustible; an upright mouth, because all sounds are endowed with eloquence; an adorned mouth, for the sake of universally manifesting at all times and according to karmic retribution; an all-knowing mouth, for the sake of guiding living beings according to their needs. Buddha's children! These are the ten kinds of mouths of a Bodhisattva Mahasattva. If a Bodhisattva Mahasattva dwells in these mouths, then they will obtain the supreme pure and wonderful mouth of all Buddhas. 'Buddha's children! A Bodhisattva Mahasattva has ten kinds of pure actions that adorn the Bodhisattva's speech. What are the ten? They are: delighting in hearing the pure voice of the Tathagata, this is the pure speech of a Bodhisattva; delighting in hearing the pure voice of a Bodhisattva, this is the pure speech of a Bodhisattva; not speaking words that all living beings do not like to hear, this is the pure speech of a Bodhisattva; in past lives, being free from the four faults of speech (false speech, embellished speech, divisive speech, harsh speech), this is the pure speech of a Bodhisattva; joyfully praising the Tathagata, this is the pure speech of a Bodhisattva; in the stupas and temples of the Tathagata, loudly praising the true merits of the Buddha, this is the pure speech of a Bodhisattva; always universally bestowing the true Dharma upon living beings, this is the pure speech of a Bodhisattva; using music and songs to praise the Tathagata, this is the pure speech of a Bodhisattva; at the places of all Buddhas, not hesitating to give up one's life to listen to the true Dharma, this is the pure speech of a Bodhisattva; always not abandoning the Dharma teachers of the Bodhisattvas, this is the pure speech of a Bodhisattva.
聽受正法奉給供養凈菩薩口業。佛子！是為菩薩摩訶薩十種凈業凈菩薩口業，出生菩薩清凈口業。
「佛子！菩薩摩訶薩出生如是清凈口業，則得十種守護。何等為十？所謂：諸天王及諸天守護，龍王、夜叉王、乾闥婆王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅伽王、梵王及諸梵天，一切諸佛法王所共守護。佛子！是為菩薩摩訶薩出生清凈口業得十種守護；若菩薩摩訶薩出生如是清凈口業得十種守護者，則能成辨十種大事。何等為十？所謂：令一切眾生界皆悉歡喜；一切剎界無不聞知；悉能發起一切諸根；悉能清凈一切性界；拔出一切諸煩惱界；遠離一切諸習氣界；明凈一切諸直心界；長養一切諸深心界；充滿一切諸法性界；照明一切大涅槃界；是為十。
「佛子！菩薩摩訶薩有十種心。何等為十？所謂：大地等心，持一切眾生諸善根故；大海等心，受持無量無邊諸佛智慧大法海故；須彌山王等心，令一切眾生安住無上善根故；摩尼寶心，遠離煩惱，凈直心故；金剛心，決定了知一切法故；堅固金剛圍山心，一切諸魔、外道不能壞故；蓮華等心，一切世法不能染故；優曇缽華等心，於一切劫難值遇故；凈日等心，除滅一切眾生愚癡曀障闇故；虛空等心，一切眾生無能量故。佛子！是為菩薩摩訶薩十種心
【現代漢語翻譯】 現代漢語譯本 聽聞並接受正法，以清凈的口業奉獻供養。佛子！這是菩薩摩訶薩的十種清凈業，清凈菩薩的口業，由此出生菩薩清凈的口業。 「佛子！菩薩摩訶薩出生如此清凈的口業，便能得到十種守護。是哪十種呢？即：諸天王及諸天守護，龍王、夜叉王（Yaksha，一種守護神）、乾闥婆王（Gandharva，天上的樂神）、阿修羅王（Asura，一種好戰的神）、迦樓羅王（Garuda，一種金翅鳥神）、緊那羅王（Kinnara，一種天上的樂神）、摩睺羅伽王（Mahoraga，一種大蟒神）、梵王及諸梵天，一切諸佛法王共同守護。佛子！這是菩薩摩訶薩出生清凈口業所得到的十種守護；如果菩薩摩訶薩出生如此清凈的口業得到這十種守護，便能成就十種大事。是哪十種呢？即：令一切眾生界都歡喜；一切剎土都知曉；能發起一切諸根；能清凈一切性界；拔除一切諸煩惱界；遠離一切諸習氣界；明凈一切諸直心界；長養一切諸深心界；充滿一切諸法性界；照明一切大涅槃界；這就是十種。 「佛子！菩薩摩訶薩有十種心。是哪十種呢？即：如大地般的心，能持一切眾生的諸善根；如大海般的心，能受持無量無邊的諸佛智慧大法海；如須彌山王般的心，能令一切眾生安住于無上的善根；如摩尼寶般的心，能遠離煩惱，清凈正直的心；如金剛般的心，能決定了知一切法；如堅固金剛圍山般的心，一切諸魔、外道都不能破壞；如蓮花般的心，一切世俗的法都不能污染；如優曇缽花般的心，在一切劫中都難以遇到；如凈日般的心，能除滅一切眾生的愚癡、昏暗和障礙；如虛空般的心，一切眾生都無法衡量。佛子！這就是菩薩摩訶薩的十種心。」
【English Translation】 English version Listening to and receiving the true Dharma, offering and making offerings with pure mouth karma. Oh, son of Buddha! These are the ten pure karmas of a Bodhisattva Mahasattva, the pure mouth karma of a Bodhisattva, from which the pure mouth karma of a Bodhisattva is born. 「Oh, son of Buddha! When a Bodhisattva Mahasattva is born with such pure mouth karma, they obtain ten kinds of protection. What are the ten? They are: protection from the kings of the heavens and all the heavens, the Dragon Kings, the Yaksha (a type of guardian deity) Kings, the Gandharva (celestial musicians) Kings, the Asura (a type of warring deity) Kings, the Garuda (a mythical bird-like creature) Kings, the Kinnara (celestial musicians) Kings, the Mahoraga (a type of serpent deity) Kings, the Brahma Kings and all the Brahma heavens, and the joint protection of all the Buddha Dharma Kings. Oh, son of Buddha! These are the ten kinds of protection obtained by a Bodhisattva Mahasattva who is born with pure mouth karma; if a Bodhisattva Mahasattva is born with such pure mouth karma and obtains these ten kinds of protection, they can accomplish ten great matters. What are the ten? They are: causing all sentient beings to rejoice; making all lands know; being able to initiate all roots; being able to purify all nature realms; uprooting all affliction realms; being far from all habit realms; clarifying all realms of straightforward minds; nurturing all realms of profound minds; filling all realms of Dharma nature; illuminating all realms of great Nirvana; these are the ten. 「Oh, son of Buddha! A Bodhisattva Mahasattva has ten kinds of minds. What are the ten? They are: a mind like the earth, which can hold all the good roots of all sentient beings; a mind like the great ocean, which can receive and hold the immeasurable and boundless great ocean of wisdom of all Buddhas; a mind like Mount Sumeru, which can cause all sentient beings to dwell in unsurpassed good roots; a mind like a Mani jewel, which can be far from afflictions and have a pure and straightforward mind; a mind like a diamond, which can decisively know all dharmas; a mind like a firm diamond mountain, which cannot be destroyed by all demons and heretics; a mind like a lotus flower, which cannot be defiled by all worldly dharmas; a mind like an Udumbara flower, which is difficult to encounter in all kalpas; a mind like the pure sun, which can eliminate the ignorance, darkness, and obstacles of all sentient beings; a mind like space, which cannot be measured by all sentient beings. Oh, son of Buddha! These are the ten kinds of minds of a Bodhisattva Mahasattva.」
；若菩薩摩訶薩安住此心，則得一切諸佛無上清凈大心。
「佛子！菩薩摩訶薩有十種發心。何等為十？所謂：發度脫一切眾生心；發拔出一切眾生煩惱心；發斷除一切習氣心；發斷除一切疑惑；具足清凈無疑惑心；發除滅一切眾生苦惱心；發除滅一切惡道諸難心；發隨順一切諸佛教心；發一切菩薩所學心；發覺悟一切諸佛菩提，示現一切眾生非凡、愚所入心；發擊大法鼓音聲聞於一切世界，普照一切眾生諸根心。佛子！是為菩薩摩訶薩十種發心；若菩薩摩訶薩安住此心，則得一切諸佛無上發心。
「佛子！菩薩摩訶薩有十種滿心。何等為十？所謂：滿一切虛空界，眾生無邊故；滿一切法界，深入無量無邊故；滿一切三世，於一念中悉解脫故；滿一切佛，降神、受胎、出生、舍家、得道、轉正法輪，乃至大般涅槃悉明瞭故；滿一切眾生界，決定了知希望、習氣及諸根故；滿智慧光，隨順了知一切法界故；滿無量無邊，解一切法如幻網故；滿無生，一切諸法無自性故；滿無礙，自心、他心無障礙故；滿自在，于唸唸中現成菩提故。佛子！是為菩薩摩訶薩十種心滿；若菩薩摩訶薩安住此心，則能成滿一切佛法無上、無量莊嚴。
「佛子！菩薩摩訶薩有十種根。何等為十？所謂：歡喜根，於一切佛信不壞
【現代漢語翻譯】 現代漢語譯本：如果菩薩摩訶薩安住于這種心境，就能獲得一切諸佛無上清凈的大心。 『佛子！菩薩摩訶薩有十種發心。是哪十種呢？』 所謂：發度脫一切眾生的心；發拔除一切眾生煩惱的心；發斷除一切習氣的心；發斷除一切疑惑；具足清凈無疑惑的心；發除滅一切眾生苦惱的心；發除滅一切惡道諸難的心；發隨順一切諸佛的教誨的心；發一切菩薩所學習的心；發覺悟一切諸佛的菩提，向一切眾生展示非凡夫、愚人所能進入的心；發擊大法鼓，使音聲傳遍一切世界，普遍照耀一切眾生的諸根的心。佛子！這就是菩薩摩訶薩的十種發心；如果菩薩摩訶薩安住于這種心境，就能獲得一切諸佛無上的發心。 『佛子！菩薩摩訶薩有十種圓滿的心。是哪十種呢？』 所謂：圓滿一切虛空界，因為眾生無邊無際；圓滿一切法界（dharma-dhātu），因為深入無量無邊；圓滿一切三世（過去、現在、未來），因為在一念之間都能解脫；圓滿一切佛，對於諸佛降生、受胎、出生、舍家、得道、轉正法輪，乃至大般涅槃都完全明瞭；圓滿一切眾生界，因為能確定瞭解眾生的希望、習氣和諸根；圓滿智慧之光，因為能隨順瞭解一切法界；圓滿無量無邊，因為能理解一切法如幻網；圓滿無生，因為一切諸法沒有自性；圓滿無礙，因為自心和他心之間沒有障礙；圓滿自在，因為在念念之中都能成就菩提。佛子！這就是菩薩摩訶薩的十種圓滿的心；如果菩薩摩訶薩安住于這種心境，就能成就圓滿一切佛法無上、無量的莊嚴。 『佛子！菩薩摩訶薩有十種根。是哪十種呢？』 所謂：歡喜根，對於一切佛的信心不會動搖。
【English Translation】 English version: If a Bodhisattva Mahāsattva abides in this mind, then they obtain the unsurpassed pure great mind of all Buddhas. 'Buddha-child! A Bodhisattva Mahāsattva has ten kinds of aspiration. What are the ten? They are: the aspiration to liberate all sentient beings; the aspiration to uproot the afflictions of all sentient beings; the aspiration to cut off all habitual tendencies; the aspiration to cut off all doubts; possessing a pure mind free from doubt; the aspiration to eliminate the suffering of all sentient beings; the aspiration to eliminate all difficulties of the evil paths; the aspiration to accord with the teachings of all Buddhas; the aspiration to learn all that Bodhisattvas learn; the aspiration to awaken to the Bodhi of all Buddhas, showing all sentient beings a mind that is not entered by ordinary people or fools; the aspiration to strike the great Dharma drum, making its sound heard in all worlds, universally illuminating the roots of all sentient beings. Buddha-child! These are the ten kinds of aspiration of a Bodhisattva Mahāsattva; if a Bodhisattva Mahāsattva abides in this mind, then they obtain the unsurpassed aspiration of all Buddhas.' 'Buddha-child! A Bodhisattva Mahāsattva has ten kinds of fulfilled minds. What are the ten? They are: fulfilling all of space, because sentient beings are boundless; fulfilling all of the dharma-dhātu (the realm of phenomena), because of deeply penetrating the immeasurable and boundless; fulfilling all three times (past, present, and future), because of being liberated in a single thought; fulfilling all Buddhas, because of fully understanding the descent, conception, birth, renunciation, enlightenment, turning of the Dharma wheel, and even the great parinirvana of all Buddhas; fulfilling all realms of sentient beings, because of definitively knowing their hopes, habitual tendencies, and roots; fulfilling the light of wisdom, because of according with and understanding all of the dharma-dhātu; fulfilling the immeasurable and boundless, because of understanding all dharmas as an illusionary net; fulfilling non-arising, because all dharmas have no self-nature; fulfilling non-obstruction, because there is no obstruction between one's own mind and the minds of others; fulfilling freedom, because of realizing Bodhi in every thought. Buddha-child! These are the ten kinds of fulfilled minds of a Bodhisattva Mahāsattva; if a Bodhisattva Mahāsattva abides in this mind, then they can accomplish the fulfillment of all Buddha-dharmas, which are unsurpassed and immeasurably adorned.' 'Buddha-child! A Bodhisattva Mahāsattva has ten kinds of roots. What are the ten? They are: the root of joy, in which faith in all Buddhas is unwavering.'
故；樂菩薩根，覺悟一切佛菩提故；不退菩薩根，究竟一切事故；住菩薩根，安住一切菩薩行故；甚深根，覺般若波羅蜜巧方便故；不休息根，究竟一切眾生事故；金剛等根，決定了知一切法故；金剛光明焰根，普照一切佛境界故；不雜根，一切如來同一身故；無礙際根，深入如來十種力故。佛子！是為菩薩摩訶薩十種根；若菩薩摩訶薩安住此根，則得一切諸佛無上凈根。
「佛子！菩薩摩訶薩有十種直心。何等為十？所謂：不染一切世間法直心；不染聲聞、緣覺直心；隨順菩提直心；不違一切智道直心；一切眾魔及諸外道不能沮壞直心；不染如來圓滿、清凈、智慧、直心；隨所聞法悉能攝取、受持直心；於一切受生處無所選擇直心；深入細微智慧直心；善巧修習一切佛法直心。佛子！是為菩薩摩訶薩十種直心；若菩薩摩訶薩安住此心，則得一切諸佛無上清凈直心。
「佛子！菩薩摩訶薩有十種深心。何等為十？所謂：不退深心，長養一切諸善法故；離疑深心，解一切佛微密語故；正持深心，不捨菩薩大願行故；無上正直深心，深入一切諸佛法故；了達深心，於一切佛法得自在故；殊勝深心，深入種種方便法故；為首深心，於一切境界悉究竟故；自在深心，莊嚴一切三昧自在不斷絕故；具足深心，攝取本
【現代漢語翻譯】 現代漢語譯本 因此，樂於修習菩薩的根基，是爲了覺悟一切佛的菩提智慧；不退轉的菩薩根基，是爲了究竟一切事業；安住于菩薩的根基，是爲了安住於一切菩薩的修行；甚深的根基，是爲了覺悟般若波羅蜜的巧妙方便；不休息的根基，是爲了究竟一切眾生的事業；金剛般的根基，是爲了決定了知一切法；金剛光明火焰般的根基，是爲了普照一切佛的境界；不雜的根基，是因為一切如來都是同一法身；無礙際的根基，是爲了深入如來的十種力量。佛子！這就是菩薩摩訶薩的十種根基；如果菩薩摩訶薩安住于這些根基，就能獲得一切諸佛無上的清凈根基。 「佛子！菩薩摩訶薩有十種直心。哪十種呢？就是：不染著一切世間法的直心；不染著聲聞、緣覺的直心；隨順菩提的直心；不違背一切智道的直心；一切眾魔和外道都不能破壞的直心；不染著如來圓滿、清凈、智慧的直心；對於所聽聞的法都能攝取、受持的直心；對於一切受生之處都沒有選擇的直心；深入細微智慧的直心；善巧修習一切佛法的直心。佛子！這就是菩薩摩訶薩的十種直心；如果菩薩摩訶薩安住于這種心，就能獲得一切諸佛無上的清凈直心。 「佛子！菩薩摩訶薩有十種深心。哪十種呢？就是：不退轉的深心，爲了增長一切善法；遠離疑惑的深心，爲了理解一切佛的微妙秘密之語；正持的深心，爲了不捨棄菩薩的大願行；無上正直的深心，爲了深入一切諸佛的法；了達的深心，爲了在一切佛法中獲得自在；殊勝的深心，爲了深入種種方便法；為首的深心，爲了在一切境界中都究竟；自在的深心，爲了莊嚴一切三昧的自在而不間斷；具足的深心，爲了攝取本
【English Translation】 English version Therefore, the root of a Bodhisattva's joy is to awaken to all Buddha's Bodhi (enlightenment); the non-retreating root of a Bodhisattva is to accomplish all tasks; abiding in the root of a Bodhisattva is to dwell in all Bodhisattva practices; the profound root is to awaken to the skillful means of Prajna Paramita (perfection of wisdom); the unceasing root is to accomplish all sentient beings' tasks; the diamond-like root is to decisively know all dharmas (teachings); the diamond-like radiant flame root is to illuminate all Buddha realms; the unmixed root is because all Tathagatas (Buddhas) are of the same Dharma body; the unobstructed root is to deeply enter the ten powers of the Tathagata. Buddha's children! These are the ten roots of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abides in these roots, they will obtain the supreme pure roots of all Buddhas. 「Buddha's children! A Bodhisattva Mahasattva has ten kinds of straightforward minds. What are the ten? They are: the straightforward mind that is not defiled by all worldly dharmas; the straightforward mind that is not defiled by Sravakas (hearers) and Pratyekabuddhas (solitary realizers); the straightforward mind that accords with Bodhi; the straightforward mind that does not contradict the path of all-knowing wisdom; the straightforward mind that cannot be destroyed by all demons and heretics; the straightforward mind that is not defiled by the Tathagata's perfect, pure, and wise mind; the straightforward mind that can gather and uphold all the dharmas that are heard; the straightforward mind that has no preference for any place of rebirth; the straightforward mind that deeply enters subtle wisdom; the straightforward mind that skillfully practices all Buddha dharmas. Buddha's children! These are the ten kinds of straightforward minds of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abides in this mind, they will obtain the supreme pure straightforward mind of all Buddhas. 「Buddha's children! A Bodhisattva Mahasattva has ten kinds of profound minds. What are the ten? They are: the non-retreating profound mind, for the purpose of cultivating all good dharmas; the doubt-free profound mind, for the purpose of understanding all the subtle and secret words of the Buddha; the rightly upholding profound mind, for the purpose of not abandoning the great vows and practices of the Bodhisattva; the supreme upright profound mind, for the purpose of deeply entering all the dharmas of the Buddhas; the understanding profound mind, for the purpose of gaining freedom in all Buddha dharmas; the superior profound mind, for the purpose of deeply entering various skillful means; the foremost profound mind, for the purpose of being complete in all realms; the free profound mind, for the purpose of adorning all samadhi (meditative absorption) with freedom without interruption; the complete profound mind, for the purpose of gathering the original
大愿故；不捨深心，教化一切群生類故。佛子！是為菩薩摩訶薩十種深心；若菩薩摩訶薩安住此心，則得一切諸佛無上清凈深心。
「佛子！菩薩摩訶薩有十種方便。何等為十？所謂：佈施方便，悉舍一切不求報故；學一切學，持一切戒，具行頭陀、威儀清凈方便，不輕他故；離一切纏、顛倒、瞋恚、我慢，忍一切眾生諸惡方便，遠離一切彼、我想故；精進不退方便，究竟身、口、意業，一切境界不忘失故；一切諸禪三昧解脫諸通方便，遠離一切五欲、諸煩惱故；正向智慧方便，長養一切功德，心無厭足故；大慈方便，說一切眾生無眾生故；代一切眾生受諸苦惱，不捨大悲方便，解一切法無自性故；十力覺悟方便，決定無礙智，示現一切眾生故；轉不退法輪方便，轉至眾生心故。佛子！是為菩薩摩訶薩十種方便；若菩薩摩訶薩安住此法，則得一切諸佛無上大智方便。
「佛子！菩薩摩訶薩有十種樂修。何等為十？所謂：樂修最勝，尊重方便諸善根故；樂修莊嚴，出生種種諸莊嚴故；樂修廣事，心彌曠故；樂修寂滅，深入甚深方便法故；樂修無邊，發無量心故；樂修善持，一切諸佛所護念故；樂修不壞，一切魔業不能壞故；樂修決定，解了一切諸業報故；樂修現在，隨意能現自在神力大變化故；樂修聽受，
【現代漢語翻譯】 現代漢語譯本：因為有大愿，所以不放棄深切的願心，教化一切眾生。佛子！這就是菩薩摩訶薩的十種深心。如果菩薩摩訶薩安住于這些心，就能獲得一切諸佛無上清凈的深心。 佛子！菩薩摩訶薩有十種方便。哪十種呢？就是：佈施的方便，完全捨棄一切而不求回報；學習一切法門，持守一切戒律，實行頭陀行（苦行），威儀清凈的方便，不輕視他人；遠離一切煩惱、顛倒、嗔恚、我慢，忍受一切眾生的各種惡行的方便，遠離一切『彼』、『我』的執著；精進不退的方便，徹底完成身、口、意三業，在一切境界中不忘失正念；一切禪定、三昧、解脫、神通的方便，遠離一切五欲和各種煩惱；正向智慧的方便，增長一切功德，內心沒有厭倦；大慈的方便，宣說一切眾生並非真實的眾生；代替一切眾生承受各種痛苦，不放棄大悲的方便，理解一切法沒有自性；十力覺悟的方便，擁有決定無礙的智慧，向一切眾生展示真理；轉動不退轉的法輪的方便，使佛法深入眾生的內心。佛子！這就是菩薩摩訶薩的十種方便。如果菩薩摩訶薩安住于這些法，就能獲得一切諸佛無上的大智慧方便。 佛子！菩薩摩訶薩有十種樂於修習的法門。哪十種呢？就是：樂於修習最殊勝的法門，尊重方便的各種善根；樂於修習莊嚴，產生種種莊嚴；樂於修習廣大的事業，心胸寬廣無邊；樂於修習寂滅，深入甚深的方便法；樂於修習無邊，發起無量的心；樂於修習善於持守，被一切諸佛所護念；樂於修習不壞，一切魔業都不能破壞；樂於修習決定，瞭解一切業報；樂於修習現在，能夠隨意顯現自在的神力大變化；樂於修習聽聞和接受，
【English Translation】 English version: Because of great vows, they do not abandon their profound minds, and they teach and transform all sentient beings. Oh, sons of the Buddha! These are the ten profound minds of a Bodhisattva Mahasattva. If a Bodhisattva Mahasattva dwells in these minds, they will attain the unsurpassed pure profound mind of all Buddhas. Oh, sons of the Buddha! A Bodhisattva Mahasattva has ten skillful means. What are the ten? They are: the skillful means of giving, completely relinquishing everything without seeking reward; learning all teachings, upholding all precepts, practicing asceticism (dhuta), and the skillful means of pure conduct, not looking down on others; the skillful means of being free from all entanglements, delusions, anger, and arrogance, enduring all the evils of all sentient beings, and being free from all attachments to 'other' and 'self'; the skillful means of unretreating diligence, thoroughly completing the actions of body, speech, and mind, and not losing mindfulness in all realms; the skillful means of all meditations, samadhis, liberations, and supernormal powers, being free from all five desires and all afflictions; the skillful means of right-oriented wisdom, cultivating all merits, and having no satiety in the mind; the skillful means of great compassion, proclaiming that all sentient beings are not truly sentient beings; the skillful means of taking on all sufferings for all sentient beings, not abandoning great compassion, and understanding that all dharmas have no self-nature; the skillful means of the ten powers of enlightenment, possessing decisive and unobstructed wisdom, and revealing the truth to all sentient beings; the skillful means of turning the unretreating wheel of Dharma, penetrating the minds of sentient beings. Oh, sons of the Buddha! These are the ten skillful means of a Bodhisattva Mahasattva. If a Bodhisattva Mahasattva dwells in these dharmas, they will attain the unsurpassed great wisdom skillful means of all Buddhas. Oh, sons of the Buddha! A Bodhisattva Mahasattva has ten practices they delight in. What are the ten? They are: delighting in practicing the most supreme teachings, respecting the various roots of goodness of skillful means; delighting in practicing adornment, producing various adornments; delighting in practicing vast undertakings, having a boundless mind; delighting in practicing quiescence, deeply entering the profound skillful means; delighting in practicing boundlessness, generating immeasurable minds; delighting in practicing good upholding, being protected and remembered by all Buddhas; delighting in practicing indestructibility, not being destroyed by all demonic actions; delighting in practicing decisiveness, understanding all karmic retributions; delighting in practicing the present, being able to manifest great and free supernatural powers at will; delighting in practicing listening and receiving,
於一切佛得授記故；樂修自在，隨意隨時成菩提故。佛子！是為菩薩摩訶薩十種樂修；若菩薩摩訶薩安住此修，則得一切諸佛無上樂修。
「佛子！菩薩摩訶薩有十種解脫深入世界。何等為十？所謂：一切世界入一世界；一世界入一切世界；一蓮華座一如來身充滿一切世界；示現一切世界皆悉虛空；諸佛莊嚴，莊嚴一切世界；一菩薩身充滿一切世界；於一毛孔中安置一切世界；一切世界入一眾生身；一佛道場、一菩提樹充滿一切世界；一妙音聲充滿一切世界，隨其所應無不聞解，皆為歡喜。佛子！是為菩薩摩訶薩十種解脫深入世界；若菩薩摩訶薩安住此法，則得一切諸佛出生佛剎無上解脫。
「佛子！菩薩摩訶薩有十種入眾生性。何等為十？所謂：一切眾生界入無身性；一切眾生界悉入一眾生身；一切眾生界悉入菩薩身；一切眾生界悉入如來性藏；一切眾生界悉入一眾生界；一切眾生界悉入諸佛法器；一切眾生界悉入帝釋、梵王，隨眾生形類而普示現；一切眾生界示現入一切聲聞、緣覺，不轉威儀；一切眾生界入菩薩功德莊嚴，莊嚴一切眾生；一切眾生界入如來相好莊嚴，色身寂靜，威儀示現眾生。佛子！是為菩薩摩訶薩十種入眾生性；若菩薩摩訶薩安住此性，則得一切諸佛無上自在性。
「佛子
【現代漢語翻譯】 現代漢語譯本 因為一切佛都得到授記，所以樂於修行自在，可以隨意隨時成就菩提。佛子！這就是菩薩摩訶薩的十種樂修；如果菩薩摩訶薩安住于這種修行，就能得到一切諸佛的無上樂修。 『佛子！菩薩摩訶薩有十種解脫深入世界。是哪十種呢？就是：一切世界進入一個世界；一個世界進入一切世界；一個蓮花座上一個如來身充滿一切世界；示現一切世界都如同虛空；諸佛的莊嚴，莊嚴一切世界；一個菩薩身充滿一切世界；在一個毛孔中安置一切世界；一切世界進入一個眾生的身體；一個佛的道場、一棵菩提樹充滿一切世界；一種美妙的聲音充滿一切世界，隨著眾生所應聽聞的，沒有不聽聞理解的，都為此歡喜。佛子！這就是菩薩摩訶薩的十種解脫深入世界；如果菩薩摩訶薩安住于這種法，就能得到一切諸佛出生佛剎的無上解脫。 『佛子！菩薩摩訶薩有十種進入眾生本性的方法。是哪十種呢？就是：一切眾生界進入無身性；一切眾生界都進入一個眾生的身體；一切眾生界都進入菩薩的身體；一切眾生界都進入如來的性藏；一切眾生界都進入一個眾生界；一切眾生界都進入諸佛的法器；一切眾生界都進入帝釋（Indra，天神之王）、梵王（Brahma，創造之神），隨著眾生的形體種類而普遍示現；一切眾生界示現進入一切聲聞（Śrāvaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人），不改變威儀；一切眾生界進入菩薩的功德莊嚴，莊嚴一切眾生；一切眾生界進入如來的相好莊嚴，色身寂靜，威儀示現眾生。佛子！這就是菩薩摩訶薩的十種進入眾生本性的方法；如果菩薩摩訶薩安住于這種本性，就能得到一切諸佛的無上自在本性。 『佛子！
【English Translation】 English version Because all Buddhas receive predictions, they delight in cultivating freedom, and can achieve Bodhi at will and at any time. O sons of the Buddha! These are the ten kinds of joyful cultivation of a Bodhisattva-Mahasattva; if a Bodhisattva-Mahasattva dwells in this cultivation, they will attain the supreme joyful cultivation of all Buddhas. 'O sons of the Buddha! A Bodhisattva-Mahasattva has ten kinds of liberation that deeply penetrate the world. What are the ten? They are: all worlds entering one world; one world entering all worlds; one Tathagata body on one lotus seat filling all worlds; manifesting all worlds as empty space; the adornments of all Buddhas adorning all worlds; one Bodhisattva body filling all worlds; placing all worlds in one pore; all worlds entering one sentient being's body; one Buddha's place of enlightenment, one Bodhi tree filling all worlds; one wonderful sound filling all worlds, and according to what sentient beings should hear, there is none who does not hear and understand, and all are delighted by it. O sons of the Buddha! These are the ten kinds of liberation of a Bodhisattva-Mahasattva that deeply penetrate the world; if a Bodhisattva-Mahasattva dwells in this Dharma, they will attain the supreme liberation of all Buddhas arising in Buddha-lands. 'O sons of the Buddha! A Bodhisattva-Mahasattva has ten ways of entering the nature of sentient beings. What are the ten? They are: all realms of sentient beings entering the nature of no-body; all realms of sentient beings entering one sentient being's body; all realms of sentient beings entering the Bodhisattva's body; all realms of sentient beings entering the Tathagata's nature treasury; all realms of sentient beings entering one realm of sentient beings; all realms of sentient beings entering the Dharma vessels of all Buddhas; all realms of sentient beings entering Indra (帝釋, the king of gods), Brahma (梵王, the creator god), universally manifesting according to the forms and kinds of sentient beings; all realms of sentient beings manifesting entry into all Śrāvakas (聲聞, those who hear and practice the Dharma) and Pratyekabuddhas (緣覺, those who achieve enlightenment on their own), without changing their demeanor; all realms of sentient beings entering the adornments of the Bodhisattva's merits, adorning all sentient beings; all realms of sentient beings entering the adornments of the Tathagata's marks and characteristics, the physical body being tranquil, and the demeanor manifesting to sentient beings. O sons of the Buddha! These are the ten ways of a Bodhisattva-Mahasattva entering the nature of sentient beings; if a Bodhisattva-Mahasattva dwells in this nature, they will attain the supreme free nature of all Buddhas. 'O sons of the Buddha!'
！菩薩摩訶薩有十種習氣。何等為十？所謂：菩提心習氣、善根習氣、教化眾生習氣、見佛習氣、于清凈土受生習氣、菩薩行習氣、大愿習氣、波羅蜜習氣、出生平等法習氣、種種分別境界習氣。佛子！是為菩薩摩訶薩十種習氣；若菩薩摩訶薩安住此法，則能除滅一切眾生煩惱習氣，得佛無上大智習氣。
「佛子！菩薩摩訶薩有十種熾然。何等為十？所謂：熾然一切眾生界，教化究竟令成熟故；熾然世界，悉嚴凈故；熾然如來，究竟菩薩一切行故；熾然善根，積集如來功德諸相好故；熾然大悲，除滅一切眾生苦故；熾然大慈，令一切眾生安住如來無上樂故；熾然波羅蜜，積集菩薩諸莊嚴故；熾然巧方便，隨其所應悉示現故；熾然菩提，得無礙智故；略說菩薩皆悉熾然一切諸法，明達了知一切法故。佛子！是為菩薩摩訶薩十種熾然；若菩薩摩訶薩安住此法，則能究竟不斷菩薩諸行，除滅一切煩惱熾然，則得一切諸佛無上熾然正法。
「佛子！菩薩摩訶薩有十種趣。何等為十？所謂：趣波羅蜜、趣學、趣智、趣實義、趣正法、趣出生善根、趣見佛、趣菩薩諸行門、趣無上菩提、趣轉法輪。佛子！是為菩薩摩訶薩十種趣；若菩薩摩訶薩安住此趣，則得一切諸佛無上趣法。
「佛子！菩薩摩訶薩有十種事，
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）有十種習氣。是哪十種呢？ 所謂的：菩提心習氣（追求覺悟的心的習性）、善根習氣（積累善行的習性）、教化眾生習氣（教導和引導眾生的習性）、見佛習氣（渴望見到佛的習性）、于清凈土受生習氣（在清凈的佛土中轉生的習性）、菩薩行習氣（實踐菩薩道的習性）、大愿習氣（發大愿的習性）、波羅蜜習氣（修習六度波羅蜜的習性）、出生平等法習氣（領悟平等真理的習性）、種種分別境界習氣（對各種境界進行辨別的習性）。佛子！這就是菩薩摩訶薩的十種習氣；如果菩薩摩訶薩安住于這些法，就能消除一切眾生的煩惱習氣，獲得佛的無上大智慧習氣。 佛子！菩薩摩訶薩有十種熾然（如火般熾盛的狀態）。是哪十種呢？所謂的：熾然一切眾生界（對一切眾生界充滿熱情），爲了教化他們最終成熟；熾然世界（對世界充滿熱情），爲了使一切都莊嚴清凈；熾然如來（對如來充滿熱情），爲了究竟菩薩的一切修行；熾然善根（對善根充滿熱情），爲了積累如來的功德和各種相好；熾然大悲（對大悲充滿熱情），爲了消除一切眾生的痛苦；熾然大慈（對大慈充滿熱情），爲了使一切眾生安住于如來無上的快樂；熾然波羅蜜（對波羅蜜充滿熱情），爲了積累菩薩的各種莊嚴；熾然巧方便（對巧妙的方便法充滿熱情），爲了根據眾生的需要示現各種教化；熾然菩提（對菩提充滿熱情），爲了獲得無礙的智慧；簡而言之，菩薩對一切諸法都充滿熱情，因為他們明達了知一切法。佛子！這就是菩薩摩訶薩的十種熾然；如果菩薩摩訶薩安住于這些法，就能最終不斷地進行菩薩的修行，消除一切煩惱的熾盛，從而獲得一切諸佛無上的熾盛正法。 佛子！菩薩摩訶薩有十種趣（趨向）。是哪十種呢？所謂的：趣波羅蜜（趨向六度波羅蜜）、趣學（趨向學習）、趣智（趨向智慧）、趣實義（趨向真實的意義）、趣正法（趨向正法）、趣出生善根（趨向產生善根）、趣見佛（趨向見到佛）、趣菩薩諸行門（趨向菩薩的各種修行法門）、趣無上菩提（趨向無上覺悟）、趣轉法輪（趨向轉動法輪）。佛子！這就是菩薩摩訶薩的十種趨向；如果菩薩摩訶薩安住于這些趨向，就能獲得一切諸佛無上的趨向之法。 佛子！菩薩摩訶薩有十種事，
【English Translation】 English version: Bodhisattva Mahasattvas (great Bodhisattvas) have ten kinds of habitual tendencies. What are these ten? They are: the habitual tendency of Bodhicitta (the mind of enlightenment), the habitual tendency of wholesome roots, the habitual tendency of teaching and transforming sentient beings, the habitual tendency of seeing Buddhas, the habitual tendency of being born in pure lands, the habitual tendency of Bodhisattva practices, the habitual tendency of great vows, the habitual tendency of Paramitas (perfections), the habitual tendency of realizing the equality of all dharmas, and the habitual tendency of discriminating various realms. O son of Buddha! These are the ten habitual tendencies of Bodhisattva Mahasattvas; if Bodhisattva Mahasattvas abide in these dharmas, they can eliminate the habitual tendencies of afflictions of all sentient beings and attain the habitual tendency of the unsurpassed great wisdom of the Buddhas. O son of Buddha! Bodhisattva Mahasattvas have ten kinds of blazing states. What are these ten? They are: blazing with zeal for all realms of sentient beings, in order to teach and ultimately mature them; blazing with zeal for the world, in order to make everything adorned and pure; blazing with zeal for the Tathagatas (Buddhas), in order to ultimately accomplish all the practices of Bodhisattvas; blazing with zeal for wholesome roots, in order to accumulate the merits and various marks of the Tathagatas; blazing with great compassion, in order to eliminate the suffering of all sentient beings; blazing with great loving-kindness, in order to enable all sentient beings to abide in the unsurpassed bliss of the Tathagatas; blazing with zeal for Paramitas, in order to accumulate the various adornments of Bodhisattvas; blazing with skillful means, in order to manifest various teachings according to the needs of sentient beings; blazing with zeal for Bodhi (enlightenment), in order to attain unobstructed wisdom; in short, Bodhisattvas are blazing with zeal for all dharmas, because they clearly understand all dharmas. O son of Buddha! These are the ten kinds of blazing states of Bodhisattva Mahasattvas; if Bodhisattva Mahasattvas abide in these dharmas, they can ultimately and continuously engage in Bodhisattva practices, eliminate all blazing afflictions, and thus attain the unsurpassed blazing righteous dharma of all Buddhas. O son of Buddha! Bodhisattva Mahasattvas have ten kinds of inclinations. What are these ten? They are: inclination towards Paramitas, inclination towards learning, inclination towards wisdom, inclination towards the true meaning, inclination towards the righteous dharma, inclination towards generating wholesome roots, inclination towards seeing Buddhas, inclination towards the various practices of Bodhisattvas, inclination towards unsurpassed Bodhi, and inclination towards turning the Dharma wheel. O son of Buddha! These are the ten kinds of inclinations of Bodhisattva Mahasattvas; if Bodhisattva Mahasattvas abide in these inclinations, they can attain the unsurpassed dharma of inclinations of all Buddhas. O son of Buddha! Bodhisattva Mahasattvas have ten kinds of matters,
則能具足一切佛法。何等為十？所謂：深信善知識具足佛法；深信佛教具足佛法；不謗正法具足佛法；離放逸行、摧滅憍慢、巧妙方便迴向善根具足佛法；深信諸佛境界無量具足佛法；深入一切世界具足佛法；安住法界具足佛法；離諸魔界具足佛法；正念一切佛具足佛法；深信如來成就十力具足佛法。佛子！是為菩薩摩訶薩十種事，則能具足一切佛法；若菩薩摩訶薩安住此法，則得具足一切諸佛無上大智。
「佛子！菩薩摩訶薩有十種退失佛法應當遠離。何等為十？所謂：于善知識生憍慢心失佛法道；畏生死苦失佛法道；厭菩薩行失佛法道；厭惡受生失佛法道；樂著三昧失佛法道；于諸善根起疑惑心失佛法道；誹謗正法失佛法道；斷菩薩行失佛法道；樂求聲聞及緣覺乘失佛法道；起瞋恚心失佛法道，應當遠離。佛子！是為菩薩摩訶薩十種退失佛法；若菩薩摩訶薩遠離此法，則得一切菩薩正趣離生，聖行正道。◎
「◎佛子！菩薩摩訶薩有十種離生。何等為十？所謂：出生般若波羅蜜菩薩離生；觀察一切眾生，遠離一切邪見，斷一切縛，度脫一切眾生菩薩離生；不念一切相亦不捨離著相眾生菩薩離生；不著三界亦復不著一切世界菩薩離生；永離煩惱而親近眾生菩薩離生；于諸法中得離欲法，常以大悲哀念眾
【現代漢語翻譯】 現代漢語譯本：
就能圓滿具足一切佛法。哪十種呢？就是：深信善知識（指引修行的人）具足佛法；深信佛教（佛陀的教誨）具足佛法；不誹謗正法（正確的佛法）具足佛法；遠離放縱的行為，摧毀驕傲自滿，巧妙方便地將善根迴向（將功德導向）具足佛法；深信諸佛的境界無量無邊具足佛法；深入一切世界具足佛法；安住於法界（宇宙的真理）具足佛法；遠離各種魔的境界具足佛法；正念一切佛具足佛法；深信如來（佛陀的稱號）成就十力（佛陀的十種力量）具足佛法。佛子！這就是菩薩摩訶薩（偉大的菩薩）的十種修行，就能圓滿具足一切佛法；如果菩薩摩訶薩安住于這些修行，就能獲得圓滿具足一切諸佛無上的大智慧。
「佛子！菩薩摩訶薩有十種會退失佛法的情況應當遠離。哪十種呢？就是：對善知識生起驕慢心會失去佛法之道；畏懼生死輪迴的痛苦會失去佛法之道；厭倦菩薩的修行會失去佛法之道；厭惡受生（投胎）會失去佛法之道；貪戀禪定會失去佛法之道；對各種善根產生疑惑心會失去佛法之道；誹謗正法會失去佛法之道；斷絕菩薩的修行會失去佛法之道；喜歡追求聲聞乘（小乘佛教）和緣覺乘（中乘佛教）會失去佛法之道；生起嗔恨心會失去佛法之道，應當遠離。佛子！這就是菩薩摩訶薩十種會退失佛法的情況；如果菩薩摩訶薩遠離這些情況，就能獲得一切菩薩正確的趨向離生（脫離生死輪迴），聖潔的修行正道。
「佛子！菩薩摩訶薩有十種離生（脫離生死輪迴）。哪十種呢？就是：出生般若波羅蜜（智慧的完美）菩薩的離生；觀察一切眾生，遠離一切邪見，斷除一切束縛，度脫一切眾生的菩薩離生；不執著一切相（外在的現象）也不捨棄執著相的眾生的菩薩離生；不執著三界（欲界、色界、無色界）也不執著一切世界的菩薩離生；永遠脫離煩惱而親近眾生的菩薩離生；在各種法中獲得離欲的法，常常以大悲心哀憐眾生
【English Translation】 English version:
Then one can fully possess all the Buddha-dharma. What are the ten? They are: deeply believing that a good teacher (one who guides practice) possesses the Buddha-dharma; deeply believing that Buddhism (the teachings of the Buddha) possesses the Buddha-dharma; not slandering the true Dharma (correct Buddhist teachings) possesses the Buddha-dharma; abandoning indulgent behavior, destroying arrogance, and skillfully and expediently dedicating merit (directing good deeds) possesses the Buddha-dharma; deeply believing that the realms of all Buddhas are immeasurable possesses the Buddha-dharma; deeply entering all worlds possesses the Buddha-dharma; abiding in the Dharma realm (the truth of the universe) possesses the Buddha-dharma; being apart from all realms of demons possesses the Buddha-dharma; being mindful of all Buddhas possesses the Buddha-dharma; deeply believing that the Tathagata (title of the Buddha) has achieved the ten powers (ten strengths of the Buddha) possesses the Buddha-dharma. Disciple of the Buddha! These are the ten practices of a Bodhisattva Mahasattva (great Bodhisattva), which enable one to fully possess all the Buddha-dharma; if a Bodhisattva Mahasattva abides in these practices, then one will obtain the complete and unsurpassed great wisdom of all Buddhas.
'Disciple of the Buddha! There are ten situations in which a Bodhisattva Mahasattva may lose the Buddha-dharma, which should be avoided. What are the ten? They are: developing arrogance towards a good teacher, which leads to losing the path of the Buddha-dharma; fearing the suffering of birth and death, which leads to losing the path of the Buddha-dharma; being weary of the practice of a Bodhisattva, which leads to losing the path of the Buddha-dharma; being averse to rebirth, which leads to losing the path of the Buddha-dharma; being attached to samadhi (meditative absorption), which leads to losing the path of the Buddha-dharma; developing doubt towards various good roots, which leads to losing the path of the Buddha-dharma; slandering the true Dharma, which leads to losing the path of the Buddha-dharma; abandoning the practice of a Bodhisattva, which leads to losing the path of the Buddha-dharma; being fond of seeking the Sravaka vehicle (Hinayana Buddhism) and Pratyekabuddha vehicle (middle vehicle Buddhism), which leads to losing the path of the Buddha-dharma; developing anger, which leads to losing the path of the Buddha-dharma, and should be avoided. Disciple of the Buddha! These are the ten situations in which a Bodhisattva Mahasattva may lose the Buddha-dharma; if a Bodhisattva Mahasattva avoids these situations, then one will obtain the correct path of all Bodhisattvas towards liberation from birth and death, and the holy path of practice.
'Disciple of the Buddha! There are ten kinds of liberation from birth and death for a Bodhisattva Mahasattva. What are the ten? They are: the liberation of a Bodhisattva who gives rise to Prajna Paramita (perfection of wisdom); the liberation of a Bodhisattva who observes all sentient beings, abandons all wrong views, cuts off all bonds, and liberates all sentient beings; the liberation of a Bodhisattva who is not attached to any phenomena (external appearances) and does not abandon sentient beings who are attached to phenomena; the liberation of a Bodhisattva who is not attached to the three realms (desire realm, form realm, formless realm) and is not attached to any world; the liberation of a Bodhisattva who is forever free from afflictions and is close to sentient beings; the liberation of a Bodhisattva who obtains the Dharma of detachment from desires in all Dharmas, and always has great compassion for sentient beings
生菩薩離生；現處眷屬令樂寂靜菩薩離生；離世界生，現此歿彼生，行菩薩行菩薩離生；行一切世間事而不染世法菩薩離生；決定了知無上菩提而亦不捨菩薩行愿菩薩離生。佛子！是為菩薩摩訶薩十種離生，永離世間；大聖正法，不共一切眾生及聲聞、緣覺；若菩薩摩訶薩安住此法，則得一切菩薩十種決定法。何等為十？所謂：於一切如來種姓中生；深入一切如來境界；深解一切諸菩薩行；正向一切諸波羅蜜；出生一切諸佛善根；安住一切如來無上姓中；安住一切諸佛凈力；隨順一切如來菩提；與一切佛共同一身；與一切佛同住而無有異。佛子！是為菩薩摩訶薩十種決定法。
「佛子！菩薩摩訶薩有十種出生佛道法。何等為十？所謂：隨順善知識出生佛道法，同善根故；深信一切佛法出生佛道法，樂求如來無盡自在故；於一切大愿得正希望出生佛道法，修習廣心故；決定了知己身善根出生佛道法，所行諸業無虛妄故；於一切劫修菩薩行出生佛道法，盡未來際無疲厭故；于阿僧祇世界諸處受生出生佛道法，善巧方便教化一切眾生故；修習不斷菩薩所行出生佛道法，長養大悲故；以無量心出生佛道法，於一念中充滿一切虛空界故；深入甚深諸大願行出生佛道法，本生善根不壞、不失故；善持守護一切如來種姓出生佛
【現代漢語翻譯】 現代漢語譯本： 生菩薩遠離生起之相；安住于眷屬之中，令其樂於寂靜，菩薩遠離生起之相；遠離世間生，示現於此界滅而於彼界生，行菩薩行，菩薩遠離生起之相；行一切世間之事而不被世間法所染，菩薩遠離生起之相；決定了知無上菩提，卻也不捨棄菩薩的行愿，菩薩遠離生起之相。佛子！這便是菩薩摩訶薩的十種遠離生起之相，永遠遠離世間；這是大聖正法，不與一切眾生以及聲聞、緣覺所共有；如果菩薩摩訶薩安住於此法，便能獲得一切菩薩的十種決定之法。是哪十種呢？即：於一切如來（Tathagata，佛的稱號）種姓中生；深入一切如來境界；深刻理解一切諸菩薩的修行；正確趨向一切諸波羅蜜（Paramita，到達彼岸的方法）；出生一切諸佛的善根；安住於一切如來無上的種姓之中；安住於一切諸佛的清凈力量；隨順一切如來的菩提（Bodhi，覺悟）；與一切佛共同一身；與一切佛同住而無有差別。佛子！這便是菩薩摩訶薩的十種決定之法。
佛子！菩薩摩訶薩有十種出生佛道之法。是哪十種呢？即：隨順善知識（Kalyanamitra，引導修行的人）出生佛道之法，因為與善知識有相同的善根；深信一切佛法出生佛道之法，樂於尋求如來無盡的自在；對於一切大愿得到正確的希望，出生佛道之法，因為修習廣大的心量；決定了知自身善根，出生佛道之法，因為所行諸業沒有虛妄；於一切劫修菩薩行，出生佛道之法，因為盡未來際都不會疲倦厭煩；于阿僧祇（Asamkhya，極大的數字）世界諸處受生，出生佛道之法，因為善巧方便教化一切眾生；修習不斷菩薩所行，出生佛道之法，因為長養大悲心；以無量心出生佛道之法，於一念之中充滿一切虛空界；深入甚深諸大願行，出生佛道之法，因為本生善根不會壞滅、不會失落；善於持守守護一切如來種姓，出生佛道之法。
【English Translation】 English version: A Bodhisattva is detached from birth; dwelling among their retinue, they bring them to the joy of stillness, a Bodhisattva is detached from birth; detached from worldly birth, they manifest death here and birth there, practicing the Bodhisattva path, a Bodhisattva is detached from birth; engaging in all worldly affairs without being tainted by worldly laws, a Bodhisattva is detached from birth; having definitively realized unsurpassed Bodhi (enlightenment), they do not abandon the vows and practices of a Bodhisattva, a Bodhisattva is detached from birth. O son of the Buddha! These are the ten detachments from birth of a Bodhisattva-Mahasattva, forever detached from the world; this is the great sage's true Dharma, not shared by all sentient beings, Shravakas (hearers), or Pratyekabuddhas (solitary realizers); if a Bodhisattva-Mahasattva abides in this Dharma, they will attain the ten definitive Dharmas of all Bodhisattvas. What are the ten? They are: being born into the lineage of all Tathagatas (Buddhas); deeply entering the realm of all Tathagatas; profoundly understanding the practices of all Bodhisattvas; correctly progressing towards all Paramitas (perfections); giving rise to the roots of goodness of all Buddhas; abiding in the unsurpassed lineage of all Tathagatas; abiding in the pure power of all Buddhas; conforming to the Bodhi of all Tathagatas; being one with all Buddhas; dwelling with all Buddhas without any difference. O son of the Buddha! These are the ten definitive Dharmas of a Bodhisattva-Mahasattva.
O son of the Buddha! A Bodhisattva-Mahasattva has ten Dharmas for giving rise to the path of Buddhahood. What are the ten? They are: giving rise to the path of Buddhahood by following good spiritual friends (Kalyanamitra), because of shared roots of goodness; giving rise to the path of Buddhahood by deeply believing in all the Buddha's teachings, because of the joy in seeking the endless freedom of the Tathagata; giving rise to the path of Buddhahood by having correct hope for all great vows, because of cultivating a vast mind; giving rise to the path of Buddhahood by definitively knowing one's own roots of goodness, because the actions performed are not false; giving rise to the path of Buddhahood by practicing the Bodhisattva path in all kalpas (eons), because there is no weariness or aversion throughout the future; giving rise to the path of Buddhahood by taking birth in various places in Asamkhya (countless) worlds, because of skillful means to teach all sentient beings; giving rise to the path of Buddhahood by continuously practicing the Bodhisattva path, because of nurturing great compassion; giving rise to the path of Buddhahood with immeasurable minds, because in a single thought, they fill all of space; giving rise to the path of Buddhahood by deeply entering into profound great vows and practices, because the roots of goodness from past lives are not destroyed or lost; giving rise to the path of Buddhahood by skillfully upholding and protecting the lineage of all Tathagatas.
道法，令一切眾生髮菩提心，志常樂求無上菩提，長養一切善根故。佛子！是為菩薩摩訶薩十種出生佛道法；若菩薩摩訶薩安住此法，則得善男子十種名號。何等為十？所謂：菩薩名號，菩提智身故；摩訶薩名號，住大乘故；第一薩埵名號，最第一無間道法故；勝薩埵名號，覺勝菩提故；無比薩埵名號，智慧無比故；上薩埵名號，上精進故；無上薩埵名號，開示顯現無上法故；力薩埵名號，廣知十力故；無等薩埵名號，一切眾生無與等故；不思議薩埵名號，隨其心念覺菩提故。佛子！是為菩薩摩訶薩得善男子十種名號。
「佛子！菩薩摩訶薩有十種道。何等為十？所謂：一道是菩薩道，不捨菩提心故。二道是菩薩道，出生智慧方便故。三道是菩薩道，空方便、無相際無際、無愿三昧，三界無染故。四行是菩薩道，悔過除罪、隨喜功德、恭敬勸請無量諸佛、善知迴向故。長養五根是菩薩道，住有信根不可沮壞，發大精進，究竟一切事而不退轉，安住正念除滅亂想三昧，方便決定了知智慧境界，善巧分別故。六通自在是菩薩道：天眼，悉見一切世界有色眾生，死此生彼；天耳，悉聞一切諸佛所說經法，皆能受持廣為一切眾生解說；出生無礙知他心智，悉知一切眾生心念；宿命智通，悉知過去一切阿僧祇劫；長養善根
【現代漢語翻譯】 現代漢語譯本：佛法，使一切眾生髮起菩提心（覺悟之心），立志常常歡喜追求無上菩提（至高覺悟），增長一切善根的緣故。佛子！這就是菩薩摩訶薩（偉大的覺悟者）十種出生佛道的方法；如果菩薩摩訶薩安住于這些方法，就能得到善男子十種名號。是哪十種呢？所謂：菩薩名號，因為具有菩提智慧之身；摩訶薩名號，因為安住于大乘（普度眾生之道）；第一薩埵名號，因為是最第一無間斷的修行方法；勝薩埵名號，因為覺悟殊勝的菩提；無比薩埵名號，因為智慧無比；上薩埵名號，因為具有上等的精進；無上薩埵名號，因為開示顯現無上之法；力薩埵名號，因為廣知十力（佛的十種力量）；無等薩埵名號，因為一切眾生沒有能與之相等的；不思議薩埵名號，因為隨其心念覺悟菩提。佛子！這就是菩薩摩訶薩得到的善男子十種名號。 佛子！菩薩摩訶薩有十種道。是哪十種呢？所謂：第一道是菩薩道，因為不捨棄菩提心；第二道是菩薩道，因為出生智慧方便；第三道是菩薩道，因為空方便、無相際無際、無愿三昧，在三界中沒有染著；第四行是菩薩道，因為懺悔過錯消除罪業、隨喜功德、恭敬勸請無量諸佛、善於迴向；長養五根是菩薩道，安住于不可動搖的信根，發起大精進，究竟一切事而不退轉，安住正念消除雜亂思緒的三昧，方便決定了知智慧境界，善巧分別；六通自在是菩薩道：天眼，能夠看見一切世界有形眾生，在此處死亡在彼處出生；天耳，能夠聽見一切諸佛所說的經法，都能接受並廣為一切眾生解說；出生無礙知他心智，能夠知道一切眾生的心念；宿命智通，能夠知道過去一切阿僧祇劫（無數劫）的事情；增長善根
【English Translation】 English version: The Dharma (teachings), causes all sentient beings to generate Bodhicitta (the mind of enlightenment), to aspire to always joyfully seek Anuttara-samyak-sambodhi (supreme enlightenment), and to cultivate all good roots. Oh, sons of the Buddha! These are the ten ways in which a Bodhisattva-Mahasattva (a great being of enlightenment) is born into the path of Buddhahood; if a Bodhisattva-Mahasattva abides in these ways, then they will attain the ten titles of a virtuous person. What are the ten? They are: the title of Bodhisattva, because of having a body of Bodhi wisdom; the title of Mahasattva, because of abiding in the Mahayana (the Great Vehicle); the title of First Sattva, because of the most primary and uninterrupted path; the title of Victorious Sattva, because of realizing the victorious Bodhi; the title of Incomparable Sattva, because of incomparable wisdom; the title of Supreme Sattva, because of supreme diligence; the title of Unsurpassed Sattva, because of revealing and manifesting the unsurpassed Dharma; the title of Powerful Sattva, because of extensively knowing the ten powers (of a Buddha); the title of Unequaled Sattva, because no sentient being is equal to them; the title of Inconceivable Sattva, because of realizing Bodhi according to their mind's intention. Oh, sons of the Buddha! These are the ten titles of a virtuous person that a Bodhisattva-Mahasattva attains. Oh, sons of the Buddha! A Bodhisattva-Mahasattva has ten paths. What are the ten? They are: the first path is the Bodhisattva path, because of not abandoning Bodhicitta; the second path is the Bodhisattva path, because of generating wisdom and skillful means; the third path is the Bodhisattva path, because of the emptiness of skillful means, the non-duality of form and formlessness, and the non-desire Samadhi (meditative absorption), being free from defilement in the three realms; the fourth practice is the Bodhisattva path, because of repenting of faults and eliminating sins, rejoicing in merits, respectfully inviting countless Buddhas, and being skilled in dedication; cultivating the five roots is the Bodhisattva path, abiding in the unshakable root of faith, generating great diligence, completing all matters without regression, abiding in right mindfulness to eliminate chaotic thoughts in Samadhi, skillfully and decisively understanding the realm of wisdom, and being adept at discernment; the six supernormal powers are the Bodhisattva path: the divine eye, being able to see all sentient beings with form in all worlds, dying here and being born there; the divine ear, being able to hear all the sutras spoken by all the Buddhas, being able to receive and widely explain them to all sentient beings; generating unobstructed knowledge of others' minds, being able to know the thoughts of all sentient beings; the knowledge of past lives, being able to know all the asamkhya kalpas (countless eons) of the past; cultivating good roots
身通自在，隨其所應現大神變；漏盡智通，知見實際生菩薩道不斷絕故。七念是菩薩道：唸佛，於一毛道見一切佛教化眾生；念法，不離一如來眾，於一切佛所對面聞法悉能受持，隨應眾生諸根希望而度脫之；念僧，見不退轉菩薩大眾，令一切眾生常見菩薩大眾；念施行一切菩薩佈施，正念長養菩薩佈施功德；念戒，不離菩提心，一切善根迴向眾生；念天，念兜率陀天一生補處菩薩；念一切眾生，善巧方便智慧教化，悉令安隱隨順無上菩提故。八正道分是菩薩道，所謂：正見，遠離邪見；正思惟，正念一切智遠離虛妄；正語，隨順聖教、離口四過；正業，饒益教化一切眾生未曾失時；正命，安住四聖種成頭陀功德，具足凈威儀，遠離一切惡；正精進，勤修一切菩薩苦行，修佛十力無所掛礙；正念，悉能憶持一切音聲，除滅世間一切亂想；正定，善巧方便，於一三昧，出生菩薩不可思議法門一切三昧故。九次第定是菩薩道，所謂：離欲、惡不善法因；覺觀起一切口業無所障礙；說法教化一切眾生，令得一切智喜悅，遠離退過、休息喜悅；離世苦樂，常見諸佛；逮得無上菩提快樂；不動三昧出生四無色定；亦不離欲界、色界受生；正受滅盡三昧，而亦不息菩薩行故。如來十力是菩薩道，所謂：巧方便善知是處非處；善知一
【現代漢語翻譯】 現代漢語譯本 身通自在，能隨眾生所需顯現大神變；已證漏盡智通，了知實相，因此菩薩道永不中斷。七念是菩薩道：唸佛，在一毛孔中見到一切佛陀教化眾生；念法，不離一如來眾，在一切佛所面前聽聞佛法，都能受持，並隨眾生根器和願望而度脫他們；念僧，見到不退轉的菩薩大眾，使一切眾生常常見到菩薩大眾；念施，行一切菩薩佈施，以正念增長菩薩佈施的功德；念戒，不離菩提心，將一切善根迴向眾生；念天，念兜率陀天（Tusita Heaven）的一生補處菩薩（Bodhisattva who will be the next Buddha）；念一切眾生，善用方便智慧教化，使他們都安穩地趨向無上菩提。八正道分是菩薩道，即：正見，遠離邪見；正思惟，以正念思維一切智，遠離虛妄；正語，隨順聖教，遠離口四過；正業，利益教化一切眾生，從不失時；正命，安住四聖種，成就頭陀功德，具足清凈威儀，遠離一切惡；正精進，勤修一切菩薩苦行，修佛十力，無所掛礙；正念，能憶持一切音聲，消除世間一切亂想；正定，善用方便，於一三昧中，出生菩薩不可思議的法門和一切三昧。九次第定是菩薩道，即：因離欲、惡不善法；覺觀生起，一切口業無所障礙；說法教化一切眾生，使他們獲得一切智的喜悅，遠離退轉和休息的喜悅；遠離世間苦樂，常常見到諸佛；獲得無上菩提的快樂；從不動三昧中出生四無色定；也不離欲界受生；正受滅盡三昧，但也不停止菩薩的修行。如來十力是菩薩道，即：善巧方便，善知是處非處；善知一
【English Translation】 English version With mastery of the psychic powers, they manifest great transformations according to what is appropriate; having exhausted all outflows and attained wisdom, they know the true reality, thus the Bodhisattva path is never interrupted. The seven contemplations are the Bodhisattva path: contemplation of the Buddha, seeing all the Buddhas teaching sentient beings in a single pore; contemplation of the Dharma, not separating from the assembly of one Tathagata, hearing the Dharma in the presence of all Buddhas, being able to uphold it, and liberating beings according to their faculties and aspirations; contemplation of the Sangha, seeing the assembly of non-regressing Bodhisattvas, enabling all beings to constantly see the assembly of Bodhisattvas; contemplation of giving, practicing all Bodhisattva giving, with right mindfulness cultivating the merits of Bodhisattva giving; contemplation of precepts, not separating from the Bodhi mind, dedicating all good roots to sentient beings; contemplation of the heavens, contemplating the Bodhisattva in Tusita Heaven (Tusita Heaven) who will be the next Buddha; contemplation of all sentient beings, skillfully using expedient wisdom to teach, enabling them all to securely follow the unsurpassed Bodhi. The eightfold noble path is the Bodhisattva path, namely: right view, abandoning wrong views; right thought, with right mindfulness contemplating all-knowing wisdom, abandoning falsehood; right speech, following the holy teachings, abandoning the four faults of speech; right action, benefiting and teaching all sentient beings, never missing the opportune time; right livelihood, abiding in the four noble lineages, accomplishing the ascetic virtues, possessing pure deportment, abandoning all evil; right effort, diligently cultivating all Bodhisattva ascetic practices, cultivating the ten powers of the Buddha, without any hindrance; right mindfulness, being able to remember all sounds, eliminating all confused thoughts of the world; right concentration, skillfully using expedient means, from one samadhi, bringing forth the inconceivable Dharma doors and all samadhis of the Bodhisattva. The nine successive samadhis are the Bodhisattva path, namely: because of abandoning desire and evil unwholesome dharmas; when perception and contemplation arise, all verbal actions are without hindrance; teaching the Dharma to all sentient beings, enabling them to obtain the joy of all-knowing wisdom, abandoning the joy of regression and rest; abandoning worldly suffering and joy, constantly seeing all Buddhas; attaining the joy of unsurpassed Bodhi; from the immovable samadhi, bringing forth the four formless samadhis; also not separating from the desire realm, taking rebirth; rightly receiving the cessation samadhi, but also not ceasing the Bodhisattva practice. The ten powers of the Tathagata are the Bodhisattva path, namely: skillful in expedient means, knowing what is possible and impossible; knowing one
切眾生去、來、現在業因果報；善知一切眾生種種諸根，隨彼諸根而為說法；善知眾生無量諸性，善知一切眾生種種欲樂，隨應說法；菩薩凈身，皆悉充滿一切眾生、一切剎、一切世、一切劫，普現如來具足威儀而亦不捨菩薩所行善巧方便；知一切禪三昧解脫垢凈起；知時、非時出生菩薩無量法門；善知一切眾生死此生彼；於一念中，善知三世一切阿僧祇劫；善知一切眾生除滅一切煩惱結使及諸習氣，而亦不捨菩薩行故。佛子！是為菩薩摩訶薩十種道；若菩薩摩訶薩安住此道，則得一切諸佛無上巧方便道。
「佛子！菩薩摩訶薩有無量道、無量道具、無量修道、無量莊嚴道。何以故？菩薩摩訶薩有十種無量道故。何等為十？所謂：虛空界無量、法界無量、眾生界無盡無量、世界無分齊無量、阿僧祇劫無盡究竟無量、眾生語法無量、如來身無量、佛音聲無量、如來力無量、一切智無量。
「佛子！是為菩薩摩訶薩十種無量道。何以故？如虛空界無量，菩薩積集道具亦復如是；如法界無量無邊，菩薩積集道具亦復如是；如眾生界無盡無量，菩薩積集道具亦復如是；如世界無分齊無量，菩薩積集道具亦復如是；如一切劫算數不可盡，菩薩積集道具亦復如是；一切眾生悉共算數所不能盡；如一切眾生語言無量，菩
【現代漢語翻譯】 現代漢語譯本：菩薩能夠洞察一切眾生過去、現在、未來的業因果報；善於瞭解一切眾生各種不同的根器，並根據他們的根器進行說法；善於瞭解眾生無量的性情，善於瞭解一切眾生各種不同的慾望和喜好，並根據他們的需要進行說法；菩薩清凈的身體，能夠充滿一切眾生、一切佛剎、一切世界、一切劫數，普遍顯現如來具足的威儀，但也不捨棄菩薩所修行的善巧方便；瞭解一切禪定、三昧、解脫的垢染和清凈的生起；瞭解何時、非時出生菩薩無量的法門；善於瞭解一切眾生從此處死亡到彼處出生的過程；在一念之間，能夠了解三世一切阿僧祇劫（無數劫）的事情；善於瞭解一切眾生如何去除一切煩惱、結使以及各種習氣，但也不捨棄菩薩的修行。佛子！這就是菩薩摩訶薩的十種道。如果菩薩摩訶薩安住於此道，就能獲得一切諸佛無上的善巧方便之道。 佛子！菩薩摩訶薩有無量的道、無量的道具、無量的修道、無量的莊嚴道。為什麼呢？因為菩薩摩訶薩有十種無量的道。是哪十種呢？就是：虛空界無量、法界無量、眾生界無盡無量、世界無分際無量、阿僧祇劫無盡究竟無量、眾生語言無量、如來身無量、佛音聲無量、如來力無量、一切智無量。 佛子！這就是菩薩摩訶薩的十種無量道。為什麼呢？就像虛空界是無量的，菩薩積累的道具也像這樣無量；就像法界是無量無邊的，菩薩積累的道具也像這樣無量；就像眾生界是無盡無量的，菩薩積累的道具也像這樣無量；就像世界沒有邊際是無量的，菩薩積累的道具也像這樣無量；就像一切劫數是無法計算窮盡的，菩薩積累的道具也像這樣無量；一切眾生共同計算也無法窮盡；就像一切眾生的語言是無量的，菩薩積累的道具也像這樣無量。
【English Translation】 English version: The Bodhisattva is able to discern the karmic causes and effects of all sentient beings in the past, present, and future; is skilled in understanding the various faculties of all sentient beings, and teaches the Dharma according to their faculties; is skilled in understanding the immeasurable natures of sentient beings, is skilled in understanding the various desires and pleasures of all sentient beings, and teaches the Dharma according to their needs; the Bodhisattva's pure body is able to fill all sentient beings, all Buddha-lands, all worlds, and all kalpas, universally manifesting the majestic demeanor of the Tathagata, yet not abandoning the skillful means practiced by the Bodhisattva; understands the arising of defilement and purity in all meditations, samadhis, and liberations; understands when and when not to bring forth the immeasurable Dharma doors of the Bodhisattva; is skilled in understanding the process of all sentient beings dying here and being born there; in a single thought, is able to understand all the asamkhya kalpas (countless eons) of the three periods of time; is skilled in understanding how all sentient beings remove all afflictions, fetters, and various habitual tendencies, yet does not abandon the practice of the Bodhisattva. O son of the Buddha! These are the ten paths of the Bodhisattva Mahasattva. If a Bodhisattva Mahasattva abides in these paths, then he will attain the unsurpassed skillful means of all Buddhas. O son of the Buddha! The Bodhisattva Mahasattva has immeasurable paths, immeasurable means, immeasurable practices, and immeasurable adornment paths. Why is this so? Because the Bodhisattva Mahasattva has ten immeasurable paths. What are these ten? They are: the immeasurable realm of space, the immeasurable realm of Dharma, the endless and immeasurable realm of sentient beings, the immeasurable realm of worlds without boundaries, the endless and ultimate immeasurable asamkhya kalpas, the immeasurable languages of sentient beings, the immeasurable body of the Tathagata, the immeasurable voice of the Buddha, the immeasurable power of the Tathagata, and the immeasurable all-knowing wisdom. O son of the Buddha! These are the ten immeasurable paths of the Bodhisattva Mahasattva. Why is this so? Just as the realm of space is immeasurable, so too are the means accumulated by the Bodhisattva immeasurable; just as the realm of Dharma is immeasurable and boundless, so too are the means accumulated by the Bodhisattva immeasurable; just as the realm of sentient beings is endless and immeasurable, so too are the means accumulated by the Bodhisattva immeasurable; just as the realm of worlds is without boundaries and immeasurable, so too are the means accumulated by the Bodhisattva immeasurable; just as all kalpas are countless and cannot be exhausted, so too are the means accumulated by the Bodhisattva immeasurable; all sentient beings together cannot exhaust the count; just as the languages of all sentient beings are immeasurable, so too are the means accumulated by the Bodhisattva immeasurable.
薩積集道具出生智慧諸語言法亦復如是；如如來身無量，菩薩積集道具充滿一切眾生，一切剎、一切世、一切劫亦復如是；如佛音聲無量，出一言音皆悉充滿一切法界，一切眾生無不聞知，菩薩積集道具亦復如是；如如來力無量，菩薩積集道具長養如來力亦復如是；如一切智無量，菩薩積集道具亦復如是。佛子！是為菩薩摩訶薩十種道具；若菩薩摩訶薩安住此法，則得一切諸佛無量無邊智慧。
「佛子！菩薩摩訶薩有十種修道。何等為十？所謂：不著、不出修，身、口、意無忘失故；無增減修，知諸法真實故；非有、非無修，入非有、非無性故；如幻、如夢、如電、如響、如鏡中像、如熱時焰、如水中月修，於一切法無所著故；空、無相、無愿修，見三界不捨長養諸善根故；不可言說修，不著法施設故；不壞法界修，決定了知一切法故；如實際不可壞修，如如虛空際平等至一切故；菩薩智修，不捨勇猛精進力故；如來十力、四無所畏、一切智平等修，於一切法悉除疑惑故。佛子！是為菩薩摩訶薩十種修道；若菩薩摩訶薩安住此法，則得一切諸佛無上、一切智、巧方便修。
「佛子！菩薩摩訶薩有十種莊嚴道。何等為十？所謂：菩薩摩訶薩不離欲界，悉能正受色、無色界禪定解脫，亦不因此于彼受生，是為
【現代漢語翻譯】 現代漢語譯本：菩薩積累的修行資糧、出生智慧以及諸語言法也是如此。例如，如來的身體是無量的，菩薩積累的修行資糧充滿一切眾生、一切佛剎、一切世界、一切劫數，也是如此。例如，佛的聲音是無量的，發出的一個聲音都能充滿一切法界，一切眾生沒有聽不到的，菩薩積累的修行資糧也是如此。例如，如來的力量是無量的，菩薩積累的修行資糧增長如來的力量也是如此。例如，一切智慧是無量的，菩薩積累的修行資糧也是如此。佛子！這就是菩薩摩訶薩的十種修行資糧。如果菩薩摩訶薩安住於此法，就能獲得一切諸佛無量無邊的智慧。 佛子！菩薩摩訶薩有十種修行之道。是哪十種呢？就是：不執著、不離開的修行，因為身、口、意沒有忘失；沒有增減的修行，因為知道諸法的真實性；非有、非無的修行，因為進入非有非無的自性；如幻、如夢、如電、如響、如鏡中像、如熱時的火焰、如水中的月亮般修行，因為對一切法沒有執著；空、無相、無愿的修行，因為見到三界而不捨棄增長諸善根；不可言說的修行，因為不執著於法的施設；不壞法界的修行，因為決定了知一切法；如實際不可壞的修行，因為如虛空般平等到達一切；菩薩智慧的修行，因為不捨棄勇猛精進的力量；如來十力、四無所畏、一切智平等的修行，因為對一切法都消除了疑惑。佛子！這就是菩薩摩訶薩的十種修行之道。如果菩薩摩訶薩安住於此法，就能獲得一切諸佛無上、一切智、巧妙方便的修行。 佛子！菩薩摩訶薩有十種莊嚴之道。是哪十種呢？就是：菩薩摩訶薩不離開欲界，完全能夠正確地接受色界、無色界的禪定解脫，也不會因此在彼處受生，這是第一種莊嚴之道。
【English Translation】 English version: The accumulation of resources for practice, the birth of wisdom, and the various languages of Dharma of a Bodhisattva are also like this. For example, the body of the Tathagata (Buddha) is immeasurable, and the resources for practice accumulated by a Bodhisattva fill all sentient beings, all Buddha-lands, all worlds, and all kalpas (eons), and it is also like this. For example, the voice of the Buddha is immeasurable, and a single sound emitted fills all of the Dharma realm, and there is no sentient being that does not hear it, and the resources for practice accumulated by a Bodhisattva are also like this. For example, the power of the Tathagata is immeasurable, and the resources for practice accumulated by a Bodhisattva nurture the power of the Tathagata, and it is also like this. For example, all wisdom is immeasurable, and the resources for practice accumulated by a Bodhisattva are also like this. Oh, son of the Buddha! These are the ten resources for practice of a Bodhisattva Mahasattva. If a Bodhisattva Mahasattva abides in this Dharma, then they will attain the immeasurable and boundless wisdom of all Buddhas. Oh, son of the Buddha! A Bodhisattva Mahasattva has ten paths of practice. What are these ten? They are: the practice of not being attached and not leaving, because the body, speech, and mind are not forgetful; the practice of no increase or decrease, because one knows the true nature of all dharmas; the practice of neither existence nor non-existence, because one enters the nature of neither existence nor non-existence; the practice like an illusion, a dream, lightning, an echo, an image in a mirror, a flame in hot weather, and the moon in water, because one has no attachment to all dharmas; the practice of emptiness, no-sign, and no-wish, because one sees the three realms without abandoning the nurturing of all good roots; the practice of being inexpressible, because one is not attached to the establishment of Dharma; the practice of not destroying the Dharma realm, because one decisively knows all dharmas; the practice like the indestructible reality, because one reaches all places equally like the expanse of space; the practice of Bodhisattva wisdom, because one does not abandon the power of courageous diligence; the practice of the Tathagata's ten powers, four fearlessnesses, and equality with all wisdom, because one eliminates all doubts about all dharmas. Oh, son of the Buddha! These are the ten paths of practice of a Bodhisattva Mahasattva. If a Bodhisattva Mahasattva abides in this Dharma, then they will attain the supreme, all-knowing, and skillful means of practice of all Buddhas. Oh, son of the Buddha! A Bodhisattva Mahasattva has ten paths of adornment. What are these ten? They are: a Bodhisattva Mahasattva does not leave the desire realm, and is fully capable of correctly receiving the samadhi (meditative absorption) and liberation of the form and formless realms, and will not be reborn there because of this, this is the first path of adornment.
第一莊嚴道。菩薩摩訶薩入聲聞道，亦不乘此道出於三界，是為第二莊嚴道。菩薩摩訶薩入緣覺道，亦不捨大悲，是為第三莊嚴道。菩薩摩訶薩雖百千天女眷屬圍繞，端嚴殊特、顏容無倫、技術悉備、音樂巧妙，菩薩聞此妙音，未曾暫舍諸禪解脫三昧，是為第四莊嚴道。菩薩摩訶薩與一切眾生設眾妓樂共相娛樂，乃至一念不捨諸禪解脫三昧，是為第五莊嚴道。菩薩摩訶薩不著一切世間諸法，究竟世間得到彼岸，度脫眾生，是為第六莊嚴道。菩薩摩訶薩安住正智修習正道；趣于邪道欲令眾生遠離邪道，於此邪道不取真實清凈之相，是為第七莊嚴道。菩薩摩訶薩遠離身、口、意惡業，常持凈戒，一向正求如來凈戒，示現一切凡愚童蒙眾生持戒威儀，為教化成熟犯戒眾生故；菩薩具足成滿一切清凈功德，正趣菩薩趣而現受生地獄、畜生、餓鬼、閻羅王及諸難趣，令彼眾生離惡趣故，而實菩薩不攝彼趣，是為第八莊嚴道。菩薩摩訶薩於一切佛法不由他悟，得無礙辯、明凈智慧，普照一切諸佛正法；安住一切諸佛自在，共一切佛清凈法身，具足成就一切堅固大人明凈正法；安住一切平等諸乘，向一切佛境界法門，一切眾生所應讚歎、恭敬、供養；為一切眾生作無上師，專求正法未曾舍離，示現於法有疑，示現師受恭敬供養和尚、
{ "translations": [ "現代漢語譯本：第一莊嚴道。菩薩摩訶薩（菩薩中的大菩薩）進入聲聞道（通過聽聞佛法而修行證悟的道），但並不依靠此道脫離三界（欲界、色界、無色界），這是第二莊嚴道。菩薩摩訶薩進入緣覺道（通過自身觀察因緣而修行證悟的道），也不捨棄大悲心，這是第三莊嚴道。菩薩摩訶薩即使被成百上千的天女眷屬圍繞，她們容貌端莊美麗、舉世無雙、技藝精湛、音樂巧妙，菩薩聽到這些美妙的音樂，也從未片刻捨棄諸禪定、解脫和三昧（專注的狀態），這是第四莊嚴道。菩薩摩訶薩與一切眾生設定各種歌舞娛樂，共同享樂，乃至一念之間也不捨棄諸禪定、解脫和三昧，這是第五莊嚴道。菩薩摩訶薩不執著於一切世間諸法，最終在世間達到彼岸（涅槃），度脫眾生，這是第六莊嚴道。菩薩摩訶薩安住于正智（正確的智慧），修習正道；即使進入邪道，也是爲了讓眾生遠離邪道，對於邪道不執著于真實清凈的表象，這是第七莊嚴道。菩薩摩訶薩遠離身、口、意所造的惡業，常持清凈的戒律，一心追求如來的清凈戒律，向一切凡夫愚昧的眾生展示持戒的威儀，爲了教化和成熟犯戒的眾生；菩薩具足成就一切清凈的功德，爲了引導眾生，即使示現受生地獄、畜生、餓鬼、閻羅王以及其他艱難的境地，讓那些眾生脫離惡道，但實際上菩薩並不受這些惡道的束縛，這是第八莊嚴道。菩薩摩訶薩對於一切佛法不依賴他人開悟，獲得無礙的辯才、明凈的智慧，普遍照耀一切諸佛的正法；安住於一切諸佛的自在境界，與一切佛共享清凈的法身，具足成就一切堅固的大人明凈正法；安住於一切平等的乘（教法），趨向一切佛的境界法門，為一切眾生所應讚歎、恭敬、供養；為一切眾生做無上的導師，專心追求正法從未舍離，即使示現對佛法有疑惑，也示現接受師長的恭敬供養，和尚（指僧團的導師）", "現代漢語譯本：阿阇梨（指教授戒律的導師），是為第九莊嚴道。菩薩摩訶薩於一切佛法，不隨他教，不隨他信，不隨他欲，不隨他見，不隨他聞，不隨他覺，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，不隨他輪，不隨他轉，不隨他教，不隨他語，不隨他事，不隨他義，不隨他智，不隨他慧，不隨他明，不隨他解，不隨他證，不隨他行，不隨他法，不隨他道，不隨他乘，
阿阇梨，而實為一切天人無上法師。何以故？菩薩摩訶薩善知方便住菩薩道，隨其所應方便示現，是為第九莊嚴道。菩薩摩訶薩具足成就甚深智慧，究竟菩薩一切無上法行，一切如來以甘露法而灌其頂，究竟一切法自在彼岸。離垢無礙清凈法繒以冠其首，於一切世界普現如來無礙法身，轉不可壞清凈法輪；清凈法身於一切世界，無處不至；究竟一切法自在彼岸，具足成就一切菩薩自在之法；巧妙方便於一切剎示現受生，與三世佛共一境界而亦不斷菩薩所行；不捨菩薩法，不轉菩薩業，不捨菩薩道，未曾廢舍菩薩威儀，不捨菩薩熾然，不捨善巧方便，不離菩薩事；修菩薩行，心無疲厭，不離菩薩受持法行。何以故？菩薩摩訶薩欲速成阿耨多羅三藐三菩提故，不捨菩薩行，觀察眾生，是為第十莊嚴道。佛子！是為菩薩摩訶薩十種莊嚴道；若菩薩摩訶薩安住此道，則得一切諸佛無上道寶莊嚴，而不捨菩薩道。◎
大方廣佛華嚴經卷第四十 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第四十一
東晉天竺三藏佛馱跋陀羅譯
離世間品第三十三之六
「◎佛子！菩薩摩訶薩有十種足。何等為十？所謂：凈戒足，積整合滿一切大愿故；精進足，積集一切菩提枝
【現代漢語翻譯】 現代漢語譯本：阿阇梨（老師），實際上是一切天人和眾生無上的導師。為什麼這麼說呢？因為菩薩摩訶薩（偉大的菩薩）善於運用方便法門安住于菩薩之道，根據眾生所應接受的教化而示現不同的形象，這就是第九種莊嚴之道。菩薩摩訶薩具足成就甚深的智慧，究竟圓滿菩薩一切無上的修行，一切如來以甘露般的佛法灌頂加持，最終達到一切法自在的彼岸。他們頭戴無垢無礙清凈的法繒（象徵佛法的頭飾），在一切世界普遍示現如來無礙的法身，轉動不可摧毀的清凈法輪；清凈的法身在一切世界，無處不到；最終達到一切法自在的彼岸，具足成就一切菩薩自在的法力；巧妙地運用方便法門在一切剎土示現受生，與過去、現在、未來三世諸佛處於同一境界，但也不斷絕菩薩所行的事業；不捨棄菩薩的修行，不改變菩薩的業力，不捨棄菩薩的道路，不曾廢棄菩薩的威儀，不捨棄菩薩的熾盛精進，不捨棄善巧方便，不離開菩薩的事業；修菩薩行，心中沒有疲憊厭倦，不離開菩薩所受持的法行。為什麼呢？因為菩薩摩訶薩想要快速成就阿耨多羅三藐三菩提（無上正等正覺），所以不捨棄菩薩的修行，觀察眾生，這就是第十種莊嚴之道。佛子！這就是菩薩摩訶薩的十種莊嚴之道；如果菩薩摩訶薩安住于這些道，就能得到一切諸佛無上的道寶莊嚴，而不捨棄菩薩之道。 佛子！菩薩摩訶薩有十種足。是哪十種呢？分別是：凈戒足，因為積聚成就一切大愿；精進足，因為積聚一切菩提的要素。
【English Translation】 English version: The Acharya (teacher), is in reality the supreme teacher of all gods, humans, and beings. Why is this so? Because the Bodhisattva Mahasattva (great Bodhisattva) is skilled in using expedient means to abide in the Bodhisattva path, manifesting different forms according to what beings should receive, this is the ninth adornment path. The Bodhisattva Mahasattva is fully accomplished with profound wisdom, ultimately perfecting all the supreme practices of the Bodhisattva, all Tathagatas (Buddhas) anoint their heads with the nectar of Dharma, ultimately reaching the other shore of freedom in all dharmas. They wear the pure, unobstructed Dharma banner (a head ornament symbolizing the Dharma), universally manifesting the unobstructed Dharma body of the Tathagata in all worlds, turning the indestructible pure Dharma wheel; the pure Dharma body is present everywhere in all worlds; ultimately reaching the other shore of freedom in all dharmas, fully accomplishing all the free powers of the Bodhisattva; skillfully using expedient means to manifest birth in all lands, being in the same realm as the Buddhas of the past, present, and future, yet not ceasing the work of the Bodhisattva; not abandoning the practice of the Bodhisattva, not changing the karma of the Bodhisattva, not abandoning the path of the Bodhisattva, never abandoning the dignity of the Bodhisattva, not abandoning the Bodhisattva's fervent diligence, not abandoning skillful means, not leaving the work of the Bodhisattva; cultivating the Bodhisattva practice, with no weariness or aversion in their hearts, not leaving the Dharma practices upheld by the Bodhisattva. Why is this? Because the Bodhisattva Mahasattva wishes to quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), therefore they do not abandon the practice of the Bodhisattva, observing sentient beings, this is the tenth adornment path. Children of the Buddha! These are the ten adornment paths of the Bodhisattva Mahasattva; if the Bodhisattva Mahasattva abides in these paths, they will obtain the supreme adornment of the treasure of the path of all Buddhas, and not abandon the Bodhisattva path. Children of the Buddha! The Bodhisattva Mahasattva has ten feet. What are these ten? They are: the foot of pure precepts, because of accumulating and fulfilling all great vows; the foot of diligence, because of accumulating all the elements of Bodhi.
至不退轉故；諸通足，隨眾生愿令歡喜故；身通足，不離一坐而能悉詣一切佛剎故；深心足，究竟一切勝妙法故；堅誓足，所求諸事悉究竟故；攝右法足，不違一切尊重教故；聞法無厭足，聞持一切佛所說法無疲倦故；如法資生具足，入一切眾諸根無異故；正向菩薩行足，離一切惡故。佛子！是為菩薩摩訶薩十種足；若菩薩摩訶薩安住此足，則得一切諸佛無上勝足，能一舉足皆悉遍至一切世界。
「佛子！菩薩摩訶薩有十種手。何等為十？所謂：信手，於一切佛所說正法，一向信心究竟受持故；不著財施手，有來乞者令歡喜故；先意善來問訊手，右掌相顯現故；恭敬供養一切佛手，長養無量功德無疲厭故；善解多聞手，除一切眾生諸疑惑故；遠離三界離生寂靜手，拔欲污泥眾生類故；安置彼岸手，救濟四流漂沒眾生故；離吝法手，盡能開說一切法故；一切世間離世間諸論智手，除滅一切身心病故；智慧寶手，除滅一切煩惱癡闇，示現一切不可稱說法光明故。佛子！是為菩薩摩訶薩十種手；若菩薩摩訶薩安住此手，則得一切諸佛無上之手，能以一掌普覆十方一切世界。◎
「◎佛子！菩薩摩訶薩有十種腹。何等為十？所謂：離諂曲腹，直心清凈故；離幻偽腹，身、口、意業皆真正故；不為事腹，離藏惡故；
【現代漢語翻譯】 現代漢語譯本 達到不退轉的境界，所以稱為『足』；神通具足，能隨順眾生的願望使他們歡喜，所以稱為『足』；身通具足，不離開一個座位就能到達一切佛剎，所以稱為『足』；深心具足，究竟一切殊勝微妙的佛法，所以稱為『足』；堅固誓願具足，所求的一切事情都能究竟成就，所以稱為『足』；攝受正法具足，不違背一切尊長的教誨，所以稱為『足』；聽聞佛法沒有厭倦，聽聞並受持一切佛所說的法而沒有疲倦，所以稱為『足』；如法資生具足，進入一切眾生的諸根而沒有差異，所以稱為『足』；正向菩薩的修行具足，遠離一切惡行，所以稱為『足』。佛子！這就是菩薩摩訶薩的十種『足』；如果菩薩摩訶薩安住于這十種『足』，就能得到一切諸佛無上的殊勝『足』，能一舉足就遍至一切世界。 佛子！菩薩摩訶薩有十種『手』。是哪十種呢？就是：信心之『手』，對於一切佛所說的正法，一心一意地信受奉持，所以稱為『手』；不執著財物佈施之『手』，有來乞求的人就使他們歡喜，所以稱為『手』；先主動問候的『手』，右掌顯現出善意，所以稱為『手』；恭敬供養一切佛的『手』，增長無量的功德而沒有疲倦，所以稱為『手』；善於理解多聞的『手』，消除一切眾生的疑惑，所以稱為『手』；遠離三界，遠離生死寂靜的『手』，拔出沉溺於慾望污泥的眾生，所以稱為『手』；安置於彼岸的『手』，救濟被四種煩惱之流淹沒的眾生，所以稱為『手』；不吝惜佛法的『手』，盡力開示一切佛法，所以稱為『手』；具有一切世間和出世間論辯智慧的『手』，消除一切身心疾病，所以稱為『手』；智慧寶藏之『手』，消除一切煩惱和愚癡的黑暗，顯示一切不可言說的佛法光明，所以稱為『手』。佛子！這就是菩薩摩訶薩的十種『手』；如果菩薩摩訶薩安住于這十種『手』，就能得到一切諸佛無上的『手』，能以一掌覆蓋十方一切世界。 佛子！菩薩摩訶薩有十種『腹』。是哪十種呢？就是：遠離諂媚虛偽的『腹』，因為心直清凈；遠離虛幻偽裝的『腹』，因為身、口、意三業都真實；不為私事的『腹』，因為遠離隱藏的惡行；
【English Translation】 English version Attaining the state of non-retrogression, hence called 'feet'; having complete supernatural powers, able to fulfill the wishes of sentient beings and make them happy, hence called 'feet'; having complete bodily powers, able to reach all Buddha-lands without leaving one's seat, hence called 'feet'; having profound intention, mastering all supreme and subtle Dharma, hence called 'feet'; having firm vows, able to accomplish all that is sought, hence called 'feet'; having the ability to uphold the right Dharma, not violating the teachings of all respected ones, hence called 'feet'; never tiring of hearing the Dharma, hearing and upholding all the teachings of the Buddhas without fatigue, hence called 'feet'; having the means for proper livelihood, entering into the roots of all beings without difference, hence called 'feet'; having the right direction for Bodhisattva practice, being free from all evil, hence called 'feet'. Disciples of the Buddha! These are the ten 'feet' of a Bodhisattva-Mahasattva; if a Bodhisattva-Mahasattva abides in these ten 'feet', they will attain the supreme 'feet' of all Buddhas, able to reach all worlds with a single step. Disciples of the Buddha! A Bodhisattva-Mahasattva has ten 'hands'. What are the ten? They are: the 'hand' of faith, having wholehearted faith in and upholding all the right Dharma spoken by all Buddhas, hence called 'hand'; the 'hand' of not being attached to material giving, making those who come to beg happy, hence called 'hand'; the 'hand' of proactively greeting, showing kindness with the right palm, hence called 'hand'; the 'hand' of respectfully making offerings to all Buddhas, cultivating immeasurable merits without fatigue, hence called 'hand'; the 'hand' of understanding and hearing much, removing all doubts of sentient beings, hence called 'hand'; the 'hand' of being far from the three realms, far from birth and death, and being tranquil, pulling out sentient beings who are drowning in the mud of desire, hence called 'hand'; the 'hand' of placing on the other shore, saving sentient beings who are drowning in the four streams of affliction, hence called 'hand'; the 'hand' of not being stingy with the Dharma, doing one's best to expound all the Dharma, hence called 'hand'; the 'hand' of having wisdom in all worldly and other-worldly debates, removing all physical and mental illnesses, hence called 'hand'; the 'hand' of the treasure of wisdom, removing all afflictions and the darkness of ignorance, revealing the light of all ineffable Dharma, hence called 'hand'. Disciples of the Buddha! These are the ten 'hands' of a Bodhisattva-Mahasattva; if a Bodhisattva-Mahasattva abides in these ten 'hands', they will attain the supreme 'hands' of all Buddhas, able to cover all worlds in the ten directions with a single palm. Disciples of the Buddha! A Bodhisattva-Mahasattva has ten 'bellies'. What are the ten? They are: the 'belly' that is free from flattery and deceit, because the heart is upright and pure; the 'belly' that is free from illusion and pretense, because the actions of body, speech, and mind are all genuine; the 'belly' that is not for personal gain, because it is free from hidden evil;
無窮盡腹，於一切法無所著故；滅煩惱腹，智明凈故；清凈心腹，離一切惡故；觀察一切食想腹，正念真實法故；觀察一切行腹，善覺緣起故；善覺一切道腹，具足成就正希望故；離一切煩惱諸邪見腹，令一切眾生得如來腹故。佛子！是為菩薩摩訶薩十種腹；若菩薩摩訶薩安住此腹，則得一切諸佛無上之腹，悉能容受一切眾生。
「佛子！菩薩摩訶薩有十種藏。何等為十？所謂：不斷如來種姓是菩薩藏，廣說佛法長養無量諸善法故；受持守護如來正法是菩薩藏，開示眾生大智明故；長養僧寶是菩薩藏，攝取不退正法輪故；覺悟正定眾生是菩薩藏，度脫眾生不失時故；教化成熟不定眾生是菩薩藏，善根相續因不斷故；發大悲心救護邪定眾生是菩薩藏，起彼未來善根因緣故；滿足如來十力不可沮壞是菩薩藏，降伏眾魔具足成就不退善根故；住四無畏大師子吼是菩薩藏，令一切眾生悉歡喜故；得佛十八不共法是菩薩藏，一切智慧無不至故；平等覺悟一切眾生、一切剎、一切法、一切佛是菩薩藏，於一念中深入平等故。佛子！是為菩薩摩訶薩十種藏；若菩薩摩訶薩安住此藏，則得一切諸佛無上善根大智慧藏。
「佛子！菩薩摩訶薩有十種心。何等為十？所謂：勇猛心，所發事業悉究竟故；無懈怠心，積集相好諸善
【現代漢語翻譯】 現代漢語譯本 『無窮盡腹』（指菩薩的包容力如無底洞），因為對一切法都沒有執著；『滅煩惱腹』，因為智慧明凈；『清凈心腹』，因為遠離一切惡行；『觀察一切食想腹』，因為正念真實的佛法；『觀察一切行腹』，因為善於覺悟緣起；『善覺一切道腹』，因為具足成就正當的希望；『遠離一切煩惱諸邪見腹』，爲了使一切眾生得到如來的境界。佛子！這就是菩薩摩訶薩的十種『腹』；如果菩薩摩訶薩安住于這些『腹』，就能得到一切諸佛無上的『腹』，完全能夠容納一切眾生。 『佛子！菩薩摩訶薩有十種『藏』（指菩薩所蘊藏的功德）。是哪十種呢？』 所謂：『不斷如來種姓』是菩薩的『藏』，因為廣泛宣說佛法，增長無量善法；『受持守護如來正法』是菩薩的『藏』，因為開示眾生大智慧光明；『長養僧寶』是菩薩的『藏』，因為攝取不退轉的正法輪；『覺悟正定眾生』是菩薩的『藏』，因為度脫眾生不失時機；『教化成熟不定眾生』是菩薩的『藏』，因為善根相續不斷；『發大悲心救護邪定眾生』是菩薩的『藏』，因為發起他們未來善根的因緣；『滿足如來十力不可沮壞』是菩薩的『藏』，因為降伏眾魔，具足成就永不退轉的善根；『住四無畏大師子吼』是菩薩的『藏』，因為使一切眾生都歡喜；『得佛十八不共法』是菩薩的『藏』，因為一切智慧無所不至；『平等覺悟一切眾生、一切剎土、一切法、一切佛』是菩薩的『藏』，因為在一念中深入平等。佛子！這就是菩薩摩訶薩的十種『藏』；如果菩薩摩訶薩安住于這些『藏』，就能得到一切諸佛無上的善根大智慧『藏』。 『佛子！菩薩摩訶薩有十種『心』。是哪十種呢？』 所謂：『勇猛心』，因為所發的事業都能究竟完成；『無懈怠心』，因為積累相好等各種善
【English Translation】 English version 'Inexhaustible womb' (referring to the Bodhisattva's capacity for tolerance like a bottomless pit), because there is no attachment to any dharma; 'womb of extinguishing afflictions,' because of clear and pure wisdom; 'womb of pure mind,' because of being free from all evil deeds; 'womb of observing all food thoughts,' because of right mindfulness of the true Dharma; 'womb of observing all actions,' because of being good at realizing dependent origination; 'womb of being good at realizing all paths,' because of fully accomplishing right hope; 'womb of being free from all afflictions and wrong views,' in order to enable all sentient beings to attain the state of the Tathagata. O son of Buddha! These are the ten kinds of 'wombs' of a Bodhisattva-Mahasattva; if a Bodhisattva-Mahasattva dwells in these 'wombs,' then they will attain the unsurpassed 'womb' of all Buddhas, which is fully capable of accommodating all sentient beings. 'O son of Buddha! A Bodhisattva-Mahasattva has ten kinds of 'treasuries' (referring to the merits and virtues stored by the Bodhisattva). What are the ten? They are: 'uninterrupted lineage of the Tathagata' is the Bodhisattva's 'treasury,' because of extensively expounding the Dharma and cultivating immeasurable good dharmas; 'upholding and protecting the true Dharma of the Tathagata' is the Bodhisattva's 'treasury,' because of revealing great wisdom and light to sentient beings; 'nurturing the Sangha treasure' is the Bodhisattva's 'treasury,' because of gathering the unretreating true Dharma wheel; 'awakening sentient beings who are rightly established' is the Bodhisattva's 'treasury,' because of liberating sentient beings without missing the opportune time; 'teaching and maturing sentient beings who are not yet established' is the Bodhisattva's 'treasury,' because the roots of goodness continue uninterrupted; 'arising great compassion to protect sentient beings who are wrongly established' is the Bodhisattva's 'treasury,' because of initiating the causes and conditions for their future roots of goodness; 'fulfilling the ten powers of the Tathagata, which cannot be destroyed' is the Bodhisattva's 'treasury,' because of subduing all demons and fully accomplishing unretreating roots of goodness; 'dwelling in the four fearlessnesses and roaring like a great lion' is the Bodhisattva's 'treasury,' because of making all sentient beings happy; 'attaining the eighteen unshared dharmas of the Buddha' is the Bodhisattva's 'treasury,' because all wisdom is attained without exception; 'equally awakening all sentient beings, all lands, all dharmas, and all Buddhas' is the Bodhisattva's 'treasury,' because of deeply entering into equality in a single thought. O son of Buddha! These are the ten kinds of 'treasuries' of a Bodhisattva-Mahasattva; if a Bodhisattva-Mahasattva dwells in these 'treasuries,' then they will attain the unsurpassed great wisdom 'treasury' of all Buddhas. 'O son of Buddha! A Bodhisattva-Mahasattva has ten kinds of 'minds.' What are the ten? They are: 'courageous mind,' because all undertakings initiated are completely accomplished; 'non-slothful mind,' because of accumulating various good
根故；勇健力心，摧伏一切諸惡魔故；正思惟心，除滅一切煩惱垢故；不退轉心，往詣道場究竟菩提故；性清凈心，覺心無所至、無所著故；知眾生心，隨眾生性令彼覺悟得解脫故；入大梵天住住佛法心，種種眾生性悉救護故；空無相無愿無行心，遠離相見不著三界故；金剛莊嚴心，眾生數等魔乃至不能動一毛故。佛子！是為菩薩摩訶薩十種心；若菩薩摩訶薩安住此心，則得一切諸佛無上金剛藏心。
「佛子！菩薩摩訶薩有十種莊嚴。何等為十？所謂：大慈莊嚴，救護一切眾生故；大悲莊嚴，堪忍一切苦故；大愿莊嚴，所可發願悉究竟故；迴向莊嚴，建立一切諸佛功德妙莊嚴故；功德莊嚴，饒益一切眾生故；波羅蜜莊嚴，度脫一切眾生故；智慧莊嚴，除滅一切眾生煩惱愚癡闇故；方便莊嚴，出生普門諸善根故；一切智心堅固不亂莊嚴，不樂異乘故；決定莊嚴，于正法中滅疑惑故。佛子！是為菩薩摩訶薩十種莊嚴；若菩薩摩訶薩安住此法，則得一切諸佛無上莊嚴，降一切魔。
「佛子！菩薩摩訶薩有十種器仗。何等為十？所謂：遠離慳吝惠施心仗，除滅一切慳貪垢故；持戒仗，拔出一切諸惡戒故；平等觀察一切法仗，遠離一切虛妄法故；智慧仗，除滅眾生諸煩惱故；正命仗，遠離一切諸邪命故；方便仗，一
【現代漢語翻譯】 現代漢語譯本 根本的緣故是：具有勇猛強健的心力，能夠摧伏一切惡魔；具有正思惟的心，能夠去除一切煩惱的污垢；具有不退轉的心，能夠前往道場最終成就菩提；具有本性清凈的心，覺悟到心無所來、無所執著；具有了解眾生心的能力，能夠隨順眾生的根性使他們覺悟並得到解脫；具有進入大梵天安住佛法的心，能夠救護各種各樣的眾生；具有空、無相、無愿、無行的心，能夠遠離一切表象的見解，不執著於三界；具有金剛般堅固的心，即使眾生數量等同於魔，也不能動搖他一根毫毛。佛子！這就是菩薩摩訶薩的十種心；如果菩薩摩訶薩安住于這些心，就能得到一切諸佛無上的金剛藏心。 佛子！菩薩摩訶薩有十種莊嚴。是哪十種呢？就是：大慈莊嚴，爲了救護一切眾生；大悲莊嚴，能夠忍受一切痛苦；大愿莊嚴，所發的一切愿都能最終實現；迴向莊嚴，爲了建立一切諸佛功德的微妙莊嚴；功德莊嚴，爲了饒益一切眾生；波羅蜜（到達彼岸）莊嚴，爲了度脫一切眾生；智慧莊嚴，爲了去除一切眾生的煩惱、愚癡和黑暗；方便莊嚴，爲了生出普遍的各種善根；一切智心堅固不亂的莊嚴，不喜好其他乘法；決定莊嚴，在正法中消除疑惑。佛子！這就是菩薩摩訶薩的十種莊嚴；如果菩薩摩訶薩安住于這些法，就能得到一切諸佛無上的莊嚴，降伏一切魔。 佛子！菩薩摩訶薩有十種器仗。是哪十種呢？就是：遠離慳吝的佈施心仗，爲了去除一切慳貪的污垢；持戒仗，爲了拔除一切惡戒；平等觀察一切法的仗，爲了遠離一切虛妄的法；智慧仗，爲了去除眾生的一切煩惱；正命仗，爲了遠離一切邪命；方便仗，一
【English Translation】 English version The fundamental reason is: having a courageous and vigorous mind, able to subdue all evil demons; having a mind of right contemplation, able to eliminate all defilements of afflictions; having a non-retrogressing mind, able to go to the Bodhi-mandala and ultimately achieve Bodhi; having a mind of pure nature, realizing that the mind neither comes from nor clings to anything; having the ability to understand the minds of sentient beings, able to accord with their nature and enable them to awaken and attain liberation; having a mind that enters the Great Brahma Heaven and abides in the Dharma, able to protect all kinds of sentient beings; having a mind of emptiness, non-form, non-desire, and non-action, able to be free from all appearances and not cling to the three realms; having a diamond-like firm mind, even if the number of sentient beings is equal to that of demons, they cannot move even a single hair of his. Buddha's children! These are the ten minds of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abides in these minds, he will attain the unsurpassed Vajra-garbha mind of all Buddhas. Buddha's children! A Bodhisattva Mahasattva has ten kinds of adornments. What are the ten? They are: the adornment of great loving-kindness, for the sake of protecting all sentient beings; the adornment of great compassion, able to endure all suffering; the adornment of great vows, all vows made can be ultimately fulfilled; the adornment of dedication, for the sake of establishing the wonderful adornment of the merits of all Buddhas; the adornment of merits, for the sake of benefiting all sentient beings; the adornment of Paramita (reaching the other shore), for the sake of liberating all sentient beings; the adornment of wisdom, for the sake of eliminating all sentient beings' afflictions, ignorance, and darkness; the adornment of skillful means, for the sake of generating all kinds of universal good roots; the adornment of a firm and unperturbed mind of all-knowing wisdom, not delighting in other vehicles; the adornment of determination, eliminating doubts in the true Dharma. Buddha's children! These are the ten adornments of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abides in these dharmas, he will attain the unsurpassed adornment of all Buddhas and subdue all demons. Buddha's children! A Bodhisattva Mahasattva has ten kinds of weapons. What are the ten? They are: the weapon of a giving mind that is free from stinginess, for the sake of eliminating all defilements of stinginess; the weapon of upholding precepts, for the sake of uprooting all evil precepts; the weapon of observing all dharmas equally, for the sake of being free from all false dharmas; the weapon of wisdom, for the sake of eliminating all afflictions of sentient beings; the weapon of right livelihood, for the sake of being free from all wrong livelihoods; the weapon of skillful means, one
切示現故；略說貪、恚、癡一切煩惱是菩薩仗，以煩惱門化眾生故；生死仗，不斷菩薩行教化眾生故；說實法仗，一切無著故；一切智門仗，不離菩薩行門故。佛子！是為菩薩摩訶薩十種器仗；若菩薩摩訶薩安住此法，則能除滅一切眾生長夜積集煩惱、結使、習氣。
「佛子！菩薩摩訶薩有十種頭。何等為十？所謂：涅槃首，無見頂故；恭敬尊重首，一切世間，天人恭敬供養故；深妙首，於一切三千大千世界最第一故；一切善根首，三界眾生應供養故；荷負一切眾生首，得無上金剛頂故；無量無邊首，攝取一切最勝法故；般若波羅蜜首，樂法王法故；方便首，示現一切眾生平等首故；教化成熟一切眾生首，為一切眾生無上師故；守護如來正法首，不斷三寶故。佛子！是為菩薩摩訶薩十種頭；若菩薩摩訶薩安住此法，則得一切諸佛無上智頂。
「佛子！菩薩摩訶薩有十種眼。何等為十？所謂：肉眼，見一切色故；天眼，見一切眾生死此生彼故；慧眼，見一切眾生諸根故；法眼，見一切法真實相故；佛眼，見如來十力故；智眼，分別一切法故；明眼，見一切佛光明故；出生死眼，見涅槃故；無礙眼，見一切法無障礙故；普眼，平等法門見法界故。佛子！是為菩薩摩訶薩十種眼；若菩薩摩訶薩成就此眼，則得一
【現代漢語翻譯】 現代漢語譯本 因為要示現的緣故；簡略地說，貪、嗔、癡一切煩惱是菩薩的依仗，因為要通過煩惱之門來教化眾生；生死是依仗，因為菩薩不斷生死來教化眾生；宣說真實之法是依仗，因為一切都沒有執著；一切智慧之門是依仗，因為不離開菩薩的修行之門。佛子！這就是菩薩摩訶薩（偉大的菩薩）的十種依仗；如果菩薩摩訶薩安住于這些法，就能消除一切眾生長久以來積累的煩惱、結使（煩惱的束縛）、習氣。
「佛子！菩薩摩訶薩有十種頭。是哪十種呢？所謂：涅槃首（達到涅槃的頭），因為沒有可見的頂端；恭敬尊重首，因為一切世間、天人都恭敬供養；深妙首，因為在一切三千大千世界中最第一；一切善根首，因為三界眾生都應該供養；荷負一切眾生首，因為得到了無上的金剛頂；無量無邊首，因為攝取了一切最殊勝的法；般若波羅蜜首（以智慧到達彼岸的頭），因為樂於法王的法；方便首，因為示現一切眾生平等的頭；教化成熟一切眾生首，因為是一切眾生無上的導師；守護如來正法首，因為不斷絕三寶（佛、法、僧）。佛子！這就是菩薩摩訶薩的十種頭；如果菩薩摩訶薩安住于這些法，就能得到一切諸佛無上的智慧頂。
「佛子！菩薩摩訶薩有十種眼。是哪十種呢？所謂：肉眼，因為能看見一切色；天眼，因為能看見一切眾生從這裡死去又在那裡出生；慧眼，因為能看見一切眾生的諸根（感官能力）；法眼，因為能看見一切法的真實相；佛眼，因為能看見如來的十力；智眼，因為能分別一切法；明眼，因為能看見一切佛的光明；出生死眼，因為能看見涅槃；無礙眼，因為能看見一切法沒有障礙；普眼，因為以平等法門看見法界。佛子！這就是菩薩摩訶薩的十種眼；如果菩薩摩訶薩成就了這些眼，就能得到一
【English Translation】 English version Because of the need to manifest; briefly speaking, greed, hatred, and delusion, all afflictions, are the reliance of a Bodhisattva, because they use the gate of afflictions to transform sentient beings; birth and death are a reliance, because Bodhisattvas continuously undergo birth and death to teach sentient beings; speaking the true Dharma is a reliance, because there is no attachment to anything; the gate of all wisdom is a reliance, because it does not depart from the path of Bodhisattva practice. Buddha's children! These are the ten kinds of reliance of a Bodhisattva Mahasattva (great Bodhisattva); if a Bodhisattva Mahasattva dwells in these dharmas, they can eliminate all the afflictions, fetters (bonds of affliction), and habitual tendencies that sentient beings have accumulated over long nights.
「Buddha's children! A Bodhisattva Mahasattva has ten kinds of heads. What are the ten? They are: the head of Nirvana (the head that reaches Nirvana), because there is no visible top; the head of reverence and respect, because all beings in the world, including gods and humans, revere and make offerings; the head of profound subtlety, because it is the foremost in all the three thousand great thousand worlds; the head of all good roots, because all beings in the three realms should make offerings; the head that bears the burden of all sentient beings, because it has attained the unsurpassed diamond top; the head of immeasurable boundlessness, because it encompasses all the most supreme dharmas; the head of Prajna Paramita (wisdom that reaches the other shore), because it delights in the Dharma of the Dharma King; the head of skillful means, because it manifests the equal head of all sentient beings; the head that teaches and matures all sentient beings, because it is the unsurpassed teacher of all sentient beings; the head that protects the true Dharma of the Tathagata, because it does not cut off the Three Jewels (Buddha, Dharma, Sangha). Buddha's children! These are the ten kinds of heads of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva dwells in these dharmas, they will attain the unsurpassed wisdom top of all Buddhas.
「Buddha's children! A Bodhisattva Mahasattva has ten kinds of eyes. What are the ten? They are: the physical eye, because it can see all forms; the heavenly eye, because it can see all sentient beings dying here and being born there; the eye of wisdom, because it can see all the faculties (sensory abilities) of sentient beings; the Dharma eye, because it can see the true nature of all dharmas; the Buddha eye, because it can see the ten powers of the Tathagata; the eye of intelligence, because it can distinguish all dharmas; the eye of brightness, because it can see the light of all Buddhas; the eye that transcends birth and death, because it can see Nirvana; the unobstructed eye, because it can see that all dharmas are without obstruction; the universal eye, because it sees the Dharma realm through the gate of equality. Buddha's children! These are the ten kinds of eyes of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva achieves these eyes, they will attain one
切諸佛無上大智慧眼。
「佛子！菩薩摩訶薩有十種耳。何等為十？所謂：聞讚歎聲，斷除貪愛；聞毀訾聲，斷除瞋恚；聞聲聞、緣覺聲，不起求心；聞菩薩道聲，發起歡喜奇特之心；聞地獄、畜生、餓鬼、閻羅王、阿修羅、一切難處貧苦音聲，發起大悲莊嚴而自莊嚴；聞天人趣勝妙音聲，觀一切法皆悉無常；聞佛功德音聲，勤修精進究竟滿足一切功德；聞波羅蜜、四攝、菩薩、經藏音聲，發究竟心到于彼岸；聞十方世界一切音聲，悉瞭如響。菩薩摩訶薩從初發心乃至道場，常正受法耳，而亦不捨教化成熟一切眾生。佛子！是為菩薩摩訶薩十種耳；若菩薩摩訶薩成就此耳，則得一切諸佛無上大智慧耳。
「佛子！菩薩摩訶薩有十種鼻。何等為十？所謂：所聞穢氣，觀察不臭所；聞香氣，觀察不香所；聞香臭，觀察平等；聞非香、非臭，觀察舍離；聞衣服、床褥、臥具及身肢節香，則知彼人貪恚愚癡等分煩惱；聞大寶藏諸藥草香，悉能了知一切寶藏；聞下至阿鼻地獄，上至非想、非非想處眾生之香，悉能了知諸根本行；聞聲、聞施戒、聞慧香，住一切智心未曾散亂；聞一切菩薩行香，攝取如來智地；聞一切佛智境界香，不斷菩薩所行。佛子！是為菩薩摩訶薩十種鼻；若菩薩摩訶薩成就此鼻，則得一切諸佛無
【現代漢語翻譯】 現代漢語譯本：
能洞察諸佛無上大智慧的眼睛。 『佛子！菩薩摩訶薩有十種耳。是哪十種呢？分別是：聽到讚歎的聲音，就斷除貪愛；聽到譭謗的聲音，就斷除嗔恚；聽到聲聞、緣覺的聲音，不起求道之心；聽到菩薩道的聲音，發起歡喜和驚奇之心；聽到地獄、畜生、餓鬼、閻羅王、阿修羅、一切困苦之處的貧苦音聲，發起大悲心，以莊嚴自己；聽到天人界殊勝美妙的聲音，觀察一切法都是無常的；聽到佛的功德音聲，勤奮修行，精進達到圓滿一切功德；聽到波羅蜜（到達彼岸的方法）、四攝（菩薩度化眾生的四種方法）、菩薩、經藏的聲音，發起究竟之心，到達彼岸；聽到十方世界一切聲音，都了知如迴響一般。菩薩摩訶薩從最初發心直到成道，常常正確地領受佛法，也不放棄教化成熟一切眾生。佛子！這就是菩薩摩訶薩的十種耳；如果菩薩摩訶薩成就了這十種耳，就能得到一切諸佛無上大智慧的耳朵。 『佛子！菩薩摩訶薩有十種鼻。是哪十種呢？分別是：聞到污穢的氣味，觀察它並非真正臭；聞到香氣，觀察它並非真正香；聞到香和臭，觀察它們是平等的；聞到非香非臭，觀察並舍離；聞到衣服、床褥、臥具以及身體的香氣，就知道那個人貪、嗔、癡等煩惱的程度；聞到大寶藏中各種藥草的香氣，就能知道一切寶藏；聞到下至阿鼻地獄，上至非想非非想處眾生的香氣，就能知道他們根本的修行；聞到聲聞、佈施、持戒、智慧的香氣，安住於一切智心，不曾散亂；聞到一切菩薩修行的香氣，攝取如來智慧的境界；聞到一切佛智境界的香氣，不斷菩薩所修行的。佛子！這就是菩薩摩訶薩的十種鼻；如果菩薩摩訶薩成就了這十種鼻，就能得到一切諸佛無上大
【English Translation】 English version:
That which cuts through the unsurpassed great wisdom eyes of all Buddhas. 'Buddha-child! A Bodhisattva-Mahasattva has ten kinds of ears. What are these ten? They are: upon hearing sounds of praise, cutting off greed and attachment; upon hearing sounds of criticism, cutting off anger and hatred; upon hearing the sounds of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), not giving rise to a seeking mind; upon hearing the sounds of the Bodhisattva path, giving rise to joy and a sense of wonder; upon hearing the sounds of suffering and poverty in hells, among animals, hungry ghosts, Yama (the king of the underworld), Asuras (demigods), and all difficult places, giving rise to great compassion and adorning oneself with it; upon hearing the sublime and wonderful sounds of the heavens and humans, contemplating that all dharmas are impermanent; upon hearing the sounds of the Buddha's merits and virtues, diligently cultivating and advancing to ultimately fulfill all merits and virtues; upon hearing the sounds of Paramitas (perfections), the Four Means of Attraction, Bodhisattvas, and the Sutra Pitaka (collection of discourses), giving rise to the ultimate mind and reaching the other shore; upon hearing all sounds of the ten directions, understanding them all as echoes. From the initial arising of the mind until reaching the place of enlightenment, a Bodhisattva-Mahasattva always correctly receives the Dharma, and also does not abandon teaching and maturing all sentient beings. Buddha-child! These are the ten kinds of ears of a Bodhisattva-Mahasattva; if a Bodhisattva-Mahasattva achieves these ears, then they will obtain the unsurpassed great wisdom ears of all Buddhas. 'Buddha-child! A Bodhisattva-Mahasattva has ten kinds of noses. What are these ten? They are: upon smelling foul odors, observing that they are not truly foul; upon smelling fragrant odors, observing that they are not truly fragrant; upon smelling both fragrant and foul odors, observing them as equal; upon smelling neither fragrant nor foul odors, observing and abandoning them; upon smelling the fragrance of clothes, bedding, sleeping mats, and the body, knowing the degree of that person's greed, hatred, and delusion; upon smelling the fragrance of various medicinal herbs in great treasure troves, being able to know all treasures; upon smelling the fragrance of beings from the lowest Avici hell up to the realm of neither perception nor non-perception, being able to know their fundamental practices; upon smelling the fragrance of Sravakas, giving, precepts, and wisdom, abiding in the mind of all-knowing wisdom without ever being scattered; upon smelling the fragrance of all Bodhisattva practices, gathering the realm of the Tathagata's wisdom; upon smelling the fragrance of all Buddha wisdom realms, not ceasing the practices of a Bodhisattva. Buddha-child! These are the ten kinds of noses of a Bodhisattva-Mahasattva; if a Bodhisattva-Mahasattva achieves these noses, then they will obtain the unsurpassed great wisdom of all Buddhas.
量無邊無上清凈鼻。
「佛子！菩薩摩訶薩有十種舌。何等為十？所謂：分別解說一切眾生無盡行舌；分別解說無盡法舌；讚歎諸佛無盡功德舌；無盡辯舌；演說無盡大乘法舌；普覆十方虛空界舌；普照一切佛世界舌；平等讚歎一切眾生舌；隨順諸佛令歡喜舌；降一切魔及諸外道，除滅一切生死煩惱，悉令眾生至涅槃舌。佛子！是為菩薩摩訶薩十種舌；若菩薩摩訶薩成就此舌，則得諸佛無上大金剛舌，普覆一切世界。
「佛子！菩薩摩訶薩有十種身。何等為十？所謂：人身，教化成熟一切人故；非人身，教化成熟地獄、畜生、餓鬼、閻羅王故；天身，教化成熟欲界、色界、無色界眾生故；學身，示現學地故；無學身，示現阿羅漢地故；緣覺身，教化令入緣覺地故；菩薩身，積集大乘故；如來身，授如來智記故；摩㝹摩身，巧方便出生無量功德故；無漏法身，以少方便普現一切眾生身故。佛子！是為菩薩摩訶薩十種身；若菩薩摩訶薩成就此身，則得一切諸佛無上法身。
「佛子！菩薩摩訶薩有十種意。何等為十？所謂：上首意，出生一切善根故；隨順佛教意，如說修行故；深入意，解一切佛法故；內意，深入眾生希望故；不亂意，不為煩惱所亂故；清凈意，不受垢染故；善調伏意，不失時故；正思惟
【現代漢語翻譯】 現代漢語譯本：具有無量無邊、至高無上、清凈的鼻子。
『佛子！菩薩摩訶薩（菩薩中的大菩薩）有十種舌。是哪十種呢？分別是：分別解說一切眾生無盡行為的舌；分別解說無盡佛法的舌；讚歎諸佛無盡功德的舌；無盡辯才的舌；演說無盡大乘佛法的舌；普遍覆蓋十方虛空界的舌；普遍照耀一切佛世界的舌；平等讚歎一切眾生的舌；隨順諸佛令其歡喜的舌；降伏一切魔及諸外道，消除一切生死煩惱，使一切眾生到達涅槃的舌。佛子！這就是菩薩摩訶薩的十種舌；如果菩薩摩訶薩成就了這些舌，就能得到諸佛至高無上的大金剛舌，普遍覆蓋一切世界。
『佛子！菩薩摩訶薩有十種身。是哪十種呢？分別是：人身，用來教化成熟一切人；非人身，用來教化成熟地獄、畜生、餓鬼、閻羅王；天身，用來教化成熟欲界、色界、無色界的眾生；學身，用來示現學習的階段；無學身，用來示現阿羅漢的境界；緣覺身，用來教化眾生進入緣覺的境界；菩薩身，用來積聚大乘的功德；如來身，用來授予如來智慧的印記；摩㝹摩身，用巧妙方便出生無量功德；無漏法身，用少許方便普遍示現一切眾生的身形。佛子！這就是菩薩摩訶薩的十種身；如果菩薩摩訶薩成就了這些身，就能得到一切諸佛至高無上的法身。
『佛子！菩薩摩訶薩有十種意。是哪十種呢？分別是：上首意，用來出生一切善根；隨順佛教意，用來如教奉行；深入意，用來理解一切佛法；內意，用來深入瞭解眾生的希望；不亂意，不被煩惱所擾亂；清凈意，不受污垢染著；善調伏意，不失時機；正思惟
【English Translation】 English version: A nose that is immeasurable, boundless, supreme, and pure.
'Buddha's child! A Bodhisattva Mahasattva (a great Bodhisattva) has ten kinds of tongues. What are the ten? They are: the tongue that distinguishes and explains the endless practices of all sentient beings; the tongue that distinguishes and explains endless Dharmas; the tongue that praises the endless merits of all Buddhas; the tongue of endless eloquence; the tongue that expounds the endless Great Vehicle Dharma; the tongue that universally covers the ten directions of the space realm; the tongue that universally illuminates all Buddha worlds; the tongue that equally praises all sentient beings; the tongue that pleases all Buddhas by following their teachings; the tongue that subdues all demons and heretics, eliminates all the afflictions of birth and death, and leads all sentient beings to Nirvana. Buddha's child! These are the ten kinds of tongues of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva achieves these tongues, he will obtain the supreme great Vajra tongue of all Buddhas, which universally covers all worlds.
'Buddha's child! A Bodhisattva Mahasattva has ten kinds of bodies. What are the ten? They are: the human body, used to teach and mature all humans; the non-human body, used to teach and mature beings in hell, animals, hungry ghosts, and Yama (the king of the underworld); the heavenly body, used to teach and mature beings in the desire realm, the form realm, and the formless realm; the body of a learner, used to demonstrate the stage of learning; the body of a non-learner, used to demonstrate the state of an Arhat; the body of a Pratyekabuddha, used to teach beings to enter the state of a Pratyekabuddha; the body of a Bodhisattva, used to accumulate the merits of the Great Vehicle; the body of a Tathagata, used to bestow the mark of the Tathagata's wisdom; the Maya body, used to skillfully generate immeasurable merits; the body of non-outflow Dharma, used to universally manifest the bodies of all sentient beings with little effort. Buddha's child! These are the ten kinds of bodies of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva achieves these bodies, he will obtain the supreme Dharma body of all Buddhas.
'Buddha's child! A Bodhisattva Mahasattva has ten kinds of minds. What are the ten? They are: the foremost mind, used to generate all good roots; the mind that follows the Buddha's teachings, used to practice as taught; the profound mind, used to understand all Buddhist teachings; the inner mind, used to deeply understand the hopes of sentient beings; the unperturbed mind, not disturbed by afflictions; the pure mind, not stained by defilements; the well-tamed mind, not missing the right time; the right contemplation
業意，遠離一切惡故；調伏諸根意，于境界中諸根不馳騁故；深定意，佛三昧不可稱量故。佛子！是為菩薩摩訶薩十種意；若菩薩摩訶薩成就此意，則得一切諸佛無上意。
「佛子！菩薩摩訶薩有十種行。何等為十？所謂：聞法行，樂聽受法故；說法行，利益眾生故；不隨愛、瞋、癡、怖行，調伏自心故；欲界行，教化成熟欲界眾生故；色、無色界三昧行，令速轉故；義法行，速成凈慧故；一切趣行，教化眾生故；一切佛剎行，恭敬、禮拜、供養一切佛故；涅槃行，斷生死相續故；成滿諸佛行，不斷菩薩行故。佛子！是為菩薩摩訶薩十種行；若菩薩摩訶薩成就此行，則得一切諸佛行、非行、如來行。
「佛子！菩薩摩訶薩有十種住。何等為十？所謂：菩提心住，未曾忘失故；波羅蜜住，不厭功德故；樂聞正義住，明凈智慧故；阿練若處住，成就諸大三昧故；隨順一切智頭陀威儀四聖種住，少欲知足故；隨順住，順正法故；親近如來住，成滿佛威儀故；諸明住，滿足大智故；無生忍住，受記滿足故；道場菩提住，滿足力無畏一切佛法故。佛子！是為菩薩摩訶薩十種住；若菩薩摩訶薩安住此住，則得一切諸佛無上一切智住。
「佛子！菩薩摩訶薩有十種坐。何等為十？所謂：轉輪王坐，興十善故；四天
【現代漢語翻譯】 現代漢語譯本 『業意』，是指遠離一切惡行；『調伏諸根意』，是指在面對外境時，諸根不放縱馳騁；『深定意』，是指佛的三昧不可衡量。佛子！這就是菩薩摩訶薩的十種意；如果菩薩摩訶薩成就了這些意，就能獲得一切諸佛的無上意。 『佛子！菩薩摩訶薩有十種行。是哪十種呢？』 所謂：『聞法行』，是因為樂於聽聞和接受佛法；『說法行』，是爲了利益眾生；『不隨愛、瞋、癡、怖行』，是爲了調伏自己的心；『欲界行』，是爲了教化和成熟欲界的眾生；『色、無色三昧行』，是爲了令其迅速轉變；『義法行』，是爲了迅速成就清凈的智慧；『一切趣行』，是爲了教化眾生；『一切佛剎行』，是爲了恭敬、禮拜、供養一切佛；『涅槃行』，是爲了斷除生死的相續；『成滿諸佛行』，是爲了不斷菩薩的修行。佛子！這就是菩薩摩訶薩的十種行；如果菩薩摩訶薩成就了這些行，就能獲得一切諸佛的行、非行、如來行。 『佛子！菩薩摩訶薩有十種住。是哪十種呢？』 所謂：『菩提心住』，是因為從未忘失菩提心；『波羅蜜住』，是因為不厭倦功德；『樂聞正義住』，是因為明凈智慧；『阿練若處住』，是爲了成就各種大三昧；『隨順一切智頭陀威儀四聖種住』，是因為少欲知足；『隨順住』，是因為順應正法；『親近如來住』，是爲了成就圓滿佛的威儀；『諸明住』，是爲了滿足大智慧；『無生忍住』，是爲了受記圓滿；『道場菩提住』，是爲了滿足力、無畏和一切佛法。佛子！這就是菩薩摩訶薩的十種住；如果菩薩摩訶薩安住于這些住，就能獲得一切諸佛的無上一切智住。 『佛子！菩薩摩訶薩有十種坐。是哪十種呢？』 所謂：『轉輪王坐』，是爲了興起十善；『四天
【English Translation】 English version 'Intent of Karma' means to stay away from all evils; 'Intent of Subduing the Senses' means that the senses do not run wild when facing external objects; 'Intent of Deep Samadhi' means that the Buddha's samadhi is immeasurable. Buddha's children! These are the ten intents of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva achieves these intents, they will obtain the supreme intent of all Buddhas. 'Buddha's children! A Bodhisattva Mahasattva has ten practices. What are the ten? They are: 'Practice of Hearing the Dharma', because they are happy to hear and receive the Dharma; 'Practice of Teaching the Dharma', to benefit sentient beings; 'Practice of Not Following Attachment, Anger, Ignorance, and Fear', to subdue their own minds; 'Practice in the Desire Realm', to teach and mature sentient beings in the desire realm; 'Practice of Form and Formless Samadhi', to enable them to transform quickly; 'Practice of Meaningful Dharma', to quickly achieve pure wisdom; 'Practice in All Realms', to teach sentient beings; 'Practice in All Buddha Lands', to respect, bow to, and make offerings to all Buddhas; 'Practice of Nirvana', to cut off the continuation of birth and death; 'Practice of Fulfilling the Buddha's Practices', to continue the Bodhisattva's practice. Buddha's children! These are the ten practices of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva achieves these practices, they will obtain all the practices of the Buddhas, non-practices, and the practices of the Tathagata. 'Buddha's children! A Bodhisattva Mahasattva has ten abidings. What are the ten? They are: 'Abiding in the Bodhi Mind', because they have never forgotten the Bodhi mind; 'Abiding in the Paramitas', because they are not tired of merits; 'Abiding in the Joy of Hearing the Righteous Meaning', because of clear and pure wisdom; 'Abiding in the Aranya Place', to achieve various great samadhis; 'Abiding in the Four Holy Seeds of the Ascetic Practices of Following All Wisdom', because of few desires and contentment; 'Abiding in Following', because they follow the righteous Dharma; 'Abiding in Closeness to the Tathagata', to achieve the perfect demeanor of the Buddha; 'Abiding in All Knowledges', to fulfill great wisdom; 'Abiding in the Patience of Non-Origination', to receive the prediction of Buddhahood; 'Abiding in the Bodhi of the Bodhimanda', to fulfill power, fearlessness, and all the Buddha's teachings. Buddha's children! These are the ten abidings of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abides in these abidings, they will obtain the supreme all-knowing abiding of all Buddhas. 'Buddha's children! A Bodhisattva Mahasattva has ten seats. What are the ten? They are: 'Seat of the Wheel-Turning King', to promote the ten virtues; 'Seat of the Four Heavenly
王坐，欲於一切世界諸佛正法得自在故；帝釋坐，於一切眾生最第一故；梵天坐，自心、他心得自在故；師子坐，分別演說甚深義故；正法坐，欲明陀羅尼諸力辯故；堅固三昧坐，究竟大誓故；大慈坐，令噁心眾生悉歡喜故；大悲坐，能忍一切諸苦惱故；金剛坐，調伏眾魔諸外道故。佛子！是為菩薩摩訶薩十種坐；若菩薩摩訶薩安住此坐，則得一切諸佛無上尊坐。
「佛子！菩薩摩訶薩有十種臥。何等為十？所謂：寂靜臥，身心憺怕故；禪定臥，正念思惟觀諸法故；諸三昧臥，身心柔軟故；梵天臥，不惱自他故；思惟業臥，後心無悔故；順正法臥，不可傾動故；正道臥，善知識覺悟故；妙愿臥，善知迴向故；一切事畢臥，所作究竟故；舍方便臥，究竟本事故。佛子！是為菩薩摩訶薩十種臥；若菩薩摩訶薩安住此法，則得一切諸佛無上道臥，悉能覺悟一切眾生。
「佛子！菩薩摩訶薩有十種住。何等為十？所謂：大慈住，等心觀察一切眾生故；大悲住，不輕未學眾生故；大喜住，滅憂惱故；大舍住，有為、無為悉平等故；一切波羅蜜住，菩提心為首故；一切種空住，善解諸法故；無相住，離生受證不退轉故；無愿住，舍受生故；念慧住，忍法成滿故；一切法平等住，得授記法故。佛子！是為菩薩摩訶薩十種
【現代漢語翻譯】 現代漢語譯本 佛子！菩薩摩訶薩有十種坐姿。哪十種呢？所謂：國王的坐姿（王坐），是爲了在一切世界中對諸佛的正法獲得自在；帝釋的坐姿（帝釋坐），是爲了在一切眾生中成為最第一；梵天的坐姿（梵天坐），是爲了對自己的心和他人的心都獲得自在；獅子的坐姿（師子坐），是爲了分別演說甚深的義理；正法的坐姿（正法坐），是爲了闡明陀羅尼（總持）的各種力量和辯才；堅固三昧的坐姿（堅固三昧坐），是爲了究竟偉大的誓願；大慈的坐姿（大慈坐），是爲了使噁心的眾生都歡喜；大悲的坐姿（大悲坐），是爲了能忍受一切的痛苦和煩惱；金剛的坐姿（金剛坐），是爲了調伏一切魔和外道。佛子！這就是菩薩摩訶薩的十種坐姿；如果菩薩摩訶薩安住于這些坐姿，就能獲得一切諸佛的無上尊貴的坐姿。 佛子！菩薩摩訶薩有十種臥姿。哪十種呢？所謂：寂靜的臥姿（寂靜臥），是因為身心都安寧平靜；禪定的臥姿（禪定臥），是因為正念思惟觀察諸法；諸三昧的臥姿（諸三昧臥），是因為身心柔軟；梵天的臥姿（梵天臥），是因為不惱害自己和他人；思惟業的臥姿（思惟業臥），是因為事後心中沒有後悔；順應正法的臥姿（順正法臥），是因為不可動搖；正道的臥姿（正道臥），是因為善知識的覺悟；妙愿的臥姿（妙愿臥），是因為善於知道迴向；一切事畢的臥姿（一切事畢臥），是因為所作的事情都已完成；捨棄方便的臥姿（舍方便臥），是因為究竟根本的事情。佛子！這就是菩薩摩訶薩的十種臥姿；如果菩薩摩訶薩安住于這種法，就能獲得一切諸佛的無上道臥，能夠覺悟一切眾生。 佛子！菩薩摩訶薩有十種住。哪十種呢？所謂：大慈的住（大慈住），是因為以平等心觀察一切眾生；大悲的住（大悲住），是因為不輕視尚未學習的眾生；大喜的住（大喜住），是因為滅除憂愁和煩惱；大舍的住（大舍住），是因為有為法和無為法都平等；一切波羅蜜的住（一切波羅蜜住），是因為以菩提心為首；一切種空的住（一切種空住），是因為善於理解諸法；無相的住（無相住），是因為遠離生受證得不退轉；無愿的住（無愿住），是因為捨棄受生；念慧的住（念慧住），是因為忍法成就圓滿；一切法平等的住（一切法平等住），是因為得到授記之法。佛子！這就是菩薩摩訶薩的十種住。
【English Translation】 English version Buddha's children! Bodhisattva Mahasattvas have ten kinds of sitting postures. What are the ten? They are: the king's seat (Wang Zuo), for the sake of gaining freedom in the correct Dharma of all Buddhas in all worlds; the seat of Indra (Di Shi Zuo), for the sake of being the foremost among all sentient beings; the seat of Brahma (Fan Tian Zuo), for the sake of gaining freedom over one's own mind and the minds of others; the lion's seat (Shi Zi Zuo), for the sake of distinctly expounding profound meanings; the seat of the correct Dharma (Zheng Fa Zuo), for the sake of clarifying the various powers and eloquence of Dharani (total retention); the seat of firm Samadhi (Jian Gu San Mei Zuo), for the sake of fulfilling great vows; the seat of great loving-kindness (Da Ci Zuo), for the sake of making all beings with evil minds rejoice; the seat of great compassion (Da Bei Zuo), for the sake of being able to endure all suffering and afflictions; the Vajra seat (Jin Gang Zuo), for the sake of subduing all demons and heretics. Buddha's children! These are the ten kinds of sitting postures of Bodhisattva Mahasattvas; if Bodhisattva Mahasattvas abide in these postures, they will attain the supreme and honored seat of all Buddhas. Buddha's children! Bodhisattva Mahasattvas have ten kinds of lying postures. What are the ten? They are: the lying posture of tranquility (Ji Jing Wo), because the body and mind are peaceful and calm; the lying posture of meditation (Chan Ding Wo), because of right mindfulness, contemplating and observing all dharmas; the lying posture of all Samadhis (Zhu San Mei Wo), because the body and mind are soft and gentle; the lying posture of Brahma (Fan Tian Wo), because of not harming oneself or others; the lying posture of contemplating karma (Si Wei Ye Wo), because there is no regret in the mind afterward; the lying posture of conforming to the correct Dharma (Shun Zheng Fa Wo), because it cannot be shaken; the lying posture of the right path (Zheng Dao Wo), because of the enlightenment of good teachers; the lying posture of wonderful vows (Miao Yuan Wo), because of being good at knowing how to dedicate merit; the lying posture of all matters completed (Yi Qie Shi Bi Wo), because all actions have been completed; the lying posture of abandoning expedient means (She Fang Bian Wo), because of ultimately reaching the fundamental matter. Buddha's children! These are the ten kinds of lying postures of Bodhisattva Mahasattvas; if Bodhisattva Mahasattvas abide in this Dharma, they will attain the supreme path of all Buddhas, and will be able to awaken all sentient beings. Buddha's children! Bodhisattva Mahasattvas have ten kinds of abidings. What are the ten? They are: the abiding of great loving-kindness (Da Ci Zhu), because of observing all sentient beings with an equal mind; the abiding of great compassion (Da Bei Zhu), because of not looking down on sentient beings who have not yet learned; the abiding of great joy (Da Xi Zhu), because of extinguishing sorrow and affliction; the abiding of great equanimity (Da She Zhu), because conditioned and unconditioned dharmas are all equal; the abiding of all Paramitas (Yi Qie Bo Luo Mi Zhu), because the Bodhi mind is the foremost; the abiding of all kinds of emptiness (Yi Qie Zhong Kong Zhu), because of being good at understanding all dharmas; the abiding of no-form (Wu Xiang Zhu), because of being free from birth and receiving the attainment of non-retrogression; the abiding of no-wish (Wu Yuan Zhu), because of abandoning the receiving of birth; the abiding of mindfulness and wisdom (Nian Hui Zhu), because of the perfection of the Dharma of patience; the abiding of equality of all dharmas (Yi Qie Fa Ping Deng Zhu), because of obtaining the Dharma of prediction. Buddha's children! These are the ten kinds of abidings of Bodhisattva Mahasattvas.
住；若菩薩摩訶薩安住此住，則得一切諸佛無上無礙住。
「佛子！菩薩摩訶薩有十種行。何等為十？所謂：正念行，滿足四念處故；諸趣行，正覺法趣故；慧行，隨順諸佛故；波羅蜜行，滿足一切智故；四攝行，教化成熟諸眾生故；生死行，長養一切諸善根故；一切眾生言戲行，拔出眾生故；貪熾然行，覺悟一切眾生諸根故；巧方便行，長養般若波羅蜜故；道場行，覺一切智不斷菩薩行故。佛子！是為菩薩摩訶薩十種行；若菩薩摩訶薩安住此行，則得一切諸佛無上大智慧行。
「佛子！菩薩摩訶薩有十種觀察。何等為十？所謂：觀察善業，乃至微色，悉照見故；觀察死此生彼，不著一切眾生故；觀察一切眾生諸根，決定了知無根法故；觀察妙法，法界不可壞故；觀察現前於一切佛法，修佛眼故；觀察智慧，隨器說法故；觀察無生法忍，決定得佛法故；觀察不退佛地，除滅一切煩惱，超出三界、二乘地故；觀察甘露灌頂法地，於一切佛法得自在不動故；觀察佛三昧，於一切十方作佛事故。佛子！是為菩薩摩訶薩十種觀察；若菩薩摩訶薩安住此法，則得一切諸佛無上大智觀察。
「佛子！菩薩摩訶薩有十種周遍觀察。何等為十？所謂：周遍觀察諸來求者，慈心施與滿彼意故；周遍觀察諸犯戒者，安置
【現代漢語翻譯】 現代漢語譯本： 安住於此；如果菩薩摩訶薩安住于這種安住，就能獲得一切諸佛無上無礙的安住。 『佛子！菩薩摩訶薩有十種修行。是哪十種呢？分別是：正念修行，因為能圓滿四念處（四種觀照方法：身、受、心、法）；諸趣修行，因為能正確覺悟諸法所趨向之處；智慧修行，因為能隨順諸佛的教導；波羅蜜（到達彼岸）修行，因為能圓滿一切智慧；四攝（佈施、愛語、利行、同事）修行，因為能教化成熟一切眾生；生死修行，因為能增長一切善根；一切眾生言戲修行，因為能拔出眾生脫離苦海；貪慾熾盛修行，因為能覺悟一切眾生的根性；巧妙方便修行，因為能增長般若波羅蜜（智慧到達彼岸）；道場修行，因為能覺悟一切智慧，使菩薩的修行不間斷。佛子！這就是菩薩摩訶薩的十種修行；如果菩薩摩訶薩安住于這些修行，就能獲得一切諸佛無上的大智慧修行。 『佛子！菩薩摩訶薩有十種觀察。是哪十種呢？分別是：觀察善業，乃至微小的色法，都能完全照見；觀察此死彼生，不執著於一切眾生；觀察一切眾生的根性，確定瞭解無根之法；觀察微妙之法，因為法界不可破壞；觀察現前的一切佛法，修習佛眼；觀察智慧，能隨眾生的根器說法；觀察無生法忍（對無生之法的忍可），確定能獲得佛法；觀察不退轉的佛地，能滅除一切煩惱，超出三界（欲界、色界、無色界）和二乘（聲聞、緣覺）的境界；觀察甘露灌頂法地，對於一切佛法能自在不動；觀察佛三昧（禪定），能在一切十方世界做佛事。佛子！這就是菩薩摩訶薩的十種觀察；如果菩薩摩訶薩安住于這些法，就能獲得一切諸佛無上的大智慧觀察。 『佛子！菩薩摩訶薩有十種周遍觀察。是哪十種呢？分別是：周遍觀察前來求助的人，以慈悲心施與，滿足他們的願望；周遍觀察那些犯戒的人，安置
【English Translation】 English version: Abiding; if a Bodhisattva Mahasattva abides in this abiding, then he obtains the unsurpassed and unobstructed abiding of all Buddhas. 'Son of Buddha! A Bodhisattva Mahasattva has ten kinds of practices. What are the ten? They are: the practice of right mindfulness, because it fulfills the four foundations of mindfulness (contemplation of body, feelings, mind, and dharmas); the practice of all destinies, because it correctly awakens to the destination of all dharmas; the practice of wisdom, because it accords with the teachings of all Buddhas; the practice of paramitas (perfections), because it fulfills all wisdom; the practice of the four means of attraction (giving, kind speech, beneficial action, and cooperation), because it teaches and matures all sentient beings; the practice of birth and death, because it cultivates all good roots; the practice of all sentient beings' verbal play, because it extracts sentient beings from suffering; the practice of burning desire, because it awakens all sentient beings' faculties; the practice of skillful means, because it cultivates prajna paramita (perfection of wisdom); the practice of the bodhi-mandala (place of enlightenment), because it awakens all wisdom and makes the Bodhisattva's practice uninterrupted. Son of Buddha! These are the ten practices of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abides in these practices, then he obtains the unsurpassed great wisdom practice of all Buddhas. 'Son of Buddha! A Bodhisattva Mahasattva has ten kinds of observations. What are the ten? They are: observing good karma, even the smallest form, completely seeing it; observing death here and birth there, not being attached to any sentient being; observing the faculties of all sentient beings, definitely understanding the dharma of no root; observing the subtle dharma, because the dharma realm is indestructible; observing all the Buddha dharmas present, cultivating the Buddha eye; observing wisdom, speaking dharma according to the capacity of beings; observing the forbearance of non-arising dharmas, definitely obtaining the Buddha dharma; observing the non-retrogressing Buddha ground, eliminating all afflictions, transcending the three realms (desire realm, form realm, formless realm) and the grounds of the two vehicles (Shravakas and Pratyekabuddhas); observing the ground of the nectar-consecration dharma, being free and unmoving in all Buddha dharmas; observing the Buddha samadhi (meditative absorption), doing Buddha work in all ten directions. Son of Buddha! These are the ten observations of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abides in these dharmas, then he obtains the unsurpassed great wisdom observation of all Buddhas. 'Son of Buddha! A Bodhisattva Mahasattva has ten kinds of pervasive observations. What are the ten? They are: pervasively observing those who come seeking help, giving with a compassionate heart and fulfilling their wishes; pervasively observing those who have broken precepts, placing
如來清凈戒故；周遍觀察害心眾生，安置如來堪忍力故；周遍觀察諸懈怠者，令彼眾生勤修精進究竟大乘故；周遍觀察亂心眾生，除彼亂心安置如來一切智地故；周遍觀察愚癡眾生，除彼疑惑一切有見故；周遍觀察諸善知識，隨如來教住佛法故；周遍觀察隨所聞法，具足成就無上義故；周遍觀察一切眾生，不捨大悲故；周遍觀察一切佛法，覺一切智故。佛子！是為菩薩摩訶薩十種周遍觀察；若菩薩摩訶薩安住此法，則得一切諸佛無上大智周遍觀察。
「佛子！菩薩摩訶薩有十種奮迅。何等為十？所謂：色奮迅，于天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等一切眾中現最勝故；象奮迅，示現象寶心故；龍奮迅，興大法雲普覆一切，曜明解脫電光，震實義雷，降諸根力覺意禪定解脫三昧甘露法雨故；大金翅鳥王奮迅，壞滅愚癡闇曀㲉膜消竭愛水，于大苦海搏撮煩惱諸惡龍故；師子奮迅，安住無畏，被執平等大智鎧仗，摧伏眾魔諸外道故；勇健奮迅，能于生死大戰陣中，摧滅一切煩惱大怨敵故；智慧奮迅，決定了知陰界諸入十二緣起，現一切佛自在法故；陀羅尼奮迅，聞持一切法未曾忘失，廣為群生分別說故；辯才奮迅，分別一切句身、味身無所掛礙，隨問即答，悉令歡喜，言不虛故；如來奮迅，
【現代漢語翻譯】 現代漢語譯本：如來以清凈的戒律為基礎，周遍觀察那些懷有傷害之心的眾生，是爲了安置他們于如來的堪忍之力中；周遍觀察那些懈怠的眾生，是爲了令他們勤奮修行，最終達到大乘的境界；周遍觀察那些心緒散亂的眾生，是爲了去除他們的散亂之心，安置他們于如來的一切智慧之地；周遍觀察那些愚癡的眾生，是爲了去除他們的疑惑和一切偏見；周遍觀察那些善知識（指引修行的人），是爲了讓他們遵循如來的教導，安住于佛法之中；周遍觀察所聽聞的佛法，是爲了使其圓滿成就無上的真義；周遍觀察一切眾生，是爲了不捨棄大悲之心；周遍觀察一切佛法，是爲了覺悟一切智慧。佛子！這就是菩薩摩訶薩的十種周遍觀察。如果菩薩摩訶薩安住於此法，就能獲得一切諸佛無上的大智慧周遍觀察。 佛子！菩薩摩訶薩有十種奮迅（迅速行動）。是哪十種呢？分別是：色奮迅，在天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）、緊那羅（一種歌神）、摩睺羅伽（一種大蟒神）等一切眾生中，顯現最殊勝的形象；象奮迅，展示如象寶般的心；龍奮迅，興起大法雲，普遍覆蓋一切，閃耀解脫的電光，震響真實義的雷聲，降下諸根（眼、耳、鼻、舌、身、意）、力（信、精進、念、定、慧）、覺意（七覺支）、禪定、解脫、三昧（正定）的甘露法雨；大金翅鳥王奮迅，摧毀愚癡的黑暗，消竭愛慾之水，在大苦海中捕捉煩惱的惡龍；獅子奮迅，安住于無畏，披上平等大智慧的鎧甲，手持兵器，摧伏眾魔和一切外道；勇健奮迅，能夠在生死大戰的戰場中，摧滅一切煩惱的大怨敵；智慧奮迅，能夠確定地了知陰（五蘊）、界（十八界）、諸入（十二入）、十二緣起，顯現一切佛的自在法；陀羅尼奮迅，聽聞並受持一切佛法，從不忘失，廣泛地為眾生分別解說；辯才奮迅，能夠分別一切句身（詞語）、味身（意義），毫無障礙，隨問即答，使一切眾生歡喜，所說之言真實不虛；如來奮迅，
【English Translation】 English version: The Tathagata, based on pure precepts, comprehensively observes sentient beings with harmful intentions, in order to place them in the Tathagata's power of endurance; comprehensively observes those who are lazy, in order to make them diligently cultivate and ultimately reach the Mahayana (Great Vehicle) state; comprehensively observes those with scattered minds, in order to remove their scattered minds and place them in the Tathagata's realm of all-knowing wisdom; comprehensively observes those who are ignorant, in order to remove their doubts and all biased views; comprehensively observes the good teachers (those who guide practice), in order to have them follow the Tathagata's teachings and abide in the Dharma; comprehensively observes the Dharma that is heard, in order to fully accomplish the supreme true meaning; comprehensively observes all sentient beings, in order not to abandon great compassion; comprehensively observes all the Buddha's teachings, in order to awaken to all wisdom. Buddha-child! These are the ten comprehensive observations of a Bodhisattva-Mahasattva. If a Bodhisattva-Mahasattva abides in this Dharma, then they will obtain the supreme great wisdom of all Buddhas' comprehensive observation. Buddha-child! A Bodhisattva-Mahasattva has ten kinds of swift actions. What are these ten? They are: the swiftness of form, appearing most excellent among all beings such as gods, dragons, yakshas (a type of ghost), gandharvas (heavenly musicians), asuras (a type of warring god), garudas (a large bird), kinnaras (a type of singing god), mahoragas (a type of large serpent); the swiftness of an elephant, demonstrating a heart like a precious elephant; the swiftness of a dragon, raising great Dharma clouds, universally covering everything, shining the light of liberation, resounding with the thunder of true meaning, and raining down the sweet dew of the Dharma of the roots (eyes, ears, nose, tongue, body, mind), powers (faith, diligence, mindfulness, concentration, wisdom), the factors of enlightenment (seven factors of enlightenment), meditation, liberation, and samadhi (right concentration); the swiftness of the great Garuda king, destroying the darkness of ignorance, drying up the water of desire, and capturing the evil dragons of affliction in the great sea of suffering; the swiftness of a lion, abiding in fearlessness, wearing the armor of great equal wisdom, wielding weapons, and subduing all demons and external paths; the swiftness of courage, being able to destroy all great enemies of affliction in the battlefield of birth and death; the swiftness of wisdom, being able to definitively understand the skandhas (five aggregates), the realms (eighteen realms), the entrances (twelve entrances), and the twelve links of dependent origination, manifesting all the Buddha's free and unhindered Dharma; the swiftness of dharani, hearing and upholding all the Dharma, never forgetting, and widely explaining it to sentient beings; the swiftness of eloquence, being able to distinguish all the body of words and the body of meaning without any hindrance, answering immediately when asked, making all sentient beings happy, and speaking truthfully; the swiftness of the Tathagata,
坐師子座，降伏眾魔，調伏外道，滿足一切智，具一念相應慧，所得、所知、所覺、所成，皆悉覺知成無上菩提故。佛子！是為菩薩摩訶薩十種奮迅；若菩薩摩訶薩安住此法，則得一切諸佛無上自在奮迅。
「佛子！菩薩摩訶薩有十種師子吼。何等為十？所謂：我必成佛，是菩提心師子吼；於一切眾生起大悲心，未度者度、未脫者脫、未安者安、未涅槃者令得涅槃，是大悲師子吼；守護受持不斷三寶性，是報如來恩師子吼；令一切佛剎皆悉清凈，是究竟大誓師子吼；除滅一切惡道諸難，是自持凈戒師子吼；滿足如來身、口、意相好莊嚴，是積集功德無厭足師子吼；成滿一切諸佛智慧，是積集智慧眾具無厭足師子吼；除滅一切魔事專求正道，是除滅煩惱師子吼；知一切法無我、無我所，無命、無福伽羅，空、無相愿，觀一切法凈如虛空，是於一切法得無生忍師子吼；一生補處菩薩摩訶薩，嚴凈震動一切佛剎，釋、梵、四天王咸悉請求降神下生，以無礙慧眼普觀世間一切眾生無勝我者，示現出生遊行七步大師子吼；我於世間最勝第一，我永究竟生老死法，是如說修行師子吼。佛子！是為菩薩摩訶薩十種師子吼；若菩薩摩訶薩安住此法，則得一切諸佛無上大師子吼。
「佛子！菩薩摩訶薩有十種凈施。何等為十
【現代漢語翻譯】 現代漢語譯本 安坐于獅子座上，降伏一切魔障，調伏外道邪說，圓滿一切智慧，具備一念相應的智慧，所獲得、所知曉、所覺悟、所成就的一切，都完全覺知，成就無上菩提。佛子！這就是菩薩摩訶薩的十種奮迅；如果菩薩摩訶薩安住於此法，就能獲得一切諸佛無上的自在奮迅。
『佛子！菩薩摩訶薩有十種獅子吼。是哪十種呢？所謂：我必定成佛，這是菩提心獅子吼；對一切眾生生起大悲心，使未被度化的眾生得到度化，使未脫離苦難的眾生得到解脫，使未得安穩的眾生得到安穩，使未入涅槃的眾生得以涅槃，這是大悲獅子吼；守護、受持、不斷絕三寶（佛、法、僧）的本性，這是報答如來恩德的獅子吼；使一切佛剎都清凈，這是究竟大誓的獅子吼；消除一切惡道和苦難，這是自我持守清凈戒律的獅子吼；圓滿如來身、口、意相好莊嚴，這是積累功德永不滿足的獅子吼；成就圓滿一切諸佛的智慧，這是積累智慧資糧永不滿足的獅子吼；消除一切魔事，專心尋求正道，這是消除煩惱的獅子吼；了知一切法無我、無我所，無命、無補特伽羅（靈魂），空、無相、無愿，觀察一切法清凈如虛空，這是對一切法獲得無生法忍的獅子吼；一生補處（即將成佛）的菩薩摩訶薩，莊嚴清凈、震動一切佛剎，釋提桓因（帝釋天）、梵天、四大天王都請求降神下生，以無礙的慧眼普遍觀察世間一切眾生，沒有誰能勝過我，示現出生時發出七步大師子吼；我在世間最殊勝第一，我將永遠究竟地斷絕生老死法，這是如實修行所發出的獅子吼。佛子！這就是菩薩摩訶薩的十種獅子吼；如果菩薩摩訶薩安住於此法，就能獲得一切諸佛無上的大師子吼。
『佛子！菩薩摩訶薩有十種清凈的佈施。是哪十種呢？
【English Translation】 English version Sitting on the lion's throne, subduing all demons, taming external paths, fulfilling all wisdom, possessing wisdom that corresponds to a single thought, all that is attained, known, perceived, and accomplished is fully realized, thus achieving unsurpassed Bodhi. O sons of the Buddha! These are the ten swift advancements of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abides in this Dharma, they will attain the unsurpassed, free and swift advancement of all Buddhas.
'O sons of the Buddha! A Bodhisattva Mahasattva has ten lion's roars. What are the ten? They are: 'I will surely become a Buddha,' this is the lion's roar of the Bodhi mind; generating great compassion for all sentient beings, causing those who have not been delivered to be delivered, those who have not been liberated to be liberated, those who have not been pacified to be pacified, and those who have not attained Nirvana to attain Nirvana, this is the lion's roar of great compassion; guarding, upholding, and not severing the nature of the Three Jewels (Buddha, Dharma, Sangha), this is the lion's roar of repaying the kindness of the Tathagata; making all Buddha-lands pure, this is the lion's roar of the ultimate great vow; eliminating all evil paths and difficulties, this is the lion's roar of self-maintaining pure precepts; fulfilling the adornments of the Tathagata's body, speech, and mind, this is the lion's roar of accumulating merit without satiety; accomplishing and fulfilling the wisdom of all Buddhas, this is the lion's roar of accumulating wisdom resources without satiety; eliminating all demonic activities and single-mindedly seeking the right path, this is the lion's roar of eliminating afflictions; knowing that all dharmas are without self, without what belongs to self, without life, without a pudgala (soul), empty, without characteristics, without wishes, observing all dharmas as pure as empty space, this is the lion's roar of attaining the forbearance of non-origination in all dharmas; a Bodhisattva Mahasattva who is one birth away from Buddhahood, adorning and purifying, shaking all Buddha-lands, with Sakra (Indra), Brahma, and the Four Heavenly Kings all requesting to descend and be born, using unobstructed wisdom eyes to universally observe all sentient beings in the world, with no one surpassing them, manifesting the seven-step great lion's roar at birth; 'I am the most supreme and foremost in the world, I will forever and ultimately sever the dharmas of birth, old age, and death,' this is the lion's roar of practicing as spoken. O sons of the Buddha! These are the ten lion's roars of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abides in this Dharma, they will attain the unsurpassed great lion's roar of all Buddhas.
'O sons of the Buddha! A Bodhisattva Mahasattva has ten pure givings. What are the ten?
？所謂：平等心施，無惡眾生故；隨意施，滿一切愿故；無亂心施，不退轉故；隨應供施，分別了知福伽羅故；不選擇施，不求果報故；一向施，於一切物心無著故；內外一切施，究竟清凈故；迴向菩提施，遠離有為無為故；教化成熟眾生施，乃至道場不捨離故；三種圓滿清凈施，施者、受者、財物平等清凈如虛空故。佛子！是為菩薩摩訶薩十種凈施；若菩薩摩訶薩安住此施，則得一切諸佛無上清凈大施。
「佛子！菩薩摩訶薩有十種凈戒。何等為十？所謂：身凈戒，防護身三惡故；口凈戒，遠離口四過故；心凈戒，永離貪恚諸邪見故；具一切凈戒，于天人中最勝妙故；守護菩提心凈戒，不樂小智故；守護如來所說凈戒，乃至微細罪大怖畏故；微密凈戒，善拔犯戒諸眾生故；不作一切惡凈戒，積集一切諸善法故；遠離一切有見凈戒，于戒無著故；守護一切眾生凈戒，出生大悲故。佛子！是為菩薩摩訶薩十種凈戒；若菩薩摩訶薩安住此戒，則得一切諸佛遠離眾惡無上凈戒。
「佛子！菩薩摩訶薩有十種凈忍。何等為十？所謂：若他罵辱悉能堪忍，護彼心故；若他刀杖加害亦能堪忍，護彼我故；知一切瞋恚忍，自然不動故；自在處忍，能害不害故；眾生歸趣忍，不惜身命故；遠離我慢忍，不輕未學故；割截肢
【現代漢語翻譯】 現代漢語譯本：『所謂平等心施，是因為不憎惡任何眾生；隨意施，是因為能滿足一切願望；無亂心施，是因為不會退轉；隨應供施，是因為能分別瞭解福伽羅（有福之人）；不選擇施，是因為不求回報；一向施，是因為對一切事物心無執著；內外一切施，是因為達到究竟清凈；迴向菩提施，是因為遠離有為和無為；教化成熟眾生施，是因為乃至證得菩提道場都不捨離；三種圓滿清凈施，是因為施者、受者、財物都平等清凈如虛空。佛子！這就是菩薩摩訶薩的十種清凈佈施；如果菩薩摩訶薩安住於此佈施，就能獲得一切諸佛無上清凈的大布施。』 『佛子！菩薩摩訶薩有十種清凈戒律。哪十種呢？所謂：身凈戒，是爲了防護身體的三種惡行；口凈戒，是爲了遠離口頭的四種過失；心凈戒，是爲了永遠遠離貪婪、嗔恨和各種邪見；具一切凈戒，是因為在天人中最殊勝美妙；守護菩提心凈戒，是因為不樂於小智慧；守護如來所說凈戒，是因為乃至微小的罪過都感到極大的畏懼；微密凈戒，是爲了善於拔除犯戒的眾生；不作一切惡凈戒，是爲了積聚一切善法；遠離一切有見凈戒，是因為對戒律沒有執著；守護一切眾生凈戒，是因為生起大悲心。佛子！這就是菩薩摩訶薩的十種清凈戒律；如果菩薩摩訶薩安住於此戒律，就能獲得一切諸佛遠離眾惡的無上清凈戒律。』 『佛子！菩薩摩訶薩有十種清凈忍辱。哪十種呢？所謂：如果他人辱罵都能忍受，是爲了守護對方的心；如果他人用刀杖加害也能忍受，是爲了守護自己和對方；瞭解一切嗔恨都能忍受，是因為內心自然不動搖；在自在處能忍受，是因為能傷害也能不傷害；眾生歸向都能忍受，是因為不吝惜自己的生命；遠離我慢能忍受，是因為不輕視未學習的人；割截肢體也能忍受，是因為不生嗔恨；
【English Translation】 English version: 'So-called equal-minded giving is because there is no hatred for any sentient beings; giving at will is because it can fulfill all wishes; giving with an undisturbed mind is because there is no regression; giving according to what is appropriate is because one can discern the merit of the Fugala (person of merit); giving without selection is because one does not seek reward; giving in one direction is because the mind is not attached to anything; giving everything inside and out is because one achieves ultimate purity; giving with dedication to Bodhi is because one is far from both conditioned and unconditioned; giving to teach and mature sentient beings is because one does not abandon them until reaching the Bodhi ground; the three kinds of perfect and pure giving are because the giver, the receiver, and the gift are all equally pure like space. Buddha's children! These are the ten kinds of pure giving of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva dwells in this giving, then they will obtain the supreme pure great giving of all Buddhas.' 'Buddha's children! A Bodhisattva Mahasattva has ten kinds of pure precepts. What are the ten? They are: pure precepts of the body, to guard against the three evil actions of the body; pure precepts of speech, to stay away from the four faults of speech; pure precepts of the mind, to forever be free from greed, hatred, and all wrong views; possessing all pure precepts, because they are the most excellent and wonderful among gods and humans; guarding the pure precepts of the Bodhi mind, because they do not delight in small wisdom; guarding the pure precepts spoken by the Tathagata, because they have great fear even of the smallest sins; subtle and secret pure precepts, to skillfully liberate sentient beings who have broken precepts; not committing any evil pure precepts, to accumulate all good dharmas; staying away from all views of existence pure precepts, because they have no attachment to precepts; guarding the pure precepts of all sentient beings, because they give rise to great compassion. Buddha's children! These are the ten kinds of pure precepts of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva dwells in these precepts, then they will obtain the supreme pure precepts of all Buddhas, free from all evils.' 'Buddha's children! A Bodhisattva Mahasattva has ten kinds of pure patience. What are the ten? They are: if others insult, they can endure it, to protect their minds; if others harm with swords and sticks, they can also endure it, to protect both themselves and others; understanding that all anger can be endured, because the mind is naturally unmoved; being able to endure in a place of freedom, because they can harm or not harm; being able to endure the direction of sentient beings, because they do not cherish their own lives; being able to endure by staying away from arrogance, because they do not look down on those who have not learned; being able to endure even if limbs are cut off, because they do not give rise to anger;'
節忍，觀察如幻故；一切惡事忍，離自他想故；煩惱忍，遠離煩惱境界故；隨順一切菩薩方便智忍，得無生忍，於一切智境界不由他悟故。佛子！是為菩薩摩訶薩十種凈忍；若菩薩摩訶薩安住此忍，則得一切諸佛無上法忍，不由他悟。
「佛子！菩薩摩訶薩有十種凈精進。何等為十？所謂：凈身業精進，恭敬、供養、奉給一切諸佛菩薩，尊重福田，不退轉故；凈口業精進，聞持一切諸佛正法，未曾忘失，讚歎如來，隨所聞法廣為人說，無疲倦故；凈意業精進，巧方便入慈悲喜捨禪定解脫三昧，相續起無退轉故；凈直心精進；遠離諂曲正直一切事，一切方便究竟不退轉故；凈深心精進，常趣勝趣，積集無上智慧白凈法故；行不虛妄凈精進，攝取佈施、戒、忍、多聞及不放逸，乃至道場不中息故；降伏一切眾魔怨敵凈精進，悉能除滅貪、恚、愚癡、煩惱、邪見，諸纏障蓋故；滿足慧光凈精進，有所施作悉善思惟，心無中悔，究竟眾事得一切佛不共法故；無所染著凈精進，離心境界身、口、心相非相甚深法門，普觀境界決定了知真實如如故；具足成就法明凈精進，次第進入一切諸地，于諸佛所得甘露灌頂，受法王記無漏法身，現舍天壽降神世間，出家、成道、轉凈法輪、入大涅槃，究竟具足普賢行故。佛子！是為菩薩
【現代漢語翻譯】 現代漢語譯本 忍辱，是因為觀察到一切如幻象；忍受一切惡事，是因為要遠離對自我的執著和對他人的分別；忍受煩惱，是因為要遠離煩惱的境界；隨順一切菩薩的方便智慧而忍辱，從而獲得無生法忍，對於一切智慧的境界，不依賴他人而覺悟。佛子！這就是菩薩摩訶薩的十種清凈忍辱；如果菩薩摩訶薩安住於此忍辱，就能獲得一切諸佛的無上法忍，不依賴他人而覺悟。 「佛子！菩薩摩訶薩有十種清凈精進。是哪十種呢？分別是：清凈身業精進，恭敬、供養、侍奉一切諸佛菩薩，尊重福田（指值得尊敬和供養的人或事物），不退轉；清凈口業精進，聽聞並受持一切諸佛的正法，從不忘失，讚歎如來，隨所聽聞的佛法廣為他人宣說，不感到疲倦；清凈意業精進，巧妙地進入慈悲喜捨的禪定解脫三昧，持續不斷，不退轉；清凈直心精進，遠離諂媚和虛偽，以正直的心對待一切事物，一切方便都最終不退轉；清凈深心精進，常常趨向殊勝的境界，積累無上的智慧和清凈的法；行不虛妄的清凈精進，攝取佈施、持戒、忍辱、多聞以及不放逸，乃至到達道場都不停止；降伏一切眾魔怨敵的清凈精進，能夠徹底消除貪婪、嗔恨、愚癡、煩惱、邪見以及各種纏縛和障礙；滿足智慧光明的清凈精進，所做的一切都經過深思熟慮，心中沒有後悔，最終成就一切佛的不共之法；無所染著的清凈精進，遠離心的境界，身、口、意之相和非相的甚深法門，普遍觀察一切境界，確定了知真實如如的真理；具足成就法明的清凈精進，次第進入一切諸地，在諸佛那裡得到甘露灌頂，接受法王的授記，獲得無漏法身，示現捨棄天壽降生世間，出家、成道、轉動清凈法輪、進入大涅槃，最終圓滿普賢菩薩的行愿。佛子！這就是菩薩
【English Translation】 English version Patience is because of observing everything as illusory; enduring all evil deeds is because of being detached from the idea of self and the distinction of others; enduring afflictions is because of being away from the realm of afflictions; practicing patience in accordance with all Bodhisattvas' skillful wisdom, thereby attaining the patience of non-origination, and understanding all realms of wisdom without relying on others. Buddha's children! These are the ten kinds of pure patience of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abides in this patience, then they will attain the unsurpassed Dharma patience of all Buddhas, without relying on others for enlightenment. 「Buddha's children! A Bodhisattva Mahasattva has ten kinds of pure diligence. What are the ten? They are: pure diligence in bodily actions, respectfully honoring, making offerings to, and serving all Buddhas and Bodhisattvas, respecting the field of merit (those worthy of respect and offerings), without regression; pure diligence in verbal actions, hearing and upholding all the Buddhas' true Dharma, never forgetting it, praising the Tathagata, and widely explaining the Dharma as heard to others, without fatigue; pure diligence in mental actions, skillfully entering into the samadhi of loving-kindness, compassion, joy, and equanimity, continuously without regression; pure diligence in straightforwardness, being away from flattery and deceit, being honest in all matters, and ultimately not regressing in all skillful means; pure diligence in profound mind, always striving towards superior realms, accumulating unsurpassed wisdom and pure Dharma; practicing non-false pure diligence, embracing giving, precepts, patience, learning, and non-negligence, not ceasing until reaching the Bodhi-tree; pure diligence in subduing all demonic enemies, being able to completely eliminate greed, hatred, ignorance, afflictions, wrong views, and all entanglements and hindrances; pure diligence in fulfilling the light of wisdom, thinking carefully about everything done, without regret in the heart, ultimately accomplishing all matters and attaining all the unique qualities of the Buddhas; pure diligence without attachment, being away from the realm of the mind, the profound Dharma of the form and formlessness of body, speech, and mind, universally observing all realms, and decisively knowing the truth of suchness; pure diligence in fully accomplishing the clarity of Dharma, entering all the stages in order, receiving the nectar consecration from all the Buddhas, receiving the prediction of the Dharma King, attaining the non-leaking Dharma body, manifesting the abandonment of heavenly life to descend into the world, renouncing the household life, attaining enlightenment, turning the pure Dharma wheel, entering into great Nirvana, and ultimately fulfilling the vows of Samantabhadra. Buddha's children! These are the ten kinds of pure diligence of a Bodhisattva
摩訶薩十種凈精進；若菩薩摩訶薩安住此法，則得一切諸佛無上大凈精進。
「佛子！菩薩摩訶薩有十種凈禪。何等為十？所謂：常樂出家凈禪，舍離一切有故；親近善知識凈禪，咨受修習正法道故；樂阿練若處凈禪，遠離我、我所法故；離言戲憒鬧處凈禪，樂寂滅故；心柔軟凈禪，諸根不亂故；智慧寂靜凈禪，一切音聲諸禪定刺不能亂故；七覺八道凈禪，於一切智境界智慧決定故；離味禪等諸煩惱垢凈禪，不取欲界故；諸通明內凈禪，決定了知一切眾生諸根故；以少方便現前遊戲神通凈禪，如來三昧不可稱量故。佛子！是為菩薩摩訶薩十種凈禪；若菩薩摩訶薩安住此禪，則得一切諸佛無上凈禪。
「◎佛子！菩薩摩訶薩有十種凈慧。何等為十？所謂：知因凈慧，不壞果報故；解一切緣凈慧，不壞和合故；解一切法不常不斷凈慧，了緣起如如故；拔出一切邪見凈慧，不取眾生相故；解一切眾生心、心所行凈慧，觀一切法皆如幻故；諸辯勝智凈慧，隨問能答無掛礙故；降伏眾魔及諸外道出過聲聞、緣覺凈慧，深入如來方便智故；見一切佛清凈法身、見一切眾生皆悉清凈、見一切法皆悉寂滅、見一切世界皆悉虛空凈慧，於一切相智慧無礙故；攝取一切陀羅尼，辯諸波羅蜜巧方便凈慧，得一切勝智故；一念相應
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩有十種清凈的精進。如果菩薩摩訶薩安住于這些法，就能獲得一切諸佛無上清凈的精進。
『佛子！菩薩摩訶薩有十種清凈的禪定。是哪十種呢？所謂：常常喜歡出家的清凈禪定，因為捨棄一切有；親近善知識的清凈禪定，因為請教並修習正法之道；喜歡在阿練若處（寂靜處）的清凈禪定，因為遠離我、我所的法；遠離言語戲論喧鬧處的清凈禪定，因為喜歡寂滅；心柔軟的清凈禪定，因為諸根不散亂；智慧寂靜的清凈禪定，因為一切音聲和禪定的障礙都不能擾亂；七覺支和八正道的清凈禪定，因為對於一切智的境界智慧堅定；遠離對味道的執著等各種煩惱垢的清凈禪定，因為不執著欲界；諸神通明內在的清凈禪定，因為能確定瞭解一切眾生的根器；以少許方便就能展現神通遊戲的清凈禪定，因為如來的三昧不可稱量。佛子！這就是菩薩摩訶薩的十種清凈禪定；如果菩薩摩訶薩安住于這些禪定，就能獲得一切諸佛無上的清凈禪定。』
『佛子！菩薩摩訶薩有十種清凈的智慧。是哪十種呢？所謂：瞭解因的清凈智慧，因為不破壞果報；理解一切緣的清凈智慧，因為不破壞和合；理解一切法不常不斷的清凈智慧，因爲了解緣起如如；拔除一切邪見的清凈智慧，因為不執著眾生相；理解一切眾生心和心所行處的清凈智慧，因為觀察一切法都如幻；諸辯才殊勝的智慧，因為能隨問而答無障礙；降伏一切魔和外道，超越聲聞、緣覺的清凈智慧，因為深入如來的方便智慧；見到一切佛清凈法身、見到一切眾生都清凈、見到一切法都寂滅、見到一切世界都虛空的清凈智慧，因為對於一切相智慧無礙；攝取一切陀羅尼（總持），辯說諸波羅蜜（到彼岸）的巧妙方便的清凈智慧，因為獲得一切殊勝的智慧；一念相應
【English Translation】 English version: The Mahasattvas have ten kinds of pure diligence. If a Bodhisattva Mahasattva abides in these dharmas, they will attain the unsurpassed pure diligence of all Buddhas.
'Buddha-son! The Bodhisattva Mahasattva has ten kinds of pure dhyana (meditation). What are the ten? They are: the pure dhyana of always delighting in renunciation, because of abandoning all that exists; the pure dhyana of associating with good teachers, because of seeking and practicing the path of the true Dharma; the pure dhyana of delighting in aranya (secluded) places, because of being far from the dharmas of self and what belongs to self; the pure dhyana of being far from places of verbal play and noise, because of delighting in tranquility; the pure dhyana of a gentle mind, because the senses are not disturbed; the pure dhyana of wisdom and tranquility, because all sounds and obstacles to dhyana cannot disturb it; the pure dhyana of the seven factors of enlightenment and the eightfold path, because of the firm wisdom regarding the realm of all-knowing; the pure dhyana of being free from attachment to taste and other defilements, because of not clinging to the desire realm; the pure dhyana of inner clarity of all the supernatural powers, because of definitely knowing the faculties of all beings; the pure dhyana of manifesting supernatural powers with little effort, because the samadhi (concentration) of the Tathagata (Buddha) is immeasurable. Buddha-son! These are the ten kinds of pure dhyana of the Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abides in these dhyanas, they will attain the unsurpassed pure dhyana of all Buddhas.'
'Buddha-son! The Bodhisattva Mahasattva has ten kinds of pure wisdom. What are the ten? They are: the pure wisdom of knowing the cause, because of not destroying the result; the pure wisdom of understanding all conditions, because of not destroying the union; the pure wisdom of understanding that all dharmas are neither permanent nor impermanent, because of understanding dependent origination as it is; the pure wisdom of eradicating all wrong views, because of not clinging to the appearance of beings; the pure wisdom of understanding the minds and mental activities of all beings, because of observing all dharmas as illusions; the pure wisdom of eloquent and superior intelligence, because of being able to answer any question without hindrance; the pure wisdom of subduing all demons and heretics, and surpassing the Sravakas (hearers) and Pratyekabuddhas (solitary realizers), because of deeply understanding the expedient wisdom of the Tathagata; the pure wisdom of seeing the pure Dharmakaya (Dharma body) of all Buddhas, seeing all beings as pure, seeing all dharmas as tranquil, and seeing all worlds as empty, because of having unobstructed wisdom regarding all appearances; the pure wisdom of grasping all dharanis (mantras), and skillfully explaining the paramitas (perfections) with expedient means, because of attaining all superior wisdom; in a single moment of thought
金剛智，覺一切法平等凈慧，具足成就無上智故。佛子！是為菩薩摩訶薩十種凈慧；若菩薩摩訶薩安住此慧，則得一切諸佛無上大智。
「佛子！菩薩摩訶薩有十種凈慈。何等為十？所謂：等心凈慈，不選擇眾生故；饒益凈慈，於一切眾生有所施作，悉能辦故；救護凈慈，究竟度脫一切眾生，生死險難故；哀愍不捨一切眾生凈慈，長養有為善根故；解脫凈慈，滅一切眾生諸煩惱故；出生菩提凈慈，令一切眾生樂求菩提故；於一切眾生無礙凈慈，放無量光明普照眾生故；虛空凈慈，救護一切眾生故；法緣凈慈，覺悟真實法故；無緣凈慈，證取菩薩離生法故。佛子！是為菩薩摩訶薩十種凈慈；若菩薩摩訶薩安住此慈，則得一切諸佛無上清凈大慈。
「佛子！菩薩摩訶薩有十種凈悲。何等為十？所謂：不共凈悲，自大悲故；不厭凈悲，代一切眾生受大苦故；處一切惡道凈悲，受生死度眾生故；一切天人中受生凈悲，示現一切法悉無常故；為邪定眾生凈悲，于無量劫大誓莊嚴不捨離故；不著己樂凈悲，與眾生樂故；不求報凈悲，自心清凈故；除滅一切眾生倒惑凈悲，說實法故；知一切法自性清凈，空無所有，客塵所染，菩薩于彼而起凈悲，說真凈法故；解一切法如虛空足跡，眾生癡曀不知真實，菩薩于彼而起凈悲
【現代漢語翻譯】 現代漢語譯本：金剛智（Vajra-jñāna），是覺悟一切法平等清凈的智慧，因為它具足成就了無上的智慧。佛子！這就是菩薩摩訶薩的十種清凈智慧；如果菩薩摩訶薩安住于這種智慧，就能獲得一切諸佛的無上大智慧。 佛子！菩薩摩訶薩有十種清凈的慈心。是哪十種呢？分別是：等心凈慈，因為不選擇眾生；饒益凈慈，因為對一切眾生有所作為，都能辦到；救護凈慈，因為究竟度脫一切眾生，脫離生死險難；哀愍不捨一切眾生凈慈，因為長養有為的善根；解脫凈慈，因為滅除一切眾生的各種煩惱；出生菩提凈慈，因為令一切眾生樂於追求菩提；於一切眾生無礙凈慈，因為放出無量的光明普照眾生；虛空凈慈，因為救護一切眾生；法緣凈慈，因為覺悟真實的法；無緣凈慈，因為證取菩薩的離生法。佛子！這就是菩薩摩訶薩的十種清凈慈心；如果菩薩摩訶薩安住于這種慈心，就能獲得一切諸佛的無上清凈大慈。 佛子！菩薩摩訶薩有十種清凈的悲心。是哪十種呢？分別是：不共凈悲，因為是自發的大悲；不厭凈悲，因為代替一切眾生承受大苦；處於一切惡道凈悲，因為受生死以度化眾生；在一切天人中受生凈悲，因為示現一切法都是無常的；為邪定眾生凈悲，因為在無量劫中以大誓莊嚴而不捨離；不執著自身快樂的凈悲，因為給予眾生快樂；不求回報的凈悲，因為自身心清凈；除滅一切眾生顛倒迷惑的凈悲，因為宣說真實的法；知道一切法自性清凈，空無所有，被客塵所染，菩薩因此而生起凈悲，因為宣說真正的清凈法；瞭解一切法如虛空足跡，眾生愚癡迷惑不知真實，菩薩因此而生起凈悲。
【English Translation】 English version: Vajra-jñāna (Diamond Wisdom) is the wisdom that realizes the equality and purity of all dharmas, because it is fully accomplished with unsurpassed wisdom. Oh, son of Buddha! These are the ten pure wisdoms of a Bodhisattva-Mahasattva; if a Bodhisattva-Mahasattva dwells in this wisdom, then they will attain the unsurpassed great wisdom of all Buddhas. Oh, son of Buddha! A Bodhisattva-Mahasattva has ten kinds of pure loving-kindness. What are the ten? They are: equal-minded pure loving-kindness, because they do not discriminate among beings; beneficial pure loving-kindness, because they can accomplish whatever they do for all beings; protective pure loving-kindness, because they ultimately liberate all beings from the dangers of birth and death; compassionate and unabandoning pure loving-kindness towards all beings, because they cultivate meritorious roots; liberating pure loving-kindness, because they extinguish all the afflictions of all beings; pure loving-kindness that gives rise to Bodhi, because they cause all beings to delight in seeking Bodhi; unobstructed pure loving-kindness towards all beings, because they emit immeasurable light that illuminates all beings; space-like pure loving-kindness, because they protect all beings; dharma-related pure loving-kindness, because they awaken to the true dharma; and unconditioned pure loving-kindness, because they realize the Bodhisattva's dharma of non-arising. Oh, son of Buddha! These are the ten pure loving-kindnesses of a Bodhisattva-Mahasattva; if a Bodhisattva-Mahasattva dwells in this loving-kindness, then they will attain the unsurpassed pure great loving-kindness of all Buddhas. Oh, son of Buddha! A Bodhisattva-Mahasattva has ten kinds of pure compassion. What are the ten? They are: unshared pure compassion, because it is their own great compassion; unwearied pure compassion, because they bear great suffering on behalf of all beings; pure compassion while in all evil realms, because they undergo birth and death to liberate beings; pure compassion while taking birth among all gods and humans, because they demonstrate that all dharmas are impermanent; pure compassion for beings in wrong views, because they do not abandon them, having adorned themselves with great vows for countless kalpas; pure compassion that does not cling to their own happiness, because they give happiness to beings; pure compassion that seeks no reward, because their own minds are pure; pure compassion that eliminates the inverted delusions of all beings, because they speak the true dharma; knowing that all dharmas are pure in nature, empty and without substance, defiled by adventitious dust, the Bodhisattva arises pure compassion for them, because they speak the true pure dharma; understanding that all dharmas are like footprints in the sky, and that beings are deluded and do not know the truth, the Bodhisattva arises pure compassion for them.
，欲令眾生髮大乘心，究竟涅槃故。佛子！是為菩薩摩訶薩十種凈悲；若菩薩摩訶薩安住此悲，則得一切諸佛無上清凈大悲。◎
大方廣佛華嚴經卷第四十一 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第四十二
東晉天竺三藏佛馱跋陀羅譯
離世間品第三十三之七
「◎佛子！菩薩摩訶薩有十種凈喜。何等為十？所謂：發菩提心凈喜；舍一切所有凈喜；于犯戒人不生噁心，教化成就凈喜；於一切諍訟眾生，悉令和合得無上智凈喜；不惜身命守護正法凈喜；遠離五欲常樂正法凈喜；令一切眾生不著資生之具，常樂正法凈喜；見一切佛恭敬供養無有厭足，而不壞法界凈喜；令一切眾生常樂禪定解脫三昧相續凈喜；令一切眾生專求寂靜，除滅亂想得無上慧，遠離邪見滿足諸愿，究竟菩薩苦行凈喜。佛子！是為菩薩摩訶薩十種凈喜；若菩薩摩訶薩安住此喜，則得一切諸佛無上清凈大喜。
「佛子！菩薩摩訶薩有十種凈舍。何等為十？所謂：一切眾生恭敬供養不生愛著，一切眾生輕慢毀辱，不生瞋恚凈舍；常行世間，不為八法之所染污凈舍；于器知時，于非器不生噁心凈舍；不求聲聞、緣覺、學、無學凈舍；遠離五欲一切煩惱，乃至不生一念噁心凈
【現代漢語翻譯】 現代漢語譯本：爲了使眾生髮起大乘之心，最終達到涅槃的境界。佛子！這就是菩薩摩訶薩的十種清凈的悲心；如果菩薩摩訶薩安住于這種悲心，就能獲得一切諸佛無上清凈的大悲心。
《大方廣佛華嚴經》卷第四十一 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第四十二
東晉天竺三藏佛馱跋陀羅譯
離世間品第三十三之七
『佛子！菩薩摩訶薩有十種清凈的喜悅。是哪十種呢？分別是：發起菩提心（覺悟之心）的清凈喜悅；捨棄一切所有的清凈喜悅；對於犯戒的人不生噁心，教化他們成就的清凈喜悅；對於一切爭訟的眾生，使他們和合得到無上智慧的清凈喜悅；不惜身命守護正法的清凈喜悅；遠離五欲（色、聲、香、味、觸）常常喜樂正法的清凈喜悅；使一切眾生不執著于生活所需的物質，常常喜樂正法的清凈喜悅；見到一切佛都恭敬供養，沒有厭倦，而不破壞法界（宇宙真理）的清凈喜悅；使一切眾生常常喜樂禪定、解脫、三昧（專注）相續的清凈喜悅；使一切眾生專心尋求寂靜，消除雜亂的念頭，得到無上的智慧，遠離邪見，滿足各種願望，最終達到菩薩苦行的清凈喜悅。佛子！這就是菩薩摩訶薩的十種清凈喜悅；如果菩薩摩訶薩安住于這種喜悅，就能獲得一切諸佛無上清凈的大喜悅。
『佛子！菩薩摩訶薩有十種清凈的舍心。是哪十種呢？分別是：一切眾生恭敬供養，不生愛著，一切眾生輕慢毀辱，不生嗔恚的清凈舍心；常常在世間行走，不被八法（利、衰、毀、譽、稱、譏、苦、樂）所染污的清凈舍心；對於堪受教化的眾生知道時機，對於不堪受教化的眾生不生噁心的清凈舍心；不求聲聞（聽聞佛法而悟道者）、緣覺（獨自悟道者）、有學（正在學習佛法者）、無學（已完成學習者）的清凈舍心；遠離五欲和一切煩惱，甚至不生起一念噁心的清凈舍心；
【English Translation】 English version: In order to cause sentient beings to generate the great vehicle mind, and ultimately attain Nirvana. Oh, son of Buddha! These are the ten pure compassions of a Bodhisattva-Mahasattva; if a Bodhisattva-Mahasattva dwells in this compassion, then they will obtain the unsurpassed pure great compassion of all Buddhas.
The Great Extensive Buddha Flower Adornment Sutra, Volume 41 Taisho Tripitaka Volume 09 No. 0278 The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 42
Translated by Tripiṭaka Buddhabhadra of Eastern Jin Dynasty
Chapter 33, Part 7: Leaving the World
'Oh, son of Buddha! A Bodhisattva-Mahasattva has ten kinds of pure joy. What are the ten? They are: the pure joy of generating the Bodhi mind (mind of enlightenment); the pure joy of relinquishing all possessions; the pure joy of not generating evil thoughts towards those who break precepts, and of guiding them to accomplishment; the pure joy of causing all beings in disputes to reconcile and obtain unsurpassed wisdom; the pure joy of not hesitating to protect the Dharma with one's life; the pure joy of being far from the five desires (form, sound, smell, taste, touch) and always delighting in the Dharma; the pure joy of causing all beings not to be attached to the necessities of life, and always delighting in the Dharma; the pure joy of seeing all Buddhas, respectfully making offerings without weariness, and not destroying the Dharma realm (the truth of the universe); the pure joy of causing all beings to always delight in the continuity of meditation, liberation, and samadhi (concentration); the pure joy of causing all beings to single-mindedly seek tranquility, eliminate chaotic thoughts, obtain unsurpassed wisdom, be far from wrong views, fulfill all wishes, and ultimately achieve the pure joy of the Bodhisattva's ascetic practices. Oh, son of Buddha! These are the ten pure joys of a Bodhisattva-Mahasattva; if a Bodhisattva-Mahasattva dwells in this joy, then they will obtain the unsurpassed pure great joy of all Buddhas.'
'Oh, son of Buddha! A Bodhisattva-Mahasattva has ten kinds of pure relinquishment. What are the ten? They are: the pure relinquishment of not generating attachment when all beings respectfully make offerings, and not generating anger when all beings are disrespectful and insulting; the pure relinquishment of always walking in the world without being defiled by the eight worldly conditions (gain, loss, defamation, praise, honor, ridicule, suffering, and pleasure); the pure relinquishment of knowing the right time for those who are capable of being taught, and not generating evil thoughts towards those who are not capable of being taught; the pure relinquishment of not seeking to be a Sravaka (one who attains enlightenment by hearing the Dharma), Pratyekabuddha (one who attains enlightenment on their own), a learner (one who is learning the Dharma), or a non-learner (one who has completed learning); the pure relinquishment of being far from the five desires and all afflictions, and not even generating a single evil thought;
舍；不嘆修行二乘及厭生死凈舍；遠離世間語、非涅槃語、非離欲語、戲笑語、惱他語、聲聞緣覺語、乃至一切障菩提語凈舍；若有眾生待時受化，菩薩凈舍；若有眾生應受佛化，菩薩凈舍；菩薩摩訶薩遠離二法，無上、無下、無取、無舍、無虛、無實，觀察平等安住真實得忍凈舍。佛子！是為菩薩摩訶薩十種凈舍；若菩薩摩訶薩安住此舍，則得一切諸佛無上清凈大舍。
「佛子！菩薩摩訶薩有十種義。何等為十？所謂：多聞義，如說修行故；法義，善巧方便分別解故；空義，解第一空故；寂滅義，令一切眾生離生死故；不可說義，一切語言無所著故；如義，一切三世等觀察故；入法義，悉一味故；如來義，順如來故；實際義，覺真實故；大般涅槃義，滅一切苦，不斷菩薩行故。佛子！是為菩薩摩訶薩十種義；若菩薩摩訶薩安住此義，則得一切諸佛無上一切智義。
「佛子！菩薩摩訶薩有十種法。何等為十？所謂：真實法，如說修行故；無害法，遠離瞋恚故；無諍法，除滅一切諸煩惱故；寂滅法，離熾然故；離欲法，永離欲垢諸煩惱故；不虛法，離虛妄故；不生法，一切諸法悉虛空故；無為法，離三相故；性凈法，自然清凈故；報身煩惱滅無餘涅槃法，行菩薩行受持不捨故。佛子！是為菩薩摩訶薩十種法
【現代漢語翻譯】 現代漢語譯本 捨棄：不讚嘆修行二乘（聲聞和緣覺）以及厭惡生死而求清凈的捨棄；遠離世俗的言語、非涅槃的言語、非離欲的言語、戲笑的言語、惱害他人的言語、聲聞緣覺的言語，乃至一切障礙菩提的言語的清凈捨棄；如果有眾生等待時機接受教化，菩薩就清凈捨棄；如果有眾生應當接受佛的教化，菩薩也清凈捨棄；菩薩摩訶薩遠離兩種對立的法，無上無下、無取無舍、無虛無實，觀察平等安住于真實，獲得忍的清凈捨棄。佛子！這就是菩薩摩訶薩的十種清凈捨棄；如果菩薩摩訶薩安住于這種捨棄，就能獲得一切諸佛無上清凈的大舍。 佛子！菩薩摩訶薩有十種意義。是哪十種呢？所謂：多聞的意義，因為如所說的那樣修行；法的意義，因為善巧方便地分別理解；空的意義，因為理解第一義空；寂滅的意義，爲了讓一切眾生脫離生死；不可說的意義，因為一切語言都無所執著；如的意義，因為平等觀察一切三世；入法的意義，因為一切都是同一味道；如來的意義，因為順應如來；實際的意義，因為覺悟真實；大般涅槃的意義，因為滅除一切痛苦，而不中斷菩薩的修行。佛子！這就是菩薩摩訶薩的十種意義；如果菩薩摩訶薩安住于這種意義，就能獲得一切諸佛無上的一切智的意義。 佛子！菩薩摩訶薩有十種法。是哪十種呢？所謂：真實的法，因為如所說的那樣修行；無害的法，因為遠離嗔恚；無諍的法，因為除滅一切煩惱；寂滅的法，因為遠離熾熱；離欲的法，因為永遠遠離欲垢的各種煩惱；不虛的法，因為遠離虛妄；不生的法，因為一切諸法都是虛空的；無為的法，因為遠離三相（生、住、滅）；性凈的法，因為自然清凈；報身煩惱滅盡而無餘的涅槃法，因為修行菩薩行而受持不捨。佛子！這就是菩薩摩訶薩的十種法。
【English Translation】 English version Renunciation: Not praising the practice of the Two Vehicles (Śrāvakas and Pratyekabuddhas) and the pure renunciation of abhorring birth and death; the pure renunciation of being far from worldly speech, non-Nirvana speech, non-desire speech, joking speech, speech that harms others, speech of Śrāvakas and Pratyekabuddhas, and even all speech that obstructs Bodhi; if there are sentient beings waiting for the right time to be taught, the Bodhisattva purely renounces; if there are sentient beings who should receive the Buddha's teaching, the Bodhisattva also purely renounces; the Bodhisattva Mahāsattva is far from two opposing dharmas, without high or low, without taking or renouncing, without emptiness or reality, observing equality and abiding in truth, obtaining the pure renunciation of patience. Buddha-son! These are the ten pure renunciations of the Bodhisattva Mahāsattva; if the Bodhisattva Mahāsattva abides in this renunciation, then he obtains the supreme pure great renunciation of all Buddhas. Buddha-son! The Bodhisattva Mahāsattva has ten meanings. What are the ten? They are: the meaning of much learning, because of practicing as it is said; the meaning of Dharma, because of skillfully and expediently distinguishing and understanding; the meaning of emptiness, because of understanding the first emptiness; the meaning of quiescence, in order to liberate all sentient beings from birth and death; the meaning of the inexpressible, because all language has no attachment; the meaning of suchness, because of equally observing all three times; the meaning of entering the Dharma, because all is of one taste; the meaning of Tathāgata, because of conforming to the Tathāgata; the meaning of reality, because of awakening to the truth; the meaning of Mahāparinirvāṇa, because of extinguishing all suffering without interrupting the Bodhisattva's practice. Buddha-son! These are the ten meanings of the Bodhisattva Mahāsattva; if the Bodhisattva Mahāsattva abides in these meanings, then he obtains the meaning of the supreme omniscience of all Buddhas. Buddha-son! The Bodhisattva Mahāsattva has ten dharmas. What are the ten? They are: the true dharma, because of practicing as it is said; the harmless dharma, because of being far from anger; the non-contention dharma, because of eliminating all afflictions; the quiescent dharma, because of being far from burning; the desireless dharma, because of forever being far from the defilements of desire and all afflictions; the non-false dharma, because of being far from falsehood; the non-arising dharma, because all dharmas are empty; the unconditioned dharma, because of being far from the three marks (arising, abiding, ceasing); the nature-pure dharma, because of being naturally pure; the dharma of the extinction of the retribution body's afflictions without remainder, because of practicing the Bodhisattva path and upholding it without abandoning it. Buddha-son! These are the ten dharmas of the Bodhisattva Mahāsattva.
；若菩薩摩訶薩安住此法，則得一切諸佛無上之法。
「佛子！菩薩摩訶薩有十種功德具。何等為十？所謂：勸發眾生起菩提心是功德具，不斷三寶故；隨順十種迴向是功德具，斷一切不善法，集一切善法故；智慧正教是功德具，於三界功德最殊勝故；心無疲厭是功德具，度脫一切眾生到彼岸故；悉能捨離內外所有是功德具，於一切物悉無著故；相好滿足，精進不退是功德具，止心馳騁故；不輕三品善根是功德具，善巧方便迴向菩提故；于邪定犯戒眾生不起輕慢，增長大悲是功德具，顯現大人法故；恭敬供養一切如來，於一切菩薩起如來想，於一切眾生所作究竟是功德具，長養守護正直心故；菩薩摩訶薩于阿僧祇劫，具足修習一切善根，皆悉能捨，與一眾生，心無憂悔，如一眾生，一切眾生亦復如是，是為第十虛空界等大功德具，具足成就廣大智慧故。佛子！是為菩薩摩訶薩十種功德具；若菩薩摩訶薩安住此法，則得一切諸佛無上大功德具。
「佛子！菩薩摩訶薩有十種智具。何等為十？所謂：親近真實多聞善知識，恭敬、尊重、禮拜、供養、奉給、隨順，不違其教，是第一智具，遠離諂曲故。離慢下意，心無放逸，身、口及意皆悉柔軟，無有輕躁，心常歡喜，護持凈戒，和顏愛語，先意問訊，遠離邪偽
【現代漢語翻譯】 現代漢語譯本：『佛子！如果菩薩摩訶薩安住於此法，就能獲得一切諸佛無上的法。』 『佛子！菩薩摩訶薩有十種功德具足。是哪十種呢？分別是：勸導眾生髮起菩提心是功德具足，因為不間斷對三寶（佛、法、僧）的信仰；隨順十種迴向是功德具足，因為斷除一切不善法，積聚一切善法；智慧正教是功德具足，因為在三界（欲界、色界、無色界）的功德中最殊勝；心無疲厭是功德具足，因為能度脫一切眾生到達彼岸；完全能夠捨棄內外所有一切是功德具足，因為對一切事物都沒有執著；相貌美好，精進不退是功德具足，因為能止息心的馳騁；不輕視三品善根（上、中、下）是功德具足，因為善巧方便地迴向菩提；對於邪定（錯誤的禪定）和犯戒的眾生不生輕慢，增長大悲心是功德具足，因為能顯現大人（菩薩）的法則；恭敬供養一切如來，對一切菩薩生起如來之想，對於一切眾生所作所為都達到究竟是功德具足，因為能長養守護正直的心；菩薩摩訶薩在無數劫中，具足修習一切善根，都能捨棄，給予一個眾生，心中沒有憂愁後悔，如同對待一個眾生，對待一切眾生也是如此，這是第十種如同虛空界一樣的大功德具足，因為具足成就廣大的智慧。佛子！這就是菩薩摩訶薩的十種功德具足；如果菩薩摩訶薩安住於此法，就能獲得一切諸佛無上的大功德具足。』 『佛子！菩薩摩訶薩有十種智慧具足。是哪十種呢？分別是：親近真實多聞的善知識，恭敬、尊重、禮拜、供養、奉給、隨順，不違揹他們的教導，這是第一種智慧具足，因為遠離諂媚虛偽；遠離傲慢，謙虛下心，心中沒有放逸，身、口、意都柔和，沒有輕浮急躁，心中常常歡喜，護持清凈的戒律，和顏悅色，先主動問候，遠離邪惡虛偽。
【English Translation】 English version: 『Buddha's children! If a Bodhisattva Mahasattva abides in this Dharma, then they will obtain the unsurpassed Dharma of all Buddhas.』 『Buddha's children! A Bodhisattva Mahasattva has ten kinds of meritorious qualities. What are the ten? They are: encouraging sentient beings to arouse the Bodhi mind is a meritorious quality, because they do not cease their faith in the Three Jewels (Buddha, Dharma, Sangha); following the ten kinds of dedication is a meritorious quality, because they cut off all unwholesome dharmas and accumulate all wholesome dharmas; wisdom and correct teachings are a meritorious quality, because they are the most excellent among the merits of the three realms (desire realm, form realm, formless realm); having no weariness in mind is a meritorious quality, because they can deliver all sentient beings to the other shore; being able to completely relinquish all internal and external possessions is a meritorious quality, because they have no attachment to anything; having perfect features and being diligent without regression is a meritorious quality, because they can stop the mind from wandering; not belittling the three kinds of wholesome roots (superior, middle, inferior) is a meritorious quality, because they skillfully dedicate them to Bodhi; not being contemptuous of sentient beings in wrong samadhi (meditation) and those who break precepts, and increasing great compassion is a meritorious quality, because they manifest the laws of a great person (Bodhisattva); respectfully making offerings to all Tathagatas, regarding all Bodhisattvas as Tathagatas, and accomplishing all that needs to be done for all sentient beings is a meritorious quality, because they cultivate and protect an upright mind; a Bodhisattva Mahasattva, in countless kalpas, fully cultivates all wholesome roots, and is able to relinquish them, giving them to one sentient being, without sorrow or regret in their heart, just as they treat one sentient being, they treat all sentient beings in the same way, this is the tenth great meritorious quality, like the realm of space, because they fully accomplish vast wisdom. Buddha's children! These are the ten meritorious qualities of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abides in this Dharma, then they will obtain the unsurpassed great meritorious qualities of all Buddhas.』 『Buddha's children! A Bodhisattva Mahasattva has ten kinds of wisdom. What are the ten? They are: being close to true and learned virtuous teachers, being respectful, reverent, bowing, making offerings, serving, following, and not disobeying their teachings, this is the first kind of wisdom, because they are far from flattery and deceit; being free from arrogance, having a humble mind, not being lax in mind, having a gentle body, speech, and mind, without being frivolous or hasty, always having joy in their heart, upholding pure precepts, having a kind and loving manner, taking the initiative to greet others, and being far from evil and falsehood.
，是第二智具，自然成就佛法器故。安住念慧，不捨正覺，除滅亂想，修習六念，行六和敬，不求其報，是第三智具，出生長養十種智故。樂法樂義，勤修正法，學無厭足，遠離世論及世間語，樂聞離世間語，遠離小乘，樂求大乘，是第四智具，修習正念，不可思議故。正求六波羅蜜，受持修習，具足成就四種梵住，順諸明法，能問智人；遠離惡趣，專向善趣，慈心調伏，離訶責譏論，防護他心，是第五智具，如說修行諸佛真實法故。常樂出家，不樂三界，守護自心，遠離三覺，不生噁心，身、口及意，皆悉柔軟，善知心性，是第六智具，令自、他心俱清凈故。觀陰如幻界、如毒蛇入、如空聚，觀一切法如化如焰、水月映象、如夢、如電、如呼聲響、如旋火輪、如空中字、如因陀羅陣、如日月光、非常非斷、無來、無去、無住，深心信解，不起誹謗，是無生住滅第七智具，具足成就一切法空凈智慧故。無我、無眾生、無福伽羅、無思、無義、無貪恚癡、無所有、無毀、無譽、無取、無舍、無主、無行，究竟涅槃，若菩薩摩訶薩聞此深法，能信能解，除滅疑惑，是第八智具，究竟具足深解脫故。以正方便思惟止觀，調伏諸根，一切諸法無所造作；無生無為，皆悉寂滅，眾生計我者，究竟無所有、無縛、無脫、無身口心、
【現代漢語翻譯】 現代漢語譯本：是第二種智慧的工具，因為它自然成就了佛法的器皿。安住于正念和智慧，不捨棄正覺，消除雜亂的思緒，修習六種憶念，奉行六和敬，不求回報，這是第三種智慧的工具，因為它能出生和增長十種智慧。喜愛佛法和佛法的義理，勤奮地修正法，學習永不滿足，遠離世俗的議論和世間的言語，喜歡聽聞超越世間的言語，遠離小乘，樂於追求大乘，這是第四種智慧的工具，因為它能修習正念，不可思議。正確地追求六波羅蜜（六種到達彼岸的方法），受持並修習，圓滿成就四種梵住（四種清凈的住處），順應各種明法，能夠請教有智慧的人；遠離惡道，專心向往善道，以慈悲心調伏自己，遠離責罵和譏諷，守護他人的心，這是第五種智慧的工具，因為它能如實地修行諸佛的真實教法。常常喜歡出家，不喜歡三界（欲界、色界、無色界），守護自己的心，遠離三種覺（欲覺、恚覺、害覺），不生起惡念，身、口和意都柔和，善於瞭解心性，這是第六種智慧的工具，因為它能使自己和他人的心都清凈。觀察五蘊（色、受、想、行、識）如幻境、如毒蛇進入、如空虛的聚集，觀察一切法如幻化、如火焰、如水中月亮的倒影、如夢境、如閃電、如呼喊的回聲、如旋轉的火輪、如空中的文字、如因陀羅網（帝釋天的宮殿裝飾）的幻象、如日月的光芒，既不是常也不是斷，沒有來也沒有去，沒有停留，以深刻的心信解，不生起誹謗，這是無生住滅的第七種智慧的工具，因為它能圓滿成就一切法空性的清凈智慧。沒有我、沒有眾生、沒有補特伽羅（人）、沒有思、沒有義、沒有貪嗔癡、沒有所有、沒有譭謗、沒有讚譽、沒有取、沒有舍、沒有主宰、沒有行為，最終達到涅槃，如果菩薩摩訶薩（偉大的菩薩）聽到這種甚深的佛法，能夠相信和理解，消除疑惑，這是第八種智慧的工具，因為它能最終圓滿成就甚深的解脫。以正確的方便思維止觀（止息和觀察），調伏各種感官，一切諸法都沒有造作；無生無為，都寂靜滅盡，眾生執著於我的概念，最終是沒有任何東西、沒有束縛、沒有解脫、沒有身口意。 English version: This is the second tool of wisdom, because it naturally accomplishes the vessel of the Buddha's Dharma. Abiding in mindfulness and wisdom, not abandoning right enlightenment, eliminating chaotic thoughts, practicing the six recollections, practicing the six harmonies and respects, not seeking reward, this is the third tool of wisdom, because it can give birth to and nurture ten kinds of wisdom. Loving the Dharma and the meaning of the Dharma, diligently correcting the Dharma, learning without satiety, staying away from worldly discussions and worldly speech, liking to hear speech that transcends the world, staying away from the Hinayana, being happy to seek the Mahayana, this is the fourth tool of wisdom, because it can practice right mindfulness, which is inconceivable. Correctly seeking the six paramitas (six ways to reach the other shore), receiving and practicing them, fully accomplishing the four Brahma-viharas (four pure abodes), conforming to all the clear dharmas, being able to ask wise people; staying away from evil paths, focusing on good paths, subduing oneself with compassion, staying away from scolding and ridicule, protecting the minds of others, this is the fifth tool of wisdom, because it can practice the true teachings of all Buddhas as they are spoken. Always liking to leave home, not liking the three realms (desire realm, form realm, formless realm), guarding one's own mind, staying away from the three perceptions (desire perception, anger perception, harm perception), not giving rise to evil thoughts, body, speech, and mind are all gentle, being good at understanding the nature of the mind, this is the sixth tool of wisdom, because it can make both one's own mind and the minds of others pure. Observing the five aggregates (form, feeling, perception, mental formations, consciousness) as illusions, as a poisonous snake entering, as an empty gathering, observing all dharmas as transformations, as flames, as the reflection of the moon in water, as dreams, as lightning, as the echo of a shout, as a spinning fire wheel, as words in the sky, as the illusion of Indra's net (the palace decoration of Indra), as the light of the sun and moon, neither permanent nor discontinuous, neither coming nor going, without dwelling, with deep faith and understanding, not giving rise to slander, this is the seventh tool of wisdom of no birth, dwelling, and extinction, because it can fully accomplish the pure wisdom of the emptiness of all dharmas. No self, no sentient beings, no pudgala (person), no thought, no meaning, no greed, anger, and ignorance, no possession, no slander, no praise, no taking, no giving, no master, no action, ultimately reaching Nirvana, if a Bodhisattva Mahasattva (great Bodhisattva) hears this profound Dharma, is able to believe and understand, and eliminates doubts, this is the eighth tool of wisdom, because it can ultimately fully accomplish profound liberation. With correct skillful means, contemplating cessation and observation, subduing the various senses, all dharmas are without creation; without birth and without action, all are extinguished in silence, sentient beings cling to the concept of self, ultimately there is nothing, no bondage, no liberation, no body, speech, or mind.
【English Translation】 This is the second tool of wisdom, because it naturally accomplishes the vessel of the Buddha's Dharma. Abiding in mindfulness and wisdom, not abandoning right enlightenment, eliminating chaotic thoughts, practicing the six recollections, practicing the six harmonies and respects, not seeking reward, this is the third tool of wisdom, because it can give birth to and nurture ten kinds of wisdom. Loving the Dharma and the meaning of the Dharma, diligently correcting the Dharma, learning without satiety, staying away from worldly discussions and worldly speech, liking to hear speech that transcends the world, staying away from the Hinayana, being happy to seek the Mahayana, this is the fourth tool of wisdom, because it can practice right mindfulness, which is inconceivable. Correctly seeking the six paramitas (six ways to reach the other shore), receiving and practicing them, fully accomplishing the four Brahma-viharas (four pure abodes), conforming to all the clear dharmas, being able to ask wise people; staying away from evil paths, focusing on good paths, subduing oneself with compassion, staying away from scolding and ridicule, protecting the minds of others, this is the fifth tool of wisdom, because it can practice the true teachings of all Buddhas as they are spoken. Always liking to leave home, not liking the three realms (desire realm, form realm, formless realm), guarding one's own mind, staying away from the three perceptions (desire perception, anger perception, harm perception), not giving rise to evil thoughts, body, speech, and mind are all gentle, being good at understanding the nature of the mind, this is the sixth tool of wisdom, because it can make both one's own mind and the minds of others pure. Observing the five aggregates (form, feeling, perception, mental formations, consciousness) as illusions, as a poisonous snake entering, as an empty gathering, observing all dharmas as transformations, as flames, as the reflection of the moon in water, as dreams, as lightning, as the echo of a shout, as a spinning fire wheel, as words in the sky, as the illusion of Indra's net (the palace decoration of Indra), as the light of the sun and moon, neither permanent nor discontinuous, neither coming nor going, without dwelling, with deep faith and understanding, not giving rise to slander, this is the seventh tool of wisdom of no birth, dwelling, and extinction, because it can fully accomplish the pure wisdom of the emptiness of all dharmas. No self, no sentient beings, no pudgala (person), no thought, no meaning, no greed, anger, and ignorance, no possession, no slander, no praise, no taking, no giving, no master, no action, ultimately reaching Nirvana, if a Bodhisattva Mahasattva (great Bodhisattva) hears this profound Dharma, is able to believe and understand, and eliminates doubts, this is the eighth tool of wisdom, because it can ultimately fully accomplish profound liberation. With correct skillful means, contemplating cessation and observation, subduing the various senses, all dharmas are without creation; without birth and without action, all are extinguished in silence, sentient beings cling to the concept of self, ultimately there is nothing, no bondage, no liberation, no body, speech, or mind.
亦無精進，觀察一切眾生、一切法、一切心、一切行，無前無後，皆悉平等，是第九智具，遠離一切相，究竟到彼岸故。菩薩摩訶薩善知緣起故，見法清凈；見法清凈故，見剎清凈；見剎清凈故，見虛空清凈；見虛空清凈故，見法界清凈；見法界清凈故，則見智慧；是第十智具，積集一切智故。佛子！是為菩薩摩訶薩十種智具；若菩薩摩訶薩安住此法，則得一切諸佛，一切法中，無上無礙清凈大智。◎
「◎佛子！菩薩摩訶薩有十種明足。何等為十？所謂：深知佛法明足；一切法中除癡闇明足；遠離邪見明足；慧光清凈普照諸根明足；正方便勤修精進明足；深入菩薩真諦，正趣離生明足；滅煩惱業，成就盡智、無生智明足；思惟凈慧清凈天眼明足；清凈憶念，念宿命明足；具足凈地清凈諸明，除滅諸漏，漏盡智明足。佛子！是為菩薩摩訶薩十種明足；若菩薩摩訶薩安住此法，則得一切諸佛，一切法中，無上大明。
「佛子！菩薩摩訶薩有十種求法。何等為十？所謂：直心求法，離於諂曲虛偽心故；精勤求法，離懈怠故；一向求法，不惜身命故；為斷一切眾生煩惱求法，不求資生具故；為饒益一切眾生求法，不自利故；為深入智慧求法，不輕彼故；欲令正法常堅固求法，不樂世間故；為愍悼眾生求法，不捨
【現代漢語翻譯】 現代漢語譯本 也沒有精進，觀察一切眾生、一切法、一切心、一切行為，沒有前也沒有後，都完全平等，這是第九種智慧的具足，遠離一切相，究竟到達彼岸的緣故。菩薩摩訶薩善於瞭解緣起（一切事物相互依存的法則），所以見到法（佛法）清凈；見到法清凈，所以見到剎（佛土）清凈；見到剎清凈，所以見到虛空清凈；見到虛空清凈，所以見到法界（宇宙萬法）清凈；見到法界清凈，就見到智慧；這是第十種智慧的具足，因為積聚了一切智慧的緣故。佛子！這就是菩薩摩訶薩的十種智慧的具足；如果菩薩摩訶薩安住於此法，就能在一切諸佛、一切法中，獲得無上無礙的清凈大智慧。
佛子！菩薩摩訶薩有十種明足。哪十種呢？就是：深刻了解佛法是明足；在一切法中去除愚癡黑暗是明足；遠離邪見是明足；智慧的光明清凈普遍照耀諸根是明足；以正確的方便勤奮修行精進是明足；深入菩薩的真諦，正確趨向遠離生滅是明足；滅除煩惱業，成就盡智（知曉煩惱已盡的智慧）和無生智（知曉一切法不生不滅的智慧）是明足；思惟清凈的智慧，清凈的天眼是明足；清凈的憶念，憶念宿命是明足；具足清凈的境界，清凈的各種光明，去除一切煩惱，漏盡智（知曉煩惱已斷盡的智慧）是明足。佛子！這就是菩薩摩訶薩的十種明足；如果菩薩摩訶薩安住於此法，就能在一切諸佛、一切法中，獲得無上的大光明。
佛子！菩薩摩訶薩有十種求法。哪十種呢？就是：以正直的心求法，遠離諂媚虛偽的心；精勤求法，遠離懈怠；一心一意求法，不惜身命；爲了斷除一切眾生的煩惱而求法，不求生活資具；爲了饒益一切眾生而求法，不為自己利益；爲了深入智慧而求法，不輕視他人；想要使正法永遠堅固而求法，不貪戀世間；爲了憐憫眾生而求法，不捨棄
【English Translation】 English version Also, there is no diligence, observing all sentient beings, all dharmas (teachings), all minds, and all actions, without beginning or end, all being equal. This is the ninth possession of wisdom, being far from all forms, ultimately reaching the other shore. Because Bodhisattva Mahasattvas are skilled in understanding dependent origination (the law of interdependence), they see the purity of dharma; seeing the purity of dharma, they see the purity of ksetra (Buddha-lands); seeing the purity of ksetra, they see the purity of space; seeing the purity of space, they see the purity of the dharma-realm (the universe); seeing the purity of the dharma-realm, they then see wisdom. This is the tenth possession of wisdom, because of accumulating all wisdom. Buddha-child! These are the ten possessions of wisdom of Bodhisattva Mahasattvas; if Bodhisattva Mahasattvas abide in this dharma, they will obtain unsurpassed, unobstructed, pure great wisdom in all Buddhas and all dharmas.
Buddha-child! Bodhisattva Mahasattvas have ten kinds of clear understanding. What are the ten? They are: deeply understanding the Buddha's teachings is clear understanding; removing the darkness of ignorance in all dharmas is clear understanding; being far from wrong views is clear understanding; the pure light of wisdom universally illuminating all roots is clear understanding; diligently practicing with correct means is clear understanding; deeply entering the true meaning of Bodhisattvas, correctly moving towards detachment from birth is clear understanding; extinguishing afflictions and karma, achieving the wisdom of exhaustion (knowing that afflictions are exhausted) and the wisdom of non-arising (knowing that all dharmas neither arise nor cease) is clear understanding; contemplating pure wisdom, pure divine eyes are clear understanding; pure recollection, remembering past lives is clear understanding; possessing pure grounds, pure lights, removing all outflows, the wisdom of the exhaustion of outflows (knowing that all outflows are exhausted) is clear understanding. Buddha-child! These are the ten kinds of clear understanding of Bodhisattva Mahasattvas; if Bodhisattva Mahasattvas abide in this dharma, they will obtain unsurpassed great light in all Buddhas and all dharmas.
Buddha-child! Bodhisattva Mahasattvas have ten kinds of seeking the dharma. What are the ten? They are: seeking the dharma with a straightforward mind, being far from flattery and hypocrisy; diligently seeking the dharma, being far from laziness; single-mindedly seeking the dharma, not cherishing life; seeking the dharma to cut off the afflictions of all sentient beings, not seeking material possessions; seeking the dharma to benefit all sentient beings, not for self-interest; seeking the dharma to deeply enter wisdom, not looking down on others; seeking the dharma to make the true dharma always firm, not delighting in the world; seeking the dharma out of compassion for sentient beings, not abandoning
菩提心故；為隨一切眾生所問能答求法，悉能除滅諸疑惑故；為具滿佛法求法，不樂余乘故。佛子！是為菩薩摩訶薩十種求法；若菩薩摩訶薩安住此法，則得一切諸佛法中無上無礙智，不由他悟。
「佛子！菩薩摩訶薩有十種明瞭法。何等為十？所謂：隨順世間明瞭法，為欲長養一切世間凡夫善根故；無礙不壞信明瞭法，解法真性，信行人故；安住法界明瞭法，解法行人故；遠離八邪，向八正道明瞭法，解八人故；除滅眾結，斷生死漏，見真實諦明瞭法，解須陀洹故；觀味是患，還來受生明瞭法，解斯陀含故；乃至須臾不樂三界，不著受生，專求盡漏明瞭法，解阿那含故；六通自在，游八解脫，隨意正受九次第定諸辯明瞭法，解阿羅漢故；常樂寂靜，因外緣解知足少事，不由他悟，成就智慧明瞭法，解緣覺故；成就勝智，諸根明利，心常解脫，長養無量功德智慧，滿足諸佛十力、四無所畏，一切佛法明瞭法，解菩薩故。佛子！是為菩薩摩訶薩十種明瞭法；若菩薩摩訶薩安住此法，則得一切諸佛無上大智慧明瞭法。
「佛子！菩薩摩訶薩有十種向法。何等為十？所謂：隨順恭敬善知識向法；覺悟諸天向法；於一切佛常懷慚愧向法；哀念眾生不斷生死向法；究竟一切事，不起虛妄心向法；遠離余乘，專修菩薩
【現代漢語翻譯】 現代漢語譯本 因為菩提心的緣故；爲了隨順一切眾生所問而能回答求法，能夠消除一切疑惑的緣故；爲了具足圓滿佛法而求法，不樂於其他乘的緣故。佛子！這就是菩薩摩訶薩的十種求法；如果菩薩摩訶薩安住於此法，就能在一切佛法中獲得無上無礙的智慧，不需依賴他人開悟。 『佛子！菩薩摩訶薩有十種明瞭法。哪十種呢？就是：隨順世間的明瞭法，爲了增長一切世間凡夫的善根；無礙不壞的信明瞭法，理解法的真實本性，是信行人所具有的；安住於法界的明瞭法，是解法行人所具有的；遠離八邪，趨向八正道的明瞭法，是理解八人所具有的；消除一切煩惱結縛，斷除生死煩惱，見到真實諦的明瞭法，是理解須陀洹（Srota-apanna，入流果）所具有的；觀察欲界之樂是苦患，還來受生的明瞭法，是理解斯陀含（Sakrdagamin，一來果）所具有的；乃至片刻也不貪戀三界，不執著于受生，專心求盡煩惱的明瞭法，是理解阿那含（Anagamin，不還果）所具有的；六神通自在，游於八解脫，隨意進入九次第定的各種辯才的明瞭法，是理解阿羅漢（Arhat，無學果）所具有的；常常喜樂寂靜，因外緣而知足少欲，不需依賴他人開悟，成就智慧的明瞭法，是理解緣覺（Pratyekabuddha，獨覺）所具有的；成就殊勝智慧，諸根敏銳，心常解脫，增長無量功德智慧，圓滿諸佛的十力、四無所畏，一切佛法的明瞭法，是理解菩薩所具有的。佛子！這就是菩薩摩訶薩的十種明瞭法；如果菩薩摩訶薩安住於此法，就能獲得一切諸佛無上大智慧的明瞭法。 『佛子！菩薩摩訶薩有十種趨向法。哪十種呢？就是：隨順恭敬善知識的趨向法；覺悟諸天的趨向法；對於一切佛常懷慚愧的趨向法；哀憫眾生不斷生死的趨向法；究竟一切事，不起虛妄心的趨向法；遠離其他乘，專修菩薩
【English Translation】 English version Because of the Bodhi mind; in order to answer the questions of all sentient beings and seek the Dharma, and to eliminate all doubts; in order to seek the Dharma with the complete fulfillment of the Buddha Dharma, and not to be fond of other vehicles. Son of Buddha! These are the ten ways of seeking the Dharma of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abides in this Dharma, then he will obtain the unsurpassed and unobstructed wisdom in all Buddha Dharmas, without relying on others for enlightenment. 'Son of Buddha! A Bodhisattva Mahasattva has ten kinds of clear understanding. What are the ten? They are: the clear understanding that accords with the world, in order to cultivate the roots of goodness of all ordinary beings in the world; the clear understanding of unhindered and indestructible faith, understanding the true nature of the Dharma, which is possessed by those who practice through faith; the clear understanding of abiding in the Dharma realm, which is possessed by those who practice understanding the Dharma; the clear understanding of abandoning the eight wrong paths and turning towards the eight right paths, which is possessed by those who understand the eight types of individuals; the clear understanding of eliminating all fetters, cutting off the outflows of birth and death, and seeing the true reality, which is possessed by those who understand the Srota-apanna (stream-enterer); the clear understanding of seeing the pleasures of the desire realm as suffering and returning to be reborn, which is possessed by those who understand the Sakrdagamin (once-returner); even for a moment not being attached to the three realms, not clinging to rebirth, and focusing on seeking the exhaustion of outflows, which is possessed by those who understand the Anagamin (non-returner); the clear understanding of having the six supernormal powers, roaming in the eight liberations, and freely entering the nine successive samadhis with various eloquence, which is possessed by those who understand the Arhat (worthy one); the clear understanding of always delighting in tranquility, being content with few desires due to external conditions, not relying on others for enlightenment, and achieving wisdom, which is possessed by those who understand the Pratyekabuddha (solitary buddha); the clear understanding of achieving superior wisdom, having sharp faculties, a mind that is always liberated, cultivating immeasurable merits and wisdom, fulfilling the ten powers and four fearlessnesses of all Buddhas, and all Buddha Dharmas, which is possessed by those who understand the Bodhisattva. Son of Buddha! These are the ten kinds of clear understanding of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abides in this Dharma, then he will obtain the clear understanding of the unsurpassed great wisdom of all Buddhas.' 'Son of Buddha! A Bodhisattva Mahasattva has ten kinds of inclinations. What are the ten? They are: the inclination to follow and respect good teachers; the inclination to awaken the devas; the inclination to always feel ashamed before all Buddhas; the inclination to have compassion for sentient beings who are constantly in the cycle of birth and death; the inclination to accomplish all things without giving rise to false thoughts; the inclination to abandon other vehicles and focus on cultivating the Bodhisattva
大乘向法；遠離邪道，專求正道向法；降伏眾魔，滅除煩惱向法；安住佛地，知一切眾生諸根，隨應聞法，廣為演說向法；安住無量無邊清凈法界向法。佛子！是為菩薩摩訶薩十種向法；若菩薩摩訶薩安住此法，則得一切諸佛無上向法。
「佛子！菩薩摩訶薩有十種魔。何等為十？所謂：五陰魔，貪著五陰故；煩惱魔，煩惱染故；業魔，能障礙故；心魔，自憍慢故；死魔，離受生故；天魔，起憍慢放逸故；失善根魔，心不悔故；三昧魔，味著故；善知識魔，于彼生著心故；不知菩提正法魔，不能出生諸大愿故。佛子！是為菩薩摩訶薩十種魔；應作方便，速遠離之。
「佛子！菩薩摩訶薩有十種魔業。何等為十？所謂：忘失菩提心，修諸善根，是為魔業；噁心佈施，瞋持戒者，是為魔業；棄捨惡性懈怠眾生，輕慢厭惡亂心無智眾生，是為魔業；慳惜正法，訶責法器眾生，貪求利養，為人說法，為非器人說深妙法，是為魔業；不聞波羅蜜，雖聞不修行，生懈怠心，不求深妙無上菩提，是為魔業；遠離善知識，親近惡知識，樂求二乘，于受生處，起離欲、寂靜、除滅之心，是為魔業；于菩薩所起瞋恚心，說其過惡，斷彼利養，常求罪釁，惡眼視之，是為魔業；誹謗正法，不聞契經，聞不讚嘆，若有法師說法，不
【現代漢語翻譯】 現代漢語譯本：大乘菩薩的修行方向是：遠離邪道，專心追求正道；降伏一切魔障，滅除所有煩惱；安住于佛的境界，瞭解一切眾生的根性，根據他們的需要說法，廣泛地宣講佛法；安住于無量無邊的清凈法界。佛子！這就是菩薩摩訶薩的十種修行方向。如果菩薩摩訶薩能夠安住于這些修行方向，就能獲得一切諸佛的無上修行方向。 佛子！菩薩摩訶薩有十種魔障。是哪十種呢？分別是：五陰魔（色、受、想、行、識五種構成身心的要素），因為貪戀五陰而產生；煩惱魔，因為被煩惱污染而產生；業魔，因為業力障礙而產生；心魔，因為自身的驕慢而產生；死魔，因為執著于生死輪迴而產生；天魔，因為生起驕慢和放逸而產生；失去善根的魔，因為內心不懺悔而產生；三昧魔（禪定），因為貪戀禪定的滋味而產生；善知識魔，因為對善知識產生執著而產生；不瞭解菩提正法的魔，因為不能生起廣大的願力而產生。佛子！這就是菩薩摩訶薩的十種魔障，應該想辦法儘快遠離它們。 佛子！菩薩摩訶薩有十種魔業。是哪十種呢？分別是：忘記菩提心，修習各種善根，這是魔業；以噁心佈施，對持戒的人心生嗔恨，這是魔業；拋棄那些惡劣懈怠的眾生，輕視厭惡那些心亂無智的眾生，這是魔業；吝惜正法，責罵堪受佛法的眾生，貪求利養，為他人說法，為不適合聽法的人講說深奧的佛法，這是魔業；不聽聞波羅蜜（到達彼岸的方法），即使聽聞也不去修行，生起懈怠之心，不追求深奧無上的菩提，這是魔業；遠離善知識，親近惡知識，喜歡追求二乘（聲聞乘和緣覺乘），對於受生之處，生起離欲、寂靜、滅除的心，這是魔業；對於菩薩生起嗔恨心，說他們的過錯，斷絕他們的利益供養，常常尋找他們的罪過，用惡毒的眼光看待他們，這是魔業；誹謗正法，不聽聞契經，聽聞了也不讚嘆，如果有法師說法，不
【English Translation】 English version: The Mahayana path for Bodhisattvas is: to stay away from evil paths, and focus on seeking the right path; to subdue all demons, and eliminate all afflictions; to abide in the Buddha's realm, understand the roots of all sentient beings, preach the Dharma according to their needs, and widely expound the Dharma; to abide in the immeasurable and boundless pure Dharma realm. Oh, sons of Buddha! These are the ten directions of practice for Bodhisattva Mahasattvas. If Bodhisattva Mahasattvas can abide in these directions of practice, they will obtain the supreme directions of practice of all Buddhas. Oh, sons of Buddha! Bodhisattva Mahasattvas have ten kinds of demons. What are the ten? They are: the demon of the five skandhas (form, feeling, perception, mental formations, and consciousness), which arises from attachment to the five skandhas; the demon of afflictions, which arises from being defiled by afflictions; the demon of karma, which arises from karmic obstacles; the demon of the mind, which arises from one's own arrogance; the demon of death, which arises from attachment to the cycle of birth and death; the demon of the heavens, which arises from arrogance and indulgence; the demon of losing good roots, which arises from not repenting in one's heart; the demon of samadhi (meditative concentration), which arises from attachment to the taste of samadhi; the demon of good teachers, which arises from attachment to good teachers; and the demon of not understanding the true Dharma of Bodhi, which arises from not being able to generate great vows. Oh, sons of Buddha! These are the ten kinds of demons for Bodhisattva Mahasattvas, and one should find ways to quickly stay away from them. Oh, sons of Buddha! Bodhisattva Mahasattvas have ten kinds of demonic actions. What are the ten? They are: forgetting the Bodhi mind and cultivating various good roots, this is a demonic action; giving with an evil mind and being angry with those who uphold the precepts, this is a demonic action; abandoning those evil and lazy beings, and looking down upon and disliking those with confused and ignorant minds, this is a demonic action; being stingy with the true Dharma, scolding those who are capable of receiving the Dharma, seeking profit and offerings, preaching the Dharma to others, and preaching profound Dharma to those who are not suitable to hear it, this is a demonic action; not listening to the Paramitas (methods of reaching the other shore), and even if one hears them, not practicing them, giving rise to a lazy mind, and not seeking profound and supreme Bodhi, this is a demonic action; staying away from good teachers, getting close to evil teachers, liking to seek the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), and for the place of rebirth, giving rise to a mind of detachment, tranquility, and cessation, this is a demonic action; giving rise to anger towards Bodhisattvas, speaking of their faults, cutting off their benefits and offerings, constantly seeking their faults, and looking at them with evil eyes, this is a demonic action; slandering the true Dharma, not listening to the sutras, and even if one hears them, not praising them, if there is a Dharma teacher preaching the Dharma, not
能恭敬、下意、自謙，我說是義，彼說非義，是為魔業；學世間論，巧于文字，善於句味，手筆文誦，樂說二乘，隱覆深法，開演雜語，于非器所說甚深法，遠離菩提，安住邪道，是為魔業；已度已安者，親近恭敬而供養之，未度未安者，永不親近恭敬供養，亦不教化，是為魔業；墮增上慢，增長諸慢，輕蔑眾生，不求正法真實智慧，諸根散亂，難可化度，是為魔業。佛子！是為菩薩摩訶薩十種魔業；菩薩摩訶薩應速遠離，正求佛業。
「佛子！菩薩摩訶薩有十種舍離魔業。何等為十？所謂：親近善知識舍離魔業；不自尊舉、不自讚嘆舍離魔業；信佛深法，不生誹謗，舍離魔業；未曾忘失一切智心舍離魔業；安住不放逸，修習甚深法舍離魔業；安住菩薩藏，正求一切法舍離魔業；常欲聽法，樂聞深義，心無疲倦舍離魔業；歸依十方一切諸佛舍離魔業；信心正念一切諸佛菩提樹舍離魔業；一切菩薩出生善根，皆悉不二，舍離魔業。佛子！是為菩薩摩訶薩十種舍離魔業；若菩薩摩訶薩安住此業，則離一切諸魔業道。
「佛子！菩薩摩訶薩有十種見佛。何等為十？所謂：無著佛，安住世間成正覺故；愿佛，出生故；業報佛，信故；持佛，隨順故；涅槃佛，永度故；法界佛，無處不至故；心佛，安住故；三昧佛，
【現代漢語翻譯】 現代漢語譯本： 能恭敬、謙下、自我謙遜，我說這是正義，他們卻說不是正義，這就是魔的作為；學習世俗的理論，擅長文字，精通語句的含義，擅長書寫和背誦，喜歡宣說二乘（聲聞乘和緣覺乘）的教法，隱藏深奧的佛法，宣講雜亂的言語，對不適合的人講說甚深的佛法，遠離菩提（覺悟），安住于邪道，這就是魔的作為；對於已經解脫和安穩的人，親近、恭敬並供養他們，對於尚未解脫和安穩的人，永遠不親近、恭敬、供養，也不教化他們，這就是魔的作為；陷入增上慢（未證得的境界以為自己證得），增長各種驕慢，輕視眾生，不尋求正法和真實的智慧，六根散亂，難以教化，這就是魔的作為。佛子！這就是菩薩摩訶薩的十種魔業；菩薩摩訶薩應當迅速遠離這些，正確地追求佛的功業。 佛子！菩薩摩訶薩有十種舍離魔業。是哪十種呢？就是：親近善知識舍離魔業；不自我抬高、不自我讚歎舍離魔業；相信佛的甚深教法，不產生誹謗，舍離魔業；不曾忘記一切智心舍離魔業；安住于不放逸，修習甚深佛法舍離魔業；安住于菩薩藏（菩薩所修行的法門），正確地尋求一切法舍離魔業；經常想要聽聞佛法，樂於聽聞深奧的含義，心中沒有疲倦舍離魔業；歸依十方一切諸佛舍離魔業；相信並正念一切諸佛的菩提樹舍離魔業；一切菩薩所生出的善根，都是不二的，舍離魔業。佛子！這就是菩薩摩訶薩的十種舍離魔業；如果菩薩摩訶薩安住于這些，就能遠離一切魔的道路。 佛子！菩薩摩訶薩有十種見佛。是哪十種呢？就是：無著佛（不執著的佛），因為安住世間成就正覺；愿佛（發願的佛），因為出生；業報佛（因果報應的佛），因為相信；持佛（堅持的佛），因為隨順；涅槃佛（寂滅的佛），因為永遠度脫；法界佛（法界的佛），因為無處不在；心佛（內心的佛），因為安住；三昧佛（禪定的佛），
【English Translation】 English version: To be respectful, humble, and self-effacing, I say this is righteous, but they say it is not righteous, this is the work of Mara; to study worldly theories, to be skilled in writing, to be proficient in the meaning of sentences, to be adept at writing and reciting, to enjoy expounding the teachings of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), to conceal the profound Dharma, to expound miscellaneous words, to speak the profound Dharma to those who are not suitable, to stray from Bodhi (enlightenment), and to dwell in wrong paths, this is the work of Mara; to approach, respect, and make offerings to those who are already liberated and at peace, but to never approach, respect, or make offerings to those who are not yet liberated and at peace, nor to teach them, this is the work of Mara; to fall into arrogance (thinking one has attained what one has not), to increase various forms of pride, to look down upon sentient beings, not to seek the true Dharma and genuine wisdom, to have scattered senses, and to be difficult to teach, this is the work of Mara. Children of the Buddha! These are the ten works of Mara for a Bodhisattva Mahāsattva; a Bodhisattva Mahāsattva should quickly abandon these and correctly pursue the work of the Buddha. Children of the Buddha! A Bodhisattva Mahāsattva has ten ways of abandoning the works of Mara. What are these ten? They are: to abandon the works of Mara by associating with good teachers; to abandon the works of Mara by not exalting oneself or praising oneself; to abandon the works of Mara by believing in the profound teachings of the Buddha and not giving rise to slander; to abandon the works of Mara by never forgetting the mind of all-knowing wisdom; to abandon the works of Mara by dwelling in non-negligence and practicing the profound Dharma; to abandon the works of Mara by dwelling in the Bodhisattva's treasury (the practices of a Bodhisattva) and correctly seeking all Dharmas; to abandon the works of Mara by constantly desiring to hear the Dharma, enjoying hearing profound meanings, and having no weariness in the mind; to abandon the works of Mara by taking refuge in all the Buddhas of the ten directions; to abandon the works of Mara by believing and being mindful of the Bodhi trees of all the Buddhas; to abandon the works of Mara by understanding that all the roots of goodness produced by all Bodhisattvas are non-dual. Children of the Buddha! These are the ten ways of abandoning the works of Mara for a Bodhisattva Mahāsattva; if a Bodhisattva Mahāsattva dwells in these practices, then they will be free from all the paths of Mara. Children of the Buddha! A Bodhisattva Mahāsattva has ten ways of seeing the Buddha. What are these ten? They are: the Buddha of non-attachment (Asakta Buddha), because they dwell in the world and attain perfect enlightenment; the Buddha of aspiration (Pranidhi Buddha), because of their birth; the Buddha of karmic retribution (Karma-vipaka Buddha), because of their belief; the Buddha of upholding (Dhara Buddha), because of their compliance; the Buddha of Nirvana (Nirvana Buddha), because of their eternal liberation; the Buddha of the Dharma realm (Dharmadhatu Buddha), because they are omnipresent; the Buddha of the mind (Citta Buddha), because of their dwelling; the Buddha of Samadhi (Samadhi Buddha),
無量無著故；性佛，決定故；如意佛，普覆故。佛子！是為菩薩摩訶薩十種見佛；若菩薩摩訶薩安住此法，則能睹見無上如來。
「佛子！菩薩摩訶薩有十種佛業。何等為十？所謂：勸化眾生是第一佛業，隨順長養諸佛法故；夢中見佛是第二佛業，發起過去諸善根故；多聞是第三佛業，逮得無疑決定智故；為悔纏所纏者，善巧方便說悔過法，是第四佛業，除滅一切諸疑悔故；若有眾生起慳心、無智心、聲聞心、緣覺心、害心、疑心、憍慢心者，現如來身相好莊嚴，化斯等類，是第五佛業，出生長養過去諸善根故；正法難時，廣為眾生說凈妙法，眾生聞已，便得具足陀羅尼智慧神通，如應示現，饒益眾生，是第六佛業，心力清凈故；若魔事起，種種方便速遠離之，以虛空界等微妙音聲，亦不輕蔑他人，除滅一切魔業，具足忍辱，是第七佛業，正直功德故；行無量行，不證聲聞、緣覺，離生聖行，諸根未熟者，不為彼人說解脫果，但除愛本，是第八佛業，出生本願故；斷除一切生死漏縛，一切諸結，出生菩薩行，於一切眾生，長養大悲，深心信解菩薩所行，究竟涅槃，是第九佛業，不斷菩薩行故。菩薩摩訶薩為自他故，求解脫道而無厭足，離一切行及一切法，于如來色身無所染著，精勤專求無礙智慧，不由他悟，令
【現代漢語翻譯】 現代漢語譯本：無量無著（沒有執著）的緣故，稱為性佛；因為是決定的緣故，稱為決定佛；因為普遍覆蓋的緣故，稱為如意佛。佛子！這就是菩薩摩訶薩所見的十種佛。如果菩薩摩訶薩安住于這些法，就能見到無上的如來。 佛子！菩薩摩訶薩有十種佛業。是哪十種呢？第一種是勸化眾生，因為隨順增長諸佛的法；第二種是在夢中見到佛，因為能發起過去世的善根；第三種是多聞，因為能獲得無疑的決定智慧；第四種是對於被悔恨纏繞的人，善巧方便地宣說懺悔之法，因為能消除一切疑惑和悔恨；第五種是如果眾生生起慳吝心、無知心、聲聞心、緣覺心、害心、疑心、驕慢心，就示現如來身相的莊嚴，來教化這些人，因為能出生和增長過去世的善根；第六種是在正法衰微的時候，廣為眾生宣說清凈微妙的法，眾生聽聞后，就能具足陀羅尼、智慧和神通，並能如其所應地示現，饒益眾生，因為心力清凈的緣故；第七種是如果魔事發生，就用種種方便迅速遠離，用如同虛空界一樣微妙的聲音，也不輕視他人，消除一切魔業，具足忍辱，因為正直功德的緣故；第八種是修行無量行，不證得聲聞、緣覺的果位，遠離生起聖行的機會，對於諸根尚未成熟的人，不為他們宣說解脫的果位，只是斷除愛慾的根本，因為出生本願的緣故；第九種是斷除一切生死的漏縛，一切的煩惱結，出生菩薩的修行，對於一切眾生，增長大悲心，深信理解菩薩所修行的，最終達到涅槃，因為不斷菩薩行的緣故。菩薩摩訶薩爲了自己和他人，求解脫之道而沒有厭足，遠離一切的修行和一切的法，對於如來的色身沒有執著，精勤專求無礙的智慧，不依賴他人開悟，令
【English Translation】 English version: Because of being limitless and without attachment, it is called the 'Nature Buddha'; because it is definite, it is called the 'Definite Buddha'; because it universally covers, it is called the 'Wish-fulfilling Buddha'. Oh, sons of the Buddha! These are the ten ways a Bodhisattva Mahasattva sees the Buddha. If a Bodhisattva Mahasattva dwells in these dharmas, then they can behold the unsurpassed Tathagata. Oh, sons of the Buddha! A Bodhisattva Mahasattva has ten Buddha-activities. What are these ten? The first is persuading and transforming sentient beings, because it accords with and nurtures the dharmas of all Buddhas; the second is seeing the Buddha in dreams, because it arouses the good roots of the past; the third is extensive learning, because it attains the decisive wisdom free from doubt; the fourth is for those who are entangled by remorse, skillfully and expediently explaining the dharma of repentance, because it eliminates all doubts and remorse; the fifth is if sentient beings give rise to miserly minds, ignorant minds, Sravaka minds, Pratyekabuddha minds, harmful minds, doubtful minds, or arrogant minds, then manifesting the adorned form of the Tathagata to transform these beings, because it gives rise to and nurtures the good roots of the past; the sixth is when the true dharma is in decline, extensively explaining the pure and wonderful dharma to sentient beings, and upon hearing it, they will attain the Dharani, wisdom, and supernormal powers, and manifest accordingly to benefit sentient beings, because of the purity of mind-power; the seventh is if demonic events arise, quickly distancing oneself through various means, using subtle sounds like the realm of space, and not looking down on others, eliminating all demonic activities, and possessing patience, because of the merit of integrity; the eighth is practicing limitless practices, not attaining the fruits of Sravaka or Pratyekabuddha, avoiding the arising of holy practices, and for those whose faculties are not yet mature, not explaining the fruit of liberation to them, but only cutting off the root of desire, because of the arising of the original vow; the ninth is cutting off all the outflows of birth and death, all the fetters, giving rise to the practice of a Bodhisattva, for all sentient beings, nurturing great compassion, deeply believing and understanding the practices of a Bodhisattva, and ultimately reaching Nirvana, because of not ceasing the practice of a Bodhisattva. A Bodhisattva Mahasattva, for the sake of themselves and others, seeks the path of liberation without satiety, is detached from all practices and all dharmas, has no attachment to the physical form of the Tathagata, diligently and exclusively seeks unobstructed wisdom, and does not rely on others for enlightenment, causing
一切佛剎嚴飾清凈，決定了知皆悉虛空，教化成熟一切眾生，而不捨無我性；安住法界，諸通自在，具足成就一切種智而不捨菩薩行；轉凈法輪，令一切眾生皆得歡喜，廣為眾生說甚深法；示現如來無量自在而不捨菩薩身，現大涅槃而不捨離一切處生。佛子！菩薩摩訶薩出生如是等，乃至翻覆三昧，是第十佛業。佛子！是為菩薩摩訶薩十種佛業；若菩薩摩訶薩安住此業，則得一切諸佛無上無師大業，不由他悟。
「佛子！菩薩摩訶薩有十種慢業。何等為十？所謂：于尊重福田、和尚、阿阇梨、父母、沙門、婆羅門所，而不尊重恭敬供養，是為慢業。有諸法師得勝妙法乘，于大乘深知，出生死道，得陀羅尼；成就多聞，具智慧藏，善能說法，而不信受恭敬供養，是為慢業。聽受法時，若聞深法，發離欲心，歡喜無量而不讚法師，令眾歡喜，是為慢業。起憍慢心，自高降彼，不省己實，不調自心，是為慢業。起計我心，見有功德智慧者，不讚其美，見無德者，反說其善；若聞讚他，于彼人所起嫉妒心，是為慢業。若有法師，知是法、是律、是實、是佛語，以憎嫉故，說言非法、非律、非實、非佛語，欲壞他信心故，是為慢業。自敷高座，我為法師，不應執事，不應宗敬，供養餘人；諸修、梵行、尊長、有德，悉應恭
【現代漢語翻譯】 現代漢語譯本 一切佛剎（佛所居住的國土）都莊嚴清凈，菩薩們確切地知道這一切都如虛空般不實，他們教化成熟一切眾生，卻不執著于無我的本性；安住於法界（宇宙萬法的本體），擁有各種神通自在，圓滿成就一切種智（佛陀所具有的智慧）卻不捨棄菩薩的修行；轉動清凈的法輪（佛法的教義），使一切眾生都感到歡喜，廣泛地為眾生宣說甚深的佛法；示現如來無量的自在神通，卻不捨棄菩薩的身份，示現大涅槃（佛陀的最終解脫）卻不捨離在一切處化生。佛子！菩薩摩訶薩就是這樣出生，乃至能夠運用翻覆三昧（一種禪定），這是第十種佛業。佛子！這就是菩薩摩訶薩的十種佛業；如果菩薩摩訶薩安住于這些佛業，就能獲得一切諸佛無上無師的偉大事業，不需要依靠他人開悟。 「佛子！菩薩摩訶薩有十種慢業（因傲慢而產生的行為）。哪十種呢？就是：對於尊重福田（值得尊敬和供養的人），如和尚（出家受戒的師父）、阿阇梨（教授戒律的老師）、父母、沙門（出家修行的人）、婆羅門（古印度祭司），不尊重、不恭敬、不供養，這是慢業。有些法師獲得了殊勝微妙的佛法，對大乘佛法有深刻的瞭解，能夠引導眾生脫離生死輪迴，獲得陀羅尼（總持一切善法，不忘失的智慧），成就多聞（廣博的知識），具備智慧寶藏，善於說法，卻不信受、不恭敬、不供養，這是慢業。聽聞佛法時，如果聽到甚深的佛法，生起遠離慾望的心，感到無比歡喜，卻不讚嘆法師，不讓大眾感到歡喜，這是慢業。生起驕慢之心，抬高自己貶低他人，不反省自己的真實情況，不調伏自己的內心，這是慢業。生起執著于自我的心，看到有功德智慧的人，不讚美他們的優點，看到沒有功德的人，反而說他們的好話；如果聽到別人讚美他人，就對那個人產生嫉妒心，這是慢業。如果有法師，明明知道這是佛法、這是戒律、這是真實的、這是佛陀所說的，卻因為憎恨嫉妒，說這不是佛法、不是戒律、不是真實的、不是佛陀所說的，想要破壞他人的信心，這是慢業。自己鋪設高座，認為自己是法師，不應該做執事，不應該尊敬供養其他人；那些修行、梵行（清凈的行為）、年長、有德的人，都應該恭敬自己，這是慢業。
【English Translation】 English version All Buddha-lands are adorned and pure, and Bodhisattvas definitively know that they are all like empty space. They teach and mature all sentient beings, yet do not abandon the nature of no-self; they abide in the Dharma realm, possess all supernatural powers, and fully accomplish all-knowing wisdom, yet do not abandon the practice of a Bodhisattva; they turn the pure Dharma wheel, causing all sentient beings to rejoice, and extensively expound the profound Dharma for sentient beings; they manifest the immeasurable freedom of a Tathagata, yet do not abandon the Bodhisattva's form, and manifest great Nirvana, yet do not abandon being born in all places. O sons of the Buddha! This is how Bodhisattva Mahasattvas are born, and even to the point of using the 'reversal samadhi' (a type of meditation), this is the tenth Buddha-activity. O sons of the Buddha! These are the ten Buddha-activities of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abides in these activities, then they will attain the unsurpassed, teacherless great activities of all Buddhas, without relying on others for enlightenment. 「O sons of the Buddha! Bodhisattva Mahasattvas have ten kinds of arrogant actions. What are the ten? They are: not respecting, revering, or making offerings to those who are worthy of respect and merit, such as the Upadhyaya (ordaining teacher), Acharya (preceptor), parents, Shramanas (monks), and Brahmins, this is an arrogant action. Some Dharma masters have attained the supreme and wonderful Dharma vehicle, have a deep understanding of the Mahayana, can guide beings out of the cycle of birth and death, have attained Dharani (retentive memory and wisdom), have achieved great learning, possess a treasury of wisdom, and are skilled in expounding the Dharma, yet one does not believe, respect, or make offerings to them, this is an arrogant action. When listening to the Dharma, if one hears profound Dharma, generates a mind of detachment, and feels immeasurable joy, yet does not praise the Dharma master or cause the assembly to rejoice, this is an arrogant action. Generating a mind of arrogance, exalting oneself and belittling others, not reflecting on one's own true situation, and not subduing one's own mind, this is an arrogant action. Generating a mind of self-attachment, seeing those with merit and wisdom, not praising their virtues, and seeing those without merit, instead speaking well of them; if one hears others praising someone, one generates jealousy towards that person, this is an arrogant action. If a Dharma master knows that this is the Dharma, this is the Vinaya (discipline), this is the truth, and this is the Buddha's word, yet out of hatred and jealousy, says that it is not the Dharma, not the Vinaya, not the truth, and not the Buddha's word, wanting to destroy others' faith, this is an arrogant action. Setting up a high seat for oneself, thinking that one is a Dharma master, and should not perform duties, should not respect or make offerings to others; those who are practicing, those who are pure in conduct, those who are elders, and those who are virtuous, should all respect oneself, this is an arrogant action.
敬供養於我，是為慢業。遠離顰蹙、惡眼視彼；常以和顏，等觀眾生，言常柔軟，無有粗獷，離恚恨心；而於彼法師，求其過惡，是為慢業。以我慢心，于多聞者，不往恭敬，起聞法留難；亦不咨問何等為善，何等不善，何等應作，何等不應作，作何等業，長夜饒益一切眾生；作何等行，不益眾生；作何等行，從明入明；作何等行，從冥入冥；如是人輩，為我心漂沒，不能得見出要正道，是為慢業。起慢心故，不值諸佛難得之法，消盡宿世所種善根，不應說而說，起訶責心，更相譏論，住如是法；應入邪道，但菩提心力故，而不永舍菩薩所行，雖不捨菩薩道，而於無量百千萬劫，尚不值佛，何況聞法，是為慢業。佛子！是為菩薩摩訶薩十種慢業；若菩薩摩訶薩離此慢業，則得一切諸佛十種無上清凈意業。◎
「◎佛子！菩薩摩訶薩有十種智業。何等為十？所謂：信解因緣，不壞因果，是為智業；不捨菩提心，常念一切佛，是為智業；親近一切諸善知識，恭敬供養，心無懈怠，是為智業；樂法樂義，多聞無厭，專求正法，遠離邪念，修習正念，是為智業；於一切眾生，不起我心，於一切菩薩，起如來想，愛樂菩薩猶如己身，愛重正法如惜己命，愛敬如來如護己目，于持戒者，生諸佛想，是為智業；離身、口、意諸
【現代漢語翻譯】 現代漢語譯本 如果有人對我供養，這是傲慢的行為。要遠離皺眉、用惡眼看人；要經常面帶和藹的笑容，平等地看待眾生，說話要柔和，沒有粗暴，遠離嗔恨之心；如果對說法師，還要挑剔他們的過錯，這也是傲慢的行為。以傲慢的心，對於博學多聞的人，不去恭敬，還阻礙他們聽法；也不去請教什麼才是善，什麼是不善，什麼應該做，什麼不應該做，做什麼樣的行為，能長久地利益一切眾生；做什麼樣的行為，不能利益眾生；做什麼樣的行為，能從光明走向光明；做什麼樣的行為，能從黑暗走向黑暗；像這樣的人，因為內心被傲慢所淹沒，不能見到解脫的正道，這是傲慢的行為。因為生起傲慢心，不能遇到諸佛難得的教法，耗盡過去世所種的善根，不應該說的話卻說，生起呵責的心，互相譏諷議論，安住于這樣的行為；應該會墮入邪道，但因為菩提心的力量，而不永遠捨棄菩薩所修行的道路，雖然不捨棄菩薩道，但在無量百千萬劫中，尚且不能遇到佛，更何況聽聞佛法，這是傲慢的行為。佛子！這就是菩薩摩訶薩的十種傲慢行為；如果菩薩摩訶薩遠離這些傲慢行為，就能得到一切諸佛的十種無上清凈意業。 佛子！菩薩摩訶薩有十種智慧的行為。哪十種呢？就是：相信並理解因緣（hetupratyaya，事物產生的原因和條件），不破壞因果（karma-phala，行為和結果）的規律，這是智慧的行為；不捨棄菩提心（bodhicitta，追求覺悟的心），經常憶念一切佛，這是智慧的行為；親近一切善知識（kalyāṇamitra，引導修行的人），恭敬供養，內心沒有懈怠，這是智慧的行為；喜愛佛法和佛法的意義，博學多聞而沒有厭倦，專心尋求正法，遠離邪念，修習正念，這是智慧的行為；對於一切眾生，不生起我執，對於一切菩薩，生起如來（tathāgata，佛的稱號）的念想，愛護菩薩如同愛護自己，珍重正法如同珍惜自己的生命，愛敬如來如同保護自己的眼睛，對於持戒的人，生起諸佛的念想，這是智慧的行為；遠離身、口、意所造的各種
【English Translation】 English version If someone offers me gifts, that is an act of arrogance. One should stay away from frowning and looking at others with evil eyes; one should always have a kind and gentle face, treat all beings equally, speak softly without harshness, and be free from hatred; if one finds fault with the Dharma teacher, that is also an act of arrogance. With an arrogant mind, one does not respect those who are learned and knowledgeable, and even hinders them from hearing the Dharma; nor does one ask what is good, what is not good, what should be done, what should not be done, what kind of actions will benefit all beings for a long time, what kind of actions will not benefit beings, what kind of actions will lead from light to light, and what kind of actions will lead from darkness to darkness; such people, because their minds are drowned in arrogance, cannot see the right path to liberation, and this is an act of arrogance. Because of arising arrogance, one cannot encounter the rare teachings of the Buddhas, exhausts the good roots planted in past lives, says what should not be said, gives rise to a mind of criticism, and engages in mutual mockery and debate, dwelling in such actions; one should fall into evil paths, but because of the power of the Bodhi mind, one does not forever abandon the path of the Bodhisattva, although one does not abandon the Bodhisattva path, yet in countless hundreds of thousands of kalpas, one still cannot encounter a Buddha, let alone hear the Dharma, and this is an act of arrogance. Oh, sons of the Buddha! These are the ten kinds of arrogant actions of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva abandons these arrogant actions, then he will obtain the ten supreme pure mental actions of all Buddhas. Oh, sons of the Buddha! A Bodhisattva Mahasattva has ten kinds of wise actions. What are the ten? They are: believing and understanding the causes and conditions (hetupratyaya), not destroying the law of cause and effect (karma-phala), this is a wise action; not abandoning the Bodhi mind (bodhicitta), always remembering all Buddhas, this is a wise action; being close to all good teachers (kalyāṇamitra), respectfully making offerings, and having no laziness in mind, this is a wise action; enjoying the Dharma and the meaning of the Dharma, being learned and not being tired of it, focusing on seeking the right Dharma, staying away from evil thoughts, and practicing right mindfulness, this is a wise action; towards all beings, not giving rise to self-attachment, towards all Bodhisattvas, giving rise to the thought of the Tathagata (tathāgata), loving Bodhisattvas as oneself, cherishing the right Dharma as one's own life, loving and respecting the Tathagata as protecting one's own eyes, towards those who uphold the precepts, giving rise to the thought of all Buddhas, this is a wise action; staying away from the various actions of body, speech, and mind
不善業，修行清凈身、口、意業，嘆諸賢聖隨順菩提，是為智業；不違緣起，離諸邪見，除滅癡闇，照一切法，是為智業；於十迴向起慈母想，于諸波羅蜜起慈父想，于巧方便起菩提想，是為智業；于佈施、凈戒、多聞，專求止觀、功德、智慧，心無疲厭，是為智業；若業，諸佛所贊，能降眾魔，滅除煩惱、諸纏、障礙，教化眾生，順智律儀，攝取正法，嚴凈佛剎，正向通明，是為智業。佛子！是為菩薩摩訶薩十種智業；若菩薩摩訶薩安住此業，則得一切諸佛出生巧妙、方便、無上智業。
「佛子！菩薩摩訶薩有十種魔所攝持。何等為十？所謂：懈怠心魔所攝持、舍佛正法魔所攝持、貪求無厭魔所攝持、專念自度魔所攝持、不發大愿魔所攝持、遠離煩惱常樂寂靜魔所攝持、斷生死漏魔所攝持、舍菩薩行魔所攝持、舍教化成熟一切眾生心魔所攝持、于正法中生疑惑心誹謗佛法魔所攝持。佛子！是為菩薩摩訶薩十種魔所攝持，應速遠離。若菩薩摩訶薩能棄捨此魔所攝持，則得一切諸佛十種攝持。何等為十？所謂：佛攝持故，初發菩提心；佛攝持故，常于生生未曾忘失菩提之心；佛攝持故，覺一切魔事能悉遠離；佛攝持故，聞六波羅蜜如說修行；佛攝持故，知生死苦而不厭惡；佛攝持故，觀甚深法得解脫果；佛攝持故
【現代漢語翻譯】 現代漢語譯本：不做惡業，修習清凈的身、口、意業，讚歎諸位賢聖，隨順菩提（覺悟），這稱為智業；不違背緣起（事物相互依存的法則），遠離各種邪見，消除愚癡的黑暗，照亮一切法，這稱為智業；對於十回向（菩薩修行中的十個階段）生起如慈母般的愛心，對於諸波羅蜜（菩薩修行的六種完美）生起如慈父般的愛心，對於巧妙方便（引導眾生開悟的方法）生起菩提（覺悟）之心，這稱為智業；對於佈施、持戒、多聞（學習佛法），專心追求止觀（禪定和智慧）、功德、智慧，內心沒有疲憊厭倦，這稱為智業；如果某種行為，諸佛所讚歎，能夠降伏眾魔，滅除煩惱、各種纏縛、障礙，教化眾生，順應智慧的規律，攝取正法，莊嚴清凈佛土，走向通達明悟，這稱為智業。佛子！這就是菩薩摩訶薩的十種智業；如果菩薩摩訶薩安住于這些行為，就能獲得一切諸佛出生時所具有的巧妙、方便、無上的智業。 佛子！菩薩摩訶薩有十種被魔所控制的情況。哪十種呢？就是：被懈怠心魔所控制、捨棄佛陀正法被魔所控制、貪求無厭被魔所控制、只想著自己解脫被魔所控制、不發大愿被魔所控制、遠離煩惱常樂寂靜被魔所控制、斷絕生死輪迴被魔所控制、捨棄菩薩行被魔所控制、捨棄教化成熟一切眾生的心被魔所控制、對於正法產生疑惑誹謗佛法被魔所控制。佛子！這就是菩薩摩訶薩被十種魔所控制的情況，應當迅速遠離。如果菩薩摩訶薩能夠捨棄這些被魔控制的情況，就能獲得一切諸佛的十種攝持。哪十種呢？就是：因為佛的攝持，初發菩提心；因為佛的攝持，常常在生生世世不曾忘記菩提之心；因為佛的攝持，覺悟一切魔事能夠完全遠離；因為佛的攝持，聽聞六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）如所說的那樣修行；因為佛的攝持，知道生死輪迴的痛苦而不厭惡；因為佛的攝持，觀察甚深佛法得到解脫的果實；因為佛的攝持
【English Translation】 English version: Not engaging in unwholesome actions, cultivating pure deeds of body, speech, and mind, praising the virtuous sages who follow Bodhi (enlightenment), this is called the work of wisdom; not violating the principle of dependent origination (the law of interconnectedness), staying away from all wrong views, eliminating the darkness of ignorance, illuminating all dharmas, this is called the work of wisdom; towards the ten dedications (ten stages in a Bodhisattva's practice) arising a loving heart like a mother, towards the Paramitas (six perfections of a Bodhisattva) arising a loving heart like a father, towards skillful means (methods to guide beings to enlightenment) arising the mind of Bodhi (enlightenment), this is called the work of wisdom; towards giving, moral conduct, and learning, focusing on the pursuit of Samatha-vipassana (calm abiding and insight), merit, and wisdom, without weariness or aversion in the mind, this is called the work of wisdom; if an action is praised by all Buddhas, able to subdue all demons, eliminate afflictions, all entanglements, and obstacles, teaching sentient beings, following the rules of wisdom, embracing the true Dharma, adorning and purifying the Buddha-lands, moving towards clear understanding, this is called the work of wisdom. Children of the Buddha! These are the ten works of wisdom of a Bodhisattva Mahasattva; if a Bodhisattva Mahasattva dwells in these actions, then they will obtain the skillful, expedient, and supreme works of wisdom that all Buddhas possess at birth. Children of the Buddha! There are ten ways in which a Bodhisattva Mahasattva is controlled by demons. What are the ten? They are: being controlled by the demon of a lazy mind, being controlled by the demon of abandoning the Buddha's true Dharma, being controlled by the demon of insatiable greed, being controlled by the demon of only thinking about one's own liberation, being controlled by the demon of not making great vows, being controlled by the demon of seeking constant peace and quiet away from afflictions, being controlled by the demon of cutting off the cycle of birth and death, being controlled by the demon of abandoning the Bodhisattva path, being controlled by the demon of abandoning the mind to teach and mature all sentient beings, being controlled by the demon of doubting the true Dharma and slandering the Buddha's teachings. Children of the Buddha! These are the ten ways in which a Bodhisattva Mahasattva is controlled by demons, and one should quickly stay away from them. If a Bodhisattva Mahasattva can abandon these ways of being controlled by demons, then they will obtain the ten kinds of support from all Buddhas. What are the ten? They are: because of the Buddha's support, the initial arising of the Bodhi mind; because of the Buddha's support, never forgetting the Bodhi mind in life after life; because of the Buddha's support, being aware of all demonic activities and being able to completely stay away from them; because of the Buddha's support, hearing the six Paramitas (giving, moral conduct, patience, diligence, meditation, and wisdom) and practicing as taught; because of the Buddha's support, knowing the suffering of the cycle of birth and death without aversion; because of the Buddha's support, observing the profound Dharma and obtaining the fruit of liberation; because of the Buddha's support
，為眾生說聲聞、緣覺、解脫，而不樂彼乘；佛攝持故，觀無為性，心不樂住，于有為法，不生二相；佛攝持故，令不相續，得寂滅相續；佛攝持故，得一切智自在，而不捨眾生種姓、所行。佛子！是為菩薩摩訶薩十種佛攝持；若菩薩摩訶薩安住此持，則得一切諸佛十力所持。
「佛子！菩薩摩訶薩有十種法攝持。何等為十？所謂：一切行無常法所攝持；一切行苦法所攝持；一切法無我法所攝持；寂滅涅槃法所攝持；法從緣起，無緣則不起法所攝持；不正思惟故，起無明行乃至老死，不正思惟滅故，則無明滅，無明滅故，乃至老死滅法所攝持；三解脫門，出生聲聞乘，決定無諍法，出生緣覺乘法所攝持；六波羅蜜、四攝法，出生大乘法所攝持；知一切剎、一切法、一切眾生、一切世間，是佛境界法所攝持；斷一切念，舍一切取，離過去、未來、隨順涅槃法所攝持。佛子！是為菩薩摩訶薩十種法攝持；若菩薩摩訶薩安住此持，則得一切諸佛無上法持。
「佛子！菩薩摩訶薩住兜率天有十種業。何等為十？所謂：菩薩摩訶薩為欲界諸天說離欲法，縱逸自在皆悉無常，一切快樂皆悉苦惱，勸發開導彼諸天子發菩提心，是為住兜率天第一所行事業。菩薩摩訶薩為色界諸天，說諸禪解脫三昧相續，起彼諸禪支有味著
【現代漢語翻譯】 現代漢語譯本：為眾生宣說聲聞（Śrāvakayāna，通過聽聞佛法而證悟的修行者）、緣覺（Pratyekabuddhayāna，通過自身觀察和修行而證悟的修行者）的解脫之道，卻不樂於停留在那樣的乘法中；因為佛陀的攝持，他們觀察無為的本性，內心不執著於此，對於有為的法，不產生二元對立的觀念；因為佛陀的攝持，他們令煩惱不再相續，獲得寂滅的相續；因為佛陀的攝持，他們獲得一切智慧的自在，卻不捨棄眾生的種姓和所行。佛子！這就是菩薩摩訶薩的十種佛陀攝持；如果菩薩摩訶薩安住於此攝持，就能得到一切諸佛的十力所持。 佛子！菩薩摩訶薩有十種法攝持。是哪十種呢？就是：一切行被無常的法則所攝持；一切行被苦的法則所攝持；一切法被無我的法則所攝持；寂滅涅槃的法則所攝持；法從因緣生起，沒有因緣則不生起的法則所攝持；因為不正思惟，所以生起無明（avidyā，對真理的無知）和行（saṃskāra，業力行為），乃至老死，因為不正思惟的滅除，所以無明滅除，無明滅除，乃至老死滅除的法則所攝持；三解脫門（三解脫門：空解脫門、無相解脫門、無愿解脫門），出生聲聞乘，決定無諍的法則，出生緣覺乘的法則所攝持；六波羅蜜（六波羅蜜：佈施、持戒、忍辱、精進、禪定、智慧）、四攝法（四攝法：佈施、愛語、利行、同事），出生大乘的法則所攝持；了知一切剎土、一切法、一切眾生、一切世間，是佛的境界的法則所攝持；斷除一切念頭，捨棄一切執取，遠離過去、未來，隨順涅槃的法則所攝持。佛子！這就是菩薩摩訶薩的十種法攝持；如果菩薩摩訶薩安住於此攝持，就能得到一切諸佛的無上法持。 佛子！菩薩摩訶薩住在兜率天（Tuṣita，佛教欲界六天之一）有十種事業。是哪十種呢？就是：菩薩摩訶薩爲了欲界諸天宣說離欲的法，告訴他們縱情享樂都是無常的，一切快樂都是苦惱的，勸導啓發那些天子發菩提心，這是住在兜率天的第一種事業。菩薩摩訶薩為諸天宣說各種禪定、解脫、三昧（samādhi，禪定）的相續，以及那些禪支（禪支：禪定中的組成部分）所帶來的味著（味著：對禪定體驗的執著）
【English Translation】 English version: They speak to beings about the liberation of Śrāvakayāna (the vehicle of hearers, those who attain enlightenment through listening to the Dharma) and Pratyekabuddhayāna (the vehicle of solitary realizers, those who attain enlightenment through their own efforts), yet they do not delight in those vehicles; because of the Buddha's support, they observe the unconditioned nature, their minds do not dwell on it, and regarding conditioned dharmas, they do not give rise to dualistic views; because of the Buddha's support, they cause afflictions to cease their continuity, and attain the continuity of quiescence; because of the Buddha's support, they attain the freedom of all wisdom, yet they do not abandon the lineage and practices of beings. Sons of the Buddha! These are the ten kinds of Buddha's support for Bodhisattva Mahāsattvas; if Bodhisattva Mahāsattvas abide in this support, they will obtain the support of the ten powers of all Buddhas. Sons of the Buddha! Bodhisattva Mahāsattvas have ten kinds of Dharma support. What are the ten? They are: all actions are supported by the law of impermanence; all actions are supported by the law of suffering; all dharmas are supported by the law of no-self; they are supported by the law of quiescent nirvāṇa; they are supported by the law that dharmas arise from conditions, and without conditions, they do not arise; because of incorrect thinking, ignorance (avidyā, ignorance of the truth) and actions (saṃskāra, karmic actions) arise, leading to old age and death, and because of the cessation of incorrect thinking, ignorance ceases, and with the cessation of ignorance, old age and death cease; they are supported by the law of the three doors of liberation (three doors of liberation: emptiness, signlessness, and wishlessness), which give rise to the Śrāvakayāna, and the law of non-contention, which gives rise to the Pratyekabuddhayāna; they are supported by the law of the six pāramitās (six pāramitās: generosity, morality, patience, diligence, meditation, and wisdom) and the four saṃgrahavastus (four saṃgrahavastus: generosity, kind speech, beneficial action, and cooperation), which give rise to the Mahāyāna; they are supported by the law of knowing all Buddha-fields, all dharmas, all beings, and all worlds, which is the realm of the Buddha; they are supported by the law of cutting off all thoughts, abandoning all attachments, and being free from the past and future, in accordance with nirvāṇa. Sons of the Buddha! These are the ten kinds of Dharma support for Bodhisattva Mahāsattvas; if Bodhisattva Mahāsattvas abide in this support, they will obtain the supreme Dharma support of all Buddhas. Sons of the Buddha! Bodhisattva Mahāsattvas, residing in Tuṣita Heaven (one of the six heavens of the desire realm in Buddhism), have ten kinds of activities. What are the ten? They are: Bodhisattva Mahāsattvas preach the Dharma of detachment to the gods of the desire realm, telling them that indulgence and freedom are impermanent, and all pleasures are suffering, encouraging and guiding those gods to generate the Bodhi mind, this is the first activity of residing in Tuṣita Heaven. Bodhisattva Mahāsattvas preach to the gods about the continuity of various meditations, liberations, and samādhis (samādhi, meditative absorption), and the attachment to the flavors (attachment to the flavors: clinging to the experiences of meditation) that arise from those meditative factors.
者，因味起身見、邪見、無明煩惱，為說實智，於一切妙色起顛倒心，妄想取凈，為說不凈，觀察無常，勸發開導彼諸天子發菩提心，是為住兜率天第二所行事業。菩薩摩訶薩住兜率天，正受三昧，名光明莊嚴，于自身中放大光明，普照一切三千大千世界，隨其所應，以種種音聲而為說法；彼諸眾生聞說法已，皆大歡喜，起恭敬心，命終之後生兜率天，復為說法，皆悉令發菩提之心，是為住兜率天第三所行事業。菩薩摩訶薩以無礙凈眼，普觀十方一切兜率天菩薩摩訶薩；彼諸菩薩亦見此菩薩摩訶薩，各相見已，為彼菩薩廣說正法；謂：降神母胎，出生世間，舍家求道，往詣道場，以大莊嚴而自莊嚴，發起過去所行，憶過去行，成就功德，不離此座；現如是等一切諸事，是為住兜率天第四所行事業。菩薩摩訶薩住兜率天，十方一切兜率天菩薩欲見此菩薩摩訶薩，恭敬、供養、禮拜故，皆來詣此；爾時，菩薩摩訶薩欲令彼諸菩薩皆悉歡喜，滿其愿故，說大法門，隨彼菩薩所住之地，所行、所斷、所修、所證，具足廣說；彼諸菩薩聞說法已，皆大歡喜，各還本剎所住宮殿，是為住兜率天第五所行事業。菩薩摩訶薩住兜率天，講說正法時，欲界主天魔波旬眷屬圍繞，詣菩薩所，壞亂說法；爾時，菩薩住金剛智所，攝般若波羅蜜
【現代漢語翻譯】 現代漢語譯本：菩薩因為貪著于味覺而生起身見（認為身體是真實存在的）、邪見（錯誤的見解）和無明煩惱（對真理的迷惑），所以為他們宣說真實的智慧。對於一切美好的事物，他們會產生顛倒的執著，妄想追求清凈，菩薩就為他們宣說不凈的道理，觀察無常的真理，勸導和啓發這些天子們發起菩提心（覺悟之心）。這是菩薩住在兜率天（欲界天之一，彌勒菩薩的居所）所做的第二項事業。 菩薩摩訶薩（偉大的菩薩）住在兜率天，正在享受光明莊嚴三昧（一種禪定狀態），從自身放出大光明，普遍照耀三千大千世界（佛教宇宙觀中的最大世界），根據眾生的根器，用各種聲音為他們說法。那些眾生聽聞佛法后，都非常歡喜，生起恭敬之心，命終之後往生到兜率天，菩薩又為他們說法，使他們都發起菩提之心。這是菩薩住在兜率天所做的第三項事業。 菩薩摩訶薩用無礙清凈的眼睛，普遍觀察十方一切兜率天的菩薩摩訶薩。那些菩薩也看到這位菩薩摩訶薩，互相見到后，為他們廣說正法，內容包括：降生到母親的胎中，出生在世間，捨棄家庭追求真理，前往道場，用莊嚴的儀態來莊嚴自己，發起過去所修行的功德，回憶過去的行為，成就功德，不離開這個座位。菩薩示現這些事情，這是菩薩住在兜率天所做的第四項事業。 菩薩摩訶薩住在兜率天，十方一切兜率天的菩薩想要見到這位菩薩摩訶薩，爲了恭敬、供養、禮拜，都來到這裡。這時，菩薩摩訶薩爲了讓那些菩薩都歡喜，滿足他們的願望，宣說大法門，根據那些菩薩所住的地方，所修行的、所斷除的、所證悟的，詳細地解說。那些菩薩聽聞佛法后，都非常歡喜，各自回到自己所住的宮殿。這是菩薩住在兜率天所做的第五項事業。 菩薩摩訶薩住在兜率天，講說正法的時候，欲界主天魔波旬（佛教中的魔王）帶領眷屬圍繞在菩薩周圍，想要破壞菩薩說法。這時，菩薩安住在金剛智（堅固的智慧）中，攝持般若波羅蜜（以智慧到達彼岸的修行方法）
【English Translation】 English version: Because of attachment to taste, the Bodhisattva sees the arising of self-view (the belief that the body is real), wrong views, and the afflictions of ignorance. Therefore, they preach the true wisdom. Regarding all beautiful things, they develop inverted attachments, falsely seeking purity. The Bodhisattva then preaches the principle of impurity, observes the truth of impermanence, and encourages and inspires these heavenly beings to generate Bodhicitta (the mind of enlightenment). This is the second activity performed by the Bodhisattva while residing in Tushita Heaven (one of the heavens in the desire realm, the abode of Bodhisattva Maitreya). The Bodhisattva Mahasattva (great Bodhisattva), residing in Tushita Heaven, is enjoying the Samadhi of Bright Adornment (a state of meditative concentration). From their own body, they emit great light, universally illuminating the three thousand great thousand worlds (the largest world in Buddhist cosmology). According to the capacities of sentient beings, they preach the Dharma using various sounds. Those sentient beings, upon hearing the Dharma, are greatly delighted and develop a respectful mind. After their lives end, they are reborn in Tushita Heaven, where the Bodhisattva again preaches the Dharma, causing them all to generate Bodhicitta. This is the third activity performed by the Bodhisattva while residing in Tushita Heaven. The Bodhisattva Mahasattva, with unobstructed pure eyes, universally observes all the Bodhisattva Mahasattvas in the ten directions of Tushita Heaven. Those Bodhisattvas also see this Bodhisattva Mahasattva. Having seen each other, they extensively preach the true Dharma to them, including: descending into the mother's womb, being born into the world, abandoning their families to seek the truth, going to the Bodhi tree, adorning themselves with magnificent adornments, initiating past practices, recalling past actions, accomplishing merits, and not leaving this seat. The Bodhisattva manifests these things. This is the fourth activity performed by the Bodhisattva while residing in Tushita Heaven. The Bodhisattva Mahasattva, residing in Tushita Heaven, is visited by all the Bodhisattvas in the ten directions of Tushita Heaven who wish to see this Bodhisattva Mahasattva, out of respect, offering, and worship. At this time, the Bodhisattva Mahasattva, in order to make those Bodhisattvas happy and fulfill their wishes, preaches the great Dharma, explaining in detail according to the places where those Bodhisattvas reside, what they practice, what they abandon, and what they realize. Those Bodhisattvas, upon hearing the Dharma, are greatly delighted and each return to their respective palaces. This is the fifth activity performed by the Bodhisattva while residing in Tushita Heaven. When the Bodhisattva Mahasattva, residing in Tushita Heaven, is preaching the true Dharma, Mara Papiyas (the demon king in Buddhism), the lord of the desire realm, surrounds the Bodhisattva with his retinue, intending to disrupt the preaching of the Dharma. At this time, the Bodhisattva abides in Vajra Wisdom (unbreakable wisdom), embracing Prajnaparamita (the practice of reaching the other shore through wisdom).
巧妙方便深入智門，說甘露法，承佛神力說如來法，皆悉降伏彼諸魔眾；時，彼魔眾見菩薩如是自在神力，又聞說法，皆發阿耨多羅三藐三菩提心，是為住兜率天第六所行事業。菩薩摩訶薩住兜率天，知欲界天子不識苦故，不樂聞法；爾時，菩薩摩訶薩放大音聲，告諸天子：『今日菩薩摩訶薩出內眷屬，若欲見者應速詣此。』聞是音已，無量億那由他天子悉往詣彼；爾時，菩薩摩訶薩普現宮內一切眷屬，彼諸天子未曾聞見；見已，皆大歡喜。此菩薩眷屬音樂之中出如是聲而告之言：『諸天子！一切眾行皆悉無常，一切眾行皆悉大苦，一切諸法皆悉無我、寂滅、涅槃。』又復告言：『汝等皆應修菩薩行，究竟菩提，具一切智。』時，諸天子聞是音已，心大恐怖，一向正求無上菩提，是為住兜率天第七所行事業。菩薩摩訶薩住兜率天，不捨兜率天所坐之處，悉能往詣一切佛所，見諸如來，恭敬禮拜、供養、聽法；爾時，諸佛為菩薩說甘露灌頂授記之法，一切諸明菩薩行地，欲令菩薩以一念相應慧，具足一切枝、一切種，深入一切智，是為住兜率天第八所行事業。菩薩摩訶薩住兜率天，以法界、虛空界等一切供養，恭敬供養一切世界諸佛，見此供養時，無量無邊眾生髮菩提心，是為住兜率天第九所行事業。菩薩摩訶薩住兜率
【現代漢語翻譯】 現代漢語譯本 以巧妙方便深入智慧之門，宣說甘露之法，承蒙佛陀的神力宣說如來之法，全都降伏了那些魔眾；當時，那些魔眾見到菩薩如此自在的神力，又聽聞佛法，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），這是菩薩住在兜率天（欲界天之一）的第六種修行事業。菩薩摩訶薩（大菩薩）住在兜率天，知道欲界天子不瞭解苦的真諦，不樂意聽聞佛法；這時，菩薩摩訶薩放大音聲，告訴諸位天子：『今日菩薩摩訶薩要展示內眷屬，如果想見，應當迅速來到這裡。』聽到這個聲音后，無數億那由他（極大的數量單位）的天子都前往那裡；當時，菩薩摩訶薩普遍展現宮內的一切眷屬，那些天子從未聽聞見過；見到后，都非常歡喜。這些菩薩眷屬的音樂中發出這樣的聲音告訴他們：『諸位天子！一切眾行都是無常的，一切眾行都是大苦的，一切諸法都是無我、寂滅、涅槃的。』又告訴他們：『你們都應當修菩薩行，最終成就菩提（覺悟），具足一切智慧。』當時，諸位天子聽到這個聲音后，心中非常恐懼，一心一意地追求無上菩提，這是菩薩住在兜率天的第七種修行事業。菩薩摩訶薩住在兜率天，不離開兜率天所坐之處，都能前往一切佛陀所在之處，見到諸位如來，恭敬禮拜、供養、聽聞佛法；這時，諸佛為菩薩宣說甘露灌頂授記之法，以及一切諸明菩薩行地，想要讓菩薩以一念相應的智慧，具足一切枝、一切種，深入一切智慧，這是菩薩住在兜率天的第八種修行事業。菩薩摩訶薩住在兜率天，以法界、虛空界等一切供養，恭敬供養一切世界的諸佛，見到這種供養時，無量無邊的眾生髮起了菩提心，這是菩薩住在兜率天的第九種修行事業。菩薩摩訶薩住在兜率
【English Translation】 English version Skillfully and conveniently entering the gate of wisdom, speaking the nectar of Dharma, receiving the Buddha's divine power to speak the Dharma of the Tathagata, all of them subdued those demons; at that time, those demons, seeing the Bodhisattva's such free and divine power, and hearing the Dharma, all aroused the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), this is the sixth activity of dwelling in Tushita Heaven (one of the heavens in the desire realm). The Bodhisattva Mahasattva (great Bodhisattva), dwelling in Tushita Heaven, knowing that the gods of the desire realm do not understand suffering, and are not fond of hearing the Dharma; at that time, the Bodhisattva Mahasattva emitted a great sound, telling the gods: 'Today the Bodhisattva Mahasattva will reveal his inner retinue, if you wish to see them, you should quickly come here.' Upon hearing this sound, countless billions of nayutas (a very large unit of number) of gods all went there; at that time, the Bodhisattva Mahasattva universally manifested all the retinue within the palace, which those gods had never heard or seen; upon seeing them, they were all greatly delighted. From the music of this Bodhisattva's retinue, such a voice came forth, telling them: 'Oh gods! All conditioned phenomena are impermanent, all conditioned phenomena are great suffering, all dharmas are without self, tranquil, and Nirvana.' And further told them: 'You should all cultivate the Bodhisattva path, ultimately achieve Bodhi (enlightenment), and possess all wisdom.' At that time, the gods, upon hearing this voice, were greatly terrified, and single-mindedly sought supreme Bodhi, this is the seventh activity of dwelling in Tushita Heaven. The Bodhisattva Mahasattva, dwelling in Tushita Heaven, without leaving the place where he sits in Tushita Heaven, is able to go to all the places where Buddhas are, see all the Tathagatas, respectfully bow, make offerings, and listen to the Dharma; at that time, the Buddhas speak to the Bodhisattva the Dharma of nectar empowerment and prediction, and all the clear Bodhisattva stages, wishing to enable the Bodhisattva to, with a single thought of corresponding wisdom, possess all branches and all seeds, and deeply enter all wisdom, this is the eighth activity of dwelling in Tushita Heaven. The Bodhisattva Mahasattva, dwelling in Tushita Heaven, with all offerings such as the Dharma realm and the space realm, respectfully makes offerings to all the Buddhas of all worlds, upon seeing these offerings, countless beings arouse the Bodhi mind, this is the ninth activity of dwelling in Tushita Heaven. The Bodhisattva Mahasattva, dwelling in Tushita
天，出生無量無邊法門，示現一切世界中，種種色、種種形、種種威儀、種種方便，隨其所應而為說法；欲令一切眾生悉歡喜故，是為住兜率天第十所行事業。佛子！是為菩薩摩訶薩住兜率天十種所行事業。若菩薩摩訶薩具足此業，則能下生人間。
「佛子！菩薩摩訶薩于兜率天臨命終時有十種示現事。何等為十？所謂：菩薩于兜率天，臨命終時，于足下相輪放大光明，名安樂莊嚴，普照三千大千世界一切諸難惡道眾生，觸斯光者，滅一切苦，皆得安樂；爾時，眾生咸作是念：『今日忽有奇特大人出現於世。』是為第一所示現事。菩薩摩訶薩于兜率天，臨命終時放眉間白毫相光，名曰覺悟；普照三千大千世界，觸彼宿世同行菩薩摩訶薩身。觸已，咸作是念：『彼菩薩摩訶薩于兜率天，今將命終。』時，諸菩薩即化作無量無邊供養之具，疾往詣彼菩薩摩訶薩所，是為第二所示現事。菩薩摩訶薩臨命終時，于右掌中出大光明，名凈境界；悉能嚴凈三千大千世界，此世界中，若有無漏諸辟支佛，覺斯光者，即舍壽命，若不覺者，光明力故，徙置他方余世界中，一切諸魔及眾外道，有見眾生悉皆徙置他方世界，除如來住持所化眾生，是為第三所示現事。菩薩摩訶薩從其兩膝放大光明，名曰離垢清凈莊嚴，普照最下諸天宮
【現代漢語翻譯】 現代漢語譯本：天界，能出生無量無邊的法門，在一切世界中示現種種顏色、種種形狀、種種威儀、種種方便，根據眾生所應接受的教導而說法；爲了讓一切眾生都歡喜，這是菩薩住在兜率天（Tusita Heaven）的第十種修行事業。佛子！這就是菩薩摩訶薩（Bodhisattva Mahasattva）住在兜率天的十種修行事業。如果菩薩摩訶薩具足這些修行，就能下生到人間。 「佛子！菩薩摩訶薩在兜率天臨命終時，有十種示現的事情。是哪十種呢？所謂：菩薩在兜率天臨命終時，從足下的輪相放出大光明，名為安樂莊嚴，普遍照耀三千大千世界（three thousand great thousand worlds）的一切處於苦難惡道的眾生，接觸到這光明的眾生，一切痛苦都消滅，都得到安樂；那時，眾生都這樣想：『今天忽然有奇特的大人出現在世上。』這是第一種示現的事情。菩薩摩訶薩在兜率天臨命終時，從眉間的白毫相放出光明，名為覺悟；普遍照耀三千大千世界，接觸到那些過去世與他同行的菩薩摩訶薩的身體。接觸到后，他們都這樣想：『那位菩薩摩訶薩在兜率天，現在將要命終。』這時，諸位菩薩就化作無量無邊的供養之物，迅速前往那位菩薩摩訶薩所在之處，這是第二種示現的事情。菩薩摩訶薩臨命終時，從右掌中發出大光明，名為凈境界；能夠莊嚴清凈三千大千世界，在這個世界中，如果有無漏的辟支佛（Pratyekabuddha），覺察到這光明，就捨棄壽命，如果沒有覺察到，因為光明力量的緣故，就被轉移到其他世界的其他地方，一切諸魔和外道，凡是能看見的眾生都被轉移到其他世界，除了如來（Tathagata）所住持教化的眾生，這是第三種示現的事情。菩薩摩訶薩從他的兩膝放出大光明，名為離垢清凈莊嚴，普遍照耀最下層的諸天宮殿。
【English Translation】 English version: The heavens, giving rise to immeasurable and boundless Dharma gates, manifesting in all worlds with various colors, various forms, various majestic demeanors, and various skillful means, teaching according to what beings are ready to receive; desiring to make all beings rejoice, this is the tenth practice of a Bodhisattva residing in Tusita Heaven. Oh, sons of the Buddha! These are the ten practices of a Bodhisattva Mahasattva residing in Tusita Heaven. If a Bodhisattva Mahasattva fulfills these practices, they can then descend to the human realm. 「Oh, sons of the Buddha! When a Bodhisattva Mahasattva is about to pass away in Tusita Heaven, there are ten manifestations. What are these ten? They are: When a Bodhisattva is about to pass away in Tusita Heaven, they emit great light from the wheel marks on the soles of their feet, called 'Peaceful Adornment,' universally illuminating all beings in the three thousand great thousand worlds who are in suffering and evil realms. Those who touch this light have all their suffering extinguished and attain peace and joy. At that time, beings all think: 'Today, a remarkable great being has suddenly appeared in the world.' This is the first manifestation. When a Bodhisattva Mahasattva is about to pass away in Tusita Heaven, they emit light from the white hair mark between their eyebrows, called 'Awakening,' universally illuminating the three thousand great thousand worlds, touching the bodies of those Bodhisattva Mahasattvas who have practiced with them in past lives. Upon touching it, they all think: 'That Bodhisattva Mahasattva in Tusita Heaven is now about to pass away.' At this time, all the Bodhisattvas transform into immeasurable and boundless offerings and quickly go to where that Bodhisattva Mahasattva is. This is the second manifestation. When a Bodhisattva Mahasattva is about to pass away, they emit great light from their right palm, called 'Pure Realm,' which can purify and adorn the three thousand great thousand worlds. In this world, if there are any Arhats who have attained enlightenment without outflows (Pratyekabuddhas), upon perceiving this light, they will relinquish their lives. If they do not perceive it, they will be moved to other worlds due to the power of the light. All demons and non-Buddhist practitioners, all sentient beings who can see, are moved to other worlds, except for the beings who are being taught by the Tathagata. This is the third manifestation. A Bodhisattva Mahasattva emits great light from both knees, called 'Immaculate Pure Adornment,' universally illuminating the lowest heavens.
殿；上至凈居諸天宮殿，無不明瞭；時，諸天子咸作是念：『今此菩薩摩訶薩于兜率天將舍壽命。』時，諸天子疾辦供具、香華、瓔珞、涂香、末香、衣蓋、幢幡、及諸音樂，詣菩薩所，恭敬供養，我等咸皆隨侍守護，從此命終乃至示現大般涅槃，是為第四所示現事。菩薩摩訶薩于兜率天臨命終時，從其心中放大光明，名曰金剛凈妙莊嚴，普照一切世界金剛力士；爾時，百億金剛力士咸作是念：『此是菩薩摩訶薩于兜率天將欲命終故，以此相示現我等，我等咸當隨侍守護。』乃至示現大般涅槃，是為第五所示現事。菩薩摩訶薩于兜率天臨命終時，從一切毛孔放大光明，名曰分別一切眾生，普照三千大千世界，遍觸一切諸菩薩身，觸已，復觸一切諸天世人；時，諸菩薩咸作是念：『我等當往詣彼，恭敬供養如來，並復教化彼諸眾生。』是為第六所示現事。菩薩摩訶薩于兜率天臨命終時，于摩尼寶藏正法堂中放大光明，名善調伏；隨彼菩薩所降神處，普照王宮，彼諸菩薩各作是念：『隨此菩薩所生之處，若於其家、若於聚落、若於城邑，若閻浮提內受生之處，我當生彼，為欲教化諸眾生故。』是為第七所示現事。菩薩摩訶薩于兜率天臨命終時，天樓閣中放大光明，名凈莊嚴一切宮殿；放斯光明照所生母，照已，彼菩薩母安
隱快樂，具足成就一切功德，其母身內自然樓閣七寶莊嚴，為欲安處菩薩身故，是為第八所示現事。菩薩摩訶薩于兜率天臨命終時，放足下光明，名曰安住；若諸天子及諸梵天其命將終，蒙斯光故，皆得住壽供養菩薩；從此命終，乃至示現大般涅槃，是為第九所示現事。菩薩摩訶薩于兜率天，從其小相放大光明，名嚴凈日眼，示現菩薩種種諸業。時，有人天或見菩薩在兜率天，或見命終、或見處胎、或見出生、或見舍家、或見成佛、或見轉法輪、或見如來大般涅槃，是為第十所示現事。佛子！菩薩摩訶薩或於坐處、或於樓閣、或於宮殿，放如是等百萬阿僧祇光，放斯光時，顯現無量諸菩薩業。佛子！菩薩摩訶薩具足如是等一切凈業故，從兜率天下生世間。
「佛子！菩薩摩訶薩有十種事故降神母胎。何等為十？所謂：為教化成熟小心眾生故，示現處胎；不令小心眾生作如是念：『菩薩自然化生，善根智慧不從行得。』是為第一事示現處胎。又復欲令父母諸親長養宿世同行善根故，是為第二事示現處胎。菩薩摩訶薩初受胎時，遠離愚癡，正念思惟，除滅亂想，成就念慧，心未曾亂，是為第三事示現處胎。菩薩摩訶薩處母胎時，常講說法，十方世界諸菩薩眾，釋梵四天王，來詣菩薩，菩薩即時廣為說法；示現菩薩自
【現代漢語翻譯】 現代漢語譯本 隱秘的快樂，具足成就一切功德，他的母親體內自然顯現七寶莊嚴的樓閣，爲了安放菩薩的身體，這是第八種所示現的事蹟。菩薩摩訶薩在兜率天（欲界六天之一，彌勒菩薩的居所）臨命終時，從腳下放出光明，名為安住；如果諸天子和諸梵天（色界諸天）的壽命將盡，蒙受這光明，都能住世供養菩薩；從這裡命終，乃至示現大般涅槃（佛陀的最終寂滅），這是第九種所示現的事蹟。菩薩摩訶薩在兜率天，從其小相放出大光明，名為嚴凈日眼，示現菩薩的種種事業。這時，有人天或者看見菩薩在兜率天，或者看見他命終、或者看見他入胎、或者看見他出生、或者看見他舍家、或者看見他成佛、或者看見他轉法輪（宣講佛法）、或者看見如來大般涅槃，這是第十種所示現的事蹟。佛子！菩薩摩訶薩或者在坐處、或者在樓閣、或者在宮殿，放出這樣百萬阿僧祇（極大的數字）的光芒，放出這些光芒時，顯現無量諸菩薩的功業。佛子！菩薩摩訶薩具足這樣一切清凈的功業，所以從兜率天降生到世間。 「佛子！菩薩摩訶薩有十種原因而降生到母親的胎中。是哪十種呢？所謂：爲了教化成熟那些小心眾生，示現入胎；不讓小心眾生產生這樣的想法：『菩薩是自然化生的，善根智慧不是通過修行得到的。』這是第一種示現入胎的原因。又爲了讓父母和諸親長養他們宿世同行善根，這是第二種示現入胎的原因。菩薩摩訶薩初受胎時，遠離愚癡，正念思惟，消除雜亂的想法，成就念慧，心從未散亂，這是第三種示現入胎的原因。菩薩摩訶薩在母親胎中時，常常講經說法，十方世界的諸菩薩眾，釋梵四天王（佛教的護法神），都來拜訪菩薩，菩薩即時為他們廣說佛法；示現菩薩自己
【English Translation】 English version Hidden joy, fully accomplishing all merits, within his mother's body a naturally adorned pavilion of seven treasures appears, for the purpose of placing the Bodhisattva's body, this is the eighth manifestation. When the Bodhisattva Mahasattva is about to pass away in Tushita Heaven (one of the six heavens of the desire realm, the abode of Bodhisattva Maitreya), he emits light from his feet, called 'abiding'; if the devas and Brahma gods (gods of the form realm) are about to end their lives, they receive this light and are able to remain alive to make offerings to the Bodhisattva; from this passing away, until the manifestation of the Great Parinirvana (the final extinction of the Buddha), this is the ninth manifestation. The Bodhisattva Mahasattva, in Tushita Heaven, emits great light from his small form, called 'Pure Sun Eye', manifesting the various deeds of the Bodhisattva. At this time, some humans and devas either see the Bodhisattva in Tushita Heaven, or see his passing away, or see his entering the womb, or see his birth, or see his leaving home, or see his becoming a Buddha, or see his turning the Dharma wheel (preaching the Dharma), or see the Tathagata's Great Parinirvana, this is the tenth manifestation. O son of Buddha! The Bodhisattva Mahasattva, either in his seat, or in a pavilion, or in a palace, emits such millions of asankhyeya (immense number) of lights, and when these lights are emitted, they manifest the immeasurable deeds of all Bodhisattvas. O son of Buddha! The Bodhisattva Mahasattva, having fully accomplished all such pure deeds, therefore descends from Tushita Heaven to be born into the world. 「O son of Buddha! The Bodhisattva Mahasattva has ten reasons for descending into his mother's womb. What are these ten? They are: in order to teach and mature those beings of small minds, he manifests entering the womb; so that those beings of small minds do not think: 『The Bodhisattva is born naturally, his roots of goodness and wisdom are not obtained through practice.』 This is the first reason for manifesting entering the womb. Also, in order to allow his parents and relatives to nurture their roots of goodness from past lives, this is the second reason for manifesting entering the womb. When the Bodhisattva Mahasattva first enters the womb, he is free from ignorance, with right mindfulness and contemplation, eliminating confused thoughts, accomplishing mindfulness and wisdom, his mind never being scattered, this is the third reason for manifesting entering the womb. When the Bodhisattva Mahasattva is in his mother's womb, he constantly preaches the Dharma, the Bodhisattvas of the ten directions, the Shakra, Brahma, and Four Heavenly Kings (Buddhist guardian deities), all come to visit the Bodhisattva, and the Bodhisattva immediately expounds the Dharma for them; manifesting the Bodhisattva's own
在神力，菩薩摩訶薩具足成就無量無邊諸智慧故，現如是等奇特之事，是為第四事示現處胎。菩薩摩訶薩于母胎中，為化眾生故，令彼眾生本願滿故，是為第五事示現處胎。菩薩摩訶薩於人中成道，應具人法受生故，是為第六事示現處胎。菩薩摩訶薩于母胎中，三千大千世界眾生，普見菩薩處於母胎，如明鏡中見其面像；爾時，大心諸天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，悉詣菩薩，恭敬供養，是為第七事示現處胎。菩薩摩訶薩處母胎時，余方世界，一生補處，在母胎者，悉共講說菩薩無盡智慧之藏，是為第八事示現處胎。菩薩摩訶薩初受胎時，正受離垢三昧，一切兜率天宮，一切供養莊嚴之具，悉入母胎三昧力故；令其母身無諸苦患，是為第九事示現處胎。佛子！菩薩摩訶薩處母胎時，具足成就無量無邊功德藏故，十方世界一切供具，悉以供養一切如來，彼諸如來為此菩薩，演說無量無邊法界法門，是為第十事示現處胎。若菩薩摩訶薩住此法門，則能示現菩薩十種微細趣。何等為十？所謂：菩薩摩訶薩處母胎時，示現初發菩提之心，乃至甘露灌頂授記之地；在母胎中，又復現處兜率陀天；在母胎中示現出生；在母胎中示現童子地；在母胎中現在宮殿色味之間；在母胎中示現出家；
【現代漢語翻譯】 現代漢語譯本 由於菩薩摩訶薩具備無量無邊的智慧，在神力的作用下，會顯現出種種奇特的事情，這是菩薩示現入胎的第四種情況。 菩薩摩訶薩在母胎中，爲了教化眾生，使眾生實現本來的願望，這是菩薩示現入胎的第五種情況。 菩薩摩訶薩在人間成道，應當具備人道的法則而受生，這是菩薩示現入胎的第六種情況。 菩薩摩訶薩在母胎中時，三千大千世界的眾生都能普遍看到菩薩在母胎中，就像在明鏡中看到自己的面容一樣；這時，具有大心的諸天、龍、夜叉（Yaksha，一種守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神）、人以及非人等，都來到菩薩處，恭敬供養，這是菩薩示現入胎的第七種情況。 菩薩摩訶薩在母胎中時，其他世界的候補佛（一生補處）也在母胎中，他們共同講述菩薩無盡的智慧寶藏，這是菩薩示現入胎的第八種情況。 菩薩摩訶薩最初入胎時，正處於離垢三昧（Samadhi，一種禪定狀態），一切兜率天宮（Tusita Heaven，欲界天之一）的供養和莊嚴之物，都因三昧的力量進入母胎；這使得菩薩的母親身體沒有痛苦和疾病，這是菩薩示現入胎的第九種情況。 佛子！菩薩摩訶薩在母胎中時，由於具足成就無量無邊的功德寶藏，十方世界的一切供養之物，都用來供養一切如來；那些如來爲了這位菩薩，演說無量無邊的法界法門，這是菩薩示現入胎的第十種情況。 如果菩薩摩訶薩安住于這種法門，就能示現菩薩的十種微細的境界。這十種境界是什麼呢？ 所謂：菩薩摩訶薩在母胎中時，示現初發菩提之心（Bodhicitta，覺悟之心），乃至甘露灌頂授記之地；在母胎中，又示現處於兜率陀天；在母胎中示現出生；在母胎中示現童子地；在母胎中示現在宮殿的色彩和味道之間；在母胎中示現出家；
【English Translation】 English version Due to the Bodhisattva Mahasattva's possession of immeasurable and boundless wisdom, through divine power, such extraordinary events manifest. This is the fourth aspect of a Bodhisattva's manifestation of entering the womb. The Bodhisattva Mahasattva, while in the mother's womb, does so to transform sentient beings and fulfill their original vows. This is the fifth aspect of a Bodhisattva's manifestation of entering the womb. The Bodhisattva Mahasattva attains enlightenment in the human realm, and thus should be born according to the laws of the human realm. This is the sixth aspect of a Bodhisattva's manifestation of entering the womb. When the Bodhisattva Mahasattva is in the mother's womb, beings of the three thousand great thousand worlds can universally see the Bodhisattva in the womb, as if seeing their own face in a clear mirror. At this time, great-minded devas, dragons, Yakshas (a type of guardian spirit), Gandharvas (celestial musicians), Asuras (a type of warring deity), Garudas (a mythical bird-like creature), Kinnaras (a mythical half-human, half-bird creature), Mahoragas (a type of great serpent deity), humans, and non-humans all come to the Bodhisattva, respectfully making offerings. This is the seventh aspect of a Bodhisattva's manifestation of entering the womb. When the Bodhisattva Mahasattva is in the mother's womb, those in other worlds who are in their last life before becoming a Buddha (Eka-jati-pratibaddha) and are also in the womb, together discuss the Bodhisattva's inexhaustible treasury of wisdom. This is the eighth aspect of a Bodhisattva's manifestation of entering the womb. When the Bodhisattva Mahasattva first enters the womb, they are in the Samadhi (a state of meditative consciousness) of being free from defilement. All the offerings and adornments of the Tusita Heaven (one of the heavens in the desire realm) enter the womb through the power of Samadhi. This causes the Bodhisattva's mother to be free from suffering and illness. This is the ninth aspect of a Bodhisattva's manifestation of entering the womb. Oh, son of Buddha! When the Bodhisattva Mahasattva is in the mother's womb, due to the complete attainment of immeasurable and boundless merit, all offerings from the ten directions are used to make offerings to all Tathagatas. Those Tathagatas, for the sake of this Bodhisattva, expound the immeasurable and boundless Dharma realms. This is the tenth aspect of a Bodhisattva's manifestation of entering the womb. If a Bodhisattva Mahasattva abides in this Dharma, they can manifest ten subtle realms of a Bodhisattva. What are these ten? They are: When the Bodhisattva Mahasattva is in the mother's womb, they manifest the initial arising of Bodhicitta (the mind of enlightenment), up to the stage of receiving the nectar-anointing prediction; while in the womb, they also manifest being in the Tusita Heaven; while in the womb, they manifest birth; while in the womb, they manifest the stage of a child; while in the womb, they manifest being amidst the colors and flavors of palaces; while in the womb, they manifest renunciation;
在母胎中現行苦行，往詣道場成等正覺；在母胎中現轉法輪；在母胎中示現大般涅槃；在母胎中示現微細諸法，一切菩薩行，一切如來自在神力無量行門。佛子！是為菩薩摩訶薩十種微細趣；若菩薩摩訶薩安住此趣，則得一切諸佛無上智慧大微細趣。◎
大方廣佛華嚴經卷第四十二 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第四十三
東晉天竺三藏佛馱跋陀羅譯
離世間品第三十三之八
「◎佛子！菩薩摩訶薩有十種生。何等為十？所謂：離愚癡生；放大光明網，普照三千大千世界生；除滅一切未來世最後身生；不生生；知三界諸劫悉如幻生；於十方世界普現身生；具足一切智身生；放一切如來光明普照覺悟一切眾生生；正受大智自在諸禪三昧身生；佛子！菩薩生時一切佛剎六種震動，一切眾生皆得解脫，一切惡道皆悉除滅，映蔽一切諸魔光明悉如聚墨，無量菩薩普來雲集。佛子！是為菩薩摩訶薩十種生，為欲化度眾生類故，示現是生。
「佛子！菩薩摩訶薩有十種大莊嚴而自莊嚴。何等為十？所謂：菩薩摩訶薩作如是念：一切世間沒五欲泥，除我一人，無能濟彼，如是知故，發大莊嚴而自莊嚴。煩惱愚癡覆眾生眼，皆悉盲瞽，我今智慧
【現代漢語翻譯】 現代漢語譯本 在母胎中示現苦行，前往菩提道場成就無上正覺；在母胎中開始轉動法輪；在母胎中示現大般涅槃；在母胎中示現微妙的諸法，一切菩薩的修行，一切如來自在的神力無量的修行法門。佛子！這就是菩薩摩訶薩的十種微妙的趣向；如果菩薩摩訶薩安住于這些趣向，就能獲得一切諸佛無上的智慧，達到最微妙的境界。
◎佛子！菩薩摩訶薩有十種出生。是哪十種呢？分別是：遠離愚癡的出生；放出廣大光明網，普遍照耀三千大千世界的出生；消除一切未來世最後身（指最後一次輪迴）的出生；不生而生（指不受生死束縛的出生）；了知三界諸劫都如幻象的出生；在十方世界普遍示現身體的出生；具足一切智慧之身的出生；放出一切如來的光明，普遍照耀覺悟一切眾生的出生；正確地領受大智慧自在的各種禪定三昧之身的出生；佛子！菩薩出生時，一切佛剎都會發生六種震動，一切眾生都能得到解脫，一切惡道都會被消除，遮蔽一切魔的光明都像一團墨一樣黯淡，無量的菩薩都會普遍前來聚集。佛子！這就是菩薩摩訶薩的十種出生，爲了教化度脫眾生，而示現這些出生。
佛子！菩薩摩訶薩有十種大莊嚴來莊嚴自己。是哪十種呢？分別是：菩薩摩訶薩這樣想：一切世間都沉溺在五欲的泥潭中，除了我之外，沒有人能夠救度他們，因為知道這個道理，所以發起大莊嚴來莊嚴自己。煩惱愚癡遮蔽了眾生的眼睛，使他們都像盲人一樣，我現在要用智慧
【English Translation】 English version Manifesting ascetic practices in the womb, going to the Bodhi tree to attain perfect enlightenment; turning the Dharma wheel in the womb; demonstrating Great Parinirvana in the womb; manifesting subtle dharmas in the womb, all the practices of Bodhisattvas, all the immeasurable practices of the Tathagatas' free and divine powers. O son of Buddha! These are the ten subtle inclinations of a Bodhisattva-Mahasattva; if a Bodhisattva-Mahasattva abides in these inclinations, they will attain the supreme wisdom of all Buddhas, reaching the most subtle realm.
O son of Buddha! A Bodhisattva-Mahasattva has ten kinds of births. What are these ten? They are: birth free from ignorance; birth that emits a vast network of light, universally illuminating the three thousand great thousand worlds; birth that eliminates the last body in all future lives; birth that is not born (referring to birth free from the bondage of birth and death); birth that understands all kalpas in the three realms as illusions; birth that universally manifests bodies in the ten directions; birth that possesses the body of all wisdom; birth that emits the light of all Tathagatas, universally illuminating and awakening all sentient beings; birth that correctly receives the great wisdom and the free samadhis of various meditations; O son of Buddha! When a Bodhisattva is born, all Buddha lands will experience six kinds of earthquakes, all sentient beings will attain liberation, all evil paths will be eliminated, the light that obscures all demons will be as dark as a lump of ink, and immeasurable Bodhisattvas will universally come and gather. O son of Buddha! These are the ten kinds of births of a Bodhisattva-Mahasattva, manifested to teach and liberate sentient beings.
O son of Buddha! A Bodhisattva-Mahasattva has ten great adornments with which they adorn themselves. What are these ten? They are: A Bodhisattva-Mahasattva thinks thus: all the world is immersed in the mud of the five desires, and except for me, no one can save them. Knowing this, they initiate great adornments to adorn themselves. Afflictions and ignorance cover the eyes of sentient beings, making them all like the blind. Now, I will use wisdom
自在，當普開導眾生慧眼，悉令清凈，發大莊嚴而自莊嚴。我今因此假名身故，得如來無上清凈法身，充滿三世，發大莊嚴而自莊嚴。菩薩摩訶薩以無礙凈眼，悉遍觀察十方一切諸梵天處，乃至大自在天處，是等眾生，皆自謂：『我成就自在智慧之力。』菩薩悉能摧滅彼我慢心，發大莊嚴而自莊嚴。菩薩摩訶薩見諸眾生，於過去世種諸善根，今欲退沒，我今還令彼諸眾生，住不退地，發大莊嚴而自莊嚴。欲令眾生種少善根，得無量果，發大莊嚴而自莊嚴。見佛無量自在神力，發大莊嚴而自莊嚴。觀見過去同行菩薩，染著餘事，不成正覺，發大莊嚴而自莊嚴。菩薩摩訶薩，見諸天人疲頓厭倦，退正希望，發大莊嚴而自莊嚴。菩薩摩訶薩為一切如來光明觸故，長養一切大正希望，發大莊嚴而自莊嚴。佛子！是為菩薩摩訶薩十種大莊嚴，為教化眾生故，發此莊嚴而自莊嚴。
「佛子！菩薩摩訶薩有十種事故，遊行七步。何等為十？所謂：現菩薩力故，遊行七步；現七寶故，遊行七步；滿地神愿故，遊行七步；現超出三界相故，遊行七步；現大象王、牛王、師子王最勝行故，遊行七步；現金剛地相故，遊行七步；欲與眾生力故，遊行七步；現七覺寶相故，遊行七步；具足成就一切佛法，不由他悟故，遊行七步；欲自稱：
【現代漢語翻譯】 現代漢語譯本 自在者啊，應當普遍開導眾生的智慧之眼，使他們都清凈，發起偉大的莊嚴來莊嚴自己。我現在因為這個假名之身，得到如來無上清凈的法身，充滿三世，發起偉大的莊嚴來莊嚴自己。菩薩摩訶薩以無礙清凈的眼睛，普遍觀察十方一切諸梵天（Brahma）之處，乃至大自在天（Mahesvara）之處，這些眾生都自認為：『我成就了自在智慧的力量。』菩薩都能摧毀他們的我慢之心，發起偉大的莊嚴來莊嚴自己。菩薩摩訶薩見到眾生，在過去世種下各種善根，現在想要退失，我今要使這些眾生，安住于不退轉之地，發起偉大的莊嚴來莊嚴自己。想要使眾生種下少許善根，得到無量的果報，發起偉大的莊嚴來莊嚴自己。見到佛無量自在的神力，發起偉大的莊嚴來莊嚴自己。觀察到過去一同修行的菩薩，染著于其他事情，不能成就正覺，發起偉大的莊嚴來莊嚴自己。菩薩摩訶薩，見到諸天人疲憊厭倦，退失正當的希望，發起偉大的莊嚴來莊嚴自己。菩薩摩訶薩因為一切如來的光明觸照，增長一切偉大的正當希望，發起偉大的莊嚴來莊嚴自己。佛子！這就是菩薩摩訶薩的十種大莊嚴，爲了教化眾生，發起這種莊嚴來莊嚴自己。 「佛子！菩薩摩訶薩有十種因緣，所以行走七步。是哪十種呢？就是：爲了顯現菩薩的力量，行走七步；爲了顯現七寶，行走七步；爲了滿足大地的神愿，行走七步；爲了顯現超出三界的相貌，行走七步；爲了顯現大象王、牛王、獅子王最殊勝的行持，行走七步；爲了顯現金剛地的相貌，行走七步；爲了給予眾生力量，行走七步；爲了顯現七覺寶的相貌，行走七步；爲了具足成就一切佛法，不須由他人開悟，行走七步；爲了自己宣稱：
【English Translation】 English version O Free One, one should universally enlighten the wisdom eyes of all beings, making them all pure, and generate great adornment to adorn oneself. I now, because of this nominal body, have attained the unsurpassed pure Dharma body of the Tathagata, filling the three worlds, and generate great adornment to adorn myself. Bodhisattva Mahasattvas, with unobstructed pure eyes, universally observe all the Brahma realms in the ten directions, even up to the realms of Mahesvara (Great Lord), and these beings all think to themselves: 『I have attained the power of free wisdom.』 Bodhisattvas are able to destroy their arrogance, and generate great adornment to adorn themselves. Bodhisattva Mahasattvas see beings who have planted various good roots in past lives, and now wish to regress, I will now cause these beings to dwell in the stage of non-retrogression, and generate great adornment to adorn themselves. Wishing to cause beings to plant a few good roots and obtain immeasurable results, and generate great adornment to adorn themselves. Seeing the immeasurable free divine power of the Buddha, and generate great adornment to adorn themselves. Observing past fellow Bodhisattvas who were attached to other matters and could not attain perfect enlightenment, and generate great adornment to adorn themselves. Bodhisattva Mahasattvas, seeing the devas and humans weary and tired, and losing their proper hopes, and generate great adornment to adorn themselves. Bodhisattva Mahasattvas, because of the light touch of all Tathagatas, increase all great proper hopes, and generate great adornment to adorn themselves. O son of the Buddha! These are the ten great adornments of Bodhisattva Mahasattvas, for the sake of teaching and transforming beings, they generate this adornment to adorn themselves. 「O son of the Buddha! Bodhisattva Mahasattvas have ten reasons for walking seven steps. What are these ten? They are: to manifest the power of a Bodhisattva, they walk seven steps; to manifest the seven treasures, they walk seven steps; to fulfill the divine wishes of the earth, they walk seven steps; to manifest the appearance of transcending the three realms, they walk seven steps; to manifest the most excellent conduct of the elephant king, the bull king, and the lion king, they walk seven steps; to manifest the appearance of the diamond ground, they walk seven steps; to give strength to beings, they walk seven steps; to manifest the appearance of the seven jewels of enlightenment, they walk seven steps; to fully accomplish all the Buddha's teachings, without needing enlightenment from others, they walk seven steps; to proclaim themselves:
『我於世最勝無倫匹』故，遊行七步。佛子！是為菩薩摩訶薩十種事故，遊行七步。教化眾生故，作是示現。
「佛子！菩薩摩訶薩有十種事故，現童子地。何等為十？所謂：書、數、算計、刻印、方便現此業故，現童子地；現乘象、馬、車乘、弓射諸武藝故，現童子地；欲學一切世間巧妙談論諸嬉戲故，現童子地；離身、口、意一切惡業故，現童子地；現正向般涅槃，正受三昧充滿一切諸世界故，現童子地；現菩薩力過天、人、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋梵、四天王故，現童子地，現殊妙色，出過一切釋梵四天王故，現童子地；欲令眾生遠離五欲，常樂正法故，現童子地；為現尊重正法，供養一切世界諸如來故，現童子地；常樂正法，普現一切受持正法故，現童子地。佛子！是為菩薩摩訶薩十種事故，現童子地。
「佛子！菩薩摩訶薩現童子地已，有十種事故，現處中宮。何等為十？所謂：令修同行者，增長善根故，現處中宮；欲明菩薩諸善根故，現處中宮；爲著樂天人故，現處中宮；於五濁世，隨應化故，現處中宮；于深宮內正受三昧，欲明菩薩功德力故，現處中宮；欲令宿世同行眾生滿本願故，現處中宮；欲令父母親屬滿本願故，現處中宮；欲以妓樂出妙法音供養
【現代漢語翻譯】 現代漢語譯本：'我於世間最為殊勝，無與倫比'，因此行走七步。佛子！這是菩薩摩訶薩爲了十種原因，行走七步。爲了教化眾生，才示現這樣的行為。 佛子！菩薩摩訶薩有十種原因，示現為童子之身。是哪十種呢？即：爲了學習書寫、算數、計算、雕刻、以及方便示現這些技藝，所以示現為童子之身；爲了示現騎乘大象、馬匹、車乘、以及射箭等各種武藝，所以示現為童子之身；爲了學習世間一切巧妙的談論和各種嬉戲，所以示現為童子之身；爲了遠離身、口、意的一切惡業，所以示現為童子之身；爲了示現正向般涅槃（涅槃：佛教術語，指解脫生死輪迴的境界），正受三昧（三昧：佛教術語，指精神專注的狀態）充滿一切世界，所以示現為童子之身；爲了示現菩薩的力量超越天、人、龍、夜叉（夜叉：佛教中的一種鬼神）、乾闥婆（乾闥婆：佛教中的一種天神，負責音樂）、阿修羅（阿修羅：佛教中的一種好戰的神）、迦樓羅（迦樓羅：佛教中的一種神鳥）、緊那羅（緊那羅：佛教中的一種天神，負責歌舞）、摩睺羅伽（摩睺羅伽：佛教中的一種蛇神）、釋梵（釋梵：指帝釋天和梵天）、四天王（四天王：佛教中的護法神），所以示現為童子之身；爲了示現殊妙的色相，超越一切釋梵四天王，所以示現為童子之身；爲了讓眾生遠離五欲（五欲：指色、聲、香、味、觸五種慾望），常樂正法，所以示現為童子之身；爲了示現尊重正法，供養一切世界的諸如來（如來：佛的十號之一），所以示現為童子之身；爲了常樂正法，普遍示現一切受持正法，所以示現為童子之身。佛子！這就是菩薩摩訶薩爲了十種原因，示現為童子之身。 佛子！菩薩摩訶薩示現童子之身後，有十種原因，示現在宮中。是哪十種呢？即：爲了讓一同修行的道友增長善根，所以示現在宮中；爲了闡明菩薩的各種善根，所以示現在宮中；爲了那些執著于享樂的天人，所以示現在宮中；爲了在五濁惡世（五濁惡世：佛教術語，指充滿各種污濁的世間）中，隨順眾生的根性進行教化，所以示現在宮中；爲了在深宮內正受三昧，闡明菩薩的功德力量，所以示現在宮中；爲了讓宿世一同修行的眾生圓滿本願，所以示現在宮中；爲了讓父母親屬圓滿本願，所以示現在宮中；爲了用歌舞音樂發出微妙的佛法之音，供養
【English Translation】 English version: 'I am the most excellent and incomparable in the world,' therefore, taking seven steps. Buddha's children! This is why Bodhisattva Mahasattvas take seven steps, for ten reasons. It is to teach sentient beings that they manifest this action. Buddha's children! Bodhisattva Mahasattvas manifest as a child for ten reasons. What are these ten? Namely: to learn writing, arithmetic, calculation, engraving, and to conveniently demonstrate these skills, they manifest as a child; to demonstrate riding elephants, horses, chariots, and various martial arts such as archery, they manifest as a child; to learn all the skillful worldly discussions and various games, they manifest as a child; to be free from all evil deeds of body, speech, and mind, they manifest as a child; to demonstrate the correct path to Nirvana (Nirvana: Buddhist term, referring to the state of liberation from the cycle of birth and death), and to be fully immersed in Samadhi (Samadhi: Buddhist term, referring to a state of mental concentration) throughout all worlds, they manifest as a child; to demonstrate the power of a Bodhisattva surpassing gods, humans, dragons, Yakshas (Yakshas: a type of ghost in Buddhism), Gandharvas (Gandharvas: a type of celestial being in Buddhism, responsible for music), Asuras (Asuras: a type of warlike deity in Buddhism), Garudas (Garudas: a type of divine bird in Buddhism), Kinnaras (Kinnaras: a type of celestial being in Buddhism, responsible for song and dance), Mahoragas (Mahoragas: a type of serpent deity in Buddhism), Shakra (Shakra: refers to Indra) and Brahma, and the Four Heavenly Kings (Four Heavenly Kings: guardian deities in Buddhism), they manifest as a child; to manifest extraordinary and wonderful forms, surpassing all Shakra, Brahma, and the Four Heavenly Kings, they manifest as a child; to lead sentient beings away from the five desires (five desires: referring to the desires of sight, sound, smell, taste, and touch), and to always delight in the true Dharma, they manifest as a child; to demonstrate respect for the true Dharma and to make offerings to all the Tathagatas (Tathagata: one of the ten titles of a Buddha) in all worlds, they manifest as a child; to always delight in the true Dharma and to universally demonstrate all who uphold the true Dharma, they manifest as a child. Buddha's children! These are the ten reasons why Bodhisattva Mahasattvas manifest as a child. Buddha's children! After Bodhisattva Mahasattvas manifest as a child, there are ten reasons why they reside in the palace. What are these ten? Namely: to allow fellow practitioners to increase their roots of goodness, they reside in the palace; to clarify the various roots of goodness of a Bodhisattva, they reside in the palace; for those heavenly beings who are attached to pleasure, they reside in the palace; to adapt to the needs of sentient beings in the five turbid worlds (five turbid worlds: Buddhist term, referring to a world filled with various impurities), they reside in the palace; to be fully immersed in Samadhi within the deep palace, and to clarify the power of a Bodhisattva's merits, they reside in the palace; to allow sentient beings who have practiced together in past lives to fulfill their original vows, they reside in the palace; to allow parents and relatives to fulfill their original vows, they reside in the palace; to use music and dance to emit the subtle sounds of the Dharma, and to make offerings to
一切佛故，現處中宮；菩薩摩訶薩于其宮內入甚深三昧，成等正覺，乃至示現大般涅槃故，現處中宮；隨順守護法故，現處中宮。佛子！是為菩薩摩訶薩十種事故，現處中宮，以此事故，最後生菩薩示現出家。
「佛子！菩薩摩訶薩有十種事故，示現出家。何等為十？所謂：欲令眾生厭離家故，示現出家；爲著家眾生故，示現出家；欲現隨順諸賢聖道故，示現出家；欲宣揚讚歎出家法故，示現出家；欲令眾生離二見故，示現出家；欲令眾生離欲樂、我樂故，示現出家；欲現出三界相故，示現出家；欲顯自在不由他悟故，示現出家；欲隨順如來十力、四無畏故，示現出家；一切最後生菩薩法應爾故，示現出家。佛子！是為菩薩摩訶薩十種事故，示現出家，為化眾生故。
「佛子！菩薩摩訶薩為十種事故，示現苦行。何等為十？所謂：菩薩摩訶薩欲教化成熟小心眾生故，示現苦行；為拔著邪見眾生故，示現苦行；為無業報邪見眾生，欲令知業報故，示現苦行；為隨順五濁世界眾生故，示現苦行；為懈怠眾生故，示現苦行；欲令眾生樂求法故，示現苦行；爲著欲樂、我樂眾生故，示現苦行；為顯菩薩殊勝行故，示現苦行；欲令未來眾生髮精進故，示現苦行；諸天世人諸根未熟，待時熟故，示現苦行。佛子！是為
【現代漢語翻譯】 現代漢語譯本 一切諸佛因此緣故，都顯現在世界的中心；菩薩摩訶薩在他們的宮殿內進入甚深的禪定，成就無上正等正覺，乃至示現大般涅槃，所以顯現在世界的中心；爲了隨順守護佛法，所以顯現在世界的中心。佛子！這就是菩薩摩訶薩因為這十種緣故，顯現在世界的中心，因為這些緣故，最後投生的菩薩會示現出家。 『佛子！菩薩摩訶薩有十種緣故，示現出家。是哪十種呢？就是：爲了讓眾生厭離家庭，所以示現出家；爲了那些執著於家庭的眾生，所以示現出家；爲了示現隨順諸位賢聖的道路，所以示現出家；爲了宣揚讚歎出家之法，所以示現出家；爲了讓眾生遠離二種錯誤的見解，所以示現出家；爲了讓眾生遠離對慾望的快樂和自我的快樂的執著，所以示現出家；爲了示現超出三界的狀態，所以示現出家；爲了彰顯自在，不依賴於他人的覺悟，所以示現出家；爲了隨順如來的十種力量和四種無畏，所以示現出家；一切最後投生的菩薩都應該如此，所以示現出家。佛子！這就是菩薩摩訶薩因為這十種緣故，示現出家，爲了教化眾生。』 『佛子！菩薩摩訶薩爲了十種緣故，示現苦行。是哪十種呢？就是：菩薩摩訶薩爲了教化成熟那些心量狹小的眾生，所以示現苦行；爲了拔除那些執著于邪見的眾生，所以示現苦行；爲了那些不相信業報的邪見眾生，想要讓他們知道業報的道理，所以示現苦行；爲了隨順五濁惡世的眾生，所以示現苦行；爲了懈怠的眾生，所以示現苦行；爲了讓眾生樂於尋求佛法，所以示現苦行；爲了那些執著于慾望的快樂和自我的快樂的眾生，所以示現苦行；爲了彰顯菩薩殊勝的修行，所以示現苦行；爲了讓未來的眾生髮起精進之心，所以示現苦行；諸天和世人，他們的根器尚未成熟，需要等待時機成熟，所以示現苦行。佛子！這就是
【English Translation】 English version All Buddhas, therefore, appear in the center of the world; Bodhisattva Mahasattvas enter profound samadhi within their palaces, attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and even manifest Mahaparinirvana (great complete nirvana), hence they appear in the center of the world; to accord with and protect the Dharma, they appear in the center of the world. O son of Buddha! These are the ten reasons why Bodhisattva Mahasattvas appear in the center of the world, and for these reasons, the last-born Bodhisattvas manifest renunciation. 'O son of Buddha! Bodhisattva Mahasattvas manifest renunciation for ten reasons. What are these ten? They are: to cause sentient beings to become weary of household life, they manifest renunciation; for the sake of sentient beings attached to household life, they manifest renunciation; to manifest accordance with the paths of the noble sages, they manifest renunciation; to proclaim and praise the Dharma of renunciation, they manifest renunciation; to cause sentient beings to abandon dualistic views, they manifest renunciation; to cause sentient beings to abandon attachment to the pleasures of desire and the pleasures of self, they manifest renunciation; to manifest the state of transcending the three realms, they manifest renunciation; to reveal freedom and independence from the enlightenment of others, they manifest renunciation; to accord with the ten powers and four fearlessnesses of the Tathagata (Buddha), they manifest renunciation; it is the Dharma of all last-born Bodhisattvas to do so, they manifest renunciation. O son of Buddha! These are the ten reasons why Bodhisattva Mahasattvas manifest renunciation, for the sake of transforming sentient beings.' 'O son of Buddha! Bodhisattva Mahasattvas manifest ascetic practices for ten reasons. What are these ten? They are: Bodhisattva Mahasattvas manifest ascetic practices to teach and mature sentient beings of small minds; to uproot sentient beings attached to wrong views, they manifest ascetic practices; for sentient beings with wrong views who do not believe in karmic retribution, to make them understand karmic retribution, they manifest ascetic practices; to accord with the sentient beings of the five turbidities world, they manifest ascetic practices; for the sake of lazy sentient beings, they manifest ascetic practices; to cause sentient beings to delight in seeking the Dharma, they manifest ascetic practices; for sentient beings attached to the pleasures of desire and the pleasures of self, they manifest ascetic practices; to reveal the superior practices of Bodhisattvas, they manifest ascetic practices; to cause future sentient beings to generate diligence, they manifest ascetic practices; the faculties of gods and humans are not yet mature, and they await the time of maturity, they manifest ascetic practices. O son of Buddha! These are
菩薩摩訶薩為十種事故，示現苦行。◎
「◎佛子！菩薩摩訶薩有十種事故，往詣道場。何等為十？所謂：欲普照一切世界故，往詣道場；為震動一切世界故，往詣道場；欲於一切世界普現身故，往詣道場；為覺悟一切菩薩、一切眾生、一切同行故，往詣道場；為示現道場莊嚴事故，往詣道場；為隨應受化示現莊嚴菩提樹故，往詣道場；欲對見十方世界一切佛故，往詣道場；欲于舉足、下足，唸唸悉入無量正受諸三昧門成等正覺故，往詣道場；為受一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，乃至釋梵、四天王等，恭敬供養各不相知故，往詣道場；欲以無礙智眼，普觀一切世界，正念一切佛，於一切剎現成佛故，往詣道場。佛子！是為菩薩摩訶薩十種事故，往詣道場，為教化眾生故。
「佛子！菩薩摩訶薩有十種事故，坐于道場。何等為十？所謂：種種震動一切剎故，坐于道場；普照一切諸世界故，坐于道場；除滅一切諸惡道故，坐于道場；變一切剎為金剛故，坐于道場；觀一切佛師子吼故，坐于道場；離一切虛妄，心凈如虛空故，坐于道場；示現隨順凈身威儀故，坐于道場；隨順圓滿金剛三昧故，坐于道場；受一切佛清凈坐處故，坐于道場；自善根力悉能受持一切眾生故，坐于道
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（菩薩中的大菩薩）爲了十種原因，示現苦行。 『佛子！菩薩摩訶薩有十種原因，前往道場。是哪十種呢？所謂：爲了普遍照耀一切世界，前往道場；爲了震動一切世界，前往道場；爲了在一切世界普遍示現自身，前往道場；爲了覺悟一切菩薩、一切眾生、一切同行者，前往道場；爲了示現道場的莊嚴，前往道場；爲了隨應受教化者示現莊嚴的菩提樹，前往道場；爲了親見十方世界一切佛，前往道場；爲了在舉足、下足的每一念中，都進入無量正受的各種三昧門，成就等正覺，前往道場；爲了接受一切天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鵬鳥）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神），乃至釋梵（帝釋天和梵天）、四天王等，恭敬供養而互不相知，前往道場；爲了以無礙的智慧之眼，普遍觀察一切世界，正念一切佛，在一切剎土示現成佛，前往道場。佛子！這就是菩薩摩訶薩爲了教化眾生而前往道場的十種原因。 『佛子！菩薩摩訶薩有十種原因，坐在道場。是哪十種呢？所謂：爲了種種震動一切剎土，坐在道場；爲了普遍照耀一切諸世界，坐在道場；爲了除滅一切諸惡道，坐在道場；爲了將一切剎土變為金剛，坐在道場；爲了觀察一切佛的獅子吼，坐在道場；爲了遠離一切虛妄，心凈如虛空，坐在道場；爲了示現隨順清凈的身體威儀，坐在道場；爲了隨順圓滿金剛三昧，坐在道場；爲了接受一切佛的清凈坐處，坐在道場；爲了以自身善根的力量，能夠受持一切眾生，坐在道場。
【English Translation】 English version The Bodhisattva Mahasattva (a great Bodhisattva) manifests ascetic practices for ten reasons. 'Oh, sons of the Buddha! The Bodhisattva Mahasattva goes to the Bodhimanda (place of enlightenment) for ten reasons. What are these ten? They are: to universally illuminate all worlds, he goes to the Bodhimanda; to shake all worlds, he goes to the Bodhimanda; to universally manifest himself in all worlds, he goes to the Bodhimanda; to awaken all Bodhisattvas, all sentient beings, and all fellow practitioners, he goes to the Bodhimanda; to demonstrate the adornment of the Bodhimanda, he goes to the Bodhimanda; to manifest the adorned Bodhi tree in accordance with those who are to be taught, he goes to the Bodhimanda; to directly see all Buddhas in the ten directions, he goes to the Bodhimanda; to enter the gates of countless samadhis (meditative absorptions) of right mindfulness with every step he takes, achieving perfect enlightenment, he goes to the Bodhimanda; to receive the respectful offerings of all devas (gods), nagas (dragons), yakshas (a type of spirit), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), and even Shakra (Indra), Brahma, and the Four Heavenly Kings, without them knowing each other, he goes to the Bodhimanda; to use his unobstructed wisdom eye to universally observe all worlds, to rightly contemplate all Buddhas, and to manifest enlightenment in all lands, he goes to the Bodhimanda. Oh, sons of the Buddha! These are the ten reasons why the Bodhisattva Mahasattva goes to the Bodhimanda, for the purpose of teaching sentient beings. 'Oh, sons of the Buddha! The Bodhisattva Mahasattva sits in the Bodhimanda for ten reasons. What are these ten? They are: to shake all lands in various ways, he sits in the Bodhimanda; to universally illuminate all worlds, he sits in the Bodhimanda; to eliminate all evil paths, he sits in the Bodhimanda; to transform all lands into vajra (diamond), he sits in the Bodhimanda; to observe the lion's roar of all Buddhas, he sits in the Bodhimanda; to be free from all falsehood, with a mind as pure as the void, he sits in the Bodhimanda; to demonstrate the dignified conduct of a pure body, he sits in the Bodhimanda; to accord with the perfect vajra samadhi, he sits in the Bodhimanda; to receive the pure seat of all Buddhas, he sits in the Bodhimanda; to be able to uphold all sentient beings with the power of his own good roots, he sits in the Bodhimanda.'
場。佛子！是為菩薩摩訶薩十種事故，坐于道場。
「佛子！菩薩摩訶薩坐道場時，有十種奇特未曾有法。何等為十？所謂；菩薩摩訶薩坐道場時，十方世界一切諸佛，觀此菩薩咸舉右手贊言：『善哉！善哉！無上導師。』是一奇特未曾有法；菩薩摩訶薩坐道場時，一切如來、應供、等正覺，皆悉護持，是二奇特未曾有法；菩薩摩訶薩坐道場時，宿世同行菩薩悉來雲集，以種種莊嚴具恭敬供養，是三奇特未曾有法；菩薩摩訶薩坐道場時，十方一切世界草木、叢林、非眾生類，皆悉曲躬歸向道場，是四奇特未曾有法；菩薩摩訶薩坐道場時，正受三昧，名善知法界，得此三昧故，究竟菩薩一切諸行，是五奇特未曾有法；菩薩摩訶薩坐道場時，得陀羅尼，名曰離垢勝妙海藏，菩薩摩訶薩住此陀羅尼故，一切諸佛降甘露法，雨此菩薩，是六奇特未曾有法；菩薩摩訶薩坐道場時，以神通力恭敬供養一切諸佛，是七奇特未曾有法；菩薩摩訶薩坐道場時，入于無上智慧法門，善巧方便，悉知一切眾生諸根，是八奇特未曾有法；菩薩摩訶薩坐道場時，正受三昧，名曰善覺，菩薩摩訶薩入此定已，得凈法身滿虛空界、一切三世，是九奇特未曾有法；菩薩摩訶薩坐道場時，清凈身業，攝取三世無礙智慧，普照一切，是十奇特未曾有法
【現代漢語翻譯】 現代漢語譯本：佛子！這就是菩薩摩訶薩（偉大的菩薩）爲了十種原因，坐在道場（菩提樹下的場所）。 「佛子！菩薩摩訶薩坐在道場時，有十種奇特而前所未有的現象。是哪十種呢？所謂：菩薩摩訶薩坐在道場時，十方世界的一切諸佛，看到這位菩薩都舉起右手讚歎說：『善哉！善哉！無上的導師。』這是第一種奇特而前所未有的現象；菩薩摩訶薩坐在道場時，一切如來（佛的稱號）、應供（值得供養的人）、等正覺（完全覺悟的人），都來護持，這是第二種奇特而前所未有的現象；菩薩摩訶薩坐在道場時，過去世一同修行的菩薩都來聚集，用各種莊嚴的供具恭敬供養，這是第三種奇特而前所未有的現象；菩薩摩訶薩坐在道場時，十方一切世界的草木、叢林、非生物類，都彎腰向道場歸順，這是第四種奇特而前所未有的現象；菩薩摩訶薩坐在道場時，進入一種三昧（禪定），名為善知法界（善於瞭解宇宙真理），因為得到這種三昧，究竟成就菩薩的一切修行，這是第五種奇特而前所未有的現象；菩薩摩訶薩坐在道場時，得到一種陀羅尼（總持），名為離垢勝妙海藏（遠離污垢的殊勝寶藏），菩薩摩訶薩安住于這種陀羅尼，一切諸佛降下甘露法雨，滋潤這位菩薩，這是第六種奇特而前所未有的現象；菩薩摩訶薩坐在道場時，用神通力恭敬供養一切諸佛，這是第七種奇特而前所未有的現象；菩薩摩訶薩坐在道場時，進入無上智慧的法門，善於運用方便法門，完全瞭解一切眾生的根性，這是第八種奇特而前所未有的現象；菩薩摩訶薩坐在道場時，進入一種三昧，名為善覺（善於覺悟），菩薩摩訶薩進入這種禪定后，得到清凈的法身，充滿虛空界、一切三世（過去、現在、未來），這是第九種奇特而前所未有的現象；菩薩摩訶薩坐在道場時，清凈身業，攝取三世無礙的智慧，普遍照耀一切，這是第十種奇特而前所未有的現象。
【English Translation】 English version: 'Disciples of the Buddha! These are the ten reasons why a Bodhisattva Mahasattva (a great Bodhisattva) sits at the Bodhimanda (place under the Bodhi tree).' 'Disciples of the Buddha! When a Bodhisattva Mahasattva sits at the Bodhimanda, there are ten extraordinary and unprecedented phenomena. What are these ten? They are: When a Bodhisattva Mahasattva sits at the Bodhimanda, all the Buddhas in the ten directions of the world, seeing this Bodhisattva, raise their right hands in praise, saying: 『Excellent! Excellent! The supreme guide.』 This is the first extraordinary and unprecedented phenomenon; when a Bodhisattva Mahasattva sits at the Bodhimanda, all the Tathagatas (title of a Buddha), Arhats (worthy of offerings), and Samyaksambuddhas (fully enlightened ones) protect him, this is the second extraordinary and unprecedented phenomenon; when a Bodhisattva Mahasattva sits at the Bodhimanda, Bodhisattvas who have practiced together in past lives gather and respectfully make offerings with various adornments, this is the third extraordinary and unprecedented phenomenon; when a Bodhisattva Mahasattva sits at the Bodhimanda, the grasses, trees, forests, and non-sentient beings in all the worlds of the ten directions bow down towards the Bodhimanda, this is the fourth extraordinary and unprecedented phenomenon; when a Bodhisattva Mahasattva sits at the Bodhimanda, he enters a Samadhi (meditative state) called 'Good Knowledge of the Dharmadhatu (the realm of truth)', and because of attaining this Samadhi, he ultimately accomplishes all the practices of a Bodhisattva, this is the fifth extraordinary and unprecedented phenomenon; when a Bodhisattva Mahasattva sits at the Bodhimanda, he obtains a Dharani (a mnemonic device) called 'The Pure and Excellent Ocean Treasury Free from Defilements', and because the Bodhisattva Mahasattva dwells in this Dharani, all the Buddhas send down the nectar of Dharma, which nourishes this Bodhisattva, this is the sixth extraordinary and unprecedented phenomenon; when a Bodhisattva Mahasattva sits at the Bodhimanda, he uses his supernatural powers to respectfully make offerings to all the Buddhas, this is the seventh extraordinary and unprecedented phenomenon; when a Bodhisattva Mahasattva sits at the Bodhimanda, he enters the gate of supreme wisdom, skillfully using expedient means, and fully understands the faculties of all sentient beings, this is the eighth extraordinary and unprecedented phenomenon; when a Bodhisattva Mahasattva sits at the Bodhimanda, he enters a Samadhi called 'Good Awakening', and after entering this Samadhi, the Bodhisattva Mahasattva obtains a pure Dharmakaya (Dharma body) that fills the entire space and all three times (past, present, and future), this is the ninth extraordinary and unprecedented phenomenon; when a Bodhisattva Mahasattva sits at the Bodhimanda, he purifies his bodily actions, gathers the unobstructed wisdom of the three times, and illuminates everything universally, this is the tenth extraordinary and unprecedented phenomenon.'
。佛子！是為菩薩摩訶薩坐道場時，得十種奇特未曾有法。
「佛子！菩薩摩訶薩坐道場時，有十種義故，示現降魔。何等為十？所謂：五濁惡世眾生，樂相征伐，欲顯菩薩功德力故，示現降魔；悉滅天人諸疑惑故，示現降魔；為欲化度魔眷屬故，示現降魔；諸天世人樂征伐者，令集受化故，示現降魔；集天人已，顯現菩薩功德之力不可破壞，調伏眾生故，示現降魔；發起一切眾生力故，示現降魔；哀愍未來一切眾生故，示現降魔；乃至道場現有魔事，悉能超出眾魔境故，示現降魔；顯現煩惱力勢羸劣大悲善根勢強盛故，示現降魔；順五濁世諸眾生故，示現降魔。佛子！是為菩薩摩訶薩十種義故，坐道場時示現降魔。
「佛子！菩薩摩訶薩有十種覺如來力，何等為十？所謂：超出一切眾魔事業，除滅煩惱，究竟一切菩薩所行，覺如來力；於一切菩薩三昧而得自在，覺如來力；具足成就一切菩薩諸禪三昧，覺如來力；滿足一切諸白凈法，覺如來力；分別善法調伏世間法，覺如來力；以凈法身滿一切剎，覺如來力；所出凈音，悉與一切眾生心等，覺如來力；悉能受持一切佛法，覺如來力；得與三世如來身、口、意等，於一念中，知三世法，覺如來力；得善覺三昧，具佛十力，所謂是處、非處智，乃至漏盡智，
【現代漢語翻譯】 現代漢語譯本：佛子！這就是菩薩摩訶薩（菩薩中的大菩薩）在菩提道場（覺悟的場所）時，所獲得的十種奇特、前所未有的法。 佛子！菩薩摩訶薩在菩提道場時，有十種意義，所以示現降伏魔障。是哪十種呢？就是：因為五濁惡世（充滿各種污濁的時代）的眾生，喜歡互相爭鬥，爲了彰顯菩薩的功德力量，所以示現降魔；爲了消除天人和眾生的各種疑惑，所以示現降魔；爲了教化度脫魔的眷屬，所以示現降魔；爲了讓喜歡爭鬥的天人和世人聚集起來接受教化，所以示現降魔；在天人聚集后，爲了顯示菩薩的功德力量不可摧毀，從而調伏眾生，所以示現降魔；爲了發起一切眾生的力量，所以示現降魔；爲了憐憫未來的一切眾生，所以示現降魔；乃至在菩提道場出現魔事時，能夠完全超越一切魔的境界，所以示現降魔；爲了顯示煩惱的力量弱小，而大悲善根的力量強大，所以示現降魔；爲了順應五濁惡世的眾生，所以示現降魔。佛子！這就是菩薩摩訶薩因為這十種意義，在菩提道場時示現降伏魔障。 佛子！菩薩摩訶薩有十種覺悟如來（佛）的力量，是哪十種呢？就是：超越一切魔的事業，消除煩惱，究竟一切菩薩所修行的，這是覺悟如來的力量；在一切菩薩的三昧（禪定）中得到自在，這是覺悟如來的力量；具足成就一切菩薩的禪定三昧，這是覺悟如來的力量；圓滿一切清凈的法，這是覺悟如來的力量；分別善法，調伏世間法，這是覺悟如來的力量；以清凈的法身充滿一切佛剎（佛的國土），這是覺悟如來的力量；所發出的清凈聲音，與一切眾生的心相應，這是覺悟如來的力量；能夠完全受持一切佛法，這是覺悟如來的力量；得到與過去、現在、未來三世如來的身、口、意相同，在一念之間，知道三世的法，這是覺悟如來的力量；得到善覺三昧，具足佛的十種力量，也就是是處非處智（對因果關係的正確理解），乃至漏盡智（斷除一切煩惱的智慧），
【English Translation】 English version: 'Oh, sons of the Buddha! These are the ten extraordinary and unprecedented dharmas that a Bodhisattva Mahasattva (a great Bodhisattva) obtains when seated at the Bodhi-mandala (place of enlightenment).' 'Oh, sons of the Buddha! When a Bodhisattva Mahasattva is seated at the Bodhi-mandala, there are ten reasons why they manifest the subjugation of Mara (demon). What are these ten? They are: because the beings of the five turbid ages (an era filled with various impurities) enjoy engaging in conflict, to display the power of the Bodhisattva's merits, they manifest the subjugation of Mara; to completely eliminate the doubts of gods and humans, they manifest the subjugation of Mara; to transform and liberate the retinue of Mara, they manifest the subjugation of Mara; to gather those gods and people who enjoy conflict, so they may receive teachings, they manifest the subjugation of Mara; after gathering the gods and humans, to demonstrate that the power of the Bodhisattva's merits is indestructible, thereby subduing beings, they manifest the subjugation of Mara; to arouse the power of all beings, they manifest the subjugation of Mara; to have compassion for all future beings, they manifest the subjugation of Mara; even when demonic events occur at the Bodhi-mandala, to completely transcend all demonic realms, they manifest the subjugation of Mara; to show that the power of afflictions is weak, while the power of great compassion and good roots is strong, they manifest the subjugation of Mara; to accord with the beings of the five turbid ages, they manifest the subjugation of Mara. Oh, sons of the Buddha! These are the ten reasons why a Bodhisattva Mahasattva manifests the subjugation of Mara when seated at the Bodhi-mandala.' 'Oh, sons of the Buddha! A Bodhisattva Mahasattva has ten kinds of awakened Tathagata (Buddha) powers. What are these ten? They are: transcending all the works of Mara, eliminating afflictions, and perfecting all the practices of a Bodhisattva, this is the awakened power of the Tathagata; attaining freedom in all Bodhisattva samadhis (meditative states), this is the awakened power of the Tathagata; fully accomplishing all Bodhisattva dhyanas (meditations) and samadhis, this is the awakened power of the Tathagata; fulfilling all pure dharmas, this is the awakened power of the Tathagata; distinguishing good dharmas and subduing worldly dharmas, this is the awakened power of the Tathagata; filling all Buddha-lands with a pure dharma-body, this is the awakened power of the Tathagata; the pure sounds emitted are in accordance with the minds of all beings, this is the awakened power of the Tathagata; being able to fully uphold all the Buddha's teachings, this is the awakened power of the Tathagata; attaining the same body, speech, and mind as the Tathagatas of the past, present, and future, and knowing the dharmas of the three times in a single thought, this is the awakened power of the Tathagata; attaining the Samadhi of Good Awakening, possessing the ten powers of the Buddha, which are the knowledge of what is possible and impossible (understanding of cause and effect), up to the knowledge of the extinction of all outflows (wisdom of eliminating all afflictions),'
覺如來力。佛子！是為菩薩摩訶薩十種覺如來力，菩薩摩訶薩具此力故，得名如來。
「佛子！如是得成如來、應供、等正覺已，能轉十行清凈法輪。何等為十？一者、具足清凈四無所畏；二者、出生四辯凈妙音聲；三者、明瞭四諦；四者、隨順諸佛無礙法門；五者、清凈等心，悉能普覆一切眾生；六者、所說不虛，決定濟度眾生苦際；七者、宿世大悲所持；八者、以妙法音充滿世界一切眾生，無不聞知；九者、阿僧祇劫常說正法，未曾暫息；十者、轉諸根力，覺意、解脫諸禪三昧，相續不絕。佛子！如來、應供、等正覺，轉如是十行等無量行法輪。
「佛子！如來、應供、等正覺清凈法輪，因十種白凈法故，轉入眾生心，出生無相，決定不虛。何等為十？所謂：過去願力故；大悲所持故；不捨眾生故；智慧自在，隨其所應為說法故；未曾失時故；隨彼法器不增減故；決定了知三世智故；身行最勝故；口行無虛故；智行隨音聲悉覺悟故。佛子！是為因十種白凈法故，能轉法輪入眾生心，出生無相，決定不虛。
「佛子！如來、應供、等正覺究竟佛事已，有十種義，示現大般涅槃。何等為十？所謂：明一切行悉無常故；明一切有為非安隱故；明般涅槃趣最安隱故；明般涅槃遠離一切諸怖畏故；以諸天
【現代漢語翻譯】 現代漢語譯本：領悟如來的力量。佛子！這就是菩薩摩訶薩所領悟的十種如來力量。菩薩摩訶薩具備這些力量，因此得名為如來。 佛子！像這樣成就如來（Tathagata，如實而來者）、應供（Arhat，值得供養者）、等正覺（Samyaksambuddha，正等覺悟者）之後，能轉動十種清凈的法輪。哪十種呢？第一，具足清凈的四無所畏（catu-vaisaradyani，四種無畏的自信）；第二，發出四辯（catasra-pratisamvidah，四種無礙辯才）清凈微妙的聲音；第三，明瞭四諦（catvari-arya-satyani，四聖諦）；第四，隨順諸佛無礙的法門；第五，清凈平等的心，能夠普遍覆蓋一切眾生；第六，所說不虛妄，決定救度眾生脫離苦海；第七，為宿世的大悲心所支援；第八，以微妙的法音充滿世界一切眾生，沒有不聽聞知曉的；第九，在無數劫中常說正法，未曾有片刻停止；第十，轉變諸根的力量，覺悟意念、解脫諸禪定三昧（dhyana-samadhi，禪定和三昧），相續不斷。佛子！如來、應供、等正覺，轉動像這樣十種以及無量種的法輪。 佛子！如來、應供、等正覺的清凈法輪，因為十種清凈的法，才能轉入眾生的心中，產生無相，並且決定不虛妄。哪十種呢？就是：因為過去願力的緣故；因為大悲心的支援；因為不捨棄眾生的緣故；因為智慧自在，隨其所應而說法；因為未曾錯過時機；因為隨順眾生的根器而不增減；因為決定了知三世的智慧；因為身行最為殊勝；因為口行沒有虛妄；因為智慧的行動隨著聲音都能使眾生覺悟。佛子！這就是因為十種清凈的法，才能轉動法輪進入眾生的心中，產生無相，並且決定不虛妄。 佛子！如來、應供、等正覺完成究竟的佛事之後，有十種意義，示現大般涅槃（Maha-parinirvana，大解脫）。哪十種呢？就是：說明一切行都是無常的；說明一切有為法都不是安穩的；說明般涅槃是趨向最安穩的；說明般涅槃遠離一切恐懼；爲了讓諸天
【English Translation】 English version: Understanding the power of the Tathagata. Oh, son of Buddha! These are the ten powers of the Tathagata that a Bodhisattva Mahasattva understands. Because a Bodhisattva Mahasattva possesses these powers, he is called a Tathagata. Oh, son of Buddha! Having thus become a Tathagata (Tathagata, one who has thus come), an Arhat (Arhat, one who is worthy of offerings), a Samyaksambuddha (Samyaksambuddha, a fully enlightened one), he is able to turn the ten pure Dharma wheels. What are the ten? First, possessing the pure four fearlessnesses (catu-vaisaradyani, four kinds of fearless confidence); second, producing the pure and subtle sounds of the four eloquence (catasra-pratisamvidah, four kinds of unobstructed eloquence); third, clearly understanding the Four Noble Truths (catvari-arya-satyani, the four noble truths); fourth, following the unobstructed Dharma doors of all Buddhas; fifth, having a pure and equal mind, able to universally cover all sentient beings; sixth, what is said is not false, and it is certain to save sentient beings from the sea of suffering; seventh, being supported by the great compassion of past lives; eighth, filling the world with subtle Dharma sounds, so that all sentient beings hear and know; ninth, constantly speaking the true Dharma for countless kalpas, without ever stopping for a moment; tenth, transforming the power of the senses, awakening to the mind, liberating from all dhyana-samadhi (dhyana-samadhi, meditation and samadhi), continuously without interruption. Oh, son of Buddha! The Tathagata, Arhat, Samyaksambuddha, turns these ten and countless other Dharma wheels. Oh, son of Buddha! The pure Dharma wheel of the Tathagata, Arhat, Samyaksambuddha, because of ten pure Dharmas, is able to enter the minds of sentient beings, producing no-form, and is certainly not false. What are the ten? They are: because of the power of past vows; because of the support of great compassion; because of not abandoning sentient beings; because of the freedom of wisdom, speaking the Dharma according to what is appropriate; because of never missing the right time; because of following the capacity of sentient beings without increasing or decreasing; because of certainly knowing the wisdom of the three times; because the conduct of the body is most excellent; because the conduct of the mouth is without falsehood; because the conduct of wisdom, following the sound, can awaken all sentient beings. Oh, son of Buddha! It is because of these ten pure Dharmas that the Dharma wheel can enter the minds of sentient beings, producing no-form, and is certainly not false. Oh, son of Buddha! After the Tathagata, Arhat, Samyaksambuddha, has completed the ultimate Buddha work, there are ten meanings for showing the great Parinirvana (Maha-parinirvana, great liberation). What are the ten? They are: to explain that all actions are impermanent; to explain that all conditioned things are not secure; to explain that Parinirvana is the path to the most secure; to explain that Parinirvana is far from all fears; in order to let the devas
人樂著色身，明色身無常，是磨滅法，令求常住凈法身故；明無常力強不可轉故；明有為法不隨愛行不自在故；明三界法悉如坯器無堅牢故；明般涅槃最為真實不可壞故；明般涅槃遠離生死非起滅故。佛子！以此十種義故，如來、應供、等正覺示現大般涅槃。佛子！一切如來、應供、等正覺法皆如是，所愿已成，已轉法輪，所應度者，皆悉已度；已與菩薩授尊記號，一切佛事皆悉究竟，安住不變，示現大般涅槃。佛子！是為如來、應供、等正覺，以十義故，示現大般涅槃。
「佛子！是為菩薩摩訶薩清凈勝行大妙法門。諸佛所說無量深義，能令一切諸有智者皆悉歡喜，究竟一切菩薩大愿，不斷所行。佛子！若有眾生聞此經者，信心清凈，不起誹謗，如說修行，彼諸眾生，速成阿耨多羅三藐三菩提。何以故？菩薩摩訶薩如說行故。佛子！是故菩薩摩訶薩應如說行，一心敬信受持此經。佛子！此經出生一切菩薩諸行功德，深妙義華，深入智慧，攝一切法門，遠離世間聲聞、緣覺、一切眾生所不共法，悉能普照一切法門，長養善根，度脫眾生；是故菩薩摩訶薩應一心聽受，護持此經。若菩薩摩訶薩受持此經，則能出生一切諸愿，以少方便，疾得阿耨多羅三藐三菩提，說此出生一切菩薩諸行功德，深妙義華，深入智慧，
【現代漢語翻譯】 現代漢語譯本：人們貪戀這個會變化的色身（rupa-kaya，物質之身），所以要闡明色身是無常的，是會消磨壞滅的，從而使他們尋求常住不變的清凈法身（dharma-kaya，佛的真理之身）；闡明無常的力量強大不可逆轉；闡明有為法（samskrta-dharma，因緣和合而生的法）不隨人的意願而行，不自在；闡明三界（tri-dhatu，欲界、色界、無色界）的法都像泥坯器皿一樣不堅固；闡明般涅槃（parinirvana，完全的涅槃）是最真實不可毀壞的；闡明般涅槃遠離生死，沒有生滅。佛子！因為這十種原因，如來（tathagata，佛的稱號）、應供（arhat，值得供養的人）、等正覺（samyak-sambuddha，完全覺悟的人）示現大般涅槃。 佛子！一切如來、應供、等正覺的法都是如此，所發的愿已經實現，已經轉動法輪（dharma-cakra，佛陀的教法），所應該度化的眾生，都已經度化；已經給菩薩授記（vyakarana，預言未來成佛），一切佛事都已經究竟完成，安住于不變的狀態，所以示現大般涅槃。佛子！這就是如來、應供、等正覺，因為這十種原因，示現大般涅槃。 佛子！這是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）清凈殊勝的修行大法門。諸佛所說的無量深奧的道理，能夠讓一切有智慧的人都歡喜，最終完成一切菩薩的大愿，不中斷所修行的。佛子！如果有眾生聽到這部經，信心清凈，不產生誹謗，按照經文所說修行，這些眾生，很快就能成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？因為菩薩摩訶薩是按照經文所說的去修行的。佛子！所以菩薩摩訶薩應該按照經文所說的去修行，一心恭敬信受奉持這部經。佛子！這部經能出生一切菩薩的修行功德，深奧微妙的義理，深入的智慧，攝持一切法門，遠離世間聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，獨自覺悟的人）、一切眾生所不共有的法，能夠普遍照耀一切法門，增長善根，度脫眾生；所以菩薩摩訶薩應該一心聽受，護持這部經。如果菩薩摩訶薩受持這部經，就能出生一切願望，用很少的方便，很快就能得到阿耨多羅三藐三菩提，這部經說的是出生一切菩薩修行功德，深奧微妙的義理，深入的智慧。
【English Translation】 English version: People are attached to the colored body (rupa-kaya), so it is explained that the colored body is impermanent, it is a law of decay, so that they seek the permanent and pure dharma-kaya (body of truth); it is explained that the power of impermanence is strong and irreversible; it is explained that conditioned dharmas (samskrta-dharma) do not follow one's desires and are not free; it is explained that the dharmas of the three realms (tri-dhatu) are all like unfired clay vessels, not firm; it is explained that parinirvana (complete nirvana) is the most real and indestructible; it is explained that parinirvana is far from birth and death, and has no arising or ceasing. Buddha's children! Because of these ten reasons, the Tathagata (Buddha's title), Arhat (worthy of offering), Samyak-sambuddha (fully enlightened one) manifests great parinirvana. Buddha's children! The dharma of all Tathagatas, Arhats, and Samyak-sambuddhas is like this, their vows have been fulfilled, they have turned the wheel of dharma (dharma-cakra), those who should be liberated have all been liberated; they have given predictions (vyakarana) to Bodhisattvas, all Buddha's works have been completely accomplished, they abide in the unchanging state, so they manifest great parinirvana. Buddha's children! This is why the Tathagata, Arhat, and Samyak-sambuddha, because of these ten reasons, manifest great parinirvana. Buddha's children! This is the great and wonderful dharma gate of pure and supreme practice for Bodhisattva-mahasattvas (great Bodhisattvas). The immeasurable profound meanings spoken by all Buddhas can make all wise people rejoice, ultimately fulfill all the great vows of Bodhisattvas, and not interrupt their practice. Buddha's children! If there are sentient beings who hear this sutra, have pure faith, do not give rise to slander, and practice according to what is said in the sutra, these sentient beings will quickly achieve anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Why? Because Bodhisattva-mahasattvas practice according to what is said in the sutra. Buddha's children! Therefore, Bodhisattva-mahasattvas should practice according to what is said in the sutra, and wholeheartedly respect, believe, and uphold this sutra. Buddha's children! This sutra gives rise to all the merits of Bodhisattvas' practices, profound and wonderful meanings, deep wisdom, encompasses all dharma gates, is far from the dharmas not shared by worldly Sravakas (hearers of the Dharma), Pratyekabuddhas (solitary realizers), and all sentient beings, can universally illuminate all dharma gates, cultivate good roots, and liberate sentient beings; therefore, Bodhisattva-mahasattvas should wholeheartedly listen, receive, and protect this sutra. If Bodhisattva-mahasattvas uphold this sutra, they can give rise to all wishes, and with little effort, quickly attain anuttara-samyak-sambodhi, this sutra speaks of giving rise to all the merits of Bodhisattvas' practices, profound and wonderful meanings, and deep wisdom.
攝一切法門，遠離世間聲聞、緣覺、一切眾生所不共法，悉能普照一切法門，長養善根，度脫眾生經時，佛神力故，此經法如是故，十方無量阿僧祇世界六種震動，大光普照。爾時，十方諸佛面對觀視普賢菩薩，歡喜贊言：『善哉！佛子！乃能說此出生一切菩薩諸行功德，深妙義華，深入智慧，攝一切法門，遠離世間聲聞、緣覺、一切眾生所不共法，悉能普照一切法門，長養善根，度脫眾生經。佛子！汝已善學此法，善知此法，快說此法，我等諸佛亦說此法，一切諸佛亦復如是；是故，佛子！我等悉共守護此經，令未來菩薩未聞者聞。』」
爾時，普賢菩薩承佛神力，觀察十方一切大眾、一切法界，以偈頌曰：
「無量無數劫， 勤修諸苦行， 供養無量佛， 生此真佛子。 化度無量眾， 安立無上道， 菩薩無等行， 我說善諦聽。 供養無量佛， 皆悉無染著， 化度一切眾， 不起眾生想。 常求佛功德， 其心無所依， 說彼勝妙行， 令眾悉歡喜。 降伏一切魔， 滅三界煩惱， 已具聖功德， 示現童子地。 滅惡煩惱癡， 其心常寂然， 示現無量行， 我說彼功德。 遠離一切惡， 究竟到彼岸， 無量眾生中， 種種現變化。
【現代漢語翻譯】 現代漢語譯本 此經能攝持一切法門，遠離世間聲聞（聽聞佛法而得解脫的修行者）、緣覺（通過觀察因緣而覺悟的修行者）以及一切眾生所不共有的法，能夠普遍照耀一切法門，增長善根，在度脫眾生時，由於佛的神力，此經的法力如此，使得十方無量阿僧祇（極大的數字單位）世界發生六種震動，大光明普遍照耀。當時，十方諸佛面對面地看著普賢菩薩，歡喜讚歎道：『太好了！佛子！你竟然能說出這能生出一切菩薩諸行功德的深奧微妙的義理，深入智慧，攝持一切法門，遠離世間聲聞、緣覺、一切眾生所不共有的法，能夠普遍照耀一切法門，增長善根，度脫眾生的經典。佛子！你已經很好地學習了此法，很好地瞭解了此法，快速地宣說了此法，我們諸佛也宣說此法，一切諸佛也是如此；因此，佛子！我們都共同守護此經，讓未來沒有聽聞過的菩薩能夠聽聞。』 當時，普賢菩薩承蒙佛的神力，觀察十方一切大眾、一切法界，用偈頌說道： 『在無量無數劫的時間裡，勤奮地修行各種苦行，供養無量諸佛，才生出這樣的真佛子。 教化度脫無量眾生，安立無上菩提之道，菩薩的修行是無與倫比的，我所說的你們要好好地聽。 供養無量諸佛，都能夠沒有絲毫的執著，教化度脫一切眾生，心中不起眾生的念頭。 常常追求佛的功德，內心沒有任何的依靠，宣說那些殊勝微妙的修行，讓眾生都歡喜。 降伏一切魔障，滅除三界（欲界、色界、無色界）的煩惱，已經具備聖者的功德，卻示現童子的形象。 滅除邪惡的煩惱和愚癡，內心常常寂靜安然，示現無量的修行，我來說說他的功德。 遠離一切惡行，最終到達彼岸，在無量眾生中，示現種種變化。』
【English Translation】 English version This scripture encompasses all Dharma teachings, transcends the common practices of Śrāvakas (those who attain liberation through hearing the Dharma), Pratyekabuddhas (those who attain enlightenment through their own understanding), and all sentient beings. It universally illuminates all Dharma teachings, nurtures roots of goodness, and, through the Buddha's divine power, enables the deliverance of beings. The power of this scripture is such that the ten directions of immeasurable Asamkhya (an immense number) worlds experience six kinds of earthquakes, and great light shines everywhere. At that time, the Buddhas of the ten directions, facing and gazing at Samantabhadra Bodhisattva, joyfully praised him, saying: 'Excellent! Son of the Buddha! You are able to articulate these profound and subtle meanings that give rise to all the meritorious practices of Bodhisattvas, deeply penetrating wisdom, encompassing all Dharma teachings, transcending the common practices of Śrāvakas, Pratyekabuddhas, and all sentient beings. It universally illuminates all Dharma teachings, nurtures roots of goodness, and delivers beings. Son of the Buddha! You have well learned this Dharma, well understood this Dharma, and quickly expounded this Dharma. We Buddhas also expound this Dharma, and all Buddhas do likewise; therefore, Son of the Buddha! We all together protect this scripture, so that future Bodhisattvas who have not heard it may hear it.' At that time, Samantabhadra Bodhisattva, empowered by the Buddha's divine strength, observed all the assemblies in the ten directions and all the realms of Dharma, and spoke in verses: 'Through countless eons, diligently cultivating various ascetic practices, making offerings to countless Buddhas, this true son of the Buddha is born. Transforming and delivering countless beings, establishing the unsurpassed path, the practices of the Bodhisattva are unparalleled, listen well to what I say. Making offerings to countless Buddhas, all without any attachment, transforming and delivering all beings, without giving rise to the thought of beings. Constantly seeking the merits of the Buddha, the mind has no reliance, expounding those supreme and subtle practices, causing all beings to rejoice. Subduing all demons, extinguishing the afflictions of the three realms (desire realm, form realm, formless realm), already possessing the merits of a sage, yet manifesting the state of a child. Extinguishing evil afflictions and ignorance, the mind is always tranquil, manifesting immeasurable practices, I will speak of his merits. Distancing from all evil, ultimately reaching the other shore, among countless beings, manifesting various transformations.'
知心生住滅， 示現一切事， 說彼妙功德， 令眾悉歡喜。 見三有眾生， 無量苦逼迫， 流轉于生死， 煩惱火熾然。 欲令彼解脫， 一向求菩提， 略說彼凈德， 一心善諦聽。 施戒忍精進， 禪定得自在， 具足慧方便， 大慈度眾生。 無量無數劫， 樂修悲喜舍， 我說彼功德， 仁等當諦聽。 枯槁無量身， 常正求菩提， 不惜其壽命， 究竟無上道。 常為利眾生， 不求自安樂， 慈悲心牟尼， 我說彼勝行。 無量無數劫， 說少分不盡， 虛空可度量， 海水可渧數。 菩薩功德海， 無可為譬諭， 饒益眾生故， 略說其小分。 持眾生善根， 長養白凈法， 遠離憍慢心， 求法無厭足。 令眾得安止， 長養智慧樹， 菩薩心如地， 饒益一切眾。 柔軟慈心根， 無上大悲莖， 功德葉智華， 持戒為妙香。 如來凈慧光， 開敷菩薩華， 不著有為水， 普令眾生喜。 直心為種子， 慈悲為根芽， 智慧方便莖， 五度為枝條， 禪葉諸明華， 一切智為果。 法樹神力鳥， 普覆三世間， 真實諦為足， 白凈法為身， 正念
【現代漢語翻譯】 現代漢語譯本 瞭解心念的生起、存在和消滅，展現一切事物， 宣說那微妙的功德，使眾生都歡喜。 看到三有（欲有、色有、無色有）的眾生，遭受無量的痛苦逼迫， 在生死中流轉，煩惱的火焰熾烈燃燒。 想要讓他們解脫，一心一意地追求菩提（覺悟）， 簡略地說說他們的清凈功德，專心致志地好好聽。 佈施、持戒、忍辱、精進，禪定獲得自在， 具足智慧和方便，以大慈悲度化眾生。 在無量無數劫的時間裡，樂於修習悲、喜、舍四無量心， 我說他們的功德，你們應當仔細聽。 枯槁了無量的身體，常常一心求取菩提， 不吝惜自己的生命，最終成就無上的道。 常常爲了利益眾生，不求自己的安樂， 慈悲心的牟尼（佛陀），我說他殊勝的修行。 無量無數劫的時間，說少部分也說不盡， 虛空可以度量，海水可以滴數。 菩薩的功德如大海，無法用比喻來形容， 爲了饒益眾生，簡略地說說他們的一小部分。 持有眾生的善根，增長清凈的法， 遠離驕慢的心，求法沒有厭足的時候。 使眾生得到安穩，增長智慧之樹， 菩薩的心像大地一樣，饒益一切眾生。 柔軟的慈心是根，無上的大悲是莖， 功德是葉子，智慧是花朵，持戒是美妙的香氣。 如來清凈的智慧之光，綻放菩薩之花， 不執著于有為之水，普遍使眾生歡喜。 正直的心是種子，慈悲是根芽， 智慧和方便是莖，五度（佈施、持戒、忍辱、精進、禪定）是枝條， 禪定是葉子，各種光明是花朵，一切智是果實。 法樹的神力之鳥，普遍覆蓋三世間， 真實諦是腳，清凈的法是身體， 正念是...
【English Translation】 English version Knowing the arising, dwelling, and ceasing of the mind, manifesting all things, Proclaiming those wonderful merits, causing all beings to rejoice. Seeing beings in the three realms of existence (desire realm, form realm, formless realm), oppressed by immeasurable suffering, Revolving in birth and death, the fire of afflictions blazing fiercely. Wishing to liberate them, single-mindedly seeking Bodhi (enlightenment), Briefly speaking of their pure merits, listen attentively with focused minds. Giving, keeping precepts, patience, diligence, and attaining freedom in meditation, Possessing wisdom and skillful means, with great compassion liberating beings. For immeasurable countless eons, joyfully cultivating loving-kindness, compassion, joy, and equanimity, I speak of their merits, you should listen carefully. Having withered countless bodies, constantly seeking Bodhi with a focused mind, Not cherishing their own lives, ultimately achieving the unsurpassed path. Always for the benefit of beings, not seeking their own peace and happiness, The compassionate Muni (Buddha), I speak of his supreme practice. For immeasurable countless eons, even speaking a small portion is inexhaustible, The void can be measured, the ocean water can be counted drop by drop. The merits of a Bodhisattva are like an ocean, impossible to describe with metaphors, For the sake of benefiting beings, I briefly speak of a small portion of them. Holding the good roots of beings, growing pure Dharma, Staying away from arrogance, seeking the Dharma without weariness. Enabling beings to find peace, growing the tree of wisdom, The mind of a Bodhisattva is like the earth, benefiting all beings. The soft heart of loving-kindness is the root, unsurpassed great compassion is the stem, Merits are the leaves, wisdom is the flower, keeping precepts is the wonderful fragrance. The pure light of the Tathagata's wisdom, blossoms the Bodhisattva flower, Not clinging to the water of conditioned existence, universally making beings happy. The upright mind is the seed, compassion is the root sprout, Wisdom and skillful means are the stem, the five perfections (giving, keeping precepts, patience, diligence, meditation) are the branches, Meditation is the leaves, various lights are the flowers, all-knowing wisdom is the fruit. The Dharma tree's powerful bird, universally covers the three realms, The truth is the feet, the pure Dharma is the body, Right mindfulness is...
為頸頂， 智首解脫頂， 慈悲明凈眼， 實義幽谷出。 菩薩法師子， 調伏一切魔， 生死為曠野， 煩惱諸惡道， 邊見為賊難， 癡盲迷正路。 菩薩大導師， 見彼迷冥者， 開示其正道， 引至安隱處。 貪恚諸煩惱， 常惱害眾生， 無量眾苦患， 長夜而逼切。 菩薩見彼苦， 為發大悲心， 具說八萬四， 對治濟度之。 菩薩為法王， 正道化眾生， 遠惡修眾善， 一向求菩提。 一切諸佛所， 受自在智記， 廣施賢聖珍， 令具七覺寶。 清凈戒為轂， 精進以為輻， 三昧正受輞， 三轉凈法輪。 清凈心為楯， 明利智慧劍， 摧滅諸煩惱， 外道眾魔怨。 甚深智慧海， 正法一味水， 禪覺寶充滿， 一切莫能知。 直心凈彌廣， 一切智為潮， 菩薩智慧海， 演說不可盡。 世間高無上， 于彼無所著， 禪明智慧山， 堅正不傾動。 若有親近者， 疾得同彼慧， 住智須彌頂， 普觀一切世。 深心如金剛， 一切悉堅固， 三寶一切智， 信心不可壞。 降伏一切魔， 除滅諸煩惱， 安住無所畏， 度脫諸群生。 興起大慈雲，
【現代漢語翻譯】 現代漢語譯本 頭頸是智慧的頂峰，智慧的頭領是解脫的頂峰。 慈悲的眼睛明亮清澈，從真理的幽深之處顯現。 菩薩是佛法的獅子，調伏一切魔障。 生死輪迴如同曠野，煩惱是通往惡道的道路。 偏執的見解如同盜賊的災難，愚癡的盲目使人迷失正路。 菩薩是偉大的導師，看到那些迷失在黑暗中的人， 為他們開示正確的道路，引導他們到達安穩的境地。 貪婪、嗔恨等各種煩惱，常常惱害眾生， 無量的痛苦和災難，在漫長的黑夜裡逼迫著他們。 菩薩看到眾生的苦難，因此發起大慈悲心， 詳細講述八萬四千種法門，用來對治和救度眾生。 菩薩是佛法的君王，用正道教化眾生， 遠離惡行，修習各種善事，一心追求菩提覺悟。 在一切諸佛那裡，接受自在智慧的授記， 廣泛佈施賢聖的珍寶，使眾生具備七覺支的寶藏。 清凈的戒律是車輪的中心，精進是車輪的輻條， 三昧正定是車輪的邊緣，轉動清凈的法輪。 清凈的心是盾牌，明利的智慧是寶劍， 摧毀各種煩惱，以及外道和魔王的怨恨。 深邃的智慧如同大海，正法如同純凈的水， 禪定的覺悟充滿其中，一切眾生都無法完全瞭解。 正直的心像鏡子一樣清凈廣大，一切智慧如同潮水般涌動， 菩薩的智慧如同大海，演說佛法無窮無盡。 在世間至高無上，對於一切都無所執著， 禪定和智慧如同山峰，堅定正直，不可動搖。 如果有人親近菩薩，很快就能獲得與菩薩相同的智慧， 安住在智慧的須彌山頂，普遍觀察一切世間。 深邃的心如同金剛，一切都堅固不可摧毀， 對於三寶和一切智慧的信心，堅不可破。 降伏一切魔障，消除各種煩惱， 安住于無所畏懼的境界，度脫一切眾生。 興起大慈悲的雲朵，
【English Translation】 English version The neck is the peak of wisdom, the head of wisdom is the peak of liberation. Eyes of compassion are bright and clear, emerging from the depths of truth. The Bodhisattva is a lion of the Dharma, subduing all demons. Samsara (the cycle of birth and death) is like a wilderness, afflictions are the paths to evil realms. Biased views are like the calamity of thieves, the blindness of ignorance leads one astray from the right path. The Bodhisattva is a great guide, seeing those lost in darkness, Revealing the correct path to them, leading them to a place of peace and security. Greed, hatred, and other afflictions, constantly torment sentient beings, Countless sufferings and calamities, oppress them in the long night. The Bodhisattva sees the suffering of beings, and therefore generates great compassion, Explaining in detail the eighty-four thousand Dharma doors, to counteract and liberate beings. The Bodhisattva is the king of the Dharma, teaching beings with the right path, Staying away from evil deeds, cultivating all kinds of good deeds, single-mindedly seeking Bodhi (enlightenment). In the presence of all Buddhas, receiving the prediction of self-mastery wisdom, Widely bestowing the treasures of the wise and noble, enabling beings to possess the treasures of the seven factors of enlightenment. Pure precepts are the hub of the wheel, diligence is the spokes of the wheel, Samadhi (meditative absorption) is the rim of the wheel, turning the pure Dharma wheel. A pure mind is the shield, sharp wisdom is the sword, Destroying all afflictions, as well as the resentment of heretics and demon kings. Profound wisdom is like the ocean, the true Dharma is like pure water, The awakening of meditation is filled within, all beings cannot fully understand. An upright mind is as pure and vast as a mirror, all wisdom surges like the tide, The Bodhisattva's wisdom is like the ocean, expounding the Dharma endlessly. Supreme in the world, without attachment to anything, Meditation and wisdom are like mountains, firm and upright, unshakeable. If someone approaches the Bodhisattva, they will quickly attain the same wisdom as the Bodhisattva, Dwelling on the summit of the wisdom Mount Sumeru, universally observing all the worlds. A profound mind is like diamond, everything is firm and indestructible, The faith in the Three Jewels and all wisdom is unbreakable. Subduing all demons, eliminating all afflictions, Dwelling in a state of fearlessness, liberating all sentient beings. Raising the clouds of great compassion,
普覆於一切， 明曜大悲電， 雷震法洪音。 四辯澍法雨， 八正甘露水， 除滅煩惱火， 安住一切義。 白凈法為城， 智慧為墻壁， 無上智樓閣， 慚愧為深塹， 三空解脫門， 正念為防守， 四道為正路， 游之出三界， 建無上法幢， 摧滅一切魔。 法身金翅鳥， 四如意為足， 慈悲明凈眼， 住一切智樹。 菩薩金翅王， 生死大海中， 搏撮天人龍， 安置涅槃岸。 凈戒圓滿日， 清凈智光明， 神足為疾行， 消竭愛慾水。 覺長夜眾生， 長養根力藥， 菩薩明凈日， 一切無不照。 圓滿法界月， 眾生觀無厭， 映蔽於二乘， 小智螢火光。 菩薩清涼月， 游於畢竟空， 垂光照三界， 心法無不現。 自在諸法王， 功德色嚴身， 方便凈智眼， 安住勝妙法。 相好莊嚴身， 一切觀無厭， 彼法自在王， 如法治眾生。 除滅欲煩惱， 超出於三界， 常樂勤修習， 慈悲喜捨法。 菩薩大梵王， 普現種種身， 演出凈妙音， 三界無不聞。 遠離一切行， 境界常清凈， 逮得不退智， 具足法自在。 永離二乘道， 諸佛
【現代漢語翻譯】 現代漢語譯本 普遍覆蓋一切， 明亮閃耀的大悲之電，雷鳴般震響的佛法洪音。 以四辯（四種辯才：法、義、辭、樂說）降下佛法之雨，以八正道（八種正確的修行方法）的甘露之水， 熄滅煩惱之火，安住於一切真理。 以清凈的佛法為城墻，以智慧為壁壘， 以無上智慧為樓閣，以慚愧心為深壕， 以三空（空、無相、無愿）解脫之門，以正念為防守， 以四道（四聖諦：苦、集、滅、道）為正路，由此遊歷而出離三界（欲界、色界、無色界）， 建立無上的佛法旗幟，摧毀一切魔障。 以法身為金翅鳥（一種神鳥），以四如意足（四種神通：欲如意足、精進如意足、心如意足、思惟如意足）為足， 以慈悲為明凈的眼睛，安住於一切智慧之樹。 菩薩如同金翅鳥王，在生死大海中， 擒拿天人（天上的神）和龍，安置於涅槃（解脫）的彼岸。 以清凈戒律為圓滿的太陽，以清凈智慧為光明， 以神足（神通）為快速的行動，消竭愛慾之水。 覺醒長夜沉睡的眾生，滋養根力（五根五力：信、精進、念、定、慧）的藥， 菩薩如同明凈的太陽，一切無不照耀。 如同圓滿的法界之月，眾生觀看不厭倦， 映照遮蔽二乘（聲聞乘、緣覺乘），如同小智慧的螢火之光。 菩薩如同清涼的月亮，遊歷於畢竟空（究竟的空性）， 垂下光明照耀三界，心法無不顯現。 自在的諸法之王，以功德莊嚴其身， 以方便（善巧的方法）和清凈的智慧為眼，安住于殊勝微妙的佛法。 以相好（佛的三十二相和八十種好）莊嚴其身，一切眾生觀看不厭倦， 這位佛法自在之王，如法教化眾生。 消除慾望的煩惱，超越三界， 常常歡喜勤奮地修習，慈悲喜捨（四無量心）的佛法。 菩薩如同大梵天王，普遍顯現種種化身， 發出清凈微妙的聲音，三界沒有聽不到的。 遠離一切行為，境界常常清凈， 獲得不退轉的智慧，具足佛法的自在。 永遠遠離二乘之道，諸佛
【English Translation】 English version Universally covering all, Shining brightly with great compassion like lightning, thunderously resounding with the Dharma's vast sound. Pouring down the rain of Dharma with the four kinds of eloquence (four kinds of eloquence: Dharma, meaning, wording, and joyful speaking), with the nectar of the Eightfold Path (eight correct ways of practice), Extinguishing the fire of afflictions, abiding in all truths. With pure Dharma as the city wall, with wisdom as the rampart, With supreme wisdom as the pavilion, with shame and remorse as the deep moat, With the three emptinesses (emptiness, signlessness, wishlessness) as the gate of liberation, with right mindfulness as the defense, With the four paths (four noble truths: suffering, origin, cessation, path) as the correct road, thereby traveling out of the three realms (desire realm, form realm, formless realm), Establishing the supreme banner of Dharma, destroying all demonic obstacles. With the Dharma body as the Garuda (a mythical bird), with the four bases of psychic power (four kinds of supernatural power: desire, effort, mind, and investigation) as feet, With compassion as clear eyes, abiding in the tree of all wisdom. The Bodhisattva is like the king of Garudas, in the great ocean of birth and death, Seizing gods and dragons, placing them on the shore of Nirvana (liberation). With pure precepts as the full sun, with pure wisdom as light, With psychic power as swift movement, drying up the water of desire. Awakening beings who have been sleeping in the long night, nourishing the medicine of roots and powers (five roots and five powers: faith, effort, mindfulness, concentration, wisdom), The Bodhisattva is like the clear sun, illuminating everything. Like the full moon of the Dharma realm, beings never tire of gazing, Reflecting and obscuring the two vehicles (Shravaka vehicle, Pratyekabuddha vehicle), like the firefly light of small wisdom. The Bodhisattva is like the cool moon, traveling in ultimate emptiness, Casting light to illuminate the three realms, mind and Dharma are all revealed. The sovereign king of all Dharmas, adorning his body with merits, With skillful means and pure wisdom as eyes, abiding in the supreme and wonderful Dharma. Adorning his body with marks and characteristics (thirty-two marks and eighty minor marks of a Buddha), all beings never tire of gazing, This sovereign king of Dharma, teaches beings according to the Dharma. Eliminating the afflictions of desire, transcending the three realms, Always joyfully and diligently practicing, the Dharma of loving-kindness, compassion, joy, and equanimity (four immeasurables). The Bodhisattva is like the great Brahma king, universally manifesting various bodies, Emitting pure and wonderful sounds, there is nothing in the three realms that does not hear. Being apart from all actions, the realm is always pure, Attaining the wisdom of non-retrogression, possessing the freedom of Dharma. Forever departing from the path of the two vehicles, the Buddhas
所授記， 乘于無上乘， 究竟一切智。 心凈如虛空， 永離一切有， 行於世間事， 其心無所依。 究竟白凈行， 亦令眾生然， 菩薩慧彌廣， 清凈如虛空。 無量方便地， 饒益諸群生， 清涼慈悲水， 消滅熾煩惱。 智慧猛盛火， 燒盡煩惱習， 風馳游十方， 廣作諸佛事。 菩薩如意寶， 除滅眾貧苦， 智慧如金剛， 摧滅諸邪見。 無量德莊嚴， 悉令眾生喜， 究竟無上行， 安住如來處。 菩薩功德華， 七覺令開敷， 諸愿為寶鬘， 嚴飾世間頂。 菩薩凈戒香， 遠離諸惡戒， 以此凈戒香， 涂熏一切眾。 菩薩無上蓋， 普覆諸世間， 建立智慧幢， 摧滅眾魔幢。 菩薩莊嚴行， 凈妙智慧幡， 慚愧功德衣， 普覆一切眾。 菩薩無上乘， 乘之出三界， 其心善調順， 安住寶象王。 菩薩大龍王， 具足自在力， 普降甘露法， 澤潤諸群生。 菩薩甚難值， 猶如優曇華， 降伏一切魔， 除滅諸煩惱。 佛所轉法輪， 彼能隨順轉， 慧燈除眾闇， 普令見正道。 菩薩功德河， 隨順正道流， 常為生死橋， 度人無休息。
【現代漢語翻譯】 現代漢語譯本 所授記（被預言未來成佛）， 乘著無上的佛乘（Mahayana，大乘），最終達到一切智（sarvajna，佛陀的智慧）。 心像虛空一樣清凈，永遠脫離一切有（bhava，存在）， 在世間行事，內心沒有任何執著。 最終達到純凈的行為，也使眾生如此。 菩薩的智慧廣大無邊，清凈如虛空。 以無量的方便法門，利益一切眾生， 用清涼的慈悲之水，消滅熾熱的煩惱。 用智慧猛烈的火焰，燒盡煩惱的習氣， 像風一樣馳騁於十方，廣泛地做著諸佛的事業。 菩薩如同如意寶（cintamani，能滿足願望的寶珠），消除眾生的貧困和痛苦， 智慧如同金剛（vajra，堅不可摧的寶物），摧毀一切邪見。 以無量的功德莊嚴自身，使一切眾生歡喜， 最終達到無上的修行，安住在如來（Tathagata，佛陀）的境界。 菩薩的功德如同花朵，使七覺支（saptabodhyanga，七種覺悟的因素）開放， 諸愿如同寶鬘（ratnamala，珍貴的項鍊），裝飾著世間的頂端。 菩薩的清凈戒香，遠離一切惡戒， 用這清凈的戒香，涂熏一切眾生。 菩薩如同無上的傘蓋，普遍覆蓋一切世間， 建立智慧的旗幟，摧毀一切魔的旗幟。 菩薩以莊嚴的行為，如同清凈美妙的智慧幡， 以慚愧的功德為衣，普遍覆蓋一切眾生。 菩薩乘坐無上的佛乘，乘著它超出三界（trailokya，欲界、色界、無色界）， 內心調柔順服，安住在寶象王（象徵菩薩的強大力量）之上。 菩薩如同大龍王，具足自在的力量， 普遍降下甘露般的佛法，滋潤一切眾生。 菩薩非常難得遇到，如同優曇花（udumbara，稀有的花）一樣， 降伏一切魔，消除一切煩惱。 佛所轉的法輪（Dharmacakra，佛法的教義），他們能夠隨順轉動， 用智慧的燈火消除眾生的黑暗，普遍使眾生見到正道。 菩薩的功德如同河流，隨順正道流動， 常常作為生死之橋，度化眾生永不休息。
【English Translation】 English version Those who have received the prediction, Riding on the unsurpassed vehicle (Mahayana), ultimately attain all-knowing wisdom (sarvajna). Their minds are as pure as the void, forever free from all existence (bhava), Acting in the world, their hearts are without any attachment. Ultimately achieving pure conduct, they also cause sentient beings to do so. The wisdom of a Bodhisattva is vast and boundless, as pure as the void. With immeasurable skillful means, they benefit all living beings, Using the cool water of compassion, they extinguish the burning afflictions. With the fierce fire of wisdom, they burn away the habits of afflictions, Like the wind, they travel in all ten directions, extensively performing the deeds of all Buddhas. Bodhisattvas are like wish-fulfilling jewels (cintamani), eliminating the poverty and suffering of beings, Their wisdom is like a diamond (vajra), destroying all wrong views. Adorned with immeasurable virtues, they bring joy to all beings, Ultimately achieving unsurpassed practice, they abide in the realm of the Tathagata (Buddha). The merits of a Bodhisattva are like flowers, causing the seven factors of enlightenment (saptabodhyanga) to bloom, Their vows are like precious garlands (ratnamala), adorning the top of the world. The pure precepts of a Bodhisattva are like fragrance, far from all evil precepts, With this pure fragrance of precepts, they perfume all beings. Bodhisattvas are like unsurpassed canopies, universally covering all worlds, Establishing the banner of wisdom, they destroy the banners of all demons. Bodhisattvas, with their adorned conduct, are like pure and wonderful banners of wisdom, With the clothing of shame and merit, they universally cover all beings. Bodhisattvas ride the unsurpassed vehicle, riding it beyond the three realms (trailokya), Their minds are well-tamed and compliant, abiding on the king of precious elephants (symbolizing the Bodhisattva's great power). Bodhisattvas are like great dragon kings, possessing the power of freedom, Universally showering the nectar of Dharma, they nourish all living beings. Bodhisattvas are very difficult to encounter, like the udumbara flower (a rare flower), Subduing all demons, they eliminate all afflictions. The Dharma wheel (Dharmacakra) turned by the Buddha, they are able to turn in accordance with it, With the lamp of wisdom, they dispel the darkness of beings, universally enabling them to see the right path. The merits of a Bodhisattva are like a river, flowing in accordance with the right path, They are always the bridge of birth and death, ferrying beings without rest.
菩薩正法船， 泛遊諸愿海， 智慧悉成滿， 度人到彼岸。 菩薩凈園林， 實樂樂眾生， 正法解脫華， 明凈智宮殿。 菩薩雪山頂， 出生藥樹王， 除滅煩惱病， 悉令一切喜。 菩薩等如來， 覺悟諸眾生， 除滅愚癡闇， 得成等正覺。 最勝所從來， 菩薩如是來， 逮得平等智， 究竟到彼岸。 菩薩大導師， 教化諸群生， 自然成正覺， 一切智境界。 具足無量力， 一切莫能壞， 安住無所畏， 知法了眾生。 乃至色界中， 所有諸眾生， 一切語言音， 皆悉能隨順。 過色至無色， 現彼一切事， 一切諸眾生， 說之不能盡。 菩薩悉成就， 如是等功德， 解了性非性， 所有無所有。 具足真實智， 除滅一切縛， 究竟一切智， 其心無所著。 說彼甚深行， 令眾悉歡喜， 了達一切法， 皆悉如幻化。 發起方便悲， 一切佛護持， 出生智化門， 普現無量事。 仁等當諦聽， 菩薩諸功德， 一身無邊際， 普現無量身。 非心非心境， 應現一切眾， 出於一妙音， 究竟語言法。 悉攝眾生類， 一切語言音， 遠離
【現代漢語翻譯】 現代漢語譯本 菩薩（Bodhisattva）的正法之船，在諸愿之海中泛遊， 智慧完全圓滿，度化眾生到達彼岸。 菩薩的清凈園林，以真實的快樂使眾生歡喜， 正法解脫之花，是明凈的智慧宮殿。 菩薩如雪山之頂，生長出藥樹之王， 消除煩惱的疾病，使一切眾生都感到喜悅。 菩薩等同於如來（Tathagata），覺悟一切眾生， 消除愚癡的黑暗，成就無上正等正覺（Anuttara-samyak-sambodhi）。 最殊勝的境界所由來，菩薩就是這樣而來， 獲得平等的智慧，最終到達彼岸。 菩薩是偉大的導師，教化一切眾生， 自然成就正覺，達到一切智的境界。 具足無量的力量，一切都不能摧毀， 安住于無所畏懼，瞭解佛法，明瞭眾生。 乃至虛空之中，所有的一切眾生， 一切的語言聲音，都能夠隨順理解。 超越色界到達無色界，顯現那裡的一切事物， 一切的眾生，都無法完全述說。 菩薩完全成就，像這樣的功德， 瞭解自性與非自性，所有存在與不存在。 具足真實的智慧，消除一切束縛， 最終達到一切智，內心沒有任何執著。 宣說那甚深的修行，使眾生都歡喜， 了達一切法，都如幻化一般。 發起方便的慈悲，一切諸佛都護持， 出生智慧的教化之門，普遍顯現無量的事物。 你們應當仔細聽，菩薩的各種功德， 一身無邊無際，普遍顯現無量的身。 非心也非心境，應現一切眾生， 發出一妙音，究竟一切語言法。 攝受一切眾生，一切語言聲音， 遠離
【English Translation】 English version The Bodhisattva's (Enlightenment Being) ship of the true Dharma, sails across the sea of vows, Wisdom is completely fulfilled, carrying beings to the other shore. The Bodhisattva's pure garden, brings true joy to all beings, The flower of Dharma liberation, is a palace of clear wisdom. The Bodhisattva is like the peak of a snow mountain, where the king of medicinal trees grows, Eliminating the diseases of afflictions, bringing joy to all. The Bodhisattva is equal to the Tathagata (Thus Gone One), awakening all beings, Dispelling the darkness of ignorance, attaining Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). From whence the most supreme comes, the Bodhisattva comes in this way, Having attained equal wisdom, ultimately reaching the other shore. The Bodhisattva is a great guide, teaching all living beings, Naturally achieving enlightenment, reaching the realm of all-knowing wisdom. Possessing immeasurable power, which nothing can destroy, Dwelling in fearlessness, understanding the Dharma, and knowing all beings. Even in the midst of space, all living beings, All languages and sounds, can be understood and followed. Transcending the realm of form to the formless realm, manifesting all things there, All beings cannot fully describe it. The Bodhisattva completely achieves, such merits, Understanding self-nature and non-self-nature, all that exists and does not exist. Possessing true wisdom, eliminating all bonds, Ultimately reaching all-knowing wisdom, with no attachment in the heart. Proclaiming the profound practice, making all beings rejoice, Understanding all dharmas, are like illusions. Arousing compassionate skillful means, protected by all Buddhas, Giving rise to the gate of wisdom's teachings, universally manifesting immeasurable things. You should listen carefully, to the Bodhisattva's various merits, One body is boundless, universally manifesting immeasurable bodies. Neither mind nor the realm of mind, manifesting to all beings, Uttering one wonderful sound, mastering all language of the Dharma. Gathering all kinds of beings, all languages and sounds, Being far away from
煩惱身， 隨應示現身。 無量方便身， 一切音說法， 其心常寂滅， 清凈如虛空。 以心莊嚴剎， 示現一切眾， 示現種種身， 于彼無所著。 遠離一切生， 亦不壞彼因， 隨順一切趣， 受生無所著。 了身如虛空， 隨其所應現， 菩薩現如是， 無量無邊事。 恭敬供養彼， 最勝兩足尊， 涂香末香華， 幢蓋幡音樂， 無上供養具， 直心供諸佛， 不離一佛會， 普在諸佛所。 善巧能問難， 聽受深妙法， 聞此正法故， 逮得諸三昧。 一一三昧中， 生無量定門， 又復能普現， 無量三昧起。 智慧巧方便， 究竟到彼岸， 覺悟一切法， 皆悉如幻化。 示現種種身， 出生無量音， 入眾生想網， 其心無染著。 或時現眾生， 隨順世間義， 或示菩提行， 無量無有邊。 佈施持凈戒， 忍辱勤精進， 定慧四無量， 修行四攝法。 或現行成滿， 或得無生忍， 或受灌頂記， 或一生補處， 或現聲聞乘， 或復現緣覺， 無量剎涅槃， 不捨菩薩行。 或現為帝釋， 或現梵天王， 或天女圍繞， 或復獨宴默， 或現比丘像，
【現代漢語翻譯】 現代漢語譯本 以煩惱為身，隨眾生根器示現不同的身形。 以無量方便之身，用一切音聲說法。 其心常處於寂滅狀態，清凈如虛空一般。 以清凈心莊嚴佛剎，向一切眾生示現。 示現種種不同的身形，但對這些示現毫無執著。 遠離一切生滅，也不破壞生滅的因緣。 隨順一切眾生的趣向，受生但無所執著。 了知自身如虛空，隨其所應而示現。 菩薩的示現就是這樣，無量無邊。 恭敬供養他們，最殊勝的兩位足尊（指佛陀）。 用涂香、末香、鮮花，以及幢、蓋、幡、音樂等供養。 用最殊勝的供養品，以真誠的心供養諸佛。 不離開一佛的法會，普遍存在於諸佛的道場。 善於巧妙地提問，聽受深奧微妙的佛法。 因為聽聞這正法，從而獲得各種三昧（samadhi，禪定）。 在每一個三昧中，生出無量的禪定之門。 又能普遍示現，無量三昧的生起。 以智慧和巧妙的方便，最終到達彼岸。 覺悟一切法，都如幻化一般。 示現種種不同的身形，發出無量的音聲。 進入眾生的思想網路，但其心毫無染著。 有時示現為眾生，隨順世間的意義。 有時示現菩提的修行，無量無邊。 佈施、持戒、忍辱、精進。 禪定、智慧、四無量心（慈、悲、喜、舍），修行四攝法（佈施、愛語、利行、同事）。 有時示現修行圓滿，有時獲得無生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟）。 有時接受灌頂的授記，有時示現一生補處菩薩（ekajati-pratibaddha，下一生將成佛的菩薩）。 有時示現聲聞乘（sravakayana，聽聞佛法而修行的乘），有時示現緣覺乘（pratyekabuddhayana，獨自覺悟的乘）。 在無量佛剎示現涅槃，但不捨棄菩薩的修行。 有時示現為帝釋（Indra，天神之王），有時示現為梵天王（Brahma，色界天之王）。 有時被天女圍繞，有時獨自靜默。 有時示現為比丘（bhiksu，出家男眾）的形象。
【English Translation】 English version With afflictions as the body, manifesting bodies in accordance with beings' capacities. With immeasurable expedient bodies, speaking the Dharma with all sounds. Their minds are always in a state of stillness, pure like empty space. Adorning Buddha-lands with pure minds, manifesting to all beings. Manifesting various forms, yet without attachment to these manifestations. Being apart from all arising and ceasing, yet not destroying the causes of arising and ceasing. Conforming to all realms of existence, taking birth without attachment. Understanding the body as empty space, manifesting according to what is appropriate. Such is the manifestation of Bodhisattvas, immeasurable and boundless. Respectfully making offerings to them, the most supreme two-legged ones (referring to the Buddhas). Offering with scented paste, powdered incense, flowers, as well as banners, canopies, flags, and music. Using the most supreme offerings, with sincere hearts offering to all Buddhas. Not leaving the assembly of one Buddha, being present in all Buddha's places. Being skillful in asking questions, listening to and receiving the profound and subtle Dharma. Because of hearing this true Dharma, attaining various samadhis (meditative absorptions). Within each samadhi, generating immeasurable gates of concentration. And also being able to universally manifest, the arising of immeasurable samadhis. With wisdom and skillful means, ultimately reaching the other shore. Awakening to all dharmas, all being like illusions. Manifesting various forms, emitting immeasurable sounds. Entering the net of beings' thoughts, yet their minds are without defilement. Sometimes manifesting as beings, conforming to worldly meanings. Sometimes manifesting the practice of Bodhi, immeasurable and boundless. Practicing generosity, upholding pure precepts, patience, and diligent effort. Practicing concentration, wisdom, the four immeasurables (loving-kindness, compassion, joy, equanimity), and the four means of attraction (giving, kind speech, beneficial action, and cooperation). Sometimes manifesting the completion of practice, sometimes attaining the non-arising of dharmas (anutpattika-dharma-ksanti, the realization of the non-arising and non-ceasing of dharmas). Sometimes receiving the prediction of Buddhahood, sometimes manifesting as a Bodhisattva in their last life before Buddhahood (ekajati-pratibaddha, a Bodhisattva who will become a Buddha in the next life). Sometimes manifesting the Sravakayana (the vehicle of hearers, those who practice by listening to the Dharma), sometimes manifesting the Pratyekabuddhayana (the vehicle of solitary realizers, those who attain enlightenment on their own). Manifesting Nirvana in immeasurable Buddha-lands, yet not abandoning the practice of Bodhisattvas. Sometimes manifesting as Indra (the king of gods), sometimes manifesting as Brahma (the king of the form realm). Sometimes surrounded by heavenly maidens, sometimes alone in silence. Sometimes manifesting as a bhiksu (a Buddhist monk).
凈戒調諸根， 或現自在王， 或現入法網， 或現巧術女， 或現修苦行， 或現在五欲， 或覆在禪定， 或現般涅槃， 或復現受生， 或現童子身， 或復現衰老， 若有思議者， 迷亂心發狂。 或在天宮殿， 或現終下生， 或現處母胎， 成佛轉法輪， 或復現出生， 或現般涅槃， 或現童子術， 或復現出家， 或現坐道場， 或成無上道， 或復示現轉， 自在正法輪， 或現求正法， 或現為佛身。 充滿無量剎， 不退菩薩行， 深入無量劫， 究竟到彼岸。 無量劫一念， 一念無量劫， 一切劫非劫， 示現眾生劫。 無來無積聚， 示現諸劫事， 於一微塵中， 普見一切佛。 一切諸群生， 無處不有佛， 一切諸佛剎， 及眾生境界， 悉能分別知， 一切諸法印， 一切劫可盡， 法印無窮已。 如是知眾生， 無量無有邊， 彼一眾生有， 無量百千萬。 那由他等身， 因緣亦如是， 如彼一眾生， 一切亦復然。 如是究竟知， 亦令一切學， 悉知眾生根， 上中下不同。 諸根常流轉， 知是器非器， 一根一切根， 展轉
【現代漢語翻譯】 現代漢語譯本 以清凈的戒律調伏諸根， 有時顯現為自在之王，有時顯現進入法網， 有時顯現為精通技巧的女子，有時顯現為修行苦行的人， 有時顯現沉溺於五欲（色、聲、香、味、觸），有時又處於禪定之中， 有時顯現進入涅槃（佛教的最高境界，指解脫生死輪迴），有時又顯現受生， 有時顯現為童子的身形，有時又顯現衰老的樣子， 如果有人對此進行思議，就會心生迷亂，甚至發狂。 有時在天宮殿中，有時顯現從天而降， 有時顯現處於母胎之中，成佛後轉法輪（佛陀宣講佛法的行為）， 有時顯現出生，有時顯現進入涅槃， 有時顯現童子的法術，有時又顯現出家修行， 有時顯現坐在菩提道場（佛陀成道的地方），成就無上正等正覺（佛陀的智慧）， 有時顯現轉動自在的正法輪， 有時顯現尋求正法，有時顯現為佛身。 充滿無量佛剎（佛所教化的世界），不退轉菩薩的修行， 深入無量劫（極長的時間單位），最終到達彼岸（解脫的境界）。 無量劫如同一個念頭，一個念頭如同無量劫， 一切劫非劫（時間的概念是相對的），只是爲了向眾生示現劫的存在。 沒有來處，也沒有積聚，只是爲了示現諸劫的事情， 在一粒微塵之中，普遍見到一切佛。 一切眾生，沒有哪個地方沒有佛的存在， 一切佛剎，以及眾生的境界， 都能分別知曉，一切諸法印（佛法的根本原則）， 一切劫可以窮盡，法印卻是無窮無盡的。 如此瞭解眾生，無量無邊， 其中一個眾生，就有無量百千萬， 那由他（極大的數字單位）等身，因緣也是如此， 如同那一個眾生，一切眾生也是如此。 如此究竟地瞭解，也讓一切眾生學習， 完全瞭解眾生的根性，上、中、下各不相同。 諸根（眼、耳、鼻、舌、身、意）常常流轉，知道哪些是堪能的器皿，哪些不是， 一個根即是一切根，輾轉相生。
【English Translation】 English version With pure precepts, he tames all the senses, Sometimes appearing as a sovereign king, sometimes appearing as entering the net of Dharma, Sometimes appearing as a skillful woman, sometimes appearing as practicing asceticism, Sometimes appearing indulging in the five desires (form, sound, smell, taste, touch), sometimes being in meditation, Sometimes appearing entering Nirvana (the ultimate state of liberation from the cycle of birth and death), sometimes appearing taking birth, Sometimes appearing as a child, sometimes appearing as old age, If anyone contemplates this, their mind will be confused and even go mad. Sometimes in heavenly palaces, sometimes appearing descending from the heavens, Sometimes appearing in the mother's womb, becoming a Buddha and turning the Dharma wheel (the act of the Buddha teaching the Dharma), Sometimes appearing being born, sometimes appearing entering Nirvana, Sometimes appearing with the magic of a child, sometimes appearing renouncing the world, Sometimes appearing sitting at the Bodhi tree (the place where the Buddha attained enlightenment), attaining unsurpassed enlightenment (the wisdom of the Buddha), Sometimes appearing turning the free and righteous Dharma wheel, Sometimes appearing seeking the true Dharma, sometimes appearing as the body of a Buddha. Filling countless Buddha lands (the worlds where Buddhas teach), not retreating from the Bodhisattva path, Deeply entering countless kalpas (extremely long units of time), ultimately reaching the other shore (the state of liberation). Countless kalpas are like a single thought, a single thought is like countless kalpas, All kalpas are not kalpas (the concept of time is relative), they are only shown to sentient beings to demonstrate the existence of kalpas. There is no coming, nor accumulation, it is only to show the events of kalpas, In a single mote of dust, one can see all Buddhas. All sentient beings, there is no place where a Buddha is not present, All Buddha lands, and the realms of sentient beings, Can all be distinguished and known, all the seals of Dharma (the fundamental principles of Buddhism), All kalpas can be exhausted, but the seals of Dharma are endless. Thus knowing sentient beings, immeasurable and boundless, One of those sentient beings has countless hundreds of thousands, Nayuta (an extremely large numerical unit) of bodies, and the causes and conditions are also like this, Like that one sentient being, all sentient beings are also like this. Thus, ultimately knowing, and also causing all to learn, Completely knowing the roots of sentient beings, superior, middle, and inferior are different. The senses (eyes, ears, nose, tongue, body, mind) are constantly flowing, knowing which are capable vessels and which are not, One sense is all senses, mutually arising.
相依持。 菩薩微細智， 皆悉分別知， 亦知諸欲性， 種種煩惱垢。 了過去心行， 未來今現在， 悉知眾生行， 究竟到彼岸。 知行無所行， 為眾說妙法， 如是知心行， 染污及清凈。 菩薩一念中， 逮得一切智， 深入如來心， 究竟難思議。 一念悉能知， 諸佛無上智， 究竟神力智， 具足諸通明。 能於一念中， 悉詣十方剎， 如是疾遊行， 無量無數劫， 不離本坐處， 安住甚深法。 猶如工幻師， 種種現形色， 非色非無色， 幻化無所有， 菩薩亦如是， 深知廣方便， 示現眾變化， 充滿一切世。 譬如明凈日， 出現於世間， 悉能除眾冥， 一切靡不照。 菩薩智慧日， 明凈甚圓滿， 出凈心境界， 普照一切法。 猶如人夢中， 造作種種事， 無量劫可盡， 夢性無窮盡。 菩薩於一念， 示現夢等法， 無量劫可盡， 智慧無終極。 常樂居山澤， 遠離世間語， 究竟語言道， 其心無染著。 菩薩悉了知， 諸法真實性， 普說眾生音， 不起虛妄想。 譬如春月時， 眾生見焰氣， 愚者謂為水， 尋之增渴愛。
【現代漢語翻譯】 現代漢語譯本 相互依存。 菩薩以其精微的智慧，完全能夠分辨並瞭解一切， 也知道各種慾望的本質，以及種種煩惱的污垢。 他們明瞭過去的心念行為，以及未來和現在的心念， 完全瞭解眾生的行為，最終到達彼岸（涅槃）。 他們知道修行是無所執著的修行，為眾生宣說微妙的佛法， 像這樣瞭解心念的執行，包括染污和清凈的狀態。 菩薩在一念之間，就能獲得一切智慧， 深入如來的心境，達到究竟不可思議的境界。 一念之間就能瞭解諸佛無上的智慧， 達到究竟的神通力量和智慧，具足各種通達明瞭的能力。 他們能在一念之間，到達十方世界的所有佛土， 如此迅速，即使經過無量無數劫的時間， 也不會離開原本的座位，安住在甚深的佛法之中。 就像技藝高超的魔術師，能變現出各種各樣的形色， 這些形色既非真實存在，也非完全不存在，只是幻化而無實體， 菩薩也像這樣，深刻了解廣大的方便法門， 示現各種變化，充滿整個世界。 譬如明亮的太陽，出現在世間， 能夠消除一切黑暗，照耀一切事物。 菩薩的智慧之日，明亮而圓滿， 從清凈的心境中顯現，普遍照耀一切法。 就像人在夢中，造作各種各樣的事情， 即使經過無量劫的時間，夢境也可能結束，但夢的本質是無窮無盡的。 菩薩在一念之間，示現如同夢境般的法， 即使經過無量劫的時間，也可能結束，但菩薩的智慧是無止境的。 他們常常喜歡居住在山林之中，遠離世俗的言語， 通達語言的真諦，內心沒有絲毫的執著。 菩薩完全瞭解諸法的真實本性， 普遍宣說眾生的語言，心中不起虛妄的念頭。 譬如春季的月亮，眾生看到熱氣， 愚癡的人以為是水，去尋找反而增加渴求的慾望。
【English Translation】 English version Interdependent. Bodhisattvas, with their subtle wisdom, are able to completely discern and understand everything, They also know the nature of all desires, and the defilements of various afflictions. They understand the past mental actions, as well as the future and present thoughts, They fully comprehend the actions of all beings, ultimately reaching the other shore (Nirvana). They know that practice is practice without attachment, and they proclaim the wonderful Dharma to all beings, In this way, they understand the workings of the mind, including both defiled and pure states. In a single thought, Bodhisattvas can attain all wisdom, Deeply entering the mind of the Tathagata, reaching an ultimate and inconceivable state. In a single thought, they can understand the unsurpassed wisdom of all Buddhas, Attaining ultimate supernatural power and wisdom, possessing all kinds of penetrating and clear abilities. They can, in a single thought, reach all the Buddha lands in the ten directions, So swiftly, that even after countless eons, They do not leave their original seat, abiding in the profound Dharma. Like a skilled magician, who can manifest all kinds of forms and colors, These forms and colors are neither truly existent nor completely non-existent, but merely illusions without substance, Bodhisattvas are also like this, deeply understanding the vast expedient means, Manifesting various transformations, filling the entire world. Like the bright sun, appearing in the world, It can dispel all darkness, illuminating all things. The sun of Bodhisattva's wisdom, bright and complete, Appears from the pure state of mind, universally illuminating all Dharmas. Like a person in a dream, creating all kinds of things, Even after countless eons, the dream may end, but the nature of the dream is endless. Bodhisattvas, in a single thought, manifest Dharmas like dreams, Even after countless eons, they may end, but the wisdom of Bodhisattvas is limitless. They often like to dwell in the mountains and forests, away from worldly speech, Penetrating the true meaning of language, their hearts have no attachment whatsoever. Bodhisattvas fully understand the true nature of all Dharmas, Universally proclaiming the languages of all beings, without arising false thoughts in their minds. Like the moon in spring, beings see heat haze, The foolish think it is water, and seeking it only increases their thirst and desire.
菩薩如是見， 眾生煩惱覆， 如焰增渴愛， 一向求解脫。 知眾生非實， 而更增大悲， 觀色如聚沫， 受如水上泡， 想如春時焰， 眾行如芭蕉。 心如工幻師， 示現種種事， 善分別五陰， 其心無所著。 諸入悉空寂， 遠離自在事， 諸界無實性， 示眾生界分。 第一真實諦， 決定寂滅性， 廣演分別法， 而心不染著。 菩薩知五陰， 無有去來今， 因由煩惱業， 轉此三苦輪。 演說緣起法， 非有亦非無， 深解真實義， 于彼無所著。 菩薩凈智慧， 解說三世法， 示現諸群生， 皆悉是一念。 欲色無色界， 示現眾生事， 三乘戒解脫， 究竟一切智。 了知處非處， 知業知諸根， 欲性諸煩惱， 一切至處道。 宿命智天眼， 除滅諸煩惱， 知佛十種力， 而猶未究竟。 隨順諸佛法， 深解諸法空， 悉滅眾煩惱， 而不盡諸漏。 廣入甚深道， 教化諸群生， 佛子住無畏， 不捨菩薩行。 無謬無漏失， 亦不捨正念， 精進欲三昧， 智慧無損減。 三種常清凈， 明達於三世， 大慈念眾生， 一切無障礙， 深入
【現代漢語翻譯】 現代漢語譯本 菩薩這樣觀察，看到眾生被煩惱所覆蓋，如同火焰般增長渴愛，卻一心尋求解脫。 他們知道眾生並非真實存在，反而更加增長大悲心。觀察色法如同聚沫，感受如同水上氣泡， 思想如同春天的幻影，行為如同芭蕉樹般空虛。心如同善於變幻的魔術師，展現種種事物。 菩薩善於分辨五蘊（色、受、想、行、識），內心沒有任何執著。諸入（眼、耳、鼻、舌、身、意）皆是空寂，遠離自在的束縛。 諸界（欲界、色界、無色界）沒有真實的自性，只是爲了向眾生顯示界限的劃分。 第一義諦（最高真理）是決定性的寂滅之性，菩薩廣泛地演說和分別諸法，而內心不被染著。 菩薩知道五蘊沒有過去、現在、未來，因為煩惱和業力，才輪轉於三苦（苦苦、壞苦、行苦）之中。 他們演說緣起法，既非有也非無，深刻理解真實義，對它沒有任何執著。 菩薩以清凈的智慧，解說三世（過去、現在、未來）的法，向眾生顯示一切都只是一念之間。 他們超越了對欲界和色界的貪愛，展現眾生的種種行為，通過三乘（聲聞乘、緣覺乘、菩薩乘）的戒律和解脫，最終達到一切智（佛的智慧）。 他們了知什麼是處（因果關係）和非處，知道業力和諸根（眼、耳、鼻、舌、身、意），以及慾望、習性和煩惱，一切通往解脫的道路。 他們擁有宿命智（知過去世的能力）和天眼（能見遠近的能力），消除一切煩惱，知道佛的十種力量，但仍然沒有達到究竟。 他們隨順諸佛的教法，深刻理解諸法皆空，滅除一切煩惱，但並非斷盡所有習氣。 他們廣泛深入甚深的佛道，教化一切眾生，佛的弟子安住于無畏之中，不放棄菩薩的修行。 他們沒有謬誤和過失，也不捨棄正念，精進于禪定和三昧，智慧不會減損。 他們身、口、意三業常保清凈，明瞭通達三世，以大慈悲心關念眾生，一切都沒有障礙。 深入
【English Translation】 English version Thus does a Bodhisattva see, that beings are covered by afflictions, like a flame increasing thirst and craving, yet they seek liberation in one direction. Knowing that beings are not real, they further increase their great compassion. They observe form as a mass of foam, feeling as a bubble on water, thought as a mirage in spring, and actions as a banana tree (empty). The mind is like a skillful illusionist, manifesting various things. Bodhisattvas are skilled in distinguishing the five skandhas (form, feeling, perception, mental formations, consciousness), and their minds are without attachment. All entrances (eye, ear, nose, tongue, body, mind) are empty and still, free from the constraints of self-will. The realms (desire realm, form realm, formless realm) have no real nature, but are shown to beings as divisions of realms. The first noble truth (ultimate truth) is the decisive nature of cessation, they widely expound and distinguish the Dharma, yet their minds are not tainted by attachment. Bodhisattvas know that the five skandhas have no past, present, or future, and that due to afflictions and karma, they revolve in the three sufferings (suffering of suffering, suffering of change, suffering of conditioned existence). They expound the law of dependent origination, which is neither existent nor non-existent, deeply understanding the true meaning, and having no attachment to it. Bodhisattvas, with pure wisdom, explain the Dharma of the three times (past, present, future), showing all beings that everything is just a single thought. They transcend the craving for the desire and form realms, manifesting the actions of beings, and through the precepts and liberation of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), they ultimately attain all-knowing wisdom (Buddha's wisdom). They understand what is a cause and what is not, know karma and the senses (eye, ear, nose, tongue, body, mind), as well as desires, habits, and afflictions, all paths leading to liberation. They possess the knowledge of past lives (Purvanivasanusmriti) and the divine eye (Divyacakṣus), eliminating all afflictions, knowing the ten powers of the Buddha, yet still not having reached the ultimate. They follow the teachings of all Buddhas, deeply understanding that all dharmas are empty, extinguishing all afflictions, but not completely exhausting all outflows. They widely enter the profound path, teaching all beings, the disciples of the Buddha dwell in fearlessness, not abandoning the practice of a Bodhisattva. They have no errors or faults, nor do they abandon right mindfulness, they are diligent in meditation and samadhi, and their wisdom does not diminish. Their three actions of body, speech, and mind are always pure, they are clear and understand the three times, with great compassion they care for all beings, and nothing is an obstacle. Deeply enter
諸法門， 具足如是行。 我說其少分， 莊嚴功德義， 無量無數劫， 說之不可盡， 我所說少分， 如大地一塵。 常依如來智， 而亦無所依， 常修奇特想， 大悲堅強故。 安住清凈戒， 常勤修精進， 教化諸群生， 授真佛子記。 究竟佛功德， 知剎知眾生， 分別三世劫， 其心無疲倦。 具陀羅尼力， 深解真實義， 思惟無等法， 逮得無上道。 一切妙功德， 發願求菩提， 慈悲因緣力， 令菩提凈勝。 具足波羅蜜， 隨順善究竟， 決定諸智力， 覺悟無上道。 成就方便智， 樂說甚深法， 隨順常守護， 逮得法王處。 安住勝妙法， 于彼無所著， 出生智慧化， 覺悟勝菩提。 住持一切劫， 菩薩得正望， 安住甚深法， 除滅眾生疑。 修習甚深智， 善能分別法， 究竟定慧境， 覺悟一切智。 智入諸解脫， 究竟到彼岸， 具足諸通明， 離垢清涼園。 具足白凈法， 示現種種行， 普現莊嚴法， 皆悉不可議。 善知眾生心， 能說令究竟， 清凈菩提印， 智光照一切。 一切莫能稱， 遠離懈怠法， 安住如山王，
【現代漢語翻譯】 現代漢語譯本 諸法門（一切修行的方法），都具備這樣的修行。 我所說的只是其中很少的一部分，關於莊嚴功德的意義， 即使經過無量無數劫的時間，也說不盡， 我所說的少部分，就像大地中的一粒微塵。 常常依止如來的智慧，但又不住于任何依止， 常常修習奇特的想法，因為有大悲心和堅強的意志。 安住在清凈的戒律中，常常勤奮地修習精進， 教化所有的眾生，授予他們未來成佛的預記。 究竟佛的功德，知道一切世界和眾生， 分別過去、現在、未來三世的時間，內心沒有疲倦。 具備陀羅尼（總持）的力量，深刻理解真實的意義， 思考無與倫比的佛法，最終證得無上的道。 一切美好的功德，都發愿爲了求得菩提（覺悟）， 慈悲的因緣力量，使得菩提更加清凈殊勝。 具足波羅蜜（到彼岸的方法），隨順善法而達到究竟， 決定一切智慧的力量，覺悟無上的道。 成就方便的智慧，樂於宣說甚深的佛法， 隨順佛法而常常守護，最終到達法王（佛）的境界。 安住在殊勝微妙的佛法中，對於佛法沒有執著， 出生智慧的教化，覺悟殊勝的菩提。 住持一切劫的時間，菩薩得到正確的期望， 安住在甚深的佛法中，消除眾生的疑惑。 修習甚深的智慧，善於分別各種佛法， 究竟禪定和智慧的境界，覺悟一切的智慧。 智慧進入各種解脫，最終到達彼岸， 具足各種神通和明瞭，遠離煩惱的清涼園地。 具足清凈的佛法，示現種種的修行， 普遍示現莊嚴的佛法，這一切都是不可思議的。 善於瞭解眾生的心，能夠說法使他們達到究竟， 清凈的菩提印記，智慧的光芒照耀一切。 一切都無法稱量，遠離懈怠的修行方法， 安住如山王般穩固。
【English Translation】 English version All Dharma doors (methods of practice), are complete with such practices. I speak of only a small portion of them, regarding the meaning of adorned merits, Even after immeasurable and countless kalpas (eons), it cannot be fully described, The small portion I speak of is like a single dust particle on the earth. Always relying on the wisdom of the Tathagata (Buddha), yet not clinging to any reliance, Always cultivating extraordinary thoughts, due to great compassion and firm will. Dwelling in pure precepts, always diligently practicing vigor, Teaching and transforming all sentient beings, bestowing upon them the prediction of future Buddhahood. Ultimately achieving the merits of the Buddha, knowing all worlds and beings, Distinguishing the three periods of time—past, present, and future—without weariness in mind. Possessing the power of Dharani (total retention), deeply understanding the true meaning, Contemplating the incomparable Dharma, ultimately attaining the unsurpassed path. All wonderful merits, aspiring to seek Bodhi (enlightenment), The power of compassionate causes and conditions, making Bodhi more pure and sublime. Complete with Paramitas (perfections), following the good to the ultimate, Determining all the powers of wisdom, awakening to the unsurpassed path. Accomplishing the wisdom of skillful means, delighting in expounding the profound Dharma, Following the Dharma and always protecting it, ultimately reaching the realm of the Dharma King (Buddha). Dwelling in the sublime and wonderful Dharma, without attachment to the Dharma, Giving rise to the teachings of wisdom, awakening to the sublime Bodhi. Maintaining through all kalpas, the Bodhisattva obtains the correct aspiration, Dwelling in the profound Dharma, eliminating the doubts of sentient beings. Cultivating profound wisdom, skillfully distinguishing various Dharmas, Ultimately reaching the realm of Samadhi (meditative absorption) and wisdom, awakening to all wisdom. Wisdom entering all liberations, ultimately reaching the other shore, Complete with all supernatural powers and clarity, a cool garden free from defilements. Complete with pure Dharmas, manifesting various practices, Universally manifesting adorned Dharmas, all of which are inconceivable. Skillfully knowing the minds of sentient beings, able to speak to lead them to the ultimate, The pure seal of Bodhi, the light of wisdom illuminates all. All cannot be measured, abandoning the methods of laziness, Dwelling as firm as a mountain king.
具功德智海。 金剛妙寶法， 安住大莊嚴， 究竟諸大事， 一切莫能壞。 得授菩提記， 安住廣大心， 得佛無盡藏， 覺悟一切法。 世智常自在， 遊戲諸神通， 一切法境界， 自在無障礙。 身願行自在， 智慧亦自在， 無量億自在， 示現於一切。 具足諸自在， 遊戲諸通力， 深入佛境界， 一切莫能壞。 黠慧所莊嚴， 無畏不共法， 修行佛子業， 遠離一切惡。 清凈身身業， 清凈口口業， 諸佛守護故， 成辦十大事。 心心所起住， 顯現無上事， 安住諸根定， 逮得最勝根。 清凈正直心， 遠離諸諂曲， 深入眾生性， 示現種種事。 除滅煩惱習， 究竟無上行， 具足深智慧， 逮得一切智。 遠離一切惡， 方便趣寂滅， 出生功德道， 善學一切學。 無量道心境， 修習無所著， 安住深智慧， 示現道莊嚴。 手足及心腹， 無上智慧藏， 其心如金剛， 智慧為器仗， 智慧觀察頂， 深入菩提行。 清凈戒為鼻， 除滅諸熾然， 四辯廣長舌， 無處不至身， 凈妙智慧心， 諸善行為行。 道場安隱住， 師子
【現代漢語翻譯】 現代漢語譯本 具備功德智慧的海洋。 如金剛般堅固的微妙珍寶之法，安住于偉大的莊嚴之中， 究竟成就一切大事，沒有任何事物能夠摧毀。 得到菩提（bodhi，覺悟）的授記，安住于廣大的心境， 獲得佛陀無盡的寶藏，覺悟一切法。 世俗的智慧常常自在，遊戲于各種神通之中， 對於一切法的境界，自在無礙。 身、愿、行都自在，智慧也自在， 無量億的自在，示現於一切處。 具足各種自在，遊戲于各種神通力量， 深入佛的境界，沒有任何事物能夠摧毀。 以聰慧所莊嚴，擁有無畏的獨特之法， 修行佛弟子的事業，遠離一切惡行。 清凈身的身業，清凈口的口業， 因為諸佛的守護，成就十種大事。 心中所生起的念頭，顯現無上的事業， 安住于諸根的禪定，獲得最殊勝的根性。 清凈正直的心，遠離各種諂媚和虛偽， 深入眾生的本性，示現種種的事蹟。 消除煩惱的習氣，究竟無上的修行， 具足深厚的智慧，獲得一切智（sarvajna，佛陀的智慧）。 遠離一切惡行，方便地趨向寂滅（nirvana，涅槃）， 出生功德之道，善於學習一切學問。 無量道的心境，修習而不執著， 安住于深厚的智慧，示現道的莊嚴。 手足以及心腹，是無上智慧的寶藏， 其心如金剛般堅固，智慧是其武器， 以智慧觀察頂端，深入菩提的修行。 以清凈的戒律為鼻，消除各種熾熱的煩惱， 以四種辯才的廣長舌，無處不至其身， 以清凈微妙的智慧心，以各種善行作為修行。 在道場安穩地居住，如獅子一般。
【English Translation】 English version Possessing the ocean of merit and wisdom. The Vajra (diamond) like wondrous and precious Dharma (law), abiding in great adornment, Ultimately accomplishing all great matters, nothing can destroy it. Receiving the prediction of Bodhi (enlightenment), abiding in a vast state of mind, Obtaining the Buddha's inexhaustible treasury, awakening to all Dharmas. Worldly wisdom is always at ease, playing with various supernatural powers, Regarding the realm of all Dharmas, being at ease and without hindrance. Body, vows, and actions are at ease, wisdom is also at ease, Countless millions of ease, manifesting in all places. Possessing all kinds of ease, playing with various supernatural powers, Deeply entering the Buddha's realm, nothing can destroy it. Adorned with clever wisdom, possessing fearless and unique Dharmas, Practicing the work of a Buddha's disciple, staying away from all evil. Pure body karma of the body, pure speech karma of the mouth, Because of the protection of all Buddhas, accomplishing ten great matters. The thoughts that arise in the mind, manifesting supreme matters, Abiding in the samadhi (meditative absorption) of the senses, attaining the most excellent roots. A pure and upright heart, staying away from all flattery and deceit, Deeply entering the nature of sentient beings, manifesting various deeds. Eliminating the habits of afflictions, ultimately practicing the supreme conduct, Possessing profound wisdom, attaining all-knowing wisdom (sarvajna, Buddha's wisdom). Staying away from all evil, skillfully approaching Nirvana (extinction), Giving rise to the path of merit, being good at learning all knowledge. The boundless state of mind of the path, practicing without attachment, Abiding in profound wisdom, manifesting the adornment of the path. Hands, feet, and abdomen, are the treasury of supreme wisdom, The heart is as firm as a Vajra, wisdom is its weapon, Observing the crown with wisdom, deeply entering the practice of Bodhi. Using pure precepts as the nose, eliminating all burning afflictions, With the long tongue of four kinds of eloquence, reaching everywhere, With a pure and wondrous wisdom heart, using all good deeds as practice. Dwelling peacefully in the Bodhimanda (place of enlightenment), like a lion.
座為坐， 梵住為安臥， 無礙第一義。 觀察善逝智， 普照於一切， 遍觀眾生行， 種種妙功德。 以此為奮迅， 離貪為凈施， 不慢清凈戒， 不動為凈忍， 不轉凈精進， 自在為凈禪， 不行愚癡智， 虛空慈普救。 不憂惱為悲， 清凈法為喜， 離諸煩惱舍， 寂靜為深義。 境界為正法， 迴向功德具， 智具如利劍， 普照為眾明。 聞法無厭足， 是為正求法， 不惜身壽命， 是為明正法。 隨順諸佛教， 除滅諸魔道， 清凈正直心， 攝取諸佛業。 遠離眾魔業， 長養諸智慧， 遠離魔所持， 安住諸佛持。 究竟得法持， 住無住智慧， 作業已命終， 降神入母胎。 示現微細趣， 又復現出生， 現稱我最勝， 示現行七步。 現為童子地， 復現處深宮， 現出家學道， 莊嚴諸道場。 普放無量光， 覺悟諸群生， 降伏一切魔， 得成無上道。 現轉凈法輪， 示現如來地， 增長白凈法， 現大般涅槃。 菩薩修諸行， 無量無有邊， 如我向所說， 略舉其少分。 無量劫修習， 令眾住菩提， 眾生諸法行， 于彼無染著。
【現代漢語翻譯】 現代漢語譯本 坐姿即為坐， 梵住（brahma-vihara，四無量心）即為安臥， 這是無礙的第一義諦。 觀察善逝（Sugata，佛的稱號）的智慧， 普照一切， 遍觀眾生的行為， 以及種種微妙的功德。 以此為精進， 離貪為清凈的佈施， 不驕慢為清凈的持戒， 不動搖為清凈的忍辱， 不退轉為清凈的精進， 自在為清凈的禪定， 不行愚癡的智慧， 以虛空般的慈悲普救眾生。 不憂惱為悲心， 清凈的佛法為喜心， 遠離一切煩惱為舍心， 寂靜為甚深的意義。 境界為正法， 迴向功德圓滿， 智慧如鋒利的寶劍， 普照一切為眾生的光明。 聽聞佛法永不厭足， 這是正確的求法之道， 不吝惜身體和壽命， 這是明白正法。 隨順諸佛的教誨， 消除一切魔的道路， 以清凈正直的心， 攝取諸佛的事業。 遠離眾魔的作為， 增長一切智慧， 遠離魔所執持的， 安住于諸佛所持的。 最終獲得佛法的執持， 安住于無住的智慧， 完成作業後生命終結， 神識降臨進入母胎。 示現微細的趣向， 又再次示現出生， 示現稱『我最殊勝』， 示現行走七步。 示現為童子之身， 又示現處於深宮之中， 示現出家學道， 莊嚴一切道場。 普放無量的光明， 覺悟一切眾生， 降伏一切魔， 得成無上的佛道。 示現轉動清凈的法輪， 示現如來的境界， 增長清凈的佛法， 示現大般涅槃。 菩薩修習一切行為， 無量無邊， 如我先前所說， 只是略舉其中少部分。 無量劫修習， 令眾生安住于菩提， 眾生的一切法行， 對於這些沒有染著。
【English Translation】 English version Sitting is the posture of sitting, Brahma-vihara (divine abidings) is the state of peaceful repose, This is the unobstructed ultimate truth. Observing the wisdom of the Sugata (Buddha's epithet), Illuminating all, Comprehensively viewing the actions of sentient beings, And all kinds of wonderful merits. Taking this as vigor, Freedom from greed is pure giving, Non-arrogance is pure morality, Immovability is pure patience, Non-regression is pure diligence, Freedom is pure meditation, Not practicing ignorant wisdom, Universal salvation with emptiness-like compassion. Non-sorrow is compassion, Purity of Dharma is joy, Freedom from all afflictions is equanimity, Tranquility is the profound meaning. Realm is the true Dharma, Dedication of merits is complete, Wisdom is like a sharp sword, Universal illumination is the light for all. Listening to the Dharma without satiety, This is the correct way to seek the Dharma, Not sparing body and life, This is understanding the true Dharma. Following the teachings of all Buddhas, Eliminating all paths of demons, With a pure and upright heart, Embracing the deeds of all Buddhas. Staying away from the actions of demons, Nurturing all wisdom, Staying away from what demons hold, Abiding in what Buddhas hold. Ultimately attaining the holding of Dharma, Abiding in the wisdom of non-abiding, After completing the work, life ends, Consciousness descends into the mother's womb. Showing subtle inclinations, And again showing birth, Showing 'I am the most supreme', Showing walking seven steps. Showing the state of a child, And again showing being in a deep palace, Showing leaving home to learn the Way, Adorning all the sacred places. Universally emitting immeasurable light, Awakening all sentient beings, Subduing all demons, Attaining the unsurpassed Buddhahood. Showing the turning of the pure Dharma wheel, Showing the realm of the Tathagata, Increasing the pure Dharma, Showing the great Parinirvana. The Bodhisattva cultivates all practices, Immeasurable and boundless, As I have said before, Just briefly mentioning a small part. Cultivating for immeasurable kalpas, Enabling beings to abide in Bodhi, All Dharma practices of sentient beings, Without attachment to them.
如是具足行， 成就力自在， 以無量諸剎， 安置一毛道。 掌持無量剎， 遍游諸世界， 還置於本處， 眾生無恐怖。 菩薩以一切， 嚴凈諸佛剎， 安置一毛孔， 眾生無不見。 能以一毛孔， 悉受一切海， 大海不增減， 眾生無嬈害， 示現如是等， 一切諸事相。 無量金剛山， 手磨為微塵， 以此一切塵， 遍散諸佛剎， 復末塵下剎， 遍佈余世界， 一切塵可知， 智慧不可盡。 於一毛孔中， 放演凈光明， 普照一切世， 悉蔽日月光， 珠火天神光， 隱沒悉不現， 除滅惡道苦， 為說無上法。 菩薩一言音， 出生一切音， 一切諸眾生， 無不悉聞者。 以聞此法音， 皆得大歡喜， 具足廣宣暢， 諸佛所說法。 過去一切劫， 安置未來今， 未來現在劫， 回置過去世。 十方一切剎， 皆悉現成壞， 以一切眾生， 安置一毛道。 過去及現在， 一切諸如來， 具足自在力， 悉于身中現。 深知變化法， 善能隨所應， 普現無量身， 于彼悉無著。 帝釋梵王身， 四天大王身， 諸天清凈身， 一切眾生身， 聲聞
【現代漢語翻譯】 現代漢語譯本 像這樣具足修行，成就自在的力量，能將無量佛剎安置在一根毫毛的孔道中。 能手持無量佛剎，遍游各個世界，再將它們放回原處，眾生不會感到恐懼。 菩薩能用一切方法，莊嚴清凈各個佛剎，將它們安置在一個毛孔中，眾生都能看見。 能用一個毛孔，容納一切大海，大海不會因此增減，眾生也不會受到損害。 菩薩能示現像這樣的一切諸事相。 能將無量金剛山，用手磨成微塵，用這些微塵，遍撒各個佛剎。 又將微塵下的佛剎，遍佈其餘世界，一切微塵的數量可以知曉，但菩薩的智慧是不可窮盡的。 能在一個毛孔中，放出清凈的光明，普遍照耀一切世界，遮蔽日月的光芒。 使珠火、天神的光芒，都隱沒不見，消除惡道的痛苦，為眾生宣說無上的佛法。 菩薩說出一種聲音，能出生一切聲音，一切眾生，沒有聽不到的。 聽到這種法音，都感到非常歡喜，能具足廣闊地宣揚，諸佛所說的佛法。 能將過去的一切劫數，安置在未來和現在，將未來和現在的劫數，放回過去。 十方一切佛剎，都能顯現成住壞空的過程，能將一切眾生，安置在一根毫毛的孔道中。 過去和現在，一切諸如來（Tathagata），都具足自在的力量，都能在自身中顯現。 菩薩深知變化的法則，善於隨順眾生的根器，普遍顯現無量的化身，對於這些化身沒有執著。 能顯現帝釋（Indra，天神之王）、梵王（Brahma，色界天之主）的身形，四天大王（四大天王）的身形，諸天清凈的身形，一切眾生的身形，聲聞（Sravaka，聽聞佛陀教誨而修行的人）
【English Translation】 English version Thus, with complete practice, achieving the power of self-mastery, one can place countless Buddha-lands within a single pore of hair. One can hold countless Buddha-lands, travel throughout all worlds, and then return them to their original places, without causing any fear in sentient beings. Bodhisattvas can use all means to adorn and purify all Buddha-lands, placing them within a single pore, so that all sentient beings can see them. One can use a single pore to contain all the oceans, without the oceans increasing or decreasing, and without causing any harm to sentient beings. Bodhisattvas can manifest all such phenomena. One can grind countless Vajra Mountains into fine dust, and scatter this dust throughout all Buddha-lands. And further, scatter the Buddha-lands beneath the dust throughout the remaining worlds. The number of all dust particles can be known, but the wisdom of a Bodhisattva is inexhaustible. From a single pore, one can emit pure light, universally illuminating all worlds, obscuring the light of the sun and moon. The light of jewels, fire, and gods will all be hidden and disappear, eliminating the suffering of evil paths, and proclaiming the supreme Dharma. A Bodhisattva's single sound can give rise to all sounds, and there is no sentient being who does not hear it. Upon hearing this Dharma sound, all feel great joy, and are able to fully and extensively proclaim the Dharma taught by all Buddhas. One can place all past kalpas (aeons) in the future and present, and place future and present kalpas in the past. All Buddha-lands in the ten directions can manifest their formation, existence, destruction, and emptiness. One can place all sentient beings within a single pore of hair. All Tathagatas (Buddhas), past and present, possess the power of self-mastery, and can manifest themselves within their own bodies. Bodhisattvas deeply understand the laws of transformation, are skilled in adapting to the capacities of sentient beings, and universally manifest countless bodies, without attachment to these manifestations. They can manifest the forms of Indra (king of the gods), Brahma (lord of the form realm), the Four Heavenly Kings, the pure forms of the gods, the forms of all sentient beings, and Sravakas (hearers of the Buddha's teachings).
緣覺身， 如來清凈身， 普現一切身， 善修菩薩行。 現入眾想網， 上中下諸品， 一切智所持， 普現佛及剎。 具足深智慧， 除滅諸想網， 示現菩薩行， 究竟成菩提。 示現如是等， 無量自在力， 一切無不現， 舉世莫能知。 示現無所現， 究竟無有上， 隨順應眾生， 為說決定行。 凈身等虛空， 妙音滿世間， 凈戒為涂香， 慚愧衣普覆。 離垢正法繒， 一切智摩尼， 功德莊嚴身， 拜署無上王。 波羅蜜金輪， 諸通為象寶， 神足為馬寶， 凈慧無上珠， 妙行為女寶， 四攝寶藏臣， 方便主兵寶， 無上轉輪王。 勝妙三昧城， 空觀妙宮殿， 慈悲大莊嚴， 智慧為利劍。 堅強正念弓， 明利根為箭， 諸佛護持蓋， 建立智慧幢。 直入諸魔軍， 忍力悉摧滅， 陀羅尼平地， 凈妙行流水。 深智為涌泉， 凈慧清涼林， 空為澄凈池， 七覺妙華敷。 神足以莊嚴， 三昧為娛樂， 法門為歌頌， 思惟正法女。 甘露法之食， 解脫味為漿， 御調順三乘， 遊戲無上園。 此等諸勝行， 及余無上法， 無量劫修學，
【現代漢語翻譯】 現代漢語譯本 緣覺（Pratyekabuddha）之身，如來（Tathagata）清凈之身， 普遍顯現一切身形，善於修習菩薩（Bodhisattva）之行。 顯現進入眾生思想的羅網，包括上、中、下各種根器， 為一切智慧所持，普遍顯現佛陀及其國土。 具足深厚的智慧，消除滅盡各種思想的羅網， 示現菩薩的修行，最終成就菩提（Bodhi）。 示現如此等等，無量自在的力量， 一切無不顯現，世間無人能夠知曉。 示現無所顯現，究竟無有之上， 隨順適應眾生，為他們宣說決定的修行。 清凈之身等同虛空，美妙的聲音充滿世間， 以清凈的戒律為涂香，以慚愧之衣普遍覆蓋。 以離垢的正法為繒帶，以一切智慧為摩尼寶珠， 以功德莊嚴自身，拜見無上的法王。 以波羅蜜（Paramita）為金輪，以各種神通為象寶， 以神足為馬寶，以清凈的智慧為無上之珠， 以妙行為女寶，以四攝法為寶藏之臣， 以方便為兵寶之主，成為無上的轉輪聖王。 以殊勝的三昧（Samadhi）為城池，以空觀為美妙的宮殿， 以慈悲為大莊嚴，以智慧為鋒利的寶劍。 以堅強的正念為弓，以明利的根器為箭， 以諸佛的護持為傘蓋，建立智慧的寶幢。 直接進入諸魔的軍隊，以忍辱的力量全部摧毀， 以陀羅尼（Dharani）為平坦的土地，以清凈的妙行為流水。 以深厚的智慧為涌出的泉水，以清凈的智慧為清涼的樹林， 以空性為澄凈的池塘，以七覺支為美妙的蓮花。 以神足為莊嚴，以三昧為娛樂， 以法門為歌頌，以思惟正法為侍女。 以甘露法為食物，以解脫味為漿液， 調御順應三乘，在無上的園林中游戲。 這些殊勝的修行，以及其餘無上的佛法， 需要經過無量劫的修學，
【English Translation】 English version The body of a Pratyekabuddha (one who attains enlightenment on their own), the pure body of a Tathagata (Buddha), Universally manifesting all forms, skillfully practicing the Bodhisattva (enlightenment-being) path. Appearing within the net of beings' thoughts, including those of superior, middling, and inferior capacities, Supported by all wisdom, universally manifesting Buddhas and their lands. Possessing profound wisdom, eliminating all nets of thought, Demonstrating the practice of a Bodhisattva, ultimately achieving Bodhi (enlightenment). Manifesting such immeasurable, unrestrained powers, Appearing in all ways, yet unknown to the world. Manifesting without manifestation, ultimately without superior, Adapting to beings, teaching them the path of decisive practice. A pure body like the void, with wondrous sounds filling the world, Using pure precepts as fragrant ointment, and the garment of shame covering all. With the pure Dharma (teachings) as a silken banner, and all wisdom as a Mani jewel, Adorning oneself with merits, paying homage to the supreme Dharma King. With Paramita (perfections) as a golden wheel, various psychic powers as elephant treasures, With supernatural powers as horse treasures, pure wisdom as the supreme pearl, With virtuous conduct as a woman treasure, the four means of attraction as ministers of the treasury, With skillful means as the chief of the army treasure, becoming the supreme wheel-turning king. With the excellent Samadhi (meditative absorption) as a city, and the view of emptiness as a wondrous palace, With compassion as great adornment, and wisdom as a sharp sword. With firm right mindfulness as a bow, and sharp faculties as arrows, With the protection of all Buddhas as a canopy, establishing the banner of wisdom. Directly entering the armies of demons, destroying them all with the power of patience, With Dharani (mantras) as level ground, and pure virtuous conduct as flowing water. With profound wisdom as a gushing spring, and pure wisdom as a cool forest, With emptiness as a clear pond, and the seven factors of enlightenment as wondrous flowers. With supernatural powers as adornment, with Samadhi as entertainment, With the Dharma as songs, and contemplation of the Dharma as a maiden. With the nectar of Dharma as food, and the taste of liberation as drink, Guiding and adapting to the three vehicles, playing in the supreme garden. These excellent practices, and other supreme Dharmas, Require cultivation and learning over countless eons.
其心無疲倦。 供養一切佛， 嚴凈一切剎， 普令一切眾， 安住一切智。 一切剎微塵， 悉可知其數， 一切虛空界， 皆悉可度量， 一切眾生心， 唸唸可知數， 佛子諸功德， 說之不可盡。 欲具此功德， 及余勝妙法， 欲滅一切苦， 安樂諸群生。 欲與諸如來， 身口意齊等， 應發金剛心， 究竟此勝行。」
大方廣佛華嚴經卷第四十三 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第四十四
東晉天竺三藏佛馱跋陀羅譯
入法界品第三十四之一
爾時，佛在舍衛城，祇樹給孤獨園，大莊嚴重閣講堂，與五百菩薩摩訶薩俱，普賢菩薩、文殊師利菩薩而為上首；夜光幢菩薩、須彌山幢菩薩、寶幢菩薩、無礙幢菩薩、華幢菩薩、離垢幢菩薩、日光幢菩薩、正幢菩薩、離塵幢菩薩、明凈幢菩薩、大地端嚴菩薩、寶端嚴菩薩、大慧端嚴菩薩、金剛智端嚴菩薩、離垢端嚴菩薩、法日端嚴菩薩、功德山端嚴菩薩、智光端嚴菩薩、普妙德端嚴菩薩、大地藏菩薩、虛空藏菩薩、蓮華藏菩薩、寶藏菩薩、日藏菩薩、凈德藏菩薩、法印藏菩薩、明凈藏菩薩、臍藏菩薩、蓮華藏菩薩、善德眼菩薩、普
【現代漢語翻譯】 現代漢語譯本 他們的心沒有疲倦。 供養一切佛（Buddha），莊嚴清凈一切佛剎（Buddha-ksetra，佛的國土）， 普遍令一切眾生，安住於一切智慧。 即使能知道一切佛剎微塵的數量， 即使能度量一切虛空界， 即使能知道一切眾生心中每一個念頭的數量， 佛子（Buddha-putra，佛的弟子）的功德，是說不盡的。 想要具備這些功德，以及其他殊勝微妙的法， 想要滅除一切痛苦，使一切眾生安樂， 想要與諸如來（Tathagata，佛的稱號）的身、口、意平等， 應當發起金剛心（Vajra-citta，堅固不壞的菩提心），究竟成就這殊勝的修行。」
《大方廣佛華嚴經》卷第四十三 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第四十四
東晉天竺三藏佛馱跋陀羅（Buddhabhadra）譯
入法界品第三十四之一
當時，佛在舍衛城（Sravasti），祇樹給孤獨園（Jetavana Anathapindika-arama），大莊嚴的重閣講堂，與五百位菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）在一起，普賢菩薩（Samantabhadra Bodhisattva）、文殊師利菩薩（Manjusri Bodhisattva）為上首；夜光幢菩薩（Ratnadhvaja Bodhisattva）、須彌山幢菩薩（Sumerudhvaja Bodhisattva）、寶幢菩薩（Ratnadhvaja Bodhisattva）、無礙幢菩薩（Apratihatadhvaja Bodhisattva）、華幢菩薩（Pushpadhvaja Bodhisattva）、離垢幢菩薩（Vimaladhvaja Bodhisattva）、日光幢菩薩（Suryadhvaja Bodhisattva）、正幢菩薩（Samyagdhvaja Bodhisattva）、離塵幢菩薩（Virajodhvaja Bodhisattva）、明凈幢菩薩（Vimaladhvaja Bodhisattva）、大地端嚴菩薩（Mahabhumi-vyuha Bodhisattva）、寶端嚴菩薩（Ratna-vyuha Bodhisattva）、大慧端嚴菩薩（Mahamati-vyuha Bodhisattva）、金剛智端嚴菩薩（Vajrajnana-vyuha Bodhisattva）、離垢端嚴菩薩（Vimala-vyuha Bodhisattva）、法日端嚴菩薩（Dharma-surya-vyuha Bodhisattva）、功德山端嚴菩薩（Gunaparvata-vyuha Bodhisattva）、智光端嚴菩薩（Jnanaprabha-vyuha Bodhisattva）、普妙德端嚴菩薩（Sarvasundara-guna-vyuha Bodhisattva）、大地藏菩薩（Mahabhumi-garbha Bodhisattva）、虛空藏菩薩（Akasagarbha Bodhisattva）、蓮華藏菩薩（Padmagarbha Bodhisattva）、寶藏菩薩（Ratnagarbha Bodhisattva）、日藏菩薩（Suryagarbha Bodhisattva）、凈德藏菩薩（Subhagarbha Bodhisattva）、法印藏菩薩（Dharmamudra-garbha Bodhisattva）、明凈藏菩薩（Vimalagarbha Bodhisattva）、臍藏菩薩（Nabhigarba Bodhisattva）、蓮華藏菩薩（Padmagarbha Bodhisattva）、善德眼菩薩（Subhadarsana Bodhisattva）、普
【English Translation】 English version Their minds are without weariness. They make offerings to all Buddhas, adorn and purify all Buddha-lands (Buddha-ksetra), Universally causing all beings to dwell in all wisdom. Even if one could know the number of dust particles in all Buddha-lands, Even if one could measure all the realms of empty space, Even if one could know the number of thoughts in the minds of all beings, moment by moment, The merits of the Buddha's children (Buddha-putra) are inexhaustible to describe. Those who wish to possess these merits, and other supreme and wondrous dharmas, Those who wish to extinguish all suffering and bring peace to all living beings, Those who wish to be equal to all Tathagatas (Buddha's title) in body, speech, and mind, Should generate the Vajra-citta (diamond mind, indestructible Bodhi mind), and ultimately accomplish this supreme practice.」
The Avatamsaka Sutra, Volume 43 Taisho Tripitaka Volume 09, No. 0278, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 44
Translated by Buddhabhadra of the Eastern Jin Dynasty
Chapter 34, Part 1: Entering the Dharma Realm
At that time, the Buddha was in Sravasti, at the Jetavana Anathapindika-arama, in the great, majestic, multi-storied lecture hall, together with five hundred Bodhisattva-mahasattvas, with Samantabhadra Bodhisattva and Manjusri Bodhisattva as their leaders; Ratnadhvaja Bodhisattva, Sumerudhvaja Bodhisattva, Ratnadhvaja Bodhisattva, Apratihatadhvaja Bodhisattva, Pushpadhvaja Bodhisattva, Vimaladhvaja Bodhisattva, Suryadhvaja Bodhisattva, Samyagdhvaja Bodhisattva, Virajodhvaja Bodhisattva, Vimaladhvaja Bodhisattva, Mahabhumi-vyuha Bodhisattva, Ratna-vyuha Bodhisattva, Mahamati-vyuha Bodhisattva, Vajrajnana-vyuha Bodhisattva, Vimala-vyuha Bodhisattva, Dharma-surya-vyuha Bodhisattva, Gunaparvata-vyuha Bodhisattva, Jnanaprabha-vyuha Bodhisattva, Sarvasundara-guna-vyuha Bodhisattva, Mahabhumi-garbha Bodhisattva, Akasagarbha Bodhisattva, Padmagarbha Bodhisattva, Ratnagarbha Bodhisattva, Suryagarbha Bodhisattva, Subhagarbha Bodhisattva, Dharmamudra-garbha Bodhisattva, Vimalagarbha Bodhisattva, Nabhigarba Bodhisattva, Padmagarbha Bodhisattva, Subhadarsana Bodhisattva, and many others.
見眼菩薩、清凈眼菩薩、離垢眼菩薩、無礙眼菩薩、普眼菩薩、善觀眼菩薩、青蓮華眼菩薩、金剛眼菩薩、寶眼菩薩、虛空眼菩薩、善眼菩薩、天冠菩薩、普照法界慧天冠菩薩、道場天冠菩薩、普照十方天冠菩薩、生諸佛藏天冠菩薩、一切世間最上天冠菩薩、明凈天冠菩薩、無量寶天冠菩薩、受一切如來師子座天冠菩薩、普照法界虛空天冠菩薩、梵王周羅菩薩、龍王周羅菩薩、一切佛化光明周羅菩薩、道場周羅菩薩、一切愿海音摩尼寶王周羅菩薩、出生如來光眾寶自在周羅菩薩、莊嚴一切虛空摩尼寶王周羅菩薩、一切如來自在光幢摩尼王網普覆周羅菩薩、一切佛音轉法輪周羅菩薩、三世慧音周羅菩薩、大光菩薩、離垢光菩薩、寶光菩薩、離塵光菩薩、夜光菩薩、法光菩薩、寂靜光菩薩、日光菩薩、自在光菩薩、天光菩薩、功德幢菩薩、智幢菩薩、法幢菩薩、諸通幢菩薩、光幢菩薩、華幢菩薩、摩尼幢菩薩、菩提幢菩薩、梵幢菩薩、普光幢菩薩、梵音菩薩、海音菩薩、大地音菩薩、世主音菩薩、山相擊音菩薩、充滿一切法界音菩薩、一切法海雷音菩薩、降伏一切魔音菩薩、大悲方便云雷音菩薩、滅一切苦安慰音菩薩、法上菩薩、勝上菩薩、智上菩薩、功德須彌山上菩薩、功德珊瑚上菩薩、稱上菩薩、普光上菩薩、大慈上
【現代漢語翻譯】 現代漢語譯本 見眼菩薩（能看見一切的菩薩）、清凈眼菩薩（擁有清凈之眼的菩薩）、離垢眼菩薩（眼睛沒有污垢的菩薩）、無礙眼菩薩（眼睛沒有障礙的菩薩）、普眼菩薩（擁有普遍之眼的菩薩）、善觀眼菩薩（善於觀察的菩薩）、青蓮華眼菩薩（眼睛像青蓮花一樣清凈的菩薩）、金剛眼菩薩（擁有金剛般銳利之眼的菩薩）、寶眼菩薩（擁有珍寶般眼睛的菩薩）、虛空眼菩薩（眼睛像虛空一樣廣闊的菩薩）、善眼菩薩（擁有善良之眼的菩薩）、天冠菩薩（頭戴天冠的菩薩）、普照法界慧天冠菩薩（以智慧之光普照法界的天冠菩薩）、道場天冠菩薩（在道場中頭戴天冠的菩薩）、普照十方天冠菩薩（以光明普照十方的天冠菩薩）、生諸佛藏天冠菩薩（能生出諸佛寶藏的天冠菩薩）、一切世間最上天冠菩薩（在一切世間最上的天冠菩薩）、明凈天冠菩薩（擁有明凈天冠的菩薩）、無量寶天冠菩薩（擁有無量珍寶天冠的菩薩）、受一切如來師子座天冠菩薩（接受一切如來師子座的天冠菩薩）、普照法界虛空天冠菩薩（以光明普照法界虛空的天冠菩薩）、梵王周羅菩薩（像梵王一樣莊嚴的周羅菩薩）、龍王周羅菩薩（像龍王一樣威嚴的周羅菩薩）、一切佛化光明周羅菩薩（擁有一切佛化光明周羅的菩薩）、道場周羅菩薩（在道場中的周羅菩薩）、一切愿海音摩尼寶王周羅菩薩（擁有一切愿海之音的摩尼寶王周羅菩薩）、出生如來光眾寶自在周羅菩薩（能出生如來光和眾寶自在的周羅菩薩）、莊嚴一切虛空摩尼寶王周羅菩薩（能莊嚴一切虛空的摩尼寶王周羅菩薩）、一切如來自在光幢摩尼王網普覆周羅菩薩（擁有一切如來自在光幢摩尼王網普覆的周羅菩薩）、一切佛音轉法輪周羅菩薩（擁有一切佛音轉法輪的周羅菩薩）、三世慧音周羅菩薩（擁有三世智慧之音的周羅菩薩）、大光菩薩（擁有大光明的菩薩）、離垢光菩薩（擁有沒有污垢的光明的菩薩）、寶光菩薩（擁有珍寶般光明的菩薩）、離塵光菩薩（擁有遠離塵埃的光明的菩薩）、夜光菩薩（擁有夜間光明的菩薩）、法光菩薩（擁有佛法光明的菩薩）、寂靜光菩薩（擁有寂靜光明的菩薩）、日光菩薩（擁有太陽光明的菩薩）、自在光菩薩（擁有自在光明的菩薩）、天光菩薩（擁有天界光明的菩薩）、功德幢菩薩（擁有功德之幢的菩薩）、智幢菩薩（擁有智慧之幢的菩薩）、法幢菩薩（擁有佛法之幢的菩薩）、諸通幢菩薩（擁有各種神通之幢的菩薩）、光幢菩薩（擁有光明之幢的菩薩）、華幢菩薩（擁有花朵之幢的菩薩）、摩尼幢菩薩（擁有摩尼寶珠之幢的菩薩）、菩提幢菩薩（擁有菩提之幢的菩薩）、梵幢菩薩（擁有梵天之幢的菩薩）、普光幢菩薩（擁有普照光明之幢的菩薩）、梵音菩薩（擁有梵天之音的菩薩）、海音菩薩（擁有大海之音的菩薩）、大地音菩薩（擁有大地之音的菩薩）、世主音菩薩（擁有世間主宰之音的菩薩）、山相擊音菩薩（擁有山相擊之音的菩薩）、充滿一切法界音菩薩（擁有充滿一切法界之音的菩薩）、一切法海雷音菩薩（擁有一切法海雷鳴之音的菩薩）、降伏一切魔音菩薩（擁有降伏一切魔之音的菩薩）、大悲方便云雷音菩薩（擁有大悲方便云雷之音的菩薩）、滅一切苦安慰音菩薩（擁有滅除一切痛苦的安慰之音的菩薩）、法上菩薩（在佛法之上菩薩）、勝上菩薩（在殊勝之上菩薩）、智上菩薩（在智慧之上菩薩）、功德須彌山上菩薩（在功德須彌山上的菩薩）、功德珊瑚上菩薩（在功德珊瑚上的菩薩）、稱上菩薩（在稱讚之上菩薩）、普光上菩薩（在普照光明之上菩薩）、大慈上菩薩（在大慈悲之上菩薩）
【English Translation】 English version Seeing-Eye Bodhisattva (Bodhisattva who can see everything), Pure-Eye Bodhisattva (Bodhisattva with pure eyes), Immaculate-Eye Bodhisattva (Bodhisattva whose eyes are without defilement), Unobstructed-Eye Bodhisattva (Bodhisattva whose eyes are without obstruction), Universal-Eye Bodhisattva (Bodhisattva with universal eyes), Good-Observing-Eye Bodhisattva (Bodhisattva who is good at observing), Blue-Lotus-Eye Bodhisattva (Bodhisattva whose eyes are as pure as blue lotuses), Vajra-Eye Bodhisattva (Bodhisattva with vajra-like sharp eyes), Jewel-Eye Bodhisattva (Bodhisattva with jewel-like eyes), Space-Eye Bodhisattva (Bodhisattva whose eyes are as vast as space), Good-Eye Bodhisattva (Bodhisattva with kind eyes), Heavenly-Crown Bodhisattva (Bodhisattva wearing a heavenly crown), Universally-Illuminating-Dharma-Realm-Wisdom-Heavenly-Crown Bodhisattva (Heavenly-Crown Bodhisattva who illuminates the Dharma realm with wisdom light), Mandala-Heavenly-Crown Bodhisattva (Heavenly-Crown Bodhisattva in the mandala), Universally-Illuminating-Ten-Directions-Heavenly-Crown Bodhisattva (Heavenly-Crown Bodhisattva who illuminates the ten directions with light), Generating-All-Buddha-Treasures-Heavenly-Crown Bodhisattva (Heavenly-Crown Bodhisattva who can generate all Buddha treasures), Supreme-Heavenly-Crown-of-All-Worlds Bodhisattva (Heavenly-Crown Bodhisattva who is supreme in all worlds), Clear-and-Pure-Heavenly-Crown Bodhisattva (Heavenly-Crown Bodhisattva with a clear and pure crown), Immeasurable-Jewel-Heavenly-Crown Bodhisattva (Heavenly-Crown Bodhisattva with immeasurable jewel crowns), Receiving-All-Tathagata-Lion-Throne-Heavenly-Crown Bodhisattva (Heavenly-Crown Bodhisattva who receives all Tathagata lion thrones), Universally-Illuminating-Dharma-Realm-Space-Heavenly-Crown Bodhisattva (Heavenly-Crown Bodhisattva who illuminates the Dharma realm space with light), Brahma-King-Jeweled-Net Bodhisattva (Jeweled-Net Bodhisattva who is as majestic as Brahma King), Dragon-King-Jeweled-Net Bodhisattva (Jeweled-Net Bodhisattva who is as majestic as Dragon King), All-Buddha-Transformation-Light-Jeweled-Net Bodhisattva (Jeweled-Net Bodhisattva with all Buddha transformation light), Mandala-Jeweled-Net Bodhisattva (Jeweled-Net Bodhisattva in the mandala), All-Vow-Ocean-Sound-Mani-Jewel-King-Jeweled-Net Bodhisattva (Jeweled-Net Bodhisattva with the sound of all vow oceans and mani jewel king), Generating-Tathagata-Light-All-Jewels-Sovereign-Jeweled-Net Bodhisattva (Jeweled-Net Bodhisattva who can generate Tathagata light and all jewels sovereign), Adorning-All-Space-Mani-Jewel-King-Jeweled-Net Bodhisattva (Jeweled-Net Bodhisattva who can adorn all space with mani jewel king), All-Tathagata-Sovereign-Light-Banner-Mani-King-Net-Universally-Covering-Jeweled-Net Bodhisattva (Jeweled-Net Bodhisattva with all Tathagata sovereign light banner mani king net universally covering), All-Buddha-Sound-Turning-Dharma-Wheel-Jeweled-Net Bodhisattva (Jeweled-Net Bodhisattva with all Buddha sound turning the Dharma wheel), Three-Worlds-Wisdom-Sound-Jeweled-Net Bodhisattva (Jeweled-Net Bodhisattva with the sound of wisdom of the three worlds), Great-Light Bodhisattva (Bodhisattva with great light), Immaculate-Light Bodhisattva (Bodhisattva with light without defilement), Jewel-Light Bodhisattva (Bodhisattva with jewel-like light), Dust-Free-Light Bodhisattva (Bodhisattva with light free from dust), Night-Light Bodhisattva (Bodhisattva with light at night), Dharma-Light Bodhisattva (Bodhisattva with Dharma light), Tranquil-Light Bodhisattva (Bodhisattva with tranquil light), Sun-Light Bodhisattva (Bodhisattva with sunlight), Sovereign-Light Bodhisattva (Bodhisattva with sovereign light), Heavenly-Light Bodhisattva (Bodhisattva with heavenly light), Merit-Banner Bodhisattva (Bodhisattva with a banner of merit), Wisdom-Banner Bodhisattva (Bodhisattva with a banner of wisdom), Dharma-Banner Bodhisattva (Bodhisattva with a banner of Dharma), All-Powers-Banner Bodhisattva (Bodhisattva with banners of all powers), Light-Banner Bodhisattva (Bodhisattva with a banner of light), Flower-Banner Bodhisattva (Bodhisattva with a banner of flowers), Mani-Banner Bodhisattva (Bodhisattva with a banner of mani jewels), Bodhi-Banner Bodhisattva (Bodhisattva with a banner of Bodhi), Brahma-Banner Bodhisattva (Bodhisattva with a banner of Brahma), Universal-Light-Banner Bodhisattva (Bodhisattva with a banner of universal light), Brahma-Sound Bodhisattva (Bodhisattva with the sound of Brahma), Ocean-Sound Bodhisattva (Bodhisattva with the sound of the ocean), Earth-Sound Bodhisattva (Bodhisattva with the sound of the earth), World-Lord-Sound Bodhisattva (Bodhisattva with the sound of the world lord), Mountain-Clashing-Sound Bodhisattva (Bodhisattva with the sound of mountains clashing), Sound-Filling-All-Dharma-Realms Bodhisattva (Bodhisattva with the sound filling all Dharma realms), All-Dharma-Ocean-Thunder-Sound Bodhisattva (Bodhisattva with the sound of all Dharma ocean thunder), Subduing-All-Demonic-Sounds Bodhisattva (Bodhisattva with the sound of subduing all demons), Great-Compassion-Expedient-Cloud-Thunder-Sound Bodhisattva (Bodhisattva with the sound of great compassion expedient cloud thunder), Extinguishing-All-Suffering-Comforting-Sound Bodhisattva (Bodhisattva with the comforting sound of extinguishing all suffering), Dharma-Supreme Bodhisattva (Bodhisattva who is supreme in Dharma), Victory-Supreme Bodhisattva (Bodhisattva who is supreme in victory), Wisdom-Supreme Bodhisattva (Bodhisattva who is supreme in wisdom), Merit-Mount-Sumeru-Supreme Bodhisattva (Bodhisattva who is supreme on Mount Sumeru of merit), Merit-Coral-Supreme Bodhisattva (Bodhisattva who is supreme on coral of merit), Praise-Supreme Bodhisattva (Bodhisattva who is supreme in praise), Universal-Light-Supreme Bodhisattva (Bodhisattva who is supreme in universal light), Great-Compassion-Supreme Bodhisattva (Bodhisattva who is supreme in great compassion)
菩薩、智海上菩薩、如來性起上菩薩、光妙德菩薩、勝妙德菩薩、上妙德菩薩、明凈妙德菩薩、法妙德菩薩、月妙德菩薩、虛空妙德菩薩、寶妙德菩薩、妙德幢菩薩、智妙德菩薩、娑羅林王菩薩、法王菩薩、眾生王菩薩、梵王菩薩、山王菩薩、寶王菩薩、離生王菩薩、寂靜王菩薩、不動王菩薩、仙王菩薩、勝王菩薩、寂靜音菩薩、無礙音菩薩、說大地音菩薩、大海雷音菩薩、云音菩薩、法光音菩薩、虛空音菩薩、一切眾生善根雷音菩薩、開悟過去愿音菩薩、圓滿道音菩薩、智須彌山音菩薩、虛空覺菩薩、離垢覺菩薩、無礙覺菩薩、善覺菩薩、普照三世覺菩薩、廣覺菩薩、普光覺菩薩、法界光覺菩薩，如是等五百菩薩。此諸菩薩，皆悉出生普賢之行，境界無礙，充滿一切諸佛剎故；持無量身，悉能往詣一切佛故；具足無礙凈眼，見一切佛明自在故；至無量處，一切諸佛成正覺時，悉能往詣，現前見佛無休息故；無量智光，普照一切諸法海故；于無量劫，說不可盡，辯清凈故；究竟虛空界，智慧境界悉清凈故；無所依止，隨其所應，現色身故；除滅癡曀，善分別知眾生界故；虛空智慧，放大光網，普照一切諸法界故。復與五百大聲聞俱，悉覺真諦，證如實際，深入法性，離生死海；安住如來虛空境界，離結使縛；不著一切
【現代漢語翻譯】 現代漢語譯本：菩薩（菩提薩埵，覺悟的眾生）、智海上菩薩、如來性起上菩薩、光妙德菩薩、勝妙德菩薩、上妙德菩薩、明凈妙德菩薩、法妙德菩薩、月妙德菩薩、虛空妙德菩薩、寶妙德菩薩、妙德幢菩薩、智妙德菩薩、娑羅林王菩薩、法王菩薩、眾生王菩薩、梵王菩薩、山王菩薩、寶王菩薩、離生王菩薩、寂靜王菩薩、不動王菩薩、仙王菩薩、勝王菩薩、寂靜音菩薩、無礙音菩薩、說大地音菩薩、大海雷音菩薩、云音菩薩、法光音菩薩、虛空音菩薩、一切眾生善根雷音菩薩、開悟過去愿音菩薩、圓滿道音菩薩、智須彌山音菩薩、虛空覺菩薩、離垢覺菩薩、無礙覺菩薩、善覺菩薩、普照三世覺菩薩、廣覺菩薩、普光覺菩薩、法界光覺菩薩，像這樣的五百位菩薩。這些菩薩都修持普賢菩薩的行愿，他們的境界沒有障礙，充滿一切諸佛的剎土；他們擁有無量的化身，能夠前往一切佛的所在；他們具備無礙清凈的眼睛，能夠自在地見到一切佛；當一切諸佛在無量處成就正覺時，他們都能前往並親見佛陀，永不休息；他們擁有無量的智慧光明，能夠普遍照耀一切諸法之海；他們能在無量劫中宣說佛法，辯才清凈無礙；他們的智慧境界究竟清凈，如同虛空一般；他們不執著于任何事物，隨眾生的需要而顯現色身；他們能夠消除愚癡的黑暗，善於分辨眾生的境界；他們的智慧如同虛空，能夠放出巨大的光明之網，普遍照耀一切諸法界。此外，還有五百位大聲聞（佛陀的弟子），他們都覺悟了真諦，證得了如實之境，深入了法性，脫離了生死輪迴的苦海；他們安住在如來的虛空境界中，脫離了煩惱的束縛；他們不執著於一切事物。 現代漢語譯本：他們已經超越了所有世俗的執著，達到了無所依的境界。
【English Translation】 English version: Bodhisattvas (Bodhisattva, an enlightened being), Bodhisattva Wisdom Ocean, Bodhisattva Thus Come Nature Arising, Bodhisattva Light Wonderful Virtue, Bodhisattva Superior Wonderful Virtue, Bodhisattva Supreme Wonderful Virtue, Bodhisattva Clear Pure Wonderful Virtue, Bodhisattva Dharma Wonderful Virtue, Bodhisattva Moon Wonderful Virtue, Bodhisattva Space Wonderful Virtue, Bodhisattva Treasure Wonderful Virtue, Bodhisattva Wonderful Virtue Banner, Bodhisattva Wisdom Wonderful Virtue, Bodhisattva Sala Forest King, Bodhisattva Dharma King, Bodhisattva Sentient Being King, Bodhisattva Brahma King, Bodhisattva Mountain King, Bodhisattva Treasure King, Bodhisattva Detached Birth King, Bodhisattva Tranquil King, Bodhisattva Immovable King, Bodhisattva Immortal King, Bodhisattva Victorious King, Bodhisattva Tranquil Sound, Bodhisattva Unobstructed Sound, Bodhisattva Speaking Earth Sound, Bodhisattva Great Ocean Thunder Sound, Bodhisattva Cloud Sound, Bodhisattva Dharma Light Sound, Bodhisattva Space Sound, Bodhisattva All Sentient Beings Good Roots Thunder Sound, Bodhisattva Enlightening Past Vow Sound, Bodhisattva Perfect Path Sound, Bodhisattva Wisdom Mount Sumeru Sound, Bodhisattva Space Awareness, Bodhisattva Detached Defilement Awareness, Bodhisattva Unobstructed Awareness, Bodhisattva Good Awareness, Bodhisattva Universally Illuminating Three Worlds Awareness, Bodhisattva Vast Awareness, Bodhisattva Universal Light Awareness, Bodhisattva Dharma Realm Light Awareness, and so on, five hundred Bodhisattvas. These Bodhisattvas all cultivate the practices of Samantabhadra, their realms are without obstruction, filling all Buddha lands; they possess limitless bodies, able to go to all Buddhas; they possess unobstructed pure eyes, able to see all Buddhas freely; when all Buddhas attain enlightenment in limitless places, they are able to go and see the Buddhas directly, without rest; they possess limitless wisdom light, universally illuminating all Dharma seas; they can speak the Dharma for limitless kalpas, their eloquence is pure and unobstructed; their wisdom realm is ultimately pure, like space; they do not cling to anything, manifesting forms according to the needs of sentient beings; they can eliminate the darkness of ignorance, skillfully discerning the realms of sentient beings; their wisdom is like space, able to emit a vast net of light, universally illuminating all Dharma realms. Furthermore, there were five hundred great Sravakas (disciples of the Buddha), all of whom had awakened to the true meaning, realized the actual state, deeply entered the nature of Dharma, and escaped the sea of birth and death; they dwell in the space realm of the Thus Come One, free from the bonds of afflictions; they do not cling to anything. English version: They have transcended all worldly attachments, reaching a state of non-reliance.
，遊行虛空，于諸佛所疑惑悉滅，深入信向諸佛大海。復與諸天王俱，悉已恭敬供養過去諸佛，長夜饒益一切眾生，心常行慈，未曾忘失；守護群生，入勝智門，不捨一切眾生；出生諸佛正法境界，守護佛法，受持佛性，生如來家，專求一切智門。
爾時，諸菩薩、聲聞、天人、及其眷屬，咸作是念：「如來行、如來智境界、如來持、如來力、如來無畏、如來三昧、如來住、如來勝妙功德、如來身、如來智、如來法，一切天人無能知、無能度、無能得底、無能受、無能思惟、無能觀察、無能分別、無能開發、無能宣明、無能為人如實解說，除佛持力、自在力、威神力、如來本願力、過去善根力、親近善知識力、清凈信心方便力、樂求勝妙法力、清凈正直菩提心力、深心一切智願力。又諸大眾種種意、種種欲、種種解、種種語、種種地、種種根、種種方便、種種心境界、種種依如來功德、種種樂聞法；世尊往昔發一切智愿，求一切智，菩薩諸愿清凈波羅蜜、菩薩諸地、菩薩滿足行、菩薩莊嚴、菩薩方便莊嚴、菩薩道莊嚴、菩薩出生方便海莊嚴、菩薩自在莊嚴，菩薩本生海、菩提門自在海，如來自在轉法輪、如來剎清凈自在、如來方便莊嚴眾生界、如來法王法、如來道明普照一切、如來自在入一切眾生處、如來為一
【現代漢語翻譯】 現代漢語譯本：他們對於虛空的理解，在諸佛面前所有的疑惑都已消除，深入信奉諸佛如大海般的智慧。他們還與諸天王一同，都已恭敬供養過過去的諸佛，長久以來利益一切眾生，心中常懷慈悲，從未忘失；守護著眾生，進入殊勝智慧之門，不捨棄任何眾生；生出諸佛正法的境界，守護佛法，領受佛性，生於如來之家，專心尋求一切智慧之門。 當時，諸菩薩、聲聞、天人及其眷屬，都這樣想：『如來的行為、如來的智慧境界、如來的持戒、如來的力量、如來的無畏、如來的三昧（專注的禪定）、如來的安住、如來殊勝的功德、如來的身相、如來的智慧、如來的法，一切天人都無法知曉、無法度量、無法獲得、無法領受、無法思惟、無法觀察、無法分別、無法開發、無法宣說、無法如實地為人解說，除非依靠佛的持力、自在力、威神力、如來本願力、過去善根力、親近善知識的力量、清凈信心的方便力、樂於尋求殊勝妙法的力量、清凈正直的菩提心力、以及深心追求一切智慧的願力。』 此外，大眾有種種想法、種種慾望、種種理解、種種言語、種種境界、種種根基、種種方便、種種心境、種種依靠如來的功德、種種樂於聽聞佛法；世尊往昔發下求一切智慧的願望，追求一切智慧，菩薩的各種願望、清凈的波羅蜜（到達彼岸的方法）、菩薩的各種修行階段、菩薩的圓滿修行、菩薩的莊嚴、菩薩的方便莊嚴、菩薩的道莊嚴、菩薩出生方便海的莊嚴、菩薩的自在莊嚴，菩薩的本生海、菩提門自在海，如來自在轉法輪、如來佛剎清凈自在、如來方便莊嚴眾生界、如來法王的法、如來之道光明普照一切、如來自在進入一切眾生之處、如來為一
【English Translation】 English version: They, regarding the void, have all doubts extinguished before all Buddhas, and deeply believe in the Buddhas' wisdom as vast as the ocean. They also, together with the heavenly kings, have all respectfully made offerings to the Buddhas of the past, have long benefited all living beings, their hearts always filled with compassion, never forgetting; protecting all beings, entering the gate of supreme wisdom, not abandoning any living being; giving rise to the realm of the Buddhas' true Dharma, protecting the Dharma, receiving the Buddha-nature, born into the family of the Tathagata, wholeheartedly seeking the gate of all wisdom. At that time, all the Bodhisattvas, Sravakas (hearers), Devas (gods), and their retinues, all thought thus: 'The Tathagata's conduct, the Tathagata's realm of wisdom, the Tathagata's precepts, the Tathagata's power, the Tathagata's fearlessness, the Tathagata's Samadhi (meditative concentration), the Tathagata's abiding, the Tathagata's supreme merits, the Tathagata's form, the Tathagata's wisdom, the Tathagata's Dharma, all Devas and humans are unable to know, unable to measure, unable to attain, unable to receive, unable to contemplate, unable to observe, unable to distinguish, unable to develop, unable to proclaim, unable to explain truthfully to others, except by relying on the Buddha's power of upholding, power of freedom, power of divine might, the Tathagata's power of original vows, the power of past good roots, the power of associating with good teachers, the power of pure faith and skillful means, the power of delighting in seeking supreme and wonderful Dharma, the power of pure and upright Bodhi mind, and the power of the deep aspiration for all wisdom.' Furthermore, the great assembly had various thoughts, various desires, various understandings, various languages, various realms, various roots, various skillful means, various states of mind, various reliance on the Tathagata's merits, various delights in hearing the Dharma; the World Honored One in the past made the vow to seek all wisdom, pursuing all wisdom, the Bodhisattvas' various vows, the pure Paramitas (perfections), the Bodhisattvas' various stages, the Bodhisattvas' complete practice, the Bodhisattvas' adornments, the Bodhisattvas' skillful means adornments, the Bodhisattvas' path adornments, the Bodhisattvas' adornments of the ocean of skillful means of birth, the Bodhisattvas' adornments of freedom, the Bodhisattvas' ocean of past lives, the ocean of freedom of the Bodhi gate, the Tathagata's freedom in turning the Dharma wheel, the Tathagata's pure and free Buddha-land, the Tathagata's skillful means in adorning the realm of beings, the Tathagata's Dharma of the Dharma King, the Tathagata's path illuminating all, the Tathagata's freedom in entering all beings' places, the Tathagata as one
切眾生作最上福田、如來為一切眾生說功德達嚫，三輪化度一切群生。唯愿世尊大悲慈愍，具足顯現。」
爾時，世尊知諸大眾心之所念，以大悲身、大悲門、大悲為首、大悲隨順方便法，入師子奮迅三昧，令一切眾生樂清凈法；入三昧已，時，大莊嚴重閣講堂忽然廣博，無量無邊不可破壞，金剛寶地清凈莊嚴，一切摩尼寶王遍佈其地，散無量寶華，奇妙眾寶，琉璃為柱，以明凈寶而莊嚴之，眾寶莊校微密無間，閻浮檀寶以為樓閣；眾寶欄楯，卻敵寮向，阿僧祇欄楯而以莊飾；諸天王寶，堅固眾寶而莊嚴之；摩尼寶網，彌覆其上，建眾寶幢，懸諸幡蓋，放大光網，普照法界。又以不可說眾雜妙寶，莊嚴其外，四邊階道，眾寶合成。
爾時，佛神力故，令祇洹林忽然廣博，與不可說佛剎微塵數世界等，眾寶莊嚴，不可說寶遍佈其地；阿僧祇寶以為垣墻；寶多羅樹列植道側；無量香河微流盈滿，一切寶華以為波浪，皆悉右旋，演說一切佛法，音聲不可思議。分陀利華皆悉開敷，彌布水上；眾寶華樹，高顯榮茂，列植其岸；不可思議樓閣，摩尼寶網羅覆其上。阿僧祇妙寶莊嚴，光明普照，阿僧祇摩尼寶王嚴飾其地，出衆妙香。建立無量摩尼王幢，香幢、衣幢、幡幢、繒幢、華幢、莊嚴具幢、鬘幢、寶垂帶幢、眾
【現代漢語翻譯】 將一切眾生作為最上的福田，如來為一切眾生宣說功德和佈施，以三輪（施者、受者、施物）來教化一切眾生。唯愿世尊以大悲心慈悲憐憫，完全顯現這些道理。 當時，世尊知道大眾心中的想法，以大悲之身、大悲之門、大悲為首要、大悲隨順方便之法，進入師子奮迅三昧（一種禪定狀態），使一切眾生樂於清凈之法；進入三昧后，當時，大莊嚴的樓閣講堂忽然變得廣闊，無量無邊不可破壞，金剛寶地清凈莊嚴，一切摩尼寶王（一種珍貴的寶石）遍佈其地，散佈著無量寶華，奇妙的眾寶，以琉璃為柱，用明凈的寶物來莊嚴它，眾寶的裝飾細密無間，用閻浮檀寶（一種金色的寶石）作為樓閣；眾寶的欄桿，防禦的設施，無數的欄桿用來裝飾；諸天王的寶物，堅固的眾寶用來莊嚴它；摩尼寶網，覆蓋其上，建立眾寶幢，懸掛著各種幡蓋，放出大光網，普照法界。又用不可說的各種奇妙寶物，莊嚴其外，四邊的階道，都是用眾寶合成。 當時，由於佛的神力，使祇洹林（佛陀在世時居住的精舍）忽然變得廣闊，與不可說佛剎微塵數的世界相等，用眾寶莊嚴，不可說的寶物遍佈其地；無數的寶物作為圍墻；寶多羅樹（一種高大的樹）排列在道路兩側；無量香河微流盈滿，一切寶華作為波浪，都向右旋轉，演說一切佛法，聲音不可思議。分陀利華（一種白蓮花）都開放，佈滿水面；眾寶華樹，高大茂盛，排列在岸邊；不可思議的樓閣，摩尼寶網覆蓋其上。無數的妙寶莊嚴，光明普照，無數的摩尼寶王裝飾著地面，散發出各種奇妙的香氣。建立無量的摩尼王幢，香幢、衣幢、幡幢、繒幢、華幢、莊嚴具幢、鬘幢、寶垂帶幢、各種
【English Translation】 Making all sentient beings the supreme field of merit, the Tathagata (another name for Buddha) speaks of merit and giving to all sentient beings, transforming all living beings through the three wheels (giver, receiver, and gift). May the World Honored One (another name for Buddha) with great compassion and mercy, fully manifest these principles. At that time, the World Honored One, knowing the thoughts in the minds of the assembly, entered the Lion's Roar Samadhi (a state of meditative concentration) with a body of great compassion, a gate of great compassion, great compassion as the foremost, and great compassion following expedient means, causing all sentient beings to delight in the pure Dharma; having entered samadhi, at that time, the great solemn pavilion lecture hall suddenly became vast, immeasurable and indestructible, the vajra (diamond) ground was pure and adorned, all Mani Jewel Kings (a precious gem) were spread across the ground, scattering immeasurable precious flowers, wondrous treasures, with lapis lazuli as pillars, adorned with clear jewels, the adornments of various treasures were dense and seamless, with Jambu-dana gold (a golden gem) as the pavilions; railings of various treasures, defensive facilities, countless railings used for adornment; the treasures of the heavenly kings, solid treasures used to adorn it; Mani jewel nets, covering it, erecting various jewel banners, hanging various pennants and canopies, emitting great light nets, illuminating the entire Dharma realm. Furthermore, with unspeakable various wondrous treasures, adorning its exterior, the stairways on all four sides were made of various treasures. At that time, due to the Buddha's divine power, the Jetavana Grove (a monastery where Buddha resided) suddenly became vast, equal to unspeakable Buddha-lands of dust-mote worlds, adorned with various treasures, unspeakable treasures spread across the ground; countless treasures as walls; Tala trees (a tall tree) planted along the sides of the roads; immeasurable fragrant rivers flowing gently, filled to the brim, with all precious flowers as waves, all rotating to the right, expounding all the Buddha's teachings, the sounds were inconceivable. Pundarika flowers (a white lotus) all bloomed, covering the surface of the water; various precious flower trees, tall and flourishing, lined the banks; inconceivable pavilions, Mani jewel nets covering them. Countless wondrous treasures adorned it, the light illuminated everywhere, countless Mani Jewel Kings adorned the ground, emitting various wondrous fragrances. Erecting immeasurable Mani King banners, fragrance banners, clothing banners, pennant banners, silk banners, flower banners, adornment banners, garland banners, jewel-dangling banners, various
寶蓋幢、大摩尼幢、普照摩尼寶幢、出佛音幢、師子寶王幢、出一切佛本生海幢、一切法界幢、摩尼寶王幢，以為莊嚴。時，祇洹林上虛空中，有不可思議天寶宮殿云、不可思議眾香樹云、不可說須彌山云，莊嚴虛空。不可說不可說眾寶樂器演妙法音，讚詠如來。不可說寶樹云彌覆虛空，不可說眾寶座云覆以寶衣，菩薩處上嘆佛功德。不可說天寶像云以為莊嚴，不可說白凈真珠網云以為莊嚴，不可說解脫樓閣云以為莊嚴，不可說妙解脫音樂雲雨以為莊嚴。何以故？如來善根不可思議故；如來白凈法不可思議故；如來威神不可思議故；如來一身，充滿一切法界自在，不可思議故；一切佛剎莊嚴入一佛身，不可思議故；一微塵中現一切佛，一切法界不可思議故；一毛孔中盡過去際，一切如來次第顯現不可思議故；放一光明照一切剎，不可思議故；如來一毛孔中出一切佛剎微塵等化身云，充滿一切世界，不可思議故；如來一毛孔中現一切佛剎成壞不可思議故；如此，祇樹給孤獨園見嚴凈佛剎，一切法界、虛空界、一切世界，所見嚴凈，亦復如是。如來充滿來詣祇洹，菩薩充滿一切如來大眾海安住，普雨一切妙莊嚴云；雨一切眾寶光明，普照一切摩尼王云；雨一切蓋云、莊嚴一切天身云；雨一切華樹云、莊嚴一切雜色衣云；雨
一切鬘云、流注莊嚴一切摩尼寶王莊嚴云；雨一切眾生身雜色香云；雨寶華云、諸天女云；各持妙寶于虛空中迴轉，莊嚴一切眾寶，缽曇摩華雜寶師子座莊嚴虛空。
爾時，東方過不可說佛剎微塵等世界海，有世界名金剛云明凈燈莊嚴，佛號明凈妙德王；彼大眾中，有菩薩名明凈愿光明，與不可說佛剎微塵等菩薩俱，來向此土。興種種云，莊嚴虛空；所謂：興天華云、散天末香云，垂天鬘帶云、雨天寶云、天莊嚴云、天寶蓋云、天寶衣云、天幢蓋云，充滿虛空，以可悅樂眾寶莊嚴，來詣佛所，禮拜供養；即于東方化作一切莊嚴樓閣，寶蓮華藏師子之座；如意寶網羅覆其身，與其眷屬，結跏趺坐。
南方過不可說佛剎微塵等世界，有世界名金剛藏，佛號普照妙德王；彼大眾中，有菩薩名不可壞精進勢王，與不可說佛剎微塵等菩薩俱，來向此土。皆悉赍持一切妙香，神力持故，普熏一切佛世界海；執持一切摩尼寶網、華鬘、瓔珞、寶衣、寶像、妙德光明諸莊嚴具，一切妙師子寶以為莊嚴；神力持故，充滿一切諸佛世界，來詣佛所，禮拜供養；即于南方，化作白凈妙寶樓閣，普照十方寶蓮華藏師子之座，結跏趺坐；以寶華網，羅覆其身。
西方過不可說佛剎微塵等世界，有世界名寶燈須彌山幢，佛號法界
【現代漢語翻譯】 現代漢語譯本：一切以花鬘為云、流淌的裝飾品莊嚴的云，一切摩尼寶王（如意寶珠之王）莊嚴的云；降下一切眾生身上各種顏色的香云；降下寶華云、諸天女云；各自拿著奇妙的寶物在虛空中迴旋，莊嚴一切珍寶，缽曇摩華（蓮花的一種）和各種珍寶獅子座莊嚴虛空。 那時，東方經過不可說佛剎微塵數的世界海，有一個世界名為金剛云明凈燈莊嚴，佛號明凈妙德王；那個大眾中，有一位菩薩名為明凈愿光明，與不可說佛剎微塵數菩薩一起，來到這個世界。興起種種云，莊嚴虛空；所謂：興起天華云、散佈天末香云，垂下天鬘帶云、降下天寶云、天莊嚴云、天寶蓋云、天寶衣云、天幢蓋云，充滿虛空，用令人喜悅的各種珍寶莊嚴，來到佛所在之處，禮拜供養；就在東方化作一切莊嚴樓閣，寶蓮華藏獅子之座；如意寶網覆蓋其身，和他的眷屬，結跏趺坐。 南方經過不可說佛剎微塵數的世界，有一個世界名為金剛藏，佛號普照妙德王；那個大眾中，有一位菩薩名為不可壞精進勢王，與不可說佛剎微塵數菩薩一起，來到這個世界。都拿著一切奇妙的香，以神力加持，普遍薰染一切佛世界海；執持一切摩尼寶網、花鬘、瓔珞、寶衣、寶像、奇妙光明等各種莊嚴之物，一切奇妙的獅子寶作為莊嚴；以神力加持，充滿一切諸佛世界，來到佛所在之處，禮拜供養；就在南方，化作潔白奇妙的寶樓閣，普照十方的寶蓮華藏獅子之座，結跏趺坐；用寶華網，覆蓋其身。 西方經過不可說佛剎微塵數的世界，有一個世界名為寶燈須彌山幢，佛號法界
【English Translation】 English version: Clouds of all garlands, clouds adorned with flowing ornaments, clouds adorned with all Mani Jewel Kings (kings of wish-fulfilling jewels); raining down clouds of various colors and fragrances on all sentient beings; raining down clouds of precious flowers, clouds of heavenly maidens; each holding wondrous treasures, swirling in the void, adorning all precious things, with Utpala flowers (a type of lotus) and various precious lion thrones adorning the void. At that time, passing through countless world-seas, as many as the dust motes of inexpressible Buddha-lands to the east, there was a world named Vajra Cloud Bright Lamp Adornment, where the Buddha was named Bright Pure Virtue King; in that assembly, there was a Bodhisattva named Bright Pure Vow Light, who, together with countless Bodhisattvas, as many as the dust motes of inexpressible Buddha-lands, came to this world. They raised various clouds, adorning the void; namely: raising clouds of heavenly flowers, scattering clouds of heavenly powdered incense, hanging clouds of heavenly garland belts, raining down clouds of heavenly treasures, clouds of heavenly adornments, clouds of heavenly jeweled canopies, clouds of heavenly jeweled garments, clouds of heavenly banners and canopies, filling the void, adorned with delightful various treasures, they came to where the Buddha was, to pay homage and make offerings; and in the east, they transformed into all adorned pavilions, a lion throne of a treasure lotus repository; with a wish-fulfilling jewel net covering his body, and his retinue, sitting in full lotus posture. Passing through countless world-seas, as many as the dust motes of inexpressible Buddha-lands to the south, there was a world named Vajra Treasury, where the Buddha was named Universal Illumination Virtue King; in that assembly, there was a Bodhisattva named Indestructible Vigorous Power King, who, together with countless Bodhisattvas, as many as the dust motes of inexpressible Buddha-lands, came to this world. They all carried all kinds of wondrous incense, and by the power of their spiritual abilities, they universally perfumed all Buddha world-seas; holding all Mani jewel nets, flower garlands, necklaces, jeweled garments, jeweled images, wondrous light and other adornments, all kinds of wondrous lion jewels as adornments; by the power of their spiritual abilities, they filled all Buddha worlds, came to where the Buddha was, to pay homage and make offerings; and in the south, they transformed into pure and wondrous jeweled pavilions, a lion throne of a treasure lotus repository that universally illuminated the ten directions, sitting in full lotus posture; with a jeweled flower net covering his body. Passing through countless world-seas, as many as the dust motes of inexpressible Buddha-lands to the west, there was a world named Jeweled Lamp Sumeru Mountain Banner, where the Buddha was named Dharma Realm
智燈；彼大眾中，有菩薩名無上普妙德王，與世界海微塵等菩薩俱，來向此土。興不可說佛剎微塵等種種色香須彌山云，充滿一切法界；不可說佛剎微塵等種種色香水須彌山云，充滿一切法界；不可說佛剎微塵等種種色摩尼寶王須彌山云，充滿一切法界；不可說佛剎微塵等種種色光明莊嚴寶幢須彌山云，充滿一切法界；不可說佛剎微塵等種種色金剛藏摩尼寶王須彌山云，充滿一切法界；不可說佛剎微塵等閻浮檀寶幢須彌山云，充滿一切法界；不可說佛剎微塵等摩尼寶王遍照一切法界須彌山云，普覆虛空一切如來；不可說佛剎微塵等相好摩尼寶王普照須彌山云，充滿一切眾生境界；一切如來為菩薩時不可說佛剎微塵等所行須彌山云，充滿法界；一切如來示現不可說佛剎微塵等莊嚴道場，來詣佛所，禮拜供養。即于西方，化作一切香王樓閣，以真珠寶網羅覆其上，如帝釋幢寶蓮華藏師子之座，結跏趺坐；金色寶網，羅覆其身；如意寶王為髻明珠。
北方過不可說佛剎微塵等世界，有世界名寶衣光明幢，佛號法界虛空妙德；彼大眾中，有菩薩名無礙妙德藏王，與世界海微塵等菩薩俱，來向此土。以一切寶繒云莊嚴虛空，神力持故，充滿虛空；雜寶衣云、雜香薰衣云、日幢摩尼寶衣云、金色妙衣云、眾寶網衣云、閻浮檀
【現代漢語翻譯】 現代漢語譯本：智燈菩薩說：在那大眾之中，有一位菩薩名為無上普妙德王（意為至高無上、普遍而奇妙的德行之王），他與如同世界海微塵數一樣多的菩薩一同來到這個世界。他們興起了不可言說的佛剎微塵數般的各種顏色和香氣的須彌山云，充滿了整個法界；又興起不可言說的佛剎微塵數般的各種顏色和香氣的水須彌山云，充滿了整個法界；又興起不可言說的佛剎微塵數般的各種顏色摩尼寶王須彌山云，充滿了整個法界；又興起不可言說的佛剎微塵數般的各種顏色光明莊嚴寶幢須彌山云，充滿了整個法界；又興起不可言說的佛剎微塵數般的各種顏色金剛藏摩尼寶王須彌山云，充滿了整個法界；又興起不可言說的佛剎微塵數般的閻浮檀寶幢須彌山云，充滿了整個法界；又興起不可言說的佛剎微塵數般的摩尼寶王遍照一切法界的須彌山云，普遍覆蓋虛空中的一切如來；又興起不可言說的佛剎微塵數般的相好摩尼寶王普照須彌山云，充滿了所有眾生的境界；一切如來在作為菩薩時所修行的不可言說的佛剎微塵數般的須彌山云，充滿了法界；一切如來示現不可言說的佛剎微塵數般的莊嚴道場，來到佛陀所在之處，禮拜供養。他們隨即在西方，化作一切香王樓閣，用真珠寶網覆蓋其上，如同帝釋天的寶幢蓮花藏獅子座，結跏趺坐；金色的寶網，覆蓋他們的身體；如意寶王作為頭頂的明珠。 北方經過不可言說的佛剎微塵數的世界，有一個世界名為寶衣光明幢（意為珍寶衣飾光明的旗幟），那裡的佛號為法界虛空妙德（意為法界虛空奇妙的德行）。在那大眾之中，有一位菩薩名為無礙妙德藏王（意為無障礙、奇妙德行的寶藏之王），他與如同世界海微塵數一樣多的菩薩一同來到這個世界。他們用一切寶繒云莊嚴虛空，以神力維持，充滿了虛空；還有雜寶衣云、雜香薰衣云、日幢摩尼寶衣云、金色妙衣云、眾寶網衣云、閻浮檀
【English Translation】 English version: Wisdom Lamp said: Among that great assembly, there was a Bodhisattva named Supreme Universal Wonderful Virtue King (meaning the king of supreme, universal, and wonderful virtue), who came to this world with Bodhisattvas as numerous as the dust particles of world-seas. They raised clouds of Mount Sumeru of various colors and fragrances, as numerous as the dust particles of ineffable Buddha-lands, filling the entire Dharma Realm; they also raised clouds of Mount Sumeru of various colors and fragrances of water, as numerous as the dust particles of ineffable Buddha-lands, filling the entire Dharma Realm; they also raised clouds of Mount Sumeru of various colors of Mani Jewel Kings, as numerous as the dust particles of ineffable Buddha-lands, filling the entire Dharma Realm; they also raised clouds of Mount Sumeru of various colors of light-adorned jeweled banners, as numerous as the dust particles of ineffable Buddha-lands, filling the entire Dharma Realm; they also raised clouds of Mount Sumeru of various colors of Vajra-store Mani Jewel Kings, as numerous as the dust particles of ineffable Buddha-lands, filling the entire Dharma Realm; they also raised clouds of Mount Sumeru of Jambudvipa gold jeweled banners, as numerous as the dust particles of ineffable Buddha-lands, filling the entire Dharma Realm; they also raised clouds of Mount Sumeru of Mani Jewel Kings illuminating the entire Dharma Realm, as numerous as the dust particles of ineffable Buddha-lands, universally covering all Tathagatas in space; they also raised clouds of Mount Sumeru of auspicious marks Mani Jewel Kings universally illuminating, as numerous as the dust particles of ineffable Buddha-lands, filling the realms of all sentient beings; the clouds of Mount Sumeru of the practices of all Tathagatas when they were Bodhisattvas, as numerous as the dust particles of ineffable Buddha-lands, filled the Dharma Realm; all Tathagatas manifested adorned Bodhimandas, as numerous as the dust particles of ineffable Buddha-lands, and came to the place of the Buddha, paying homage and making offerings. Immediately in the west, they transformed into all fragrant king pavilions, covered with nets of true jewels, like the jeweled banner lotus store lion seat of Indra, sitting in full lotus posture; golden jeweled nets covered their bodies; the wish-fulfilling jewel king served as a bright pearl on their heads. Beyond ineffable Buddha-lands as numerous as dust particles to the north, there is a world named Jeweled Garment Light Banner (meaning the banner of precious garments and light), where the Buddha is named Dharma Realm Space Wonderful Virtue (meaning the wonderful virtue of the Dharma Realm and space). Among that great assembly, there was a Bodhisattva named Unobstructed Wonderful Virtue Store King (meaning the king of unobstructed and wonderful virtue store), who came to this world with Bodhisattvas as numerous as the dust particles of world-seas. They adorned space with clouds of all jeweled silk, maintained by spiritual power, filling space; there were also clouds of mixed jeweled garments, clouds of mixed fragrant-smoked garments, clouds of sun-banner Mani jeweled garments, clouds of golden wonderful garments, clouds of various jeweled net garments, and Jambudvipa
金色莊嚴衣云、白凈寶衣云、明凈寶王衣云、妙光寶衣云、海莊嚴寶王衣云，莊嚴虛空；神力持故，皆悉充滿一切虛空，來詣佛所，禮拜供養。即于北方，化作大海摩尼寶王樓閣，琉璃寶蓮華藏師子之座，結跏趺坐；妙寶王網，羅覆其身；清凈寶王為髻明珠。
東北方過不可說佛剎微塵等世界，有世界名放離垢歡喜光明網，佛號無礙眼；彼大眾中，有菩薩名法界善化愿月王，與世界海微塵等菩薩俱，來向此土。興寶樓閣云，皆悉充滿一切世界；香樓閣云、香菸樓閣云、華樓閣云、栴檀樓閣云、金剛樓閣云、摩尼樓閣云、金樓閣云、寶衣樓閣云、缽曇摩樓閣云，皆悉普覆一切佛剎，來詣佛所，禮拜供養。即于東北方，化作一切法界門寶山樓閣，不可稱香王寶蓮華藏師子之座，結跏趺坐；摩尼華網，羅覆其身；妙莊嚴藏摩尼寶王，以為天冠。
東南方過不可說佛剎微塵等世界，有世界名香云莊嚴幢，佛號龍自在王；彼大眾中，有菩薩名法義慧焰王，與世界微塵等菩薩俱，來向此土。興無量金色圓滿光云，普覆虛空；無量寶色圓滿光云、佛白毫相圓滿光云、眾寶雜色圓滿光云、寶蓮華藏圓滿光云、眾寶樹華圓滿光云、如來無見頂相圓滿光云、閻浮檀金色圓滿光云、日光圓滿光云、月光圓滿光云，普覆虛空，來詣
【現代漢語翻譯】 現代漢語譯本：金色莊嚴的衣云、潔白光亮的寶衣云、明凈的寶王衣云、奇妙光明的寶衣云、海莊嚴寶王衣云，莊嚴著虛空；由於神力的加持，都充滿了一切虛空，來到佛陀所在之處，頂禮膜拜並供養。他們隨即在北方，化現出大海摩尼寶王樓閣，琉璃寶蓮花藏獅子之座，結跏趺坐；用奇妙的寶王網覆蓋身體；以清凈的寶王作為頭頂的明珠。 東北方經過不可說佛剎微塵數的世界，有一個世界名為放離垢歡喜光明網，佛號無礙眼（意為沒有障礙的眼睛）；那個大眾之中，有一位菩薩名為法界善化愿月王（意為以善巧的願力教化法界的月亮之王），與世界海微塵數一樣的菩薩一同，來到這個世界。他們興起寶樓閣云，都充滿了一切世界；香樓閣云、香菸樓閣云、花樓閣云、栴檀樓閣云、金剛樓閣云、摩尼樓閣云、金樓閣云、寶衣樓閣云、缽曇摩樓閣云，都普遍覆蓋一切佛剎，來到佛陀所在之處，頂禮膜拜並供養。他們隨即在東北方，化現出一切法界門寶山樓閣，不可稱量的香王寶蓮花藏獅子之座，結跏趺坐；用摩尼寶華網覆蓋身體；以奇妙莊嚴的摩尼寶王作為天冠。 東南方經過不可說佛剎微塵數的世界，有一個世界名為香云莊嚴幢，佛號龍自在王（意為自在的龍王）；那個大眾之中，有一位菩薩名為法義慧焰王（意為法義智慧如火焰之王），與世界微塵數一樣的菩薩一同，來到這個世界。他們興起無量金色圓滿光云，普遍覆蓋虛空；無量寶色圓滿光云、佛白毫相圓滿光云、眾寶雜色圓滿光云、寶蓮花藏圓滿光云、眾寶樹花圓滿光云、如來無見頂相圓滿光云、閻浮檀金色圓滿光云、日光圓滿光云、月光圓滿光云，普遍覆蓋虛空，來到
【English Translation】 English version: Clouds of golden majestic garments, clouds of pure white precious garments, clouds of bright and clear precious king garments, clouds of wondrous light precious garments, clouds of ocean-majestic precious king garments, adorned the void; by the power of divine abilities, they all filled all of space, came to where the Buddha was, bowed in reverence and made offerings. Then, in the north, they transformed into a great ocean of Mani precious king pavilions, a lion's seat of lapis lazuli precious lotus treasury, sat in full lotus posture; a wondrous precious king net covered their bodies; a pure precious king served as a jewel on their head. Beyond an inexpressible number of Buddha lands, like dust motes, to the northeast, there is a world named 'Net of Light of Joy that Liberates from Defilement,' where the Buddha is named Unobstructed Eye; among that great assembly, there is a Bodhisattva named Dharma Realm's Good Transformation Wish Moon King, who, together with Bodhisattvas as numerous as the dust motes of the ocean of worlds, came to this land. They raised clouds of precious pavilions, all filling all worlds; clouds of fragrant pavilions, clouds of fragrant smoke pavilions, clouds of flower pavilions, clouds of sandalwood pavilions, clouds of vajra pavilions, clouds of mani pavilions, clouds of gold pavilions, clouds of precious garment pavilions, clouds of padma pavilions, all universally covering all Buddha lands, came to where the Buddha was, bowed in reverence and made offerings. Then, in the northeast, they transformed into a precious mountain pavilion of all Dharma realm gates, an immeasurable fragrant king precious lotus treasury lion's seat, sat in full lotus posture; a mani flower net covered their bodies; a wondrous majestic treasury mani precious king served as their heavenly crown. Beyond an inexpressible number of Buddha lands, like dust motes, to the southeast, there is a world named 'Banner Adorned with Fragrant Clouds,' where the Buddha is named Dragon Sovereign King; among that great assembly, there is a Bodhisattva named Dharma Meaning Wisdom Flame King, who, together with Bodhisattvas as numerous as the dust motes of the world, came to this land. They raised immeasurable golden perfect light clouds, universally covering the void; immeasurable precious color perfect light clouds, Buddha's white hair mark perfect light clouds, various precious mixed color perfect light clouds, precious lotus treasury perfect light clouds, various precious tree flower perfect light clouds, Tathagata's invisible crown mark perfect light clouds, Jambudvipa gold color perfect light clouds, sunlight perfect light clouds, moonlight perfect light clouds, universally covering the void, came to
佛所，禮拜供養。即于東南方，化作明凈摩尼寶王樓閣，金剛寶蓮華藏師子之座，結跏趺坐；寶焰光網，羅覆其身。
西南方過不可說佛剎微塵等世界，有世界名曰光藏，佛號法月普照智王；彼大眾中，有菩薩名壞散一切眾魔智幢王，與世界微塵等菩薩俱，來向此土。一一毛孔，普興虛空界等寶華焰云，遍照一切世界；放香焰云、眾寶焰云、金剛焰云、香菸焰云、大龍自在電光焰云、明凈摩尼寶焰云、金色寶焰云、妙德藏摩尼寶王網焰云；一一毛孔各放虛空界等如來光明海云，普照三世，來詣佛所，禮拜供養。即于西南方，化作一切方門光網普照法界摩尼樓閣，香燈焰寶蓮華藏師子之座，結跏趺坐；摩尼寶藏王妙光明網，羅覆其身；冠一切眾生向解脫音摩尼寶王冠。
西北方過不可說佛剎微塵等世界，有世界名凈愿摩尼寶藏，佛號普明凈妙德須彌山王；彼大眾中，有菩薩名明凈愿智幢王，與世界微塵等菩薩俱，來向此土。于唸唸中，一切相好、一切毛孔，皆出三世一切諸佛身云，充滿一切虛空界；又出一切菩薩身云、一切如來眷屬身云、一切如來變化身云、一切如來本生身云、一切聲聞、緣覺身云、一切如來道場菩提樹云、一切如來自在云、一切世界王身云、一切嚴凈佛剎云，于唸唸中，一切相好、一切
【現代漢語翻譯】 現代漢語譯本 在佛陀所在之處，他們禮拜供養。隨即在東南方，化現出明凈的摩尼寶王樓閣，金剛寶蓮華藏獅子之座，結跏趺坐；寶焰光網，覆蓋其身。 在西南方，經過不可說佛剎微塵數的世界，有一個世界名為光藏，佛號為法月普照智王（Dharma-moon Universally Illuminating Wisdom King）；彼世界的大眾中，有一位菩薩名為壞散一切眾魔智幢王（Destroyer of All Demons Wisdom Banner King），與如微塵數般多的菩薩一同，來到此土。他們每一個毛孔，都普遍興起如虛空界般多的寶華焰云，遍照一切世界；放出香焰云、眾寶焰云、金剛焰云、香菸焰云、大龍自在電光焰云、明凈摩尼寶焰云、金色寶焰云、妙德藏摩尼寶王網焰云；每一個毛孔都各自放出如虛空界般多的如來光明海云，普照三世，來到佛陀所在之處，禮拜供養。隨即在西南方，化現出一切方門光網普照法界的摩尼樓閣，香燈焰寶蓮華藏獅子之座，結跏趺坐；摩尼寶藏王妙光明網，覆蓋其身；頭戴一切眾生向解脫音摩尼寶王冠。 在西北方，經過不可說佛剎微塵數的世界，有一個世界名為凈愿摩尼寶藏，佛號為普明凈妙德須彌山王（Universally Bright Pure Virtue Sumeru Mountain King）；彼世界的大眾中，有一位菩薩名為明凈愿智幢王（Bright Pure Vow Wisdom Banner King），與如微塵數般多的菩薩一同，來到此土。在每一個念頭中，他們的一切相好、一切毛孔，都發出三世一切諸佛的身云，充滿一切虛空界；又發出一切菩薩的身云、一切如來眷屬的身云、一切如來變化的身云、一切如來本生的身云、一切聲聞、緣覺的身云、一切如來道場菩提樹云、一切如來自在云、一切世界王的身云、一切嚴凈佛剎云，在每一個念頭中，他們的一切相好、一切
【English Translation】 English version At the place where the Buddha was, they prostrated and made offerings. Then, in the southeast direction, they transformed into a bright and pure Mani Jewel King pavilion, a Vajra Jewel Lotus Treasury Lion Throne, sitting in full lotus posture; a net of jewel flames covered their bodies. In the southwest direction, passing through worlds as numerous as the dust particles of inexpressible Buddha lands, there was a world named Light Treasury, where the Buddha was named Dharma-moon Universally Illuminating Wisdom King; among that assembly, there was a Bodhisattva named Destroyer of All Demons Wisdom Banner King, who, along with Bodhisattvas as numerous as the dust particles of the world, came to this land. From each of their pores, they universally raised jewel flower flame clouds as numerous as the realms of space, illuminating all worlds; they emitted fragrant flame clouds, various jewel flame clouds, vajra flame clouds, incense smoke flame clouds, great dragon sovereign electric light flame clouds, bright and pure Mani jewel flame clouds, golden jewel flame clouds, and wondrous virtue treasury Mani jewel king net flame clouds; each pore emitted light clouds of the Tathagatas as numerous as the realms of space, universally illuminating the three times, and came to the place where the Buddha was, prostrating and making offerings. Then, in the southwest direction, they transformed into a Mani pavilion with light nets illuminating all directions of the Dharma realm, a fragrant lamp flame jewel lotus treasury lion throne, sitting in full lotus posture; a wondrous light net of the Mani treasure king covered their bodies; they wore a Mani jewel king crown that directed all beings towards the sound of liberation. In the northwest direction, passing through worlds as numerous as the dust particles of inexpressible Buddha lands, there was a world named Pure Vow Mani Treasure, where the Buddha was named Universally Bright Pure Virtue Sumeru Mountain King; among that assembly, there was a Bodhisattva named Bright Pure Vow Wisdom Banner King, who, along with Bodhisattvas as numerous as the dust particles of the world, came to this land. In every thought, all their marks and characteristics, all their pores, emitted body clouds of all Buddhas of the three times, filling all realms of space; they also emitted body clouds of all Bodhisattvas, body clouds of all Tathagata's retinues, body clouds of all Tathagata's transformations, body clouds of all Tathagata's past lives, body clouds of all Sravakas and Pratyekabuddhas, clouds of all Tathagata's Bodhi trees in the place of enlightenment, clouds of all Tathagata's sovereignty, clouds of all world kings, and clouds of all adorned and pure Buddha lands. In every thought, all their marks and characteristics, all their
毛孔皆出如是等云，充滿虛空，來詣佛所，禮拜供養。即于西北方，化作諸方清凈摩尼妙寶樓閣，清凈一切眾生摩尼寶蓮華藏師子之座，結跏趺坐；堅固光明真珠寶網，羅覆其身；首冠普覆摩尼寶冠。
下方過不可說佛剎微塵等世界，有世界名一切如來光圓滿清凈，佛號無礙虛空智幢王；彼大眾中，有菩薩名壞散一切障智慧勢王，與世界微塵等菩薩俱，來向此土。於一切毛孔，出一切眾生語海音云、三世菩薩行海音云、一切菩薩愿音云、一切菩薩成滿清凈波羅蜜音云、一切菩薩行妙音聲云、充滿一切世界一切菩薩積集自在音云、一切菩薩往詣道場降伏眾魔成最正覺自在音云、一切諸佛轉正法輪修多羅音云、隨其所應化度眾生方便音云、令一切眾生隨時方便得妙智慧善根音云，來詣佛所，禮拜供養。即于下方，化作諸佛寶光明藏莊嚴樓閣，寶蓮華藏師子之座，結跏趺坐；普照道場摩尼寶王為髻明珠。
上方過不可說佛剎微塵等世界，有世界名說無盡覺，佛號圓滿普智光音；彼大眾中，有菩薩名分別法界智通王，與世界海微塵等菩薩俱，來向娑婆世界釋迦牟尼佛所。一切相好、一切毛孔、一切肢節、一切身份、一切莊嚴具、一切衣服中，出盧舍那等過去一切諸佛、未來一切已受記佛、未受記佛，現在十方一切
【現代漢語翻譯】 現代漢語譯本：他們每個毛孔都散發出這樣的雲彩，充滿了虛空，來到佛陀所在之處，頂禮膜拜並供養。隨即在西北方，他們化現出各種清凈的摩尼妙寶樓閣，清凈一切眾生的摩尼寶蓮花藏獅子座，結跏趺坐；堅固的光明真珠寶網覆蓋他們的身體；頭上戴著普覆摩尼寶冠。 下方越過不可說佛剎微塵數的世界，有一個世界名為一切如來光圓滿清凈，佛號為無礙虛空智幢王（意為智慧如旗幟般無礙地照耀虛空之王）；那裡的菩薩大眾中，有一位菩薩名為壞散一切障智慧勢王（意為能摧毀一切障礙的智慧力量之王），他與如世界微塵數般的菩薩一同來到此土。他們從每個毛孔中，發出一切眾生語言的海洋之音、三世菩薩修行海洋之音、一切菩薩的願力之音、一切菩薩圓滿清凈波羅蜜（意為到達彼岸的修行）之音、一切菩薩修行微妙之音，充滿一切世界，發出一切菩薩積聚自在之音、一切菩薩前往道場降伏魔眾成就最正覺自在之音、一切諸佛轉動正法輪（意為宣講佛法）的修多羅（意為佛經）之音、以及隨其所應化度眾生的方便之音，使一切眾生隨時方便獲得微妙智慧善根之音，來到佛陀所在之處，頂禮膜拜並供養。隨即在下方，他們化現出諸佛寶光明藏莊嚴樓閣，寶蓮花藏獅子座，結跏趺坐；普照道場的摩尼寶王作為頭頂的明珠。 上方越過不可說佛剎微塵數的世界，有一個世界名為說無盡覺，佛號為圓滿普智光音（意為圓滿普遍智慧的光明之音）；那裡的菩薩大眾中，有一位菩薩名為分別法界智通王（意為能分別一切法界、智慧通達之王），他與如世界海微塵數般的菩薩一同來到娑婆世界釋迦牟尼佛（Sakyamuni Buddha）所在之處。他們的一切相好、一切毛孔、一切肢節、一切身份、一切莊嚴具、一切衣服中，都顯現出盧舍那（Vairocana）等過去一切諸佛、未來一切已受記佛、未受記佛，以及現在十方一切
【English Translation】 English version: From each of their pores, such clouds emerged, filling the void, and they came to where the Buddha was, prostrating and making offerings. Then, in the northwest direction, they transformed into various pure jeweled pavilions of mani gems, pure mani-gem lotus-treasury lion thrones for all beings, sitting in full lotus posture; a firm, bright, true-jewel net covered their bodies; and they wore crowns of universally covering mani gems. Below, passing through worlds as numerous as the dust motes of inexpressible Buddha-lands, there is a world named 'All Tathagata's Light Perfectly Pure,' where the Buddha is named 'Unobstructed Space Wisdom Banner King' (meaning the king whose wisdom shines unobstructed like a banner in space); among that great assembly, there is a Bodhisattva named 'Destroyer of All Obstacles, King of Wisdom Power' (meaning the king of wisdom power who can destroy all obstacles), who, along with Bodhisattvas as numerous as the dust motes of the world, came to this land. From each of their pores, they emitted clouds of sound like the ocean of all beings' languages, the ocean of the practices of Bodhisattvas of the three times, the ocean of all Bodhisattvas' vows, the ocean of all Bodhisattvas' perfect and pure Paramitas (meaning the practices that lead to the other shore), the ocean of all Bodhisattvas' subtle practice sounds, filling all worlds, the sound of all Bodhisattvas' accumulated freedom, the sound of all Bodhisattvas going to the Bodhi-mandala (place of enlightenment) to subdue demons and attain supreme enlightenment, the sound of all Buddhas turning the Dharma wheel (meaning teaching the Dharma) with Sutras (meaning Buddhist scriptures), and the expedient sounds of converting beings according to their needs, enabling all beings to conveniently obtain the roots of subtle wisdom at any time, and they came to where the Buddha was, prostrating and making offerings. Then, below, they transformed into jeweled, bright, treasury-adorned pavilions of all Buddhas, lotus-treasury lion thrones, sitting in full lotus posture; a mani-gem king, illuminating the Bodhi-mandala, served as a jewel on their heads. Above, passing through worlds as numerous as the dust motes of inexpressible Buddha-lands, there is a world named 'Speaking of Endless Awakening,' where the Buddha is named 'Perfect Universal Wisdom Light Sound' (meaning the sound of perfect universal wisdom light); among that great assembly, there is a Bodhisattva named 'Distinguishing the Dharma Realm, King of Wisdom Penetration' (meaning the king who can distinguish all Dharma realms and whose wisdom penetrates), who, along with Bodhisattvas as numerous as the dust motes of the world-sea, came to the place of Sakyamuni Buddha in the Saha world. From all their marks and characteristics, all their pores, all their limbs, all their body parts, all their adornments, and all their clothes, emerged Vairocana and all past Buddhas, all future Buddhas who have received predictions, those who have not received predictions, and all the Buddhas of the ten directions in the present.
世界、一切諸佛、及眷屬云，皆悉顯現。過去所行檀波羅蜜，及受施者，皆悉顯現；過去所修尸波羅蜜，持戒清凈；過去羼提波羅蜜，割截肢節，心不動亂；過去修習毗梨耶波羅蜜；過去修習一切如來禪波羅蜜海；過去修習一切如來轉凈法輪；過去一切悉舍不著壽命；過去歡喜樂求諸菩薩道；過去出生菩薩清凈大莊嚴愿；過去一切菩薩力波羅蜜；過去一切菩薩圓滿智慧，皆悉具足。出如是等諸自在云，充滿法界，皆悉顯現，來詣佛所，禮拜供養。即于上方，化作金剛莊嚴藏樓閣，青金剛寶蓮華藏師子之座，結跏趺坐；一切寶網，羅覆其身；三世佛號摩尼寶王為髻明珠。
是諸菩薩及其眷屬，皆悉具足普賢行愿；成就三世諸佛清凈智眼；轉一切佛凈妙法輪；攝取諸佛勝妙音聲修多羅海；具足一切菩薩自在究竟彼岸。于唸唸中，悉詣一切諸如來所，現自在力，一身充滿一切世界，能於一切如來眾中，現清凈身；於一微塵悉能示現一切世界，隨所應化，成熟眾生，未曾失時。於一毛孔，出一切佛妙法雷音，知眾生界皆悉如幻，知一切佛悉如電光，知一切有趣皆悉如夢，知一切果報如鏡中像，知一切生如熱時焰，知一切世間皆如變化；具足成就如來十力無所畏法；于大眾中能師子吼，深入無盡一切辯海；決定了知一切眾
【現代漢語翻譯】 現代漢語譯本 世界、一切諸佛及其眷屬，都全部顯現。過去所行的佈施波羅蜜（檀波羅蜜，意為到達佈施彼岸），以及接受佈施的人，都全部顯現；過去所修的持戒波羅蜜（尸波羅蜜，意為到達持戒彼岸），持戒清凈；過去所修的忍辱波羅蜜（羼提波羅蜜，意為到達忍辱彼岸），即使肢體被割截，心也不動搖；過去修習的精進波羅蜜（毗梨耶波羅蜜，意為到達精進彼岸）；過去修習的一切如來禪定波羅蜜海（禪波羅蜜，意為到達禪定彼岸）；過去修習的一切如來轉清凈法輪；過去一切都捨棄不執著于壽命；過去歡喜地追求菩薩道；過去出生菩薩清凈的大莊嚴愿；過去一切菩薩的力量波羅蜜；過去一切菩薩圓滿的智慧，都全部具足。出現這樣等等的自在云，充滿法界，都全部顯現，來到佛的處所，禮拜供養。就在上方，化作金剛莊嚴藏樓閣，青金剛寶蓮花藏獅子之座，結跏趺坐；一切寶網，覆蓋其身；三世佛號摩尼寶王作為頭頂的明珠。 這些菩薩及其眷屬，都全部具足普賢菩薩的行愿；成就三世諸佛清凈的智慧之眼；轉一切佛清凈微妙的法輪；攝取諸佛殊勝微妙的音聲修多羅海（修多羅，意為經）；具足一切菩薩自在究竟的彼岸。在每一個念頭中，都到達一切如來的處所，顯現自在的力量，一身充滿一切世界，能在一切如來眾中，顯現清凈的身；在一粒微塵中都能示現一切世界，隨著所應教化的對象，成熟眾生，從未錯過時機。在一個毛孔中，發出一切佛的微妙法雷音，知道眾生界都如幻象，知道一切佛都如閃電的光芒，知道一切趣（輪迴的去處）都如夢境，知道一切果報如鏡中的影像，知道一切生如熱時的火焰，知道一切世間都如變化；具足成就如來的十力（如來所具有的十種力量）和無所畏法（如來所具有的四種無所畏懼的智慧）；在大眾中能發出獅子吼，深入無盡的一切辯才之海；決定了知一切眾
【English Translation】 English version The worlds, all Buddhas, and their retinues, all appear completely. The past practice of Dāna pāramitā (檀波羅蜜, meaning the perfection of giving), and those who received the giving, all appear completely; the past practice of Śīla pāramitā (尸波羅蜜, meaning the perfection of morality), maintaining pure precepts; the past practice of Kṣānti pāramitā (羼提波羅蜜, meaning the perfection of patience), even when limbs were cut off, the mind did not waver; the past practice of Vīrya pāramitā (毗梨耶波羅蜜, meaning the perfection of vigor); the past practice of all Tathāgata's Samādhi pāramitā sea (禪波羅蜜, meaning the perfection of meditation); the past practice of all Tathāgata's turning of the pure Dharma wheel; in the past, all relinquished without attachment to life; in the past, joyfully seeking the Bodhisattva path; in the past, the birth of the Bodhisattva's pure great adornment vows; in the past, all Bodhisattva's power pāramitā; in the past, all Bodhisattva's perfect wisdom, all are fully possessed. Such clouds of freedom appear, filling the Dharma realm, all appearing completely, coming to the Buddha's place, bowing and making offerings. Immediately above, transforming into a Vajra adorned treasury pavilion, a blue Vajra jewel lotus treasury lion throne, sitting in the lotus posture; all jewel nets, covering their bodies; the names of the Buddhas of the three times, Maṇi Jewel King, as the crown jewel. These Bodhisattvas and their retinues, all fully possess the vows and practices of Samantabhadra; achieving the pure wisdom eyes of the Buddhas of the three times; turning the pure and subtle Dharma wheel of all Buddhas; gathering the ocean of sūtras (修多羅, meaning scriptures) of the Buddhas' excellent and subtle voices; fully possessing the ultimate shore of all Bodhisattvas' freedom. In every thought, they reach the places of all Tathāgatas, manifesting the power of freedom, one body filling all worlds, able to manifest a pure body in the assembly of all Tathāgatas; in one mote of dust, they can manifest all worlds, according to what should be taught, maturing sentient beings, never missing the time. From one pore, they emit the wonderful Dharma thunder sound of all Buddhas, knowing that the realms of sentient beings are all like illusions, knowing that all Buddhas are like flashes of lightning, knowing that all destinies (the places of rebirth) are like dreams, knowing that all karmic retributions are like images in a mirror, knowing that all births are like flames in hot weather, knowing that all worlds are like transformations; fully possessing the ten powers of the Tathāgata (the ten powers possessed by the Tathāgata) and the fearlessness Dharma (the four kinds of fearless wisdom possessed by the Tathāgata); in the assembly, they can roar like a lion, deeply entering the endless ocean of all eloquence; decisively knowing all the crowds
生語言法海；于凈法界行無礙行，知一切法皆悉無諍；具足菩薩諸通妙智，勤修精進，摧伏諸魔；安住三世勝妙智慧，無所染著；清凈妙行，得佛莊嚴一切智地；知一切有，悉無所有；深入一切法界智海，以不壞智，入一切世界；於一切世界，普現自在；示現一切世界受生；知一切世界種種形色，以微細境界，現廣佛剎；以廣佛剎，現微細境界。於一念中，住一切佛住，得一切佛住持智身，得清凈慧，了知十方一切剎海；於一念中，悉能出生無量自在，遍滿十方一切世界海。此諸菩薩，皆悉成就如是等無量功德，滿祇洹林皆是如來威神力故。
爾時，諸大聲聞舍利弗、目揵連、摩訶迦葉、離婆多、須菩提、阿泥盧豆、難陀、金毗羅、迦旃延、富樓那彌多羅尼子，如是等諸大聲聞，在祇洹林而悉不見如來自在、如來莊嚴、如來境界、如來變化、如來師子吼、如來妙功德、如來自在行、如來勢力、如來住持力，清凈佛剎，如是等事，皆悉不見。亦復不見不可思議菩薩大會，菩薩境界自在變化，菩薩眷屬隨所來方妙寶莊嚴諸師子座，菩薩宮殿三昧自在周遍觀察，菩薩奮迅勤行精進供養諸佛，菩薩授記長養善根，菩薩受身、清凈法身、智身、愿身、色身相好，無量光明，圓滿莊嚴，放大光網變化身云，菩薩充滿一切方網
【現代漢語翻譯】 現代漢語譯本 他們以生動的語言闡釋佛法，在清凈的法界中自由自在地修行，明白一切法都沒有爭執的必要；他們具備菩薩的各種神通和微妙智慧，勤奮精進地修行，降伏各種魔障；他們安住於過去、現在、未來三世的殊勝智慧，沒有任何執著；他們的行為清凈而微妙，獲得了佛陀莊嚴的一切智慧；他們明白一切存在的事物，實際上都是空無的；他們深入一切法界的智慧海洋，以不可摧毀的智慧，進入一切世界；在一切世界中，他們普遍展現自在的神通；他們示現在一切世界中受生；他們明白一切世界各種各樣的形態和顏色，以微小的境界，展現廣大的佛剎；以廣大的佛剎，展現微小的境界。在一念之間，他們安住於一切佛陀的安住之處，獲得一切佛陀的住持智慧之身，獲得清凈的智慧，明瞭十方一切剎土的海洋；在一念之間，他們能夠生出無量的自在，遍滿十方一切世界之海。這些菩薩都成就瞭如此等等無量的功德，充滿祇洹林，這都是如來威神力量的緣故。 那時，諸大聲聞，如舍利弗（智慧第一的佛陀弟子）、目犍連（神通第一的佛陀弟子）、摩訶迦葉（頭陀第一的佛陀弟子）、離婆多（持戒第一的佛陀弟子）、須菩提（解空第一的佛陀弟子）、阿泥盧豆（天眼第一的佛陀弟子）、難陀（佛陀的堂弟）、金毗羅（佛陀弟子）、迦旃延（論議第一的佛陀弟子）、富樓那彌多羅尼子（說法第一的佛陀弟子），這些大聲聞們，在祇洹林中，都看不到如來的自在、如來的莊嚴、如來的境界、如來的變化、如來的獅子吼、如來的微妙功德、如來的自在修行、如來的勢力、如來的住持力，以及清凈的佛剎等等這些事情，都看不到。他們也看不到不可思議的菩薩大會，菩薩的境界自在變化，菩薩的眷屬從各個方向而來，用美妙的寶物莊嚴的獅子座，菩薩的宮殿三昧自在周遍觀察，菩薩奮迅勤行精進供養諸佛，菩薩接受授記長養善根，菩薩受生的清凈法身、智身、愿身、色身相好，無量的光明，圓滿莊嚴，放出光網變化身云，菩薩充滿一切方網。
【English Translation】 English version They expound the Dharma with living language, practice unhindered in the pure Dharma realm, and understand that all dharmas are without contention; they possess the various supernatural powers and subtle wisdom of Bodhisattvas, diligently cultivate and subdue all demons; they abide in the supreme wisdom of the three times—past, present, and future—without any attachment; their actions are pure and subtle, attaining the all-encompassing wisdom of the Buddha's adornment; they understand that all existing things are, in reality, empty; they delve deep into the ocean of wisdom of all Dharma realms, entering all worlds with indestructible wisdom; in all worlds, they universally manifest their unhindered supernatural powers; they manifest birth in all worlds; they understand the various forms and colors of all worlds, manifesting vast Buddha lands from minute realms; and manifesting minute realms from vast Buddha lands. In a single thought, they abide in the abode of all Buddhas, attain the wisdom body that upholds all Buddhas, obtain pure wisdom, and understand the oceans of all lands in the ten directions; in a single thought, they can generate immeasurable freedom, pervading the oceans of all worlds in the ten directions. These Bodhisattvas have all accomplished such immeasurable merits, filling the Jeta Grove, all due to the majestic power of the Tathagata. At that time, the great Shravakas, such as Shariputra (the Buddha's disciple foremost in wisdom), Maudgalyayana (the Buddha's disciple foremost in supernatural powers), Mahakashyapa (the Buddha's disciple foremost in ascetic practices), Revata (the Buddha's disciple foremost in upholding precepts), Subhuti (the Buddha's disciple foremost in understanding emptiness), Aniruddha (the Buddha's disciple foremost in divine eye), Nanda (the Buddha's cousin), Kimpila (a disciple of the Buddha), Katyayana (the Buddha's disciple foremost in debate), and Purna Maitrayaniputra (the Buddha's disciple foremost in preaching), these great Shravakas, in the Jeta Grove, could not see the Tathagata's freedom, the Tathagata's adornment, the Tathagata's realm, the Tathagata's transformations, the Tathagata's lion's roar, the Tathagata's subtle merits, the Tathagata's unhindered practice, the Tathagata's power, the Tathagata's upholding power, and the pure Buddha lands, and so on. They also could not see the inconceivable assembly of Bodhisattvas, the Bodhisattvas' realm of unhindered transformations, the Bodhisattvas' retinues coming from all directions, the lion thrones adorned with exquisite treasures, the Bodhisattvas' palaces, the samadhi of unhindered and pervasive observation, the Bodhisattvas' vigorous and diligent practice of offering to all Buddhas, the Bodhisattvas receiving predictions and nurturing good roots, the Bodhisattvas' pure Dharma bodies, wisdom bodies, vow bodies, and form bodies with excellent marks and characteristics, immeasurable light, perfect adornment, emitting light nets and transformation clouds, and the Bodhisattvas filling all directions.
，菩薩諸行圓滿具足；如是等事，一切聲聞，諸大弟子，皆悉不見。何以故？修習別異善根行故；本不修習能見如來自在善根，亦不修習凈佛土行，又不讚嘆見佛自在所得功德，不于生死中教化眾生髮阿耨多羅三藐三菩提心，亦不安立眾生於佛菩提，亦不守護如來種姓令不斷絕，亦不攝取一切眾生，亦不成就諸波羅蜜，不為眾生稱歎勝妙智慧眼地，亦不修習一切智行，不求諸佛離世善根，亦不出生自在凈剎，不求菩薩諸通明眼，不修菩薩境界，不壞善根，亦不出生佛力，住持菩薩大愿，又亦不知諸法如幻，菩薩集會悉皆如夢，亦不修習菩薩離生聖行之心，不得普賢清凈智眼。是諸功德不與聲聞、辟支佛共；以是因緣，諸大弟子，不見、不聞、不入、不知、不覺、不念、不能遍觀、亦不生意。何以故？此是菩薩智慧境界，非諸聲聞智慧境界。是故，諸大弟子在祇洹林，不見如來自在神力，亦無三昧清凈智眼，于微細處見諸境界，亦無法門神力境界，亦無諸力勝妙功德，亦無是處智，亦無智眼，能見聞覺知及生意念，亦不樂說，不能讚歎，不能顯現，不能施與，不能勸化安立眾生於彼妙法。何以故？以聲聞乘出三界故。又以滿足聲聞之道住聲聞果，不能具足無所有智；住真實諦，常樂寂靜，遠離大悲，常自調伏，舍離眾生
【現代漢語翻譯】 現代漢語譯本：菩薩的各種修行圓滿具足；像這樣的事情，一切聲聞（聽聞佛法而修行的人），以及諸大弟子，都完全不能見到。這是什麼原因呢？因為他們修習的是不同的善根行；他們本來就沒有修習能夠見到如來（佛）自在的善根，也沒有修習清凈佛土的修行，也不讚嘆見到佛的自在所得到的功德，不在生死輪迴中教化眾生髮起阿耨多羅三藐三菩提心（無上正等正覺之心），也不安立眾生於佛的菩提（覺悟），也不守護如來的種姓使其不中斷，也不攝取一切眾生，也不成就各種波羅蜜（到達彼岸的方法），不為眾生稱讚殊勝微妙的智慧眼地，也不修習一切智行，不尋求諸佛的離世善根，也不出生自在清凈的剎土（佛國），不尋求菩薩的各種通明眼，不修菩薩的境界，不破壞善根，也不出生佛的力量，不住持菩薩的大愿，也不知道諸法如幻，菩薩的一切都如夢，也不修習菩薩的離生聖行之心，不能得到普賢（菩薩名）清凈的智慧眼。這些功德不與聲聞、辟支佛（獨覺）共有；因為這個原因，諸大弟子，不能見到、不能聽到、不能進入、不能知道、不能覺察、不能憶念、不能普遍觀察、也不能產生意念。這是什麼原因呢？這是菩薩的智慧境界，不是聲聞的智慧境界。因此，諸大弟子在祇洹林（佛陀說法的地方），不能見到如來的自在神力，也沒有三昧（禪定）清凈的智慧眼，在微細之處見到各種境界，也沒有法門的神力境界，也沒有各種力量的殊勝功德，也沒有是處智（對事物正確理解的智慧），也沒有智慧眼，能夠見到、聽到、覺察、知道以及產生意念，也不喜歡說，不能讚歎，不能顯現，不能施與，不能勸化安立眾生於那微妙的佛法。這是什麼原因呢？因為聲聞乘（小乘佛法）是出離三界的。又因為他們滿足於聲聞之道，安住于聲聞的果位，不能具足無所有智（空性智慧）；安住于真實諦（四聖諦），常常喜歡寂靜，遠離大悲心，常常自我調伏，舍離眾生。 English version: The Bodhisattva's various practices are complete and fully accomplished; such things, all Śrāvakas (those who hear the Dharma and practice), and the great disciples, are completely unable to see. What is the reason for this? It is because they cultivate different roots of goodness; they originally did not cultivate the roots of goodness that can see the Tathāgata's (Buddha's) freedom, nor did they cultivate the practice of purifying the Buddha-land, nor did they praise the merits obtained from seeing the Buddha's freedom, nor did they teach sentient beings in the cycle of birth and death to arouse the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, complete, and perfect enlightenment), nor did they establish sentient beings in the Bodhi (enlightenment) of the Buddha, nor did they protect the lineage of the Tathāgata so that it would not be interrupted, nor did they gather all sentient beings, nor did they accomplish the various Pāramitās (ways to reach the other shore), nor did they praise the sublime and wonderful wisdom eye ground for sentient beings, nor did they cultivate the practice of all-knowing wisdom, nor did they seek the world-transcending roots of goodness of all Buddhas, nor did they bring forth a free and pure Buddha-land, nor did they seek the various clear and bright eyes of the Bodhisattvas, nor did they cultivate the realm of the Bodhisattvas, nor did they destroy the roots of goodness, nor did they bring forth the power of the Buddha, nor did they uphold the great vows of the Bodhisattvas, nor did they know that all dharmas are like illusions, that everything of the Bodhisattvas is like a dream, nor did they cultivate the mind of the Bodhisattva's holy practice of detachment from birth, and they cannot obtain the pure wisdom eye of Samantabhadra (a Bodhisattva). These merits are not shared with Śrāvakas and Pratyekabuddhas (solitary realizers); for this reason, the great disciples cannot see, cannot hear, cannot enter, cannot know, cannot perceive, cannot remember, cannot universally observe, and cannot generate thoughts. What is the reason for this? This is the realm of the Bodhisattva's wisdom, not the realm of the Śrāvaka's wisdom. Therefore, the great disciples in the Jeta Grove (where the Buddha taught), cannot see the Tathāgata's free and divine power, nor do they have the pure wisdom eye of Samadhi (meditative concentration), to see various realms in subtle places, nor do they have the divine power of the Dharma-gate, nor do they have the sublime merits of various powers, nor do they have the wisdom of what is appropriate, nor do they have the wisdom eye, to be able to see, hear, perceive, know, and generate thoughts, nor do they like to speak, cannot praise, cannot manifest, cannot give, cannot persuade and establish sentient beings in that wonderful Dharma. What is the reason for this? Because the Śrāvakayāna (the vehicle of the Hearers) is to leave the three realms. Also, because they are satisfied with the path of the Śrāvakas, and abide in the fruit of the Śrāvakas, they cannot fully possess the wisdom of non-existence (emptiness); they abide in the true reality (the Four Noble Truths), they always like tranquility, they are far from great compassion, they always tame themselves, and they abandon sentient beings.
【English Translation】 The Bodhisattva's various practices are complete and fully accomplished; such things, all Sravakas (those who hear the Dharma and practice), and the great disciples, are completely unable to see. What is the reason for this? It is because they cultivate different roots of goodness; they originally did not cultivate the roots of goodness that can see the Tathagata's (Buddha's) freedom, nor did they cultivate the practice of purifying the Buddha-land, nor did they praise the merits obtained from seeing the Buddha's freedom, nor did they teach sentient beings in the cycle of birth and death to arouse the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), nor did they establish sentient beings in the Bodhi (enlightenment) of the Buddha, nor did they protect the lineage of the Tathagata so that it would not be interrupted, nor did they gather all sentient beings, nor did they accomplish the various Paramitas (ways to reach the other shore), nor did they praise the sublime and wonderful wisdom eye ground for sentient beings, nor did they cultivate the practice of all-knowing wisdom, nor did they seek the world-transcending roots of goodness of all Buddhas, nor did they bring forth a free and pure Buddha-land, nor did they seek the various clear and bright eyes of the Bodhisattvas, nor did they cultivate the realm of the Bodhisattvas, nor did they destroy the roots of goodness, nor did they bring forth the power of the Buddha, nor did they uphold the great vows of the Bodhisattvas, nor did they know that all dharmas are like illusions, that everything of the Bodhisattvas is like a dream, nor did they cultivate the mind of the Bodhisattva's holy practice of detachment from birth, and they cannot obtain the pure wisdom eye of Samantabhadra (a Bodhisattva). These merits are not shared with Sravakas and Pratyekabuddhas (solitary realizers); for this reason, the great disciples cannot see, cannot hear, cannot enter, cannot know, cannot perceive, cannot remember, cannot universally observe, and cannot generate thoughts. What is the reason for this? This is the realm of the Bodhisattva's wisdom, not the realm of the Sravaka's wisdom. Therefore, the great disciples in the Jeta Grove (where the Buddha taught), cannot see the Tathagata's free and divine power, nor do they have the pure wisdom eye of Samadhi (meditative concentration), to see various realms in subtle places, nor do they have the divine power of the Dharma-gate, nor do they have the sublime merits of various powers, nor do they have the wisdom of what is appropriate, nor do they have the wisdom eye, to be able to see, hear, perceive, know, and generate thoughts, nor do they like to speak, cannot praise, cannot manifest, cannot give, cannot persuade and establish sentient beings in that wonderful Dharma. What is the reason for this? Because the Sravakayana (the vehicle of the Hearers) is to leave the three realms. Also, because they are satisfied with the path of the Sravakas, and abide in the fruit of the Sravakas, they cannot fully possess the wisdom of non-existence (emptiness); they abide in the true reality (the Four Noble Truths), they always like tranquility, they are far from great compassion, they always tame themselves, and they abandon sentient beings.
。是故，雖與如來對面而坐，不能覺知神變自在。譬如餓鬼，裸形飢渴，舉身燒然，為諸虎狼毒獸所逼，往詣恒河，欲求水飲，或見枯竭，或見灰炭。所以者何？悉由宿行罪業障故。一切聲聞，亦復如是；雖在祇洹，不睹如來自在神力。所以者何？無明障曀，覆凈眼故。譬如有人于大會中，昏寢夢見諸天城郭，帝釋宮殿，園觀林流，眾寶莊嚴，散諸雜華，寶樹行列；妙衣覆上，諸天男女遊戲其中。自然妙音共相娛樂，受天快樂，其人自睹，安住此處，見天宮殿無量莊嚴，其餘大會，悉不知見。所以者何？覺夢異故。一切菩薩世界諸王，亦復如是，如彼夢中，無所不見。深入菩薩妙法門故；積集善根，出生一切智愿故；決定明瞭佛功德故；正向菩薩弘誓道故；滿足一切智故；滿足普賢諸行愿故；得一切菩薩圓滿地故；得一切菩薩三昧自在故；行一切菩薩無礙智故。是故，一切諸大菩薩悉睹如來不可思議神變境界，深入明達究竟彼岸，一切聲聞諸大弟子，皆不能知。譬如雪山，有諸藥草，賢明良醫，悉分別知；雖有捕獵、放牧人等，游止彼山，悉不能知。菩薩摩訶薩亦復如是，具足一切智，出生一切菩薩自在，明瞭如來神足變化；彼諸聲聞大弟子眾，雖處祇洹，悉不覺知。所以者何？常求自安，不廣濟故。譬如地中，有諸
【現代漢語翻譯】 現代漢語譯本：因此，即使與如來面對面坐著，也不能覺察到他的神通變化和自在。譬如餓鬼，赤身裸體，飢渴難耐，全身像被火燒一樣，被各種虎狼毒獸逼迫，前往恒河想要喝水，卻看到河水乾涸，或者變成灰燼。這是為什麼呢？都是因為他們過去所造的罪業障礙所致。一切聲聞（śrāvaka，指聽聞佛陀教誨而修行的人）也是如此；即使身處祇洹（Jetavana，佛陀常住的精舍），也看不到如來的自在神力。這是為什麼呢？因為無明（avidyā，指對真理的無知）的遮蔽，覆蓋了清凈的眼睛。譬如有人在大會中，昏睡時夢見諸天（deva，指天神）的城郭，帝釋（Indra，天神之王）的宮殿，園林河流，各種珍寶裝飾，散佈著各種鮮花，寶樹成行；華美的衣服覆蓋其上，天上的男女在其中嬉戲。自然美妙的音樂互相娛樂，享受著天上的快樂，這個人自己看到，安住在這裡，看到天宮無量的莊嚴，而其餘在大會中的人，都不知道也看不到。這是為什麼呢？因為覺醒和夢境不同。一切菩薩（bodhisattva，指發願成佛的修行者）世界的諸王，也是如此，如同在夢中，沒有什麼看不到的。因為他們深入菩薩的微妙法門；積累善根，出生一切智的願望；決定明瞭佛的功德；正向菩薩的弘誓之道；滿足一切智；滿足普賢（Samantabhadra，象徵一切菩薩行愿的菩薩）的各種行愿；得到一切菩薩圓滿的地位；得到一切菩薩三昧（samādhi，指禪定）的自在；行一切菩薩無礙的智慧。因此，一切諸大菩薩都能看到如來不可思議的神變境界，深入明達，到達究竟的彼岸，而一切聲聞諸大弟子，都不能知道。譬如雪山，有各種藥草，賢明良醫，都能分別知道；即使有捕獵、放牧的人等，在山中游走，都不能知道。菩薩摩訶薩（bodhisattvamahāsattva，指大菩薩）也是如此，具足一切智，出生一切菩薩的自在，明瞭如來的神足變化；那些聲聞大弟子們，即使身處祇洹，也都不覺知。這是為什麼呢？因為他們常常只求自己安樂，不廣度眾生。譬如地中，有各種 寶藏，
【English Translation】 English version: Therefore, even sitting face to face with the Tathagata (如來, thus-gone one, an epithet of the Buddha), one cannot perceive his miraculous transformations and freedom. For example, a hungry ghost, naked and thirsty, with its whole body burning, being harassed by various tigers, wolves, and poisonous beasts, goes to the Ganges River seeking water to drink, but sees it either dried up or turned to ashes. Why is this? It is all due to the karmic obstacles of their past actions. All Śrāvakas (聲聞, disciples who hear the teachings) are also like this; even though they are in Jetavana (祇洹, the Buddha's monastery), they do not see the Tathagata's free and miraculous power. Why is this? Because the obscuration of ignorance (avidyā, 無明) covers their pure eyes. For example, someone in a large gathering, while drowsy, dreams of the cities of the devas (諸天, gods), the palace of Indra (帝釋, king of the gods), gardens, streams, adorned with various treasures, scattered with various flowers, rows of precious trees; beautiful clothes covering them, and heavenly men and women playing within. Natural, wonderful music entertains them, and they enjoy heavenly bliss. This person sees it himself, dwells in this place, and sees the immeasurable adornments of the heavenly palace, while the rest of the people in the gathering do not know or see it. Why is this? Because the state of being awake and the state of dreaming are different. All the kings of the bodhisattva (菩薩, one who seeks enlightenment) worlds are also like this, as if in a dream, there is nothing they do not see. Because they have deeply entered the wonderful Dharma gate of the bodhisattvas; accumulated good roots, giving rise to the aspiration for all-knowing wisdom; determinedly understood the merits of the Buddha; are rightly directed towards the great vows of the bodhisattvas; fulfill all-knowing wisdom; fulfill all the practices and vows of Samantabhadra (普賢, the bodhisattva of universal virtue); attain the perfect stage of all bodhisattvas; attain the freedom of all bodhisattva samādhi (三昧, meditative absorption); practice the unobstructed wisdom of all bodhisattvas. Therefore, all the great bodhisattvas see the inconceivable miraculous realm of the Tathagata, deeply understand and reach the ultimate shore, while all the great disciples who are Śrāvakas cannot know it. For example, in the snowy mountains, there are various medicinal herbs, which wise and skilled doctors can all distinguish; even if there are hunters, herders, and others who wander in those mountains, they cannot know them. The bodhisattva mahāsattvas (菩薩摩訶薩, great bodhisattvas) are also like this, possessing all-knowing wisdom, giving rise to the freedom of all bodhisattvas, clearly understanding the miraculous powers of the Tathagata; those great disciples who are Śrāvakas, even though they are in Jetavana, do not perceive it. Why is this? Because they always seek their own peace and do not widely liberate beings. For example, in the ground, there are various treasures,
寶藏，唯咒術者，悉能別知，記錄庫藏，以自資給，奉養父母，賑䘏親屬，拯濟貧乏；菩薩摩訶薩亦復如是，以凈慧眼，入佛自在不可思議神力境界，普入無量方便大海、諸三昧海，恭敬、供養一切諸佛，守護正法，以四攝法，攝取眾生。諸大聲聞，雖處祇洹，不睹如來自在神變；譬如盲人，至大寶洲，行、住、坐、臥，不見眾寶；此諸聲聞，亦復如是，在祇洹林大法寶洲，親侍世尊，不睹如來自在神變，菩薩大眾。所以者何？不得菩薩清凈眼故，不能次第覺法界故。譬如有人以明凈藥而用治眼，于夜闇中，處在大眾，悉見眾人行、住、坐、臥，餘人不見。如來亦爾，逮得無礙清凈智眼，悉能知見一切世間，示現無量自在神變，及菩薩眾。諸大聲聞不睹如來自在神變，及菩薩眾。譬如比丘，在大會中，入一切處定，所謂：地、水、火、風、天、眾生、境界，其餘大眾，悉不能見地、水、火、風，乃至境界諸一切處；如來所現不可思議，菩薩悉見，諸大聲聞不知、不見。譬如有人，以曀身藥自涂其目，行、住、坐、臥，無能見者，唯有彼人悉能睹見；如來亦復如是，永離世間，無能見者，唯一切智菩薩境界，非諸聲聞之所能知。如人從生，有二種天，常隨侍衛，一曰同生，二曰同名，天常見人，人不見天。如來神變，亦
復如是，非諸聲聞所能知見，唯諸菩薩乃能睹見。譬如比丘，于大眾中，入滅盡定，不捨諸根，亦不滅度，而不知見諸大眾事。所以者何？滅定力故。諸大聲聞，亦復如是，處祇洹林大眾之中，諸根現前，而不睹見如來神變，不入、不知、不覺、不念、不生心意。所以者何？如來境界甚深彌曠，難知、難見、難得原底，無有限量；遠離世間，不可思議，無能壞者，非諸聲聞、緣覺境界。
爾時，明凈愿光明菩薩承佛神力，觀察十方，以偈頌曰：
「瞻察堅固人， 菩提難思議， 祇洹林顯現， 無量自在法。 如來神力持， 顯現無量德， 世間悉迷惑， 不知諸佛法。 法王甚深法， 無量難思議， 顯現大變化， 一切莫能測。 如來莊嚴相， 讚歎不可盡， 以法無相故， 宣明一切佛。 最勝於祇洹， 顯現自在力， 甚深不可議， 遠離語言道。 觀察無量德， 菩薩眾雲集， 不思議剎來， 供養于最勝。 悉滿諸大愿， 常修無礙行， 一切諸世間， 莫能知其心。 一切諸緣覺， 無量大聲聞， 皆悉不能知， 菩薩行境界。 菩薩大智慧， 一切莫能壞， 遠離諸亂想， 究竟深智地。 最大名稱人， 深
【現代漢語翻譯】 現代漢語譯本 再者，這種情況，不是所有聲聞（Sravaka，指聽聞佛法教誨而修行的人）所能知曉和見到的，只有菩薩（Bodhisattva，指發願要救度一切眾生的人）才能看到。比如一位比丘（Bhiksu，指佛教出家男眾），在大眾之中，進入滅盡定（Nirodha-samapatti，一種禪定狀態），他的諸根（indriya，指眼、耳、鼻、舌、身、意六種感官）並沒有捨棄，也沒有滅度（Nirvana，指解脫生死輪迴的狀態），但他卻不能知曉和看到大眾所發生的事情。這是為什麼呢？因為滅盡定的力量。諸大聲聞也是如此，他們身處祇洹林（Jetavana，佛陀常住的精舍）的大眾之中，諸根都在運作，卻不能看到如來（Tathagata，佛的稱號）的神變，他們不能進入、不能知曉、不能覺察、不能憶念、也不能生起心意。這是為什麼呢？因為如來的境界非常深遠廣闊，難以知曉、難以見到、難以探究其根本，沒有**（原文此處缺失），遠離世間，不可思議，沒有能破壞的，不是所有聲聞和緣覺（Pratyekabuddha，指獨自覺悟的人）所能達到的境界。 這時，明凈愿光明菩薩（Mingjingyuan Guangming Bodhisattva）承佛的神力，觀察十方，用偈頌說道： 『瞻仰觀察這位堅固的人，菩提（Bodhi，指覺悟）的境界難以思議，祇洹林顯現出無量自在的法。如來以神力加持，顯現出無量的功德，世間眾生都迷惑不解，不知道諸佛的法。法王（Dharmaraja，指佛）的甚深之法，無量難以思議，顯現出大變化，一切都無法測度。如來莊嚴的相好，讚歎也無法窮盡，因為法的本體是無相的，所以宣說一切佛的教法。最殊勝的在祇洹林，顯現自在的力量，甚深不可思議，遠離語言的表達。觀察無量的功德，菩薩眾雲集而來，從不可思議的剎土（Buddha-ksetra，指佛所教化的世界）來到這裡，供養最殊勝的佛。他們都圓滿了諸大愿，常常修習無礙的行持，一切世間眾生，都無法知道他們的心意。一切緣覺，無量的大聲聞，都不能知曉菩薩的修行境界。菩薩的大智慧，一切都無法破壞，遠離各種妄想，最終到達深智的境地。這位擁有最大名號的人，深'
【English Translation】 English version Furthermore, this is not something that all Sravakas (those who hear and practice the teachings of the Buddha) can know or see; only Bodhisattvas (those who aspire to liberate all beings) can perceive it. For example, a Bhiksu (a Buddhist monk), in the midst of a crowd, enters Nirodha-samapatti (a state of meditative absorption), his indriyas (the six senses: eyes, ears, nose, tongue, body, and mind) are not abandoned, nor has he attained Nirvana (the state of liberation from the cycle of birth and death), yet he cannot know or see what is happening among the crowd. Why is this? Because of the power of Nirodha-samapatti. The great Sravakas are also like this; they are in the midst of the crowd in Jetavana (the monastery where the Buddha often stayed), their senses are present, yet they cannot see the Tathagata's (an epithet of the Buddha) miraculous transformations. They cannot enter, cannot know, cannot perceive, cannot remember, nor can they generate any thoughts. Why is this? Because the realm of the Tathagata is extremely profound and vast, difficult to know, difficult to see, difficult to fathom its depths, without ** (missing in the original text), beyond the world, inconceivable, indestructible, and not within the realm of all Sravakas and Pratyekabuddhas (those who attain enlightenment on their own). At that time, Mingjingyuan Guangming Bodhisattva, empowered by the Buddha's spiritual force, observed the ten directions and spoke in verse: 'Gazing upon this steadfast one, the realm of Bodhi (enlightenment) is inconceivable, Jetavana manifests limitless, unhindered Dharma. The Tathagata, with his divine power, manifests limitless virtues, the world is completely confused, not knowing the Buddhas' Dharma. The Dharma of the Dharma King (the Buddha), profound and immeasurable, manifests great transformations, all cannot fathom it. The Tathagata's majestic form, praise cannot exhaust, because the essence of Dharma is without form, thus proclaiming the teachings of all Buddhas. The most supreme in Jetavana, manifests unhindered power, profound and inconceivable, beyond the path of language. Observing limitless virtues, the Bodhisattva assembly gathers, coming from inconceivable Buddha-ksetras (Buddha-fields), to offer to the most supreme. They have all fulfilled their great vows, constantly practicing unhindered conduct, all beings in the world, cannot know their minds. All Pratyekabuddhas, countless great Sravakas, cannot know the realm of Bodhisattva practice. The great wisdom of the Bodhisattvas, cannot be destroyed by anything, free from all delusions, ultimately reaching the ground of profound wisdom. This person of the greatest renown, deep'
入無量定， 顯現自在力， 充滿諸法界。」◎
◎爾時，不可壞精進勢王菩薩承佛神力，觀察十方，以偈頌曰：
「瞻察真佛子， 功德智慧藏， 究竟菩薩道， 安隱諸世間。 無量智明鑑， 禪定心不動， 智慧甚深廣， 境界不可測。 閑靜祇洹林， 無量妙莊嚴， 菩薩皆充滿， 悉依正覺住。 無量大眾海， 一切無所著， 十方來會此， 處華師子座。 除滅眾虛妄， 一切無所染， 離垢無礙心， 究竟諸法界。 建立智慧幢， 不動如金剛， 諸法無變化， 示現無量變。 一切十方界， 無量億佛剎， 悉能遍往詣， 而亦不分身。 瞻仰釋師子， 無量力自在， 以佛威神故， 十方大眾集。 佛子悉究竟， 一切語言道， 佛法不可壞， 安住法界地。 法性不可壞， 牟尼甚深法， 句身及味身， 分別無窮盡。」
爾時，無上普妙德王菩薩承佛神力，觀察十方，以偈頌曰：
「瞻察堅固人， 智慧廣圓滿， 善知時非時， 為眾演說法。 遠離諸外道， 調伏諸論師， 隨其所應化， 為現自在力。 正覺非量法， 亦非無量法， 牟尼悉超越， 有量
【現代漢語翻譯】 現代漢語譯本 進入無量的禪定， 顯現自在的力量，充滿所有的法界。 那時，不可壞精進勢王菩薩（不可摧毀的精進力量之王菩薩）承蒙佛陀的神力，觀察十方，用偈頌說道： 『瞻仰真正的佛子，功德和智慧的寶藏， 究竟菩薩的修行之道，使所有世間都安穩。 無量的智慧明亮地照見一切，禪定之心不動搖， 智慧極其深廣，境界不可測度。 在清靜的祇洹林（佛陀常住的精舍），有無量的美妙莊嚴， 菩薩們都充滿其中，全都安住在正覺之中。 無量的大眾如海一般，一切都沒有執著， 從十方來到這裡，坐在蓮花獅子座上。 消除一切虛妄，一切都沒有被污染， 遠離垢染，心無障礙，究竟一切法界。 建立智慧的旗幟，像金剛一樣不動搖， 諸法沒有變化，卻示現無量的變化。 一切十方世界，無量億的佛剎， 都能普遍前往，卻也不分化自身。 瞻仰釋迦獅子（釋迦牟尼佛），有無量的力量和自在， 因為佛陀的威神力，十方大眾聚集於此。 佛子們都究竟了一切語言之道， 佛法不可摧毀，安住在法界的地位。 法性不可摧毀，牟尼（佛陀）的甚深之法， 句子的身體和味道的身體，分別無窮無盡。』 那時，無上普妙德王菩薩（無上普遍美妙功德之王菩薩）承蒙佛陀的神力，觀察十方，用偈頌說道： 『瞻仰堅固的人，智慧廣博圓滿， 善於知道時機和非時機，為大眾演說佛法。 遠離一切外道，調伏一切論師， 隨著他們所應被教化的，展現自在的力量。 正覺的法不是可以計量的，也不是不可以計量的， 牟尼（佛陀）超越了一切有量和
【English Translation】 English version Entering immeasurable samadhi, Manifesting the power of self-mastery, pervading all realms of dharma. Then, the Bodhisattva Incorruptible Vigorous King (Bodhisattva King of Indestructible Effort) , empowered by the Buddha's spiritual might, observed the ten directions and spoke in verse: 'Beholding the true sons of the Buddha, the treasury of merit and wisdom, Having perfected the Bodhisattva path, bringing peace to all worlds. Immeasurable wisdom clearly illuminates all, the mind in samadhi is unmoving, Wisdom is profoundly deep and vast, its realm is immeasurable. In the tranquil Jeta Grove (the monastery where the Buddha often stayed), there is immeasurable wondrous adornment, Bodhisattvas are all present, all dwelling in right enlightenment. The immeasurable multitude is like an ocean, all without attachment, Coming from the ten directions, they gather here, seated on the lotus lion throne. Eliminating all illusions, all are unblemished, Free from defilement, with unobstructed minds, perfecting all realms of dharma. Establishing the banner of wisdom, unmoving like a diamond, The dharmas have no change, yet manifest immeasurable transformations. All the ten directions, immeasurable billions of Buddha lands, They can all be reached, yet without dividing the body. Beholding the Shakya Lion (Shakyamuni Buddha), with immeasurable power and self-mastery, Because of the Buddha's majestic power, the multitudes from the ten directions gather. The Buddha's sons have all perfected the path of all languages, The Buddha's Dharma is indestructible, dwelling in the realm of dharma. The nature of dharma is indestructible, the Muni's (Buddha's) profound Dharma, The body of words and the body of meaning, their distinctions are endless.' Then, the Bodhisattva Supreme Universal Wonderful Virtue King (Bodhisattva King of Supreme Universal Wonderful Virtue), empowered by the Buddha's spiritual might, observed the ten directions and spoke in verse: 'Beholding the steadfast one, whose wisdom is vast and complete, Skilled in knowing the right time and the wrong time, expounding the Dharma for the multitude. Far from all external paths, subduing all debaters, According to what they should be taught, manifesting the power of self-mastery. The Dharma of right enlightenment is not measurable, nor is it immeasurable, The Muni (Buddha) has transcended all that is measurable and
無量法。 譬如明凈日， 除滅一切闇， 導師智亦然， 普照三世法。 譬如十五日， 圓滿明凈月， 最勝亦如是， 白凈法圓滿。 譬如虛空中， 凈日光明耀， 普照於一切， 佛自在亦然。 譬如虛空性， 一切無障礙， 世間燈如是， 自在無障礙。 譬如大地性， 能持諸群生， 世間燈法輪， 能持亦如是。 譬如大風性， 飄疾無障礙， 佛法亦如是， 速遍諸世間。 譬如大水輪， 世界所依住， 智慧輪亦然， 三世佛所依。」
爾時，無礙妙德藏王菩薩承佛神力，觀察十方，以偈頌曰：
「譬如大寶山， 饒益諸群生， 如來功德山， 饒益亦如是。 譬如大海水， 清涼而澄凈， 如來亦如是， 能除熱渴愛。 譬如須彌山， 安峙于大海， 如來山亦然， 安住深法海。 譬如大海中， 能出一切寶， 無師智亦然， 覺難覺無難。 導師甚深智， 無量無有數， 顯現自在力， 無能思議者。 譬如工幻師， 示現種種事， 佛智亦如是， 現諸自在力。 譬如如意珠， 能滿一切意， 最勝亦如是， 悉滿諸凈愿。 譬如明凈寶， 悉能照一切，
【現代漢語翻譯】 現代漢語譯本 無量的佛法。 譬如明亮的太陽，能夠消除一切黑暗，導師的智慧也是如此，普遍照耀三世的佛法。 譬如十五的滿月，圓滿而明亮，最殊勝的佛陀也是這樣，清凈的佛法圓滿無缺。 譬如在虛空中，清凈的太陽光芒閃耀，普遍照耀一切，佛的自在也是如此。 譬如虛空的性質，一切都沒有障礙，世間的明燈也是這樣，自在而沒有障礙。 譬如大地的性質，能夠承載一切眾生，世間的佛法之輪，能夠承載也是如此。 譬如大風的性質，快速飄動而沒有障礙，佛法也是這樣，迅速遍佈各個世間。 譬如巨大的水輪，是世界所依賴的，智慧之輪也是這樣，是三世諸佛所依賴的。
這時，無礙妙德藏王菩薩（Bodhisattva Anantaguna-vyuha-garbha）承蒙佛的神力，觀察十方，用偈頌說道：
譬如巨大的寶山，能夠饒益一切眾生，如來的功德山，饒益眾生也是如此。 譬如大海的水，清涼而澄澈，如來也是這樣，能夠消除熱惱和渴愛。 譬如須彌山（Mount Sumeru），安穩地屹立在大海中，如來的山也是這樣，安住在深奧的佛法之海中。 譬如在大海中，能夠產生一切珍寶，無師的智慧也是這樣，覺悟難以覺悟的，沒有困難。 導師甚深的智慧，無量無邊，顯現自在的力量，沒有誰能夠思議。 譬如善於幻術的工匠，示現種種事物，佛的智慧也是這樣，顯現各種自在的力量。 譬如如意寶珠（Cintamani），能夠滿足一切願望，最殊勝的佛陀也是這樣，完全滿足一切清凈的願望。 譬如明亮的寶物，能夠照耀一切，
【English Translation】 English version Immeasurable Dharma. Like the bright sun, which dispels all darkness, the wisdom of the Guide is also like this, universally illuminating the Dharma of the three worlds. Like the full moon on the fifteenth day, complete and bright, the most excellent Buddha is also like this, the pure Dharma is complete and flawless. Like in the empty space, the pure sunlight shines brightly, universally illuminating everything, the Buddha's freedom is also like this. Like the nature of space, where there are no obstacles, the lamp of the world is also like this, free and without obstacles. Like the nature of the earth, which can support all living beings, the wheel of the Dharma in the world, which can support, is also like this. Like the nature of the great wind, which blows swiftly without obstruction, the Buddha's Dharma is also like this, quickly spreading throughout all worlds. Like the great wheel of water, which the world relies on, the wheel of wisdom is also like this, which the Buddhas of the three worlds rely on.
At that time, Bodhisattva Anantaguna-vyuha-garbha, relying on the Buddha's divine power, observed the ten directions and spoke in verses:
Like a great treasure mountain, which benefits all living beings, the mountain of the Tathagata's merits, which benefits, is also like this. Like the water of the great ocean, cool and clear, the Tathagata is also like this, able to eliminate heat, vexation, and thirst. Like Mount Sumeru, which stands firmly in the great ocean, the Tathagata's mountain is also like this, dwelling in the deep ocean of Dharma. Like in the great ocean, where all treasures can be produced, the wisdom without a teacher is also like this, awakening to what is difficult to awaken to, without difficulty. The Guide's profound wisdom, immeasurable and boundless, manifests free power, which no one can conceive. Like a skilled illusionist, who demonstrates various things, the Buddha's wisdom is also like this, manifesting various free powers. Like the wish-fulfilling jewel (Cintamani), which can fulfill all wishes, the most excellent Buddha is also like this, completely fulfilling all pure wishes. Like a bright treasure, which can illuminate everything,
導師智如是， 普照一切法。 譬如隨方寶， 正住諸方現， 無礙燈亦然， 諸法于中現。 譬如凈水珠， 澄清諸濁水， 見佛亦如是， 諸根悉清凈。」
爾時，法界善化愿月王菩薩承佛神力，觀察十方，以偈頌曰：
「譬如青寶珠， 能青一切色， 若有見佛者， 皆悉同菩提。 一一微塵中， 最勝現自在， 悉能凈無量， 無邊諸菩薩。 逮得甚深法， 種種莊嚴事， 唯諸菩薩境， 世間莫能測。 具足諸莊嚴， 如來凈妙行， 成就菩薩道， 深入諸法界。 正覺所示現， 不可思議剎， 一切現在佛， 菩薩悉充滿。 釋師子成就， 無量自在法， 示現大神變， 無量無有邊。 菩薩種種行， 無量無有邊， 如來自在力， 為之悉顯現。 佛子善修學， 甚深諸法界， 成就無礙智， 明瞭一切法。 如來威神力， 為眾轉法輪， 出生勝功德， 令世悉清凈。 如來凈境界， 甚深圓滿智， 實智大龍王， 度脫一切眾。」
爾時，法義慧焰王菩薩承佛神力，觀察十方，以偈頌曰：
「最勝有三世， 聲聞諸弟子， 皆悉不能知， 如來舉足事。 去來
【現代漢語翻譯】 現代漢語譯本 導師的智慧就像這樣，普遍照耀一切法。 譬如隨方位的寶珠，安放在哪個方位就顯現哪個方位的顏色， 無礙的燈也是這樣，一切法都在其中顯現。 譬如清凈的水珠，能澄清一切渾濁的水， 見到佛也是這樣，所有感官都變得清凈。
這時，法界善化愿月王菩薩（Bodhisattva Universal Good Transformation Moon King）承蒙佛的神力，觀察十方，用偈頌說道：
『譬如青色的寶珠，能使一切顏色都呈現青色， 如果有見到佛的人，都能一同達到菩提（bodhi，覺悟）。』 『每一個微塵中，最殊勝的佛都自在顯現， 都能凈化無量無邊的菩薩。』 『獲得甚深的佛法，種種莊嚴的事物， 只有菩薩才能領悟，世間凡人無法測度。』 『具足種種莊嚴，如來清凈微妙的修行， 成就菩薩之道，深入一切法界。』 『正覺（Sammasambuddha，正等覺）所展示的，不可思議的佛剎（Buddha-ksetra，佛土）， 一切現在的佛，菩薩都充滿其中。』 『釋迦獅子（Sakya Simha，釋迦牟尼佛）成就，無量自在的佛法， 示現大神變，無量無邊。』 『菩薩種種修行，無量無邊， 如來自在的力量，為他們全部顯現。』 『佛子們好好修學，甚深的一切法界， 成就無礙的智慧，明瞭一切法。』 『如來以威神力，為眾生轉法輪（Dharmacakra，佛法之輪）， 出生殊勝的功德，令世界都清凈。』 『如來清凈的境界，甚深圓滿的智慧， 實智的大龍王（Naga Raja，龍王），度脫一切眾生。』
這時，法義慧焰王菩薩（Bodhisattva Dharma Meaning Wisdom Flame King）承蒙佛的神力，觀察十方，用偈頌說道：
『最殊勝的佛有三世（過去、現在、未來），聲聞（Sravaka，聽聞佛法而修行者）的弟子們， 都不能知道，如來舉足的意義。』 『過去、未來
【English Translation】 English version The Teacher's wisdom is like this, universally illuminating all dharmas (laws, teachings). It is like a jewel that reflects the color of the direction it faces, showing the color of that direction. The unobstructed lamp is also like this, all dharmas appear within it. It is like a clear water pearl, which clarifies all turbid water. Seeing the Buddha is also like this, all senses become pure.
At that time, Bodhisattva Universal Good Transformation Moon King, empowered by the Buddha's spiritual power, observed the ten directions and spoke in verse:
'It is like a blue jewel, which can make all colors appear blue, If there are those who see the Buddha, they will all attain Bodhi (enlightenment).' 'In each and every dust mote, the most supreme one appears freely, Able to purify immeasurable, boundless Bodhisattvas.' 'Having attained the profound Dharma, various magnificent things, Only Bodhisattvas can comprehend, the world cannot fathom.' 'Possessing all kinds of magnificence, the Tathagata's (Buddha's) pure and subtle practice, Accomplishing the Bodhisattva path, deeply entering all Dharma realms.' 'The inconceivable Buddha-ksetras (Buddha-lands) shown by the Sammasambuddha (Fully Enlightened One), All present Buddhas and Bodhisattvas are filled within.' 'Sakya Simha (Shakyamuni Buddha) has accomplished immeasurable, free dharmas, Manifesting great spiritual transformations, immeasurable and boundless.' 'Bodhisattvas' various practices, immeasurable and boundless, The Tathagata's free power, makes them all manifest.' 'The Buddha's disciples diligently study, the profound Dharma realms, Accomplishing unobstructed wisdom, understanding all dharmas.' 'The Tathagata, with his spiritual power, turns the Dharma wheel (Dharmacakra) for all beings, Generating supreme merits, making the world pure.' 'The Tathagata's pure realm, profound and perfect wisdom, The great Naga Raja (Dragon King) of true wisdom, liberates all beings.'
At that time, Bodhisattva Dharma Meaning Wisdom Flame King, empowered by the Buddha's spiritual power, observed the ten directions and spoke in verse:
'The most supreme Buddha has three times (past, present, future), the Sravaka (hearer) disciples, Are all unable to know, the meaning of the Tathagata's raising of his foot.' 'Past and future
今現在， 一切諸緣覺， 亦復不能知， 如來舉足事。 何況世凡夫， 結使所纏縛， 愚闇覆凈眼， 而能知導師？ 最勝無量德， 具足諸智慧， 超出語言道， 一切莫能知。 譬如明凈月， 光明無能知， 導師亦如是， 功德不可議。 如來一方便， 出生無量化， 無數劫思算， 不能知少分。 如來一方便， 出生無量德， 一切智正法， 皆悉無能知。 若有求菩提， 修習菩薩行， 是彼之境界， 所能分別知。 不思議方便， 超度生死海， 若滅吾我心， 是則能究竟。 清凈心無量， 大愿悉成滿， 逮得佛菩提， 最勝之境界。」◎
大方廣佛華嚴經卷第四十四 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第四十五
東晉天竺三藏佛馱跋陀羅譯
入法界品第三十四之二
◎爾時，壞散一切眾魔智幢王菩薩承佛神力，觀察十方，以偈頌曰：
「大智無礙身， 非身難思議， 如來凈法身， 一切莫能測。 不思議行業， 起此清凈身， 無量妙莊嚴， 不染於三界。 普明照一切， 清凈諸法界， 開發菩提門，
【現代漢語翻譯】 現代漢語譯本 現在，所有緣覺（Pratyekabuddha，獨自覺悟者）， 也不能知道，如來（Tathagata，佛的稱號）舉足的動作。 更何況是世間的凡夫，被煩惱所纏縛， 愚昧和黑暗遮蔽了清凈的眼睛，又怎麼能瞭解導師（佛）呢？ 最殊勝、具有無量功德，具足各種智慧， 超越了語言的表達，一切眾生都無法瞭解。 譬如明亮的月亮，它的光明無法被認知， 導師（佛）也是如此，他的功德不可思議。 如來（Tathagata）的一個方便法門，就能化生出無量的化身， 即使經過無數劫的思量計算，也不能瞭解其中的少許。 如來（Tathagata）的一個方便法門，就能產生無量的功德， 一切智（Sarvajna，佛的智慧）的正法，都無法被完全瞭解。 如果有眾生尋求菩提（Bodhi，覺悟），修習菩薩（Bodhisattva，追求覺悟的修行者）的行持， 那是他們所能達到的境界，所能分別瞭解的。 以不可思議的方便法門，超脫生死的苦海， 如果能滅除我執（Atman，自我）之心，就能達到究竟的解脫。 清凈的心是無量的，大愿都能圓滿成就， 最終獲得佛的菩提（Bodhi），達到最殊勝的境界。
《大方廣佛華嚴經》卷第四十四 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第四十五
東晉天竺三藏佛馱跋陀羅譯
入法界品第三十四之二
那時，壞散一切眾魔智幢王菩薩（Bodhisattva Jñānaketu，以智慧摧毀魔障的菩薩）承佛的神力，觀察十方，以偈頌說道：
『大智慧無礙的身體，不是一般的身體，難以思議， 如來（Tathagata）清凈的法身（Dharmakaya，佛的真身），一切眾生都無法測度。 不可思議的行業，成就了這清凈的身體， 具有無量的美妙莊嚴，不被三界（欲界、色界、無色界）所污染。 普遍照耀一切，清凈所有的法界（Dharmadhatu，宇宙萬法）， 開啟菩提（Bodhi）之門，
【English Translation】 English version Now, all the Pratyekabuddhas (those who achieve enlightenment on their own), also cannot know the act of the Tathagata (the Buddha) lifting his foot. How much less can ordinary beings in the world, who are bound by afflictions, with their pure eyes covered by ignorance and darkness, understand the guide (the Buddha)? The most supreme, with immeasurable virtues, possessing all wisdoms, transcending the path of language, cannot be known by all. Like the bright and clear moon, whose light cannot be known, so is the guide (the Buddha), whose merits are inconceivable. A single expedient means of the Tathagata (the Buddha) can give rise to countless manifestations, even after countless kalpas (eons) of thought and calculation, one cannot know a small fraction of it. A single expedient means of the Tathagata (the Buddha) can give rise to immeasurable merits, the true Dharma (teachings) of all-knowing wisdom (Sarvajna) cannot be fully understood. If there are beings who seek Bodhi (enlightenment), practicing the conduct of a Bodhisattva (a being seeking enlightenment), that is the realm they can reach, what they can discern and understand. With inconceivable expedient means, they transcend the sea of birth and death, if they can extinguish the mind of self (Atman), then they can attain ultimate liberation. The pure mind is immeasurable, and great vows are all fulfilled, finally attaining the Bodhi (enlightenment) of the Buddha, reaching the most supreme realm.
The Avatamsaka Sutra, Volume 44 Taisho Tripitaka Volume 09, No. 0278, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 45
Translated by Tripitaka Buddhabhadra of Eastern Jin
Chapter 34, Part 2: Entering the Dharma Realm
At that time, Bodhisattva Jñānaketu (the Bodhisattva who destroys demonic obstacles with wisdom), who shatters all demonic forces, by the power of the Buddha, observed the ten directions and spoke in verses:
'The body of great wisdom, without obstruction, is not an ordinary body, it is inconceivable, the pure Dharmakaya (the true body of the Buddha) of the Tathagata (the Buddha), cannot be measured by all beings. Inconceivable actions give rise to this pure body, with immeasurable and wonderful adornments, not defiled by the three realms (desire realm, form realm, formless realm). Universally illuminating all, purifying all the Dharmadhatu (the realm of all phenomena), opening the gate of Bodhi (enlightenment),
出生深定智。 永離諸垢染， 除滅一切障， 世間明凈日， 普放慧光明。 永絕生死流， 悉令三界凈， 具足菩薩德， 成就佛菩提。 顯現無量色， 于彼無所染， 所可現眾色， 一切莫能思。 人王勝智慧， 能于唸唸中， 具無量菩提， 一切莫能知， 具足無盡智， 一切莫能壞， 彼於一念中， 明達三世佛。 分別一切業， 正念思菩提， 于思而非思， 思法寂滅故， 甚深不可說， 遠離語言道， 如來從此起， 佛業難思議。」
爾時，明凈愿智幢王菩薩承佛神力，觀察十方，以偈頌曰：
「離癡清凈念， 聞持一切法， 深慧能分別， 諸佛無盡海。 菩薩決定心， 修習菩薩行， 出生甚深智， 除滅諸疑惑。 其心無疲厭， 遠離於懈怠， 常勤修精進， 究竟諸佛法。 具足信智慧， 安住不可動， 常樂甚深智， 觀察無所著。 無量無邊劫， 積集諸功德， 專心常回向， 諸佛甚深法。 雖在生死中， 其心無染著， 安住諸佛法， 常樂如來行。 世間諸所有， 陰界等諸法， 無畏悉除斷， 安住佛正法。 世間顛倒惑， 生死輪
【現代漢語翻譯】 現代漢語譯本 出生于甚深的禪定智慧。 永遠脫離各種污垢染著，消除一切障礙， 如同世間清凈明亮的太陽，普遍放射智慧的光明。 永遠斷絕生死輪迴的流轉，使三界都清凈， 具足菩薩的德行，成就佛的菩提智慧。 顯現無量的色彩，但對於這些色彩沒有絲毫染著， 所能顯現的各種色彩，一切都無法思量。 人中之王的殊勝智慧，能夠在每一個念頭中， 具足無量的菩提智慧，一切都無法知曉， 具足無盡的智慧，一切都無法破壞， 他能在一個念頭中，明瞭通達過去、現在、未來三世的佛。 分別一切業，以正念思惟菩提， 在思惟而非思惟中，因為思惟的法是寂滅的， 甚深不可言說，遠離語言的道路， 如來從這裡生起，佛的功業難以思議。
這時，明凈愿智幢王菩薩（具有明凈願力智慧的旗幟之王菩薩）承蒙佛的神力，觀察十方，用偈頌說道：
遠離愚癡的清凈念頭，聽聞並受持一切法， 以甚深的智慧能夠分別，諸佛無盡的法海。 菩薩以堅定的心，修習菩薩的行持， 出生甚深的智慧，消除各種疑惑。 他的心沒有疲憊厭倦，遠離懈怠， 常常勤奮修習精進，最終成就諸佛的法。 具足信心和智慧，安住不動搖， 常常喜樂於甚深的智慧，觀察而不執著。 在無量無邊的劫數中，積累各種功德， 專心常常回向，諸佛甚深的法。 即使身處生死輪迴中，他的心也沒有染著， 安住于諸佛的法，常常喜樂如來的行持。 世間所有的一切，五陰、十二界等各種法， 無所畏懼地全部斷除，安住于佛的正法。 世間的顛倒迷惑，生死輪迴的苦難，
【English Translation】 English version Born from profound meditative wisdom. Eternally free from all defilements, eliminating all obstacles, Like the clear and bright sun of the world, universally radiating the light of wisdom. Eternally severing the flow of birth and death, purifying all three realms, Possessing the virtues of a Bodhisattva, achieving the Bodhi wisdom of a Buddha. Manifesting immeasurable colors, yet without any attachment to them, The various colors that can be manifested, all are beyond comprehension. The supreme wisdom of the King of Men, in every single thought, Possesses immeasurable Bodhi wisdom, all beyond knowing, Possesses inexhaustible wisdom, all beyond destruction, In a single thought, he clearly understands the Buddhas of the three times. Distinguishing all karmas, with right mindfulness contemplating Bodhi, In contemplation yet non-contemplation, because the Dharma of contemplation is quiescence, Profound and ineffable, beyond the path of language, The Tathagata arises from this, the deeds of a Buddha are inconceivable.
At that time, Bodhisattva Mingjing Yuanzhi Chuangwang (Bodhisattva King of the Banner of Clear Vow Wisdom), empowered by the Buddha's spiritual power, observed the ten directions and spoke in verses:
With pure thoughts free from delusion, hearing and upholding all Dharmas, With profound wisdom able to distinguish, the endless ocean of Buddhas' teachings. The Bodhisattva with a resolute mind, cultivates the practices of a Bodhisattva, Giving rise to profound wisdom, eliminating all doubts. His mind is without weariness or aversion, far from laziness, Always diligently cultivating vigor, ultimately accomplishing the Buddhas' Dharma. Possessing faith and wisdom, abiding immovably, Always delighting in profound wisdom, observing without attachment. In immeasurable and boundless kalpas, accumulating all merits, With focused mind always dedicating, the profound Dharma of the Buddhas. Even while in the cycle of birth and death, his mind is without defilement, Abiding in the Buddhas' Dharma, always delighting in the practices of the Tathagata. All that exists in the world, the five skandhas, the twelve ayatanas, and all Dharmas, Fearlessly cutting them all off, abiding in the Buddha's true Dharma. The world's inverted delusions, the suffering of the cycle of birth and death,
常轉， 修習無礙行， 實利益眾生。 菩薩行難稱， 一切莫能知， 除滅一切苦， 安樂諸群生。 善覺菩提智， 普照諸世間， 除滅愚癡闇， 度脫一切眾。」
爾時，壞散一切障智慧勢王菩薩承佛神力，觀察十方，以偈頌曰：
「無量無數劫， 佛音難得聞， 何況親奉覲， 除滅諸疑惑。 如來世間燈， 究竟一切法， 無上勝福田， 令眾悉清凈。 如來妙色身， 一切莫能思， 無量劫諦觀， 其心無厭足。 佛子善觀察， 如來妙色身， 除滅一切障， 究竟成菩提。 如來妙色身， 出生凈妙音， 無礙諸辯才， 廣開菩提門。 普照一切眾， 無量難思議， 建立大乘智， 授以菩提記。 功德圓滿日， 出興照世間， 長養一切世， 無量功德身。 若有值如來， 遠離諸惡道， 除滅一切苦， 具足智慧身。 若有見如來， 能發無量心， 長養無數智， 值遇諸導師。 若有見如來， 得定菩提心， 能自決定知， 我必成菩提。」
爾時，分別法界智通王菩薩承佛神力，觀察十方，以偈頌曰：
「菩薩見如來， 無量凈功德， 皆悉善迴向， 究竟一
【現代漢語翻譯】 現代漢語譯本 時常運轉，修習沒有障礙的行為，這才是真正利益眾生的。菩薩的修行難以衡量，一切眾生都無法完全瞭解，他們能消除一切痛苦，給所有眾生帶來安樂。他們善於覺悟菩提的智慧（buddhi，覺悟的智慧），普遍照耀所有世間，消除愚癡的黑暗，救度一切眾生。 那時，壞散一切障智慧勢王菩薩（Huaisan Yiqie Zhang Zhihui Shi Wang Pusa，摧毀一切障礙、擁有智慧力量的菩薩）憑藉佛陀的神力，觀察十方，用偈頌說道： 『在無量無數的劫（kalpa，佛教時間單位）中，佛陀的聲音都難以聽聞，更何況能親自侍奉瞻仰，從而消除一切疑惑呢？如來（Tathagata，佛的稱號）是世間的明燈，究竟通達一切法（dharma，佛法），是無上殊勝的福田，能令眾生都得到清凈。如來微妙的色身，一切眾生都無法思量，即使經過無量劫的仔細觀察，內心也不會感到厭倦。佛子們應當善於觀察，如來微妙的色身，能消除一切障礙，最終成就菩提（bodhi，覺悟）。如來微妙的色身，能發出清凈美妙的聲音，擁有無礙的辯才，廣開菩提之門。普遍照耀一切眾生，其功德無量難以思議，建立大乘的智慧，並授予菩提的記別（vyakarana，對未來成佛的預言）。功德圓滿的太陽，出現並照耀世間，長養一切世間，擁有無量功德之身。如果有人能值遇如來，就能遠離一切惡道，消除一切痛苦，具足智慧之身。如果有人能見到如來，就能發起無量的心，增長無數的智慧，值遇諸位導師。如果有人能見到如來，就能得到堅定的菩提心，能夠自己決定知道，我必定能夠成就菩提。』 那時，分別法界智通王菩薩（Fenbie Fajie Zhitong Wang Pusa，能分別法界、智慧通達的菩薩）憑藉佛陀的神力，觀察十方，用偈頌說道： 『菩薩見到如來，擁有無量清凈的功德，都能夠善巧地迴向，最終達到一
【English Translation】 English version Constantly revolving, practicing unobstructed conduct, this truly benefits all living beings. The practice of a Bodhisattva is immeasurable, beyond the comprehension of all, they eradicate all suffering, and bring peace to all beings. They are skilled in awakening to the wisdom of Bodhi (buddhi, wisdom of enlightenment), universally illuminating all worlds, dispelling the darkness of ignorance, and liberating all beings. At that time, Bodhisattva Huaisan Yiqie Zhang Zhihui Shi Wang (Bodhisattva King of Wisdom Power Who Destroys All Obstacles) by the power of the Buddha, observed the ten directions, and spoke in verses: 'In immeasurable and countless kalpas (kalpa, Buddhist unit of time), the voice of the Buddha is difficult to hear, let alone to personally serve and behold, thereby eliminating all doubts? The Tathagata (Tathagata, title of the Buddha) is the lamp of the world, ultimately understanding all dharmas (dharma, Buddhist teachings), is the supreme field of merit, enabling all beings to become pure. The Tathagata's wondrous form is beyond the comprehension of all beings, even after observing carefully for countless kalpas, the mind will not be satiated. Disciples of the Buddha should observe well, the Tathagata's wondrous form, which can eliminate all obstacles, and ultimately achieve Bodhi (bodhi, enlightenment). The Tathagata's wondrous form, can emit pure and beautiful sounds, possessing unobstructed eloquence, widely opening the gate of Bodhi. Universally illuminating all beings, its merits are immeasurable and inconceivable, establishing the wisdom of the Mahayana, and bestowing predictions of Bodhi (vyakarana, prediction of future Buddhahood). The sun of perfect merit, appears and illuminates the world, nurturing all worlds, possessing a body of immeasurable merit. If one encounters the Tathagata, one can be far from all evil paths, eliminate all suffering, and possess a body of wisdom. If one sees the Tathagata, one can generate immeasurable minds, increase countless wisdoms, and encounter all the guides. If one sees the Tathagata, one can obtain a firm Bodhi mind, and be able to know for oneself, I will surely achieve Bodhi.' At that time, Bodhisattva Fenbie Fajie Zhitong Wang (Bodhisattva King of Wisdom Who Distinguishes the Dharma Realm) by the power of the Buddha, observed the ten directions, and spoke in verses: 'Bodhisattvas see the Tathagata, possessing immeasurable pure merits, all of which they skillfully dedicate, ultimately reaching one'
切智。 饒益眾生故， 如來出世間， 具足大悲心， 為世轉法輪。 一切無能報， 大仙普慈恩， 不可思議劫， 代眾受苦故。 無量億劫中， 受諸地獄苦， 不捨一切眾， 悉令得見佛。 普能代眾生， 具受無量苦， 其心無疲倦， 為度一切故。 一切諸世間， 所有惡道苦， 如來常處中， 悉令聞正法。 一一地獄住， 不可思議劫， 具受無量苦， 終不離諸佛。 所以無量劫， 常在三惡道， 欲令諸群生， 長養智慧故。 眾生見如來， 除滅諸苦惱， 安立於大智， 一切佛境界。 若有見佛者， 除滅一切障， 長養功德藏， 究竟成菩提。 如來能除滅， 世間諸疑惑， 隨其所應化， 悉滿彼大愿。」◎
◎爾時，普賢菩薩觀察一切大眾，欲重開發，顯現照明；以法界等方便，廣說師子奮迅三昧；法界等、虛空界等、三世等、一切眾生界等、一切劫等、一切業性等、眾生希望等、眾生欲等、法光明等、隨時教化等、一切眾生根等，為諸菩薩十種廣說師子奮迅三昧。
「何等為十？所謂：廣說一切法界中，一切佛剎微塵等佛，次第興世，演說正法；廣說虛空界等，一切佛剎中，盡未
【現代漢語翻譯】 現代漢語譯本 爲了利益眾生，如來（Tathagata，佛的稱號）才出現在世間， 他具備偉大的慈悲心，爲了世間而轉動法輪（Dharmacakra，佛法的象徵）。 一切眾生都無法報答，大仙（Maharishi，對佛的尊稱）普遍的慈悲恩德， 他爲了代替眾生承受苦難，經歷了不可思議的漫長劫數。 在無量億劫中，他承受著各種地獄的痛苦， 卻不捨棄任何一個眾生，要讓他們都能見到佛。 他普遍地代替眾生，承受著無量的痛苦， 他的內心沒有疲倦，爲了度化一切眾生。 一切世間，所有惡道的痛苦， 如來都常處其中，讓他們都能聽到正法。 他住在每一個地獄中，經歷了不可思議的漫長劫數， 承受著無量的痛苦，最終也不會離開諸佛。 所以他才在無量劫中，常常處於三惡道（地獄、餓鬼、畜生）， 是爲了讓所有眾生，增長智慧的緣故。 眾生見到如來，就能消除一切痛苦煩惱， 安立於大智慧中，達到一切佛的境界。 如果有見到佛的人，就能消除一切障礙， 增長功德寶藏，最終成就菩提（Bodhi，覺悟）。 如來能夠消除，世間的一切疑惑， 隨著他們所應被教化的方式，滿足他們的大愿。 那時，普賢菩薩（Samantabhadra，象徵一切菩薩行愿的菩薩）觀察一切大眾，想要再次啓發，顯現光明；以法界（Dharmadhatu，宇宙萬法所依之境）等方便，廣泛宣說師子奮迅三昧（Simhavikridita Samadhi，一種禪定境界）；法界等、虛空界等、三世等、一切眾生界等、一切劫等、一切業性等、眾生希望等、眾生慾望等、法光明等、隨時教化等、一切眾生根等，為諸菩薩廣說了十種師子奮迅三昧。 哪十種呢？所謂：廣泛宣說一切法界中，一切佛剎（Buddha-kshetra，佛的國土）微塵等數的佛，次第出現於世，演說正法；廣泛宣說虛空界等，一切佛剎中，直到未
【English Translation】 English version For the benefit of all beings, the Tathagata (the title of a Buddha) appears in the world, He possesses great compassion, and turns the Dharma wheel (Dharmacakra, the symbol of Buddhist teachings) for the world. All beings are unable to repay the universal kindness of the great sage (Maharishi, a respectful term for the Buddha), He has endured countless inconceivable kalpas (aeons) to suffer for all beings. In immeasurable billions of kalpas, he has endured various hellish sufferings, Yet he does not abandon any being, so that they may all see the Buddha. He universally takes the place of all beings, enduring immeasurable suffering, His heart is not weary, for the sake of liberating all beings. In all the worlds, the suffering of all the evil realms, The Tathagata is always present, so that they may all hear the true Dharma. He dwells in each hell, enduring inconceivable kalpas, Bearing immeasurable suffering, and ultimately never leaving the Buddhas. Therefore, in immeasurable kalpas, he is often in the three evil realms (hell, hungry ghosts, animals), For the sake of allowing all beings to grow in wisdom. When beings see the Tathagata, they can eliminate all suffering and afflictions, Establish themselves in great wisdom, and reach the realm of all Buddhas. If there are those who see the Buddha, they can eliminate all obstacles, Increase their store of merit, and ultimately achieve Bodhi (enlightenment). The Tathagata can eliminate all doubts in the world, According to the ways they should be taught, fulfilling their great vows. At that time, Bodhisattva Samantabhadra (symbolizing the practice and vows of all Bodhisattvas) observed all the assembly, wishing to further enlighten and reveal illumination; using the expedient means of the Dharmadhatu (the realm of all phenomena) and others, he extensively expounded the Simhavikridita Samadhi (a state of meditative concentration); the Dharmadhatu, the space realm, the three times, the realm of all beings, all kalpas, the nature of all karma, the hopes of beings, the desires of beings, the light of the Dharma, teaching at the right time, the roots of all beings, and so on, he extensively explained ten kinds of Simhavikridita Samadhi for the Bodhisattvas. What are the ten? They are: extensively explaining that in all the Dharmadhatu, Buddhas as numerous as the dust particles of all Buddha-lands (Buddha-kshetra, the land of a Buddha) appear in the world in succession, expounding the true Dharma; extensively explaining that in the space realm and others, in all Buddha-lands, until the end of
來劫一切諸佛所說；廣說一切佛剎中，一切如來現成正覺；廣說虛空界等，一切佛剎中，佛坐道場，眷屬圍繞，菩薩大眾，皆悉往詣；廣說一念中，三世一切佛出變化身，充滿一切法界；廣說一身充滿一切世界海、一切佛剎海，平等照持；廣說一一境界中，顯現三世一切諸佛自在功德地；廣說一一微塵中，顯現三世一切佛剎微塵等，佛自在神力；廣說一一毛孔，出三世一切佛大愿海音，開發化導，盡未來劫一切菩薩；廣說處法界等師子之座，大眾圍繞，莊嚴道場，各隨其處，轉妙法輪，盡未來劫，未曾斷絕。佛子！此師子奮迅三昧，有如是等不可說佛剎微塵等廣說，唯是如來智慧境界。」
爾時，普賢菩薩摩訶薩欲重明師子奮迅三昧，承佛神力觀察如來；觀察大眾；觀察如來不可思議境界；觀察諸佛三昧；觀察不可思議世界；觀察不可思議智慧；觀察一切法，皆悉如幻；觀察不可思議諸佛平等；觀察無量無邊，一切音聲語言道故；以偈頌曰：
「一一毛孔中， 普現最勝海， 佛處如來座， 菩薩眾圍繞。 一一毛孔中， 無量諸佛海， 道場處華座， 轉凈妙法輪。 一一毛孔中， 一切剎塵等， 最勝跏趺坐， 演說普賢行。 最勝坐一剎， 充滿十方界， 無盡菩薩云，
【現代漢語翻譯】 現代漢語譯本： 宣說過去一切諸佛所說的法；廣泛宣說一切佛剎（Buddha-kṣetra，佛的國土）中，一切如來（Tathāgata，佛的稱號）成就正覺（saṃyak-saṃbodhi，完全的覺悟）的情景；廣泛宣說在虛空界等一切佛剎中，佛陀坐在菩提道場（bodhimaṇḍa，覺悟的場所），眷屬圍繞，菩薩（bodhisattva，追求覺悟的修行者）大眾都前往；廣泛宣說在一念之間，三世（過去、現在、未來）一切佛陀顯現變化之身，充滿一切法界（dharma-dhātu，宇宙萬法所存在的空間）；廣泛宣說一身充滿一切世界海、一切佛剎海，平等照耀和護持；廣泛宣說在每一個境界中，顯現三世一切諸佛自在的功德之地；廣泛宣說在每一個微塵中，顯現三世一切佛剎微塵數量的佛陀自在神力；廣泛宣說每一個毛孔，發出三世一切佛陀的大愿海音，開發教化，引導直至未來劫的一切菩薩；廣泛宣說在法界等同的獅子座上，大眾圍繞，莊嚴道場，各自在自己的位置上，轉動微妙的法輪（dharma-cakra，佛法的教義），直至未來劫，永不間斷。佛子！這種師子奮迅三昧（siṃha-vijṛmbhita-samādhi，獅子奮迅三昧）有如此等不可說佛剎微塵數量的廣說，這只是如來智慧的境界。 那時，普賢菩薩摩訶薩（Samantabhadra bodhisattva mahāsattva，普賢菩薩大菩薩）想要再次闡明師子奮迅三昧，承蒙佛陀的神力，觀察如來；觀察大眾；觀察如來不可思議的境界；觀察諸佛的三昧；觀察不可思議的世界；觀察不可思議的智慧；觀察一切法，都如幻象；觀察不可思議的諸佛平等；觀察無量無邊，一切音聲語言的道，因此以偈頌說道： 『每一個毛孔中，普遍顯現最殊勝的佛海，佛陀安坐如來之座，菩薩大眾圍繞。 每一個毛孔中，有無量諸佛之海，在道場華座上，轉動清凈微妙的法輪。 每一個毛孔中，有如一切剎土微塵數量的佛陀，以最殊勝的跏趺坐姿坐著，演說普賢菩薩的行愿。 最殊勝的佛陀坐在一剎土，充滿十方世界，無盡的菩薩云，
【English Translation】 English version: Expounding all that has been spoken by all Buddhas of the past; extensively expounding how all Tathāgatas (Buddha's title) in all Buddha-kṣetras (Buddha-fields) attain complete enlightenment (saṃyak-saṃbodhi); extensively expounding how in all Buddha-kṣetras, such as the space realm, Buddhas sit in the bodhimaṇḍa (place of enlightenment), surrounded by their retinues, with all the bodhisattvas (beings striving for enlightenment) coming to them; extensively expounding how in a single moment, all Buddhas of the three times (past, present, and future) manifest transformation bodies, filling the entire dharma-dhātu (realm of all phenomena); extensively expounding how a single body fills all the oceans of worlds and all the oceans of Buddha-kṣetras, equally illuminating and sustaining them; extensively expounding how in each and every realm, the lands of the self-mastery of all Buddhas of the three times are revealed; extensively expounding how in each and every mote of dust, the self-mastery powers of Buddhas, equal to the motes of dust in all Buddha-kṣetras of the three times, are revealed; extensively expounding how from each and every pore, the sounds of the great vows of all Buddhas of the three times emerge, developing, teaching, and guiding all bodhisattvas for all future kalpas; extensively expounding how on the lion thrones equal to the dharma-dhātu, surrounded by the assembly, the adorned bodhimaṇḍa, each in their respective places, turn the wondrous dharma-cakra (wheel of dharma), without ceasing for all future kalpas. O sons of the Buddha! This siṃha-vijṛmbhita-samādhi (lion's play samadhi) has such extensive expositions, as many as the inexpressible motes of dust in Buddha-kṣetras, which are solely the realm of the Tathāgata's wisdom. Then, the bodhisattva mahāsattva Samantabhadra (Universal Worthy Bodhisattva), wishing to further clarify the siṃha-vijṛmbhita-samādhi, by the power of the Buddha, observed the Tathāgata; observed the assembly; observed the inconceivable realms of the Tathāgata; observed the samadhis of the Buddhas; observed the inconceivable worlds; observed the inconceivable wisdom; observed that all dharmas are like illusions; observed the inconceivable equality of all Buddhas; observed the immeasurable and boundless, the path of all sounds and languages, and thus spoke in verses: 'In each and every pore, the most supreme ocean is universally manifested, the Buddha sits on the Tathāgata's seat, surrounded by the assembly of bodhisattvas. In each and every pore, there are immeasurable oceans of Buddhas, on the flower seats in the bodhimaṇḍa, turning the pure and wondrous dharma-cakra. In each and every pore, there are Buddhas as many as the motes of dust in all lands, sitting in the most supreme lotus posture, expounding the practices and vows of Samantabhadra. The most supreme Buddha sits in one land, filling the ten directions, with endless clouds of bodhisattvas,
來詣于佛所。 無量億佛剎， 塵數菩薩集， 圍繞于如來， 為說諸法界。 顯現諸佛剎， 入法界智海， 安住普賢行， 滿足諸佛行。 安住于如來， 一切諸世界， 深入菩薩行， 樂聞勝法雲。 一一剎無量， 億劫修諸行， 修習彼行已， 究竟深法海， 滿足大愿海， 安住如來地。 出生最勝法， 具足普賢行， 成就功德海， 得無量自在， 如來身云覆， 一切諸佛剎， 普雨甘露法， 令眾住佛道。」
爾時，世尊欲令諸菩薩安住師子奮迅三昧故，放眉間白毫相光，名普照三世法界門；不可說世界微塵等光明，以為眷屬，普照十方一切世界海。時，祇洹林菩薩大眾，普雲集者，悉見一切法界、虛空界等一切佛剎種種色、種種清凈、種種安住、種種形；如是等一切世界諸大菩薩，現坐道場，菩薩圍繞，諸天供養，成等正覺。或見於不可說佛剎微塵等，諸眷屬中，出妙音聲，充滿法界，轉凈法輪；或見在天宮殿，在龍宮殿，夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，及人、非人等諸宮殿中；或見在人聚落城邑，大王京都，現種種身、種種姓名、種種色、種種圓光、種種光網、種種辯、種種眷屬、種種持、種種教持、種
【現代漢語翻譯】 現代漢語譯本 他們來到佛陀所在之處。 無量億的佛土中，聚集著如塵埃般眾多的菩薩， 他們圍繞著如來，為眾生宣說諸法界。 他們顯現諸佛的國土，進入法界的智慧海洋， 安住于普賢菩薩的行愿，圓滿諸佛的修行。 他們安住于如來的境界，在一切世界中， 深入菩薩的修行，樂於聽聞殊勝的法雲。 在每一個佛土中，他們經歷無量億劫修習各種修行， 修習這些修行之後，他們最終到達深邃的法海， 圓滿廣大的愿海，安住于如來的境界。 他們出生最殊勝的法，具足普賢菩薩的行愿， 成就功德的海洋，獲得無量的自在， 如來的身云覆蓋一切諸佛的國土， 普遍降下甘露般的佛法，令眾生安住于佛道。
那時，世尊爲了讓諸菩薩安住于師子奮迅三昧（一種禪定狀態）中，從眉間放出白毫相光，名為普照三世法界門；不可說世界微塵數的光明，作為眷屬，普遍照耀十方一切世界海。 當時，在祇洹林（佛陀常住的精舍）聚集的菩薩大眾，都見到一切法界、虛空界等一切佛土的種種色彩、種種清凈、種種安住、種種形態；像這樣的一切世界中的諸大菩薩，顯現在道場中，菩薩圍繞，諸天供養，成就正等正覺。 或者見到在不可說佛土微塵數般的眷屬中，發出美妙的聲音，充滿法界，轉動清凈的法輪；或者見到在天宮殿、龍宮殿、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種金翅鳥神）、緊那羅（一種歌神）、摩睺羅伽（一種大蟒神），以及人、非人等各種宮殿中；或者見到在人類的聚落城邑、大王的京都，顯現種種身形、種種姓名、種種顏色、種種圓光、種種光網、種種辯才、種種眷屬、種種持戒、種種教化，種種的修行。
【English Translation】 English version They came to the place where the Buddha was. In immeasurable billions of Buddha lands, bodhisattvas as numerous as dust gathered, They surrounded the Tathagata, expounding the realms of all dharmas. They manifested the Buddha lands, entered the wisdom ocean of the dharma realm, Abiding in the practices of Samantabhadra, fulfilling the practices of all Buddhas. They abide in the realm of the Tathagata, in all the worlds, Deeply engaging in the practices of bodhisattvas, delighting in hearing the victorious dharma clouds. In each and every land, they cultivate various practices for countless eons, Having cultivated these practices, they ultimately reach the profound ocean of dharma, Fulfilling the vast ocean of vows, abiding in the realm of the Tathagata. They give birth to the most victorious dharma, possessing the practices of Samantabhadra, Accomplishing the ocean of merits, attaining immeasurable freedom, The cloud of the Tathagata's body covers all the Buddha lands, Universally raining down the nectar of the dharma, enabling beings to abide in the Buddha path.
At that time, the World Honored One, wishing to enable the bodhisattvas to abide in the Lion's Swift Advancement Samadhi (a state of meditative concentration), emitted a white hair-mark light from between his eyebrows, named the 'Universal Illumination of the Dharma Realm of the Three Times'; countless lights like the dust of unspeakable worlds, as its retinue, universally illuminated all the world-seas of the ten directions. At that time, the great assembly of bodhisattvas gathered in Jeta Grove (a monastery where the Buddha often stayed), all saw the various colors, various purities, various abidings, and various forms of all Buddha lands in all dharma realms and space realms; like this, all the great bodhisattvas in all these worlds, appeared in the place of enlightenment, surrounded by bodhisattvas, with devas making offerings, accomplishing perfect enlightenment. Or they saw, in the retinue of unspeakable Buddha lands as numerous as dust, emitting wonderful sounds, filling the dharma realm, turning the pure dharma wheel; or they saw them in heavenly palaces, dragon palaces, yakshas (a type of spirit), gandharvas (heavenly musicians), asuras (a type of warring spirit), garudas (a type of golden-winged bird spirit), kinnaras (a type of celestial musician), mahoragas (a type of great serpent spirit), and in the palaces of humans and non-humans; or they saw them in human settlements, cities, and royal capitals, manifesting various forms, various names, various colors, various halos, various light nets, various eloquence, various retinues, various precepts, various teachings, and various practices.
種音聲，而為說法。如此間，如來為諸菩薩現甚深三昧神力變化；一切法界、虛空界等，十方一切世界海中，現國土身及眾生身，諸業所起；乃至一毛孔中，一切悉現，亦復如是；而不壞三世，不壞眾生；普照一切諸眾生心，色身清凈，隨所應化；普現一切眾生類前，開示一切諸佛妙法；調伏眾生，顯現如來自在神力。其有眾生見聞念知如來自在神通力者，皆佛宿世善知識也；皆悉修習四攝善根，一向專求無上菩提，攝諸善根，成就方便，逮得如來不可思議自在三昧，悉與法界、虛空界等；或得法身；或得色身；或得菩薩具足諸行；或得清凈諸波羅蜜；或得菩薩圓滿凈行；或得菩薩諸地；或得菩提自在；或得如來不壞三昧；或得如來諸行智力；或得如來無礙辯才。
此諸菩薩得如是等十不可說佛剎微塵等諸妙功德，所謂：種種道、種種門、種種入、種種度、種種方便、種種至、種種方、種種光明、種種功德、種種功德具、種種自在。深入菩薩諸三昧海，所謂：普莊嚴法界菩薩三昧；普照三世無礙三昧；不壞法界智三昧；隨時深入如來境界三昧；普照虛空三昧；行如來力三昧；如來無畏莊嚴師子奮迅三昧；一切法界方便藏三昧；無礙法界凈月三昧；清凈莊嚴法雲三昧；除滅癡障法王幢三昧；一一境界中，悉見一切
【現代漢語翻譯】 現代漢語譯本：以各種聲音說法。就像這裡，如來為諸菩薩展現甚深三昧（Samadhi，禪定）的神力變化；在一切法界、虛空界等，十方一切世界海中，顯現國土之身和眾生之身，以及各種業力所產生的現象；甚至在一毛孔中，一切都顯現出來，也是如此；但不破壞三世（過去、現在、未來），不破壞眾生；普遍照耀一切眾生的心，色身清凈，隨所應化；普遍顯現在一切眾生面前，開示一切諸佛的微妙之法；調伏眾生，顯現如來的自在神力。那些能夠見到、聽到、憶念、知曉如來自在神通力的眾生，都是佛陀宿世的善知識；他們都修習四攝（佈施、愛語、利行、同事）的善根，一心專求無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），攝取各種善根，成就方便，獲得如來不可思議的自在三昧，與法界、虛空界等同等；或者獲得法身（Dharmakaya，佛的法性身）；或者獲得色身（Rupakaya，佛的化身）；或者獲得菩薩具足的各種修行；或者獲得清凈的各種波羅蜜（Paramita，到彼岸）；或者獲得菩薩圓滿的清凈修行；或者獲得菩薩的各個階位（Bhumi，菩薩的修行階段）；或者獲得菩提的自在；或者獲得如來不壞的三昧；或者獲得如來的各種行智力；或者獲得如來無礙的辯才。 這些菩薩獲得如此等同於十不可說佛剎微塵數般的各種微妙功德，即：種種道、種種門、種種入、種種度、種種方便、種種至、種種方、種種光明、種種功德、種種功德具、種種自在。深入菩薩的各種三昧海，即：普莊嚴法界菩薩三昧；普照三世無礙三昧；不壞法界智三昧；隨時深入如來境界三昧；普照虛空三昧；行如來力三昧；如來無畏莊嚴師子奮迅三昧；一切法界方便藏三昧；無礙法界凈月三昧；清凈莊嚴法雲三昧；除滅癡障法王幢三昧；在每一個境界中，都能看到一切。
【English Translation】 English version: Speaking with all kinds of sounds. Just as here, the Tathagata (如來, Thus Come One) manifests the profound Samadhi (三昧, meditative absorption) power and transformations for all Bodhisattvas; in all Dharma realms, space realms, and the ten directions of all world-seas, manifesting the bodies of lands and the bodies of sentient beings, as well as phenomena arising from various karmas; even within a single pore, everything is manifested, and it is the same; yet without destroying the three times (past, present, future), without destroying sentient beings; universally illuminating the minds of all sentient beings, with pure form bodies, transforming according to what is appropriate; universally appearing before all kinds of sentient beings, revealing all the wonderful Dharma of all Buddhas; subduing sentient beings, manifesting the Tathagata's self-mastery power. Those sentient beings who can see, hear, remember, and know the Tathagata's self-mastery power are all good friends from the Buddha's past lives; they all cultivate the roots of the four means of attraction (giving, kind speech, beneficial action, and cooperation), single-mindedly seeking Anuttara-samyak-sambodhi (無上菩提, unsurpassed perfect enlightenment), gathering all good roots, accomplishing skillful means, attaining the Tathagata's inconceivable self-mastery Samadhi, being equal to the Dharma realm, space realm, etc.; or attaining the Dharmakaya (法身, Dharma body); or attaining the Rupakaya (色身, form body); or attaining the various practices that Bodhisattvas possess; or attaining the pure Paramitas (波羅蜜, perfections); or attaining the Bodhisattva's perfect pure practice; or attaining the various stages of Bodhisattvas (Bhumi, 地); or attaining the self-mastery of Bodhi; or attaining the Tathagata's indestructible Samadhi; or attaining the Tathagata's various powers of wisdom in practice; or attaining the Tathagata's unobstructed eloquence. These Bodhisattvas attain such subtle merits, as many as the dust motes of ten inexpressible Buddha lands, namely: various paths, various gates, various entries, various crossings, various skillful means, various attainments, various directions, various lights, various merits, various merit possessions, various self-masteries. They deeply enter the various Samadhi seas of Bodhisattvas, namely: the Samadhi of universally adorning the Dharma realm; the Samadhi of universally illuminating the three times without obstruction; the Samadhi of indestructible Dharma realm wisdom; the Samadhi of entering the Tathagata's realm at any time; the Samadhi of universally illuminating space; the Samadhi of practicing the Tathagata's power; the Samadhi of the Tathagata's fearless and majestic lion's leap; the Samadhi of the treasury of skillful means of all Dharma realms; the Samadhi of the unobstructed pure moon of the Dharma realm; the Samadhi of pure and adorned Dharma clouds; the Samadhi of the Dharma King's banner that eliminates the obstructions of ignorance; in each and every realm, they can see everything.
佛海三昧；一切世間不可壞身清凈光明智幢三昧；深入佛身無壞三昧；隨順一切世藏三昧；諸法無跡無依三昧；圓滿普照寂滅三昧；無所有，善化、普化，遍照三昧；攝持一切佛剎三昧；莊嚴一切佛剎，現成菩提三昧；行一切王法三昧；行一切眾生境界無礙三昧；生一切諸佛三昧；究竟一切佛德海三昧；一一境界，出生盡未來際功德三昧；解了一切如來本生海三昧；護持盡未來際，一切如來種性三昧；令現在十方一切佛剎海悉凈三昧；於一念中，普照一切佛住三昧；遠離障礙，深入一切境界三昧；令一切剎，入一佛剎三昧；出一切佛化身三昧；決定智慧金剛王，入一切根海三昧；住持一切佛身，皆一身藏，無差別三昧；於一念中，住一切佛法界，方便無盡三昧；於一切法界佛剎中，示現涅槃三昧；住無上地三昧；令一切世界眾生，悉見其身無別異三昧；一切佛智現前三昧；知一切法實相三昧；於一念中，具分別知三世三昧；於一念中，知一切法界藏三昧；皆隨順知如來智師子行三昧；於一切境界，慧眼圓滿三昧；十力境界等三昧；於一切境界，以平等眼示現三昧；出生一切妙色，眾生見無厭足三昧；無動藏三昧；一法攝一切法三昧；一言普說一切音聲三昧；一切佛無二法三昧；離三世三昧；分別一切劫不壞智三昧；微
細方便十力內三昧；一切劫出生菩薩行無斷三昧；一切十方普云現前三昧；菩提自在，法界無礙三昧；分別一切覺正希望安隱幢三昧；一切莊嚴，莊嚴虛空三昧；于唸唸中，出生化云三昧；離垢如空，如來月光三昧；一切佛持如空三昧；一切法莊嚴，法光三昧；開一切法義燈三昧；十力圓滿光三昧；三世一切佛幢三昧；一切佛同一藏三昧；于唸唸中，發起究竟一切事三昧；無盡功德藏三昧；示現無量無邊諸佛境界三昧；住一切法，金剛師子座三昧；出生顯現一切如來變化，無不知見三昧；一切念如來日三昧；一日悉覺三世三昧；自然寂靜解脫三昧；見一切佛三昧；缽曇摩華莊嚴，一切法界決定智三昧；一切法無著，虛空凈眼三昧；一方攝十方海三昧；深入無底法界三昧；一切法海三昧；放一切光寂靜身三昧；一念出生一切通明愿三昧；一切時，一切處，成菩提三昧；一切法界入一莊嚴三昧；一切佛住持三昧；一切眾生勝地智明三昧；一念中，一身充滿法界三昧；一身中，顯現清凈法界三昧；普門入法界，顯現大莊嚴三昧；一切佛法圓滿，輪智住持三昧；一切法方便，一方便莊嚴三昧；因陀羅網攝眾生界，諸愿精進住持三昧；分別一切世界輪三昧；蓮華妙德自在三昧；分別一切眾生身三昧；對現一切眾生身三昧；分別一
{ "translations": [ "現代漢語譯本：細微方便的十力（如來十種力量）之內的三昧（禪定）；一切劫（極長的時間單位）出生菩薩行無間斷的三昧；一切十方（各個方向）普遍顯現的三昧；菩提（覺悟）自在，法界（宇宙萬法）無礙的三昧；分別一切覺悟正道，希望安穩的幢（旗幟）三昧；一切莊嚴，莊嚴虛空的三昧；于唸唸中，出生化云（變化出來的云）的三昧；離垢如空，如來月光的三昧；一切佛持如空的三昧；一切法莊嚴，法光的三昧；開啟一切法義燈的三昧；十力圓滿光的三昧；三世（過去、現在、未來）一切佛幢的三昧；一切佛同一藏（寶藏）的三昧；于唸唸中，發起究竟一切事的三昧；無盡功德藏的三昧；示現無量無邊諸佛境界的三昧；住一切法，金剛師子座（堅固的座位）的三昧；出生顯現一切如來變化，無不知見的三昧；一切念如來日（太陽）的三昧；一日悉覺三世的三昧；自然寂靜解脫的三昧；見一切佛的三昧；缽曇摩華（蓮花）莊嚴，一切法界決定智的三昧；一切法無著（不執著），虛空凈眼的三昧；一方攝十方海的三昧；深入無底法界的三昧；一切法海的三昧；放一切光寂靜身的三昧；一念出生一切通明愿的三昧；一切時，一切處，成菩提的三昧；一切法界入一莊嚴的三昧；一切佛住持的三昧；一切眾生勝地智明的三昧；一念中，一身充滿法界的三昧；一身中，顯現清凈法界的三昧；普門入法界，顯現大莊嚴的三昧；一切佛法圓滿，輪智住持的三昧；一切法方便，一方便莊嚴的三昧；因陀羅網（帝釋天的網）攝眾生界，諸愿精進住持的三昧；分別一切世界輪的三昧；蓮華妙德自在的三昧；分別一切眾生身的三昧；對現一切眾生身的三昧；分別一", 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切音聲海三昧；了知一切眾生地三昧；不可壞大悲藏三昧；一切佛入如來際三昧；修習一切佛法門三昧；觀察師子奮迅菩薩三昧。如是等不可說佛剎微塵等三昧門，入如來海，入一切佛自在三昧；于唸唸中，充滿法界。彼諸菩薩，一一皆有妙師子座，悉與十佛世界等，現大自在甚深智慧，悉得諸地明凈智慧；普觀一切，從智性生，專求一切智，具足成就，離癡慧眼。悉為眾生作調御師；修行諸佛平等正法，決定了知一切境界，分別了知一切世界，樂寂滅法，遠離世間，常好閑靜；游諸佛剎，無所染著；於一切法，心無所依；安住莊嚴妙法宮殿，教化成熟一切眾生。為一切眾生，顯現佛剎，具足成就無上智門；順離欲際，得智慧身，消竭一切諸有為海；為一切眾生，顯真實際，法海慧光，具足圓滿，皆悉安住堅固三昧。以大悲心，常念眾生；解一切眾生皆悉如夢；一切如來悉如電光；一切言音皆悉如響；了一切法皆悉如化。滿足諸愿，具菩薩行，普智圓滿，方便清凈，心樂寂靜，成滿一切諸陀羅尼智慧境界；具足十力，遠離恐怖，安住法界，具凈法眼；得一切法無所有門，修行無量智慧大海，究竟到于智慧彼岸，悉得般若波羅蜜力，成就神通波羅蜜，度眾生海；於三昧波羅蜜，悉得自在。善知一切智無錯謬，巧妙方便，
開示法藏；具足辯才，成就大愿；具足諸力，法雲無盡。于大眾中，能師子吼，而無所畏；常求正法，心無所著。以凈慧眼，滅除癡闇；智月圓滿，照世生滅，成就智慧，放大光明；照一切諦，善巧方便。智慧功德金剛之山，超出三世一切法王，覺無所畏智功德幢；滅諸魔幢，建立精進圓滿智幢；具足成就無上之身，得一切法無礙智慧；覺了無盡智真實際，安住真際，修行決定無相三昧。巧方便生諸菩薩行，無二智慧，諦見境界世間諸趣，普照佛剎，無所染著；於一切法除滅癡闇，究竟智慧，皆悉圓滿，放凈法光，照十方界。為一切眾生，作不虛福田；若見聞者，所愿成滿；為一切世間，功德須彌，遠離恐怖，伏諸外道。以微妙音，遍一切剎；常見諸佛，心無厭足，成就如來自在法身，隨其所應而化度之；能以一身，滿一切剎；以少方便，具足清凈自在神力，普游十方無所障礙，智慧圓滿，遍照法界。為一切眾耀明凈日，隨其所應，讚歎功德；了一切眾生諸根希望；於一切法，得無諍境界；分別了知諸法自性，大小相攝。決了如來甚深之地，說句、味身，諸法深義，無有窮盡；於一言中，普說一切修多羅海，究竟一切諸陀羅尼；廣智慧身，究竟無量劫陀羅尼。於一念中，決定了知不可說劫；於一念中，了達三世法陀羅
【現代漢語翻譯】 現代漢語譯本：開示法藏（佛法寶藏），具備雄辯的才能，成就偉大的誓願；具備各種力量，佛法如雲般無盡。在大眾之中，能夠像獅子一樣吼叫，而無所畏懼；常常尋求正法，心中沒有執著。用清凈的智慧之眼，滅除愚癡的黑暗；智慧之月圓滿，照耀世間的生滅，成就智慧，放出光明；照耀一切真理，善於運用方便法門。智慧功德如同金剛之山，超越過去、現在、未來一切法王，覺悟無所畏懼的智慧功德之幢；滅除一切魔的旗幟，建立精進圓滿的智慧之幢；具足成就無上的身體，獲得一切法無礙的智慧；覺悟無盡的智慧真實際，安住于真實際，修行決定無相三昧（無相的禪定）。巧妙地運用方便法門產生各種菩薩的修行，擁有無二的智慧，真實地看到境界世間的一切趣向，普遍照耀佛的國土，沒有染著；對於一切法，消除愚癡的黑暗，究竟的智慧，都完全圓滿，放出清凈的法光，照耀十方世界。為一切眾生，成為不虛假的福田；如果有人見到或聽到，所希望的都能實現；為一切世間，成為功德的須彌山，遠離恐怖，降伏一切外道。用微妙的聲音，遍佈一切佛剎；常常見到諸佛，心中沒有厭倦，成就如來自在的法身，隨著眾生所應得的而化度他們；能夠以一身，充滿一切佛剎；用少許的方便，具足清凈自在的神力，普遍遊歷十方而沒有障礙，智慧圓滿，普遍照耀法界。為一切眾生，如同明亮的太陽，隨著眾生所應得的，讚歎功德；瞭解一切眾生的各種根基和希望；對於一切法，獲得無諍的境界；分別瞭解諸法的自性，大小互相攝受。決斷如來甚深之地，宣說語句、味道、身體，諸法深奧的含義，沒有窮盡；在一句話中，普遍宣說一切修多羅（佛經）之海，究竟一切陀羅尼（總持法門）；廣大的智慧之身，究竟無量劫的陀羅尼。在一念之中，決定了解不可說劫；在一念之中，通達過去、現在、未來三世的佛法。 現代漢語譯本：開示法藏（佛法寶藏），具足辯才，成就大愿；具足諸力，法雲無盡。于大眾中，能師子吼，而無所畏；常求正法，心無所著。以凈慧眼，滅除癡闇；智月圓滿，照世生滅，成就智慧，放大光明；照一切諦，善巧方便。智慧功德金剛之山，超出三世一切法王，覺無所畏智功德幢；滅諸魔幢，建立精進圓滿智幢；具足成就無上之身，得一切法無礙智慧；覺了無盡智真實際，安住真際，修行決定無相三昧。巧方便生諸菩薩行，無二智慧，諦見境界世間諸趣，普照佛剎，無所染著；於一切法除滅癡闇，究竟智慧，皆悉圓滿，放凈法光，照十方界。為一切眾生，作不虛福田；若見聞者，所愿成滿；為一切世間，功德須彌，遠離恐怖，伏諸外道。以微妙音，遍一切剎；常見諸佛，心無厭足，成就如來自在法身，隨其所應而化度之；能以一身，滿一切剎；以少方便，具足清凈自在神力，普游十方無所障礙，智慧圓滿，遍照法界。為一切眾耀明凈日，隨其所應，讚歎功德；了一切眾生諸根希望；於一切法，得無諍境界；分別了知諸法自性，大小相攝。決了如來甚深之地，說句、味身，諸法深義，無有窮盡；於一言中，普說一切修多羅海，究竟一切諸陀羅尼；廣智慧身，究竟無量劫陀羅尼。於一念中，決定了知不可說劫；於一念中，了達三世法陀羅
【English Translation】 English version: Revealing the Dharma treasury (the treasure of Buddhist teachings), possessing eloquent abilities, accomplishing great vows; possessing all powers, the Dharma is like an endless cloud. Among the assembly, able to roar like a lion, without any fear; constantly seeking the true Dharma, with no attachment in the heart. With pure wisdom eyes, extinguishing the darkness of ignorance; the moon of wisdom is full, illuminating the arising and ceasing of the world, accomplishing wisdom, emitting great light; illuminating all truths, skillfully using expedient means. Wisdom and merit are like a mountain of diamond, surpassing all Dharma kings of the past, present, and future, realizing the banner of fearless wisdom and merit; extinguishing all the banners of demons, establishing the banner of diligent and perfect wisdom; fully accomplishing the supreme body, obtaining unobstructed wisdom of all Dharmas; realizing the true reality of endless wisdom, abiding in the true reality, practicing the decisive formless Samadhi (formless meditation). Skillfully using expedient means to generate various Bodhisattva practices, possessing non-dual wisdom, truly seeing the realms of all destinies in the world, universally illuminating the Buddha lands, without any attachment; regarding all Dharmas, eliminating the darkness of ignorance, ultimate wisdom, all completely perfect, emitting pure Dharma light, illuminating the ten directions. For all sentient beings, becoming a true field of merit; if anyone sees or hears, their wishes will be fulfilled; for all the world, becoming a Mount Sumeru of merit, far from fear, subduing all heretics. With subtle sounds, pervading all Buddha lands; constantly seeing all Buddhas, with no weariness in the heart, accomplishing the Tathagata's free Dharma body, transforming and liberating them according to what they deserve; able to fill all Buddha lands with one body; with little expedient means, possessing pure and free divine powers, universally traveling in the ten directions without any obstacles, wisdom is perfect, universally illuminating the Dharma realm. For all beings, like a bright sun, according to what they deserve, praising merits; understanding all beings' various roots and hopes; regarding all Dharmas, obtaining a state of no conflict; distinguishing and understanding the self-nature of all Dharmas, the small and the large mutually encompassing. Deciding the profound ground of the Tathagata, speaking of phrases, tastes, bodies, the profound meanings of all Dharmas, without end; in one word, universally speaking of all the oceans of Sutras (Buddhist scriptures), perfecting all Dharanis (mantras); the vast body of wisdom, perfecting the Dharanis of immeasurable kalpas. In one thought, decisively understanding unspeakable kalpas; in one thought, understanding the Dharma of the three times (past, present, and future). English version: Revealing the Dharma treasury (the treasure of Buddhist teachings), possessing eloquent abilities, accomplishing great vows; possessing all powers, the Dharma is like an endless cloud. Among the assembly, able to roar like a lion, without any fear; constantly seeking the true Dharma, with no attachment in the heart. With pure wisdom eyes, extinguishing the darkness of ignorance; the moon of wisdom is full, illuminating the arising and ceasing of the world, accomplishing wisdom, emitting great light; illuminating all truths, skillfully using expedient means. Wisdom and merit are like a mountain of diamond, surpassing all Dharma kings of the past, present, and future, realizing the banner of fearless wisdom and merit; extinguishing all the banners of demons, establishing the banner of diligent and perfect wisdom; fully accomplishing the supreme body, obtaining unobstructed wisdom of all Dharmas; realizing the true reality of endless wisdom, abiding in the true reality, practicing the decisive formless Samadhi (formless meditation). Skillfully using expedient means to generate various Bodhisattva practices, possessing non-dual wisdom, truly seeing the realms of all destinies in the world, universally illuminating the Buddha lands, without any attachment; regarding all Dharmas, eliminating the darkness of ignorance, ultimate wisdom, all completely perfect, emitting pure Dharma light, illuminating the ten directions. For all sentient beings, becoming a true field of merit; if anyone sees or hears, their wishes will be fulfilled; for all the world, becoming a Mount Sumeru of merit, far from fear, subduing all heretics. With subtle sounds, pervading all Buddha lands; constantly seeing all Buddhas, with no weariness in the heart, accomplishing the Tathagata's free Dharma body, transforming and liberating them according to what they deserve; able to fill all Buddha lands with one body; with little expedient means, possessing pure and free divine powers, universally traveling in the ten directions without any obstacles, wisdom is perfect, universally illuminating the Dharma realm. For all beings, like a bright sun, according to what they deserve, praising merits; understanding all beings' various roots and hopes; regarding all Dharmas, obtaining a state of no conflict; distinguishing and understanding the self-nature of all Dharmas, the small and the large mutually encompassing. Deciding the profound ground of the Tathagata, speaking of phrases, tastes, bodies, the profound meanings of all Dharmas, without end; in one word, universally speaking of all the oceans of Sutras (Buddhist scriptures), perfecting all Dharanis (mantras); the vast body of wisdom, perfecting the Dharanis of immeasurable kalpas. In one thought, decisively understanding unspeakable kalpas; in one thought, understanding the Dharma of the three times (past, present, and future).
尼，普照無量諸佛法海。為一切眾生，起凈智慧，轉正法輪，無能壞者；成就如來智慧境界，常入善現三昧正受，遠離障礙，深入諸法。於一切法，得勝智自在，清凈莊嚴一切境界；深入十方甚深法界，攝取十方一切法界。於一一微塵中，現成正覺；于無色性，現一切色；能以一方，攝一切方。彼諸菩薩具足成滿如是等無量功德智慧之藏，常為一切諸佛讚歎；以句、味身，說其功德，不能窮盡，皆悉雲集于祇洹林。
爾時，彼諸菩薩深入如來功德大海。入已，于菩薩身中、及樓閣中，莊嚴具中、師子座中、以樂法力故；不可思議力故；于唸唸中，各放無量光明雲，普照法界，覺悟眾生。所謂：出一切寶香光明雲，讚歎三世諸佛功德，微妙音聲，充滿十方；出一切眾生云，境界光明，說一切眾生清凈業報，微妙音聲，充滿十方；出一切菩薩願行莊嚴光云，說一切菩薩願行功德；出一切佛變化身云，一切如來微妙音聲，充滿十方；出一切菩薩身云，相好莊嚴，於一切佛剎，以微妙音，讚歎諸佛，充滿十方；出三世佛莊嚴道場云，現一切佛成等正覺，充滿十方；於一切境界中，出龍王云，雨一切香，充滿十方；出一切佛身云，嘆普賢行，充滿十方；出一切佛剎凈光明雲，一切如來轉法輪音，充滿十方。時，諸菩薩威神
【現代漢語翻譯】 現代漢語譯本：他們能夠普照無量諸佛的法海。爲了所有眾生，他們生起清凈的智慧，轉動真正的法輪，沒有任何力量可以摧毀它；他們成就瞭如來的智慧境界，常常進入善現三昧（一種禪定狀態）的正受，遠離一切障礙，深入理解所有法（事物和現象）。對於一切法，他們獲得殊勝的智慧和自在，清凈莊嚴一切境界；深入十方極其深奧的法界，攝取十方一切法界。在每一個微塵中，他們都展現成正覺（完全的覺悟）；在無色性中，他們展現一切色；能夠以一方，攝取一切方。這些菩薩們都具足圓滿如此無量的功德和智慧的寶藏，常常受到一切諸佛的讚歎；即使以語句、味道和身體來描述他們的功德，也無法窮盡，他們都聚集在祇洹林（佛陀常住的精舍）。 那時，這些菩薩們深入如來功德的大海。進入之後，在菩薩的身體中、以及樓閣中、莊嚴的器具中、獅子座中，因為樂於佛法的力量；因為不可思議的力量；在每一個念頭中，各自放出無量的光明雲，普遍照耀法界，覺悟眾生。例如：放出一切寶香光明雲，讚歎三世諸佛的功德，微妙的音聲，充滿十方；放出一切眾生云，境界光明，講述一切眾生清凈的業報，微妙的音聲，充滿十方；放出一切菩薩願行莊嚴光云，講述一切菩薩的願行功德；放出一切佛變化身云，一切如來微妙的音聲，充滿十方；放出一切菩薩身云，相好莊嚴，在一切佛剎，以微妙的音聲，讚歎諸佛，充滿十方；放出三世佛莊嚴道場云，展現一切佛成就正等正覺，充滿十方；在一切境界中，放出龍王云，降下一切香，充滿十方；放出一切佛身云，讚歎普賢（菩薩名）的行愿，充滿十方；放出一切佛剎清凈光明雲，一切如來轉法輪的音聲，充滿十方。當時，諸位菩薩以威神力
【English Translation】 English version: They illuminate the immeasurable ocean of all Buddhas' teachings. For all sentient beings, they generate pure wisdom, turn the true Dharma wheel, which cannot be destroyed by any force; they achieve the wisdom realm of the Tathagata (Buddha), constantly enter the correct reception of Samadhi (a state of meditative consciousness) of Good Manifestation, free from all obstacles, and deeply understand all Dharmas (things and phenomena). Regarding all Dharmas, they attain supreme wisdom and freedom, purifying and adorning all realms; they deeply penetrate the extremely profound Dharma realms of the ten directions, and encompass all Dharma realms of the ten directions. In each and every mote of dust, they manifest the attainment of perfect enlightenment; in the nature of formlessness, they manifest all forms; they are able to encompass all directions with one direction. These Bodhisattvas are fully endowed with such immeasurable treasures of merit and wisdom, and are constantly praised by all Buddhas; even if their merits are described with words, flavors, and bodies, they cannot be exhausted, and they all gather in the Jeta Grove (a monastery where the Buddha often stayed). At that time, these Bodhisattvas deeply entered the great ocean of the Tathagata's merits. Having entered, within the bodies of the Bodhisattvas, as well as in the pavilions, in the adorned implements, and on the lion thrones, due to the power of delight in the Dharma; due to the power of the inconceivable; in each and every thought, they each released immeasurable clouds of light, universally illuminating the Dharma realm, awakening sentient beings. For example: they released clouds of light of all precious fragrances, praising the merits of the Buddhas of the three times, with subtle sounds, filling the ten directions; they released clouds of all sentient beings, with the light of realms, speaking of the pure karmic retributions of all sentient beings, with subtle sounds, filling the ten directions; they released clouds of light adorned with the vows and practices of all Bodhisattvas, speaking of the merits of the vows and practices of all Bodhisattvas; they released clouds of all the transformation bodies of the Buddhas, with the subtle sounds of all Tathagatas, filling the ten directions; they released clouds of all Bodhisattva bodies, adorned with auspicious marks, in all Buddha lands, with subtle sounds, praising the Buddhas, filling the ten directions; they released clouds of the adorned Bodhimandas (places of enlightenment) of the Buddhas of the three times, manifesting the attainment of perfect enlightenment by all Buddhas, filling the ten directions; in all realms, they released clouds of Dragon Kings, raining down all fragrances, filling the ten directions; they released clouds of all Buddha bodies, praising the practices and vows of Samantabhadra (a Bodhisattva), filling the ten directions; they released clouds of pure light of all Buddha lands, with the sounds of all Tathagatas turning the Dharma wheel, filling the ten directions. At that time, the Bodhisattvas, with their divine power,
力故，此法力故，出如是等不可說佛剎微塵等云。
爾時，文殊師利菩薩摩訶薩承佛神力，觀察十方，欲讚歎祇洹林中無量莊嚴，以偈頌曰：
「觀察祇洹中， 如來自在力， 一切境界出， 無量功德云。 無量凈妙色， 種種而莊嚴， 皆悉普照現， 十方諸佛剎。 佛子身毛孔， 出佛音聲云， 種種寶莊嚴， 充滿十方剎。 其身如梵王， 威儀常安靜， 遍游十方剎， 演出妙音聲。 如來毛孔出， 不可思議身， 皆悉如普賢， 眾妙相莊嚴。 菩薩普成就， 三世功德海， 充滿於虛空， 出生莊嚴云。 於此祇洹中， 演出妙音聲， 普說一切眾， 善凈業果報。 一一境界中， 悉現佛剎海， 三世諸如來， 無量自在力。 如來毛孔中， 一切諸世界， 微塵等佛剎， 皆悉分別現。 一切境界中， 出生諸佛云， 無量善方便， 度脫一切眾。 華云香焰云， 清凈摩尼寶， 種種莊嚴云， 充滿於十方。 三世一切佛， 莊嚴妙道場， 於此祇洹林， 一切悉顯現， 普賢等佛子， 無量種莊嚴。 眾生等劫中， 所修嚴凈剎， 如是諸世界， 悉現祇洹林。」
【現代漢語翻譯】 現代漢語譯本 因為這種力量，這種法的力量，顯現出如此不可言說的佛剎微塵數量的云。 這時，文殊師利菩薩摩訶薩（Mahasattva，偉大的菩薩）承蒙佛的神力，觀察十方，想要讚歎祇洹林（Jetavana，佛陀常住的精舍）中無量的莊嚴，便以偈頌說道： 『觀察祇洹林中，如來（Tathagata，佛的稱號）自在的力量，一切境界都顯現出來，無量的功德化為雲彩。 無量清凈微妙的色彩，以種種方式莊嚴著，都普遍照耀顯現，在十方諸佛的剎土。 佛子（Buddha's disciples，佛的弟子）的每個毛孔，都發出佛的音聲云，種種寶物莊嚴著，充滿十方剎土。 他們的身形如同梵王（Brahma，印度教的創造神），威儀總是安詳寧靜，遍游十方剎土，演說微妙的音聲。 如來的毛孔中，顯現出不可思議的身形，都像普賢菩薩（Samantabhadra，象徵菩薩的行愿）一樣，以各種微妙的相好莊嚴。 菩薩們普遍成就，三世的功德如大海，充滿虛空，生出莊嚴的雲彩。 在這祇洹林中，演說微妙的音聲，普遍地向一切眾生，講述善凈業的果報。 在每一個境界中，都顯現出佛剎的海洋，三世諸如來，擁有無量的自在力量。 如來的毛孔中，一切諸世界，微塵數量的佛剎，都清晰地分別顯現。 在一切境界中，都生出諸佛的雲彩，以無量的善巧方便，度脫一切眾生。 花云、香焰云，清凈的摩尼寶（Mani，如意寶珠），種種莊嚴的雲彩，充滿十方。 三世一切佛，莊嚴的微妙道場，在這祇洹林中，一切都顯現出來，普賢等佛子，擁有無量的莊嚴。 眾生在漫長的劫數中，所修飾莊嚴的清凈剎土，像這樣的諸世界，都顯現在祇洹林中。』
【English Translation】 English version Because of this power, the power of this Dharma, such unspeakable clouds of Buddha-lands as numerous as dust particles appear. At that time, Manjushri Bodhisattva Mahasattva (great Bodhisattva), empowered by the Buddha's divine power, observed the ten directions, desiring to praise the immeasurable adornments in Jetavana (the Buddha's monastery), and spoke in verses: 'Observing in Jetavana, the Tathagata's (Buddha's title) power of freedom, all realms appear, immeasurable merits transform into clouds. Immeasurable pure and subtle colors, adorned in various ways, all universally illuminate and appear in the Buddha-lands of the ten directions. From each pore of the Buddha's disciples (Buddha's followers), clouds of Buddha's voice emerge, adorned with various treasures, filling the lands of the ten directions. Their forms are like Brahma (Hindu creator god), their demeanor always peaceful and serene, traveling throughout the lands of the ten directions, proclaiming wonderful sounds. From the Tathagata's pores, inconceivable forms appear, all like Samantabhadra (symbol of Bodhisattva's vows), adorned with various subtle marks. Bodhisattvas universally achieve, the merits of the three times like an ocean, filling the void, giving rise to clouds of adornment. In this Jetavana, wonderful sounds are proclaimed, universally telling all beings about the karmic results of good and pure actions. In each realm, oceans of Buddha-lands appear, the Tathagatas of the three times, possessing immeasurable power of freedom. From the Tathagata's pores, all the worlds, Buddha-lands as numerous as dust particles, all clearly and distinctly appear. In all realms, clouds of Buddhas emerge, with immeasurable skillful means, liberating all beings. Flower clouds, incense flame clouds, pure Mani jewels (wish-fulfilling jewel), various clouds of adornment, fill the ten directions. All the Buddhas of the three times, the adorned and wonderful places of enlightenment, in this Jetavana, all appear, Bodhisattvas like Samantabhadra, possessing immeasurable adornments. The pure lands adorned by beings in countless eons, such worlds, all appear in Jetavana.'
時，彼一切諸菩薩眾，以如來三昧照故，一一皆得不可說佛剎微塵等大悲法門，饒益安樂，攝取眾生。彼諸菩薩於一一毛孔，各出不可說佛剎微塵等光明；一一光明端，各出不可說佛剎微塵等菩薩。其身尊重，于諸世間，最為殊勝；隨其所應，皆悉顯現，充滿法界；教化眾生，未度者度，未脫者脫；現不可說佛剎微塵等諸天宮殿，無常死相，一切諸法，皆悉如夢；讚歎道場，說一切菩薩諸大愿門。或於一切世界，示現受生，為一切眾生，廣現檀波羅蜜門；或現一切諸佛，圓滿凈戒功德，尸羅波羅蜜門；或現斷一切肢節，羼提波羅蜜門；或現勤修精進，毗梨耶波羅蜜門；或現一切菩薩禪定三昧，相續解脫法門。如來圓滿智慧光明，專求一切佛法，為一一句身、味身義故，能捨無量無數之身；詣諸佛所，問無量法門，善知時會，隨其所應而為現法。令一切眾生住一切智，逮得方便智光海門，悉能供養諸佛菩薩；降伏眾魔，制諸外道，悉能顯現菩薩力門；知一切技術明凈智地，欲令眾生得勝妙法，悉能了知眾生諸根，煩惱習氣，種種業報及智慧地。以如是等不可說佛剎微塵等法門，教化眾生：或現天宮，或現龍宮，夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等宮，或現梵宮，或現人宮，或現閻羅王宮，或現地
【現代漢語翻譯】 現代漢語譯本 當時，所有那些菩薩眾，由於如來三昧（一種禪定狀態）的照耀，每一位都獲得了不可說佛剎微塵數般的大悲法門，以此饒益安樂，攝取眾生。那些菩薩從每一個毛孔中，都放出不可說佛剎微塵數般的光明；每一道光明的前端，都出現不可說佛剎微塵數般的菩薩。他們的身形尊貴，在所有世間中，最為殊勝；他們隨著眾生所應接受的教化，都一一顯現，充滿整個法界；教化眾生，使未被度化的得到度化，未被解脫的得到解脫；他們顯現不可說佛剎微塵數般的天宮殿宇，以及無常生死的景象，說明一切諸法都如夢幻一般；他們讚歎道場，宣說一切菩薩的各種大愿法門。或者在一切世界中，示現受生，為一切眾生，廣泛地展現佈施波羅蜜（檀波羅蜜，到達佈施彼岸的方法）的法門；或者展現一切諸佛圓滿清凈的戒律功德，即持戒波羅蜜（尸羅波羅蜜，到達持戒彼岸的方法）的法門；或者展現斷除一切肢體的行為，即忍辱波羅蜜（羼提波羅蜜，到達忍辱彼岸的方法）的法門；或者展現勤奮修行精進，即精進波羅蜜（毗梨耶波羅蜜，到達精進彼岸的方法）的法門；或者展現一切菩薩的禪定三昧，相續解脫的法門。如來圓滿的智慧光明，爲了追求一切佛法，爲了每一句話、每一個字、每一個義理，能夠捨棄無量無數的身體；前往諸佛所在之處，請教無量法門，善於把握時機，隨著眾生所應接受的教化而展現佛法。使一切眾生安住於一切智，獲得方便智慧的光明之海，能夠供養諸佛菩薩；降伏一切魔障，制服一切外道，能夠展現菩薩的力量；通曉一切技術，明瞭清凈的智慧之地，爲了使眾生獲得殊勝的妙法，能夠了解眾生的各種根器、煩惱習氣、各種業報以及智慧的境界。以這些不可說佛剎微塵數般的法門，教化眾生：或者顯現天宮，或者顯現龍宮，夜叉（一種鬼神）、乾闥婆（一種天神）、阿修羅（一種好戰的神）、迦樓羅（一種大鵬鳥）、緊那羅（一種天神）、摩睺羅伽（一種大蟒神）等宮殿，或者顯現梵天宮，或者顯現人間宮殿，或者顯現閻羅王宮，或者顯現地獄。
【English Translation】 English version At that time, all those Bodhisattvas, illuminated by the Samadhi (a state of meditative consciousness) of the Tathagata (the Buddha), each attained immeasurable Dharma doors of great compassion, equal to the dust particles of countless Buddha lands, thereby benefiting and bringing peace and joy, and gathering sentient beings. From each pore of their bodies, those Bodhisattvas emitted light equal to the dust particles of countless Buddha lands; at the tip of each ray of light, appeared Bodhisattvas equal to the dust particles of countless Buddha lands. Their forms were revered, the most supreme in all the worlds; according to what was appropriate, they all manifested, filling the entire Dharma realm; they taught sentient beings, those who had not been liberated were liberated, those who had not been freed were freed; they manifested palaces of the heavens equal to the dust particles of countless Buddha lands, and the impermanent nature of life and death, explaining that all dharmas are like dreams; they praised the Bodhimanda (the place of enlightenment), and spoke of all the great vows of the Bodhisattvas. Or in all the worlds, they manifested birth, for all sentient beings, widely demonstrating the Dharma door of Dana Paramita (the perfection of giving); or they manifested the perfect and pure precepts of all Buddhas, the Dharma door of Sila Paramita (the perfection of morality); or they manifested the act of cutting off all limbs, the Dharma door of Ksanti Paramita (the perfection of patience); or they manifested diligent practice of vigor, the Dharma door of Virya Paramita (the perfection of effort); or they manifested the Samadhi of all Bodhisattvas, the Dharma door of continuous liberation. The Tathagata's perfect wisdom light, in pursuit of all Buddha dharmas, for the sake of each word, each phrase, each meaning, was able to give up countless bodies; going to the places of all Buddhas, asking about countless Dharma doors, being skilled in understanding the right time, and manifesting the Dharma according to what was appropriate. They enabled all sentient beings to abide in all-knowing wisdom, to attain the ocean of expedient wisdom light, to be able to make offerings to all Buddhas and Bodhisattvas; to subdue all demons, to control all heretics, to be able to manifest the power of the Bodhisattvas; to know all skills, to understand the pure wisdom ground, in order to enable sentient beings to obtain the supreme Dharma, to be able to understand the various faculties of sentient beings, their afflictions and habits, various karmic retributions, and the realm of wisdom. With these immeasurable Dharma doors equal to the dust particles of countless Buddha lands, they taught sentient beings: or they manifested heavenly palaces, or they manifested dragon palaces, palaces of Yakshas (a type of spirit), Gandharvas (a type of celestial musician), Asuras (a type of warring deity), Garudas (a type of large bird), Kinnaras (a type of celestial musician), and Mahoragas (a type of serpent deity), or they manifested Brahma palaces, or they manifested human palaces, or they manifested the palaces of King Yama, or they manifested hell.
獄、餓鬼、畜生處，大悲智慧，及諸大愿，不可沮壞，攝取眾生，不捨方便；或以名號教化，或以憶念教化，或以音聲教化，或以圓滿光明教化；或以光明網教化，隨其所應，悉現其前，現處處莊嚴，不離佛所，不離樓閣座，而普現十方。或放化身云；或現無二身，遊行十方，教化眾生；或現聲聞色像；或現梵天色像；或現一切苦行色像；或現良醫色像；或現商人色像；或現正命色像；或現妓人色像；或現天色像；或現一切技術色像；或現一切城邑、聚落、京都色像；隨其所應，往詣其所。或現種種色身音聲，教化眾生；或現諸語言法，種種威儀、種種菩薩行、種種巧術，一切智明；為世間燈，普照眾生業報莊嚴，分別諸方，悉行圓滿菩薩諸行，悉現一切城邑、聚落、京都，化度眾生。
爾時，文殊師利童子從善安住樓閣出，與一切同行諸菩薩俱；金剛力士，常隨侍衛。本願足天；樂聞法地天；常習大悲泉池方天；除滅愚癡夜天；出生佛晝日天；莊嚴正法界虛空河天；度眾生生死海天；長養一切善根薩婆若山天；莊嚴一切眾生身，滿足諸愿，供養一切佛身天，守護一切眾生城天。守護一切眾生夜叉王；令一切眾生歡喜乾闥婆王；除滅一切餓鬼趣鳩槃荼王；于生死海，拔濟眾生迦樓羅王；正求薩婆若阿修羅王；見
【現代漢語翻譯】 現代漢語譯本：在監獄、餓鬼、畜生道中，以大悲心和智慧，以及各種宏大的誓願，不可動搖地攝取眾生，不放棄任何方便法門；有時以名號教化，有時以憶念教化，有時以音聲教化，有時以圓滿光明教化；有時以光明網教化，根據眾生所應，都顯現在他們面前，在各處顯現莊嚴，不離開佛陀所在之處，不離開樓閣寶座，而普遍顯現在十方世界。有時放出化身云；有時顯現無二之身，在十方世界教化眾生；有時顯現聲聞（佛教修行者）的形象；有時顯現梵天（色界天神）的形象；有時顯現一切苦行者的形象；有時顯現良醫的形象；有時顯現商人的形象；有時顯現從事正當職業者的形象；有時顯現妓女的形象；有時顯現天人的形象；有時顯現各種技藝的形象；有時顯現各種城邑、村落、京都的形象；根據眾生所應，前往他們所在之處。有時顯現種種色身和音聲，教化眾生；有時顯現各種語言和佛法，各種威儀、各種菩薩行、各種巧妙的法術，一切智慧光明；作為世間的明燈，普遍照耀眾生的業報莊嚴，分別在各個方向，圓滿地實行菩薩的各種修行，顯現在一切城邑、村落、京都，教化度脫眾生。 當時，文殊師利（智慧第一的菩薩）童子從善安住樓閣出來，與所有同行的菩薩們一起；金剛力士（護法神），常常隨侍護衛。本願足天（滿足本願的天神）；樂聞法地天（喜歡聽聞佛法的天神）；常習大悲泉池方天（常常修習大悲心的天神）；除滅愚癡夜天（消除愚癡的天神）；出生佛晝日天（帶來佛陀智慧光明的神）；莊嚴正法界虛空河天（莊嚴佛法界的天神）；度眾生生死海天（度脫眾生脫離生死苦海的天神）；長養一切善根薩婆若山天（增長一切善根的天神）；莊嚴一切眾生身，滿足諸愿，供養一切佛身天（供養諸佛的天神），守護一切眾生城天（守護眾生的天神）。守護一切眾生的夜叉王（守護神）；令一切眾生歡喜的乾闥婆王（天樂神）；除滅一切餓鬼道的鳩槃荼王（鬼神）；在生死苦海中，救拔眾生的迦樓羅王（金翅鳥神）；正求一切智慧的阿修羅王（非天神）；見到
【English Translation】 English version: In the realms of hell, hungry ghosts, and animals, with great compassion and wisdom, and with various great vows, they steadfastly gather sentient beings, not abandoning any expedient means; sometimes they teach through names, sometimes they teach through mindfulness, sometimes they teach through sounds, sometimes they teach through perfect light; sometimes they teach through nets of light, appearing before them according to what is appropriate, manifesting adornments everywhere, not leaving the place where the Buddha is, not leaving the pavilion seat, yet universally appearing in the ten directions. Sometimes they release transformation clouds; sometimes they manifest non-dual bodies, teaching sentient beings in the ten directions; sometimes they manifest the forms of Sravakas (Buddhist practitioners); sometimes they manifest the forms of Brahma (god of the form realm); sometimes they manifest the forms of all ascetics; sometimes they manifest the forms of good physicians; sometimes they manifest the forms of merchants; sometimes they manifest the forms of those engaged in righteous livelihoods; sometimes they manifest the forms of courtesans; sometimes they manifest the forms of gods; sometimes they manifest the forms of all skills; sometimes they manifest the forms of all cities, villages, and capitals; according to what is appropriate, they go to where they are. Sometimes they manifest various forms and sounds, teaching sentient beings; sometimes they manifest various languages and Dharma, various dignified behaviors, various Bodhisattva practices, various skillful techniques, and all-knowing wisdom; as a lamp for the world, they universally illuminate the karmic adornments of sentient beings, distinguishing all directions, fully practicing all Bodhisattva practices, manifesting in all cities, villages, and capitals, transforming and liberating sentient beings. At that time, the youth Manjushri (Bodhisattva of wisdom) emerged from the Well-Abiding Pavilion, together with all the Bodhisattvas who were his companions; Vajra warriors (guardian deities) constantly attended and protected him. The Deva of Fulfilling Original Vows; the Deva of Delight in Hearing the Dharma; the Deva of Constantly Practicing the Great Compassion Spring; the Deva of Eradicating Ignorance Night; the Deva of Bringing Forth the Buddha's Day; the Deva of Adorning the Righteous Dharma Realm Space River; the Deva of Ferrying Sentient Beings Across the Sea of Birth and Death; the Deva of Nourishing All Good Roots, the Mountain of Sarvajna; the Deva of Adorning All Sentient Beings' Bodies, Fulfilling All Vows, and Making Offerings to All Buddha Bodies; the Deva of Protecting All Sentient Beings' Cities. The Yaksha King (guardian deity) who protects all sentient beings; the Gandharva King (celestial musician) who makes all sentient beings happy; the Kumbhanda King (demon) who eradicates all hungry ghost realms; the Garuda King (mythical bird) who rescues sentient beings from the sea of birth and death; the Asura King (demi-god) who seeks perfect wisdom; seeing
佛歡喜無厭足摩睺羅伽王；常厭生死諸天王；常敬禮佛諸梵天王等；俱詣佛所，頭面禮足，設諸供養已，辭游南方。
爾時，尊者舍利弗承佛神力，見文殊師利童子，以菩薩莊嚴而自莊嚴，出祇洹林，遊行南方。見已，作如是念：「我今當與文殊師利菩薩俱行。」
爾時，尊者舍利弗與六千比丘，眷屬圍繞，從自房出，來詣佛所，禮足辭退，向文殊師利。此六千比丘是舍利弗共行弟子，皆新出家，其名曰：海智比丘、大善調伏比丘、功德光比丘、大童子比丘、電光興比丘、清凈行比丘、天妙德比丘、因陀羅慧比丘、梵天比丘、寂靜慧比丘；如是等六千比丘，已曾供養過去諸佛；于諸佛所，種諸善根，性樂清凈，信心明徹，行諸大愿，觀佛境界，了法實相，饒益眾生，常樂專求諸佛功德；此等比丘，皆是文殊師利之所化度。
爾時，尊者舍利弗觀察大眾，告海智比丘言：「汝可觀察文殊師利菩薩清凈之身，相好莊嚴，一切天人，莫能思議，光明圓滿，令無量眾生，發歡喜心，放大莊嚴妙光明網，除滅眾生無量苦惱。觀其眷屬，成就善根；觀其游步，威儀庠序，所遊行處，自然平正，十方無礙；觀其功德所行道路，其傍悉有眾妙寶藏，自然發出；觀其供養過去諸佛，善根依果，從眾林樹出莊嚴藏；觀彼
【現代漢語翻譯】 現代漢語譯本 佛歡喜無厭足摩睺羅伽王（一種蛇神）；常厭生死諸天王；常敬禮佛諸梵天王等；一同來到佛陀所在之處，頭面頂禮佛足，供養各種物品后，告辭前往南方。
當時，尊者舍利弗憑藉佛陀的神力，看見文殊師利童子以菩薩的莊嚴來裝飾自己，從祇洹林出發，前往南方。看到后，他心中想：『我現在應當與文殊師利菩薩一同前往。』
當時，尊者舍利弗與六千比丘，被眷屬圍繞，從自己的住所出來，來到佛陀所在之處，頂禮佛足后告辭，走向文殊師利。這六千比丘是舍利弗一同修行的弟子，都是新出家的，他們的名字是：海智比丘、大善調伏比丘、功德光比丘、大童子比丘、電光興比丘、清凈行比丘、天妙德比丘、因陀羅慧比丘、梵天比丘、寂靜慧比丘；像這樣的六千比丘，都曾經供養過過去的諸佛；在諸佛那裡，種下各種善根，本性喜愛清凈，信心明澈，修行各種大愿，觀察佛的境界，了解法的真實相，饒益眾生，常常樂於專求諸佛的功德；這些比丘，都是文殊師利所教化度脫的。
當時，尊者舍利弗觀察大眾，告訴海智比丘說：『你可以觀察文殊師利菩薩清凈的身體，相貌美好莊嚴，一切天人都無法思議，光明圓滿，使無量眾生，生起歡喜心，放出莊嚴美妙的光明網，消除眾生無量的苦惱。觀察他的眷屬，成就善根；觀察他行走時的姿態，威儀安詳有序，所到之處，自然平坦端正，十方無礙；觀察他的功德所行道路，旁邊都有各種奇妙的寶藏，自然涌現出來；觀察他供養過去諸佛，善根所依的果報，從眾多的樹林中涌現出莊嚴的寶藏；觀察他』
【English Translation】 English version King Mahoraga (a type of serpent deity) who delights in the Buddha and is never satisfied; the kings of the heavens who are always weary of birth and death; the Brahma kings who always revere the Buddha; all together went to where the Buddha was, bowed their heads to his feet, made various offerings, and then took their leave to travel south.
At that time, Venerable Shariputra, by the power of the Buddha, saw the youth Manjushri, adorned with the splendor of a Bodhisattva, leaving the Jeta Grove and heading south. Having seen this, he thought to himself: 'I should now go with Bodhisattva Manjushri.'
At that time, Venerable Shariputra, surrounded by six thousand monks, came out of his dwelling, went to where the Buddha was, bowed at his feet, took his leave, and headed towards Manjushri. These six thousand monks were disciples who practiced with Shariputra, all newly ordained. Their names were: Bhikshu Sea Wisdom, Bhikshu Great Good Taming, Bhikshu Merit Light, Bhikshu Great Youth, Bhikshu Electric Light Arising, Bhikshu Pure Conduct, Bhikshu Heavenly Wonderful Virtue, Bhikshu Indra Wisdom, Bhikshu Brahma, Bhikshu Tranquil Wisdom; these six thousand monks had all made offerings to past Buddhas; in the presence of those Buddhas, they had planted various roots of goodness, their nature loved purity, their faith was clear and bright, they practiced great vows, observed the realm of the Buddha, understood the true nature of the Dharma, benefited sentient beings, and always delighted in seeking the merits of the Buddhas; these monks were all converted and liberated by Manjushri.
At that time, Venerable Shariputra observed the assembly and said to Bhikshu Sea Wisdom: 'You should observe the pure body of Bodhisattva Manjushri, his beautiful and majestic appearance, which all gods and humans cannot fathom, his light is perfect and complete, causing countless beings to generate joy, emitting a majestic and wonderful net of light, removing the immeasurable suffering of sentient beings. Observe his retinue, who have achieved roots of goodness; observe his manner of walking, his dignified and orderly demeanor, wherever he goes, the ground naturally becomes flat and even, unobstructed in the ten directions; observe the path of his meritorious deeds, where various wonderful treasures naturally emerge; observe his offerings to past Buddhas, the fruits of his roots of goodness, from the many forests emerge majestic treasures; observe his'
一切諸天大王，恭敬禮拜，供養雲雨。海智！汝觀文殊師利、一切如來，眉間毫相，放無量光，說諸佛法，悉入其頂。」
爾時，尊者舍利弗，為諸比丘贊說文殊師利無量功德，諸大莊嚴。彼諸比丘聞讚歎已，皆悉歡喜；其心清凈，離諸垢穢，身體柔軟，調伏諸根；遠離障礙；現見諸佛，正求菩提，逮得菩薩清凈諸根；具菩薩力，長養大悲，入諸波羅蜜，發弘誓願，悉見十方諸如來海。
時，諸比丘白尊者舍利弗言：「唯然。大師！愿俱往詣文殊師利。」
爾時，尊者舍利弗，與諸比丘往詣其所；到已，謂文殊師利：「此諸比丘，皆新出家，欲見仁者。」
爾時，文殊師利童子即為顯現菩薩自在，如象王回顧視比丘。時，諸比丘頭面禮足，卻住一面，合掌而立，作如是念：「我等以此禮拜功德，知法實相，如和上舍利弗、釋迦牟尼世尊；得清凈身，相好音聲，神力自在，如文殊師利。」
爾時，文殊師利告諸比丘：「汝等當知，若善男子、善女人，成就十種大心，則得佛地，況菩薩地；何等為十？所謂：發廣大心，長養一切善根，究竟不退，心無厭足；見一切佛，恭敬供養，心無厭足；正求一切佛法，心無厭足；遍行菩薩諸波羅蜜，心無厭足；具足一切菩薩三昧，心無厭足；於一切三
【現代漢語翻譯】 現代漢語譯本：所有天界的大王都恭敬地禮拜，供養如雲如雨的物品。海智啊！你觀看文殊師利（Manjusri，代表智慧的菩薩）、一切如來（Tathagata，佛的稱號），他們眉間的白毫相（urna，佛的三十二相之一），放出無量的光芒，宣說諸佛的教法，都進入他的頭頂。」
當時，尊者舍利弗（Sariputra，佛陀的十大弟子之一）為眾比丘讚歎文殊師利無量的功德和各種莊嚴。那些比丘聽了讚歎后，都非常歡喜；他們的心清凈，遠離各種污垢，身體柔軟，調伏了諸根；遠離了障礙；親眼見到了諸佛，一心求取菩提（bodhi，覺悟），獲得了菩薩清凈的諸根；具備了菩薩的力量，增長了大悲心，進入了各種波羅蜜（paramita，到達彼岸的方法），發出了弘大的誓願，都見到了十方諸如來的海洋。
這時，眾比丘對尊者舍利弗說：『是的，大師！我們願意一起去拜見文殊師利。』
當時，尊者舍利弗和眾比丘一起前往文殊師利所在的地方；到達后，對文殊師利說：『這些比丘都是新出家的，想要見您。』
當時，文殊師利童子就顯現了菩薩的自在，像象王一樣回頭看比丘們。這時，眾比丘頭面禮足，退到一邊站立，合掌而立，心中這樣想：『我們用這次禮拜的功德，了知法的真實相，像和尚舍利弗、釋迦牟尼世尊（Sakyamuni，佛教創始人）一樣；得到清凈的身體，美好的相貌和聲音，神通自在，像文殊師利一樣。』
當時，文殊師利告訴眾比丘：『你們應當知道，如果善男子、善女人，成就十種大心，就能得到佛的果位，更何況是菩薩的果位；哪十種呢？就是：發起廣大的心，增長一切善根，最終不退轉，心無厭足；見到一切佛，恭敬供養，心無厭足；一心求取一切佛法，心無厭足；普遍修行菩薩的各種波羅蜜，心無厭足；具足一切菩薩的三昧（samadhi，禪定），心無厭足；對於一切三
【English Translation】 English version: All the great kings of the heavens respectfully bowed and made offerings like clouds and rain. O Hai Zhi! You observe Manjusri (Manjusri, Bodhisattva of wisdom), all the Tathagatas (Tathagata, title of a Buddha), the white hair mark (urna, one of the 32 marks of a Buddha) between their eyebrows, emitting immeasurable light, expounding the teachings of all Buddhas, all entering his crown.」
At that time, the Venerable Sariputra (Sariputra, one of the ten great disciples of the Buddha) praised Manjusri's immeasurable merits and various adornments to the monks. After hearing the praise, those monks were all very happy; their minds were pure, free from all defilements, their bodies were soft, and their senses were subdued; they were free from obstacles; they saw all the Buddhas with their own eyes, wholeheartedly seeking Bodhi (bodhi, enlightenment), attained the pure senses of a Bodhisattva; possessed the power of a Bodhisattva, increased great compassion, entered various paramitas (paramita, ways to reach the other shore), made great vows, and all saw the ocean of all Tathagatas in the ten directions.
At this time, the monks said to the Venerable Sariputra: 'Yes, Master! We wish to go and visit Manjusri together.'
At that time, the Venerable Sariputra and the monks went to where Manjusri was; upon arriving, he said to Manjusri: 'These monks are all newly ordained and wish to see you.'
At that time, the boy Manjusri manifested the freedom of a Bodhisattva, like an elephant king looking back at the monks. At this time, the monks bowed their heads to his feet, retreated to one side, stood with their palms together, and thought in their hearts: 'With the merit of this bowing, we will understand the true nature of the Dharma, like the preceptor Sariputra, and the World Honored One Sakyamuni (Sakyamuni, founder of Buddhism); we will obtain a pure body, beautiful features and voice, and supernatural powers, like Manjusri.'
At that time, Manjusri told the monks: 'You should know that if a good man or good woman achieves ten great minds, they will attain the Buddhahood, let alone the Bodhisattva stage; what are the ten? They are: generating a vast mind, increasing all good roots, ultimately not regressing, with a mind that is never satisfied; seeing all Buddhas, respectfully making offerings, with a mind that is never satisfied; wholeheartedly seeking all the Buddha's teachings, with a mind that is never satisfied; universally practicing all the Bodhisattva's paramitas, with a mind that is never satisfied; possessing all the Bodhisattva's samadhis (samadhi, meditation), with a mind that is never satisfied; regarding all three
世流轉，心無厭足；嚴凈佛剎，充滿十方，心無厭足；教化成熟一切眾生，心無厭足；於一切剎、一切劫中，行菩薩行，心無厭足；發廣大心，修習一切佛剎微塵等諸波羅蜜，度脫一切眾生，具佛十力，心無厭足。若善男子、善女人，成就如是十種大法，則能長養一切善根，離生死趣一切世間性，超出聲聞、緣覺之地；生如來家，具足成就菩薩大愿，行菩薩行，住菩薩地，成就如來功德之力，降伏眾魔，制諸外道。」彼諸比丘聞此法已，皆得無礙凈眼三昧；悉見十方一切如來，及其眷屬，無量眾生；亦見種種世界形類，眾寶宮殿及諸微塵；乃至如來十眼境界，皆悉睹見。彼諸如來，以種種句身、味身，種種辯才，微妙音聲，所說法海，皆悉聞知。彼世界中一切眾生，心念諸根，皆悉了知；知彼眾生，過去、未來，諸趣受生；又能知彼過去、未來，各十劫事；知彼如來十種本生、十種成就菩提自在、十種轉法輪、十種神力、十種教誡、十種說法、十種辯才。得此三昧時，具足成就十種實際菩提之心；一萬三昧，一萬凈波羅蜜，得大智慧圓滿光明，菩薩十明，住菩提心。
爾時，文殊師利菩薩勸諸比丘，修普賢行，住普賢行。彼諸比丘，出生大愿海；生大愿海已，身心清凈，得不死通明；得是明已，不離此處，出生
【現代漢語翻譯】 現代漢語譯本：世間流轉，心卻永不滿足；莊嚴清凈佛土，充滿十方，心卻永不滿足；教化成熟一切眾生，心卻永不滿足；在一切佛土、一切劫中，行菩薩行，心卻永不滿足；發廣大心，修習如一切佛土微塵般多的諸波羅蜜（到達彼岸的方法），度脫一切眾生，具足佛的十力，心卻永不滿足。如果善男子、善女人，成就這十種大法，就能增長一切善根，脫離生死輪迴，進入一切世間的本性，超越聲聞（聽聞佛法而悟道者）、緣覺（通過自身觀察而悟道者）的境界；生於如來之家，具足成就菩薩的大愿，行菩薩行，安住菩薩的地位，成就如來的功德之力，降伏一切魔障，制服各種外道。』那些比丘聽聞此法后，都獲得了無礙凈眼三昧（一種禪定狀態）；都能看見十方一切如來，及其眷屬，無量眾生；也看見種種世界的形態，各種珍寶宮殿以及微塵；乃至如來的十眼境界，都全部看見。那些如來，用種種語句、種種意味，種種辯才，微妙的聲音，所說的法海，都全部聽聞知曉。那個世界中的一切眾生，心念和諸根，都全部了知；知道那些眾生，過去、未來，在各道輪迴受生的情況；又能知道他們過去、未來，各十劫的事情；知道那些如來的十種本生（過去世的經歷）、十種成就菩提（覺悟）的自在、十種轉法輪（宣講佛法）、十種神力、十種教誡、十種說法、十種辯才。獲得這種三昧時，具足成就十種實際菩提之心；一萬種三昧，一萬種清凈波羅蜜，獲得大智慧圓滿光明，菩薩的十種明，安住菩提心。 當時，文殊師利菩薩勸告各位比丘，修習普賢行（菩薩的實踐），安住普賢行。那些比丘，生出大愿海；生出大愿海后，身心清凈，獲得不死通明；獲得這種通明後，不離開這裡，出生
【English Translation】 English version: The world flows on, yet the mind is never satisfied; adorning and purifying Buddha lands, filling the ten directions, yet the mind is never satisfied; teaching and maturing all sentient beings, yet the mind is never satisfied; in all lands, in all kalpas (eons), practicing the Bodhisattva path, yet the mind is never satisfied; generating vast minds, cultivating all the Paramitas (perfections) as numerous as the dust particles of all Buddha lands, liberating all sentient beings, possessing the ten powers of a Buddha, yet the mind is never satisfied. If good men and good women accomplish these ten great dharmas, they will be able to nourish all good roots, depart from the cycle of birth and death, enter the nature of all worlds, transcend the realms of Sravakas (hearers) and Pratyekabuddhas (solitary realizers); be born into the family of the Tathagata (Buddha), fully accomplish the great vows of a Bodhisattva, practice the Bodhisattva path, abide in the Bodhisattva stage, accomplish the power of the Tathagata's merits, subdue all demons, and control all heretics.』 When those Bhikshus (monks) heard this Dharma, they all attained the Samadhi (meditative state) of unobstructed pure eyes; they all saw all the Tathagatas in the ten directions, their retinues, and countless sentient beings; they also saw the various forms of worlds, various jeweled palaces, and even the dust particles; even the ten eye realms of the Tathagata, they all saw. Those Tathagatas, with various phrases, various meanings, various eloquence, and subtle sounds, the ocean of Dharma they spoke, they all heard and understood. All sentient beings in that world, their thoughts and faculties, they all understood; they knew the past and future lives of those beings, and their rebirths in various realms; they also knew the past and future events of each of them for ten kalpas; they knew the ten kinds of past lives of those Tathagatas, the ten kinds of freedom in achieving Bodhi (enlightenment), the ten kinds of turning the Dharma wheel (teaching the Dharma), the ten kinds of miraculous powers, the ten kinds of precepts, the ten kinds of teachings, and the ten kinds of eloquence. When they attained this Samadhi, they fully accomplished the ten kinds of actual Bodhi minds; ten thousand Samadhis, ten thousand pure Paramitas, they obtained great wisdom, perfect light, the ten kinds of Bodhisattva knowledge, and they abided in the Bodhi mind. At that time, Manjushri Bodhisattva exhorted the Bhikshus to cultivate the practices of Samantabhadra (a Bodhisattva representing practice), and to abide in the practices of Samantabhadra. Those Bhikshus, gave rise to the great ocean of vows; having given rise to the great ocean of vows, their bodies and minds were purified, and they obtained the immortal clear understanding; having obtained this understanding, without leaving this place, they were born
一切如來法身，充滿十方，具足一切佛法。
爾時，文殊師利菩薩建立彼諸比丘菩提心已，與其眷屬，漸游南方。至覺城東，住莊嚴幢娑羅林中，大塔廟處，過去諸佛所游止處；亦是過去諸佛為菩薩時，修苦行處。此處常為一切天、龍、夜叉、乾闥婆、阿修羅、人非人等之所供養。
時，文殊師利即於此處，說普照一切法界修多羅，有百萬億修多羅，以為眷屬；說此法時，于大海中，有無量千億龍王與眷屬俱，來詣文殊師利。聞此法已，厭離龍趣，正求佛道；舍龍身已，生天人中；一萬龍王，于阿耨多羅三藐三菩提，得不退轉。
時，覺城人聞文殊師利在莊嚴幢娑羅林中，大塔廟處；聞已，優婆塞、優婆夷、童男、童女，皆悉往詣文殊師利。
時，有優婆塞，名曰大智，與千優婆塞眷屬俱，其名曰：須達多優婆塞、婆須達多優婆塞、功德光優婆塞、名稱德優婆塞、寂靜德優婆塞、歡喜德優婆塞、善慧優婆塞、大慧優婆塞、賢優婆塞、賢妙德優婆塞；如是等千優婆塞俱，頭面禮足，退坐一面。復有五百優婆夷，其名曰：大慧光優婆夷、善光優婆夷、善身優婆夷、可樂身優婆夷、跋陀羅優婆夷、賢德優婆夷、賢光優婆夷、光明幢優婆夷、妙德光優婆夷、善眼優婆夷；如是等五百優婆夷俱，頭面禮
【現代漢語翻譯】 現代漢語譯本：一切如來的法身，遍佈十方，圓滿具備一切佛法。 當時，文殊師利菩薩在為那些比丘建立了菩提心之後，就和他的眷屬一起，逐漸向南方遊行。他們到達了覺城的東邊，住在莊嚴幢娑羅林中的大塔廟處，那裡是過去諸佛曾經遊歷和停留的地方；也是過去諸佛作為菩薩時，修行苦行的地方。這個地方經常受到一切天、龍、夜叉（Yaksha，一種守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、人以及非人等的供養。 當時，文殊師利就在這裡，宣說了普照一切法界的修多羅（Sutra，佛經），有百萬億修多羅作為它的眷屬；在宣說此法時，在大海中，有無量千億龍王和他們的眷屬一起，來到文殊師利這裡。聽聞此法后，他們厭離了龍的生命形態，真心尋求佛道；捨棄龍身之後，轉生到天人之中；其中一萬龍王，在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）上，得到了不退轉的境界。 當時，覺城的人們聽說文殊師利在莊嚴幢娑羅林中的大塔廟處；聽到這個訊息后，優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）、童男、童女，都前往文殊師利那裡。 當時，有一位名叫大智的優婆塞，和一千位優婆塞眷屬一起，他們的名字是：須達多優婆塞（Sudatta Upasaka）、婆須達多優婆塞（Vasudatta Upasaka）、功德光優婆塞（Gunaprabha Upasaka）、名稱德優婆塞（Yashodeva Upasaka）、寂靜德優婆塞（Shantideva Upasaka）、歡喜德優婆塞（Harshadeva Upasaka）、善慧優婆塞（Sumati Upasaka）、大慧優婆塞（Mahamati Upasaka）、賢優婆塞（Bhadra Upasaka）、賢妙德優婆塞（Bhadrasri Upasaka）；像這樣的一千位優婆塞一起，他們頭面禮足，退坐在一旁。還有五百位優婆夷，她們的名字是：大慧光優婆夷（Mahaprajna Upasika）、善光優婆夷（Suprabha Upasika）、善身優婆夷（Susarira Upasika）、可樂身優婆夷（Abhirupa Upasika）、跋陀羅優婆夷（Bhadra Upasika）、賢德優婆夷（Bhadrasri Upasika）、賢光優婆夷（Bhadraprabha Upasika）、光明幢優婆夷（Prabhadhvaja Upasika）、妙德光優婆夷（Srisriprabha Upasika）、善眼優婆夷（Sunetra Upasika）；像這樣的五百位優婆夷一起，她們頭面禮足
【English Translation】 English version: The Dharmakaya (法身, Dharma body) of all Tathagatas (如來, Thus Come Ones) pervades the ten directions, fully possessing all the Buddha-dharmas (佛法, Buddha's teachings). At that time, after Bodhisattva Manjushri (文殊師利菩薩) had established the Bodhi mind (菩提心, mind of enlightenment) in those Bhikshus (比丘, monks), he and his retinue gradually traveled south. They arrived east of Jue City (覺城), and stayed at the great stupa (塔廟) in the Zhuangyan Chuang Sala Grove (莊嚴幢娑羅林), a place where past Buddhas had traveled and stayed; it was also a place where past Buddhas, when they were Bodhisattvas, practiced asceticism. This place was constantly offered to by all Devas (天, gods), Nagas (龍, dragons), Yakshas (夜叉, a type of guardian spirit), Gandharvas (乾闥婆, celestial musicians), Asuras (阿修羅, a type of demigod), humans, and non-humans. At that time, Manjushri, right there, expounded the Sutra (修多羅, scripture) that illuminates all Dharma realms, with a retinue of a million billion Sutras; while expounding this Dharma, in the great ocean, countless billions of Naga Kings and their retinues came to Manjushri. Having heard this Dharma, they grew weary of the Naga life form and sincerely sought the Buddha path; having abandoned their Naga bodies, they were reborn among Devas and humans; among them, ten thousand Naga Kings attained non-retrogression in Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete, and perfect enlightenment). At that time, the people of Jue City heard that Manjushri was at the great stupa in the Zhuangyan Chuang Sala Grove; having heard this, Upasakas (優婆塞, male lay practitioners), Upasikas (優婆夷, female lay practitioners), young boys, and young girls all went to Manjushri. At that time, there was an Upasaka named Great Wisdom (大智), along with a retinue of a thousand Upasakas, whose names were: Sudatta Upasaka (須達多優婆塞), Vasudatta Upasaka (婆須達多優婆塞), Gunaprabha Upasaka (功德光優婆塞), Yashodeva Upasaka (名稱德優婆塞), Shantideva Upasaka (寂靜德優婆塞), Harshadeva Upasaka (歡喜德優婆塞), Sumati Upasaka (善慧優婆塞), Mahamati Upasaka (大慧優婆塞), Bhadra Upasaka (賢優婆塞), and Bhadrasri Upasaka (賢妙德優婆塞); these thousand Upasakas together, bowed their heads to his feet, and sat to one side. There were also five hundred Upasikas, whose names were: Mahaprajna Upasika (大慧光優婆夷), Suprabha Upasika (善光優婆夷), Susarira Upasika (善身優婆夷), Abhirupa Upasika (可樂身優婆夷), Bhadra Upasika (跋陀羅優婆夷), Bhadrasri Upasika (賢德優婆夷), Bhadraprabha Upasika (賢光優婆夷), Prabhadhvaja Upasika (光明幢優婆夷), Srisriprabha Upasika (妙德光優婆夷), and Sunetra Upasika (善眼優婆夷); these five hundred Upasikas together, bowed their heads to his feet
足，退坐一面。復有五百童子，其名曰：善財童子、善行童子、善戒童子、善威儀童子、善精進童子、善心童子、善慧童子、善覺童子、善眼童子、善臂童子、善光勝童子；如是等五百童子俱，頭面禮足，退坐一面。復有五百童女，其名曰：善行童女、跋陀羅童女、悅樂顏童女、堅固慧童女、妙功德童女、勝體童女、梵天與童女、功德光童女、善光明童女；如是等五百童女俱，頭面禮足，退坐一面。
爾時，文殊師利知覺城大眾集已，隨其所應，以大慈力，令彼清涼；大悲現前，將為說法；甚深智慧，分別其心，以大辯力而為說法。觀察善財童子，以何因緣，名曰善財：此童子者，初受胎時，于其宅內，有七大寶藏；其藏普出七寶樓閣，自然周備，金、銀、琉璃、玻璃、真珠、硨磲、碼瑙，從此七寶，生七種芽。時，此童子處胎十月，出生端正，肢體具足；其七種寶芽，高二尋，廣七尋。又其家內，自然具有五百寶器，盛滿眾寶：金器盛銀；銀器盛金；金剛器盛眾香；眾香器盛寶衣；玉石器盛上味饌；摩尼器盛雜寶；種種寶器盛酥油蜜，及以醍醐資生之具。琉璃器盛眾寶；玻璃器盛硨磲；硨磲器盛玻璃；碼瑙器盛赤珠；赤珠器盛碼瑙；火珠器盛凈水珠；凈水珠器盛火珠；如是等五百寶器，自然行列。又雨眾寶，
【現代漢語翻譯】 現代漢語譯本：他們行禮完畢后，退到一旁坐下。又有五百位童子，他們的名字是：善財童子（Sudhana-kumāra，意為「善於財富的童子」）、善行童子（Sucarita-kumāra，意為「善於行為的童子」）、善戒童子（Suśīla-kumāra，意為「善於戒律的童子」）、善威儀童子（Suvinīta-kumāra，意為「善於威儀的童子」）、善精進童子（Suvīrya-kumāra，意為「善於精進的童子」）、善心童子（Sucitta-kumāra，意為「善於心的童子」）、善慧童子（Suprajña-kumāra，意為「善於智慧的童子」）、善覺童子（Subodha-kumāra，意為「善於覺悟的童子」）、善眼童子（Sunetra-kumāra，意為「善於眼睛的童子」）、善臂童子（Subāhu-kumāra，意為「善於手臂的童子」）、善光勝童子（Suprabhā-vijaya-kumāra，意為「善於光明的勝利的童子」）；像這樣的五百位童子一起，向佛陀頂禮，然後退到一旁坐下。又有五百位童女，她們的名字是：善行童女（Sucaritā-kumārikā，意為「善於行為的童女」）、跋陀羅童女（Bhadrā-kumārikā，意為「賢善的童女」）、悅樂顏童女（Priyadarśanā-kumārikā，意為「喜悅容顏的童女」）、堅固慧童女（Dṛḍhaprajñā-kumārikā，意為「堅固智慧的童女」）、妙功德童女（Subhāgyā-kumārikā，意為「美妙功德的童女」）、勝體童女（Uttamāṅgā-kumārikā，意為「殊勝身體的童女」）、梵天與童女（Brahmadattā-kumārikā，意為「梵天給予的童女」）、功德光童女（Guṇaprabhā-kumārikā，意為「功德光明的童女」）、善光明童女（Suprabhā-kumārikā，意為「善於光明的童女」）；像這樣的五百位童女一起，向佛陀頂禮，然後退到一旁坐下。 那時，文殊師利菩薩（Mañjuśrī，意為「妙吉祥」）知道城中的大眾已經聚集完畢，就根據他們各自的情況，以大慈悲的力量，使他們感到清涼；以大悲心顯現，準備為他們說法；以甚深的智慧，分別他們的心意，用強大的辯才為他們說法。他觀察善財童子，思考他為什麼被稱為「善財」：這個童子在最初受胎的時候，他的家中出現了七大寶藏；這些寶藏普遍涌現出七寶樓閣，自然完備，包括金、銀、琉璃、玻璃、珍珠、硨磲、瑪瑙，從這七寶中，生長出七種寶芽。當時，這個童子在母胎中待了十個月，出生時相貌端正，肢體健全；那七種寶芽，高二尋，寬七尋。而且他家中，自然有五百件寶器，盛滿了各種珍寶：金器盛銀；銀器盛金；金剛器盛各種香；香器盛寶衣；玉石器盛上等美味佳餚；摩尼器盛雜寶；各種寶器盛酥油、蜂蜜以及醍醐等生活必需品。琉璃器盛各種珍寶；玻璃器盛硨磲；硨磲器盛玻璃；瑪瑙器盛紅珠；紅珠器盛瑪瑙；火珠器盛凈水珠；凈水珠器盛火珠；像這樣的五百件寶器，自然排列整齊。又降下各種珍寶，
【English Translation】 English version: Having paid their respects, they withdrew and sat to one side. There were also five hundred youths, whose names were: Sudhana-kumāra (meaning 'youth of good wealth'), Sucarita-kumāra (meaning 'youth of good conduct'), Suśīla-kumāra (meaning 'youth of good precepts'), Suvinīta-kumāra (meaning 'youth of good deportment'), Suvīrya-kumāra (meaning 'youth of good vigor'), Sucitta-kumāra (meaning 'youth of good mind'), Suprajña-kumāra (meaning 'youth of good wisdom'), Subodha-kumāra (meaning 'youth of good awakening'), Sunetra-kumāra (meaning 'youth of good eyes'), Subāhu-kumāra (meaning 'youth of good arms'), Suprabhā-vijaya-kumāra (meaning 'youth of good light and victory'); these five hundred youths together, bowed their heads to the feet of the Buddha, and withdrew to sit to one side. There were also five hundred young women, whose names were: Sucaritā-kumārikā (meaning 'young woman of good conduct'), Bhadrā-kumārikā (meaning 'auspicious young woman'), Priyadarśanā-kumārikā (meaning 'young woman of pleasing appearance'), Dṛḍhaprajñā-kumārikā (meaning 'young woman of firm wisdom'), Subhāgyā-kumārikā (meaning 'young woman of good fortune'), Uttamāṅgā-kumārikā (meaning 'young woman of excellent body'), Brahmadattā-kumārikā (meaning 'young woman given by Brahma'), Guṇaprabhā-kumārikā (meaning 'young woman of meritorious light'), Suprabhā-kumārikā (meaning 'young woman of good light'); these five hundred young women together, bowed their heads to the feet of the Buddha, and withdrew to sit to one side. At that time, Mañjuśrī (meaning 'gentle glory') knew that the assembly in the city had gathered, and according to their respective needs, with great compassion, he made them feel cool and refreshed; with great compassion manifested, he prepared to teach them the Dharma; with profound wisdom, he discerned their minds, and with great eloquence, he taught them the Dharma. He observed Sudhana-kumāra, considering why he was called 'Sudhana': when this youth was first conceived, seven great treasures appeared in his house; these treasures universally produced seven-storied pavilions of seven jewels, naturally complete, including gold, silver, lapis lazuli, crystal, pearls, conch shells, and agate, and from these seven jewels, seven kinds of sprouts grew. At that time, this youth stayed in the womb for ten months, and when he was born, he was handsome and had all his limbs complete; those seven sprouts of jewels were two fathoms high and seven fathoms wide. Moreover, in his house, there were naturally five hundred precious vessels, filled with various treasures: gold vessels filled with silver; silver vessels filled with gold; diamond vessels filled with various fragrances; fragrance vessels filled with precious garments; jade vessels filled with superior delicacies; mani vessels filled with miscellaneous treasures; various precious vessels filled with ghee, honey, and clarified butter, and other necessities of life. Lapis lazuli vessels filled with various treasures; crystal vessels filled with conch shells; conch shell vessels filled with crystal; agate vessels filled with red pearls; red pearl vessels filled with agate; fire pearl vessels filled with pure water pearls; pure water pearl vessels filled with fire pearls; like these five hundred precious vessels, naturally arranged in order. Also, various treasures rained down,
滿諸庫藏。以此事故，婆羅門中，善明相師，字曰善財。此童子者，已曾供養過去諸佛，深種善根，常樂清凈；近善知識，身、口、意凈；修菩薩道，求一切智；修諸佛法，心凈如空，具菩薩行。
爾時，文殊師利菩薩如象王回，觀察善財而告之曰：「吾當為汝說微妙法。」即為分別諸佛正法；分別諸佛次興世法；凈眷屬法；轉梵輪法；諸佛色身相好，清凈莊嚴之法；一切諸佛具法身法；諸佛音聲妙莊嚴法；說一切如來平等正法。
爾時，文殊師利知善財等一切大眾，聞說此法，皆大歡喜，發菩提心；顯明過去諸善根已，不捨本座；如應化度覺城眾生已，遊行南方。
爾時，善財童子從文殊師利，聞佛如是諸妙功德，專求菩提，隨從文殊師利，以偈頌曰：
「三有為城郭， 高慢為園墻， 諸趣為卻敵， 染愛為深塹， 愚癡闇覆蔽， 三毒常熾然。 惡魔為君王， 童蒙依止住， 貪愛所纏縛， 諂曲壞正行， 疑惑障慧眼， 流轉諸邪道， 慳嫉所繫縛， 趣向餓鬼難， 生老病死逼， 愚癡轉趣輪。 圓滿無上悲， 清凈智慧日， 消竭煩惱海， 愿顧少觀察。 圓滿無上慈， 慧光安眾生， 一切無不曜， 月王愿照我。 一切法界
【現代漢語翻譯】 現代漢語譯本 充滿所有倉庫。因為這個緣故，在婆羅門中，有一位善於看相的相師，名字叫善財（Sudhana）。這個童子，曾經供養過過去的諸佛，深深地種下了善根，常常喜歡清凈；親近善知識，身、口、意都清凈；修菩薩道，追求一切智慧；修習諸佛的法，心像虛空一樣清凈，具足菩薩的修行。 當時，文殊師利（Manjushri）菩薩像象王一樣回過頭，觀察善財，告訴他說：『我應當為你宣說微妙的法。』就為他分別解說諸佛的正法；分別解說諸佛依次出現於世的法；清凈眷屬的法；轉法輪的法；諸佛色身相好，清凈莊嚴的法；一切諸佛具足法身的法；諸佛音聲美妙莊嚴的法；宣說一切如來平等正法。 當時，文殊師利知道善財等一切大眾，聽聞這些法后，都非常歡喜，發起了菩提心；顯明瞭過去所種的善根之後，沒有離開原來的座位；像應化度化覺城眾生一樣，然後向南方走去。 當時，善財童子從文殊師利那裡，聽聞了佛如此種種美妙的功德，一心追求菩提，跟隨文殊師利，用偈頌說道： 『三有（欲界、色界、無色界）像城郭一樣，高慢像園墻一樣，諸趣（六道）像敵人的堡壘一樣，染愛像深深的壕溝一樣，愚癡像黑暗一樣遮蔽，三毒（貪、嗔、癡）常常熾盛燃燒。惡魔像君王一樣，無知的眾生依附居住，被貪愛所纏縛，諂媚虛偽破壞正當的行為，疑惑障礙智慧的眼睛，在各種邪道中流轉，被慳吝嫉妒所束縛，趨向餓鬼的苦難，生老病死，愚癡地在輪迴中轉動。圓滿無上的悲心，像清凈的智慧太陽，消竭煩惱的海洋，希望您稍微顧念觀察。圓滿無上的慈心，用智慧的光芒安穩眾生，一切無不照耀，像月亮之王一樣希望照耀我。一切法界』
【English Translation】 English version Filled all the storehouses. Because of this reason, among the Brahmins, there was a skilled physiognomist named Sudhana. This boy had previously made offerings to past Buddhas, deeply planted roots of goodness, always delighted in purity; approached virtuous friends, his body, speech, and mind were pure; cultivated the Bodhisattva path, sought all wisdom; practiced the Dharma of all Buddhas, his mind was as pure as the void, possessing the practices of a Bodhisattva. At that time, Bodhisattva Manjushri, like an elephant king turning his head, observed Sudhana and said to him, 'I shall explain the subtle Dharma for you.' He then separately explained the correct Dharma of all Buddhas; separately explained the Dharma of the Buddhas appearing in the world in succession; the Dharma of pure retinues; the Dharma of turning the Dharma wheel; the Dharma of the physical marks and characteristics of all Buddhas, pure and adorned; the Dharma of all Buddhas possessing the Dharmakaya; the Dharma of the wonderful and adorned voices of all Buddhas; and explained the equal and correct Dharma of all Tathagatas. At that time, Manjushri knew that Sudhana and all the assembly, upon hearing this Dharma, were all greatly delighted and generated the Bodhi mind; having manifested the good roots they had planted in the past, he did not leave his original seat; having transformed and liberated the sentient beings of the City of Awakening as appropriate, he then went to the south. At that time, Sudhana, having heard from Manjushri about the various wonderful merits of the Buddha, single-mindedly sought Bodhi, and followed Manjushri, speaking in verses: 'The three realms (desire, form, and formless) are like a city wall, arrogance is like a garden wall, the various destinies (six realms) are like enemy fortresses, defiled love is like a deep moat, ignorance is like darkness covering, the three poisons (greed, hatred, and delusion) are constantly blazing. Evil demons are like kings, ignorant beings dwell in dependence, bound by greedy love, flattery and deceit destroy correct conduct, doubt obstructs the eye of wisdom, wandering in various evil paths, bound by stinginess and jealousy, heading towards the suffering of hungry ghosts, birth, old age, sickness, and death, foolishly turning in the cycle of rebirth. May the perfect, unsurpassed compassion, like the pure sun of wisdom, exhaust the ocean of afflictions, and may you look upon me with a little observation. May the perfect, unsurpassed loving-kindness, with the light of wisdom, bring peace to sentient beings, illuminating all without exception, may the king of the moon shine upon me. All of the Dharma realm.'
王， 凈法為四兵， 常轉正法輪， 愿化我妙法。 具足菩提愿， 積集功德藏， 饒益一切眾， 大師愿度我。 忍鎧莊嚴身， 執持智慧劍， 于魔險惡道， 濟我免眾難。 住法須彌頂， 妙定天女侍， 降伏阿修羅， 帝釋觀察我。 具足離垢力， 分別一切有， 世間明凈燈， 愿示我正趣。 遠離諸惡道， 悉令善趣凈， 開我解脫門， 超出諸世難。 著常樂我凈， 迷惑于生死， 清凈智慧眼， 愿開解脫門。 遠離諸顛倒， 無畏知正道， 了達諸正趣， 示現我菩提。 安住正見地， 諸佛功德樹， 常雨正覺華， 愿示我菩提。 世間明凈日， 三世諸如來， 如法而來去， 愿令我悉見。 分別一切業， 深知諸法性， 決定智慧乘， 示我摩訶衍。 諸愿輪成滿， 大悲不可盡， 凈妙德莊嚴， 安我菩提乘。 具足凈法界， 大慈為觀察， 功德華莊嚴， 賜我第一乘。 安住梵行座， 三昧女朝侍， 微妙法音樂， 示我法王道。 無盡四攝藏， 功德莊嚴智， 光明照一切， 愿速示勝道。 施惠圓滿光， 栴檀戒塗身， 忍辱大莊嚴，
愿速示正道。 深入諸禪定， 教化群生類， 具足方便乘， 安我勝法乘。 諸愿圓滿輪， 永絕生死輪， 具足持智力， 安我妙法乘。 一切悉殊妙， 大悲觀眾生， 究竟勝妙行， 安我實智乘。 安住金剛慧， 究竟一切智， 除滅諸障礙， 安我賢聖乘。 慈悲甚彌廣， 安樂諸群生， 法界等凈眼， 安我無上乘。 除滅眾苦陰， 諸業煩惱輪， 降伏一切魔， 安我正法乘。 智慧照十方， 莊嚴諸法界， 滿足眾生愿， 安我勝妙乘。 心凈如虛空， 除滅邪見愛， 饒益一切眾， 安我勝法乘。 安住如風輪， 普持一切剎， 令眾住定地， 安我殊勝乘。 安住如大地， 具足大悲力， 智慧益眾生， 安我最勝乘。 四攝光圓滿， 饒益群生類， 總持清凈光， 示我明凈日。 開發凈慧眼， 莊嚴妙智王， 冠以無上冠， 法王慈顧我。」◎
大方廣佛華嚴經卷第四十五 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第四十六
東晉天竺三藏佛馱跋陀羅譯
入法界品第三十四之三
◎爾時，文殊師利如象王回，觀
【現代漢語翻譯】 現代漢語譯本 愿您迅速展示正道。 深入各種禪定，教化一切眾生， 具備方便的法門，安立我于殊勝的佛法之乘。 使一切願望圓滿如輪，永遠斷絕生死輪迴， 具備持守智慧的力量，安立我于微妙的佛法之乘。 一切都極其殊勝美妙，以大悲心觀照眾生， 最終成就殊勝的妙行，安立我于真實的智慧之乘。 安住于金剛般的智慧，最終成就一切智慧， 消除一切障礙，安立我于賢聖之乘。 慈悲心極其廣大，使一切眾生安樂， 以如同法界般清凈的眼睛，安立我于無上的佛法之乘。 消除眾多的痛苦，以及由業和煩惱產生的輪迴， 降伏一切魔障，安立我于正法之乘。 智慧照耀十方，莊嚴一切法界， 滿足一切眾生的願望，安立我于殊勝美妙的佛法之乘。 心如虛空般清凈，消除邪見和貪愛， 饒益一切眾生，安立我于殊勝的佛法之乘。 安住如風輪般，普遍持守一切剎土（佛土）， 令眾生安住于禪定之地，安立我于殊勝的佛法之乘。 安住如大地般，具備大悲的力量， 以智慧利益眾生，安立我于最殊勝的佛法之乘。 四攝法（佈施、愛語、利行、同事）的光芒圓滿，饒益一切眾生， 總持清凈的光芒，為我展示明凈的太陽。 開發清凈的智慧之眼，莊嚴微妙的智慧之王， 戴上無上的寶冠，法王慈悲地關照我。 《大方廣佛華嚴經》卷第四十五 大正藏第09冊 No. 0278 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第四十六 東晉天竺三藏佛馱跋陀羅譯 入法界品第三十四之三 ◎爾時，文殊師利（Manjusri，文殊菩薩）如象王回，觀
【English Translation】 English version May you quickly reveal the right path. Deeply enter into all kinds of samadhi (meditative absorption), teach and transform all sentient beings, Possessing expedient means, establish me in the supreme vehicle of the Dharma. May all wishes be fulfilled like a wheel, forever severing the cycle of birth and death, Possessing the power of upholding wisdom, establish me in the subtle vehicle of the Dharma. Everything is supremely wonderful, with great compassion observing all sentient beings, Ultimately accomplishing supreme and wonderful practices, establish me in the vehicle of true wisdom. Abiding in diamond-like wisdom, ultimately accomplishing all wisdom, Eliminating all obstacles, establish me in the vehicle of the noble sages. Compassion is exceedingly vast, bringing peace and happiness to all sentient beings, With eyes as pure as the Dharma realm, establish me in the unsurpassed vehicle of the Dharma. Eliminating the multitude of sufferings, and the cycle of karma and afflictions, Subduing all demons, establish me in the vehicle of the Right Dharma. Wisdom illuminates the ten directions, adorning all Dharma realms, Fulfilling the wishes of all sentient beings, establish me in the supreme and wonderful vehicle of the Dharma. The mind is as pure as the void, eliminating wrong views and attachments, Benefiting all beings, establish me in the supreme vehicle of the Dharma. Abiding like a wind wheel, universally upholding all ksetras (Buddha-lands), Enabling beings to abide in the place of samadhi, establish me in the extraordinary vehicle of the Dharma. Abiding like the earth, possessing the power of great compassion, Benefiting sentient beings with wisdom, establish me in the most supreme vehicle of the Dharma. The light of the four means of attraction (giving, kind speech, beneficial action, and cooperation) is complete, benefiting all sentient beings, Holding the pure light, show me the clear and bright sun. Developing the pure eye of wisdom, adorning the king of subtle wisdom, Crowned with the unsurpassed crown, may the Dharma King compassionately regard me. The Great Extensive Buddha Flower Adornment Sutra, Volume 45 Taisho Tripitaka Volume 09, No. 0278, The Great Extensive Buddha Flower Adornment Sutra The Great Extensive Buddha Flower Adornment Sutra, Volume 46 Translated by Tripitaka Master Buddhabhadra of Eastern Jin Dynasty from India Chapter 34, Part 3 of Entering the Dharma Realm ◎At that time, Manjusri (Manjusri Bodhisattva), like an elephant king turning around, observed
善財童子，作如是言：「善哉！善哉！善男子！乃能發阿耨多羅三藐三菩提心。求善知識，親近善知識；問菩薩行，求菩薩道。善男子！是為菩薩第一之藏，具一切智，所謂：求善知識，親近恭敬而供養之。是故，善男子！應求善知識，親近恭敬，一心供養而無厭足；問菩薩行：云何修習菩薩道？云何滿足菩薩行？云何清凈菩薩行？云何究竟菩薩行？云何出生菩薩行？云何正念菩薩道？云何緣于菩薩境界道？云何增廣菩薩道？云何菩薩具普賢行？」
爾時，文殊師利為善財童子，以偈頌曰：
「善哉功德藏， 能來詣我所， 發廣大悲心， 專求無上道。 先發諸大愿， 除滅眾生苦， 究竟菩薩行， 成就無上道。 若有諸菩薩， 不厭生死苦， 具足普賢行， 一切莫能壞。 功德光勝來， 清凈功德海， 正求普賢行， 饒益一切眾。 無量無有邊， 世界諸佛所， 聞說凈法雲， 受持不忘失。 悉於十方界， 普見無量佛， 成滿諸愿海， 具足菩薩行。 究竟方便海， 安住如來地， 隨順諸佛教， 逮得一切智。 一切世界中， 法王積劫行， 具足普賢道， 究竟佛菩提。 一切剎劫海， 修習菩薩行， 滿足諸大
【現代漢語翻譯】 現代漢語譯本 善財童子這樣說道：『太好了！太好了！善男子！你竟然能發起阿耨多羅三藐三菩提心（無上正等正覺之心）。尋求善知識，親近善知識；請教菩薩的修行，追求菩薩的道。善男子！這是菩薩的第一寶藏，具備一切智慧，也就是：尋求善知識，親近恭敬並供養他們。所以，善男子！應該尋求善知識，親近恭敬，一心供養而不知滿足；請教菩薩的修行：如何修習菩薩道？如何圓滿菩薩行？如何清凈菩薩行？如何究竟菩薩行？如何生起菩薩行？如何正念菩薩道？如何緣于菩薩境界道？如何增廣菩薩道？如何使菩薩具足普賢行（菩薩的十大願行）？』 這時，文殊師利菩薩為善財童子，用偈頌說道： 『善哉功德藏， 能來詣我所， 發廣大悲心， 專求無上道。 先發諸大愿， 除滅眾生苦， 究竟菩薩行， 成就無上道。 若有諸菩薩， 不厭生死苦， 具足普賢行， 一切莫能壞。 功德光勝來， 清凈功德海， 正求普賢行， 饒益一切眾。 無量無有邊， 世界諸佛所， 聞說凈法雲， 受持不忘失。 悉於十方界， 普見無量佛， 成滿諸愿海， 具足菩薩行。 究竟方便海， 安住如來地， 隨順諸佛教， 逮得一切智。 一切世界中， 法王積劫行， 具足普賢道， 究竟佛菩提。 一切剎劫海， 修習菩薩行， 滿足諸大愿。』
【English Translation】 English version Sudhana (Shancai Tongzi) spoke thus: 'Excellent! Excellent! Good man! You are truly capable of generating the aspiration for Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment). Seeking good teachers, drawing near to good teachers; inquiring about the practices of Bodhisattvas, pursuing the path of Bodhisattvas. Good man! This is the first treasure of a Bodhisattva, possessing all wisdom, namely: seeking good teachers, drawing near with respect and making offerings to them. Therefore, good man! One should seek good teachers, draw near with respect, make offerings with a single mind without satiety; inquire about the practices of Bodhisattvas: How does one cultivate the Bodhisattva path? How does one fulfill the Bodhisattva practices? How does one purify the Bodhisattva practices? How does one perfect the Bodhisattva practices? How does one give rise to the Bodhisattva practices? How does one rightly contemplate the Bodhisattva path? How does one connect with the Bodhisattva realm path? How does one expand the Bodhisattva path? How does a Bodhisattva possess the practices of Samantabhadra (Universal Worthy, representing the practice of all Buddhas)?' At that time, Manjushri (Wenshushili) spoke these verses to Sudhana: 'Excellent is the treasury of merit, you have come to my place, Generating vast compassion, solely seeking the unsurpassed path. First, generate great vows, to eliminate the suffering of sentient beings, Perfecting the Bodhisattva practices, achieving the unsurpassed path. If there are Bodhisattvas, who do not tire of the suffering of birth and death, Possessing the practices of Samantabhadra, nothing can destroy them. The light of merit comes victoriously, a pure ocean of merit, Rightly seeking the practices of Samantabhadra, benefiting all beings. Immeasurable and without end, in the places of all Buddhas in the world, Hearing the pure Dharma cloud spoken, receiving and not forgetting it. In all the ten directions, universally seeing immeasurable Buddhas, Fulfilling the ocean of vows, possessing the Bodhisattva practices. Perfecting the ocean of skillful means, abiding in the Tathagata's (Buddha's) ground, Following the teachings of all Buddhas, attaining all wisdom. In all the worlds, the Dharma King (Buddha) practices for kalpas (eons), Possessing the path of Samantabhadra, perfecting Buddhahood. In all the oceans of lands and kalpas, cultivating the Bodhisattva practices, Fulfilling all great vows.'
愿， 成就普賢乘。 無量諸眾生， 聞彼名號者， 修習普賢愿， 得成無上道。」◎
◎爾時，文殊師利說此偈已，告善財言：「善男子！於此南方，有一國土，名曰可樂；其國有山，名曰和合。于彼山中，有一比丘，名功德云；汝詣彼問云何菩薩學菩薩行、修菩薩道，乃至云何具普賢行。善男子！彼比丘者，善能顯說菩薩所行。」
時，善財童子從文殊師利，聞法歡喜，頭面禮足，繞無數匝；瞻仰悲戀，泣涕辭退。漸漸南行，向可樂國，登和合山；于彼山中，十方周遍，一心觀察，求覓太師，為在何所；如是尋求，乃至七日。
爾時，善財見彼比丘，乃在山頂，靜思經行，見已馳詣，頭面禮足，右繞而住，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道。我聞大師，善能宣暢，唯愿垂慈，具足演說。」
時，彼比丘告善財言：「善哉！善哉！善男子！乃能發阿耨多羅三藐三菩提心，問菩薩行。善男子！如是事者，難中之難，所謂：能問菩薩所行，修菩薩道，入菩薩境界，出生清凈菩薩之道，求于菩薩清凈廣心；具足諸愿，隨順世間所應化者，于生死中，求解脫門；有為無為，心不染著。善男子！我于解脫力，逮得清凈方便慧眼，普照觀
【現代漢語翻譯】 現代漢語譯本：愿我能成就普賢菩薩的行愿。 愿無量眾生，凡是聽到普賢菩薩名號的， 都能修習普賢菩薩的行愿，最終成就無上菩提。
那時，文殊師利菩薩說完這偈頌后，告訴善財童子說：『善男子！在這南方，有一個國土，名叫可樂；那個國家有一座山，名叫和合。在那座山中，有一位比丘，名叫功德云；你到他那裡去請教，如何是菩薩學習菩薩的修行、修持菩薩的道，乃至如何圓滿普賢菩薩的行愿。善男子！那位比丘，很善於開示菩薩的修行。』
當時，善財童子從文殊師利菩薩那裡聽聞佛法，心生歡喜，頂禮文殊師利菩薩的足，繞了無數圈；瞻仰著文殊師利菩薩，依依不捨，哭泣著告退。他漸漸向南行走，前往可樂國，登上和合山；在那座山中，他向十方周遍，一心觀察，尋找他的老師，想知道老師在哪裡；這樣尋找，乃至七天。
那時，善財童子看見那位比丘，正在山頂，靜靜地思考著經義，並來回行走，看見后，他立刻跑過去，頂禮比丘的足，然後右繞著站立，對他說：『大聖！我早已發了阿耨多羅三藐三菩提心（無上正等正覺之心），但是還不知道菩薩如何學習菩薩的修行、修持菩薩的道。我聽說大師，很善於宣講這些道理，希望您能慈悲，詳細地為我解說。』
那時，那位比丘告訴善財童子說：『好啊！好啊！善男子！你竟然能發阿耨多羅三藐三菩提心，來請教菩薩的修行。善男子！這樣的事情，是難中之難，所謂：能夠請教菩薩的修行，修持菩薩的道，進入菩薩的境界，生出清凈的菩薩之道，追求菩薩清凈廣大的心；圓滿各種願望，順應世間所應該教化的人，在生死輪迴中，尋求解脫之門；對於有為法和無為法，內心不執著。善男子！我對於解脫的力量，已經獲得了清凈的方便智慧之眼，能夠普遍地觀察』 愿我成就普賢乘。 愿無量眾生，凡是聽到普賢名號的， 修習普賢愿，得成無上道。
那時，文殊師利說完這偈頌后，告訴善財說：『善男子！在這南方，有一個國土，名叫可樂；那個國家有一座山，名叫和合。在那座山中，有一位比丘，名叫功德云；你到他那裡去請教，如何是菩薩學習菩薩的修行、修持菩薩的道，乃至如何圓滿普賢菩薩的行愿。善男子！那位比丘，很善於開示菩薩的修行。』
當時，善財童子從文殊師利那裡聽聞佛法，心生歡喜，頂禮文殊師利的足，繞了無數圈；瞻仰著文殊師利，依依不捨，哭泣著告退。他漸漸向南行走，前往可樂國，登上和合山；在那座山中，他向十方周遍，一心觀察，尋找他的老師，想知道老師在哪裡；這樣尋找，乃至七天。
那時，善財童子看見那位比丘，正在山頂，靜靜地思考著經義，並來回行走，看見后，他立刻跑過去，頂禮比丘的足，然後右繞著站立，對他說：『大聖！我早已發了阿耨多羅三藐三菩提心（無上正等正覺之心），但是還不知道菩薩如何學習菩薩的修行、修持菩薩的道。我聽說大師，很善於宣講這些道理，希望您能慈悲，詳細地為我解說。』
那時，那位比丘告訴善財說：『好啊！好啊！善男子！你竟然能發阿耨多羅三藐三菩提心，來請教菩薩的修行。善男子！這樣的事情，是難中之難，所謂：能夠請教菩薩的修行，修持菩薩的道，進入菩薩的境界，生出清凈的菩薩之道，追求菩薩清凈廣大的心；圓滿各種願望，順應世間所應該教化的人，在生死輪迴中，尋求解脫之門；對於有為法和無為法，內心不執著。善男子！我對於解脫的力量，已經獲得了清凈的方便智慧之眼，能夠普遍地觀察』
【English Translation】 English version: May I accomplish the practice of Samantabhadra (Universal Worthy Bodhisattva). May countless sentient beings, upon hearing his name, Cultivate the vows of Samantabhadra, and attain the unsurpassed path.
At that time, after Manjushri (Bodhisattva of Wisdom) spoke this verse, he said to Sudhana (seeker of enlightenment): 'Good man! In this southern direction, there is a country called Delightful; in that country, there is a mountain called Harmony. On that mountain, there is a Bhikshu (monk) named Virtue Cloud; go to him and ask how a Bodhisattva learns the practice of a Bodhisattva, cultivates the path of a Bodhisattva, and even how to perfect the practice of Samantabhadra. Good man! That Bhikshu is very skilled in explaining the practice of a Bodhisattva.'
At that time, Sudhana, having heard the Dharma from Manjushri, was filled with joy, bowed his head to Manjushri's feet, and circled him countless times; gazing at Manjushri with longing, he tearfully took his leave. He gradually traveled south, towards the country of Delightful, and ascended Mount Harmony; on that mountain, he looked in all directions, observing with a focused mind, seeking his teacher, wondering where he might be; he searched in this way for seven days.
At that time, Sudhana saw that Bhikshu, who was on the mountain peak, quietly contemplating the scriptures and walking back and forth. Upon seeing him, he immediately rushed over, bowed his head to the Bhikshu's feet, circled him to the right, and stood there, saying: 'Great Sage! I have already generated the mind of Anuttara-samyak-sambodhi (supreme enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva. I have heard that you, Master, are very skilled in expounding these principles, I hope you will be compassionate and explain them to me in detail.'
At that time, the Bhikshu said to Sudhana: 'Excellent! Excellent! Good man! You are indeed able to generate the mind of Anuttara-samyak-sambodhi and ask about the practice of a Bodhisattva. Good man! Such a thing is the most difficult of all, namely: to be able to ask about the practice of a Bodhisattva, cultivate the path of a Bodhisattva, enter the realm of a Bodhisattva, give rise to the pure path of a Bodhisattva, seek the pure and vast mind of a Bodhisattva; to fulfill all vows, to accord with those in the world who should be taught, to seek the gate of liberation in the cycle of birth and death; and to not be attached to conditioned or unconditioned things. Good man! Regarding the power of liberation, I have attained the pure eye of expedient wisdom, which can universally observe' May I accomplish the vehicle of Samantabhadra. May countless sentient beings, upon hearing the name of Samantabhadra, Cultivate the vows of Samantabhadra, and attain the unsurpassed path.
At that time, after Manjushri spoke this verse, he said to Sudhana: 'Good man! In this southern direction, there is a country called Delightful; in that country, there is a mountain called Harmony. On that mountain, there is a Bhikshu named Virtue Cloud; go to him and ask how a Bodhisattva learns the practice of a Bodhisattva, cultivates the path of a Bodhisattva, and even how to perfect the practice of Samantabhadra. Good man! That Bhikshu is very skilled in explaining the practice of a Bodhisattva.'
At that time, Sudhana, having heard the Dharma from Manjushri, was filled with joy, bowed his head to Manjushri's feet, and circled him countless times; gazing at Manjushri with longing, he tearfully took his leave. He gradually traveled south, towards the country of Delightful, and ascended Mount Harmony; on that mountain, he looked in all directions, observing with a focused mind, seeking his teacher, wondering where he might be; he searched in this way for seven days.
At that time, Sudhana saw that Bhikshu, who was on the mountain peak, quietly contemplating the scriptures and walking back and forth. Upon seeing him, he immediately rushed over, bowed his head to the Bhikshu's feet, circled him to the right, and stood there, saying: 'Great Sage! I have already generated the mind of Anuttara-samyak-sambodhi, but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva. I have heard that you, Master, are very skilled in expounding these principles, I hope you will be compassionate and explain them to me in detail.'
At that time, the Bhikshu said to Sudhana: 'Excellent! Excellent! Good man! You are indeed able to generate the mind of Anuttara-samyak-sambodhi and ask about the practice of a Bodhisattva. Good man! Such a thing is the most difficult of all, namely: to be able to ask about the practice of a Bodhisattva, cultivate the path of a Bodhisattva, enter the realm of a Bodhisattva, give rise to the pure path of a Bodhisattva, seek the pure and vast mind of a Bodhisattva; to fulfill all vows, to accord with those in the world who should be taught, to seek the gate of liberation in the cycle of birth and death; and to not be attached to conditioned or unconditioned things. Good man! Regarding the power of liberation, I have attained the pure eye of expedient wisdom, which can universally observe'
察一切世界，境界無礙；除一切障、一切佛化陀羅尼力；或見東方一佛、二佛、十百、千萬、十億、百億、千億、百千億佛；或見百億那由他、千億那由他、百千億那由他佛；或見無量阿僧祇、不可思議、不可稱、無分齊、無邊際、不可量、不可說、不可說不可說佛；或見閻浮提微塵等佛；或見四天下微塵等佛；或見小千世界微塵等佛；或見二千世界微塵等佛；或見三千大千世界微塵等佛。南、西、北方，四維，上、下，亦復如是；種種形色、種種自在，遊戲神通；種種眷屬莊嚴，放大光網；種種清凈莊嚴佛剎，隨受化者，示現自在菩提法門；見諸如來，于大眾中而師子吼。善男子！我唯知此普門光明，觀察正念諸佛三昧；豈能了知菩薩圓滿清凈智行？諸大菩薩，得圓滿普照唸佛三昧門，悉能睹見一切諸佛及其眷屬，嚴凈佛剎；得一切眾生遠離顛倒唸佛三昧門，隨一切眾生所應，悉令清凈；得一切力究竟唸佛三昧門，正念修習諸佛十力；得諸法中心無顛倒唸佛三昧門，悉得睹見一切佛云，于彼佛所，聞法受持；得分別十方一切如來念佛三昧門，悉見一切世界海中諸如來海；得不可見不可入唸佛三昧門，于微細境界見一切佛自在境界；得諸劫不顛倒唸佛三昧門，於一切劫常見諸佛未曾遠離；得隨時念佛三昧門，於一切時
【現代漢語翻譯】 現代漢語譯本 觀察一切世界，其境界沒有障礙；消除一切障礙，擁有諸佛變化的陀羅尼力量；或者見到東方一尊佛、兩尊佛、一百尊、一千尊、一萬尊、一億尊、百億尊、千億尊、百千億尊佛；或者見到百億那由他（極大數量單位）、千億那由他、百千億那由他佛；或者見到無量阿僧祇（極多數目）、不可思議、不可稱、無分齊（沒有界限）、無邊際、不可量、不可說、不可說不可說佛；或者見到閻浮提（我們所居住的娑婆世界）微塵數量的佛；或者見到四天下（以須彌山為中心的四大洲）微塵數量的佛；或者見到小千世界微塵數量的佛；或者見到二千世界微塵數量的佛；或者見到三千大千世界微塵數量的佛。南方、西方、北方，四維（東南、東北、西南、西北），上方、下方，也都是如此；種種形色、種種自在，遊戲神通；種種眷屬莊嚴，放出廣大光明之網；種種清凈莊嚴的佛剎，隨著被教化者的根性，示現自在的菩提法門；見到諸如來，在大眾之中發出獅子吼。善男子！我只知道這種普門光明，觀察正念諸佛三昧（禪定）；怎能了知菩薩圓滿清凈的智慧和修行？諸大菩薩，得到圓滿普照唸佛三昧門，都能見到一切諸佛及其眷屬，莊嚴清凈的佛剎；得到一切眾生遠離顛倒唸佛三昧門，隨著一切眾生所應，都令其清凈；得到一切力量究竟唸佛三昧門，正念修習諸佛的十力；得到諸法中心無顛倒唸佛三昧門，都能見到一切佛云，在那些佛的處所，聽聞佛法並受持；得到分別十方一切如來念佛三昧門，都能見到一切世界海中的諸如來海；得到不可見不可入唸佛三昧門，在微細的境界中見到一切佛自在的境界；得到諸劫不顛倒唸佛三昧門，在一切劫中常見諸佛未曾遠離；得到隨時念佛三昧門，在一切時
【English Translation】 English version Observing all worlds, their realms are without obstruction; eliminating all hindrances, possessing the Dharani power of all Buddhas' transformations; or seeing one Buddha in the east, two Buddhas, a hundred, a thousand, ten thousand, a hundred million, a billion, a trillion, a hundred trillion Buddhas; or seeing a hundred billion Nayutas (an extremely large number unit), a thousand billion Nayutas, a hundred trillion Nayutas Buddhas; or seeing immeasurable Asankhyeyas (an extremely large number), inconceivable, inexpressible, without limit, boundless, immeasurable, unspeakable, unspeakable unspeakable Buddhas; or seeing Buddhas as numerous as the dust particles of Jambudvipa (the world we inhabit); or seeing Buddhas as numerous as the dust particles of the four continents; or seeing Buddhas as numerous as the dust particles of a small chiliocosm; or seeing Buddhas as numerous as the dust particles of a two-thousand world system; or seeing Buddhas as numerous as the dust particles of a three-thousand great chiliocosm. South, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), above, and below, are also like this; various forms and colors, various freedoms, playing with supernatural powers; various retinues adorned, emitting vast nets of light; various pure and adorned Buddha lands, according to the capacity of those being transformed, manifesting the free Bodhi Dharma gate; seeing all Tathagatas, roaring like lions in the midst of the assembly. Good man! I only know this universal light, observing the correct mindfulness Samadhi (meditative absorption) of all Buddhas; how can I know the perfect pure wisdom and practice of Bodhisattvas? All great Bodhisattvas, having attained the perfect universal illumination mindfulness of Buddha Samadhi gate, are able to see all Buddhas and their retinues, adorning and purifying Buddha lands; having attained the mindfulness of Buddha Samadhi gate that enables all beings to be free from inverted thoughts, according to what is appropriate for all beings, they all become pure; having attained the mindfulness of Buddha Samadhi gate that perfects all powers, they correctly cultivate the ten powers of all Buddhas; having attained the mindfulness of Buddha Samadhi gate that is without inverted thoughts at the center of all Dharmas, they are all able to see all Buddha clouds, and in those Buddha's places, hear the Dharma and uphold it; having attained the mindfulness of Buddha Samadhi gate that distinguishes all Tathagatas of the ten directions, they are all able to see all the Tathagata seas in all world seas; having attained the mindfulness of Buddha Samadhi gate that is invisible and unenterable, in subtle realms they see the free realms of all Buddhas; having attained the mindfulness of Buddha Samadhi gate that is not inverted in all kalpas, in all kalpas they constantly see all Buddhas and have never been separated; having attained the mindfulness of Buddha Samadhi gate at all times, at all times
常見諸佛；得嚴凈佛剎唸佛三昧門，起一切佛剎無能壞者，普見諸佛；得三世不顛倒唸佛三昧門，悉見三世諸佛及其眷屬；得無壞境界唸佛三昧門，於一切境界，悉見諸佛；得寂靜唸佛三昧門，於一念中悉見一切世界中一切如來示現涅槃；得離月離時念佛三昧門，於一日中悉見一切如來遊行教化；得廣大唸佛三昧門，見一佛身結跏趺坐充滿法界；得微細唸佛三昧門，於一毛孔見一切佛成等正覺；得莊嚴唸佛三昧門，於一念中見一切佛於一切世界，成等正覺，神力自在；得清凈事唸佛三昧門，見一切佛，慧光普照，轉妙法輪；得凈心念佛三昧門，自心明瞭見一切佛；得凈業唸佛三昧門，見一切眾生諸業如鏡中像；得自在念佛三昧門，見一切莊嚴法界諸佛充滿；得虛空等唸佛三昧門，見如來身普照法界，及虛空界。」爾時，功德云比丘告善財言：「善男子！南方有國，名曰海門；彼有比丘，名曰海云；汝應詣彼，問菩薩行。善男子！彼比丘者，能分別說善根，具因善根、大地善根、大力善；能讚歎菩提因緣，廣摩訶衍，增廣波羅蜜力，顯現一切菩薩行海；善能清凈圓滿大愿，能令出生清凈普門，莊嚴法門，生大悲力。」
時，善財童子從功德云比丘，聞法歡喜，頭面禮足，繞無數匝，眷仰顧戀，辭退南行。◎
【現代漢語翻譯】 現代漢語譯本 常見諸佛（指經常見到諸佛）；得嚴凈佛剎唸佛三昧門（指獲得清凈莊嚴佛土的唸佛禪定之門），能生起一切佛剎而無能破壞者，普遍見到諸佛；得三世不顛倒唸佛三昧門（指獲得對過去、現在、未來三世不顛倒的唸佛禪定之門），能完全見到三世諸佛及其眷屬；得無壞境界唸佛三昧門（指獲得無有破壞的境界的唸佛禪定之門），在一切境界中，都能見到諸佛；得寂靜唸佛三昧門（指獲得寂靜的唸佛禪定之門），在一念之間能完全見到一切世界中一切如來示現涅槃；得離月離時念佛三昧門（指獲得超越月亮和時間的唸佛禪定之門），在一天之中能完全見到一切如來教化；得廣大唸佛三昧門（指獲得廣大的唸佛禪定之門），見到一佛身結跏趺坐充滿法界；得微細唸佛三昧門（指獲得微細的唸佛禪定之門），在一個毛孔中見到一切佛成等正覺；得莊嚴唸佛三昧門（指獲得莊嚴的唸佛禪定之門），在一念之間見到一切佛在一切世界，成等正覺，神力自在；得清凈事唸佛三昧門（指獲得清凈事業的唸佛禪定之門），見到一切佛，慧光普照，轉妙法輪；得凈心念佛三昧門（指獲得清凈心的唸佛禪定之門），從自己的心中明瞭地見到一切佛；得凈業唸佛三昧門（指獲得清凈業的唸佛禪定之門），見到一切眾生的諸業如同鏡中的影像；得自在念佛三昧門（指獲得自在的唸佛禪定之門），見到一切莊嚴法界諸佛充滿；得虛空等唸佛三昧門（指獲得如同虛空的唸佛禪定之門），見到如來身普照法界，以及虛空界。」 當時，功德云比丘告訴善財說：『善男子！南方有個國家，名叫海門；那裡有一位比丘，名叫海云；你應該去拜訪他，請教菩薩的修行。善男子！那位比丘，能夠分別解說善根，具足因善根、大地善根、大力善；能夠讚歎菩提的因緣，廣說大乘佛法，增長波羅蜜的力量，顯現一切菩薩的修行大海；善於清凈圓滿大愿，能夠令眾生出生清凈普門，莊嚴法門，生起大悲的力量。』 當時，善財童子從功德云比丘那裡，聽聞佛法後心生歡喜，頭面禮足，繞無數圈，眷戀不捨，辭別後向南方行去。
【English Translation】 English version Frequently seeing all Buddhas; obtaining the Samadhi gate of mindfulness of Buddha that purifies and adorns Buddha lands, arising in all Buddha lands without anything being able to destroy them, universally seeing all Buddhas; obtaining the Samadhi gate of mindfulness of Buddha that is not inverted in the three periods of time, completely seeing all Buddhas of the three periods of time and their retinues; obtaining the Samadhi gate of mindfulness of Buddha with indestructible realms, in all realms, completely seeing all Buddhas; obtaining the Samadhi gate of mindfulness of Buddha of tranquility, in one thought completely seeing all Tathagatas in all worlds manifesting Nirvana; obtaining the Samadhi gate of mindfulness of Buddha that transcends the moon and time, in one day completely seeing all Tathagatas' teachings; obtaining the Samadhi gate of vast mindfulness of Buddha, seeing one Buddha's body sitting in full lotus posture filling the Dharma realm; obtaining the Samadhi gate of subtle mindfulness of Buddha, in one pore seeing all Buddhas attaining perfect enlightenment; obtaining the Samadhi gate of adorned mindfulness of Buddha, in one thought seeing all Buddhas in all worlds, attaining perfect enlightenment, with divine powers and freedom; obtaining the Samadhi gate of mindfulness of Buddha of pure deeds, seeing all Buddhas, with wisdom light universally illuminating, turning the wonderful Dharma wheel; obtaining the Samadhi gate of mindfulness of Buddha of pure mind, from one's own mind clearly seeing all Buddhas; obtaining the Samadhi gate of mindfulness of Buddha of pure karma, seeing all sentient beings' karmas like images in a mirror; obtaining the Samadhi gate of mindfulness of Buddha of freedom, seeing all adorned Dharma realms filled with Buddhas; obtaining the Samadhi gate of mindfulness of Buddha like space, seeing the Tathagata's body universally illuminating the Dharma realm and the space realm.』 At that time, the Bhikshu Merit Cloud said to Sudhana: 『Good man! There is a country in the south called Sea Gate; there is a Bhikshu there named Sea Cloud; you should go to him and ask about the practices of Bodhisattvas. Good man! That Bhikshu is able to separately explain the roots of goodness, possessing the roots of cause goodness, great earth goodness, and great power goodness; he is able to praise the causes and conditions of Bodhi, widely expound the Mahayana, increase the power of Paramitas, reveal the ocean of all Bodhisattva practices; he is good at purifying and fulfilling great vows, able to cause the birth of pure universal gates, adorn Dharma gates, and generate the power of great compassion.』 At that time, Sudhana, having heard the Dharma from the Bhikshu Merit Cloud, was filled with joy, bowed his head to the ground at his feet, circumambulated him countless times, looked back with longing, and then took his leave to travel south.
◎爾時，善財童子一心正念善知識教，智慧光明菩薩法門，菩薩三昧；觀察一切菩薩諸方便海，圓滿功德；心常樂見一切菩薩，念一切佛，次第興世，清凈功德。漸趣南方海門國土，詣海云比丘；頭面禮足，右繞畢，退住一面，白言：「大聖！我已先發阿耨多羅三藐三菩提心，欲度一切智慧大海，而未知菩薩云何離生死性，得不退轉；生如來家，度生死海，逮得如來一切智海；舍凡夫地，得如來地；斷生死流，入菩薩流；滅諸趣輪，滿諸愿輪；降伏眾魔，具佛功德；竭愛慾海，長大悲海；閉諸惡道，開天人路諸解脫門；出三界城，到一切智城；舍離一切玩好之具，發弘誓願，攝取眾生？」
爾時，海云比丘告善財言：「善男子！汝已發阿耨多羅三藐三菩提心耶？」
答言：「唯然。」
「善男子！若不深植善根，則不能發阿耨多羅三藐三菩提心，得普門善根，普照光明法門；長養正道三昧慧光，出生種種功德海藏；長白凈法，未曾退失；親近善知識，恭敬供養，不惜身命，無所藏積；離諸高慢，心安不動，猶如大地；大慈愍念一切群生，遠離一切諸生死門。好樂佛境界者，能發菩提心。大悲心，救護一切眾生故；大慈心，安樂一切眾生故；無疲倦心，滅一切眾生諸苦惱故；饒益心，滅一切眾生不
【現代漢語翻譯】 現代漢語譯本： 當時，善財童子一心專注于善知識的教誨，思惟智慧光明菩薩的法門，以及菩薩的三昧（專注的境界）；觀察一切菩薩所用的各種方便法門，以圓滿功德；心中常常樂於見到一切菩薩，憶念一切佛，次第出現在世間，具有清凈的功德。他逐漸前往南方海門國土，拜訪海云比丘；以頭面禮拜其足，右繞三匝后，退到一旁站立，稟告說：『大聖！我已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心），想要度過一切智慧的大海，但還不知道菩薩如何才能脫離生死的本性，得到不退轉的境界；如何才能生於如來之家，度過生死之海，達到如來的一切智慧之海；如何才能捨棄凡夫的地位，得到如來的地位；如何才能斷絕生死的流轉，進入菩薩的行列；如何才能滅除六道輪迴，圓滿一切願望；如何才能降伏一切魔障，具足佛的功德；如何才能枯竭愛慾之海，增長大悲之海；如何才能關閉一切惡道，開啟通往天人之路的各種解脫之門；如何才能出離三界之城，到達一切智慧之城；如何才能捨棄一切玩樂享樂之物，發起宏大的誓願，攝受救度一切眾生？』 當時，海云比丘告訴善財說：『善男子！你已經發起了阿耨多羅三藐三菩提心了嗎？』 善財回答說：『是的。』 海云比丘說：『善男子！如果不是深深地植下善根，就不能發起阿耨多羅三藐三菩提心，得到普遍的善根，普遍照耀的光明法門；增長正道的禪定智慧之光，出生種種功德的寶藏；增長清凈的法，不曾退失；親近善知識，恭敬供養，不惜身命，沒有絲毫的吝嗇；遠離一切的驕傲自大，心安穩不動，猶如大地；以大慈悲心憐憫一切眾生，遠離一切生死的門徑。喜愛佛的境界的人，才能發起菩提心。以大悲心，救護一切眾生；以大慈心，安樂一切眾生；以不疲倦的心，滅除一切眾生的痛苦煩惱；以饒益的心，滅除一切眾生的不
【English Translation】 English version: At that time, Sudhana (善財童子) was single-mindedly focused on the teachings of the wise teachers, contemplating the Dharma of the Wisdom Light Bodhisattva, and the Samadhi (三昧, meditative absorption) of the Bodhisattvas; observing all the expedient means of the Bodhisattvas, to perfect his merits; his heart was always delighted to see all the Bodhisattvas, remembering all the Buddhas, who appear in the world in succession, with pure merits. Gradually, he went towards the Southern Sea Gate Country, and visited the Bhikshu (比丘, monk) Haiyun (海云); he bowed his head to the ground at his feet, circumambulated him to the right, and then stood aside, saying: 'Great Sage! I have already aroused the Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) mind, desiring to cross the great ocean of wisdom, but I do not yet know how a Bodhisattva can be free from the nature of birth and death, and attain non-retrogression; how to be born into the family of the Tathagata (如來, Thus Come One), cross the ocean of birth and death, and reach the ocean of all the wisdom of the Tathagata; how to abandon the position of an ordinary person, and attain the position of the Tathagata; how to cut off the flow of birth and death, and enter the stream of Bodhisattvas; how to extinguish the wheel of the six realms, and fulfill all the wheels of vows; how to subdue all demons, and possess the merits of the Buddha; how to exhaust the ocean of desire, and grow the ocean of great compassion; how to close all evil paths, and open the gates of liberation on the path of gods and humans; how to leave the city of the three realms, and reach the city of all wisdom; how to abandon all objects of enjoyment, and make great vows to gather and save all sentient beings?' At that time, the Bhikshu Haiyun said to Sudhana: 'Good man! Have you already aroused the Anuttara-samyak-sambodhi mind?' Sudhana replied: 'Yes, I have.' Haiyun said: 'Good man! If one does not deeply plant good roots, one cannot arouse the Anuttara-samyak-sambodhi mind, obtain universal good roots, and the Dharma of universally illuminating light; grow the light of Samadhi wisdom of the right path, and give birth to various treasures of merit; grow pure Dharma, never retreating; be close to wise teachers, respectfully make offerings, not sparing one's life, without any hoarding; be free from all arrogance, with a stable and unmoving mind, like the earth; with great compassion, have pity on all living beings, and be far away from all the gates of birth and death. Those who love the realm of the Buddha can arouse the Bodhi mind. With great compassion, protect all sentient beings; with great kindness, bring peace and happiness to all sentient beings; with an untiring mind, extinguish all the sufferings and afflictions of all sentient beings; with a beneficial mind, extinguish all the un
善法故；無畏心，除滅一切諸惱害故；無礙心，滅一切障故；廣大心，充滿一切法界故；無邊心，等虛空界故；廣心，見一切如來故；清凈心，於三世法智不違故；智心，究竟一切智海故。
「善男子！我住此海門國十有二年，境界大海，觀察大海。思惟大海，無量無邊；思惟大海，甚深難得源底；思惟大海，漸漸深廣；思惟大海，無量妙寶而莊嚴之；思惟大海，無量水聚；思惟大海，水色種種，不可思議；思惟大海，大身眾生之所依止；思惟大海，水性所居；思惟大海，大云彌覆；思惟大海，未曾增減。善男子！我如是思惟時，復作是念：『世間頗更有法廣此大海，深此大海，莊嚴於此大海者不？』作是念已，即見海底水輪之際，妙寶蓮華自然涌出。伊那尼羅寶為莖，閻浮檀金為葉，沉水香寶為臺，碼瑙寶為須，彌覆大海。百萬阿修羅王悉共執持；百萬摩尼寶莊嚴網，羅覆其上；百萬龍王，雨以香水；百萬迦樓羅王，銜妙寶繒帶，垂下莊嚴；百萬羅剎王，慈心觀察；百萬夜叉王，恭敬禮拜；百萬乾闥婆王，讚歎供養；百萬天王，雨天香華、末香幢幡、妙寶衣云；百萬梵王，稽首敬禮；百萬凈居天，各敬禮已，合掌而住；百萬轉輪王，七寶莊嚴；百萬海神王，從大海出，恭敬禮拜。百萬夜光寶光明網，普照一切
【現代漢語翻譯】 現代漢語譯本 因善法而生；無畏心，能消除一切煩惱和傷害；無礙心，能消除一切障礙；廣大心，能充滿一切法界；無邊心，等同虛空界；廣心，能見到一切如來；清凈心，在過去、現在、未來三世的智慧上不違背真理；智心，能究竟一切智慧的海洋。
『善男子！我住在這個海門國已經十二年了，我觀察著境界大海，思索著大海。我思索大海，它是無量無邊的；我思索大海，它的深邃難以探尋源頭和底部；我思索大海，它逐漸變得深廣；我思索大海，它被無量的珍寶所莊嚴；我思索大海，它聚集了無量的水；我思索大海，它的水色種種，不可思議；我思索大海，它是巨大身形的眾生所依賴的居所；我思索大海，它是水性生物的居所；我思索大海，它被巨大的雲層覆蓋；我思索大海，它的水量從未增減。善男子！當我這樣思索的時候，我又想到：『世間是否還有什麼法比這大海更廣闊，比這大海更深邃，比這大海更莊嚴呢？』這樣想之後，我立刻看到海底水輪的邊緣，一朵奇妙的寶蓮花自然涌現出來。伊那尼羅寶（一種青色的寶石）為莖，閻浮檀金（一種金色的黃金）為葉，沉水香寶為臺，瑪瑙寶為須，覆蓋著大海。百萬阿修羅王（一種好戰的神）一同執持著它；百萬摩尼寶（一種能發光的寶珠）裝飾的網，覆蓋在它的上面；百萬龍王（一種水神）用香水沐浴它；百萬迦樓羅王（一種金翅鳥神）銜著奇妙的寶繒帶，垂下來莊嚴它；百萬羅剎王（一種食人鬼神）用慈悲心觀察它；百萬夜叉王（一種守護神）恭敬地禮拜它；百萬乾闥婆王（一種天樂神）讚歎供養它；百萬天王（一種天神）降下天香花、末香幢幡、奇妙的寶衣云；百萬梵王（一種天神）稽首敬禮它；百萬凈居天（一種天神）各自敬禮之後，合掌而立；百萬轉輪王（一種統治世界的君主）用七寶莊嚴它；百萬海神王從大海中出來，恭敬地禮拜它。百萬夜光寶的光明網，普照一切。
【English Translation】 English version Because of good dharmas; a fearless mind, because it eliminates all afflictions and harms; an unobstructed mind, because it eliminates all obstacles; a vast mind, because it fills all dharma realms; a boundless mind, because it equals the space realm; a broad mind, because it sees all Tathagatas; a pure mind, because it does not contradict the wisdom of the three times; a wise mind, because it ultimately reaches the ocean of all wisdom.
'Good man! I have lived in this country of the Sea Gate for twelve years, observing the boundary of the great sea, contemplating the great sea. I contemplate the great sea, it is immeasurable and boundless; I contemplate the great sea, its depth is difficult to fathom its source and bottom; I contemplate the great sea, it gradually becomes deep and vast; I contemplate the great sea, it is adorned with immeasurable treasures; I contemplate the great sea, it gathers immeasurable water; I contemplate the great sea, its water colors are various and inconceivable; I contemplate the great sea, it is the dwelling place relied upon by great-bodied beings; I contemplate the great sea, it is the dwelling place of aquatic beings; I contemplate the great sea, it is covered by great clouds; I contemplate the great sea, its water volume has never increased or decreased. Good man! When I contemplate in this way, I further think: 『Is there any dharma in the world that is broader than this great sea, deeper than this great sea, more adorned than this great sea?』 Having thought this, I immediately saw at the edge of the water wheel at the bottom of the sea, a wonderful treasure lotus flower naturally emerge. Inanila jewels (a kind of blue gemstone) were its stems, Jambudana gold (a kind of golden gold) were its leaves, sinking incense treasures were its platform, agate treasures were its stamens, covering the great sea. A million Asura kings (a kind of warlike god) all held it together; a million nets adorned with Mani jewels (a kind of luminous pearl), covered it; a million Dragon kings (a kind of water god) bathed it with fragrant water; a million Garuda kings (a kind of golden-winged bird god) held wonderful treasure ribbons, hanging down to adorn it; a million Rakshasa kings (a kind of man-eating demon god) observed it with compassionate hearts; a million Yaksha kings (a kind of guardian god) respectfully bowed to it; a million Gandharva kings (a kind of celestial music god) praised and made offerings to it; a million Deva kings (a kind of celestial god) rained down celestial fragrant flowers, powdered incense banners, and wonderful treasure clothing clouds; a million Brahma kings (a kind of celestial god) bowed their heads in reverence to it; a million Pure Abode Devas (a kind of celestial god), after each had paid their respects, stood with their palms together; a million Wheel-Turning Kings (a kind of world-ruling monarch) adorned it with seven treasures; a million Sea God kings emerged from the great sea, respectfully bowing to it. A million networks of light from night-shining treasures illuminated everything.
；百萬凈寶，百萬明凈寶，以為莊嚴；百萬寶藏，出無量光明，普照一切；百萬閻浮檀寶，安住莊嚴；百萬金剛師子寶，不可沮壞，清凈莊嚴；百萬日藏寶，明凈光明，普照一切；百萬不可壞摩尼寶，出生長養一切善行；百萬如意寶珠，無盡莊嚴。彼寶蓮華，如來無上善根所起，悉令一切菩薩諸愿成滿，十方世界無不顯現；出生一切諸法如幻，從凈法生，無諍方便法之所莊嚴；行如夢法，無為法印，究竟到于無礙方便；普覆十方一切法界，唯佛境界，隨順世間無量阿僧祇劫，嘆不可盡。見彼華上，有一如來結跏趺坐，彼佛凈身，上至非想非非想天，無不充滿。見彼如來坐此莊嚴寶蓮華座，不可思議大眾圍繞，見不可思議圓滿光明莊嚴；見不可思議相好莊嚴、見不可思議神力自在、見不可思議如來妙色、見不可思議無見頂相、見不可思議廣長舌相、念不可思議清凈音聲、思惟不可思議圓滿音聲、見不可思議如來諸力、解了不可思議清凈無畏、解了不可思議一切諸辯、憶念菩薩過去不可思議大劫本行、見不可思議菩提自在、見不可思議正法雲、見不可思議普門莊嚴身、見不可思議身左右端嚴、見辨一切不可思議事，饒益眾生。
「時，彼如來即申右手，而摩我頂，說普眼經。唯是如來境界，出生一切菩薩凈行、普照
【現代漢語翻譯】 現代漢語譯本：百萬純凈的寶物，百萬明亮的寶物，用來莊嚴；百萬寶藏，發出無量的光明，普照一切；百萬閻浮檀寶（一種金色的寶石），安住莊嚴；百萬金剛獅子寶，不可摧毀，清凈莊嚴；百萬日藏寶，明亮的光明，普照一切；百萬不可毀壞的摩尼寶（一種能實現願望的寶石），出生並增長一切善行；百萬如意寶珠，無盡的莊嚴。那寶蓮花，是如來無上的善根所生起，能使一切菩薩的願望都圓滿，十方世界沒有不顯現的；出生一切諸法如幻，從清凈法生，用無諍的方便法來莊嚴；修行如夢幻般的法，以無為法的印記，最終到達無礙的方便；普遍覆蓋十方一切法界，唯有佛的境界，隨順世間無量阿僧祇劫（極長的時間單位），讚歎也無法窮盡。見到那蓮花上，有一位如來結跏趺坐，那位佛的清凈之身，上至非想非非想天（佛教中最高的禪定境界），沒有不充滿的。見到那位如來坐在這樣莊嚴的寶蓮花座上，有不可思議的大眾圍繞，見到不可思議的圓滿光明莊嚴；見到不可思議的相好莊嚴（佛的殊勝外貌特徵），見到不可思議的神力自在，見到不可思議的如來妙色，見到不可思議的無見頂相（佛頂上的肉髻），見到不可思議的廣長舌相（佛的舌頭可以覆蓋整個臉），念不可思議的清凈音聲，思惟不可思議的圓滿音聲，見到不可思議的如來諸力，瞭解不可思議的清凈無畏，瞭解不可思議的一切辯才，憶念菩薩過去不可思議大劫的本行，見到不可思議的菩提自在，見到不可思議的正法雲，見到不可思議的普門莊嚴身，見到不可思議的身左右端嚴，見到辨別一切不可思議的事，饒益眾生。 當時，那位如來就伸出右手，來摩我的頭頂，說《普眼經》。這唯有如來的境界，出生一切菩薩的清凈修行，普照
【English Translation】 English version: Millions of pure treasures, millions of bright treasures, used for adornment; millions of treasure troves, emitting immeasurable light, illuminating everything; millions of Jambudvipa gold treasures (a type of golden gem), abiding in adornment; millions of Vajra-lion treasures, indestructible, pure and adorned; millions of sun-treasured gems, bright light, illuminating everything; millions of indestructible Mani jewels (a wish-fulfilling gem), giving rise to and nurturing all good deeds; millions of wish-fulfilling pearls, endless adornment. That treasure lotus flower, arising from the unsurpassed good roots of the Tathagata, enables all the wishes of all Bodhisattvas to be fulfilled, manifesting in all ten directions of the world; giving rise to all dharmas as illusions, born from pure dharma, adorned by the non-contention expedient dharma; practicing dharma like a dream, with the seal of non-action dharma, ultimately reaching unobstructed expedience; universally covering all the dharma realms of the ten directions, only the realm of the Buddha, following the world for immeasurable asamkhya kalpas (extremely long units of time), praise cannot exhaust it. Seeing on that lotus flower, a Tathagata sitting in the lotus position, that Buddha's pure body, reaching up to the Neither-perception-nor-non-perception Heaven (the highest state of meditative absorption in Buddhism), is completely filled. Seeing that Tathagata sitting on such an adorned treasure lotus seat, surrounded by an inconceivable multitude, seeing the inconceivable perfect light adornment; seeing the inconceivable adornment of marks and characteristics (auspicious physical features of a Buddha), seeing the inconceivable divine power and freedom, seeing the inconceivable wondrous color of the Tathagata, seeing the inconceivable invisible crown of the head (the protuberance on the top of a Buddha's head), seeing the inconceivable broad and long tongue (a Buddha's tongue can cover his entire face), contemplating the inconceivable pure sound, contemplating the inconceivable perfect sound, seeing the inconceivable powers of the Tathagata, understanding the inconceivable pure fearlessness, understanding the inconceivable eloquence, recalling the inconceivable great kalpas of past practices of Bodhisattvas, seeing the inconceivable freedom of Bodhi, seeing the inconceivable cloud of the true dharma, seeing the inconceivable universally accessible adorned body, seeing the inconceivable symmetrical beauty of the body, seeing the ability to discern all inconceivable matters, benefiting sentient beings. At that time, that Tathagata then extended his right hand, and stroked the top of my head, speaking the 'Universal Eye Sutra'. This is solely the realm of the Tathagata, giving rise to the pure practices of all Bodhisattvas, universally illuminating
一切法界、攝取圓滿一切法界、普照一切嚴凈佛剎、降伏一切眾魔外道、悉令一切眾生歡喜、普照一切眾生所行隨其所應無不顯現、普照一切眾生根輪。善男子！我從佛聞此普眼經，皆悉受持，讀誦通利，正念思惟。善男子！假使有人以大海等墨，須彌聚筆，書寫此經，一一品、一一法門、一一方便、一一生法門、一一句中義味，猶不能盡。善男子！我于佛所千二百歲，聞受此經；於一一日，受阿僧祇品，多聞陀羅尼光明力故；究竟阿僧祇品，百門陀羅尼光明力故；攝取阿僧祇品，無量旋陀羅尼光明力故；分別阿僧祇品，隨順分別諸地陀羅尼光明力故；凈阿僧祇品，嚴勝陀羅尼光明力故；出生阿僧祇品，隨諭莊嚴陀羅尼光明力故；說阿僧祇品，明凈音聲陀羅尼光明力故；照阿僧祇品，虛空藏陀羅尼光明力故；廣阿僧祇品，樹提沙陀羅尼光明力故；成阿僧祇品，海藏陀羅尼光明力故。其有十方諸天、天王；諸龍、龍王；夜叉、夜叉王；乾闥婆、乾闥婆王；阿修羅、阿修羅王；迦樓羅、迦樓羅王；緊那羅、緊那羅王；人、人王；梵天、梵天王；若來問我，我即為彼開發顯現，分別贊說，悉令安住此普眼經。善男子！我唯知此一法門，豈能盡知菩薩諸行；何以故？諸菩薩等，究竟一切行故；究竟大愿海，一切劫海不斷絕故；
入眾生海，應受化者悉隨順故；深入一切眾生心海，出生如來十力智光明故；悉知一切眾生諸根，隨所應化，不失時故；入一切佛剎海，出生佛剎堅固愿故；究竟恭敬供養一切佛海，大願力故；度一切法海，解脫智故；深入功德海，如說修行故；度一切眾生語言海，於十方剎轉法輪故。善男子！汝詣南方六十由旬，有一國土，名曰海岸；彼有比丘，名曰善住；應往問彼云何菩薩修清凈行。」
時，善財童子頭面禮足，繞無數匝；眷仰無量，辭退南行。◎
◎爾時，善財童子正念善知識教，正念普眼經，思惟彼佛自在神力，受持彼佛句味法雲。修習正法，入深法海；盡法源底，攝取勝法；除滅癡曀，了法寶洲。至海岸國，周遍十方，推求大師，今在何所？見彼比丘，經行虛空，阿僧祇天眷屬圍繞。
時，諸天眾為供養善住比丘故，于虛空中，散諸天華；作眾妓樂，出微妙音；阿僧祇寶幢，莊嚴虛空。時，諸龍王為供養故，興不可思議沉水香云，遍滿虛空；緊那羅王為供養故，作諸妓樂，出妙音聲，充滿虛空；諸海神王為供養故，嘯和雅音；阿修羅王為供養故，興不可思議寶云，莊嚴虛空，放不可思議光明，普照一切，以不可思議珍玩之具，莊嚴虛空。不可思議緊那羅王，充滿虛空，離殺害心，恭敬供
【現代漢語翻譯】 現代漢語譯本：進入眾生的大海，因為能順應一切應被教化的眾生；深入一切眾生的心海，從而生出如來十力智慧的光明；完全瞭解一切眾生的根器，能隨其所應教化，不失時機；進入一切佛剎的大海，從而生出佛剎堅固的願力；究竟恭敬供養一切佛的大海，因為有大願力；度過一切法的大海，因為有解脫的智慧；深入功德的大海，因為能如所說修行；度過一切眾生語言的大海，能在十方世界轉法輪。善男子！你往南方走六十由旬，有一個國土，名叫海岸；那裡有一位比丘，名叫善住（Shanzhu），你應該去問他，菩薩如何修清凈行。」 當時，善財童子（Sudhana）頭面禮足，繞了無數圈；眷戀仰慕無量，告辭後向南方走去。 當時，善財童子正念善知識的教誨，正念《普眼經》（Puyan Jing），思惟彼佛自在的神力，受持彼佛句味法雲。修習正法，進入深法之海；窮盡法源的底蘊，攝取殊勝的法；消除愚癡的障礙，了知法寶的洲渚。到達海岸國，周遍十方，尋找大師，現在在哪裡？看見那位比丘，在虛空中經行，有無數的天人眷屬圍繞。 當時，諸天眾爲了供養善住比丘，在虛空中，散佈各種天花；演奏各種音樂，發出微妙的聲音；無數的寶幢，莊嚴虛空。當時，諸龍王爲了供養，興起不可思議的沉水香云，遍滿虛空；緊那羅王（Kinnara）爲了供養，演奏各種音樂，發出美妙的聲音，充滿虛空；諸海神王爲了供養，發出和諧優雅的聲音；阿修羅王（Asura）爲了供養，興起不可思議的寶云，莊嚴虛空，放出不可思議的光明，普照一切，用不可思議的珍玩之物，莊嚴虛空。不可思議的緊那羅王，充滿虛空，遠離殺害之心，恭敬供養。
【English Translation】 English version: Entering the ocean of sentient beings, because one can accord with all sentient beings who should be taught; deeply entering the ocean of all sentient beings' minds, thereby giving rise to the light of the Tathagata's ten powers of wisdom; fully understanding the faculties of all sentient beings, being able to teach them according to their needs, without missing the opportune time; entering the ocean of all Buddha-lands, thereby giving rise to the firm vows of the Buddha-lands; ultimately reverently making offerings to the ocean of all Buddhas, because of great vows; crossing the ocean of all dharmas, because of the wisdom of liberation; deeply entering the ocean of merits, because one practices as taught; crossing the ocean of all sentient beings' languages, being able to turn the Dharma wheel in the ten directions. Good man! You should go sixty yojanas to the south, there is a country called Coast; there is a Bhikshu there named Shanzhu (Good Abode), you should go and ask him how a Bodhisattva cultivates pure conduct.』 At that time, Sudhana (Good Wealth) prostrated himself with his head at the feet of the Bodhisattva, circumambulated him countless times; with boundless longing and admiration, he took his leave and went south. At that time, Sudhana was mindful of the teachings of the wise teacher, mindful of the Puyan Jing (Universal Eye Sutra), contemplating the Buddha's self-mastery and spiritual power, receiving and upholding the Buddha's words and the Dharma cloud. He practiced the right Dharma, entered the deep ocean of Dharma; exhausted the depths of the source of Dharma, collected the supreme Dharma; eliminated the obstacles of ignorance, and understood the island of Dharma treasures. He arrived at the country of Coast, searched throughout the ten directions, seeking the great teacher, where is he now? He saw that Bhikshu, walking in the sky, surrounded by countless heavenly beings. At that time, the heavenly beings, in order to make offerings to Bhikshu Shanzhu, scattered various heavenly flowers in the sky; played various music, emitting subtle sounds; countless jeweled banners adorned the sky. At that time, the Dragon Kings, in order to make offerings, raised inconceivable clouds of agarwood, filling the sky; the Kinnara Kings, in order to make offerings, played various music, emitting wonderful sounds, filling the sky; the Sea God Kings, in order to make offerings, emitted harmonious and elegant sounds; the Asura Kings, in order to make offerings, raised inconceivable jeweled clouds, adorning the sky, emitting inconceivable light, illuminating everything, using inconceivable precious objects to adorn the sky. Inconceivable Kinnara Kings, filled the sky, with minds free from killing, reverently making offerings.
養善住比丘；不可思議諸羅剎王，與諸惡形羅剎鬼等，眷屬圍繞，充滿虛空，善住比丘大慈力故；不可思議諸夜叉王，與夜叉眾俱，充滿虛空，為守護善住比丘故，周匝圍繞；不可思議諸梵天王，在虛空中，合掌敬禮，以人音聲，贊彼比丘，於一面住；不可思議諸凈居天，與宮殿俱，為供養故，詣善住比丘。
爾時，善財童子見虛空中，如是供養，合掌敬禮善住比丘，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何正向佛法、專求佛法、恭敬佛法、修諸佛法、長養佛法、積集佛法、熏修佛法、凈諸佛法、遍凈佛法、至諸佛法。我聞大聖，善能教授諸菩薩法；云何菩薩修習佛法，常見諸佛，未曾遠離；常見菩薩，同其善根；不離佛法，智慧滿足；不捨大愿於一切眾生，究竟其事；於一切劫，修菩薩行，心無疲倦，不捨佛剎；普能莊嚴一切世界，悉能知見諸佛自在；不離有為，修菩薩行，悉瞭如幻，入一切趣；現受生死而無起滅，常聞正法，未曾遠離；悉能受持諸佛法雲，不離慧光，普照三世？」
爾時，善住比丘告善財言：「善哉！善哉！善男子！乃能發阿耨多羅三藐三菩提心，能問佛法，一切智法及無師法。善男子！我已成就菩薩無礙法門，我已修習分別明瞭逮得無礙明凈慧光。得慧光
【現代漢語翻譯】 現代漢語譯本：善住（Sudatta）比丘；不可思議的諸羅剎王（Rakshasa，一種食人鬼），與各種醜惡的羅剎鬼等，眷屬圍繞，充滿虛空。由於善住比丘的大慈悲力，不可思議的諸夜叉王（Yaksa，一種守護神），與夜叉眾一起，充滿虛空，爲了守護善住比丘，周匝圍繞；不可思議的諸梵天王（Brahma，色界天之主），在虛空中，合掌敬禮，以人的聲音，讚歎那位比丘，在一旁住立；不可思議的諸凈居天（Suddhavasa，色界天之最高層），帶著宮殿，爲了供養，來到善住比丘處。 當時，善財童子（Sudhana）見到虛空中，這樣的供養，合掌敬禮善住比丘，說道：『大聖！我已先發了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心），但還不知道菩薩如何正確地趨向佛法、專心尋求佛法、恭敬佛法、修習各種佛法、增長佛法、積累佛法、熏習佛法、凈化各種佛法、普遍凈化佛法、達到各種佛法。我聽說大聖，善於教導各種菩薩法；菩薩如何修習佛法，能常見諸佛，未曾遠離；常見菩薩，與其善根相同；不離佛法，智慧圓滿；不捨大愿於一切眾生，究竟其事；在一切劫中，修菩薩行，心無疲倦，不捨佛剎（Buddha-ksetra，佛的國土）；普遍能夠莊嚴一切世界，完全能夠知見諸佛的自在；不離有為法，修菩薩行，完全了知如幻，進入一切趣（gati，輪迴的去處）；顯現承受生死而無起滅，常聞正法，未曾遠離；完全能夠受持諸佛的法雲，不離智慧之光，普遍照耀三世？』 當時，善住比丘告訴善財說：『善哉！善哉！善男子！你能夠發起阿耨多羅三藐三菩提心，能夠詢問佛法，一切智法以及無師法。善男子！我已經成就菩薩無礙法門，我已經修習分別明瞭，獲得無礙明凈的慧光。獲得慧光
【English Translation】 English version: The Bhikshu Sudatta; the inconceivable Rakshasa Kings (Rakshasa, a type of man-eating demon), with various hideous Rakshasa demons, surrounded by their retinues, filled the sky. Due to the great compassionate power of Bhikshu Sudatta, the inconceivable Yaksha Kings (Yaksa, a type of guardian deity), together with the Yaksha hosts, filled the sky, surrounding Bhikshu Sudatta to protect him; the inconceivable Brahma Kings (Brahma, lord of the Form Realm), in the sky, with palms joined in reverence, praised that Bhikshu with human voices, standing on one side; the inconceivable Suddhavasa Gods (Suddhavasa, the highest level of the Form Realm), with their palaces, came to Bhikshu Sudatta for the sake of making offerings. At that time, Sudhana saw such offerings in the sky, joined his palms in reverence to Bhikshu Sudatta, and said: 'Great Sage! I have already generated the mind of anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment), but I do not yet know how a Bodhisattva correctly approaches the Dharma, single-mindedly seeks the Dharma, reveres the Dharma, cultivates all Dharmas, grows the Dharma, accumulates the Dharma, trains in the Dharma, purifies all Dharmas, universally purifies the Dharma, and attains all Dharmas. I have heard that Great Sage, you are skilled in teaching all Bodhisattva Dharmas; how does a Bodhisattva cultivate the Dharma, constantly see all Buddhas, never be separated from them; constantly see Bodhisattvas, sharing the same roots of goodness; not be separated from the Dharma, with wisdom fulfilled; not abandon the great vows for all sentient beings, accomplishing their affairs; in all kalpas, cultivate Bodhisattva practices, with a mind without weariness, not abandoning the Buddha-ksetras (Buddha-fields); universally able to adorn all worlds, completely able to know and see the Buddhas' freedom; not separated from conditioned phenomena, cultivate Bodhisattva practices, completely understanding as illusion, entering all gatis (destinations of rebirth); manifesting the experience of birth and death without arising or ceasing, constantly hearing the true Dharma, never being separated from it; completely able to receive and uphold the Dharma clouds of all Buddhas, not separated from the light of wisdom, universally illuminating the three times?' At that time, Bhikshu Sudatta said to Sudhana: 'Excellent! Excellent! Good man! You are able to generate the mind of anuttara-samyak-sambodhi, and are able to inquire about the Dharma, the Dharma of all-knowingness, and the Dharma without a teacher. Good man! I have already accomplished the Bodhisattva's unobstructed Dharma gate, I have already cultivated the ability to distinguish and understand clearly, and have obtained the unobstructed, clear, and bright light of wisdom. Having obtained the light of wisdom
已，觀察一切眾生心行，無所障礙；觀一切眾生，死此生彼，無所障礙；于宿命智，無所障礙；于未來智，無所障礙；于現在世，知一切眾生，無所障礙；於一切眾生語言法中，無所障礙；若一切眾生，來問難者，悉能應答，無所障礙；知一切眾生根，無所障礙；教化眾生，無所障礙；分別了知一切剎那羅婆摩睺姤路，無所障礙；於三世海無所障礙；己身充滿十方佛剎，無所障礙。何以故？依無所有，無作神通力故。善男子！我得此神通力故，于虛空中，行、住、坐、臥，游騰十方；於一念中，遍至東方一佛世界；百佛世界；千佛、百千佛、無量佛世界；乃至不可說不可說諸佛世界，閻浮提微塵等世界；乃至不可說不可說佛剎微塵等世界，悉得睹見彼世界中，一切諸佛，及其眷屬，以一切華香、末香、涂香、寶鬘幢幡，雜綵繒蓋，眾妙寶網，一切形像，供養彼如來、應供、等正覺。彼諸如來所可開現宣明讚歎，悉聞受持，分別通達；彼佛所有過去凈剎，我悉憶念；南、西、北方，四維，上、下，亦復如是。若有眾生，得見我者，皆悉畢定阿耨多羅三藐三菩提；如我所見一切眾生，若大、若小，若好、若丑，若苦、若樂，為化度故，隨其所應，現同彼身。若有眾生，來至我所，悉令安住於此正法。善男子！我唯知此一無
【現代漢語翻譯】 現代漢語譯本：我已經能夠觀察一切眾生的心念和行為，沒有任何障礙；觀察一切眾生在此處死亡，又在彼處出生，沒有任何障礙；對於宿命智（瞭解過去世的能力），沒有任何障礙；對於未來智（瞭解未來世的能力），沒有任何障礙；對於現在世，瞭解一切眾生，沒有任何障礙；對於一切眾生的語言和教法，沒有任何障礙；如果一切眾生前來問難，我都能一一回答，沒有任何障礙；瞭解一切眾生的根性，沒有任何障礙；教化眾生，沒有任何障礙；分別了知一切剎那（極短的時間單位）、羅婆（時間單位）、摩睺姤路（時間單位），沒有任何障礙；對於過去、現在、未來三世的海洋，沒有任何障礙；自身充滿十方佛剎（佛所教化的世界），沒有任何障礙。為什麼呢？因為我依靠無所有、無作的神通力。善男子！我得到這種神通力后，在虛空中，可以行走、站立、坐臥，遊遍十方；在一念之間，可以到達東方一個佛世界；一百個佛世界；一千個佛世界、一百千個佛世界、無量佛世界；乃至不可說不可說諸佛世界，如閻浮提（我們所居住的娑婆世界）微塵般多的世界；乃至不可說不可說佛剎微塵般多的世界，都能見到那些世界中，一切諸佛，以及他們的眷屬，用一切鮮花、香料、末香、涂香、寶鬘、幢幡，雜色絲綢蓋，各種美妙的寶網，一切形象，供養那些如來（佛的稱號）、應供（值得供養的人）、等正覺（完全覺悟的人）。那些如來所開示、顯現、宣說、讚歎的教法，我都能聽聞、接受、持守，分別通達；那些佛所有的過去清凈佛剎，我都能憶念；南方、西方、北方，四維（東南、東北、西南、西北），上方、下方，也是如此。如果有眾生，能夠見到我，都必定會證得阿耨多羅三藐三菩提（無上正等正覺，即成佛）；正如我所見的一切眾生，無論大小，無論好醜，無論苦樂，爲了教化他們，我會隨其所應，顯現與他們相同的身形。如果有眾生來到我這裡，我都會讓他們安住于這正法之中。善男子！我只知道這一無 現代漢語譯本：上神通力，如諸菩薩摩訶薩，得無生法忍，具足無量諸功德法，我悉不知。佛告善財童子：善哉！善哉！善男子！汝能問我如是之義。善男子！我唯知此一無上神通力，如諸菩薩摩訶薩，得無生法忍，具足無量諸功德法，我悉不知。善財童子言：善哉！善哉！聖者！我今云何學菩薩行，修菩薩道？聖者告言：善男子！汝可往詣彌伽長者所，問菩薩云何學菩薩行，修菩薩道。時善財童子，頂禮聖者足，繞無數匝，辭退而去。
【English Translation】 English version: I have observed the minds and actions of all sentient beings without any hindrance; I have observed all sentient beings dying here and being born there without any hindrance; I have no hindrance in the knowledge of past lives (宿命智); I have no hindrance in the knowledge of future lives (未來智); I have no hindrance in understanding all sentient beings in the present world; I have no hindrance in the languages and teachings of all sentient beings; if all sentient beings come to question me, I can answer them all without any hindrance; I have no hindrance in understanding the roots of all sentient beings; I have no hindrance in teaching sentient beings; I have no hindrance in discerning all kshanas (extremely short units of time), lava (units of time), and mahurta (units of time); I have no hindrance in the ocean of the three times (past, present, and future); I have no hindrance in my body filling the Buddha-lands (佛剎) of the ten directions. Why is this so? Because I rely on the power of non-existence and non-action. Good man! Having obtained this power, I can walk, stand, sit, and lie down in the void, traveling throughout the ten directions; in a single thought, I can reach one Buddha-world in the east; a hundred Buddha-worlds; a thousand Buddha-worlds, a hundred thousand Buddha-worlds, countless Buddha-worlds; even countless Buddha-worlds as numerous as the dust particles of Jambudvipa (閻浮提, the world we live in); even countless Buddha-lands as numerous as the dust particles of Buddha-lands, I can see all the Buddhas in those worlds, as well as their retinues, and offer them all kinds of flowers, incense, powdered incense, scented paste, jeweled garlands, banners, colorful silk canopies, various exquisite jeweled nets, and all kinds of forms, to those Tathagatas (如來, title of a Buddha), Arhats (應供, worthy of offerings), and Samyaksambuddhas (等正覺, fully enlightened ones). I can hear, accept, uphold, and understand the teachings that those Tathagatas reveal, manifest, proclaim, and praise; I can remember all the past pure Buddha-lands of those Buddhas; the same is true for the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), above, and below. If any sentient being sees me, they will all certainly attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment, i.e., Buddhahood); just as I see all sentient beings, whether large or small, whether good or bad, whether suffering or happy, in order to teach them, I will manifest a form that is the same as theirs, according to their needs. If any sentient being comes to me, I will cause them to abide in this righteous Dharma. Good man! I only know this one unsurpassed English version: supernatural power, but I do not know the immeasurable meritorious dharmas possessed by the Bodhisattva-Mahasattvas who have attained the forbearance of the non-arising of dharmas. The Buddha said to Sudhana: 'Excellent! Excellent! Good man! You are able to ask me about such a meaning.' Good man! I only know this one unsurpassed supernatural power, but I do not know the immeasurable meritorious dharmas possessed by the Bodhisattva-Mahasattvas who have attained the forbearance of the non-arising of dharmas. Sudhana said: 'Excellent! Excellent! Holy One! How should I now learn the Bodhisattva practices and cultivate the Bodhisattva path?' The Holy One said: 'Good man! You should go to the elder Megha and ask how Bodhisattvas learn the Bodhisattva practices and cultivate the Bodhisattva path.' Then Sudhana bowed at the feet of the Holy One, circumambulated him countless times, and departed.
礙法門，云何能說菩薩修大悲戒、諸波羅蜜戒、乘大乘戒、不捨菩薩道戒、滅障礙戒、菩薩藏戒、不捨菩提心戒、一切佛法深心戒、念一切智不忘失戒、如虛空戒、一切世間無所依戒、不可壞戒、無譬諭戒、不濁戒、不雜戒、離疑戒、清凈戒、離塵戒、離垢凈戒？善男子！菩薩有如是等無量功德，我豈能知，如實解說？善男子！於此南方，有一國土，名曰自在，城名咒藥；彼有良醫，名曰彌伽。汝詣彼，問云何菩薩向菩薩行。」
時，善財童子禮善住比丘足，乃至辭退南行。
爾時，善財童子一心正念法光法門，具足法力；正念諸佛，不斷三寶，嘆離欲性，念善知識，普照三世；念諸大愿，究竟一切法界眾生；於一切有為，心無所著；觀察一切諸法無常，悉能嚴凈一切佛剎，心無懈怠；於一切佛，及其眷屬，心無所著。漸至彼國，入咒藥城，求良醫彌伽，今在何所？
爾時，童子見彼良醫，處正法堂，論師子座，與一萬大眾前後圍繞，為說輪字莊嚴光經。時，善財童子詣醫彌伽，頭面禮足，右繞畢，退住一面，合掌白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何向菩薩行？云何學菩薩行？云何于生死中，常能不失菩提之心？云何得平等心而無所趣？云何逮得堅固正直之心，一切世
【現代漢語翻譯】 現代漢語譯本：
『障礙法門』，如何能說菩薩修持大悲戒、諸波羅蜜戒、乘大乘戒、不捨菩薩道戒、滅障礙戒、菩薩藏戒、不捨菩提心戒、一切佛法深心戒、念一切智不忘失戒、如虛空戒、一切世間無所依戒、不可壞戒、無譬喻戒、不濁戒、不雜戒、離疑戒、清凈戒、離塵戒、離垢凈戒？善男子！菩薩有如此等無量功德，我豈能知，如實解說？善男子！在這南方，有一個國土，名叫自在，城名叫咒藥；那裡有一位良醫，名叫彌伽（Miga）。你到那裡去，問他『菩薩如何向菩薩行』。」
當時，善財童子禮拜善住比丘的腳，然後告辭向南方走去。
那時，善財童子一心正念法光法門，具足法力；正念諸佛，不斷三寶，讚歎離欲的本性，憶念善知識，普照三世；憶念諸大愿，究竟一切法界眾生；對於一切有為法，心中沒有執著；觀察一切諸法無常，能夠莊嚴清凈一切佛剎，心中沒有懈怠；對於一切佛，以及他們的眷屬，心中沒有執著。他逐漸到達那個國家，進入咒藥城，尋找良醫彌伽，想知道他現在在哪裡？
當時，童子看見那位良醫，在正法堂中，坐在獅子座上，被一萬大眾前後圍繞，正在講說《輪字莊嚴光經》。當時，善財童子走到醫彌伽那裡，頭面禮足，右繞完畢，退到一邊站立，合掌說道：「大聖！我已先發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），但是不知道菩薩如何向菩薩行？如何學習菩薩行？如何在生死中，常常不失去菩提之心？如何得到平等心而無所偏向？如何獲得堅固正直的心，在一切世間中，
【English Translation】 English version:
'The Dharma of Obstacles,' how can one speak of a Bodhisattva cultivating the precepts of great compassion, the precepts of all Paramitas, the precepts of riding the Great Vehicle, the precepts of not abandoning the Bodhisattva path, the precepts of eliminating obstacles, the precepts of the Bodhisattva treasury, the precepts of not abandoning the Bodhi mind, the precepts of the profound mind of all Buddha-Dharmas, the precepts of remembering all wisdom without forgetting, the precepts like space, the precepts of having no reliance in all the world, the indestructible precepts, the incomparable precepts, the unpolluted precepts, the unmixed precepts, the precepts free from doubt, the pure precepts, the precepts free from dust, the precepts of pure and free from defilement? Good man! The Bodhisattva has such immeasurable merits, how can I know and explain them truthfully? Good man! In this southern direction, there is a country called Freedom, and a city called Mantra Medicine; there is a good physician named Miga (彌伽). Go there and ask him, 'How does a Bodhisattva practice towards a Bodhisattva?'"
At that time, Sudhana (善財童子) bowed at the feet of the Bhikshu Good Abode (善住比丘), and then took his leave and went south.
At that time, Sudhana single-mindedly contemplated the Dharma Light Dharma Gate, possessing complete Dharma power; he correctly contemplated all Buddhas, never abandoning the Three Jewels, praised the nature of detachment, remembered the good teachers, illuminating the three worlds; he remembered all the great vows, perfecting all sentient beings in the Dharma realm; towards all conditioned phenomena, his mind had no attachment; he observed that all phenomena are impermanent, and was able to adorn and purify all Buddha lands, his mind without laziness; towards all Buddhas and their retinues, his mind had no attachment. He gradually reached that country, entered the city of Mantra Medicine, seeking the good physician Miga, wondering where he was now.
At that time, the boy saw that good physician, in the Hall of the Right Dharma, sitting on a lion throne, surrounded by ten thousand people, front and back, expounding the 'Sutra of the Light of Adornment of the Wheel Letter'. At that time, Sudhana went to the physician Miga, bowed his head to his feet, circumambulated him to the right, retreated to one side, and said with his palms together, 'Great Sage! I have already generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心), but I do not know how a Bodhisattva practices towards a Bodhisattva? How does one learn the Bodhisattva practice? How can one, in the cycle of birth and death, always not lose the Bodhi mind? How can one attain an equal mind without any inclination? How can one obtain a firm and upright mind, in all the world,
間無能壞者？云何生大悲力而無憂惱？云何證凈普門陀羅尼力？云何生智慧光，於一切法除滅癡闇？云何證諸辯力，分別諸法真實之藏？云何得正念力，受持一切清凈法輪，未曾忘失？云何得凈趣力，於一切趣普照諸法？云何得智慧力，於一切法，得決定智，了真實義？」
爾時，良醫謂善財言：「善男子！汝已先發阿耨多羅三藐三菩提心耶？」
答言：「唯然。」
爾時，良醫下師子座，五體投地，敬禮善財；禮已，散妙金華，諸雜寶華、無價摩尼、勝末栴檀、無價寶衣，而以覆之；以如是等眾妙供具而供養之；敬重讚歎，作如是言：「善哉！善哉！善男子！乃能發阿耨多羅三藐三菩提心。善男子！若有能發阿耨多羅三藐三菩提心者，則為守護一切佛性；嚴凈一切諸佛剎性；化眾生性；為一切眾生，說如法性；順一切業性；成滿一切菩薩行性；不斷一切諸大愿性；解離欲性；智慧明凈，普照三世一切法性；建解脫性；為一切佛之所護持；一切諸佛常共護念；善能隨順一切菩薩；一切賢聖皆悉隨喜；為一切梵天恭敬禮拜；一切諸天恭敬供養；一切夜叉王之所建立；一切羅剎王恭敬供養；一切龍王而頂戴之；一切緊那羅王敬心讚歎；一切世界王皆悉敬念。彼為安慰一切眾生，滅三惡道，遠離眾難，救
【現代漢語翻譯】 現代漢語譯本：什麼不能被破壞？如何生起大悲的力量而沒有憂愁煩惱？如何證得清凈普門陀羅尼的力量？如何生起智慧之光，在一切法中消除愚癡的黑暗？如何證得各種辯才的力量，分別諸法真實的寶藏？如何獲得正念的力量，受持一切清凈的法輪，從未遺忘？如何獲得清凈的趣向之力，在一切趣向中普遍照耀諸法？如何獲得智慧的力量，在一切法中，獲得決定的智慧，瞭解真實的意義？」 當時，良醫對善財說：「善男子！你已經先發起了阿耨多羅三藐三菩提心（無上正等正覺之心）了嗎？」 善財回答說：「是的。」 當時，良醫走下獅子座，五體投地，恭敬地禮拜善財；禮拜完畢，散佈美妙的金花、各種寶花、無價的摩尼寶珠、上等的栴檀香末、無價的寶衣，覆蓋在善財身上；用這些美好的供養品來供養他；恭敬地讚歎，說道：「太好了！太好了！善男子！竟然能夠發起阿耨多羅三藐三菩提心。善男子！如果有人能夠發起阿耨多羅三藐三菩提心，那麼他就是守護一切佛性；莊嚴清凈一切諸佛的剎土；教化眾生的本性；為一切眾生，宣說如法的本性；順應一切業的本性；成就圓滿一切菩薩的修行；不斷絕一切諸大愿的本性；解脫慾望的本性；智慧明凈，普遍照耀三世一切法的本性；建立解脫的本性；為一切佛所護持；一切諸佛常常共同護念；善於隨順一切菩薩；一切賢聖都隨喜讚歎；為一切梵天恭敬禮拜；一切諸天恭敬供養；為一切夜叉王所建立；一切羅剎王恭敬供養；一切龍王頂戴；一切緊那羅王敬心讚歎；一切世界王都敬念。他爲了安慰一切眾生，滅除三惡道，遠離各種災難，救
【English Translation】 English version: What cannot be destroyed? How does one generate the power of great compassion without sorrow or affliction? How does one realize the power of the pure, universal Dharani? How does one generate the light of wisdom, eliminating the darkness of ignorance in all dharmas? How does one realize the power of various eloquence, distinguishing the true treasury of all dharmas? How does one obtain the power of right mindfulness, upholding all pure Dharma wheels, never forgetting? How does one obtain the power of pure direction, universally illuminating all dharmas in all directions? How does one obtain the power of wisdom, gaining decisive wisdom in all dharmas, understanding the true meaning?」 At that time, the good physician said to Sudhana, 「Good man! Have you already generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment)?」 Sudhana replied, 「Yes, I have.」 At that time, the good physician descended from the lion throne, prostrated himself with his five limbs touching the ground, and respectfully bowed to Sudhana; after bowing, he scattered wonderful golden flowers, various precious flowers, priceless mani jewels, superior sandalwood powder, and priceless precious garments, covering Sudhana with them; he made offerings to him with these wonderful offerings; respectfully praised him, saying, 「Excellent! Excellent! Good man! You are indeed able to generate the mind of Anuttara-samyak-sambodhi. Good man! If someone is able to generate the mind of Anuttara-samyak-sambodhi, then he is protecting all Buddha-nature; adorning and purifying all Buddha-lands; transforming the nature of sentient beings; for all sentient beings, expounding the nature of Dharma; conforming to the nature of all karma; accomplishing and fulfilling the nature of all Bodhisattva practices; not ceasing the nature of all great vows; liberating the nature of desire; with wisdom clear and bright, universally illuminating the nature of all dharmas in the three times; establishing the nature of liberation; protected by all Buddhas; all Buddhas constantly remember and protect him; skillful in following all Bodhisattvas; all sages and saints rejoice and praise him; revered and bowed to by all Brahma gods; respectfully offered to by all gods; established by all Yaksha kings; respectfully offered to by all Rakshasa kings; carried on the head by all Naga kings; praised with reverence by all Kinnara kings; and respected by all world kings. He is for the sake of comforting all sentient beings, eliminating the three evil paths, staying away from all calamities, and saving
拔一切貧窮根本，安置天人快樂之處；遇善知識，未曾遠離；聞佛妙法，發菩提心；因凈菩提心枝，得明凈光，照菩薩道，順菩薩智，住菩薩地。善男子！當知菩薩能為一切眾生，作甚難事，難值難見；為一切眾生而作父母，莊嚴眾生；攝取一切諸天世人，除滅眾生無量苦難；守護眾生，遠離憂惱。菩薩為大風輪，安持眾生，不令墜落三惡道故；菩薩為大地，生長一切諸善根故，菩薩為大海，具足無盡功德藏故；菩薩為日，明凈慧光，普照世間滅癡闇故；菩薩為須彌山王，功德善根，最高大故；菩薩為月，令一切眾生，悉清涼故；菩薩為大將，悉能降伏一切魔故；菩薩為善丈夫，於法城中，為君王故；菩薩為火，能燒眾生諸貪愛故；菩薩為云，雨甘露法故；菩薩為正見，悉能長養諸妙根故；菩薩為方，顯法海故；菩薩為橋，令諸眾生度生死海故。」
爾時，良醫稱揚讚歎善財童子，及諸菩薩已，即從口中，放大光云，普照三千大千世界；照已，時大千世界大神力天，乃至諸梵天等，悉詣良醫。時，彼良醫即為方便隨順，分別廣演顯現，說輪字莊嚴光經；時，彼大眾聞此經已，于阿耨多羅三藐三菩提得不退轉；所應作已，還升本座，告善財言：「善男子！我已成就所言不虛法門，分別了知三千大千世界，諸天語言
【現代漢語翻譯】 現代漢語譯本 拔除一切貧窮的根源，安置天人和樂的地方；遇到善知識，不曾遠離；聽聞佛陀微妙的教法，發起菩提心；因為清凈菩提心的枝條，得到明凈的光芒，照耀菩薩道，順應菩薩的智慧，安住菩薩的地位。善男子！應當知道菩薩能為一切眾生，做極其困難的事情，難以遇到難以見到；為一切眾生而做父母，莊嚴眾生；攝取一切諸天世人，消除眾生無量的苦難；守護眾生，遠離憂愁煩惱。菩薩如同大風輪，安穩地支撐著眾生，不讓他們墜落三惡道；菩薩如同大地，生長一切諸善根；菩薩如同大海，具足無盡的功德寶藏；菩薩如同太陽，以明凈的智慧之光，普遍照耀世間，滅除愚癡的黑暗；菩薩如同須彌山王（佛教中的聖山），功德善根，最為高大；菩薩如同月亮，令一切眾生，都感到清涼；菩薩如同大將，能夠降伏一切魔；菩薩如同善丈夫，在法城中，作為君王；菩薩如同火，能夠燒掉眾生諸多的貪愛；菩薩如同云，降下甘露般的佛法；菩薩如同正見，能夠增長一切微妙的善根；菩薩如同方向，顯現佛法的海洋；菩薩如同橋樑，令諸眾生度過生死苦海。 當時，良醫（指善知識）稱揚讚歎善財童子，以及諸菩薩之後，就從口中，放出大光明雲，普遍照耀三千大千世界；照耀之後，當時大千世界的大神力天，乃至諸梵天等，都來到良醫這裡。當時，那位良醫就方便隨順，分別廣泛地演說顯現，宣講《輪字莊嚴光經》；當時，那些大眾聽聞此經后，在阿耨多羅三藐三菩提（無上正等正覺）中得到不退轉；所應該做的事情已經做完，就回到原來的座位，告訴善財說：『善男子！我已經成就了所說不虛的法門，分別了知三千大千世界，諸天的語言。』
【English Translation】 English version Eradicating the very root of all poverty, placing gods and humans in a place of joy; encountering virtuous teachers, never departing from them; hearing the Buddha's wondrous Dharma, generating the Bodhi mind; because of the branches of the pure Bodhi mind, obtaining clear and bright light, illuminating the Bodhisattva path, conforming to the Bodhisattva's wisdom, dwelling in the Bodhisattva's stage. Good man! You should know that Bodhisattvas can do extremely difficult things for all sentient beings, things that are difficult to encounter and difficult to see; acting as parents for all sentient beings, adorning sentient beings; gathering all the gods and people of the world, eliminating the immeasurable suffering of sentient beings; protecting sentient beings, keeping them away from worry and distress. Bodhisattvas are like great wind wheels, securely supporting sentient beings, not letting them fall into the three evil paths; Bodhisattvas are like the earth, growing all good roots; Bodhisattvas are like the great ocean, possessing inexhaustible treasures of merit; Bodhisattvas are like the sun, with clear and bright wisdom light, universally illuminating the world, extinguishing the darkness of ignorance; Bodhisattvas are like Mount Sumeru (the sacred mountain in Buddhism), with merit and good roots, being the highest and greatest; Bodhisattvas are like the moon, causing all sentient beings to feel cool and refreshed; Bodhisattvas are like great generals, able to subdue all demons; Bodhisattvas are like virtuous men, acting as kings in the city of Dharma; Bodhisattvas are like fire, able to burn away the many attachments of sentient beings; Bodhisattvas are like clouds, raining down the Dharma like sweet dew; Bodhisattvas are like right view, able to nurture all wonderful good roots; Bodhisattvas are like directions, revealing the ocean of Dharma; Bodhisattvas are like bridges, enabling all sentient beings to cross the sea of birth and death. At that time, the good physician (referring to a virtuous teacher), having praised and extolled Sudhana and all the Bodhisattvas, then emitted great clouds of light from his mouth, universally illuminating the three thousand great thousand worlds; after illuminating, at that time, the great powerful gods of the three thousand great thousand worlds, and even the Brahma gods, all came to the good physician. At that time, that good physician then expediently and accordingly, separately and extensively expounded and manifested, speaking the 'Sutra of the Adornment of the Wheel Character Light'; at that time, those great assemblies, having heard this sutra, attained non-retrogression in Anuttara-samyak-sambodhi (unexcelled perfect enlightenment); having completed what should be done, he returned to his original seat, and said to Sudhana: 'Good man! I have already accomplished the Dharma gate of truthful speech, and separately understand the languages of the gods in the three thousand great thousand worlds.'
，諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，一切語言；如此三千大千世界，十方無量無邊，不可說不可說三千大千世界，亦復如是。善男子！我唯知此菩薩所言不虛法門，云何能說諸菩薩行？彼諸菩薩，隨順深入眾生一切相海、隨順深入眾生一切施設海、隨順深入諸名號海、隨順深入諸語言海、隨順深入諸句相續海、隨順深入諸解說句次第海、隨順深入諸解說句相續次第海、隨順深入諸如來海、隨順深入分別諸句海、隨順深入一切眾生諸語言海，逮得一切圓滿莊嚴，微妙音聲，出生分別諸文字輪。善男子！於此南方，有一國土，名曰住林；彼有長者，名曰解脫。汝詣彼問云何菩薩向菩薩道，修菩薩道，成菩薩道，思菩薩道。」
時，善財童子于良醫所，聞此法門，發深凈信心，恭敬於法，決定知見，因善知識，得薩婆若；頭面禮足，乃至辭退南行。
爾時，善財童子正念菩薩所言不虛法門：入菩薩語言海、念一切眾生微細方便海、思惟菩薩諸垢凈法、出生菩薩善根光明、凈修菩薩教化眾生巧方便門、明凈菩薩攝眾生智、堅固菩薩正直心力、長養菩薩深心之力、凈修菩薩種種欲力、信菩薩心遠離諸惡。願心堅固，以大莊嚴而自莊嚴，心無疲倦，勇猛精進，心不退轉，具不可壞
【現代漢語翻譯】 現代漢語譯本：諸如龍（Nāga）、夜叉（Yakṣa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）以及人非人等，所有這些眾生的語言；像這樣的三千大千世界，以及十方無量無邊、不可說不可說的三千大千世界，也都是如此。善男子！我只知道這位菩薩所說的真實不虛的法門，又怎能說出諸位菩薩的修行呢？那些菩薩，隨順深入眾生的一切相海、隨順深入眾生的一切施設海、隨順深入諸名號海、隨順深入諸語言海、隨順深入諸句相續海、隨順深入諸解說句次第海、隨順深入諸解說句相續次第海、隨順深入諸如來海、隨順深入分別諸句海、隨順深入一切眾生諸語言海，從而獲得一切圓滿莊嚴、微妙的音聲，並能出生分別諸文字輪。善男子！在這南方，有一個國土，名叫住林；那裡有一位長者，名叫解脫。你到他那裡去請教：『菩薩如何趨向菩薩道，修習菩薩道，成就菩薩道，以及思惟菩薩道？』 當時，善財童子在良醫那裡，聽聞了這個法門，生起了深厚的清凈信心，對法恭敬，確立了知見，因為善知識的引導，得以證悟一切智（Sarvajña）；他頂禮良醫的足，然後辭別，向南方行去。 這時，善財童子正念著菩薩所說的真實不虛的法門：深入菩薩的語言海、憶念一切眾生微細的方便海、思惟菩薩的諸垢清凈之法、生起菩薩的善根光明、清凈修習菩薩教化眾生的巧妙方便之門、明凈菩薩攝受眾生的智慧、堅定菩薩正直的心力、增長菩薩深厚的心力、清凈修習菩薩的種種欲力、相信菩薩的心遠離一切惡行。他的願心堅定，以大莊嚴來莊嚴自己，內心沒有疲倦，勇猛精進，心不退轉，具備不可摧毀的力量。
【English Translation】 English version: All the languages of beings such as Nāgas (dragons), Yakṣas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians with human bodies and horse heads), Mahoragas (great serpents), and humans and non-humans; such are the three thousand great thousand worlds, and the immeasurable, boundless, inexpressible, and unspeakable three thousand great thousand worlds in the ten directions are also like this. Good man! I only know this Dharma gate spoken by this Bodhisattva, which is not false, how can I speak of the practices of all the Bodhisattvas? Those Bodhisattvas, in accordance with and deeply entering the sea of all appearances of beings, in accordance with and deeply entering the sea of all establishments of beings, in accordance with and deeply entering the sea of all names, in accordance with and deeply entering the sea of all languages, in accordance with and deeply entering the sea of all sentence continuations, in accordance with and deeply entering the sea of the order of all explanatory sentences, in accordance with and deeply entering the sea of the order of all explanatory sentence continuations, in accordance with and deeply entering the sea of all Tathāgatas, in accordance with and deeply entering the sea of distinguishing all sentences, in accordance with and deeply entering the sea of all languages of all beings, thereby attaining all perfect adornments, subtle sounds, and giving rise to the wheel of distinguishing all letters. Good man! In this southern direction, there is a country named 'Dwelling in the Forest'; there is an elder named 'Liberation'. Go to him and ask: 'How does a Bodhisattva approach the Bodhisattva path, cultivate the Bodhisattva path, accomplish the Bodhisattva path, and contemplate the Bodhisattva path?' At that time, Sudhana, having heard this Dharma gate from the good physician, generated deep and pure faith, respected the Dharma, established understanding, and through the guidance of a good teacher, attained Sarvajña (omniscience); he bowed his head to the feet of the physician, and then took his leave and went south. At this time, Sudhana was mindful of the true and not false Dharma gate spoken by the Bodhisattva: entering the sea of Bodhisattva languages, remembering the subtle expedient means of all beings, contemplating the pure Dharma of the Bodhisattvas, giving rise to the light of the Bodhisattvas' roots of goodness, purely cultivating the skillful expedient means of the Bodhisattvas in teaching beings, clarifying the wisdom of the Bodhisattvas in gathering beings, strengthening the power of the Bodhisattvas' upright minds, nurturing the power of the Bodhisattvas' deep minds, purely cultivating the various desires of the Bodhisattvas, and believing that the Bodhisattvas' minds are far from all evils. His aspiration was firm, he adorned himself with great adornments, his mind was without weariness, he was courageous and diligent, his mind did not retreat, and he possessed indestructible power.
凈信心力，金剛那羅延所不能壞；攝取一切善知識教，無礙境界皆悉清凈；無垢境界，妙心現前；逮得普眼方便光明陀羅尼地，了法界地，心常現前；知平等地非地，莊嚴清凈，不著我所；無二境界，逮得清凈無礙智慧。了知法地無所障礙；知諸方地而不退轉；分別了知一切業地；嚴凈顯現諸佛大地；得智慧輪，分別三世，逮得普樂光明三昧，遍照身心，順至一切諸境界地。如來智慧，普照境界，興起一切智慧波浪；身常不離佛法勢力，為諸如來之所護持；其心悉與一切佛等，隨順智慧，普照一切；其身充滿一切剎網，成就大愿，己身容受一切法界。如是念已，漸漸遊行，經十二年，至住林國；周遍推求解脫長者。見已，禮足，於一面住，作如是念：「我得善利，見善知識。善知識者出興世難、至其所難、得值遇難、得見知難、得親近難、得共住難、得其意難、得隨順難。」念已，白言：「大聖！我已先發阿耨多羅三藐三菩提心，欲值一切佛；欲見一切佛；欲得一切佛意；欲知一切佛心；欲得一切諸佛三昧；隨順一切佛一切大愿；欲滿一切佛一切大愿；欲求一切佛智慧光明；欲自身中出一切佛；欲得諸明，知一切佛自在神通；欲凈一切佛力無畏法；欲聞一切佛法，心無厭足；欲受一切佛法；欲持一切佛法；欲分別一切
佛法；欲護一切佛教；欲與一切諸菩薩同；欲與菩薩同善根友；欲具菩薩諸波羅蜜；欲滿一切諸菩薩行；欲發菩薩清凈大愿；欲得一切諸佛菩薩因緣法藏；欲得一切菩薩無量法藏智慧光明；欲得一切菩薩諸三昧藏；欲出生一切菩薩諸通明藏；欲發大悲藏教化眾生無有窮盡；欲分別知遊戲神通藏；欲分別知自在之藏；欲于自在藏，心得自在；欲清凈十種藏，一向專求此諸功德，詣長者所；欲滿諸愿；欲超出生死；欲得自在法；欲具恭敬門；欲具方便門；欲遠離諸垢；欲清凈莊嚴；欲身心柔軟；欲調伏諸根。」白言：「我聞大聖，善教菩薩方便正道，普照一切顯現妙法；示導津濟，開正法門；除滅顛倒，拔疑惑刺；心離迷垢，照除重闇；離諸煩惱，永得清涼；棄捨諂曲，超出生死；離不善根，長養善根；遠離諸趣，無所染著；滅一切障，求薩婆若；到法王城，其心安住大慈大悲；教菩薩行，修諸三昧；其心安住隨順法門，發廣大心；具足諸力，照明一切諸群生心。唯愿大聖為我分別云何菩薩向菩薩道，修菩薩道；既修習已，令速清凈菩薩之行，具成菩薩圓滿凈行？」時，解脫長者以過去善根力、佛威神力、文殊師利憶念力故，入菩薩三昧門；其三昧門，名攝一切佛剎無量旋陀羅尼。入已，得清凈身；于其身內，十方各見十
佛世界微塵等佛，及嚴凈剎，一切大眾過去所行。彼諸如來，神力自在，一切大愿功德之具；諸清凈行，莊嚴正道，成等正覺，轉凈法輪，教化眾生，究竟諸法。于其身內，皆悉顯現而無雜亂，不相障礙；如本相住，形色不同，種種莊飾；菩薩大眾，圍繞莊嚴，顯現一切諸佛自在，說諸愿門，示現無量自在神力。或於一剎，處兜率天，而作佛事；或於一剎，示現命終；或現受胎；或現處胎，顯自在力；或現出生；或現處中宮；或現出家；或現往詣莊嚴道場；或現降魔；或現成佛；或現天宮、夜叉、乾闥婆、諸世界王，大眾圍繞，請轉法輪；或現轉法輪；或現入諸趣；或現般涅槃；或現分舍利；或現起塔種種莊嚴。彼諸如來，為種種眾生，諸眾生海，種種方便、種種根、種種煩惱習氣；或於小眾而現大眾，所謂：一由旬眾現十由旬眾，乃至不可說佛剎微塵等由旬眾，而為說法。彼諸如來以微妙音所說正法，善財童子悉聞受持；又見彼佛自在神力，不可思議菩薩三昧。
爾時，解脫長者從三昧起，告善財言：「善男子！我已成就如來無礙莊嚴法門。得此法門已，睹見東方閻浮檀光世界，星宿王如來、應供、等正覺，明凈藏菩薩等一切大眾；又見南方諸力世界，普香如來、應供、等正覺，心王菩薩等一切大眾；又見西
【現代漢語翻譯】 現代漢語譯本 如微塵般眾多的佛陀世界，以及莊嚴清凈的佛土，一切大眾過去所修行的功德。那些如來（tathagata，佛的稱號），擁有神通自在的力量，具備一切大愿功德；他們清凈的修行，莊嚴的正道，成就無上正等正覺（anuttara-samyak-sambodhi，佛的最高覺悟），轉動清凈的法輪（dharma-cakra，佛法的象徵），教化眾生，究竟一切諸法（dharma，佛法）。在他們的身體內，一切都清晰顯現，沒有雜亂，互不障礙；如其本來的樣子存在，形態顏色各異，種種莊嚴裝飾；菩薩大眾圍繞莊嚴，顯現一切諸佛的自在，宣說各種愿門，示現無量自在的神力。 或者在一個佛土，處於兜率天（tusita，欲界天之一），而行佛事；或者在一個佛土，示現命終；或者示現受胎；或者示現處胎，顯現自在之力；或者示現出生；或者示現處於宮中；或者示現出家；或者示現前往莊嚴的道場；或者示現降伏魔障；或者示現成佛；或者示現天宮、夜叉（yaksa，一種鬼神）、乾闥婆（gandharva，天上的樂神）、諸世界之王，大眾圍繞，請求轉法輪；或者示現轉法輪；或者示現進入諸趣（gati，輪迴的去處）；或者示現般涅槃（parinirvana，佛的最終寂滅）；或者示現分舍利（sarira，佛的遺骨）；或者示現建造佛塔種種莊嚴。那些如來，爲了種種眾生，諸眾生海，以種種方便、種種根性、種種煩惱習氣；或者在少數人面前示現大眾，例如：一由旬（yojana，古印度長度單位）的眾生示現為十由旬的眾生，乃至不可說佛剎微塵等由旬的眾生，而為他們說法。那些如來以微妙的音聲所說的正法，善財童子（Sudhana，求道者）都聽聞受持；又見到那些佛的自在神力，不可思議的菩薩三昧（samadhi，禪定）。 這時，解脫長者（Vimoksa，菩薩名）從三昧中起身，告訴善財說：『善男子！我已經成就如來無礙莊嚴法門。得到這個法門后，我看到東方閻浮檀光世界（Jambudvipa，我們所處的世界），星宿王如來（Nakshatraraja，佛名）、應供（arhat，佛的稱號）、等正覺，明凈藏菩薩（Vimalagarbha，菩薩名）等一切大眾；又看到南方諸力世界，普香如來（Samantagandha，佛名）、應供、等正覺，心王菩薩（Cittaraja，菩薩名）等一切大眾；又看到西方...'
【English Translation】 English version Buddha worlds as numerous as dust particles, and pure and adorned lands, all the past practices of all the great assemblies. Those Tathagatas (a title for a Buddha), with their divine and unhindered powers, possess all the great vows and merits; their pure practices, the adorned right path, achieving supreme perfect enlightenment (anuttara-samyak-sambodhi), turning the pure Dharma wheel (dharma-cakra), teaching sentient beings, and ultimately understanding all dharmas (teachings). Within their bodies, everything is clearly manifested without confusion or obstruction; they abide in their original forms, with different shapes and colors, and various adornments; the great assemblies of Bodhisattvas surround them, manifesting the freedom of all Buddhas, proclaiming various vows, and displaying immeasurable unhindered divine powers. Or in one land, residing in the Tusita Heaven (one of the heavens in the desire realm), performing the deeds of a Buddha; or in one land, manifesting the end of life; or manifesting conception; or manifesting being in the womb, displaying unhindered power; or manifesting birth; or manifesting being in the palace; or manifesting leaving home; or manifesting going to the adorned Bodhi-mandala (place of enlightenment); or manifesting subduing Mara (demon); or manifesting becoming a Buddha; or manifesting the heavenly palace, Yakshas (a type of spirit), Gandharvas (celestial musicians), and the kings of various worlds, surrounded by great assemblies, requesting the turning of the Dharma wheel; or manifesting the turning of the Dharma wheel; or manifesting entering various realms of existence (gati); or manifesting Parinirvana (final passing away); or manifesting the distribution of relics (sarira); or manifesting the building of stupas with various adornments. Those Tathagatas, for the sake of various sentient beings, the ocean of sentient beings, with various skillful means, various capacities, and various afflictions and habitual tendencies; or in front of a small group, manifesting a large assembly, for example: a group of beings of one yojana (an ancient Indian unit of distance) manifesting as a group of ten yojanas, up to an inexpressible number of Buddha-lands' worth of dust particles of yojanas, and teaching them the Dharma. The right Dharma spoken by those Tathagatas with subtle sounds, Sudhana (a seeker of truth) heard and received; and also saw the unhindered divine powers of those Buddhas, and the inconceivable Bodhisattva samadhi (meditative absorption). At that time, the elder Vimoksa (a Bodhisattva's name) arose from samadhi and said to Sudhana: 'Good man! I have already attained the unhindered adornment Dharma gate of the Tathagatas. Having attained this Dharma gate, I saw in the eastern Jambudvipa Light World (the world we inhabit), the Tathagata Nakshatraraja (a Buddha's name), Arhat (a title for a Buddha), and Samyak-sambuddha (perfectly enlightened one), and the great assembly including the Bodhisattva Vimalagarbha (a Bodhisattva's name); and I also saw in the southern Power Worlds, the Tathagata Samantagandha (a Buddha's name), Arhat, and Samyak-sambuddha, and the great assembly including the Bodhisattva Cittaraja (a Bodhisattva's name); and I also saw in the western...'
方香光世界，須彌燈王如來、應供、等正覺，無礙心菩薩等一切大眾；又見北方聖服幢世界，自在神力無有能壞如來、應供、等正覺，自在勢菩薩等一切大眾；又見東北方一切樂寶世界，無礙眼如來、應供、等正覺，無礙化菩薩等一切大眾；又見東南方香焰光世界，香智如來、應供、等正覺，自在慧焰光菩薩等一切大眾；又見西南方普照慧日世界，法界輪幢如來、應供、等正覺，散一切化幢菩薩等一切大眾；又見西北方普凈現世界，一切佛寶無上幢如來、應供、等正覺，法幢王菩薩等一切大眾；又見上方無盡佛性世界，無量慧光圓滿幢如來、應供、等正覺，法界地幢王菩薩等一切大眾；又見下方佛解脫光世界，無礙慧幢如來、應供、等正覺，一切眾生世界幢王菩薩等一切大眾。善男子！我見十方各一萬佛剎微塵等如來；彼諸如來不來至此，我不往彼。善男子！我若欲見安樂世界，無量壽佛，隨意即見。妙樂世界，阿閦如來；善住世界，師子如來；善現圓滿光明世界，月慧如來；寶師子莊嚴世界，毗樓遮那如來；善男子！如是等一切諸佛，隨意即見。彼諸如來，不來至此，我不往彼。知一切佛無所從來，我無所至；知一切佛，及與我心，皆悉如夢；知一切佛，悉如電光，了知己心，如水中像；知一切佛，皆悉如幻，己心
【現代漢語翻譯】 現代漢語譯本 在方香光世界，有須彌燈王如來（Sumeru Lamp King Tathagata）、應供（應受供養者）、等正覺（完全覺悟者），以及無礙心菩薩（Unobstructed Mind Bodhisattva）等一切大眾；又見到北方聖服幢世界，有自在神力無有能壞如來（Unbreakable Self-Mastery Power Tathagata）、應供、等正覺，以及自在勢菩薩（Self-Mastery Power Bodhisattva）等一切大眾；又見到東北方一切樂寶世界，有無礙眼如來（Unobstructed Eye Tathagata）、應供、等正覺，以及無礙化菩薩（Unobstructed Transformation Bodhisattva）等一切大眾；又見到東南方香焰光世界，有香智如來（Fragrant Wisdom Tathagata）、應供、等正覺，以及自在慧焰光菩薩（Self-Mastery Wisdom Flame Light Bodhisattva）等一切大眾；又見到西南方普照慧日世界，有法界輪幢如來（Dharma Realm Wheel Banner Tathagata）、應供、等正覺，以及散一切化幢菩薩（Dispersion of All Transformation Banners Bodhisattva）等一切大眾；又見到西北方普凈現世界，有一切佛寶無上幢如來（Supreme Banner of All Buddha Treasures Tathagata）、應供、等正覺，以及法幢王菩薩（Dharma Banner King Bodhisattva）等一切大眾；又見到上方無盡佛性世界，有無量慧光圓滿幢如來（Immeasurable Wisdom Light Perfect Banner Tathagata）、應供、等正覺，以及法界地幢王菩薩（Dharma Realm Ground Banner King Bodhisattva）等一切大眾；又見到下方佛解**世界，有無礙慧幢如來（Unobstructed Wisdom Banner Tathagata）、應供、等正覺，以及一切眾生世界幢王菩薩（All Sentient Beings World Banner King Bodhisattva）等一切大眾。 善男子！我見到十方各一萬佛剎微塵數（佛剎：佛的國土，微塵數：像微塵一樣多的數量）的如來；那些如來不來到這裡，我也不去到那裡。善男子！我如果想見到安樂世界（Sukhavati），無量壽佛（Amitayus Buddha），隨意就能見到。妙樂世界（Abhirati），阿閦如來（Akshobhya Buddha）；善住世界，師子如來（Simha Tathagata）；善現圓滿光明世界，月慧如來（Chandraprabha Tathagata）；寶師子莊嚴世界，毗樓遮那如來（Vairocana Tathagata）；善男子！像這樣的一切諸佛，隨意就能見到。那些如來，不來到這裡，我也不去到那裡。知道一切佛無所從來，我無所去；知道一切佛，以及我的心，都像夢一樣；知道一切佛，都像閃電的光芒，瞭解自己的心，像水中的影像；知道一切佛，都像幻象，自己的心
【English Translation】 English version In the Fragrant Light World, there is Sumeru Lamp King Tathagata (Tathagata: Thus Gone One, a title of a Buddha), Arhat (Worthy One, one who is worthy of offerings), Samyaksambuddha (Perfectly Enlightened One), and all the great assembly including Unobstructed Mind Bodhisattva; also seen is the Northern Holy Adornment Banner World, where there is Unbreakable Self-Mastery Power Tathagata, Arhat, Samyaksambuddha, and all the great assembly including Self-Mastery Power Bodhisattva; also seen is the Northeastern All Joy Treasure World, where there is Unobstructed Eye Tathagata, Arhat, Samyaksambuddha, and all the great assembly including Unobstructed Transformation Bodhisattva; also seen is the Southeastern Fragrant Flame Light World, where there is Fragrant Wisdom Tathagata, Arhat, Samyaksambuddha, and all the great assembly including Self-Mastery Wisdom Flame Light Bodhisattva; also seen is the Southwestern Universally Illuminating Wisdom Sun World, where there is Dharma Realm Wheel Banner Tathagata, Arhat, Samyaksambuddha, and all the great assembly including Dispersion of All Transformation Banners Bodhisattva; also seen is the Northwestern Universally Pure Manifestation World, where there is Supreme Banner of All Buddha Treasures Tathagata, Arhat, Samyaksambuddha, and all the great assembly including Dharma Banner King Bodhisattva; also seen is the Upper Limitless Buddha Nature World, where there is Immeasurable Wisdom Light Perfect Banner Tathagata, Arhat, Samyaksambuddha, and all the great assembly including Dharma Realm Ground Banner King Bodhisattva; also seen is the Lower Buddha Liberation World, where there is Unobstructed Wisdom Banner Tathagata, Arhat, Samyaksambuddha, and all the great assembly including All Sentient Beings World Banner King Bodhisattva. Good man! I see in each of the ten directions as many Tathagatas as there are fine dust particles in a thousand Buddha lands (Buddha land: the realm of a Buddha, fine dust particles: a countless number like fine dust); those Tathagatas do not come here, and I do not go there. Good man! If I wish to see the Land of Bliss (Sukhavati), Amitayus Buddha, I can see him at will. The Land of Wonderful Joy (Abhirati), Akshobhya Buddha; the Land of Good Abode, Simha Tathagata; the Land of Good Manifestation of Perfect Light, Chandraprabha Tathagata; the Land of Jeweled Lion Adornment, Vairocana Tathagata; Good man! All such Buddhas, I can see at will. Those Tathagatas do not come here, and I do not go there. Knowing that all Buddhas come from nowhere, and I go nowhere; knowing that all Buddhas, and my mind, are all like a dream; knowing that all Buddhas are like a flash of lightning, understanding my own mind, like an image in water; knowing that all Buddhas are like illusions, my own mind
亦爾；知一切佛，音聲如響，己心亦爾。如是知，如是解，如是入。善男子！當知菩薩皆由己心得諸佛法，修菩薩行，凈一切剎；教化眾生，出諸大愿；一切智城，遊戲神通不思議門；諸佛菩提，一切自在，無礙境界，皆由己心，具甚深智，了一切法。是故，善男子！以諸善根增長己心，雨甘露法，潤澤其心；于境界中，令心清凈，勤修精進；令心堅固，專念正法；令心不亂，智慧明凈，遠離心垢；明凈慧光，照察其心，生自在心，發廣大心，與諸佛等如來十力，以照其心。善男子！我唯修此如來無礙法門，云何能說菩薩諸行，無障礙智，無礙凈行；安住觀察現在諸佛三昧，得無涅槃三昧；具足三世平等正法；善知平等三昧境界之地；具足凈身，住諸佛住不壞境界；一切諸方法門境界，智門圓滿，智慧觀察；普照一切於己身中，悉現一切世界成壞，而於己身及諸世界，不生二想；究竟眾行，功德具足。善男子！於此南方，有一國土，名曰莊嚴閻浮提頂；彼有比丘，名曰海幢。汝詣彼問云何菩薩向菩薩道、修菩薩行。」
時，善財童子頭面敬禮解脫長者足，右繞畢，讚歎無量阿僧祇功德；眷仰觀察，心無厭足，悲泣流淚。專念善知識、順善知識、觀善知識、由善知識得一切智；于善知識，遠離諂曲；于善知識發慈
【現代漢語翻譯】 現代漢語譯本：也是這樣；要知道一切佛的音聲如同迴響，自己的心也是如此。像這樣知道，像這樣理解，像這樣進入。善男子！應當知道菩薩都是通過自己的心獲得諸佛的法，修行菩薩的行持，清凈一切佛土；教化眾生，發出各種大愿；在一切智慧之城，遊戲神通不可思議的法門；諸佛的菩提，一切自在，無礙的境界，都是通過自己的心，具備甚深的智慧，瞭解一切法。因此，善男子！用各種善根增長自己的心，降下甘露法，滋潤自己的心；在各種境界中，使心清凈，勤奮修行精進；使心堅固，專心憶念正法；使心不散亂，智慧明凈，遠離心的垢染；明凈的智慧之光，照察自己的心，生起自在的心，發起廣大的心，與諸佛等同如來的十力，以此來照耀自己的心。善男子！我只是修習這如來無礙的法門，怎麼能夠說菩薩的各種修行，無障礙的智慧，無障礙的清凈行持；安住觀察現在諸佛的三昧（專注的狀態），獲得無涅槃的三昧；具足過去、現在、未來三世平等的正法；善於瞭解平等三昧境界的所在；具足清凈的身體，安住于諸佛所安住的不壞境界；一切諸方法門的境界，智慧之門圓滿，用智慧觀察；普遍照耀一切，在自己的身體中，顯現一切世界的成住壞空，而對於自己的身體和各個世界，不產生二元的想法；究竟各種修行，功德圓滿具足。善男子！在這南方，有一個國土，名叫莊嚴閻浮提頂（Sudarśana-jambudvīpa-śikhara，意為美好的閻浮提頂峰）；那裡有一位比丘，名叫海幢（Samudradhvaja，意為海之旗幟）。你到那裡去問，菩薩如何趨向菩薩道、修行菩薩行。」 當時，善財童子頭面頂禮解脫長者（Mukticandra，意為解脫之月）的腳，右繞完畢，讚歎無量阿僧祇（asaṃkhya，意為無數）的功德；眷戀仰慕地觀察，心中沒有厭倦，悲傷地流下眼淚。專心憶念善知識，順從善知識，觀察善知識，通過善知識獲得一切智慧；對於善知識，遠離諂媚虛偽；對於善知識，發起慈悲心。
【English Translation】 English version: It is also like that; know that the voices of all Buddhas are like echoes, and one's own mind is also like that. Know it like this, understand it like this, enter it like this. Good man! You should know that Bodhisattvas all obtain the Dharma of all Buddhas through their own minds, cultivate the practices of Bodhisattvas, purify all Buddha lands; teach sentient beings, make great vows; in the city of all wisdom, play with the inconceivable doors of spiritual powers; the Bodhi of all Buddhas, all freedom, the unobstructed realm, all come from one's own mind, possessing profound wisdom, understanding all dharmas. Therefore, good man! Use all good roots to increase your own mind, rain down the nectar of Dharma, nourish your mind; in all realms, make your mind pure, diligently cultivate vigor; make your mind firm, focus on the right Dharma; make your mind not scattered, wisdom clear and bright, far from the defilements of the mind; the clear and bright light of wisdom, illuminate your own mind, give rise to a free mind, generate a vast mind, equal to the ten powers of the Tathagatas, and use this to illuminate your mind. Good man! I only cultivate this unobstructed Dharma door of the Tathagata, how can I speak of the various practices of Bodhisattvas, unobstructed wisdom, unobstructed pure conduct; abiding in the contemplation of the Samadhi (state of concentration) of the present Buddhas, attaining the Samadhi of no Nirvana; possessing the equal right Dharma of the three times, past, present, and future; being skilled in understanding the place of the realm of equal Samadhi; possessing a pure body, abiding in the indestructible realm where all Buddhas abide; the realm of all Dharma doors, the door of wisdom is complete, observing with wisdom; universally illuminating everything, in one's own body, manifesting the formation, existence, destruction, and emptiness of all worlds, and towards one's own body and all worlds, not giving rise to dualistic thoughts; ultimately completing all practices, with merits fully complete. Good man! In this southern direction, there is a country called Sudarśana-jambudvīpa-śikhara (meaning the beautiful peak of Jambudvipa); there is a Bhikṣu (monk) named Samudradhvaja (meaning the banner of the sea). Go there and ask him how Bodhisattvas approach the Bodhisattva path and cultivate the Bodhisattva practices.」 At that time, Sudhana (善財童子) bowed his head to the feet of Mukticandra (解脫長者), circumambulated him to the right, praised his immeasurable asaṃkhya (阿僧祇) merits; gazed at him with reverence, his heart without weariness, weeping with sorrow. He focused his mind on the good teacher, followed the good teacher, observed the good teacher, and through the good teacher obtained all wisdom; towards the good teacher, he was far from flattery and deceit; towards the good teacher, he generated compassion.
母心，遠離一切無益法故；于善知識發慈父心，能生一切諸善法故；辭退南行。◎
大方廣佛華嚴經卷第四十六 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第四十七
東晉天竺三藏佛馱跋陀羅譯
入法界品第三十四之四
◎爾時，善財童子正念思惟解脫長者教，念不可思議菩薩法門，思惟不可思議菩薩慧光，隨順深入不可思議甚深法界，攝取菩薩不可思議凈妙功德，顯現如來不可思議自在神力，解了不可思議莊嚴佛剎，分別知佛不可思議住持莊嚴安住境界，思惟不可思議菩薩境界三昧莊嚴，分別不可思議世界究竟無礙，向不可思議菩薩堅固凈業，深心受持不可思議凈業諸愿。漸趣南方，至莊嚴閻浮提頂國，周遍推求海幢比丘；見在靜處，結跏趺坐，三昧正受，滅出入息，身安不動，寂然無覺。從其足下，出阿僧祇長者、阿僧祇婆羅門，皆悉頂冠眾寶天冠，各赍妙寶上味飲食，一切寶衣、香華、寶鬘、末香、涂香資生之具，攝諸貧窮，安慰撫接，雨眾寶物；令一切眾生皆大歡喜，充滿十方。從其兩膝，出剎利婆羅門，皆悉聰慧；形色威儀，服飾莊嚴，皆悉不同；以微妙音，訓導眾生，離惡修善，住真實義，說四攝法，令眾生歡喜，充滿十方。從腰
【現代漢語翻譯】 現代漢語譯本：
善財童子（Sudhana）心想，要遠離一切沒有益處的法，要對善知識生起如同慈父般的心，因為善知識能生出一切美好的法。於是，他辭別了長者，向南方走去。
當時，善財童子正念思惟著解脫長者（Mukti）的教誨，思念著不可思議的菩薩法門，思惟著不可思議的菩薩智慧之光，隨順深入不可思議的甚深法界，攝取菩薩不可思議的清凈微妙功德，顯現如來不可思議的自在神力，理解不可思議的莊嚴佛剎，分別知曉佛不可思議的住持莊嚴安住境界，思惟不可思議的菩薩境界三昧莊嚴，分別不可思議的世界究竟無礙，向不可思議的菩薩堅固清凈的行業，以深心受持不可思議的清凈行業諸愿。他逐漸向南方走去，到達了莊嚴閻浮提頂國（Jambudvipa），四處尋找海幢比丘（Samudradhvaja）。他看到海幢比丘在安靜的地方，結跏趺坐，處於三昧正受之中，停止了呼吸，身體安穩不動，寂靜無覺。從他的腳下，出現了無數的長者和婆羅門，他們都頭戴著鑲嵌著各種珍寶的天冠，各自拿著精美的寶物、上等的美味食物、各種寶衣、香花、寶鬘、末香、涂香等生活用品，救濟貧窮的人，安慰撫慰他們，降下各種寶物，使一切眾生都非常歡喜，充滿十方。從他的兩膝，出現了剎帝利（Kshatriya）和婆羅門，他們都非常聰慧，容貌威儀，服飾莊嚴，各不相同，用微妙的聲音教導眾生，使他們遠離惡行，修習善行，安住于真實的意義，宣說四攝法，使眾生歡喜，充滿十方。從他的腰部 現代漢語譯本：
出現了無數的居士，他們都非常富有，擁有無量的財富，各自拿著各種珍寶、上等的美味食物、各種寶衣、香花、寶鬘、末香、涂香等生活用品，救濟貧窮的人，安慰撫慰他們，降下各種寶物，使一切眾生都非常歡喜，充滿十方。從他的臍部，出現了無數的童男童女，他們都非常端正，容貌美好，各自拿著各種樂器，演奏出美妙的音樂，讚歎佛的功德，使一切眾生都非常歡喜，充滿十方。從他的兩肩，出現了無數的諸天，他們都非常莊嚴，擁有無量的光明，各自拿著各種天衣、天花、天香、天鬘、天樂等，供養佛，讚歎佛的功德，使一切眾生都非常歡喜，充滿十方。從他的兩手，出現了無數的菩薩，他們都非常勇猛，擁有無量的智慧，各自拿著各種法器，宣說佛法，使一切眾生都非常歡喜，充滿十方。從他的口中，出現了無數的如來，他們都非常莊嚴，擁有無量的功德，各自宣說各種法門，使一切眾生都非常歡喜，充滿十方。從他的眉間，出現了無數的佛剎，他們都非常清凈，擁有無量的莊嚴，各自顯現各種佛的境界，使一切眾生都非常歡喜，充滿十方。從他的頂上，出現了無數的佛，他們都非常自在，擁有無量的神力，各自顯現各種神通，使一切眾生都非常歡喜，充滿十方。
【English Translation】 English version:
Sudhana thought, 'I should stay away from all unbeneficial dharmas; I should develop a heart like a compassionate father towards virtuous teachers, because they can generate all good dharmas.' Then, he bid farewell and headed south.
At that time, Sudhana was mindfully contemplating the teachings of the elder Mukti, thinking about the inconceivable Bodhisattva dharmas, contemplating the inconceivable light of Bodhisattva wisdom, following and deeply entering the inconceivable profound dharma realm, gathering the inconceivable pure and subtle merits of Bodhisattvas, manifesting the inconceivable sovereign spiritual powers of the Tathagata, understanding the inconceivable adorned Buddha-lands, discerning the inconceivable abiding and adorned dwelling realms of the Buddhas, contemplating the inconceivable Bodhisattva realm of samadhi adornment, discerning the inconceivable ultimate unobstructedness of the worlds, directing himself towards the inconceivable firm and pure karma of Bodhisattvas, and deeply upholding the inconceivable pure karma vows. Gradually, he journeyed south, reaching the adorned Jambudvipa, and sought everywhere for the Bhikshu Samudradhvaja. He saw Samudradhvaja in a quiet place, sitting in the lotus position, in the correct reception of samadhi, having ceased his breathing, his body still and unmoving, silent and without sensation. From his feet, countless elders and Brahmins emerged, all wearing jeweled heavenly crowns, each carrying exquisite treasures, superior delicious foods, various precious garments, fragrant flowers, jeweled garlands, powdered incense, and perfumed ointments, all the necessities of life. They gathered the poor, comforted and soothed them, and rained down various treasures, causing all beings to be greatly joyful, filling the ten directions. From his knees, Kshatriyas and Brahmins emerged, all intelligent, with dignified appearances, adorned with various garments, each different from the other. With subtle voices, they instructed beings, guiding them away from evil and towards good, dwelling in the true meaning, expounding the four means of gathering, causing beings to be joyful, filling the ten directions. From his waist English version:
countless householders emerged, all wealthy, possessing immeasurable riches, each carrying various treasures, superior delicious foods, various precious garments, fragrant flowers, jeweled garlands, powdered incense, and perfumed ointments, all the necessities of life. They gathered the poor, comforted and soothed them, and rained down various treasures, causing all beings to be greatly joyful, filling the ten directions. From his navel, countless young boys and girls emerged, all upright and beautiful, each carrying various musical instruments, playing beautiful music, praising the merits of the Buddha, causing all beings to be greatly joyful, filling the ten directions. From his shoulders, countless devas emerged, all adorned, possessing immeasurable light, each carrying various heavenly garments, heavenly flowers, heavenly incense, heavenly garlands, and heavenly music, making offerings to the Buddha, praising the merits of the Buddha, causing all beings to be greatly joyful, filling the ten directions. From his hands, countless Bodhisattvas emerged, all courageous, possessing immeasurable wisdom, each carrying various dharma instruments, expounding the Dharma, causing all beings to be greatly joyful, filling the ten directions. From his mouth, countless Tathagatas emerged, all adorned, possessing immeasurable merits, each expounding various dharma gates, causing all beings to be greatly joyful, filling the ten directions. From his eyebrows, countless Buddha-lands emerged, all pure, possessing immeasurable adornments, each manifesting various Buddha realms, causing all beings to be greatly joyful, filling the ten directions. From the top of his head, countless Buddhas emerged, all sovereign, possessing immeasurable spiritual powers, each manifesting various spiritual abilities, causing all beings to be greatly joyful, filling the ten directions.
兩邊，出一切眾生數等，五通仙人；或服草衣，或樹皮衣，皆執澡瓶，持三奇杖，威儀庠序，無有變異；遊行虛空，讚歎三寶，為眾生說清凈梵行，調伏諸根，演真實義，攝取世間，令諸眾生入智慧海，又復演說世間諸論，令次第住一切善根，充滿十方。從其兩脅，出不可思議龍、不可思議龍女，顯現不可思議諸龍自在，攝取眾生；雨不可思議香莊嚴云、華莊嚴云、鬘莊嚴云、寶蓋莊嚴云、寶幡莊嚴云、眾寶莊嚴云、無價摩尼寶莊嚴云、寶瓔珞莊嚴云、寶座莊嚴云、寶宮殿莊嚴云、寶蓮華莊嚴云、寶冠莊嚴云、天形像莊嚴云、天女莊嚴云；雨如是等云，各不可思議，普照十方一切世界，而以供養一切如來，普令眾生皆大歡喜，充滿法界。從胸德字，出無量阿僧祇阿修羅王，示現阿修羅王不可思議自在神力，震動一切諸大海水，及百千世界；令諸山王皆相沖擊，震動一切諸天宮殿，映蔽一切諸魔光明，悉如聚墨；降伏一切諸魔軍眾，除滅眾生，放逸高慢；離怒害心，滅不善法，壞煩惱山，棄捨戰諍；又以神力覺悟眾生，厭離諸惡，永絕生死，不著諸趣；普令眾生常樂寂滅，住菩提心，凈菩薩行，住諸波羅蜜，究竟菩薩地，照一切法，普照諸佛方便之法，充滿法界。從其背，出阿僧祇聲聞、緣覺，應以二乘化眾生故；著我
【現代漢語翻譯】 現代漢語譯本 從身體兩側，出現數量等同於一切眾生的五通仙人（具有五種神通的仙人）；他們有的穿著草衣，有的穿著樹皮衣，都拿著澡瓶，拄著三奇杖，威儀莊嚴有序，沒有絲毫的差異；在虛空中，他們讚歎三寶（佛、法、僧），為眾生宣說清凈的梵行，調伏各種感官，闡述真實的意義，攝受世間，使眾生進入智慧的海洋，又進一步宣說世間的各種理論，使眾生次第安住於一切善根，充滿十方。從他的兩脅，出現不可思議的龍和不可思議的龍女，顯現不可思議的諸龍自在，攝受眾生；降下不可思議的香莊嚴云、花莊嚴云、鬘莊嚴云、寶蓋莊嚴云、寶幡莊嚴云、眾寶莊嚴云、無價摩尼寶莊嚴云、寶瓔珞莊嚴云、寶座莊嚴云、寶宮殿莊嚴云、寶蓮花莊嚴云、寶冠莊嚴云、天形像莊嚴云、天女莊嚴云；降下如此等等的云，每一種都不可思議，普遍照耀十方一切世界，以此供養一切如來，使一切眾生都非常歡喜，充滿法界。從胸前的德字，出現無量阿僧祇（極大的數字）的阿修羅王（一種神道），示現阿修羅王不可思議的自在神力，震動一切大海水，以及百千世界；使諸山王互相沖擊，震動一切諸天宮殿，遮蔽一切諸魔的光明，使其如同聚集的墨汁；降伏一切諸魔軍眾，消除眾生的放逸和高慢；遠離憤怒和傷害之心，滅除不善之法，摧毀煩惱之山，拋棄戰爭和爭鬥；又以神力覺悟眾生，使他們厭離各種惡行，永遠斷絕生死輪迴，不執著于各種趣向；普遍使眾生常樂寂滅，安住于菩提心，清凈菩薩的修行，安住于各種波羅蜜（到達彼岸的方法），最終到達菩薩的境界，照見一切法，普遍照見諸佛方便的法門，充滿法界。從他的背部，出現阿僧祇的聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人），這是爲了應以二乘（聲聞乘和緣覺乘）來教化眾生；他們穿著我 English version From both sides of his body, emanated a number of five-powers immortals (仙人, xiānrén, immortals with five supernatural powers) equal to the number of all sentient beings; some wore grass clothes, others wore bark clothes, all holding water pitchers and carrying three-pronged staffs, their demeanor dignified and orderly, without any variation; in the void, they praised the Three Jewels (三寶, sān bǎo, Buddha, Dharma, and Sangha), expounded pure Brahma conduct to sentient beings, subdued the various senses, elucidated the true meaning, embraced the world, led sentient beings into the ocean of wisdom, and further expounded various worldly theories, enabling sentient beings to gradually dwell in all good roots, filling the ten directions. From his two flanks, emerged inconceivable dragons and inconceivable dragon daughters, manifesting the inconceivable freedom of the dragons, embracing sentient beings; raining down inconceivable clouds of fragrant adornments, flower adornments, garland adornments, jeweled canopy adornments, jeweled banner adornments, various jeweled adornments, priceless mani-jewel adornments, jeweled necklace adornments, jeweled seat adornments, jeweled palace adornments, jeweled lotus adornments, jeweled crown adornments, celestial form adornments, and celestial maiden adornments; raining down such clouds, each inconceivable, universally illuminating all worlds in the ten directions, using these to make offerings to all Tathagatas, causing all sentient beings to be greatly joyful, filling the Dharma realm. From the character '德' (dé, virtue) on his chest, emerged immeasurable asamkhya (阿僧祇, āsēngqí, a very large number) Asura Kings (阿修羅王, ā xiū luó wáng, a type of deity), manifesting the inconceivable, free, and divine power of the Asura Kings, shaking all the great oceans and hundreds of thousands of worlds; causing the mountain kings to collide with each other, shaking all the celestial palaces, obscuring the light of all the demons, making it like gathered ink; subduing all the demon armies, eliminating the laxity and arrogance of sentient beings; abandoning anger and harmful intentions, extinguishing unwholesome dharmas, destroying the mountains of afflictions, abandoning war and strife; and further using divine power to awaken sentient beings, causing them to detest all evil deeds, forever severing the cycle of birth and death, not clinging to any of the realms; universally causing sentient beings to always delight in quiescence, dwell in the Bodhi mind, purify the practice of Bodhisattvas, dwell in the various paramitas (波羅蜜, bō luó mì, perfections), ultimately reaching the Bodhisattva stage, illuminating all dharmas, universally illuminating the expedient methods of all Buddhas, filling the Dharma realm. From his back, emerged asamkhya Sravakas (聲聞, shēngwén, those who hear the Dharma and practice) and Pratyekabuddhas (緣覺, yuánjué, those who awaken through observing conditions), this is because they should use the Two Vehicles (聲聞乘 and 緣覺乘, shēngwén chéng and yuánjué chéng, Sravaka Vehicle and Pratyekabuddha Vehicle) to transform sentient beings; they wear the 'I'
【English Translation】 From both sides, emanated five-powers immortals, equal in number to all sentient beings; some wore grass clothes, others bark clothes, all holding water pitchers and carrying three-pronged staffs, their demeanor dignified and orderly, without any variation; in the void, they praised the Three Jewels, expounded pure Brahma conduct to sentient beings, subdued the various senses, elucidated the true meaning, embraced the world, led sentient beings into the ocean of wisdom, and further expounded various worldly theories, enabling sentient beings to gradually dwell in all good roots, filling the ten directions. From his two flanks, emerged inconceivable dragons and inconceivable dragon daughters, manifesting the inconceivable freedom of the dragons, embracing sentient beings; raining down inconceivable clouds of fragrant adornments, flower adornments, garland adornments, jeweled canopy adornments, jeweled banner adornments, various jeweled adornments, priceless mani-jewel adornments, jeweled necklace adornments, jeweled seat adornments, jeweled palace adornments, jeweled lotus adornments, jeweled crown adornments, celestial form adornments, and celestial maiden adornments; raining down such clouds, each inconceivable, universally illuminating all worlds in the ten directions, using these to make offerings to all Tathagatas, causing all sentient beings to be greatly joyful, filling the Dharma realm. From the character '德' on his chest, emerged immeasurable asamkhya Asura Kings, manifesting the inconceivable, free, and divine power of the Asura Kings, shaking all the great oceans and hundreds of thousands of worlds; causing the mountain kings to collide with each other, shaking all the celestial palaces, obscuring the light of all the demons, making it like gathered ink; subduing all the demon armies, eliminating the laxity and arrogance of sentient beings; abandoning anger and harmful intentions, extinguishing unwholesome dharmas, destroying the mountains of afflictions, abandoning war and strife; and further using divine power to awaken sentient beings, causing them to detest all evil deeds, forever severing the cycle of birth and death, not clinging to any of the realms; universally causing sentient beings to always delight in quiescence, dwell in the Bodhi mind, purify the practice of Bodhisattvas, dwell in the various paramitas, ultimately reaching the Bodhisattva stage, illuminating all dharmas, universally illuminating the expedient methods of all Buddhas, filling the Dharma realm. From his back, emerged asamkhya Sravakas and Pratyekabuddhas, this is because they should use the Two Vehicles to transform sentient beings; they wear the 'I'
見者，教不凈觀；貪慾多者，教慈心觀；瞋恚多者，教緣起觀；愚癡多者，教方便智，觀察諸法；為等分者，說無著法；著境界者，說妙愿境界；樂寂滅者，教入諸趣；饒益眾生，充滿法界。從其兩肩，出阿僧祇諸夜叉王、諸羅剎王，種種惡身，長短形色，乘種種乘，各與其眾而自圍繞；其有眾生能行善者，及眾賢聖諸菩薩等，若向正道，若得果證，皆悉防衛而守護之，或作金剛力士，守護諸佛，及佛住處；若有眾生，遭諸恐怖，亦防護之，悉令無畏；諸疾病者，令得除愈；諸在難者，悉令解脫；除滅橫死，離諸熱惱，教化眾生，令得實利；壞生死輪，讚歎法輪，摧外道輪，充滿法界。從其腹，出百千阿僧祇緊那羅王，各與百千阿僧祇阿僧祇緊那羅女，眷屬圍繞；出百千阿僧祇乾闥婆王，各與百千阿僧祇阿僧祇乾闥婆女，眷屬圍繞；出百千阿僧祇天娛樂音，說實相法，讚歎諸佛，稱美菩提及菩薩行，嘆菩提門，入法輪門，好樂一切自在法門、演說一切般涅槃門、攝持一切諸佛教門、歡喜一切眾生之門、嚴凈一切諸佛剎門、講說一切諸法界門、除滅一切諸障礙門、宣明一切諸善根門，充滿法界。從其口，出百千阿僧祇轉輪聖王，七寶具足，四兵圍繞，放無慳光，雨摩尼寶，諸貧苦者，悉令富樂；無財施者，令得惠施；為
【現代漢語翻譯】 現代漢語譯本：對於那些執著于所見之物的人，教導他們修習不凈觀；對於貪慾熾盛的人，教導他們修習慈心觀；對於嗔恚心重的人，教導他們修習緣起觀；對於愚癡的人，教導他們修習方便智慧，觀察諸法；對於心性平等的人，宣說無執著之法；對於執著于境界的人，宣說微妙的願力境界；對於樂於寂滅的人，教導他們進入諸趣（輪迴）；利益眾生，充滿法界。 從他的雙肩，涌現出無數（阿僧祇）的夜叉王（守護神）和羅剎王（惡鬼），他們身形各異，或長或短，顏色各異，乘坐著各種各樣的座駕，各自帶領著眷屬圍繞著他；那些能夠行善的眾生，以及諸位賢聖菩薩等，無論是走向正道，還是已經證得果位，都受到他們的防衛和守護。他們有時化作金剛力士，守護諸佛以及佛陀的居所；如果眾生遭遇恐怖，他們也會加以保護，使他們不再恐懼；對於患有疾病的人，使他們得以痊癒；對於身處困境的人，使他們得以解脫；消除橫死，遠離煩惱，教化眾生，使他們獲得真實的利益；摧毀生死輪迴，讚歎佛法，摧毀外道的邪說，充滿法界。 從他的腹部，涌現出成百上千阿僧祇的緊那羅王（歌神），各自帶領著成百上千阿僧祇的緊那羅女，眷屬圍繞；涌現出成百上千阿僧祇的乾闥婆王（樂神），各自帶領著成百上千阿僧祇的乾闥婆女，眷屬圍繞；涌現出成百上千阿僧祇的天界娛樂之音，宣說實相之法，讚歎諸佛，稱頌菩提（覺悟）和菩薩的修行，讚歎菩提之門，進入法輪之門，喜好一切自在法門，演說一切般涅槃（寂滅）之門，攝持一切諸佛的教誨之門，歡喜一切眾生之門，莊嚴清凈一切諸佛的剎土之門，講說一切諸法界的門，消除一切障礙之門，宣揚一切諸善根之門，充滿法界。 從他的口中，涌現出成百上千阿僧祇的轉輪聖王（統治世界的理想君主），七寶具足，四兵圍繞，放出無慳吝的光芒，降下摩尼寶珠，使所有貧苦的人都變得富足快樂；對於沒有財物可以佈施的人，使他們能夠得到佈施的機會；為
【English Translation】 English version: For those who are attached to what they see, teach them the contemplation of impurity; for those with excessive greed, teach them the contemplation of loving-kindness; for those with excessive anger, teach them the contemplation of dependent origination; for those who are ignorant, teach them the wisdom of skillful means, observing all dharmas; for those who are of equal temperament, expound the dharma of non-attachment; for those who are attached to realms, expound the wondrous realms of aspiration; for those who delight in tranquility, teach them to enter all realms (of rebirth); benefit sentient beings, filling the dharma realm. From his two shoulders, emerge countless (asamkhya) Yaksha Kings (guardian deities) and Rakshasa Kings (evil spirits), with various forms, long or short, and different colors, riding various vehicles, each leading their retinues surrounding him; those sentient beings who are able to practice good deeds, as well as all the virtuous sages and Bodhisattvas, whether they are heading towards the right path or have already attained fruition, are all protected and guarded by them. Sometimes they transform into Vajra warriors, protecting all Buddhas and the places where Buddhas reside; if sentient beings encounter fear, they also protect them, making them fearless; for those who are sick, they are healed; for those who are in difficulty, they are liberated; eliminating untimely deaths, freeing them from afflictions, teaching sentient beings, enabling them to obtain real benefits; destroying the cycle of birth and death, praising the Dharma wheel, destroying the heretical views of outsiders, filling the dharma realm. From his abdomen, emerge hundreds of thousands of asamkhya Kinnara Kings (celestial musicians), each leading hundreds of thousands of asamkhya Kinnara women, surrounded by their retinues; emerge hundreds of thousands of asamkhya Gandharva Kings (celestial musicians), each leading hundreds of thousands of asamkhya Gandharva women, surrounded by their retinues; emerge hundreds of thousands of asamkhya heavenly sounds of entertainment, expounding the dharma of true reality, praising all Buddhas, extolling Bodhi (enlightenment) and the practices of Bodhisattvas, praising the gate of Bodhi, entering the gate of the Dharma wheel, delighting in all the gates of unhindered dharma, expounding all the gates of Parinirvana (extinction), embracing all the gates of the teachings of all Buddhas, rejoicing in the gates of all sentient beings, adorning and purifying all the Buddha lands, expounding all the gates of the dharma realm, eliminating all the gates of obstacles, proclaiming all the gates of good roots, filling the dharma realm. From his mouth, emerge hundreds of thousands of asamkhya Chakravartin Kings (ideal rulers of the world), complete with the seven treasures, surrounded by the four divisions of the army, emitting light without stinginess, raining down Mani jewels, making all the poor and suffering people become rich and happy; for those who do not have wealth to give, enabling them to have the opportunity to give; for
諸群生，嘆離殺盜邪淫之法，修習慈心，常說愛語，饒益眾生；除滅妄語，遠離惡口；攝取眾生，遠離兩舌；說和合語，離無義語；說甚深法，悉令眾生遠離口過；讚歎大悲，令眾生歡喜，離瞋恚心；分別世間一切正法，觀察因緣，照明真諦；拔諸群生邪見毒刺，除滅疑惑，離一切障，明法實義，充滿法界。從其兩目，出百千阿僧祇日，普照十方，滅一切闇；悉令眾生除滅垢曀，遠離一切惡道苦毒；令寒者得溫，于垢濁佛剎，放明凈光，廣說乃至普照金銀琉璃等一切世界，及眾生類；除滅眾生心之重闇，悉令歡喜；能辨眾生無量事業，莊嚴一切世界妙法境界，充滿法界。從其眉間，出百千阿僧祇天王帝釋，無量雜寶以為莊嚴；持釋王法，普照一切諸天宮殿，震動一切須彌山王；悉令諸天于天境界，生厭離心，嘆功德力，明智慧力，起直心力，長深心力，嚴凈念力，堅固菩提心，遠離欲樂，讚歎樂見一切諸佛，不嘆樂境界樂；嘆聞法樂，離世間樂，觀察諸法智慧之樂；離阿修羅戰鬥恐怖，滅煩惱軍，遠離死畏，愿降眾魔；興妙法山，說須彌山等廣大法句，能辨眾生無量事業，充滿法界。從其額上，出無量梵天，妙色端嚴，世界無倫；威儀庠序，演出妙音，讚歎諸佛，勸請說法；令眾生歡喜，乃至能辨眾生無量事業，充滿
【現代漢語翻譯】 現代漢語譯本：諸位眾生，應當讚歎遠離殺生、偷盜、邪淫的行為，修習慈悲之心，常說愛語，利益眾生；消除妄語，遠離惡語；攝受眾生，遠離兩舌；說和合之語，遠離無意義的言語；宣說甚深之法，使一切眾生遠離口業過失；讚歎大悲，使眾生歡喜，遠離嗔恚之心；分辨世間一切正法，觀察因緣，照亮真諦；拔除眾生邪見的毒刺，消除疑惑，遠離一切障礙，明瞭佛法的真實意義，充滿法界。從他的雙眼中，放出百千阿僧祇（無數）的太陽，普照十方，消滅一切黑暗；使一切眾生消除污垢，遠離一切惡道苦毒；使寒冷者得到溫暖，在污濁的佛剎，放出明凈的光芒，廣泛照耀乃至普照金銀琉璃等一切世界，以及眾生種類；消除眾生心中的重重黑暗，使他們都感到歡喜；能夠辨別眾生無量的事業，莊嚴一切世界微妙的佛法境界，充滿法界。從他的眉間，放出百千阿僧祇的天王帝釋（天界之主），用無量雜寶作為莊嚴；持有帝釋的法則，普照一切諸天宮殿，震動一切須彌山王（宇宙中心之山）；使諸天在天界，生起厭離之心，讚歎功德之力，明瞭智慧之力，生起正直之心，增長深厚之心，嚴凈正念之力，堅固菩提之心，遠離慾望之樂，讚歎樂見一切諸佛，不讚嘆享樂境界之樂；讚歎聽聞佛法的快樂，遠離世間之樂，觀察諸法智慧之樂；遠離阿修羅（非天）戰鬥的恐怖，消滅煩惱之軍，遠離死亡的恐懼，願望降伏眾魔；興起微妙的佛法之山，宣說須彌山等廣大的法句，能夠辨別眾生無量的事業，充滿法界。從他的額頭上，放出無量梵天（色界天之主），容貌美妙端莊，世間無與倫比；威儀莊重，發出美妙的聲音，讚歎諸佛，勸請說法；使眾生歡喜，乃至能夠辨別眾生無量的事業，充滿法界。 English version: All beings, should praise the abandoning of killing, stealing, and sexual misconduct, cultivate compassion, always speak loving words, and benefit all beings; eliminate false speech, stay away from harsh words; gather beings, stay away from divisive speech; speak harmonious words, stay away from meaningless words; proclaim the profound Dharma, so that all beings may stay away from the faults of speech; praise great compassion, so that beings may rejoice and stay away from anger; distinguish all the righteous Dharmas of the world, observe the causes and conditions, illuminate the true meaning; pull out the poisonous thorns of wrong views from beings, eliminate doubts, stay away from all obstacles, understand the true meaning of the Dharma, and fill the Dharma realm. From his two eyes, emanate hundreds of thousands of Asamkhya (countless) suns, illuminating the ten directions, destroying all darkness; so that all beings may eliminate defilements, stay away from all evil paths and suffering; so that the cold may be warmed, in the defiled Buddha lands, emit bright and pure light, widely illuminating and even illuminating all worlds such as gold, silver, and lapis lazuli, and all kinds of beings; eliminate the heavy darkness in the hearts of beings, so that they may all rejoice; able to discern the immeasurable deeds of beings, adorn all the worlds with the wonderful Dharma realms, and fill the Dharma realm. From his brow, emanate hundreds of thousands of Asamkhya heavenly kings, Indra (the lord of the heavens), adorned with countless treasures; holding the laws of Indra, illuminating all the palaces of the heavens, shaking all the Sumeru mountain kings (the central mountain of the universe); so that the heavens in the heavenly realms, may generate a mind of detachment, praise the power of merit, understand the power of wisdom, generate a straight mind, grow a deep mind, purify the power of mindfulness, strengthen the Bodhi mind, stay away from the pleasures of desire, praise the joy of seeing all Buddhas, not praise the joy of enjoying realms; praise the joy of hearing the Dharma, stay away from the joy of the world, observe the joy of wisdom of all Dharmas; stay away from the terror of Asura (demi-gods) battles, destroy the army of afflictions, stay away from the fear of death, wish to subdue all demons; raise the wonderful mountain of Dharma, proclaim the vast Dharma phrases such as Mount Sumeru, able to discern the immeasurable deeds of beings, and fill the Dharma realm. From his forehead, emanate countless Brahmas (lords of the form realm), with beautiful and dignified appearances, unparalleled in the world; with dignified manners, emit wonderful sounds, praise all Buddhas, and urge them to preach the Dharma; so that beings may rejoice, and even be able to discern the immeasurable deeds of beings, and fill the Dharma realm.
【English Translation】 All beings, should praise the abandoning of killing, stealing, and sexual misconduct, cultivate compassion, always speak loving words, and benefit all beings; eliminate false speech, stay away from harsh words; gather beings, stay away from divisive speech; speak harmonious words, stay away from meaningless words; proclaim the profound Dharma, so that all beings may stay away from the faults of speech; praise great compassion, so that beings may rejoice and stay away from anger; distinguish all the righteous Dharmas of the world, observe the causes and conditions, illuminate the true meaning; pull out the poisonous thorns of wrong views from beings, eliminate doubts, stay away from all obstacles, understand the true meaning of the Dharma, and fill the Dharma realm. From his two eyes, emanate hundreds of thousands of Asamkhya suns, illuminating the ten directions, destroying all darkness; so that all beings may eliminate defilements, stay away from all evil paths and suffering; so that the cold may be warmed, in the defiled Buddha lands, emit bright and pure light, widely illuminating and even illuminating all worlds such as gold, silver, and lapis lazuli, and all kinds of beings; eliminate the heavy darkness in the hearts of beings, so that they may all rejoice; able to discern the immeasurable deeds of beings, adorn all the worlds with the wonderful Dharma realms, and fill the Dharma realm. From his brow, emanate hundreds of thousands of Asamkhya heavenly kings, Indra, adorned with countless treasures; holding the laws of Indra, illuminating all the palaces of the heavens, shaking all the Sumeru mountain kings; so that the heavens in the heavenly realms, may generate a mind of detachment, praise the power of merit, understand the power of wisdom, generate a straight mind, grow a deep mind, purify the power of mindfulness, strengthen the Bodhi mind, stay away from the pleasures of desire, praise the joy of seeing all Buddhas, not praise the joy of enjoying realms; praise the joy of hearing the Dharma, stay away from the joy of the world, observe the joy of wisdom of all Dharmas; stay away from the terror of Asura battles, destroy the army of afflictions, stay away from the fear of death, wish to subdue all demons; raise the wonderful mountain of Dharma, proclaim the vast Dharma phrases such as Mount Sumeru, able to discern the immeasurable deeds of beings, and fill the Dharma realm. From his forehead, emanate countless Brahmas, with beautiful and dignified appearances, unparalleled in the world; with dignified manners, emit wonderful sounds, praise all Buddhas, and urge them to preach the Dharma; so that beings may rejoice, and even be able to discern the immeasurable deeds of beings, and fill the Dharma realm.
法界。從其頭上，出阿僧祇諸菩薩眾，種種形色，相好嚴身；放無量光網，現檀波羅蜜，讚歎佈施，遠離慳吝，無所貪著；莊嚴一切世界，稱揚凈戒，遠離惡戒，安立眾生菩薩律儀，嘆大乘戒，出生大悲功德之藏，說一切有皆悉如夢，說五欲樂無有滋味，安立眾生離煩惱法，稱揚讚歎金色身業；讚歎慈心，遠離殺害，滅畜生趣；嘆多聞力，安立眾生於忍辱力；嘆普照自在，遠離放逸，安立眾生於不放逸；嘆禪波羅蜜，心得自在，拔邪見刺；讚歎正見般若波羅蜜，樂智自在，嘆隨世間，遠離生死，而於諸趣自在受生；嘆願力滿足，出諸通明自在壽命；讚歎一切陀羅尼力，出生願力，凈三昧力，現自在生；讚歎智慧，普照一切眾生諸根，分別演說諸心心行，照十力智；讚歎自在薩婆若，充滿法界。從其頂上，出百千阿僧祇佛，身份具足，相好莊嚴，猶如金山，普照一切；出妙音聲，充滿法界。顯現無量無邊神力自在，普雨一切甘露法雲：為坐道場菩薩，雨平等法雲；為灌頂菩薩，雨普門法雲；為深忍菩薩，雨普莊嚴法雲；為童真菩薩，雨堅固山法雲；為不退菩薩，雨海藏法雲；為成就直心菩薩，雨普境界法雲；為方便道菩薩，雨自性地音聲法雲；為生貴菩薩，雨隨順世間法雲；為修行菩薩，雨厭離法雲；為治地菩薩，雨長
養法藏法雲；為初發心菩薩，雨精進法雲；為信行者，雨無盡門法雲；為色界眾生，雨無盡平等法雲；為大梵天，雨普藏法雲；為大自在天，雨生力法雲；為魔天王，雨心幢法雲；為化樂天，雨凈念法云；為兜率天，雨凈意法雲；為夜摩天，雨歡喜法雲；為帝釋天，雨莊嚴虛空法雲；為夜叉王，雨歡喜法雲；為乾闥婆王，雨自在圓滿法雲；為阿修羅王，雨大境界法雲；為迦樓羅王，雨無量世界法雲；為緊那羅王，雨饒益眾生勝智法雲；為諸人王，雨不可樂法雲；為諸龍王，雨歡喜幢法雲；為摩睺羅伽王，雨寂靜法雲；為地獄眾生，雨不亂念莊嚴法雲；為諸畜生，雨智慧法雲；為閻羅王處，雨無畏法雲；為餓鬼處，雨正希望法雲；悉令眾生向賢聖門，充滿法界。彼諸如來一一毛孔，各放阿僧祇凈光明網、阿僧祇妙色、阿僧祇莊嚴、阿僧祇境界，辨阿僧祇事，充滿十方。◎
◎爾時，善財一心觀察海幢比丘，念彼三昧法門；思惟不可思議菩薩境界；思惟無量無作現在莊嚴普門法門；觀察法界莊嚴智慧；依佛智住，出菩薩力，建菩薩願力，增廣菩薩諸行。如是正立觀察，一日一夜，乃至七日七夜；半月一月，乃至六月六日；過此以後，海幢比丘從三昧起。
爾時，善財嘆未曾有，合掌白言：「甚奇。大聖！如此
【現代漢語翻譯】 現代漢語譯本：
養法藏法雲說：為初發心的菩薩，降下精進法雲；為信奉修行的人，降下無盡法門法雲；為眾生，降下無盡平等法雲；為大梵天（色界初禪天的天主），降下普藏法雲；為大自在天（色界頂天的天主），降下生力法雲；為魔天王（欲界第六天的天主），降下心幢法雲；為化樂天（欲界第五天的天主），降下凈念法云；為兜率天（欲界第四天的天主），降下凈意法雲；為夜摩天（欲界第三天的天主），降下歡喜法雲；為帝釋天（欲界第二天，忉利天的天主），降下莊嚴虛空法雲；為夜叉王（守護神），降下歡喜法雲；為乾闥婆王（天界的樂神），降下自在圓滿法雲；為阿修羅王（非天，好戰的神），降下大境界法雲；為迦樓羅王（金翅鳥神），降下無量世界法雲；為緊那羅王（天界的歌神），降下饒益眾生勝智法雲；為諸人王，降下不可樂法雲；為諸龍王，降下歡喜幢法雲；為摩睺羅伽王（大蟒神），降下寂靜法雲；為地獄眾生，降下不亂念莊嚴法雲；為諸畜生，降下智慧法雲；為閻羅王處，降下無畏法雲；為餓鬼處，降下正希望法雲；使一切眾生都走向賢聖之門，充滿整個法界。那些如來每一個毛孔，都放出無數的清凈光明網、無數的妙色、無數的莊嚴、無數的境界，辨別無數的事情，充滿十方。
那時，善財一心觀察海幢比丘，憶念他所修的三昧法門；思惟不可思議的菩薩境界；思惟無量無作的現在莊嚴普門法門；觀察法界莊嚴的智慧；依佛的智慧而住，發出菩薩的力量，建立菩薩的願力，增廣菩薩的各種修行。像這樣端正地觀察，一日一夜，乃至七日七夜；半個月一個月，乃至六個月六日；過了這段時間之後，海幢比丘從三昧中起身。
這時，善財讚歎從未有過，合掌說道：『太神奇了！大聖！如此』 English version:
'The Dharma Cloud of Nourishing the Dharma Treasury' says: For Bodhisattvas who have just begun their practice, it rains the Dharma Cloud of diligence; for those who practice with faith, it rains the Dharma Cloud of endless gates; for sentient beings, it rains the Dharma Cloud of endless equality; for Mahābrahmā (the lord of the first dhyāna heaven in the form realm), it rains the Dharma Cloud of universal treasury; for Maheśvara (the lord of the highest heaven in the form realm), it rains the Dharma Cloud of generating power; for the King of the Māras (the lord of the sixth heaven in the desire realm), it rains the Dharma Cloud of the heart banner; for the Nirmāṇarati heaven (the lord of the fifth heaven in the desire realm), it rains the Dharma Cloud of pure mindfulness; for the Tuṣita heaven (the lord of the fourth heaven in the desire realm), it rains the Dharma Cloud of pure intention; for the Yāma heaven (the lord of the third heaven in the desire realm), it rains the Dharma Cloud of joy; for Indra (the lord of the second heaven, Trāyastriṃśa heaven, in the desire realm), it rains the Dharma Cloud of adorned space; for the Yakṣa King (guardian deities), it rains the Dharma Cloud of joy; for the Gandharva King (celestial musicians), it rains the Dharma Cloud of free and perfect fulfillment; for the Asura King (demigods, warlike deities), it rains the Dharma Cloud of great realms; for the Garuḍa King (golden-winged bird deities), it rains the Dharma Cloud of immeasurable worlds; for the Kinnara King (celestial singers), it rains the Dharma Cloud of superior wisdom that benefits sentient beings; for all human kings, it rains the Dharma Cloud of the undesirable; for all Dragon Kings, it rains the Dharma Cloud of the banner of joy; for the Mahoraga King (great serpent deities), it rains the Dharma Cloud of tranquility; for beings in hell, it rains the Dharma Cloud of adorned non-distracted mindfulness; for all animals, it rains the Dharma Cloud of wisdom; for the realm of Yama (the king of the underworld), it rains the Dharma Cloud of fearlessness; for the realm of hungry ghosts, it rains the Dharma Cloud of right hope; causing all sentient beings to turn towards the path of the wise and holy, filling the entire Dharma realm. Each pore of those Tathāgatas emits countless nets of pure light, countless wondrous colors, countless adornments, countless realms, discerning countless matters, filling the ten directions.
At that time, Sudhana observed the Bhikṣu Sea Banner with a focused mind, remembering the samādhi Dharma gate he practiced; contemplating the inconceivable realm of Bodhisattvas; contemplating the immeasurable, non-active, present adornment of the universal Dharma gate; observing the wisdom of the adornment of the Dharma realm; abiding in the wisdom of the Buddha, generating the power of Bodhisattvas, establishing the vows of Bodhisattvas, and expanding the various practices of Bodhisattvas. Observing in this upright manner for one day and one night, even up to seven days and seven nights; half a month, one month, even up to six months and six days; after this time, the Bhikṣu Sea Banner arose from samādhi.
At that time, Sudhana exclaimed that it was unprecedented, joined his palms and said: 'How marvelous! Great Sage! Such'
【English Translation】 'The Dharma Cloud of Nourishing the Dharma Treasury' says: For Bodhisattvas who have just begun their practice, it rains the Dharma Cloud of diligence; for those who practice with faith, it rains the Dharma Cloud of endless gates; for sentient beings, it rains the Dharma Cloud of endless equality; for Mahābrahmā (the lord of the first dhyāna heaven in the form realm), it rains the Dharma Cloud of universal treasury; for Maheśvara (the lord of the highest heaven in the form realm), it rains the Dharma Cloud of generating power; for the King of the Māras (the lord of the sixth heaven in the desire realm), it rains the Dharma Cloud of the heart banner; for the Nirmāṇarati heaven (the lord of the fifth heaven in the desire realm), it rains the Dharma Cloud of pure mindfulness; for the Tuṣita heaven (the lord of the fourth heaven in the desire realm), it rains the Dharma Cloud of pure intention; for the Yāma heaven (the lord of the third heaven in the desire realm), it rains the Dharma Cloud of joy; for Indra (the lord of the second heaven, Trāyastriṃśa heaven, in the desire realm), it rains the Dharma Cloud of adorned space; for the Yakṣa King (guardian deities), it rains the Dharma Cloud of joy; for the Gandharva King (celestial musicians), it rains the Dharma Cloud of free and perfect fulfillment; for the Asura King (demigods, warlike deities), it rains the Dharma Cloud of great realms; for the Garuḍa King (golden-winged bird deities), it rains the Dharma Cloud of immeasurable worlds; for the Kinnara King (celestial singers), it rains the Dharma Cloud of superior wisdom that benefits sentient beings; for all human kings, it rains the Dharma Cloud of the undesirable; for all Dragon Kings, it rains the Dharma Cloud of the banner of joy; for the Mahoraga King (great serpent deities), it rains the Dharma Cloud of tranquility; for beings in hell, it rains the Dharma Cloud of adorned non-distracted mindfulness; for all animals, it rains the Dharma Cloud of wisdom; for the realm of Yama (the king of the underworld), it rains the Dharma Cloud of fearlessness; for the realm of hungry ghosts, it rains the Dharma Cloud of right hope; causing all sentient beings to turn towards the path of the wise and holy, filling the entire Dharma realm. Each pore of those Tathāgatas emits countless nets of pure light, countless wondrous colors, countless adornments, countless realms, discerning countless matters, filling the ten directions. At that time, Sudhana observed the Bhikṣu Sea Banner with a focused mind, remembering the samādhi Dharma gate he practiced; contemplating the inconceivable realm of Bodhisattvas; contemplating the immeasurable, non-active, present adornment of the universal Dharma gate; observing the wisdom of the adornment of the Dharma realm; abiding in the wisdom of the Buddha, generating the power of Bodhisattvas, establishing the vows of Bodhisattvas, and expanding the various practices of Bodhisattvas. Observing in this upright manner for one day and one night, even up to seven days and seven nights; half a month, one month, even up to six months and six days; after this time, the Bhikṣu Sea Banner arose from samādhi. At that time, Sudhana exclaimed that it was unprecedented, joined his palms and said: 'How marvelous! Great Sage! Such'
三昧，最為甚深；如此三昧，最為廣大；如此三昧，境界無量；如此三昧，不可思議神力自在；如此三昧，不可稱量；如此三昧，慧光明凈；如此三昧，阿僧祇莊嚴以為莊嚴；如此三昧，境界不可壞；如此三昧，無有退轉；如此三昧，普照十方一切世界；如此三昧，具有無量義趣方便。大聖！其有菩薩入此三昧，能為一切除滅眾苦，永絕地獄、餓鬼、畜生，一切楚毒，遠離諸難；令天人趣悉得寂靜；令眾生歡喜，常樂甚深禪定境界，厭離有為，超出三界；發菩提心，長養智慧功德因緣，長養彌廣無上大悲；生大願力，照菩薩道；智慧莊嚴大波羅蜜，究竟出生大乘境界；智慧遍照普賢所行，得菩薩諸地智慧光明；具一切菩薩清凈願行，證一切智境。大聖！此三昧者，名為何等？」
「善男子！此三昧名普眼捨得，又名清凈光明般若波羅蜜境界，又名清凈莊嚴普門。善男子！修習般若波羅蜜故，得此三昧；得此三昧時，即得百萬阿僧祇三昧。」
「大聖！此三昧，唯有此功德境界，復有餘耶？」
「善男子！此三昧者，分別一切世界，無所障礙；究竟一切世界，無所障礙；遊行一切世界，無所障礙；莊嚴一切世界，無所障礙；修治一切世界，無所障礙；嚴凈一切世界，無所障礙；見一切佛，無所障礙；
{ "translations": [ "現代漢語譯本", "三昧（Samadhi，禪定），最為深奧；如此三昧，最為廣大；如此三昧，境界無量；如此三昧，具有不可思議的神力自在；如此三昧，不可稱量；如此三昧，智慧光明清凈；如此三昧，以阿僧祇（Asamkhya，無數）的莊嚴作為莊嚴；如此三昧，境界不可破壞；如此三昧，不會退轉；如此三昧，普照十方一切世界；如此三昧，具有無量義理和方便。大聖！如果有菩薩進入此三昧，能為一切眾生消除痛苦，永遠斷絕地獄、餓鬼、畜生等一切苦難，遠離各種災難；使天人和眾生都得到寂靜；使眾生歡喜，常樂於甚深的禪定境界，厭離有為法，超出三界；發起菩提心，增長智慧功德的因緣，增長廣大無上的大悲心；生起大願力，照亮菩薩道；以智慧莊嚴波羅蜜（Paramita，到彼岸），最終達到大乘境界；智慧遍照普賢菩薩的修行，獲得菩薩各個階位的智慧光明；具足一切菩薩清凈的願行，證得一切智的境界。大聖！此三昧，名為何等？」 , "『善男子！此三昧名為普眼捨得，又名清凈光明般若波羅蜜（Prajnaparamita，智慧到彼岸）境界，又名清凈莊嚴普門。善男子！修習般若波羅蜜的緣故，得到此三昧；得到此三昧時，即得到百萬阿僧祇三昧。』", "『大聖！此三昧，只有這些功德境界，還有其他的嗎？』", "『善男子！此三昧，能分別一切世界，沒有障礙；究竟一切世界，沒有障礙；照耀一切世界，沒有障礙；莊嚴一切世界，沒有障礙；修治一切世界，沒有障礙；嚴凈一切世界，沒有障礙；見到一切佛，沒有障礙；』" ], "english_translations": [ "English version", "Samadhi (meditative absorption), is the most profound; such Samadhi is the most vast; such Samadhi has immeasurable realms; such Samadhi possesses inconceivable divine power and freedom; such Samadhi is immeasurable; such Samadhi has the pure light of wisdom; such Samadhi is adorned with Asamkhya (innumerable) adornments; such Samadhi has an indestructible realm; such Samadhi does not regress; such Samadhi illuminates all worlds in the ten directions; such Samadhi possesses immeasurable meanings and skillful means. Great Sage! If a Bodhisattva enters this Samadhi, they can eliminate the suffering of all beings, forever cut off the suffering of hell, hungry ghosts, and animals, and be free from all calamities; they enable gods and humans to attain tranquility; they bring joy to beings, who constantly delight in the profound state of meditative absorption, detest conditioned phenomena, and transcend the three realms; they arouse the Bodhi mind, cultivate the causes and conditions for wisdom and merit, and cultivate vast and unsurpassed great compassion; they generate great vows, illuminating the Bodhisattva path; they adorn Paramita (perfection) with wisdom, ultimately reaching the Mahayana realm; their wisdom illuminates the practices of Samantabhadra, obtaining the wisdom and light of the Bodhisattva stages; they possess all the pure vows and practices of a Bodhisattva, and realize the realm of omniscient wisdom. Great Sage! What is the name of this Samadhi?", "'Good man! This Samadhi is called Universal Eye Attainment, also called the realm of Pure Light Prajnaparamita (Perfection of Wisdom), and also called Pure Adornment Universal Gate. Good man! By practicing Prajnaparamita, one attains this Samadhi; upon attaining this Samadhi, one immediately attains a million Asamkhya Samadhis.'", "'Great Sage! Does this Samadhi only have these merits and realms, or are there others?'", "'Good man! This Samadhi can distinguish all worlds without obstruction; it can reach the ultimate of all worlds without obstruction; it can illuminate all worlds without obstruction; it can adorn all worlds without obstruction; it can cultivate all worlds without obstruction; it can purify all worlds without obstruction; it can see all Buddhas without obstruction;'" ] }
觀一切佛功德，無所障礙，知一切佛自在神力，無所障礙；究竟一切佛力，無所障礙；度一切佛功德大海，無所障礙；雨一切佛凈妙法雲，無所障礙；度一切佛法，無所障礙；得一切佛轉法輪智，不可破壞，無所障礙；得一切佛清凈大眾海之源底，無所障礙；隨順普入十方世界，無所障礙；隨順觀察十方佛法，無所障礙；大悲攝取十方眾生，無所障礙；大慈充滿十方世界，無所障礙；見十方佛，心無厭足，無所障礙；隨順遍入眾生大海，無所障礙；了知眾生一切根海，無所障礙；分別一切諸眾生海，無所障礙。善男子！我唯知此清凈光明般若波羅蜜三昧法門，云何能說諸大菩薩究竟之行？諸大菩薩，皆悉深入智慧大海，善能分別清凈法界；智慧究竟一切法趣，慧光無量，充滿一切；得大陀羅尼自在光明，一切三昧圓滿清凈，出生一切自在通明，深入一切無盡辯海，雷震一切諸地音聲，悉能救護一切眾生。我尚不能說彼所行，況其功德？顯其境界、說其境界、照其法門、明其積聚諸功德藏、說其正道諸三昧流平等智慧？善男子！於此南方，有一住處，名曰海潮；彼有園林，名普莊嚴；有優婆夷，名曰休舍。汝詣彼問云何菩薩修菩薩道、凈菩薩道。」時，善財童子歡喜無量，于海幢比丘所，不堅固中而得堅固；于不實中而
【現代漢語翻譯】 現代漢語譯本 觀察一切佛的功德，沒有任何障礙；了知一切佛的自在神通力量，沒有任何障礙；究竟通達一切佛的力量，沒有任何障礙；度越一切佛的功德大海，沒有任何障礙；降下一切佛的清凈微妙法雲，沒有任何障礙；度越一切佛法，沒有任何障礙；獲得一切佛的轉法輪的智慧，不可破壞，沒有任何障礙；獲得一切佛清凈大眾海的源頭和底蘊，沒有任何障礙；隨順普遍進入十方世界，沒有任何障礙；隨順觀察十方佛法，沒有任何障礙；以大悲心攝取十方眾生，沒有任何障礙；以大慈心充滿十方世界，沒有任何障礙；見到十方佛，內心沒有厭倦，沒有任何障礙；隨順普遍進入眾生大海，沒有任何障礙；了知眾生的一切根性之海，沒有任何障礙；分別一切諸眾生之海，沒有任何障礙。 善男子！我只知道這清凈光明般若波羅蜜（prajnaparamita，智慧到彼岸）三昧（samadhi，禪定）法門，怎麼能說諸大菩薩究竟的修行呢？諸大菩薩，都深入智慧大海，善於分別清凈法界；智慧究竟通達一切法的歸趣，智慧光明無量，充滿一切；獲得大陀羅尼（dharani，總持）自在光明，一切三昧圓滿清凈，出生一切自在通明，深入一切無盡辯才之海，雷震一切諸地音聲，都能救護一切眾生。我尚且不能說他們的修行，何況他們的功德呢？顯現他們的境界、述說他們的境界、照耀他們的法門、闡明他們積聚的諸功德寶藏、述說他們的正道諸三昧之流的平等智慧？ 善男子！在這南方，有一個住處，名叫海潮；那裡有一個園林，名叫普莊嚴；有一位優婆夷（upasika，女居士），名叫休舍。你到她那裡去問：『菩薩如何修菩薩道、清凈菩薩道？』」， 當時，善財童子歡喜無量，在海幢比丘（bhiksu，比丘）那裡，從不堅固中得到堅固；從不真實中得到真實。
【English Translation】 English version Observing all the merits of the Buddhas, there is no obstruction; knowing all the Buddhas' self-mastery and spiritual powers, there is no obstruction; ultimately understanding all the Buddhas' powers, there is no obstruction; crossing over the great ocean of all the Buddhas' merits, there is no obstruction; raining down the pure and wonderful Dharma clouds of all the Buddhas, there is no obstruction; crossing over all the Buddhas' Dharma, there is no obstruction; obtaining the wisdom of all the Buddhas' turning of the Dharma wheel, indestructible, there is no obstruction; obtaining the source and depths of the pure great assembly sea of all the Buddhas, there is no obstruction; according with and universally entering the ten directions of the world, there is no obstruction; according with and observing the Dharma of the Buddhas in the ten directions, there is no obstruction; with great compassion embracing sentient beings in the ten directions, there is no obstruction; with great loving-kindness filling the ten directions of the world, there is no obstruction; seeing the Buddhas of the ten directions, the mind is not weary, there is no obstruction; according with and universally entering the great ocean of sentient beings, there is no obstruction; understanding all the seas of the roots of sentient beings, there is no obstruction; distinguishing all the seas of sentient beings, there is no obstruction. Good man! I only know this pure light Prajnaparamita (prajnaparamita, perfection of wisdom) Samadhi (samadhi, meditative absorption) Dharma gate, how can I speak of the ultimate practices of the great Bodhisattvas? The great Bodhisattvas all deeply enter the ocean of wisdom, are skilled in distinguishing the pure Dharma realm; their wisdom ultimately understands the direction of all Dharmas, their wisdom light is immeasurable, filling all; they obtain the great Dharani (dharani, mnemonic device) self-mastery light, all Samadhis are complete and pure, they give rise to all self-mastery and clear understanding, they deeply enter the inexhaustible ocean of eloquence, their thunderous voices shake all the lands, they are able to save and protect all sentient beings. I am not even able to speak of their practices, how much less their merits? Manifesting their realms, describing their realms, illuminating their Dharma gates, clarifying their accumulated treasures of merits, describing their right path, the equal wisdom of the streams of Samadhis? Good man! In this southern direction, there is a dwelling place called Ocean Tide; there is a garden there called Universal Adornment; there is an Upasika (upasika, female lay practitioner) named Hyushe. Go to her and ask: 'How do Bodhisattvas cultivate the Bodhisattva path, the pure Bodhisattva path?' At that time, Sudhana (Sudhana, the seeker of truth) was immeasurably joyful, and in the presence of the Bhiksu (bhiksu, Buddhist monk) Ocean Banner, he obtained firmness from non-firmness; he obtained truth from non-truth.
得真實；究竟功德妙藏境界，得明凈智，普照一切；逮得甚深三昧光明，到凈解脫；方便觀察一切世界，凈諸法門；明凈智慧，普照十方。頭面禮足，繞無數匝，眷仰觀察，辭退南行。◎
◎爾時，善財童子正念思惟海幢比丘，心未曾舍，樂見無厭，顧戀聖音，目想慈顏；正念思惟其心境界、三昧境界、願行境界；正念思惟明凈智慧，敬善知識，向善知識，念善知識教；于善知識起愛恭敬。又作是念：「因善知識，得見諸佛。善知識者，開示顯現一切佛法；善知識者，是奇特法，令人得見諸佛法故；善知識者，為明凈眼，令人見佛如虛空故；善知識者，為善津濟，令人于佛華池，得源底故。」漸漸南行，至海潮處，見普莊嚴園林；七寶垣墻，周匝圍繞；諸妙寶樹，行列莊嚴；一切華樹，雨華如雲，佈散其地；香樹芬馨，普熏十方；鬘樹垂鬘，寶樹雨寶，遍佈莊嚴；眾寶衣樹，彌覆一切；諸音樂樹，出微妙音；以如是等諸珍玩具，而以莊嚴。此園林中，有一萬講堂，眾寶合成；一萬樓閣，閻浮檀金以覆其上；一萬宮殿，毗樓遮那寶藏莊嚴。一萬浴池，眾寶合成；七寶欄楯，周匝圍繞；八功德水，湛然盈滿；閻浮檀金沙，凈水寶珠，遍佈池底；四面寶階，端嚴齊正；寶多羅樹，周匝行列；鳧、雁、鴛鴦、孔雀、哀鸞
【現代漢語翻譯】 現代漢語譯本：獲得真實；究竟功德的奧妙境界，獲得明凈的智慧，普遍照耀一切；達到甚深的三昧光明，到達清凈的解脫；方便地觀察一切世界，凈化各種法門；明凈的智慧，普遍照耀十方。他頂禮海幢比丘的足，繞了無數圈，眷戀仰慕地觀察，然後告辭向南走去。 當時，善財童子正念思惟海幢比丘（Haitong Biqiu），心中從未舍離，樂於見到他而不知厭倦，顧念著他的聖音，思慕著他慈祥的面容；正念思惟他的心境、三昧境界、願行境界；正念思惟明凈的智慧，尊敬善知識，嚮往善知識，憶念善知識的教誨；對善知識生起愛戴和恭敬。他又這樣想：『因為善知識，才能見到諸佛。善知識，開示顯現一切佛法；善知識，是奇特的法，令人得見諸佛法；善知識，是明凈的眼睛，令人見到佛如同虛空；善知識，是好的渡船，令人在佛的蓮花池中，得到源頭和底蘊。』他漸漸向南走，到了海潮的地方，看見普莊嚴園林；七寶的墻壁，周匝圍繞；各種美妙的寶樹，排列整齊莊嚴；各種花樹，像云一樣降下花雨，散佈在地上；香樹散發芬芳，普遍薰染十方；鬘樹垂掛著花鬘，寶樹降下寶物，遍佈莊嚴；各種寶衣樹，覆蓋一切；各種音樂樹，發出微妙的聲音；用這些珍貴的玩具等來莊嚴。這個園林中，有一萬個講堂，用各種寶物合成；一萬個樓閣，用閻浮檀金覆蓋在上面；一萬個宮殿，用毗樓遮那（Vairocana）寶藏莊嚴。一萬個浴池，用各種寶物合成；七寶的欄桿，周匝圍繞；八功德水，清澈盈滿；閻浮檀金沙，凈水寶珠，遍佈池底；四面寶階，端正齊整；寶多羅樹（tala tree），周匝排列；鳧、雁、鴛鴦、孔雀、哀鸞
【English Translation】 English version: He attained truth; the ultimate, wondrous realm of merit and virtue, attained clear and pure wisdom, illuminating all; reached the profound light of samadhi, arrived at pure liberation; skillfully observed all worlds, purified all Dharma gates; with clear and pure wisdom, illuminated the ten directions. He bowed his head to the feet of the Bhikshu, circled him countless times, gazed upon him with reverence and longing, and then took his leave, heading south. At that time, Sudhana (Shancai Tongzi) was mindfully contemplating the Bhikshu Haitong (Haitong Biqiu), his heart never abandoning him, delighting in seeing him without weariness, cherishing his sacred voice, and longing for his compassionate face; mindfully contemplating his state of mind, the state of samadhi, and the state of vows and practices; mindfully contemplating clear and pure wisdom, respecting the virtuous teacher, yearning for the virtuous teacher, and remembering the virtuous teacher's teachings; towards the virtuous teacher, he arose with love, respect, and reverence. He also thought: 'Because of the virtuous teacher, one can see all Buddhas. The virtuous teacher reveals and manifests all the Buddha's teachings; the virtuous teacher is a wondrous Dharma, enabling one to see the Buddhas' teachings; the virtuous teacher is a clear and pure eye, enabling one to see the Buddha as empty space; the virtuous teacher is a good ferry, enabling one to reach the source and depths in the Buddha's lotus pond.' Gradually, he traveled south, reaching the place of the sea tide, and saw the Puzhuangyan Garden; walls of seven treasures surrounded it; various wonderful jeweled trees were arranged in an orderly and majestic manner; various flower trees rained down flowers like clouds, scattering them on the ground; fragrant trees emitted fragrance, pervading the ten directions; garland trees hung down garlands, jeweled trees rained down jewels, spreading out in a majestic manner; various jeweled clothing trees covered everything; various music trees emitted subtle sounds; it was adorned with such precious toys and the like. In this garden, there were ten thousand lecture halls, made of various treasures; ten thousand pavilions, covered with Jambudvipa gold; ten thousand palaces, adorned with Vairocana treasures. Ten thousand bathing pools, made of various treasures; railings of seven treasures surrounded them; water of eight merits, clear and full; Jambudvipa gold sand, pure water pearls, spread across the bottom of the pools; jeweled steps on four sides, upright and even; tala trees (tala tree), arranged in a circle; ducks, geese, mandarin ducks, peacocks, and sorrowful luan
，異類眾鳥，遊戲其中；出和雅音，覆以金網；風自然起，出微妙聲；設眾寶帳，寶樹周遍。建阿僧祇殊勝寶幢，放大光明，照百由旬百萬池沼；黑栴檀泥凝積池底；生寶蓮華，充滿其中；從彼蓮華，出大光明，普照一切。彼園林中，有大宮殿，名莊嚴幢；海藏妙寶，以為其地；琉璃寶柱，莊嚴殊妙，巍巍高大，猶若金山；眾生見者，無不喜樂。有阿僧祇凈摩尼寶，普照一切；出自然香，謂：明相香、香王香、覺悟香等，敷眾寶座，謂：蓮華藏座、照諸方藏座、明凈藏座、眾生悅樂藏座、師子藏座、離垢寶藏座、不思議藏座、普門摩尼妙寶藏座、光嚴藏座、大海藏座、金剛師子藏座；無量窗牖，妙寶莊飾。又張一萬衆妙寶帳，謂：寶衣帳、妙寶華帳、寶樹枝帳、摩尼寶帳、金帳、莊嚴帳、香帳、娛樂帳、自在龍王帳、馬王帳、釋天莊嚴寶帳；一萬寶網，絞絡其上，謂：金鈴網、珍寶蓋網、眾寶像網、海藏珠網、青琉璃摩尼寶網、師子吼網、月摩尼網、香像網、眾寶山網、寶王網；一萬光明，普照世界，謂：夜光摩尼光明、日藏摩尼凈寶光明、月幢摩尼妙寶光明、香焰光明、妙藏摩尼寶光明、缽曇摩光明、夜光摩尼凈寶光明、大燈摩尼凈寶光明、普照諸方摩尼光明。又出十種大香電光，雨十種云，出過諸天；謂：十種黑
【現代漢語翻譯】 現代漢語譯本：各種不同的鳥類，在其中嬉戲；發出和諧悅耳的聲音，上面覆蓋著金色的網；風自然吹起，發出微妙的聲音；設定著各種寶帳，寶樹遍佈四周。豎立著無數殊勝的寶幢，放出巨大的光明，照耀百由旬的百萬池沼；黑栴檀泥凝結在池底；生長著寶蓮花，充滿其中；從那些蓮花中，發出巨大的光明，普遍照耀一切。那園林中，有巨大的宮殿，名為莊嚴幢；以海藏妙寶作為地面；琉璃寶柱，莊嚴殊妙，巍峨高大，猶如金山；眾生見到，沒有不歡喜快樂的。有無數清凈的摩尼寶，普遍照耀一切；發出自然的香氣，如：明相香、香王香、覺悟香等，鋪設著各種寶座，如：蓮華藏座、照諸方藏座、明凈藏座、眾生悅樂藏座、師子藏座、離垢寶藏座、不思議藏座、普門摩尼妙寶藏座、光嚴藏座、大海藏座、金剛師子藏座；無數的窗戶，用奇妙的寶物裝飾。又張掛著一萬種奇妙的寶帳，如：寶衣帳、妙寶華帳、寶樹枝帳、摩尼寶帳、金帳、莊嚴帳、香帳、娛樂帳、自在龍王帳、馬王帳、釋天莊嚴寶帳；一萬張寶網，交錯覆蓋在上面，如：金鈴網、珍寶蓋網、眾寶像網、海藏珠網、青琉璃摩尼寶網、師子吼網、月摩尼網、香像網、眾寶山網、寶王網；一萬道光明，普遍照耀世界，如：夜光摩尼光明、日藏摩尼凈寶光明、月幢摩尼妙寶光明、香焰光明、妙藏摩尼寶光明、缽曇摩光明、夜光摩尼凈寶光明、大燈摩尼凈寶光明、普照諸方摩尼光明。又發出十種大香電光，降下十種云，超過諸天；如：十種黑 現代漢語譯本：香云、十種白香云、十種寶香云、十種蓮華香云、十種摩尼香云、十種香焰云、十種寶焰云、十種寶光明雲、十種寶莊嚴云、十種香電云。又出十種大音聲，謂：佛音聲、法音聲、僧音聲、菩薩音聲、緣覺音聲、聲聞音聲、諸天音聲、龍音聲、夜叉音聲、乾闥婆音聲。又出十種大光明，謂：佛光明、法光明、僧光明、菩薩光明、緣覺光明、聲聞光明、諸天光明、龍光明、夜叉光明、乾闥婆光明。又出十種大妙香，謂：戒香、定香、慧香、解脫香、解脫知見香、慈香、悲香、喜香、舍香、一切功德香。又出十種大寶，謂：如意寶、摩尼寶、蓮華寶、金剛寶、香寶、焰寶、衣寶、莊嚴寶、光明寶、一切功德寶。又出十種大莊嚴，謂：佛莊嚴、法莊嚴、僧莊嚴、菩薩莊嚴、緣覺莊嚴、聲聞莊嚴、諸天莊嚴、龍莊嚴、夜叉莊嚴、乾闥婆莊嚴。又出十種大音樂，謂：佛音樂、法音樂、僧音樂、菩薩音樂、緣覺音樂、聲聞音樂、諸天音樂、龍音樂、夜叉音樂、乾闥婆音樂。又出十種大供養，謂：華供養、香供養、鬘供養、衣供養、寶供養、燈供養、涂香供養、燒香供養、幢供養、蓋供養。又出十種大云，謂：華云、香云、鬘云、衣云、寶云、燈云、涂香云、燒香云、幢云、蓋云。又出十種大雨，謂：華雨、香雨、鬘雨、衣雨、寶雨、燈雨、涂香雨、燒香雨、幢雨、蓋雨。又出十種大風，謂：華風、香風、鬘風、衣風、寶風、燈風、涂香風、燒香風、幢風、蓋風。
【English Translation】 English version: Various kinds of birds played within it; they emitted harmonious and pleasant sounds, covered by golden nets; the wind arose naturally, producing subtle sounds; numerous jeweled tents were set up, with jeweled trees all around. Countless extraordinary jeweled banners were erected, emitting great light, illuminating millions of ponds for hundreds of yojanas; black sandalwood mud solidified at the bottom of the ponds; jeweled lotuses grew, filling them; from those lotuses, great light emanated, universally illuminating everything. In that garden, there was a great palace, named 'Adornment Banner'; the ground was made of the 'Ocean Treasury' wonderful jewels; the lapis lazuli pillars were extraordinarily adorned, majestic and tall, like golden mountains; those who saw them could not help but rejoice. There were countless pure mani jewels, universally illuminating everything; they emitted natural fragrances, such as: 'Manifestation Fragrance', 'Fragrance King Fragrance', 'Enlightenment Fragrance', etc., and various jeweled seats were laid out, such as: 'Lotus Treasury Seat', 'Illuminating All Directions Treasury Seat', 'Clear and Pure Treasury Seat', 'Sentient Beings' Joyful Treasury Seat', 'Lion Seat', 'Immaculate Jewel Treasury Seat', 'Inconceivable Treasury Seat', 'Universal Gate Mani Wonderful Jewel Treasury Seat', 'Radiant Adornment Seat', 'Great Ocean Treasury Seat', 'Vajra Lion Seat'; countless windows, adorned with wonderful jewels. Also, ten thousand kinds of wonderful jeweled tents were hung, such as: 'Jeweled Garment Tent', 'Wonderful Jeweled Flower Tent', 'Jeweled Tree Branch Tent', 'Mani Jewel Tent', 'Golden Tent', 'Adornment Tent', 'Fragrance Tent', 'Entertainment Tent', 'Free Dragon King Tent', 'Horse King Tent', 'Shakra's Adornment Jewel Tent'; ten thousand jeweled nets, intertwined above them, such as: 'Golden Bell Net', 'Precious Canopy Net', 'Various Jeweled Image Net', 'Ocean Treasury Pearl Net', 'Blue Lapis Lazuli Mani Jewel Net', 'Lion's Roar Net', 'Moon Mani Net', 'Fragrant Image Net', 'Various Jeweled Mountain Net', 'Jewel King Net'; ten thousand lights, universally illuminating the world, such as: 'Night Light Mani Light', 'Sun Treasury Mani Pure Jewel Light', 'Moon Banner Mani Wonderful Jewel Light', 'Fragrant Flame Light', 'Wonderful Treasury Mani Jewel Light', 'Padma Light', 'Night Light Mani Pure Jewel Light', 'Great Lamp Mani Pure Jewel Light', 'Universally Illuminating All Directions Mani Light'. Also, ten kinds of great fragrant electric lights were emitted, and ten kinds of clouds descended, surpassing the heavens; such as: ten kinds of black English version: fragrant clouds, ten kinds of white fragrant clouds, ten kinds of jeweled fragrant clouds, ten kinds of lotus fragrant clouds, ten kinds of mani fragrant clouds, ten kinds of fragrant flame clouds, ten kinds of jeweled flame clouds, ten kinds of jeweled light clouds, ten kinds of jeweled adornment clouds, ten kinds of fragrant electric clouds. Also, ten kinds of great sounds were emitted, such as: the Buddha's sound, the Dharma's sound, the Sangha's sound, the Bodhisattva's sound, the Pratyekabuddha's sound, the Shravaka's sound, the Deva's sound, the Dragon's sound, the Yaksha's sound, the Gandharva's sound. Also, ten kinds of great lights were emitted, such as: the Buddha's light, the Dharma's light, the Sangha's light, the Bodhisattva's light, the Pratyekabuddha's light, the Shravaka's light, the Deva's light, the Dragon's light, the Yaksha's light, the Gandharva's light. Also, ten kinds of great wonderful fragrances were emitted, such as: the fragrance of precepts, the fragrance of concentration, the fragrance of wisdom, the fragrance of liberation, the fragrance of the knowledge and vision of liberation, the fragrance of loving-kindness, the fragrance of compassion, the fragrance of joy, the fragrance of equanimity, the fragrance of all merits. Also, ten kinds of great jewels were emitted, such as: the wish-fulfilling jewel, the mani jewel, the lotus jewel, the vajra jewel, the fragrance jewel, the flame jewel, the garment jewel, the adornment jewel, the light jewel, the jewel of all merits. Also, ten kinds of great adornments were emitted, such as: the Buddha's adornment, the Dharma's adornment, the Sangha's adornment, the Bodhisattva's adornment, the Pratyekabuddha's adornment, the Shravaka's adornment, the Deva's adornment, the Dragon's adornment, the Yaksha's adornment, the Gandharva's adornment. Also, ten kinds of great music were emitted, such as: the Buddha's music, the Dharma's music, the Sangha's music, the Bodhisattva's music, the Pratyekabuddha's music, the Shravaka's music, the Deva's music, the Dragon's music, the Yaksha's music, the Gandharva's music. Also, ten kinds of great offerings were emitted, such as: flower offerings, fragrance offerings, garland offerings, garment offerings, jewel offerings, lamp offerings, anointing fragrance offerings, burning incense offerings, banner offerings, canopy offerings. Also, ten kinds of great clouds were emitted, such as: flower clouds, fragrance clouds, garland clouds, garment clouds, jewel clouds, lamp clouds, anointing fragrance clouds, burning incense clouds, banner clouds, canopy clouds. Also, ten kinds of great rains were emitted, such as: flower rain, fragrance rain, garland rain, garment rain, jewel rain, lamp rain, anointing fragrance rain, burning incense rain, banner rain, canopy rain. Also, ten kinds of great winds were emitted, such as: flower wind, fragrance wind, garland wind, garment wind, jewel wind, lamp wind, anointing fragrance wind, burning incense wind, banner wind, canopy wind.
栴檀云、十種曼陀羅華云、十種莊嚴云、十種鬘云、十種雜色衣云、十種寶云、十種天子云、十種天女云、十種菩薩云；常樂聞法。
爾時，休舍優婆夷處金色藏座，海藏寶莊嚴網羅覆其身；吉由羅莊嚴，出過諸天；大摩尼網，莊嚴其首；師子珠寶，無量如意，凈摩尼寶，嚴飾其身；無量億眾，恭敬圍繞，合掌而住。東方無量眾生，諸梵天王，梵身大梵，梵輔他化，自在天王，乃至人及非人，一切諸王，來詣其所；南、西、北方，四維，上、下，亦復如是。其有得見此優婆夷者，一切眾病皆悉除愈；心凈離垢，拔邪見刺，除滅障礙，凈無礙地。于彼地中，長養善根，成就諸根，方便攝一切智，一切陀羅尼門、一切三昧門，皆現在前，發一切愿門，究竟一切行門，出生一切凈門；其心廣大，出生一切，通得無礙身，靡所不至。爾時，善財童子入普莊嚴園林，周遍觀察，見休舍優婆夷，處金色座；往詣其所，頭面禮足，繞無數匝，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道，唯愿為我具足演說。」
答言：「善男子！我唯成就一法門，若見聞、念知、親近我者，皆悉不虛。善男子！若有眾生不種善根，不親近善知識，不為諸佛所護念者，彼諸眾生不能見我。善男子！
【現代漢語翻譯】 現代漢語譯本：栴檀（一種香木）云、十種曼陀羅華（天界之花）云、十種莊嚴云、十種鬘（花環）云、十種雜色衣云、十種寶云、十種天子云、十種天女云、十種菩薩云；他們常常喜歡聽聞佛法。 那時，休舍優婆夷（一位在家女修行者）坐在金色寶座上，身上覆蓋著海藏寶莊嚴網；她以吉由羅（一種裝飾品）莊嚴自身，超越了所有天人；她頭戴大摩尼網（一種寶網），以師子珠寶、無量如意寶、凈摩尼寶（各種珍寶）裝飾身體；無數的眾生恭敬地圍繞著她，合掌而立。東方無量的眾生，諸梵天王、梵身大梵（梵天神）、梵輔他化（自在天王）、自在天王，乃至人及非人，一切諸王，都來到她的住所；南方、西方、北方，四維、上方、下方，也都是如此。凡是能夠見到這位優婆夷的人，一切疾病都會痊癒；內心清凈，遠離污垢，拔除邪見之刺，消除一切障礙，達到清凈無礙的境界。在那境界中，增長善根，成就諸根，方便攝取一切智慧，一切陀羅尼門（總持法門）、一切三昧門（禪定法門），都呈現在眼前，發起一切愿門，究竟一切行門，出生一切清凈法門；她的心廣大，能出生一切，通達無礙之身，無所不至。那時，善財童子進入普莊嚴園林，四處觀察，看見休舍優婆夷坐在金色寶座上；他走到她面前，頭面禮足，繞無數圈，說道：『大聖！我早已發了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩行、修菩薩道，希望您能為我詳細解說。』 她回答說：『善男子！我只成就了一個法門，凡是見到、聽到、憶念、知道、親近我的人，都不會徒勞無功。善男子！如果有的眾生不種善根，不親近善知識，不被諸佛所護念，那麼這些眾生就不能見到我。善男子！』
【English Translation】 English version: Clouds of sandalwood, clouds of ten kinds of Mandarava flowers (celestial flowers), clouds of ten kinds of adornments, clouds of ten kinds of garlands, clouds of ten kinds of variegated garments, clouds of ten kinds of treasures, clouds of ten kinds of celestial sons, clouds of ten kinds of celestial daughters, clouds of ten kinds of Bodhisattvas; they constantly delight in hearing the Dharma. At that time, the Upasika (female lay practitioner) Hyusha was seated on a golden treasure seat, her body covered by a net of sea-treasure adornments; she was adorned with Keyura (an ornament), surpassing all the gods; a great Mani net adorned her head; lion jewels, immeasurable wish-fulfilling jewels, and pure Mani jewels adorned her body; countless beings respectfully surrounded her, standing with palms joined. Immeasurable beings from the east, Brahma kings, Brahma-bodied Great Brahmas, Brahma-assistants, Paranirmitavasavartin kings, and even humans and non-humans, all kings, came to her abode; the same was true for the south, west, north, four intermediate directions, above, and below. Those who could see this Upasika would have all their illnesses cured; their minds would be purified, free from defilement, the thorns of wrong views would be pulled out, all obstacles would be eliminated, and they would attain a pure and unobstructed state. In that state, they would grow good roots, accomplish all faculties, skillfully gather all wisdom, all Dharani gates (mantra gates), all Samadhi gates (meditation gates), would appear before them, they would generate all vow gates, accomplish all practice gates, and give birth to all pure gates; their minds would be vast, giving birth to all, attaining an unobstructed body, reaching everywhere. At that time, the youth Sudhana entered the Universal Adornment Garden, observing everywhere, and saw the Upasika Hyusha seated on a golden seat; he went to her, bowed his head to her feet, circumambulated her countless times, and said: 'Great Sage! I have already generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the Bodhisattva practices and cultivates the Bodhisattva path. I beseech you to explain it to me in detail.' She replied: 'Good man! I have only accomplished one Dharma gate, and those who see, hear, remember, know, or approach me will not do so in vain. Good man! If there are beings who do not plant good roots, do not approach good teachers, and are not protected by the Buddhas, then those beings cannot see me. Good man!'
若有眾生能見我者，則于阿耨多羅三藐三菩提，得不退轉。東方諸佛常來我所，處寶師子座，為我說法；南、西、北方，四維，上、下，一切諸佛悉來我所，處寶師子座，為我說法。善男子！我常見諸佛菩薩，未曾遠離。善男子！我此大眾，有八萬四千億菩薩，皆我同行，于阿耨多羅三藐三菩提得不退轉；此普莊嚴園林一切眾會，亦于阿耨多羅三藐三菩提得不退轉。」
善財白言：「大聖！發菩提心來，為久如耶？」
答言：「善男子！我念過去于錠光佛所，出家求道，凈修梵行，恭敬供養，聞法受持；次於離垢佛所，出家求道，凈修梵行，恭敬供養，聞法受持；次於妙幢佛、妙德佛、功德藏佛、毗樓遮那佛、普眼佛、梵壽佛、自在佛、善天佛。善男子！我于如是等三十六恒河沙佛所，出家求道，凈修梵行，恭敬供養，聞法受持，了知一切諸佛智慧。初發菩薩心，充滿法界，無量大悲攝取眾生；發諸菩薩無量大愿，究竟十方法界，無量大悲普覆眾生。於一切剎、一切劫中，修習菩薩無量諸行、無量三昧力，不捨不轉菩薩正道；菩薩無量陀羅尼力，善能護持一切眾生；菩薩無量凈智慧力，方便正念，普照三世；菩薩無量諸通明力，遍游一切諸世界網；菩薩無量諸辯才力，能以一言悅一切眾。善男子！我有菩
【現代漢語翻譯】 現代漢語譯本：若有眾生能夠見到我，那麼他們對於阿耨多羅三藐三菩提（無上正等正覺），將不會退轉。東方的諸佛經常來到我這裡，坐在寶師子座上，為我說法；南方、西方、北方，四維（東南、東北、西南、西北），上方、下方，一切諸佛都來到我這裡，坐在寶師子座上，為我說法。善男子！我經常見到諸佛菩薩，從未遠離。善男子！我這裡的聽眾，有八萬四千億菩薩，都是我的同行者，他們對於阿耨多羅三藐三菩提不會退轉；這普莊嚴園林的一切集會，也對於阿耨多羅三藐三菩提不會退轉。 善財（菩薩名）問道：『大聖！您發菩提心以來，有多久了呢？』 回答說：『善男子！我記得過去在錠光佛（過去佛名）那裡，出家求道，清凈修行，恭敬供養，聽聞佛法並受持；接著在離垢佛（過去佛名）那裡，出家求道，清凈修行，恭敬供養，聽聞佛法並受持；接著在妙幢佛、妙德佛、功德藏佛、毗樓遮那佛（佛名，意為光明遍照）、普眼佛、梵壽佛、自在佛、善天佛那裡也是如此。善男子！我在像這樣三十六恒河沙數（數量極多）的佛那裡，出家求道，清凈修行，恭敬供養，聽聞佛法並受持，了知一切諸佛的智慧。最初發菩薩心時，就充滿了法界，以無量大悲攝取眾生；發起諸菩薩的無量大愿，究竟十方法界，以無量大悲普遍覆蓋眾生。在一切剎土、一切劫中，修習菩薩的無量諸行、無量三昧力（禪定力），不捨棄不改變菩薩的正道；菩薩的無量陀羅尼力（總持力），善於護持一切眾生；菩薩的無量清凈智慧力，方便正念，普遍照耀三世；菩薩的無量諸通明力（神通力），遍游一切諸世界網；菩薩的無量諸辯才力，能夠用一句話使一切眾生喜悅。善男子！我擁有菩
【English Translation】 English version: If there are sentient beings who can see me, then they will not regress from Anuttara-samyak-sambodhi (supreme perfect enlightenment). The Buddhas of the East often come to my place, sit on jeweled lion thrones, and preach the Dharma for me; the South, West, North, the four intermediate directions (Southeast, Northeast, Southwest, Northwest), above, and below, all the Buddhas come to my place, sit on jeweled lion thrones, and preach the Dharma for me. Good man! I often see all the Buddhas and Bodhisattvas, and have never been apart from them. Good man! In this assembly of mine, there are eighty-four trillion Bodhisattvas, all of whom are my fellow practitioners, and they will not regress from Anuttara-samyak-sambodhi; all the assemblies in this universally adorned garden will also not regress from Anuttara-samyak-sambodhi. Sudhana (name of a Bodhisattva) asked: 'Great Sage! How long has it been since you generated the Bodhi mind?' He replied: 'Good man! I remember in the past, at the place of Dipankara Buddha (name of a past Buddha), I left home to seek the Way, practiced pure conduct, respectfully made offerings, listened to the Dharma and upheld it; then at the place of Vimalaprabha Buddha (name of a past Buddha), I left home to seek the Way, practiced pure conduct, respectfully made offerings, listened to the Dharma and upheld it; then at the places of Adorned Banner Buddha, Wonderful Virtue Buddha, Merit Treasury Buddha, Vairocana Buddha (name of a Buddha, meaning the one who illuminates everywhere), Universal Eye Buddha, Brahma Life Buddha, Self-Mastery Buddha, and Good Heaven Buddha, it was the same. Good man! At the places of thirty-six Ganges sands (extremely large number) of Buddhas like these, I left home to seek the Way, practiced pure conduct, respectfully made offerings, listened to the Dharma and upheld it, and understood the wisdom of all the Buddhas. When I first generated the Bodhi mind, it filled the Dharma realm, and with immeasurable great compassion, I embraced sentient beings; I generated the immeasurable great vows of all Bodhisattvas, reaching the ultimate of the ten directions of the Dharma realm, and with immeasurable great compassion, I universally covered sentient beings. In all lands and all kalpas, I cultivated the immeasurable practices of Bodhisattvas, the immeasurable power of samadhi (meditative concentration), without abandoning or changing the right path of Bodhisattvas; the immeasurable dharani power (power of total retention) of Bodhisattvas, skillfully protects all sentient beings; the immeasurable pure wisdom power of Bodhisattvas, with skillful means and right mindfulness, universally illuminates the three times; the immeasurable powers of all the clear penetrations of Bodhisattvas, travels throughout all the world networks; the immeasurable powers of all the eloquence of Bodhisattvas, can please all sentient beings with one word. Good man! I have the Bodhi'
薩無量自在神力，能以一身滿一切剎。」
善財白言：「大聖！久如當成阿耨多羅三藐三菩提？」
「善男子！菩薩不為教化一眾生故，發菩提心；不為教化百眾生，乃至不為教化不可說不可說轉眾生故，發菩提心；廣說如阿僧祇品，不為教化一世界眾生故，發菩提心；乃至不為教化不可說不可說世界眾生故，發菩提心；不為教化閻浮提微塵等眾生故，不為教化三千大千世界微塵等眾生故，乃至不為教化不可說不可說三千大千世界微塵等眾生故，發菩提心；菩薩不為恭敬供養一如來故，發菩提心；乃至不為恭敬供養不可說不可說諸如來故，發菩提心；菩薩不為凈一剎故，發菩提心；乃至不為凈不可說不可說剎故，發菩提心；菩薩不為凈閻浮提微塵等剎故，發菩提心；乃至不為凈不可說不可說三千大千世界微塵等剎故，發菩提心；菩薩不為護持一佛法故，發菩提心；廣說如上，菩薩不為滿一愿故，發菩提心；不為莊嚴一剎故、不為知一佛眷屬故、不為受持一佛法故、不為知一眾生心海故、不為度一眾生根海故、不為知一世界諸劫次第成敗故、不為知一眾生煩惱習氣故、不為斷一眾生煩惱故、不為滿一眾生行故，發菩提心；欲教化一切眾生故，發菩提心；欲恭敬供養一切諸佛、欲嚴凈一切佛剎、欲守護受持一
【現代漢語翻譯】 現代漢語譯本 『他的自在神力是無量的，能夠以一個身體充滿所有佛土。』
善財童子問道：『大聖！您要多久才能成就阿耨多羅三藐三菩提（無上正等正覺）？』
『善男子！菩薩發菩提心，不是爲了教化一個眾生；不是爲了教化一百個眾生，乃至不是爲了教化不可說不可說轉的眾生；（廣說如《阿僧祇品》所說）不是爲了教化一個世界的眾生；乃至不是爲了教化不可說不可說世界的眾生；不是爲了教化閻浮提（南贍部洲）微塵數般的眾生；不是爲了教化三千大千世界微塵數般的眾生，乃至不是爲了教化不可說不可說三千大千世界微塵數般的眾生；菩薩發菩提心，不是爲了恭敬供養一個如來（佛）；乃至不是爲了恭敬供養不可說不可說的諸如來；菩薩發菩提心，不是爲了清凈一個佛土；乃至不是爲了清凈不可說不可說的佛土；菩薩發菩提心，不是爲了清凈閻浮提微塵數般的佛土；乃至不是爲了清凈不可說不可說三千大千世界微塵數般的佛土；菩薩發菩提心，不是爲了護持一個佛法；（廣說如上）菩薩發菩提心，不是爲了滿足一個願望；不是爲了莊嚴一個佛土；不是爲了瞭解一個佛的眷屬；不是爲了受持一個佛法；不是爲了瞭解一個眾生的心海；不是爲了度脫一個眾生的根性之海；不是爲了瞭解一個世界諸劫次第的成敗；不是爲了瞭解一個眾生的煩惱習氣；不是爲了斷除一個眾生的煩惱；不是爲了圓滿一個眾生的修行，而發菩提心；而是爲了教化一切眾生，才發菩提心；爲了恭敬供養一切諸佛，爲了莊嚴清凈一切佛土，爲了守護受持一切佛法，爲了瞭解一切眾生的心海，爲了度脫一切眾生的根性之海，爲了瞭解一切世界諸劫次第的成敗，爲了瞭解一切眾生的煩惱習氣，爲了斷除一切眾生的煩惱，爲了圓滿一切眾生的修行，才發菩提心。』
【English Translation】 English version 'His power of self-mastery is immeasurable, capable of filling all Buddha-lands with a single body.'
Sudhana asked, 'Great Sage! How long will it take for you to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?'
'Good man! A Bodhisattva does not generate the Bodhi-mind for the sake of teaching one sentient being; not for the sake of teaching a hundred sentient beings, and not even for the sake of teaching unspeakable, inexpressible, and countless sentient beings; (as extensively described in the 'Asamkhya Chapter') not for the sake of teaching the sentient beings of one world; not even for the sake of teaching the sentient beings of unspeakable, inexpressible worlds; not for the sake of teaching sentient beings as numerous as the dust particles of Jambudvipa (the southern continent); not for the sake of teaching sentient beings as numerous as the dust particles of a three-thousand-great-thousand world, and not even for the sake of teaching sentient beings as numerous as the dust particles of unspeakable, inexpressible three-thousand-great-thousand worlds; a Bodhisattva does not generate the Bodhi-mind for the sake of revering and making offerings to one Tathagata (Buddha); not even for the sake of revering and making offerings to unspeakable, inexpressible Tathagatas; a Bodhisattva does not generate the Bodhi-mind for the sake of purifying one Buddha-land; not even for the sake of purifying unspeakable, inexpressible Buddha-lands; a Bodhisattva does not generate the Bodhi-mind for the sake of purifying Buddha-lands as numerous as the dust particles of Jambudvipa; not even for the sake of purifying Buddha-lands as numerous as the dust particles of unspeakable, inexpressible three-thousand-great-thousand worlds; a Bodhisattva does not generate the Bodhi-mind for the sake of protecting and upholding one Dharma (Buddha's teachings); (as extensively described above) a Bodhisattva does not generate the Bodhi-mind for the sake of fulfilling one vow; not for the sake of adorning one Buddha-land; not for the sake of knowing one Buddha's retinue; not for the sake of upholding one Dharma; not for the sake of knowing the ocean of one sentient being's mind; not for the sake of liberating the ocean of one sentient being's roots; not for the sake of knowing the successive stages of formation and destruction of one world; not for the sake of knowing one sentient being's afflictions and habits; not for the sake of eradicating one sentient being's afflictions; not for the sake of fulfilling one sentient being's practice, but generates the Bodhi-mind for the sake of teaching all sentient beings; for the sake of revering and making offerings to all Buddhas; for the sake of adorning and purifying all Buddha-lands; for the sake of protecting and upholding all Dharmas; for the sake of knowing the ocean of all sentient beings' minds; for the sake of liberating the ocean of all sentient beings' roots; for the sake of knowing the successive stages of formation and destruction of all worlds; for the sake of knowing all sentient beings' afflictions and habits; for the sake of eradicating all sentient beings' afflictions; for the sake of fulfilling all sentient beings' practices, does the Bodhi-mind arise.'
切佛法、欲滿足一切大愿、欲知一切佛眷屬、欲知一切眾生心海、欲知一切眾生心心所行、欲知一切眾生諸根輪、欲知一切世界一切劫數次第成敗、欲知一切眾生煩惱習氣、欲斷一切眾生煩惱、欲滿一切眾生行故，發菩提心。善男子！略說菩薩有如是等百萬阿僧祇方便法門，菩薩悉應究竟了知，隨順智慧；究竟修習菩薩等行，凈一切佛剎，心無倒惑。善男子！是故，我發此愿，凈一切剎，我願乃滿；斷一切眾生煩惱習氣，我願乃滿。」
「大聖！此法門者，名為何等？」
「善男子！此法門名離憂安隱幢。我唯知此法門，諸大菩薩其心如海，悉能容受一切佛法，我當云何能知其行？諸菩薩心堅固正直，如須彌山；諸大菩薩，則為見藥，若有見者，除滅煩惱；諸大菩薩，則為凈日，除滅一切眾生癡闇；諸大菩薩，則為大地，悉能載持一切眾生；諸大菩薩，則為智風，長養一切眾生實義；諸大菩薩，則為自在，以凈智光普照一切；諸大菩薩，則為慶雲，隨其所應，雨甘露法；諸大菩薩，則為凈月，放諸功德光明之網；諸大菩薩，則為帝釋，悉能守護一切眾生。我當云何能知其行？善男子！於此南方，有一國土，名曰海潮；彼有仙人，名毗目多羅，善能解說菩薩諸行，汝詣彼問。」
時，善財童子頭面禮
【現代漢語翻譯】 現代漢語譯本：爲了通達佛法、滿足一切宏大誓願、瞭解一切佛的眷屬、瞭解一切眾生的心識海洋、瞭解一切眾生心中所思所行、瞭解一切眾生的諸根運作、瞭解一切世界和一切劫數的次第成敗、瞭解一切眾生的煩惱習氣、斷除一切眾生的煩惱、圓滿一切眾生的修行，所以發起了菩提心。善男子！簡略來說，菩薩有如此等等百萬阿僧祇（無數）方便法門，菩薩都應當徹底瞭解，順應智慧；徹底修習菩薩的各種行為，清凈一切佛剎（佛的國土），心中沒有顛倒迷惑。善男子！因此，我發此愿，清凈一切佛剎，我的願望才能圓滿；斷除一切眾生的煩惱習氣，我的願望才能圓滿。
『大聖！這個法門，叫做什麼呢？』
『善男子！這個法門名為離憂安隱幢。我只知道這個法門，諸大菩薩他們的心像大海一樣，能夠容納一切佛法，我怎麼能夠知道他們的修行呢？諸菩薩的心堅固正直，像須彌山（佛教中的聖山）一樣；諸大菩薩，就像良藥，如果有眾生見到他們，就能消除煩惱；諸大菩薩，就像清凈的太陽，消除一切眾生的愚癡黑暗；諸大菩薩，就像大地，能夠承載一切眾生；諸大菩薩，就像智慧的風，增長一切眾生真實的意義；諸大菩薩，就像自在者，用清凈的智慧之光普照一切；諸大菩薩，就像慶雲（吉祥的云），隨著眾生所應，降下甘露佛法；諸大菩薩，就像清凈的月亮，放出各種功德的光明之網；諸大菩薩，就像帝釋（天神），能夠守護一切眾生。我怎麼能夠知道他們的修行呢？善男子！在這南方，有一個國土，名叫海潮；那裡有一位仙人，名叫毗目多羅（Vimalamitra），善於解說菩薩的各種修行，你到那裡去請教吧。』
當時，善財童子（Sudhana）頭面頂禮。
【English Translation】 English version: To penetrate the Buddhadharma, to fulfill all great vows, to know all the Buddha's retinue, to know the ocean of all sentient beings' minds, to know the thoughts and actions of all sentient beings' minds, to know the faculties of all sentient beings, to know the order of formation and destruction of all worlds and all kalpas, to know the afflictions and habits of all sentient beings, to cut off the afflictions of all sentient beings, and to fulfill the practices of all sentient beings, therefore, the Bodhi mind is awakened. Good man! Briefly speaking, Bodhisattvas have such millions of asamkhya (countless) expedient methods. Bodhisattvas should thoroughly understand them, follow wisdom, thoroughly practice the various actions of Bodhisattvas, purify all Buddha-lands, and have no inverted delusions in their minds. Good man! Therefore, I make this vow, to purify all Buddha-lands, and my vow will be fulfilled; to cut off the afflictions and habits of all sentient beings, and my vow will be fulfilled.
'Great Sage! What is this Dharma gate called?'
'Good man! This Dharma gate is called the Banner of Freedom from Sorrow and Peace. I only know this Dharma gate. The minds of the great Bodhisattvas are like the ocean, able to contain all the Buddhadharma. How can I know their practices? The minds of the Bodhisattvas are firm and upright, like Mount Sumeru (a sacred mountain in Buddhism); the great Bodhisattvas are like medicine, if sentient beings see them, they can eliminate afflictions; the great Bodhisattvas are like the pure sun, eliminating the ignorance and darkness of all sentient beings; the great Bodhisattvas are like the earth, able to carry all sentient beings; the great Bodhisattvas are like the wind of wisdom, nurturing the true meaning of all sentient beings; the great Bodhisattvas are like the free ones, illuminating everything with the pure light of wisdom; the great Bodhisattvas are like auspicious clouds, raining down the nectar of the Dharma according to what sentient beings need; the great Bodhisattvas are like the pure moon, emitting the net of light of various merits; the great Bodhisattvas are like Indra (a deity), able to protect all sentient beings. How can I know their practices? Good man! In this southern direction, there is a country called Ocean Tide; there is an immortal named Vimalamitra, who is good at explaining the various practices of Bodhisattvas. Go there and ask him.'
At that time, Sudhana bowed his head to the ground.
足，繞無數匝，觀察無厭，悲泣流淚，正念思惟：「得菩提難、遇善知識難、得與上人共同止難、得菩薩諸根難、滿足菩薩正直心難、值遇同意善知識難、觀真實難、如法正教難、出生妙心難、念一切智難、長養法明難。」作是念已，辭退南行。
爾時，善財童子思惟隨順菩薩正教，凈菩薩行，心能長養菩薩德力；心見諸佛；心欲菩提；心能發起長養大愿；心照十方一切諸法；心見法實；心覆一切，無有散亂；心凈智慧，觀諸法界，除滅癡闇；心凈正直，除滅障礙；心能降伏一切眾魔。漸漸遊行，至海潮國，周遍推求仙人毗目多羅。時，彼仙人在大林中；阿僧祇樹莊嚴此林，寶葉普覆；諸華果樹，常以嚴飾；寶樹雨寶，遍散其地；大栴檀樹，周匝行列；諸沉水樹，常出妙香；尼拘律樹、閻浮檀樹，雨甘香果；優缽羅、缽曇摩、分陀利華，以為莊嚴。
爾時，善財見彼仙人在此林中，服樹皮衣，縈發草坐；一萬仙人以為眷屬，如栴檀林，栴檀圍繞。往詣其所，五體敬禮：「念善知識，能開導我薩婆若門；念善知識，現真實道；念善知識，能安置我一切智地；念善知識，然智寶燈，明凈慧光，長養十力智慧光明；善知識道，即一切智無盡之藏。善知識為燈，照一切智境界故；善知識為橋，度生死故；善知識為
【現代漢語翻譯】 現代漢語譯本：他（善財童子）圍繞著（菩薩）無數圈，觀察而不厭倦，悲傷地哭泣流淚，以正念思維：『獲得菩提（覺悟）是困難的，遇到善知識（良師益友）是困難的，能夠與上人（高尚的人）共同修行是困難的，獲得菩薩的諸根（修行能力）是困難的，滿足菩薩正直的心是困難的，值遇意見相同的善知識是困難的，觀察真實是困難的，如法正教（符合佛法的教導）是困難的，生起微妙的心是困難的，憶念一切智（佛的智慧）是困難的，增長法明（佛法的光明）是困難的。』 這樣想著，他告辭後向南方走去。 那時，善財童子思惟著隨順菩薩的正教，凈化菩薩的修行，他的心能夠增長菩薩的德行和力量；他的心能見到諸佛；他的心渴望菩提；他的心能夠發起和增長大愿；他的心照耀十方一切諸法；他的心能見到法的真實；他的心覆蓋一切，沒有散亂；他的心清凈智慧，觀察諸法界，消除愚癡的黑暗；他的心清凈正直，消除障礙；他的心能夠降伏一切魔。他漸漸地，到達海潮國，到處尋找仙人毗目多羅（Vimalamitra）。當時，那位仙人在大林中；無數的樹木莊嚴著這片樹林，寶葉普遍覆蓋；各種花果樹，經常用來裝飾；寶樹降下寶物，遍佈地面；大栴檀樹，環繞排列；各種沉水樹，經常散發出美妙的香氣；尼拘律樹（榕樹）、閻浮檀樹（一種樹），降下甘甜的香果；優缽羅（青蓮花）、缽曇摩（紅蓮花）、分陀利華（白蓮花），用來裝飾。 那時，善財看到那位仙人在這片樹林中，穿著樹皮衣服，用草編的坐墊，一萬個仙人作為他的眷屬，就像栴檀樹林，被栴檀樹圍繞著。他前往仙人所在的地方，五體投地地敬禮：『憶念善知識，能夠開啟我通往薩婆若（一切智）的門；憶念善知識，展現真實的道路；憶念善知識，能夠安置我於一切智的境界；憶念善知識，點燃智慧的寶燈，使明凈的慧光，增長十力（佛的十種力量）的智慧光明；善知識的道路，就是一切智無盡的寶藏。善知識是燈，照亮一切智的境界；善知識是橋樑，度過生死；善知識是』
【English Translation】 English version: He (Sudhana) circled (the Bodhisattva) countless times, observing without weariness, weeping with sorrowful tears, and contemplating with right mindfulness: 'Attaining Bodhi (enlightenment) is difficult, encountering a Kalyanamitra (spiritual friend) is difficult, being able to practice together with an Uttama-purusha (superior person) is difficult, obtaining the Bodhisattva's roots (faculties of practice) is difficult, fulfilling the Bodhisattva's upright mind is difficult, encountering a Kalyanamitra of like mind is difficult, observing the truth is difficult, the Dharma (righteous teachings) is difficult, generating a subtle mind is difficult, remembering Sarvajna (Buddha's wisdom) is difficult, and cultivating the light of Dharma is difficult.' Having thought thus, he took his leave and went south. At that time, Sudhana contemplated following the Bodhisattva's righteous teachings, purifying the Bodhisattva's practice, his mind able to cultivate the Bodhisattva's virtues and powers; his mind could see all the Buddhas; his mind desired Bodhi; his mind could initiate and cultivate great vows; his mind illuminated all Dharmas in the ten directions; his mind could see the truth of Dharma; his mind covered everything, without distraction; his mind was pure wisdom, observing all the realms of Dharma, eliminating the darkness of ignorance; his mind was pure and upright, eliminating obstacles; his mind could subdue all demons. Gradually, he arrived at the country of the Sea Tide, seeking everywhere for the sage Vimalamitra. At that time, that sage was in a great forest; countless trees adorned this forest, with precious leaves covering it everywhere; various flowering and fruit trees were always used for decoration; precious trees rained down treasures, scattering them all over the ground; great sandalwood trees were arranged in rows all around; various agarwood trees constantly emitted wonderful fragrances; Nyagrodha trees (banyan trees), Jambudvipa trees (a type of tree), rained down sweet fragrant fruits; Utpala (blue lotus), Padmaka (red lotus), and Pundarika (white lotus) flowers were used for decoration. At that time, Sudhana saw that sage in this forest, wearing clothes made of tree bark, sitting on a mat made of grass; ten thousand sages were his retinue, like a sandalwood forest, surrounded by sandalwood trees. He went to where the sage was, prostrating himself with his five limbs touching the ground: 'Remembering the Kalyanamitra, who can open for me the gate to Sarvajna (omniscience); remembering the Kalyanamitra, who reveals the true path; remembering the Kalyanamitra, who can place me in the realm of omniscience; remembering the Kalyanamitra, who lights the precious lamp of wisdom, making the clear light of wisdom, cultivate the light of wisdom of the ten powers (of a Buddha); the path of the Kalyanamitra is the inexhaustible treasury of omniscience. The Kalyanamitra is a lamp, illuminating the realm of omniscience; the Kalyanamitra is a bridge, crossing over birth and death; the Kalyanamitra is'
蓋，生大慈力，覆一切故；善知識為不虛，照一切法真實相故；善知識為海潮，滿足大悲故。」作是念已，繞無數匝，合掌而立，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道。」時，彼仙人觀察大眾，而作是言：「汝等當知此童子者，已發阿耨多羅三藐三菩提心，請一切眾生，普施無畏，饒益一切眾生；向深智海，欲飲一切諸佛法雨；欲盡一切法海源底；欲成世間智慧大海；欲興大悲重云；欲雨甘露法雨；欲出世間明凈智月；欲滅世間諸煩惱闇；欲長養一切眾生善根。」
爾時，大眾各持種種金色妙華，香可悅樂，散童子上；頭面禮足，曲恭敬繞，作如是言：「此童子者，悉能救護一切眾生，滅三惡道，離閻羅趣一切諸難；消竭慾海，除滅苦陰，舍愚癡闇，斷貪愛縛；能升功德金剛圍山，建立世間智慧須彌，於世間出明凈智日，顯曜一切善根諸法、示導世間明識善惡。」
時，彼仙人告大眾言：「若有能發阿耨多羅三藐三菩提心者，得一切智，凈一切佛功德之地。」
時，彼仙人告善財言：「善男子！我已成就菩薩無壞幢智慧法門。」
善財白言：「大聖！彼法門者，境界云何？」
時，彼仙人即申右手，摩善財頂；摩已，執善財手。即時，
【現代漢語翻譯】 現代漢語譯本：『因為他生起了廣大的慈悲力量，覆蓋一切；善知識是真實不虛的，因為他照見一切法的真實相；善知識如同海潮，能滿足廣大的悲心。』這樣想著，他繞著仙人無數圈，合掌站立，說道：『大聖！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，修持菩薩的道。』這時，那位仙人觀察著大眾，說道：『你們應當知道，這位童子已經發起了阿耨多羅三藐三菩提心，他請求一切眾生，普遍施予無畏，饒益一切眾生；他嚮往深邃的智慧之海，想要飲用一切諸佛的法雨；他想要窮盡一切法海的源頭和底蘊；他想要成就世間的智慧大海；他想要興起大悲的重重雲朵；他想要降下甘露般的法雨；他想要升起世間明凈的智慧之月；他想要熄滅世間的一切煩惱黑暗；他想要增長一切眾生的善根。』 那時，大眾各自拿著各種金色的美妙花朵，香氣怡人，散在童子身上；他們頭面禮拜童子的雙足，彎腰恭敬地繞著他，說道：『這位童子，能夠救護一切眾生，滅除三惡道，脫離閻羅王的管轄和一切苦難；他能使慾望之海枯竭，消除痛苦的陰影，捨棄愚癡的黑暗，斬斷貪愛的束縛；他能登上功德的金剛圍山，建立世間的智慧須彌山，在世間升起明凈的智慧之日，照耀一切善根諸法，引導世人明辨善惡。』 這時，那位仙人告訴大眾說：『如果有人能夠發起阿耨多羅三藐三菩提心，就能獲得一切智慧，清凈一切佛的功德之地。』 這時，那位仙人告訴善財說：『善男子！我已經成就了菩薩無壞幢智慧法門。』 善財說道：『大聖！那個法門的境界是怎樣的呢？』 這時，那位仙人立即伸出右手，摩善財的頭頂；摩完之後，握住善財的手。就在這時，
【English Translation】 English version: 'Because he generates great compassion power, covering all; a good teacher is not false, because he illuminates the true nature of all dharmas; a good teacher is like the ocean tide, fulfilling great compassion.' Thinking this, he circled the immortal countless times, stood with palms together, and said: 'Great Sage! I have already generated the Anuttara-samyak-sambodhi (supreme perfect enlightenment) mind, but I do not yet know how a Bodhisattva learns the Bodhisattva's practice and cultivates the Bodhisattva's path.' At this time, that immortal observed the assembly and said: 'You should know that this youth has already generated the Anuttara-samyak-sambodhi mind, he requests all sentient beings, universally bestowing fearlessness, benefiting all sentient beings; he aspires to the deep ocean of wisdom, wanting to drink the Dharma rain of all Buddhas; he wants to exhaust the source and bottom of all Dharma oceans; he wants to achieve the great ocean of worldly wisdom; he wants to raise the heavy clouds of great compassion; he wants to rain down the nectar-like Dharma rain; he wants to bring forth the clear and bright moon of worldly wisdom; he wants to extinguish all the darkness of worldly afflictions; he wants to nourish the good roots of all sentient beings.' At that time, the assembly each held various golden, wonderful flowers, with pleasant fragrances, and scattered them on the youth; they bowed their heads to the youth's feet, bent down respectfully circling him, and said: 'This youth is able to protect all sentient beings, extinguish the three evil paths, escape the jurisdiction of Yama and all difficulties; he can dry up the ocean of desire, eliminate the shadows of suffering, abandon the darkness of ignorance, and sever the bonds of craving; he can ascend the Vajra-enclosed mountain of merit, establish the Mount Sumeru of worldly wisdom, bring forth the clear and bright sun of wisdom in the world, illuminate all good roots and dharmas, and guide the world to discern good and evil.' At this time, that immortal told the assembly: 'If anyone can generate the Anuttara-samyak-sambodhi mind, they will obtain all wisdom and purify all the lands of the Buddha's merits.' At this time, that immortal told Sudhana: 'Good man! I have already achieved the Bodhisattva's Unbreakable Banner Wisdom Dharma Gate.' Sudhana said: 'Great Sage! What is the realm of that Dharma Gate?' At this time, that immortal immediately extended his right hand and stroked Sudhana's head; after stroking, he held Sudhana's hand. At that moment,
善財自見其身，在於十方十佛世界微塵等佛所，見彼諸佛，相好莊嚴，以阿僧祇寶珍玩之具，莊嚴其剎。又見彼佛眷屬大海，所從聞法，悉能受持，乃至不失一句一味，分別受持正法梵輪，受諸法雲，入佛大愿，凈修諸力，清凈願行，究竟諸功德藏。見彼諸佛，隨應化度一切眾生，見一切佛，清凈圓滿大光明網。見已，隨順無礙智慧光明，究竟佛力；或自見身於一佛所，一日一夜；或復自見於余佛所，七日七夜。如是次第于余佛所，或有半月、一月，一歲、百歲、千歲；或百千歲、百千億歲；或百億那由他歲；或半劫、一劫、百劫、千劫、百千劫；或百億那由他劫，乃至不可說不可說那由他劫；或閻浮提微塵等劫，乃至不可說不可說世界微塵等劫。
爾時，善財為無壞幢智慧法門照故，得明凈藏三昧；無盡法門三昧照故，得游一切方陀羅尼光明；金剛圓滿光明法門照故，得分別智意樓閣三昧，住平地莊嚴法藏；般若波羅蜜精進照故，得佛虛空藏三昧光明；一切諸佛法輪三昧光明相照故，得三世圓滿智無盡光明。
時，彼仙人放善財手；爾時，善財即自見身還在本處。時，彼仙人問善財言：「汝憶念耶？」
答言：「唯然。大聖善知識力故。」
「善男子！我唯知此菩薩無壞幢智慧法門，我豈
【現代漢語翻譯】 現代漢語譯本：善財童子自己看到他的身體，在十方如同十個佛世界微塵數量的佛陀那裡，見到那些佛陀，相貌美好莊嚴，用無數（阿僧祇）的寶物珍玩來莊嚴他們的佛土。他又見到那些佛陀的眷屬如同大海一般，他們所聽聞的佛法，都能接受並保持，甚至不會遺失一句一味，分別接受並保持正法梵輪，接受諸法如雲，進入佛陀的大愿，清凈地修習各種力量，清凈願行，最終成就各種功德寶藏。他見到那些佛陀，隨順眾生的根器來教化度脫一切眾生，見到一切佛陀，清凈圓滿的大光明網。見到之後，他隨順無礙的智慧光明，最終成就佛陀的力量；或者他自己看到自己的身體在一個佛陀那裡，停留一日一夜；或者他又看到自己在其他佛陀那裡，停留七日七夜。這樣依次在其他佛陀那裡，有的停留半個月、一個月、一年、一百年、一千年；或者一百千年、百千億年；或者百億那由他年；或者半劫、一劫、百劫、千劫、百千劫；或者百億那由他劫，乃至不可說不可說那由他劫；或者像閻浮提（Jambudvipa，指我們所居住的這個世界）微塵數量的劫，乃至像不可說不可說世界微塵數量的劫。 當時，善財童子因為無壞幢智慧法門（Avikara-dhvaja-jnana-dharma-mukha）的照耀，得到了明凈藏三昧（Vimalagarbha-samadhi）；因為無盡法門三昧（Ananta-dharma-mukha-samadhi）的照耀，得到了游一切方陀羅尼光明（Sarva-diksa-dharani-prabha）；因為金剛圓滿光明法門（Vajra-paripurna-prabha-dharma-mukha）的照耀，得到了分別智意樓閣三昧（Pratisamvid-jnana-bhavana-samadhi），安住于平地莊嚴法藏；因為般若波羅蜜（Prajnaparamita，智慧的完美）精進的照耀，得到了佛虛空藏三昧光明（Buddha-akasa-garbha-samadhi-prabha）；因為一切諸佛法輪三昧光明（Sarva-buddha-dharma-cakra-samadhi-prabha）的互相照耀，得到了三世圓滿智無盡光明。 這時，那位仙人放開了善財童子的手；這時，善財童子立刻看到自己的身體回到了原來的地方。這時，那位仙人問善財童子說：『你還記得嗎？』 回答說：『是的。這是因為大聖善知識的力量。』 『善男子！我只知道這個菩薩的無壞幢智慧法門，我怎麼可能知道菩薩的功德行呢？』
【English Translation】 English version: Sudhana saw himself in the presence of Buddhas as numerous as the dust particles in ten Buddha-worlds. He saw those Buddhas, with their beautiful and majestic appearances, adorning their lands with countless (asamkhya) treasures and precious objects. He also saw the retinues of those Buddhas, vast like oceans, who, having heard the Dharma, were able to receive and uphold it, not losing even a single word or taste, separately receiving and upholding the Dharma-wheel of the true law, receiving the Dharma like clouds, entering into the great vows of the Buddhas, purely cultivating various powers, purifying their vows and practices, and ultimately achieving all the treasures of merit. He saw those Buddhas, according to the capacities of sentient beings, teaching and liberating all beings, and saw the pure and perfect great light-net of all Buddhas. Having seen this, he followed the unobstructed light of wisdom, ultimately achieving the power of the Buddhas; or he saw himself staying with one Buddha for one day and one night; or he saw himself staying with other Buddhas for seven days and seven nights. In this way, successively with other Buddhas, he stayed for half a month, a month, a year, a hundred years, a thousand years; or a hundred thousand years, a hundred million years; or a hundred billion nayutas of years; or half a kalpa, a kalpa, a hundred kalpas, a thousand kalpas, a hundred thousand kalpas; or a hundred billion nayutas of kalpas, even up to unspeakable, unspeakable nayutas of kalpas; or kalpas as numerous as the dust particles of Jambudvipa (the world we live in), even up to kalpas as numerous as the dust particles of unspeakable, unspeakable worlds. At that time, Sudhana, illuminated by the Avikara-dhvaja-jnana-dharma-mukha (the Dharma-gate of Unbreakable Banner Wisdom), attained the Vimalagarbha-samadhi (Samadhi of Pure Treasury); illuminated by the Ananta-dharma-mukha-samadhi (Samadhi of Infinite Dharma-gate), he attained the Sarva-diksa-dharani-prabha (Light of Dharani that Travels Everywhere); illuminated by the Vajra-paripurna-prabha-dharma-mukha (the Dharma-gate of Diamond Perfect Light), he attained the Pratisamvid-jnana-bhavana-samadhi (Samadhi of the Pavilion of Discriminating Wisdom), dwelling in the Dharma-treasury adorned on level ground; illuminated by the diligence of Prajnaparamita (Perfection of Wisdom), he attained the Buddha-akasa-garbha-samadhi-prabha (Light of the Buddha's Space Treasury Samadhi); illuminated by the mutual light of the Sarva-buddha-dharma-cakra-samadhi-prabha (Light of the Samadhi of the Dharma-wheel of all Buddhas), he attained the endless light of perfect wisdom of the three times. Then, the ascetic released Sudhana's hand; at that moment, Sudhana immediately saw his body return to its original place. Then, the ascetic asked Sudhana, 'Do you remember?' He replied, 'Yes, I do. It is because of the power of the great holy good teacher.' 'Good man! I only know this Bodhisattva's Dharma-gate of Unbreakable Banner Wisdom, how could I possibly know the Bodhisattva's meritorious practices?'
能知大菩薩行？諸大菩薩，皆得一切眾生自在三昧，於一切時輪而得自在；出生諸佛無盡智慧，證一切佛，嚴凈慧燈；於一念中，了三世事；於一切世間，現凈慧身，充滿法界，隨眾生所應，悉現其前；了知一切眾生所行，圓滿清凈，悉可愛樂。我豈能知大菩薩行，妙功德愿，嚴凈佛剎，善察論機，智慧境界；甚深三昧，神力自在，解脫境界；遊戲神通，法身音聲，究竟智慧？如是等事，非我境界。善男子！於此南方，有一國土，名曰進求；有婆羅門，名方便命。汝詣彼問云何菩薩向菩薩道，修菩薩道。」
時，善財童子歡喜無量，恭敬禮已，繞無數匝，瞻仰觀察，辭退南行。◎
◎爾時，善財童子為無壞幢智慧法門所照，決了諸佛不可思議自在神力，善知菩薩不可思議法門。又不可思議菩薩三昧智慧，以照其心，得一切時三昧光明，得一切相三昧境界光明，得明凈智。令一切眾生，得勝妙處；得一切至處道法門；隨順世間行，心無有二；以明凈智普照境界，得一切聲聞明凈忍藏；得無生忍，知法實相；常行菩薩行，不捨菩薩心，增長薩婆若心；得十力明，普照一切；樂妙法音，心無厭足；如說修行，住薩婆若，究竟一切智境界，出生無量菩薩莊嚴心，滿足菩薩清凈大愿。於一念頃，遍至一切諸佛剎網，
【現代漢語翻譯】 現代漢語譯本：
『如何才能瞭解大菩薩的修行？』諸位大菩薩，都獲得了能自在利益一切眾生的三昧（Samadhi，禪定），在一切時輪中都能自在；他們能生出諸佛無盡的智慧，證得一切佛的境界，莊嚴清凈智慧之燈；在一念之間，就能明瞭過去、現在、未來三世的事情；在一切世間，顯現清凈智慧之身，充滿整個法界，隨著眾生所應得的教化，都顯現在他們面前；了知一切眾生的行為，圓滿清凈，都令人喜愛。我怎麼能知道大菩薩的修行，他們奇妙的功德願力，莊嚴清凈的佛剎，善於觀察論辯的機鋒，智慧的境界；甚深的禪定，神通的力量，解脫的境界；遊戲神通，法身的聲音，究竟的智慧？這些事情，不是我所能瞭解的境界。善男子！在這南方，有一個國土，名叫進求；有一位婆羅門，名叫方便命。你到那裡去問，『菩薩如何趨向菩薩道，修菩薩道？』
當時，善財童子歡喜無量，恭敬地禮拜之後，繞了無數圈，瞻仰觀察，然後辭別向南方走去。
那時，善財童子被無壞幢智慧法門所照耀，明白了諸佛不可思議的自在神力，善於瞭解菩薩不可思議的法門。又被不可思議的菩薩三昧智慧所照耀內心，得到了在一切時間都能自在的三昧光明，得到了在一切現象中都能自在的三昧境界光明，得到了明凈的智慧。使一切眾生，得到殊勝美好的境界；得到通往一切境界的道法門；隨順世間的行為，心中沒有二元對立；用明凈的智慧普遍照耀一切境界，得到了聲聞的明凈忍藏；得到了無生法忍，知道了法的真實相；常常修行菩薩的行持，不捨棄菩薩的心，增長一切智（Sarvajna）的心；得到了十力（Dasabala）的明智，普遍照耀一切；喜愛微妙的法音，心中沒有厭倦；如所說的那樣修行，安住於一切智，究竟一切智慧的境界，生出無量菩薩莊嚴的心，滿足菩薩清凈的大愿。在一念之間，就能遍至一切諸佛的剎土網路。 English version:
'How can one know the practices of great Bodhisattvas?' All great Bodhisattvas have attained the Samadhi (meditative absorption) of being at ease with all sentient beings, and are at ease in all cycles of time; they give rise to the endless wisdom of all Buddhas, realize the state of all Buddhas, and adorn the pure lamp of wisdom; in a single thought, they understand the affairs of the three times (past, present, and future); in all worlds, they manifest pure wisdom bodies, filling the entire Dharma realm, and appear before all sentient beings according to their needs; they understand the practices of all sentient beings, are perfectly pure, and are all lovable. How could I know the practices of great Bodhisattvas, their wonderful meritorious vows, the adornment of pure Buddha lands, their skill in observing the opportune moment for debate, the realm of their wisdom; their profound Samadhi, their power of spiritual abilities, the realm of liberation; their playful spiritual powers, the sound of their Dharma bodies, and their ultimate wisdom? Such matters are not within my realm of understanding. Good man! To the south of here, there is a country called 'Seeking Progress'; there is a Brahmin named 'Expedient Life'. Go there and ask him, 'How does a Bodhisattva approach the Bodhisattva path, and cultivate the Bodhisattva path?'
At that time, Sudhana (善財童子) was filled with immeasurable joy, respectfully bowed, circumambulated countless times, gazed upon him with admiration, and then took his leave to travel south.
At that time, Sudhana was illuminated by the Dharma gate of indestructible banner wisdom, understood the inconceivable, free spiritual powers of all Buddhas, and was skilled in understanding the inconceivable Dharma gates of Bodhisattvas. Furthermore, his mind was illuminated by the inconceivable Samadhi wisdom of Bodhisattvas, and he obtained the light of Samadhi that is at ease in all times, the light of Samadhi that is at ease in all phenomena, and obtained clear and pure wisdom. He enabled all sentient beings to attain superior and wonderful states; he obtained the Dharma gate of the path that leads to all states; he followed the ways of the world, and his mind was without duality; with clear and pure wisdom, he universally illuminated all realms, and obtained the clear and pure forbearance treasury of the Sravakas (hearers); he obtained the forbearance of non-origination, and understood the true nature of Dharma; he constantly practiced the Bodhisattva path, did not abandon the Bodhisattva mind, and increased the mind of Sarvajna (all-knowing); he obtained the wisdom of the ten powers (Dasabala), and universally illuminated all; he delighted in the wonderful sound of the Dharma, and his mind was without weariness; he practiced as he was taught, abided in Sarvajna, reached the ultimate realm of all wisdom, gave rise to immeasurable Bodhisattva adornment minds, and fulfilled the pure great vows of Bodhisattvas. In a single thought, he could travel to all the Buddha-land networks.
【English Translation】 'How can one know the practices of great Bodhisattvas?' All great Bodhisattvas have attained the Samadhi (meditative absorption) of being at ease with all sentient beings, and are at ease in all cycles of time; they give rise to the endless wisdom of all Buddhas, realize the state of all Buddhas, and adorn the pure lamp of wisdom; in a single thought, they understand the affairs of the three times (past, present, and future); in all worlds, they manifest pure wisdom bodies, filling the entire Dharma realm, and appear before all sentient beings according to their needs; they understand the practices of all sentient beings, are perfectly pure, and are all lovable. How could I know the practices of great Bodhisattvas, their wonderful meritorious vows, the adornment of pure Buddha lands, their skill in observing the opportune moment for debate, the realm of their wisdom; their profound Samadhi, their power of spiritual abilities, the realm of liberation; their playful spiritual powers, the sound of their Dharma bodies, and their ultimate wisdom? Such matters are not within my realm of understanding. Good man! To the south of here, there is a country called 'Seeking Progress'; there is a Brahmin named 'Expedient Life'. Go there and ask him, 'How does a Bodhisattva approach the Bodhisattva path, and cultivate the Bodhisattva path?' At that time, Sudhana (善財童子) was filled with immeasurable joy, respectfully bowed, circumambulated countless times, gazed upon him with admiration, and then took his leave to travel south. At that time, Sudhana was illuminated by the Dharma gate of indestructible banner wisdom, understood the inconceivable, free spiritual powers of all Buddhas, and was skilled in understanding the inconceivable Dharma gates of Bodhisattvas. Furthermore, his mind was illuminated by the inconceivable Samadhi wisdom of Bodhisattvas, and he obtained the light of Samadhi that is at ease in all times, the light of Samadhi that is at ease in all phenomena, and obtained clear and pure wisdom. He enabled all sentient beings to attain superior and wonderful states; he obtained the Dharma gate of the path that leads to all states; he followed the ways of the world, and his mind was without duality; with clear and pure wisdom, he universally illuminated all realms, and obtained the clear and pure forbearance treasury of the Sravakas (hearers); he obtained the forbearance of non-origination, and understood the true nature of Dharma; he constantly practiced the Bodhisattva path, did not abandon the Bodhisattva mind, and increased the mind of Sarvajna (all-knowing); he obtained the wisdom of the ten powers (Dasabala), and universally illuminated all; he delighted in the wonderful sound of the Dharma, and his mind was without weariness; he practiced as he was taught, abided in Sarvajna, reached the ultimate realm of all wisdom, gave rise to immeasurable Bodhisattva adornment minds, and fulfilled the pure great vows of Bodhisattvas. In a single thought, he could travel to all the Buddha-land networks.
教化成熟無量眾生海，心無懈倦；悉見菩薩無量行境界，悉分別見一切世間，見諸佛剎種種莊嚴，于微細境界，悉能安置無量世界。又能見彼種種莊嚴，悉能分別無量世界，諸語言法。又知無量眾生欲樂，知諸眾生無量所行，以無量方便，教化眾生，善知殊方，隨其所應，化度眾生，念善知識。漸漸遊行，至進求國，周遍推求彼婆羅門。時，婆羅門修諸苦行，求一切智，四面火聚，猶如大山；中有刀山，高峻無極；從彼山上，自投火聚。
爾時，善財詣婆羅門，頭面禮足，合掌而立，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道，愿為我說。」
答言：「善男子！汝今若能登此刀山，投火聚者，菩薩諸行皆悉清凈。」
爾時，善財作如是念：「得人身難、離諸難難、得無難難、得凈法難、值佛世難、具諸根難、聞佛法難、遇善知識難、得與同止難、得聞正教難、得正命難、順趣正法難。此將非魔魔所使耶？非善知識而現善知識相，將非惡菩薩耶？而今為我作壽命難、作善根難、薩婆若難，此非正教險惡道耳。遠離法門，薩婆若等一切佛法。」作是念時，十萬梵天在虛空中，作如是言：「善男子！莫作是念。莫作是念。此是大聖，具足金剛智慧光明，精進不退
【現代漢語翻譯】 現代漢語譯本 教化成熟無量眾生，如大海般廣闊，心中沒有絲毫懈怠；完全明瞭菩薩無量的修行境界，能清楚分辨一切世間，見到諸佛國土種種莊嚴，在微小的境界中，都能安置無量世界。又能見到那些種種莊嚴，能清楚分辨無量世界，以及各種語言和教法。又知道無量眾生的慾望和喜好，知道眾生無量的行為，用無量的方法教化眾生，善於瞭解不同的地方，根據他們的情況，教化度脫眾生，思念善知識。漸漸地，到達進求國，周遍地尋找那位婆羅門（Brahman，印度教祭司）。當時，婆羅門正在修行各種苦行，尋求一切智慧，四面都有火堆，像大山一樣；中間有刀山，高聳入雲；他從那山上，自己跳入火堆。 那時，善財童子（Sudhana）來到婆羅門那裡，頭面頂禮他的雙足，合掌站立，說道：『大聖！我已先發了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，修菩薩之道，希望您能為我解說。』 婆羅門回答說：『善男子！你現在如果能登上這刀山，跳入火堆，菩薩的各種修行就都清凈了。』 當時，善財童子這樣想：『得到人身很難，脫離各種災難很難，得到沒有災難的情況很難，得到清凈的佛法很難，遇到佛出世很難，具備各種根器很難，聽到佛法很難，遇到善知識很難，能和善知識一起住很難，聽到正法教誨很難，得到正當的生命很難，順應正法很難。這難道不是魔王派來的嗎？不是善知識卻顯現善知識的樣子，難道不是惡菩薩嗎？現在卻給我製造壽命的障礙，製造善根的障礙，製造一切智慧的障礙，這不是正道，而是險惡的道路啊。這是遠離佛法，遠離一切佛法，遠離一切智慧。』當他這樣想的時候，十萬梵天（Brahma，印度教神祇）在虛空中，這樣說道：『善男子！不要這樣想。不要這樣想。這位是大聖，具足金剛智慧光明，精進不退。』
【English Translation】 English version He has educated and matured immeasurable sentient beings, as vast as the ocean, without any weariness in his heart; he fully understands the immeasurable realms of practice of Bodhisattvas, clearly discerns all the worlds, sees the various adornments of the Buddha lands, and within the subtle realms, he can place immeasurable worlds. He can also see those various adornments, and clearly distinguish immeasurable worlds, as well as the languages and teachings. He also knows the desires and pleasures of immeasurable sentient beings, knows the immeasurable actions of sentient beings, and uses immeasurable methods to educate sentient beings, being skilled in understanding different places, and according to their circumstances, he educates and liberates sentient beings, remembering good teachers. Gradually, he arrived at the country of Jinqiu, and thoroughly searched for that Brahman (Hindu priest). At that time, the Brahman was practicing various ascetic practices, seeking all wisdom, with fires on all four sides, like great mountains; in the middle was a mountain of knives, towering and boundless; from that mountain, he threw himself into the fire. At that time, Sudhana (the seeker of enlightenment) went to the Brahman, bowed his head to his feet, put his palms together, and stood, saying: 'Great Sage! I have already generated the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, and cultivates the path of a Bodhisattva, I hope you can explain it to me.' The Brahman replied: 'Good man! If you can now climb this mountain of knives and jump into the fire, all the practices of a Bodhisattva will be purified.' At that time, Sudhana thought: 'It is difficult to obtain a human body, difficult to escape various calamities, difficult to obtain a state without calamities, difficult to obtain the pure Dharma, difficult to encounter a Buddha's appearance in the world, difficult to possess all faculties, difficult to hear the Buddha's teachings, difficult to encounter a good teacher, difficult to live with a good teacher, difficult to hear the correct teachings, difficult to obtain a righteous life, difficult to follow the righteous Dharma. Could this be a demon sent by Mara (the demon king)? Not a good teacher but appearing as a good teacher, could this be an evil Bodhisattva? Now he is creating obstacles to my life, creating obstacles to my good roots, creating obstacles to all wisdom, this is not the right path, but a dangerous path. This is far from the Dharma, far from all the Buddha's teachings, far from all wisdom.' As he thought this, ten million Brahmas (Hindu deities) in the sky, said: 'Good man! Do not think like this. Do not think like this. This is a great sage, possessing the light of diamond wisdom, diligent and unretreating.'
，悉已究竟一切境界。欲竭一切眾生貪愛大海；欲裂一切諸邪見網；欲燒一切眾生煩惱，除滅愚闇，普照一切；令一切眾生離生死險難，除滅三世愚癡闇冥，放凈光明普照一切。」
時，諸梵天及自在天，眾生主天等，諸邪見天，作如是言：「我造眾生、我為一切世間最勝、我為最上、我為第一。」是諸天等，見婆羅門修大苦行，五熱炙身；見如是已，各于諸禪不得滋味，來詣其所。時，婆羅門以自在力而為說法，令滅邪見，舍離我心；發大慈悲，普覆眾生；長養菩提正直之心；開四種道，求佛法身；隨所應化，悉能示現佛微妙音，一切悉聞，無有障礙。復有一萬魔在虛空中，以種種摩尼寶華散婆羅門，告善財言：「善男子！此婆羅門，苦行力故，放大光明，令我宮殿諸莊嚴具，悉如聚墨。我不復樂，即與無量諸天天女，眷屬圍繞，來詣其所；為我說法，悉于阿耨多羅三藐三菩提，得不退轉。」復有一萬他化自在天在虛空中，各持天華恭敬供養，作如是言：「善男子！此婆羅門，苦行力故，放大光明，令我宮殿諸莊嚴具，悉如聚墨；我不復樂，即與眷屬，來詣其所，為我說法，令我於心而得自在、于煩惱中而得自在、于受生中而得自在、除滅障礙而得自在、於一切三昧而得自在、于莊嚴具而得自在、于壽命中而
【現代漢語翻譯】 現代漢語譯本：都已經徹底通達了一切境界。想要竭盡一切眾生的貪愛如大海；想要撕裂一切邪見的羅網；想要焚燒一切眾生的煩惱，消除愚昧的黑暗，普遍照耀一切；使一切眾生脫離生死的險難，消除過去、現在、未來三世的愚癡黑暗，放出清凈的光明普遍照耀一切。 當時，諸梵天（Brahma，色界初禪天的天神）及自在天（Ishvara，欲界第六天的天神），眾生主天（Prajapati，創造之神）等，以及持有邪見的天神們，都這樣說：『我創造了眾生，我是世間最殊勝的，我是至高無上的，我是第一。』這些天神們，看到婆羅門（Brahmana，古印度祭司階層）修行大苦行，用五種熱力炙烤身體；看到這些后，各自在禪定中都感受不到滋味，於是來到婆羅門所在之處。當時，婆羅門以自在的力量為他們說法，使他們消滅邪見，捨棄我執；發起大慈悲心，普遍覆蓋眾生；增長菩提正直之心；開示四種道，求證佛法身；隨所應化，都能示現佛的微妙音聲，一切眾生都能聽到，沒有任何障礙。又有一萬魔在虛空中，用各種摩尼寶華散佈在婆羅門身上，告訴善財（Sudhana，佛教故事中的求道者）說：『善男子！這位婆羅門，因為苦行的力量，放出大光明，使我的宮殿中的各種莊嚴器具，都像一團墨一樣黯淡無光。我不再喜歡它們，就和無數的天女，眷屬圍繞著，來到他這裡；他為我說法，使我在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中，得到不退轉。』又有一萬他化自在天（Paranirmitavasavartin，欲界第六天的天神）在虛空中，各自拿著天花恭敬供養，這樣說道：『善男子！這位婆羅門，因為苦行的力量，放出大光明，使我的宮殿中的各種莊嚴器具，都像一團墨一樣黯淡無光；我不再喜歡它們，就和眷屬，來到他這裡，他為我說法，使我內心得到自在、在煩惱中得到自在、在受生中得到自在、消除障礙而得到自在、在一切三昧（Samadhi，禪定）中得到自在、在莊嚴器具中得到自在、在壽命中得到自在，並且』
【English Translation】 English version: have completely and thoroughly reached all realms. Wishing to exhaust the ocean of greed and love of all sentient beings; wishing to tear apart all nets of wrong views; wishing to burn away the afflictions of all sentient beings, eliminating ignorance and darkness, universally illuminating all; enabling all sentient beings to escape the dangers of birth and death, eliminating the darkness of ignorance in the past, present, and future, releasing pure light to universally illuminate all. At that time, the Brahmas (gods of the first dhyana heaven in the form realm) and Ishvaras (gods of the sixth heaven in the desire realm), Prajapatis (lords of beings), and other gods with wrong views, spoke thus: 'I created sentient beings, I am the most excellent in the world, I am the supreme, I am the first.' These gods, seeing the Brahmana (a member of the priestly class in ancient India) practicing great austerities, scorching his body with five heats; having seen this, each could not find any taste in their meditations, and came to where the Brahmana was. At that time, the Brahmana, with his power of freedom, preached the Dharma to them, causing them to eliminate wrong views, abandon the ego; generating great compassion, universally covering sentient beings; nurturing the upright mind of Bodhi; revealing the four paths, seeking the Dharma body of the Buddha; according to what should be transformed, he could manifest the subtle voice of the Buddha, which all could hear without any obstruction. Furthermore, ten thousand Maras (demons) in the empty space, scattered various Mani jewel flowers on the Brahmana, and told Sudhana (a seeker of the path in Buddhist stories), 'Good man! This Brahmana, because of the power of his austerities, released great light, causing all the adornments in my palace to become like a mass of ink. I no longer liked them, and with countless heavenly maidens, surrounded by attendants, came to him; he preached the Dharma to me, causing me to attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' Furthermore, ten thousand Paranirmitavasavartin (gods of the sixth heaven in the desire realm) in the empty space, each holding heavenly flowers, respectfully made offerings, and spoke thus: 'Good man! This Brahmana, because of the power of his austerities, released great light, causing all the adornments in my palace to become like a mass of ink; I no longer liked them, and with my attendants, came to him, he preached the Dharma to me, causing me to attain freedom in my mind, freedom in afflictions, freedom in rebirth, freedom from eliminating obstacles, freedom in all Samadhis (meditative states), freedom in adornments, freedom in lifespan, and'
得自在、乃至令我於一切佛法而得自在。」復有一萬化自在天在虛空中，以天妓樂恭敬供養，作如是言：「善男子！此婆羅門，五熱炙身，放大光明，照我宮殿及莊嚴具。照已，悉令我等，不樂五欲，不求欲樂，身心柔軟，與眷屬俱，來詣其所；為我說法，凈心、明凈心、善奇特心、柔軟心、歡喜心；乃至逮得清凈十力，長養離生，出生無量清凈之身；乃至得佛清凈法身；得清凈口，微妙音聲，遍至一切，無所障礙；乃至得一切智。」復有一萬兜率陀天與其眷屬，在虛空中，雨一切末香云，恭敬供養，作如是言：「善男子！此婆羅門，五熱炙身時，我自於宮殿，不樂須臾，來詣其所；為我解說無著之法，少欲知足，長養善根，發菩提心，乃至究竟一切佛法。」復有一萬諸天，三十三天及阿修羅，與眷屬俱，在虛空中，雨曼陀羅華云、摩訶曼陀羅華云，恭敬供養，作如是言：「善男子！此婆羅門，五熱炙身時，我于天樂，不須臾樂著，來詣其所。為我說法，遠離欲樂；乃至為我說無常法，變易不住，斷除一切放逸高慢，長養髮起菩提之心。又，善男子！我見此婆羅門時，須彌山頂六種震動；我于爾時，心大恐怖，專求一切智。」復有一萬大龍王，伊那槃那，難陀跋難陀等，興黑栴檀香云；諸龍王女出妙樂音，雨天華云、
【現代漢語翻譯】 現代漢語譯本 『獲得自在，乃至使我在一切佛法中獲得自在。』又有一萬化自在天在虛空中，以天上的音樂恭敬供養，這樣說道：『善男子！這位婆羅門，以五熱炙身，放出大光明，照耀我的宮殿和莊嚴器具。照耀之後，使我們都不再貪戀五欲，不追求欲樂，身心柔軟，與眷屬一同，來到他的處所；為我們說法，使我們生起清凈心、明凈心、善奇特心、柔軟心、歡喜心；乃至獲得清凈的十力，增長遠離生死的智慧，出生無量清凈之身；乃至獲得佛的清凈法身；獲得清凈的口，發出微妙的聲音，遍及一切，沒有障礙；乃至獲得一切智慧。』又有一萬兜率陀天與其眷屬，在虛空中，降下一切末香云，恭敬供養，這樣說道：『善男子！這位婆羅門，在五熱炙身時，我自己在宮殿中，片刻也不感到快樂，來到他的處所；為我解說無執著的法，少欲知足，增長善根，發起菩提心，乃至究竟一切佛法。』又有一萬諸天，三十三天（忉利天）及阿修羅，與眷屬一同，在虛空中，降下曼陀羅華云、摩訶曼陀羅華云，恭敬供養，這樣說道：『善男子！這位婆羅門，在五熱炙身時，我對於天上的音樂，片刻也不貪戀，來到他的處所。為我說法，遠離欲樂；乃至為我說無常之法，變易不住，斷除一切放逸高慢，增長髮起菩提之心。又，善男子！我見到這位婆羅門時，須彌山頂發生六種震動；我那時，心中非常恐懼，專心尋求一切智慧。』又有一萬大龍王，伊那槃那（龍王名），難陀跋難陀（龍王名）等，興起黑栴檀香云；諸龍王女發出美妙的音樂，降下天華云、
【English Translation】 English version 'attaining freedom, and even enabling me to attain freedom in all Buddha-dharmas.' Again, there were ten thousand Paranirmitavasavartin (Heaven of the gods who control the creations of others) devas in the sky, who respectfully made offerings with heavenly music, saying: 'Good man! This Brahmin, with his body scorched by five fires, emits great light, illuminating my palaces and ornaments. Having been illuminated, it makes us all no longer crave the five desires, not seek sensual pleasures, our bodies and minds become soft, and together with our families, we come to his place; he preaches the Dharma to us, causing us to generate pure minds, clear minds, good and extraordinary minds, soft minds, and joyful minds; even attaining the pure ten powers, cultivating detachment from birth, giving rise to immeasurable pure bodies; even attaining the pure Dharma-body of the Buddha; attaining a pure mouth, with subtle sounds, reaching everywhere, without obstruction; even attaining all wisdom.' Again, there were ten thousand Tusita (Heaven of contentment) devas and their families, in the sky, raining down clouds of powdered incense, respectfully making offerings, saying: 'Good man! When this Brahmin was scorching his body with five fires, I myself, in my palace, did not feel joy for even a moment, and came to his place; he explained to me the Dharma of non-attachment, of few desires and contentment, cultivating good roots, generating the Bodhi mind, even to the ultimate of all Buddha-dharmas.' Again, there were ten thousand devas, the Trayastrimsa (Heaven of the Thirty-Three) devas and Asuras, together with their families, in the sky, raining down Mandarava flower clouds and Maha-mandarava flower clouds, respectfully making offerings, saying: 'Good man! When this Brahmin was scorching his body with five fires, I did not cling to the heavenly music for even a moment, and came to his place. He preached the Dharma to me, of detachment from sensual pleasures; even preaching to me the Dharma of impermanence, of change and instability, cutting off all negligence and arrogance, cultivating and generating the Bodhi mind. Moreover, good man! When I saw this Brahmin, the summit of Mount Sumeru shook in six ways; at that time, my heart was greatly terrified, and I single-mindedly sought all wisdom.' Again, there were ten thousand great Naga kings, Inapanaka (name of a Naga king), Nanda Upananda (name of a Naga king), and others, raising clouds of black sandalwood incense; the Naga king's daughters emitted wonderful music, raining down clouds of heavenly flowers,
天香水云，恭敬供養，作如是言：「善男子！此婆羅門，五熱炙身時，放大光明，普照一切龍王宮殿；令諸龍王，離熱沙苦，金翅鳥怖，滅瞋恚熱，身體清涼，發歡喜心。發喜心已，而為說法，厭惡龍趣，至誠悔過，除滅業障，發阿耨多羅三藐三菩提心，乃至住一切智。」復有一萬夜叉王，種種供養此婆羅門及以善財，作如是言：「善男子！此婆羅門，五熱炙身時，我及羅剎、鳩槃荼等，悉于眾生髮大慈心，無所嬈害，慈心力故；不樂宮殿，與眷屬俱，來詣其所；彼婆羅門，以大慈心蔭覆我等，令我歡喜，身心柔軟，安隱快樂；為我說法，乃至令無量夜叉、羅剎、鳩槃荼等，發阿耨多羅三藐三菩提心。」
復有一萬乾闥婆王在虛空中，作如是言：「善男子！此婆羅門，五熱炙身時，放大光明，照我宮殿，悉令我等得不思議樂；來詣其所，為我說法，乃至令發阿耨多羅三藐三菩提心，得不退轉。」復有一萬阿修羅王在虛空中，右膝䠒跪，一心合掌，恭敬供養，作如是言：「善男子！此婆羅門，五熱炙身時，一切阿修羅宮殿，大地大海，皆悉震動；我等爾時，除滅高心，來詣其所；為我說法，遠離一切諂曲幻心，得深法忍，安住不動，具足十力。」復有一萬迦樓羅王，勇力持等，化為外道童子，在虛空中，作如是言
【現代漢語翻譯】 現代漢語譯本 天香水云（天上的香氣和水汽所化之神），恭敬地供養，這樣說道：『善男子！這位婆羅門（古印度祭司階層），在五熱炙身（一種苦行方式，在身體周圍點燃五堆火）時，放出大光明，普照一切龍王宮殿；使諸龍王，脫離熱沙之苦，金翅鳥（一種神鳥）的恐懼，消除嗔恚之熱，身體清涼，生起歡喜心。生起歡喜心后，就為他們說法，厭惡龍的輪迴，至誠懺悔過錯，消除業障，發起阿耨多羅三藐三菩提心（無上正等正覺之心），乃至安住於一切智（佛的智慧）。』又有一萬夜叉王（一種守護神），以種種供養這位婆羅門和善財（求道者），這樣說道：『善男子！這位婆羅門，在五熱炙身時，我和羅剎（惡鬼）、鳩槃荼（守宮神）等，都對眾生髮起大慈悲心，不加害任何眾生，因為慈悲心的力量；不樂於宮殿，與眷屬一同，來到他的住所；那位婆羅門，以大慈悲心蔭護我們，使我們歡喜，身心柔軟，安穩快樂；為我們說法，乃至使無量夜叉、羅剎、鳩槃荼等，發起阿耨多羅三藐三菩提心。』 又有一萬乾闥婆王（天上的樂神）在虛空中，這樣說道：『善男子！這位婆羅門，在五熱炙身時，放出大光明，照耀我的宮殿，使我們都得到不可思議的快樂；來到他的住所，為我們說法，乃至使我們發起阿耨多羅三藐三菩提心，得到不退轉（不再退回較低的修行境界）。』又有一萬阿修羅王（一種好戰的神）在虛空中，右膝跪地，一心合掌，恭敬供養，這樣說道：『善男子！這位婆羅門，在五熱炙身時，一切阿修羅宮殿，大地大海，都震動起來；我們那時，消除高傲之心，來到他的住所；為我們說法，遠離一切諂媚虛偽之心，得到甚深法忍（對佛法的深刻理解和接受），安住不動，具足十力（佛的十種力量）。』又有一萬迦樓羅王（一種神鳥），勇猛有力，化為外道童子，在虛空中，這樣說道：
【English Translation】 English version Tianxiang Shuiyun (gods of heavenly fragrance and water vapor), respectfully made offerings, and said: 'Good man! This Brahmin (a member of the priestly class in ancient India), when practicing the five-fire penance (a form of asceticism where five fires are lit around the body), emitted great light, illuminating all the dragon kings' palaces; causing the dragon kings to be free from the suffering of hot sand, the fear of the garuda (a mythical bird), extinguishing the heat of anger, their bodies becoming cool, and giving rise to joy. Having given rise to joy, he then preached the Dharma to them, causing them to abhor the dragon realm, sincerely repent their faults, eliminate karmic obstacles, and generate the aspiration for Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment), and even abide in all-knowing wisdom (the wisdom of the Buddha).' There were also ten thousand Yaksha kings (a type of guardian deity), who made various offerings to this Brahmin and Sudhana (a seeker of enlightenment), saying: 'Good man! When this Brahmin was practicing the five-fire penance, I, along with the Rakshasas (demons), Kumbhandas (a type of guardian spirit), and others, all generated great compassion for all beings, not harming any living being, because of the power of compassion; not delighting in our palaces, we came to his place with our retinues; that Brahmin, with great compassion, sheltered us, making us joyful, our bodies and minds soft, peaceful, and happy; he preached the Dharma to us, even causing countless Yakshas, Rakshasas, Kumbhandas, and others to generate the aspiration for Anuttara-samyak-sambodhi.' There were also ten thousand Gandharva kings (celestial musicians) in the sky, who said: 'Good man! When this Brahmin was practicing the five-fire penance, he emitted great light, illuminating our palaces, causing all of us to attain inconceivable joy; we came to his place, and he preached the Dharma to us, even causing us to generate the aspiration for Anuttara-samyak-sambodhi, and attain non-retrogression (not falling back to a lower state of practice).' There were also ten thousand Asura kings (a type of warring deity) in the sky, kneeling on their right knees, with their palms together, respectfully making offerings, saying: 'Good man! When this Brahmin was practicing the five-fire penance, all the Asura palaces, the great earth, and the great ocean, all shook; at that time, we eliminated our arrogance, and came to his place; he preached the Dharma to us, causing us to be free from all flattery and deceitful minds, attain deep Dharma forbearance (a profound understanding and acceptance of the Dharma), abide without wavering, and possess the ten powers (the ten powers of a Buddha).' There were also ten thousand Garuda kings (a mythical bird), courageous and powerful, who transformed into non-Buddhist children, in the sky, saying:
：「乃至為我說法，安立大慈，讚歎大悲，度生死海；沒於五欲泥者，嘆凈直心門，生慧方便翅，隨其所應，皆悉化度。」復有一萬緊那羅王在虛空中，作如是言：「善男子！此婆羅門，五熱炙身時，於我寶多羅樹中、金鈴網中、寶瓔珞中、諸寶樹中、種種樂器中，自然演出微妙音聲、佛聲、法聲、比丘僧聲、不退轉諸菩薩聲、菩提心聲。某方某國，有某菩薩，發菩提心，修行苦行，修大布施，莊嚴道場，往詣道場，成正覺聲。善男子！我聞是聲，即大歡喜，來詣其所；為我說法，令無量眾生於阿耨多羅三藐三菩提，得不退轉。」
復有無量欲界諸天在虛空中，供養恭敬，作如是言：「善男子！此婆羅門，五熱炙身時，放大光明，乃至普照阿鼻地獄，除滅苦痛；若有眾生見斯光者，命終生天，知報恩故。舍五欲樂，來詣其所，樂觀無厭；為我說法，乃至令無量眾生髮菩提心。」爾時，善財童子聞奇特法，心大歡喜，于婆羅門所，發起真實善知識心；頭面禮足，如是白言：「向疑聖教，違知識教；唯愿大聖，受我悔過。」
時，婆羅門為善財童子，而說偈言：
「欲求菩提者， 當順知識教， 除滅諸疑惑， 一心常恭敬。 修習于正道， 知法真實相， 安住于道場， 成就佛菩提。」
【現代漢語翻譯】 現代漢語譯本：『甚至為我說法，安立大慈（偉大的慈愛），讚歎大悲（偉大的悲憫），度脫生死輪迴的苦海；對於那些沉溺於五欲（色、聲、香、味、觸）泥潭的人，他讚歎清凈正直的心門，生出智慧方便的翅膀，隨其根性所應，都全部教化度脫。』又有一萬緊那羅（天樂神）王在虛空中，這樣說道：『善男子！這位婆羅門在五熱炙身（一種苦行）時，從我的寶多羅樹中、金鈴網中、寶瓔珞中、各種寶樹中、各種樂器中，自然發出微妙的聲音，有佛的聲音、法的聲音、比丘僧的聲音、不退轉的諸菩薩的聲音、菩提心的聲音。在某方某國，有某位菩薩，發菩提心，修行苦行，修大布施，莊嚴道場，前往道場，成就正覺的聲音。善男子！我聽到這些聲音，就非常歡喜，來到他的處所；他為我說法，使無量眾生在阿耨多羅三藐三菩提（無上正等正覺）中，得到不退轉。』 又有無量欲界諸天在虛空中，供養恭敬，這樣說道：『善男子！這位婆羅門在五熱炙身時，放出大光明，甚至普照阿鼻地獄（最苦的地獄），消除苦痛；如果有眾生見到這光明，命終后就能昇天，知道報恩的緣故。他們捨棄五欲的快樂，來到他的處所，歡喜地觀看而不知厭倦；他為我們說法，甚至使無量眾生髮起菩提心。』這時，善財童子聽到如此奇特的法，心中非常歡喜，對婆羅門生起真實的善知識之心；他頭面禮足，這樣說道：『我之前疑惑聖教，違背善知識的教導；唯愿大聖，接受我的懺悔。』 這時，婆羅門為善財童子，說了偈語： 『想要尋求菩提的人，應當順從善知識的教導，消除一切疑惑，一心常懷恭敬。修習正道，了知法的真實相，安住于道場，成就佛的菩提。』
【English Translation】 English version: 'Even to preach the Dharma for me, establishing great compassion, praising great mercy, delivering from the sea of birth and death; for those who are submerged in the mud of the five desires (form, sound, smell, taste, touch), he praises the gate of pure and upright mind, generates the wings of wisdom and skillful means, and according to their respective capacities, he transforms and delivers them all.' Again, there were ten thousand Kinnara (celestial musicians) kings in the void, saying thus: 'Good man! When this Brahmin was practicing the five heats penance, from my precious Tala trees, golden bell nets, precious necklaces, various precious trees, and various musical instruments, naturally emanated subtle sounds, the sound of the Buddha, the sound of the Dharma, the sound of the Bhikshu Sangha, the sound of the non-retrogressing Bodhisattvas, and the sound of the Bodhi mind. In a certain direction, in a certain country, there is a certain Bodhisattva, who has generated the Bodhi mind, is practicing asceticism, is practicing great giving, is adorning the Bodhimanda, is going to the Bodhimanda, and is achieving the sound of Right Enlightenment. Good man! When I hear these sounds, I am greatly delighted and come to his place; he preaches the Dharma for me, enabling countless sentient beings to attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment).' Again, there were countless devas of the desire realm in the void, making offerings and showing respect, saying thus: 'Good man! When this Brahmin was practicing the five heats penance, he emitted great light, even illuminating Avici Hell (the most painful hell), eliminating suffering; if any sentient being sees this light, upon death, they will be reborn in heaven, knowing the reason for repaying kindness. They abandon the pleasures of the five desires, come to his place, joyfully observe without weariness; he preaches the Dharma for us, even enabling countless sentient beings to generate the Bodhi mind.' At this time, Sudhana (a youth seeking enlightenment) heard such extraordinary Dharma, his heart was greatly delighted, and towards the Brahmin, he generated the true mind of a good teacher; he bowed his head to the ground at his feet, and said thus: 'Previously, I doubted the holy teachings, and disobeyed the teachings of the good teacher; I only wish that the great sage would accept my repentance.' At this time, the Brahmin spoke a verse for Sudhana: 'Those who seek Bodhi, should follow the teachings of the good teacher, eliminate all doubts, and with one mind, always be respectful. Cultivate the right path, know the true nature of the Dharma, abide in the Bodhimanda, and achieve the Bodhi of the Buddha.'
爾時，善財童子即登刀山，自投火聚，未至中間，即得菩薩安住三昧；既至火焰，復得菩薩寂靜安樂照明三昧。得三昧已，白言：「甚奇。大聖！如是刀山及大火聚，我身觸時，安隱快樂。」時，婆羅門告善財言：「善男子！我唯成此菩薩無盡法門。明凈法王諸菩薩行，滿足諸愿；悉滅眾生煩惱邪見，得不退轉不可盡心，離懈怠心，一切無畏；得金剛那羅延藏，究竟大境界，無有疲倦；遠離諸垢，不動如風輪，精進不退，以大莊嚴而自莊嚴，饒益眾生。如是法門，我當云何能知能說？善男子！於此南方，有城名師子奮迅；有一童女，名彌多羅尼。汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子頭面禮足，繞無數匝，觀察無厭，辭退南行。◎
大方廣佛華嚴經卷第四十七 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第四十八
東晉天竺三藏佛馱跋陀羅譯
入法界品第三十四之五
◎爾時，善財童子起不可思議恭敬之心，好樂凈法，專向大乘，求諸佛智，親近如來，觀法境界無所障礙，決定實際，住實境界，至三世際，解了三世如虛空際，決定了知三世法際，不作法際，住無礙際，不違業際，決定了知佛際非際，住如來住；
【現代漢語翻譯】 現代漢語譯本 當時，善財童子隨即登上刀山，自己投入火堆中，還沒到中間，就獲得了菩薩安住三昧（一種禪定狀態）；到達火焰中時，又獲得了菩薩寂靜安樂照明三昧。獲得三昧后，他說道：『真是太神奇了！大聖！像這樣的刀山和大火堆，我身體接觸時，卻感到安穩快樂。』當時，婆羅門告訴善財說：『善男子！我只是成就了這種菩薩無盡法門。它能使明凈法王（指佛）的諸菩薩行，滿足一切願望；能消滅眾生的一切煩惱和邪見，獲得不退轉的不可窮盡的信心，遠離懈怠之心，一切無所畏懼；獲得金剛那羅延藏（比喻堅固的智慧），達到究竟的大境界，沒有疲倦；遠離一切污垢，像風輪一樣不動搖，精進不退，以大莊嚴來莊嚴自己，利益眾生。像這樣的法門，我又怎麼能知道和說出來呢？善男子！在這南方，有一座城市名叫師子奮迅（意為獅子奮勇前進），那裡有一位童女，名叫彌多羅尼（意為慈悲的守護者）。你到那裡去問她，菩薩如何學習菩薩行、修行菩薩道。』 當時，善財童子頭面頂禮婆羅門的腳，繞了無數圈，觀察不厭，然後告辭向南方走去。 《大方廣佛華嚴經》卷第四十七 《大正藏》第09冊 No. 0278 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第四十八 東晉天竺三藏佛馱跋陀羅譯 入法界品第三十四之五 當時，善財童子生起不可思議的恭敬之心，喜愛清凈的佛法，專心向往大乘佛法，尋求諸佛的智慧，親近如來，觀察佛法境界沒有障礙，確信實際的真理，安住于真實的境界，直至三世的盡頭，瞭解三世如同虛空一樣無邊無際，確切地知道三世的法理，不執著於法理的界限，安住于無障礙的境界，不違背業力的法則，確切地知道佛的境界不是一般的境界，安住于如來的境界；
【English Translation】 English version At that time, Sudhana immediately ascended the mountain of knives and threw himself into the fire pit. Before reaching the middle, he attained the Samadhi of Bodhisattva's Abiding (a state of meditative absorption); upon reaching the flames, he further attained the Samadhi of Bodhisattva's Tranquil Joyful Illumination. Having attained these Samadhis, he said, 'How marvelous! Great Sage! When my body touches such a mountain of knives and a great fire pit, I feel peaceful and joyful.' At that time, the Brahmin told Sudhana, 'Good man! I have only accomplished this inexhaustible Dharma gate of the Bodhisattva. It enables the practices of the Bodhisattvas of the Pure Dharma King (referring to the Buddha) to fulfill all wishes; it extinguishes all the afflictions and wrong views of sentient beings, attains irreversible and inexhaustible faith, departs from laziness, is fearless in all things; attains the Vajra Narayana Treasury (a metaphor for firm wisdom), reaches the ultimate great realm, without fatigue; departs from all defilements, is as unmoving as a wind wheel, advances diligently without retreat, adorns oneself with great adornments, and benefits sentient beings. How can I know and speak of such a Dharma gate? Good man! To the south of here, there is a city named Simhavijrmbhita (meaning 'Lion's Vigorous Advance'); there is a maiden named Mitrani (meaning 'Compassionate Guardian'). Go there and ask her how a Bodhisattva learns the Bodhisattva practices and cultivates the Bodhisattva path.' At that time, Sudhana bowed his head to the Brahmin's feet, circumambulated him countless times, observed him without weariness, and then took his leave to travel south. The Great Extensive Buddha Flower Adornment Sutra, Volume 47 Taisho Tripitaka Volume 09, No. 0278, The Great Extensive Buddha Flower Adornment Sutra The Great Extensive Buddha Flower Adornment Sutra, Volume 48 Translated by the Tripiṭaka Master Buddhabhadra of Eastern Jin from India Chapter 34, Part 5: Entering the Dharma Realm At that time, Sudhana Bodhisattva arose with an inconceivable heart of reverence, loved the pure Dharma, was devoted to the Mahayana, sought the wisdom of all Buddhas, drew near to the Tathagata, observed the realm of Dharma without obstruction, was certain of the actual truth, abided in the real realm, reached the end of the three times, understood the three times as boundless as space, knew for certain the principles of the three times, did not cling to the boundaries of the principles, abided in the unobstructed realm, did not violate the laws of karma, knew for certain that the realm of the Buddha is not an ordinary realm, and abided in the realm of the Tathagata;
滅一切妄想，不著一切佛、一切眷屬、一切世界；知一切眾生非我無實，一切音聲離語言道，解一切色猶如電光。漸漸南行至彼城已，周遍推問彌多羅女為在何所。時，有人答：「今在師子幢王宮內。」聞已，即詣門下求見彼女。時，無量人眾悉入宮中，善財問言：「諸人今者為詣何所？」答言：「我等欲詣彌多羅女聽受正法。」
爾時，善財作如是念：「此王宮門自在出入無所障礙。」善財即入，見彼女人處在明凈寶藏法堂，地玻璃色，琉璃為柱，金剛為壁，閻浮檀金欄楯窗牖，光明普照，阿僧祇摩尼寶而莊校之；又千寶藏摩尼寶鏡，圓滿莊嚴，眾生所樂，明凈妙寶以為嚴飾；又阿僧祇摩尼寶網羅覆其上，百千金鈴出微妙音；有如是等不可思議眾寶校具，莊嚴講堂。見彼女人身如真金，目發紺色，處凈水香寶師子座，覆以金網；敷眾寶衣，大眾圍繞，以梵音聲而為說法。見已，頭面禮足繞無數匝，合掌恭敬於一面住，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，修菩薩道？」
答言：「善男子！汝諦觀此法堂莊嚴。」
爾時，善財見一一琉璃柱中、一一金剛壁中、一一摩尼鏡中、一一形像中、一一寶中、一一莊嚴中，一一金鈴中、一一寶樹中、一一寶形像中、一一
【現代漢語翻譯】 現代漢語譯本 滅除一切虛妄的念頭，不執著于任何佛、任何眷屬、任何世界；了知一切眾生並非真實存在的『我』，一切聲音都超越了語言的表達，理解一切色相都如閃電般短暫。善財童子逐漸向南行走，到達那座城市后，四處打聽彌多羅（Mitra，朋友）女的住處。當時，有人回答說：『她現在在師子幢王宮內。』聽到后，善財童子立即來到宮門下請求見她。當時，無數的人都進入宮中，善財童子問道：『各位現在要去哪裡？』他們回答說：『我們想去彌多羅女那裡聽受正法。』 那時，善財童子心想：『這王宮的門可以自由出入，沒有任何障礙。』善財童子隨即進入宮中，看見那位女子身處明凈的寶藏法堂，地面是玻璃的顏色，柱子是琉璃做的，墻壁是金剛做的，窗戶和欄桿是閻浮檀金做的，光明普照，用無數的摩尼寶裝飾著；還有千寶藏摩尼寶鏡，圓滿莊嚴，是眾生所喜愛的，用明凈的妙寶來裝飾；又有無數的摩尼寶網覆蓋在上面，成百上千的金鈴發出微妙的聲音；有如此等等不可思議的眾寶裝飾，莊嚴著講堂。他看見那位女子身如真金，眼睛和頭髮是紺色的，坐在清凈的水香寶獅子座上，上面覆蓋著金網；鋪著各種寶衣，大眾圍繞著她，用梵音說法。見到后，善財童子頭面禮足，繞了無數圈，合掌恭敬地站在一邊，說道：『大聖！我早已發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，修持菩薩的道？』 她回答說：『善男子！你仔細觀察這法堂的莊嚴。』 當時，善財童子看見每一根琉璃柱中、每一面金剛墻中、每一面摩尼鏡中、每一個形像中、每一件寶物中、每一個裝飾中、每一個金鈴中、每一棵寶樹中、每一個寶形像中、每一
【English Translation】 English version Extinguishing all delusive thoughts, not clinging to any Buddha, any retinue, any world; knowing that all sentient beings are not a real 'self', all sounds are beyond the path of language, understanding all forms are like flashes of lightning. Gradually traveling south, Sudhana reached that city and inquired everywhere about the whereabouts of the maiden Mitra (friend). At that time, someone replied, 'She is now in the Lion Banner King's palace.' Upon hearing this, Sudhana immediately went to the palace gate to request an audience with her. At that time, countless people were entering the palace, and Sudhana asked, 'Where are you all going now?' They replied, 'We wish to go to the maiden Mitra to hear and receive the true Dharma.' Then, Sudhana thought, 'This palace gate allows free entry and exit without any obstruction.' Sudhana then entered the palace and saw that woman in a bright and pure treasure Dharma hall. The ground was the color of glass, the pillars were made of lapis lazuli, the walls were made of diamond, the windows and railings were made of Jambu-gold, and the light shone everywhere, adorned with countless Mani jewels; there were also thousands of treasure Mani mirrors, perfectly adorned, pleasing to sentient beings, decorated with bright and pure wonderful treasures; and countless Mani jewel nets covered the top, with hundreds and thousands of golden bells emitting subtle sounds; there were such inconceivable treasures and decorations, adorning the lecture hall. He saw that woman with a body like pure gold, eyes and hair of dark blue, sitting on a pure water-fragrant jewel lion throne, covered with a golden net; adorned with various precious garments, surrounded by a great assembly, speaking the Dharma in a Brahma voice. Upon seeing her, Sudhana bowed his head to her feet, circumambulated her countless times, and stood respectfully with his palms together on one side, saying, 'Great Sage! I have already awakened the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva?' She replied, 'Good man! Observe carefully the adornments of this Dharma hall.' At that time, Sudhana saw in each lapis lazuli pillar, in each diamond wall, in each Mani mirror, in each image, in each treasure, in each decoration, in each golden bell, in each precious tree, in each precious image, in each
寶瓔珞中，悉見法界等一切如來，從初發心，修菩薩行，成滿大愿，功德莊嚴，成等正覺，轉凈法輪，乃至示現無餘涅槃，如凈水中見月影像。善財童子於一切境界莊嚴具中，見一切佛從初發心，乃至示現無餘涅槃，亦復如是，皆是彼女過去善根依果力故。
爾時，善財正念諸佛，恭敬合掌，白言：「大聖！此何法門？」答言：「善男子！是般若波羅蜜普莊嚴法門；我於三十六恒沙佛所修此法門，彼諸如來各以異門，令我入此般若波羅蜜普莊嚴法門。」善財白言：「大聖！此法門者，境界云何？」答言：「善男子！我入此法門，正念思惟，分別受持，生平等時，得普門陀羅尼等百萬阿僧祇陀羅尼門，以為眷屬；所謂：佛剎陀羅尼門、佛陀羅尼門、法陀羅尼門、眾生陀羅尼門、過去陀羅尼門、未來陀羅尼門、現在陀羅尼門、安住實際陀羅尼門、功德陀羅尼門、功德具陀羅尼門、智陀羅尼門、智具陀羅尼門、諸愿陀羅尼門、分別諸愿陀羅尼門、行陀羅尼門、修集行陀羅尼門、凈行陀羅尼門、滿足行陀羅尼門、業陀羅尼門、不違業陀羅尼門、業流陀羅尼門、業所作陀羅尼門、遠離惡業陀羅尼門、向正業陀羅尼門、業自在陀羅尼門、善行陀羅尼門、善行三昧陀羅尼門、三昧陀羅尼門、隨順三昧陀羅尼門、分別三昧陀羅尼
【現代漢語翻譯】 現代漢語譯本：在寶瓔珞中，可以完全看見法界（dharma-dhatu，宇宙的真實本質）等一切如來（tathagata，佛的稱號），從最初發菩提心，修行菩薩行，圓滿大愿，功德莊嚴，成就正等正覺（anuttara-samyak-sambodhi，無上正等正覺），轉動清凈法輪（dharma-cakra，佛法的教義），乃至示現無餘涅槃（parinirvana，完全的涅槃），就像在清凈的水中看見月亮的影像一樣。善財童子在一切境界莊嚴的器具中，看見一切佛從最初發菩提心，乃至示現無餘涅槃，也是如此，這都是因為她過去善根的依果力量所致。 當時，善財正念諸佛，恭敬合掌，說道：『大聖！這是什麼法門？』回答說：『善男子！這是般若波羅蜜（prajna-paramita，智慧的完美）普莊嚴法門；我曾在三十六恒河沙數（ganga-sand，恒河沙數，形容極多）的佛所修習此法門，那些如來各自用不同的方法，讓我進入這般若波羅蜜普莊嚴法門。』善財問道：『大聖！這個法門的境界是怎樣的？』回答說：『善男子！我進入此法門，正念思惟，分別受持，生起平等心時，得到普門陀羅尼（dharani，總持，記憶術）等百萬阿僧祇（asamkhya，無數）陀羅尼門，作為眷屬；也就是：佛剎陀羅尼門、佛陀羅尼門、法陀羅尼門、眾生陀羅尼門、過去陀羅尼門、未來陀羅尼門、現在陀羅尼門、安住實際陀羅尼門、功德陀羅尼門、功德具陀羅尼門、智陀羅尼門、智具陀羅尼門、諸愿陀羅尼門、分別諸愿陀羅尼門、行陀羅尼門、修集行陀羅尼門、凈行陀羅尼門、滿足行陀羅尼門、業陀羅尼門、不違業陀羅尼門、業流陀羅尼門、業所作陀羅尼門、遠離惡業陀羅尼門、向正業陀羅尼門、業自在陀羅尼門、善行陀羅尼門、善行三昧陀羅尼門、三昧陀羅尼門、隨順三昧陀羅尼門、分別三昧陀羅尼門……』
【English Translation】 English version: Within the jeweled net, all Tathagatas (Buddhas), throughout the entire dharma-dhatu (the realm of reality), are fully visible, from their initial arising of the bodhicitta (the aspiration for enlightenment), cultivating the bodhisattva path, fulfilling their great vows, adorning themselves with merit, attaining anuttara-samyak-sambodhi (supreme perfect enlightenment), turning the pure dharma-cakra (wheel of dharma), and even manifesting parinirvana (final nirvana), just like seeing the moon's reflection in clear water. Sudhana (the seeker) also sees all Buddhas in all the adorned objects of the realms, from their initial arising of bodhicitta to their manifestation of parinirvana, and this is all due to the power of the fruits of her past good roots. At that time, Sudhana, with right mindfulness of all Buddhas, respectfully joined his palms and said, 'Great Sage! What is this dharma-gate?' The answer was, 'Good man! This is the prajna-paramita (perfection of wisdom) universally adorned dharma-gate; I have cultivated this dharma-gate at the places of thirty-six Ganges-sand-like (ganga-sand) Buddhas, and each of those Tathagatas, using different methods, led me into this prajna-paramita universally adorned dharma-gate.' Sudhana asked, 'Great Sage! What is the realm of this dharma-gate?' The answer was, 'Good man! When I enter this dharma-gate, with right mindfulness, contemplation, discernment, and acceptance, and when I generate an equal mind, I obtain millions of asamkhya (countless) dharani (mnemonic devices) gates, such as the universal dharani, as my retinue; namely: the Buddha-field dharani gate, the Buddha dharani gate, the dharma dharani gate, the sentient beings dharani gate, the past dharani gate, the future dharani gate, the present dharani gate, the abiding in reality dharani gate, the merit dharani gate, the merit-possessing dharani gate, the wisdom dharani gate, the wisdom-possessing dharani gate, the vows dharani gate, the discerning vows dharani gate, the practice dharani gate, the cultivating practice dharani gate, the pure practice dharani gate, the fulfilling practice dharani gate, the karma dharani gate, the non-transgressing karma dharani gate, the karma flow dharani gate, the karma-created dharani gate, the abandoning evil karma dharani gate, the directing towards right karma dharani gate, the karma-mastery dharani gate, the good practice dharani gate, the good practice samadhi dharani gate, the samadhi dharani gate, the conforming to samadhi dharani gate, the discerning samadhi dharani gate...'
門、無壞三昧陀羅尼門、諸通明陀羅尼門、心海陀羅尼門、種種心陀羅尼門、凈心地陀羅尼門、普照重噁心陀羅尼門、心喜調御師陀羅尼門、發起眾生陀羅尼門、煩惱陀羅尼門、習氣陀羅尼門、煩惱方便陀羅尼門、欲陀羅尼門、眾生所行陀羅尼門、眾生種種業行陀羅尼門、眾生世間自性陀羅尼門、眾生相陀羅尼門、方陀羅尼門、說法陀羅尼門、大悲陀羅尼門、大慈陀羅尼門、寂滅陀羅尼門、諸言語道陀羅尼門、方便非方便陀羅尼門、隨順陀羅尼門、分別陀羅尼門、攝取陀羅尼門、無礙實際陀羅尼門、普陀羅尼門、佛法陀羅尼門、菩薩法陀羅尼門、緣覺法陀羅尼門、聲聞法陀羅尼門、世間法陀羅尼門、世界起陀羅尼門、世界滅陀羅尼門、世界形色陀羅尼門、凈世界陀羅尼門、垢世界陀羅尼門、于凈世界現垢濁剎陀羅尼門、于垢世界現清凈剎陀羅尼門、純凈世界陀羅尼門、純垢世界陀羅尼門、平等世界陀羅尼門、翻覆世界陀羅尼門、伏住世界陀羅尼門、入因陀羅網陀羅尼門、迴轉世界陀羅尼門、住相陀羅尼門、小處置大陀羅尼門、大處置小陀羅尼門、分別佛身陀羅尼門、放佛莊嚴光明網陀羅尼門、分別如來圓滿音聲陀羅尼門、佛正法輪陀羅尼門、生佛法輪陀羅尼門、分別佛法輪陀羅尼門、無壞佛法輪陀羅尼門、佛辯法輪陀
羅尼門、向佛法輪陀羅尼門、能作佛事陀羅尼門、向諸佛眾陀羅尼門、分別諸佛大眾陀羅尼門、諸佛無盡大眷屬海陀羅尼門、普照佛力陀羅尼門、如來三昧陀羅尼門、如來三昧神力自在陀羅尼門、究竟佛事陀羅尼門、住佛所住陀羅尼門、佛持陀羅尼門、佛化陀羅尼門、佛知眾生心心所行陀羅尼門、佛神力自在陀羅尼門、住兜率天陀羅尼門、乃至示現入般涅槃陀羅尼門、饒益無量眾生陀羅尼門、諸甚深法陀羅尼門、諸莊嚴法陀羅尼門、菩提心色法方便陀羅尼門、菩提心起色陀羅尼門、愿色陀羅尼門、行色陀羅尼門、通明色陀羅尼門、出生死色陀羅尼門、清凈智色陀羅尼門、清凈慧色陀羅尼門、菩提無量色陀羅尼門、自心凈色陀羅尼門。善男子！我唯知此般若波羅蜜普莊嚴法門，諸大菩薩心如虛空，入深法界，功德成滿，安住出世法，遠離世間行；具足清凈，離癡慧眼，決定了知無量法界，智慧無量與虛空等，得無礙眼，於一切境界無所障礙，住無礙地藏，普照一切，善能分別一切法義，一切世間無能壞者，行世間行無所染著，善巧方便，饒益攝取一切眾生，隨其所應悉能示現，於一切時轉正法輪而得自在；如是功德，我當云何能知、能說？善男子！於此南方有一國土，名曰救度，彼有比丘名曰善現，汝詣彼問云何菩薩學
【現代漢語翻譯】 現代漢語譯本：羅尼門（智慧之門）、向佛法輪陀羅尼門（趨向佛法之輪的陀羅尼之門）、能作佛事陀羅尼門（能成就佛事的陀羅尼之門）、向諸佛眾陀羅尼門（趨向諸佛大眾的陀羅尼之門）、分別諸佛大眾陀羅尼門（分別諸佛大眾的陀羅尼之門）、諸佛無盡大眷屬海陀羅尼門（諸佛無盡廣大眷屬如海的陀羅尼之門）、普照佛力陀羅尼門（普遍照耀佛力的陀羅尼之門）、如來三昧陀羅尼門（如來禪定的陀羅尼之門）、如來三昧神力自在陀羅尼門（如來禪定神力自在的陀羅尼之門）、究竟佛事陀羅尼門（究竟成就佛事的陀羅尼之門）、住佛所住陀羅尼門（安住于佛所安住之境的陀羅尼之門）、佛持陀羅尼門（佛所持有的陀羅尼之門）、佛化陀羅尼門（佛所教化的陀羅尼之門）、佛知眾生心心所行陀羅尼門（佛知曉眾生心念及行為的陀羅尼之門）、佛神力自在陀羅尼門（佛神力自在的陀羅尼之門）、住兜率天陀羅尼門（安住于兜率天的陀羅尼之門）、乃至示現入般涅槃陀羅尼門（乃至示現進入涅槃的陀羅尼之門）、饒益無量眾生陀羅尼門（饒益無量眾生的陀羅尼之門）、諸甚深法陀羅尼門（諸深奧佛法的陀羅尼之門）、諸莊嚴法陀羅尼門（諸莊嚴佛法的陀羅尼之門）、菩提心色法方便陀羅尼門（菩提心色法方便的陀羅尼之門）、菩提心起色陀羅尼門（菩提心生起的陀羅尼之門）、愿色陀羅尼門（願力所顯現的陀羅尼之門）、行色陀羅尼門（修行所顯現的陀羅尼之門）、通明色陀羅尼門（通達明瞭的陀羅尼之門）、出生死色陀羅尼門（脫離生死輪迴的陀羅尼之門）、清凈智色陀羅尼門（清凈智慧所顯現的陀羅尼之門）、清凈慧色陀羅尼門（清凈慧力所顯現的陀羅尼之門）、菩提無量色陀羅尼門（菩提無量所顯現的陀羅尼之門）、自心凈色陀羅尼門（自心清凈所顯現的陀羅尼之門）。善男子！我只知道這般若波羅蜜普莊嚴法門，諸大菩薩心如虛空，入深法界，功德圓滿，安住于出世法，遠離世間行；具足清凈，離癡慧眼，決定了知無量法界，智慧無量與虛空相等，得無礙眼，於一切境界無所障礙，安住于無礙地藏，普照一切，善能分別一切法義，一切世間無能破壞者，行世間行而無所染著，善巧方便，饒益攝取一切眾生，隨其所應悉能示現，於一切時轉正法輪而得自在；這樣的功德，我怎麼能夠知道、能夠說盡呢？善男子！在這南方有一個國土，名叫救度，那裡有一位比丘名叫善現，你到他那裡去問，菩薩應該如何學習。
【English Translation】 English version: The Dharani Gate of Roni (wisdom), the Dharani Gate of Turning Towards the Dharma Wheel of the Buddha, the Dharani Gate of Being Able to Perform Buddha Deeds, the Dharani Gate of Turning Towards All Buddhas, the Dharani Gate of Distinguishing All Buddha Assemblies, the Dharani Gate of the Endless Great Assembly Sea of All Buddhas, the Dharani Gate of Universally Illuminating Buddha Power, the Dharani Gate of the Samadhi of the Tathagata, the Dharani Gate of the Supernatural Power and Freedom of the Samadhi of the Tathagata, the Dharani Gate of Ultimately Accomplishing Buddha Deeds, the Dharani Gate of Abiding in the Abode of the Buddha, the Dharani Gate Held by the Buddha, the Dharani Gate of the Buddha's Teachings, the Dharani Gate of the Buddha Knowing the Thoughts and Actions of Sentient Beings, the Dharani Gate of the Buddha's Supernatural Power and Freedom, the Dharani Gate of Abiding in the Tushita Heaven, and even the Dharani Gate of Manifesting Entering Parinirvana, the Dharani Gate of Benefiting Limitless Sentient Beings, the Dharani Gate of All Profound Dharmas, the Dharani Gate of All Adornment Dharmas, the Dharani Gate of the Expedient Means of the Form Dharma of Bodhicitta, the Dharani Gate of the Arising of the Form of Bodhicitta, the Dharani Gate of the Form of Vows, the Dharani Gate of the Form of Practice, the Dharani Gate of the Form of Thorough Understanding, the Dharani Gate of the Form of Transcending Birth and Death, the Dharani Gate of the Form of Pure Wisdom, the Dharani Gate of the Form of Pure Insight, the Dharani Gate of the Limitless Form of Bodhi, the Dharani Gate of the Pure Form of One's Own Mind. Good man! I only know this Dharma Gate of the Universal Adornment of Prajnaparamita. The minds of all great Bodhisattvas are like space, entering the profound Dharma realm, their merits are complete, they abide in the Dharma beyond the world, and are far from worldly practices; they are complete in purity, possess the eye of wisdom free from delusion, and decisively know the limitless Dharma realms. Their wisdom is limitless and equal to space, they have attained the unobstructed eye, and are unobstructed in all realms. They abide in the unobstructed treasury, universally illuminating all, skillfully distinguishing all Dharma meanings. No one in the world can destroy them. They engage in worldly practices without attachment, are skillful in expedient means, benefit and gather all sentient beings, and can manifest according to their needs. At all times, they turn the wheel of the true Dharma and attain freedom. How can I know or speak of such merits? Good man! In this southern direction, there is a country called Salvation. There is a Bhikshu named Subhuti there. Go to him and ask how a Bodhisattva should learn.
菩薩行、修菩薩道。」
時，善財童子頭面禮足，繞無數匝，辭退南行。◎
◎爾時，善財童子正念思惟甚深法門、思惟甚深法界、思惟甚深法地、思惟甚深眾生、思惟甚深諸行、思惟甚深眾生心流、思惟甚深眾生如光、思惟甚深諸法之性、思惟甚深眾生語法、思惟甚深法界圓滿莊嚴、思惟甚深種諸業行、思惟甚深世間業所莊飾。漸漸遊行，至救度國，于城都、聚落、村邑、市裡、仙人住處、山林、曠野，周遍推求善現比丘。見彼比丘在林經行，形貌端嚴顏容姝妙；其發右旋如紺青色，頂有肉髻，身色紫金，其目長廣如青蓮華，唇口丹色如頻婆果，頸項圓直修短得所，胸有德字勝妙莊嚴，七處平滿；其臂纖長，手指縵網金輪莊嚴，𦟛髀鹿腨，腰腹不現，師子上身如凈居天；其身圓滿如尼拘樹王，相好莊嚴如雪山王，出諸良藥，圓光一尋，諸根調伏，目視安諦，智慧無礙，猶如大海；其心不動，一切世間所不能壞，天龍八部恭敬圍繞。彼比丘經行時，地天持地，步天出寶蓮華隨覆其跡，無盡圓滿天除滅眾闇，覺天雨雜華云，不動藏天現諸寶藏，普光勝虛空天莊嚴虛空，妙德海天散寶供養，離垢藏須彌山天合掌禮侍恭敬供養，無礙力天起香華風雲而供養之，夜天以莊嚴身五體敬禮，常覺日天持明凈寶幢莊嚴虛
【現代漢語翻譯】 現代漢語譯本：菩薩的修行，修持菩薩之道。」
當時，善財童子向他頂禮，繞行無數圈，然後告辭，向南方走去。
那時，善財童子正念思惟著甚深的法門，思惟著甚深的法界，思惟著甚深的法地，思惟著甚深的眾生，思惟著甚深的諸行，思惟著甚深的眾生心流，思惟著甚深的眾生如光，思惟著甚深的諸法之性，思惟著甚深的眾生語法，思惟著甚深的法界圓滿莊嚴，思惟著甚深的種種業行，思惟著甚深的世界業所莊飾。他漸漸地，到達了救度國，在城都、聚落、村邑、市裡、仙人住處、山林、曠野，到處尋找善現比丘。他看見那位比丘在樹林中經行，形貌端正莊嚴，容顏美好；他的頭髮右旋，像紺青色，頭頂有肉髻，身體是紫金色，眼睛長而寬廣，像青蓮花，嘴唇是丹紅色，像頻婆果，脖子圓直，長短適中，胸前有德字，殊勝莊嚴，七處平滿；他的手臂纖長，手指間有縵網，金輪莊嚴，𦟛髀像鹿腿，腰腹不顯，上半身像獅子，如同凈居天；他的身體圓滿，像尼拘律樹王，相好莊嚴，像雪山王，能出各種良藥，圓光一尋，諸根調伏，目光安詳，智慧無礙，猶如大海；他的心不動搖，一切世間都不能破壞，天龍八部恭敬圍繞。那位比丘經行時，地天托著地面，步天生出寶蓮花覆蓋他的足跡，無盡圓滿天消滅一切黑暗，覺天降下雜花云，不動藏天顯現各種寶藏，普光勝虛空天莊嚴虛空，妙德海天散佈寶物供養，離垢藏須彌山天合掌禮拜侍奉恭敬供養，無礙力天颳起香花風雲來供養他，夜天以莊嚴的身體五體投地敬禮，常覺日天拿著明凈的寶幢莊嚴虛空。
【English Translation】 English version: 'The practice of a Bodhisattva, cultivating the path of a Bodhisattva.'
At that time, Sudhana bowed his head to the ground at his feet, circumambulated him countless times, and then took his leave, heading south.
Then, Sudhana was mindfully contemplating the profound Dharma doors, contemplating the profound Dharma realm, contemplating the profound Dharma ground, contemplating the profound sentient beings, contemplating the profound practices, contemplating the profound flow of sentient beings' minds, contemplating the profound light-like nature of sentient beings, contemplating the profound nature of all dharmas, contemplating the profound grammar of sentient beings, contemplating the profound perfect adornment of the Dharma realm, contemplating the profound various karmic actions, contemplating the profound adornments of worldly karma. Gradually, he arrived at the country of Salvation, and in the cities, towns, villages, markets, hermitages, mountains, and wilderness, he searched everywhere for the Bhikshu Samantabhadra. He saw that Bhikshu walking in the forest, his form dignified and beautiful, his face radiant; his hair curled to the right, like dark blue, with a protuberance on the top of his head, his body the color of purple gold, his eyes long and wide like blue lotuses, his lips the color of red like the bimba fruit, his neck round and straight, of perfect length, with a mark of virtue on his chest, supremely adorned, his seven places full and even; his arms slender, his fingers webbed, adorned with golden wheels, his thighs like a deer's, his waist and abdomen not visible, his upper body like a lion, like a Pure Abode Heaven; his body perfect like the king of the banyan trees, his marks and characteristics adorned like the king of the snowy mountains, emitting various good medicines, his halo a fathom wide, his senses subdued, his gaze peaceful, his wisdom unobstructed, like the great ocean; his mind unmoving, not to be destroyed by anything in the world, surrounded by the respectful reverence of the eight classes of gods and dragons. When that Bhikshu walked, the Earth Gods held up the ground, the Step Gods produced jeweled lotuses to cover his footprints, the Endless Perfection Gods extinguished all darkness, the Awakening Gods rained down clouds of mixed flowers, the Immovable Treasury Gods manifested various treasures, the Universal Light Victorious Void Gods adorned the void, the Wonderful Virtue Ocean Gods scattered treasures as offerings, the Stainless Treasury Mount Sumeru Gods bowed with palms together, serving with respect and reverence, the Unobstructed Power Gods raised clouds of fragrant flowers as offerings, the Night Gods bowed with their adorned bodies in five-point prostration, the Ever-Awakening Sun Gods held up bright jeweled banners to adorn the void.
空除滅闇冥。
爾時，善財往詣其所，頭面禮足，白言：「大聖！我向阿耨多羅三藐三菩提求菩薩行，我聞大聖善能開導諸菩薩道，云何菩薩學菩薩行、修菩薩道，愿分別說。」答言：「善男子！我年既少，出家日近，自我生來，於三十八恒沙佛所凈修梵行，或於一佛所，七日七夜凈修梵行，或余佛所半月、一月、一歲、百歲、億那由他歲、乃至不可說不可說歲，或一小劫、半劫、一劫、或阿僧祇劫、乃至不可說不可說阿僧祇劫，凈修梵行。彼諸佛所，聞法受持，不違其教，莊嚴諸愿，究竟凈修菩薩諸行，具足六波羅蜜。知菩提境界，知種種法輪，守護佛法，乃至正法滅盡，嚴凈一切諸佛世界，出生三昧大願力故；究竟菩薩一切凈行，出生菩薩一切行願力故；凈一切佛諸波羅蜜，出生普賢諸行力故。善男子！我不離此經行處，悉見十方智慧無礙故；一切法界悉現在前，於一念中過不可說不可說諸世界故；於一念中嚴凈不可說諸佛世界，出生大願力故；不可說不可說眾生方便門悉現在前，具十力智，出生普賢菩薩行願力故；見不可說不可說諸佛悉現在前，於一念中恭敬供養不可說不可說世界微塵等佛，恭敬供養如來願力故；能聞受持不可說不可說諸佛法雲，分別了知阿僧祇諸法趣，出生法輪陀羅尼力故；不可說不
【現代漢語翻譯】 現代漢語譯本 空效能夠消除黑暗和無知。
那時，善財童子前往拜訪，頂禮足下，說道：『大聖！我發願追求無上正等正覺，修菩薩行。我聽說大聖善於開導菩薩道，請問菩薩如何學習菩薩行、修菩薩道？愿您詳細解說。』 回答說：『善男子！我年紀尚輕，出家時間不長。自我出生以來，在三十八恒河沙數佛所清凈修行梵行。有時在一位佛所，七日七夜清凈修行梵行；有時在其他佛所，半個月、一個月、一年、百年、億那由他年，乃至不可說不可說年；有時一小劫、半劫、一劫，或阿僧祇劫，乃至不可說不可說阿僧祇劫，清凈修行梵行。在那些佛所，聽聞佛法並受持，不違揹他們的教誨，莊嚴各種願望，最終清凈修行菩薩的各種行為，圓滿六波羅蜜。了知菩提的境界，了知種種法輪，守護佛法，乃至正法滅盡，莊嚴清凈一切諸佛世界，因為出生三昧大願力；最終成就菩薩一切清凈行為，因為出生菩薩一切行願力；清凈一切佛的波羅蜜，因為出生普賢菩薩的各種行願力。 『善男子！我不離開這個經行之處，就能看到十方世界，因為智慧無礙；一切法界都顯現在眼前，在一念之間就能經過不可說不可說的諸世界；在一念之間就能莊嚴清凈不可說的諸佛世界，因為出生大願力；不可說不可說的眾生方便法門都顯現在眼前，具足十力智慧，因為出生普賢菩薩的行願力；見到不可說不可說的諸佛都顯現在眼前，在一念之間就能恭敬供養不可說不可說世界微塵數般的佛，因為恭敬供養如來的願力；能夠聽聞受持不可說不可說的諸佛法雲，分別了知阿僧祇數的諸法趣，因為出生法輪陀羅尼力；不可說不』
【English Translation】 English version Emptiness eliminates darkness and ignorance.
At that time, Sudhana went to where he was, bowed his head to his feet, and said, 'Great Sage! I am seeking Bodhi, the supreme enlightenment, and practicing the Bodhisattva path. I have heard that the Great Sage is skilled in guiding the Bodhisattva path. How does a Bodhisattva learn the Bodhisattva practice and cultivate the Bodhisattva path? I wish you would explain it in detail.' He replied, 'Good man! I am young and have not been ordained for long. Since my birth, I have purely practiced the Brahma-faring in thirty-eight Ganges-sand-like Buddhas' places. Sometimes, in one Buddha's place, I purely practiced the Brahma-faring for seven days and seven nights; sometimes in other Buddhas' places, for half a month, a month, a year, a hundred years, a billion nayutas of years, even for unspeakable unspeakable years; sometimes for a small kalpa, half a kalpa, a kalpa, or asankhyeya kalpas, even for unspeakable unspeakable asankhyeya kalpas, I purely practiced the Brahma-faring. In those Buddhas' places, I heard the Dharma and upheld it, not violating their teachings, adorning all vows, ultimately purifying all the Bodhisattva practices, and perfecting the six paramitas. I know the realm of Bodhi, I know all kinds of Dharma wheels, I protect the Dharma, even until the extinction of the true Dharma, I adorn and purify all the Buddha worlds, because of the great power of Samadhi vows; I ultimately accomplish all the pure practices of the Bodhisattva, because of the power of all the Bodhisattva's vows; I purify all the Buddhas' paramitas, because of the power of all the practices of Samantabhadra. 'Good man! I do not leave this place of walking meditation, and I can see the ten directions because my wisdom is unobstructed; all the Dharma realms appear before me, and in one thought I can pass through unspeakable unspeakable worlds; in one thought I can adorn and purify unspeakable Buddha worlds, because of the great power of vows; unspeakable unspeakable expedient means for sentient beings appear before me, possessing the wisdom of the ten powers, because of the power of Samantabhadra's practices and vows; I see unspeakable unspeakable Buddhas appear before me, and in one thought I can respectfully make offerings to unspeakable unspeakable world-dust-like Buddhas, because of the power of respectfully making offerings to the Tathagata's vows; I can hear and uphold the unspeakable unspeakable Dharma clouds of the Buddhas, and I can distinguish and understand the meanings of asankhyeya Dharmas, because of the power of the Dharma wheel dharani; unspeakable un'
可說菩薩行悉現在前，一切諸行皆悉清凈，滿足菩薩因陀羅網行願力故；不可說不可說諸三昧海悉現在前，一切三昧皆悉凈滿一三昧，出生一切三昧力故；不可說不可說諸根海皆現在前，一切根輪隨順時輪，出生安住諸根際願力故；不可說不可說時輪悉現在前，能一切時轉凈法輪，出生究竟眾生願力故；一切三世海悉現在前，分別一切世界三世，出生隨順智慧光明願力故。善男子！我唯知此隨順菩薩燈明法門，諸金剛燈菩薩生諸佛家，具足成就不死命根無盡智慧；成無壞身，肢體具足，隨其所應悉能顯現；具妙形色，世無倫匹，毒刃火災所不能害；身如金剛不可沮壞，降伏眾魔制諸外道；身真金色超出世間，隨其所應無不聞見，普觀世間雨甘露法；普照一切滅諸障礙，見者無厭，拔斷一切諸不善根，起妙善根，難遇難見。我當云何能知、能說彼功德行？善男子！於此南方有一國土，名曰輸那，彼有童子名釋天主，汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子專求菩薩莊嚴正道，菩薩諸力照心修行，菩薩無壞無盡諸功德行，成滿菩薩堅固大愿，以大莊嚴而自莊嚴，一切無畏，不退堅固正直之心，受持一切菩薩行雲，受持菩薩正法之云而無厭足，恭敬一切菩薩功德，攝取一切眾生，常欲超出生死曠野，
【現代漢語翻譯】 現代漢語譯本：可以說菩薩的修行完全顯現於眼前，一切修行都清凈無染，這是因為滿足了菩薩因陀羅網（Indra's net，比喻重重無盡的境界）的行願力；可以說不可說無數的三昧（samadhi，禪定）之海完全顯現於眼前，一切三昧都清凈圓滿，一個三昧能生出一切三昧的力量；可以說不可說無數的諸根（indriya，指眼、耳、鼻、舌、身、意六根）之海完全顯現於眼前，一切根輪（指六根的運轉）都順應時輪（指時間的運轉），生出安住諸根際（指六根的極限）的願力；可以說不可說無數的時輪完全顯現於眼前，能在一切時間運轉清凈的法輪（dharma wheel，佛法的象徵），生出究竟度化眾生的願力；一切三世（過去、現在、未來）之海完全顯現於眼前，能分別一切世界的三世，生出隨順智慧光明的願力。善男子！我只知道這隨順菩薩燈明法門，那些金剛燈菩薩生於諸佛之家，具足成就了不死命根（指不生不滅的智慧）和無盡的智慧；成就了無壞之身，肢體完備，能隨其所應顯現各種形象；具有美妙的形色，世間無與倫比，毒藥、刀刃、火災都不能傷害；身體如金剛般不可摧毀，能降伏眾魔，制服外道；身體呈現真金色，超脫世間，能隨其所應被一切眾生聽見看見，普遍觀察世間，降下甘露般的佛法；普遍照耀一切，滅除一切障礙，見到的人沒有厭倦，能拔除一切不善的根源，生起美妙的善根，難以遇到，難以見到。我怎麼能知道、能說出他們的功德和修行呢？善男子！在這南方有一個國土，名叫輸那（Suna），那裡有一個童子名叫釋天主（Sakradevendradeva），你到那裡去問，菩薩如何學習菩薩的修行，修持菩薩的道。」 當時，善財童子一心尋求菩薩莊嚴的正道，菩薩的各種力量照耀他的內心，使他修行，菩薩無壞無盡的各種功德修行，成就圓滿了菩薩堅固的大愿，以大莊嚴來莊嚴自己，一切無所畏懼，不退轉的堅固正直之心，受持一切菩薩的修行之云，受持菩薩正法之云而沒有厭足，恭敬一切菩薩的功德，攝取一切眾生，常常想要超越生死曠野。
【English Translation】 English version: It can be said that the Bodhisattva's practice is fully present, all practices are pure and undefiled, because they fulfill the power of the vows of the Bodhisattva's Indra's net (a metaphor for endless realms); it can be said that countless oceans of samadhi (meditative absorption) are fully present, all samadhis are pure and complete, and one samadhi can generate the power of all samadhis; it can be said that countless oceans of indriyas (faculties, referring to the six senses: eyes, ears, nose, tongue, body, and mind) are fully present, all the wheels of the faculties (referring to the operation of the six senses) are in accordance with the wheel of time (referring to the operation of time), generating the power of the vows to abide at the limits of the faculties; it can be said that countless wheels of time are fully present, able to turn the pure Dharma wheel (symbol of the Buddha's teachings) at all times, generating the power of the vows to ultimately liberate sentient beings; all the oceans of the three times (past, present, and future) are fully present, able to distinguish the three times of all worlds, generating the power of the vows of wisdom and light. Good man! I only know this Dharma gate of the Bodhisattva's lamp of illumination. Those Vajra Lamp Bodhisattvas are born into the family of all Buddhas, fully accomplishing the root of immortal life (referring to the wisdom of non-birth and non-death) and endless wisdom; they achieve an indestructible body, with complete limbs, able to manifest various forms as needed; they have beautiful forms and colors, unparalleled in the world, and cannot be harmed by poison, blades, or fire; their bodies are indestructible like diamonds, able to subdue demons and conquer heretics; their bodies are of true golden color, transcending the world, able to be heard and seen by all sentient beings as needed, universally observing the world, and raining down the Dharma like nectar; they universally illuminate everything, eliminating all obstacles, and those who see them are never tired of them, able to uproot all unwholesome roots, generate wonderful wholesome roots, and are difficult to encounter and difficult to see. How can I know or speak of their merits and practices? Good man! In the south, there is a country called Suna, where there is a boy named Sakradevendradeva. Go there and ask how Bodhisattvas learn the practice of Bodhisattvas and cultivate the path of Bodhisattvas. At that time, Sudhana was wholeheartedly seeking the solemn and righteous path of the Bodhisattvas. The various powers of the Bodhisattvas illuminated his heart, enabling him to practice. The various indestructible and endless meritorious practices of the Bodhisattvas fulfilled the firm great vows of the Bodhisattvas. He adorned himself with great solemnity, with no fear, with an unwavering, firm, and upright heart, receiving the clouds of all Bodhisattva practices, receiving the clouds of the Bodhisattva's righteous Dharma without satiety, respecting all the merits of the Bodhisattvas, embracing all sentient beings, and constantly desiring to transcend the wilderness of birth and death.
樂欲見聞恭敬親近，于善知識心無厭倦；頭面禮足，恭敬無量，隨順教誨，辭退南行。◎
◎爾時，善財童子與天龍大眾眷屬圍繞，至輸那國，周遍推求釋天主童子。時，虛空中有諸天龍而告之曰：「善男子！此童子在善城門外河水之側。」
爾時，善財見釋天主與一萬童子弄沙嬉戲，即詣其所，頭面禮足，繞無數匝，合掌恭敬，於一面住，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道，唯愿解說。」
答言：「善男子！文殊師利教我相黡子法，算數法、印法，我因知此三種法故；得一切巧術智慧法門。善男子！我因此法門故，知黡子、算數、印性，疾病、中毒、為鬼所著、諸魔所持悉能消伏；立大小城、都邑、聚落、善惡之相、田業商估一切眾生身肢節相、善趣惡趣行業之相，知此眾生之於善趣，知此眾生之於惡趣，此聲聞、此緣覺、此如來地諸方便相，如是等事我悉了知，普令眾生修學此法。複次，善男子！我亦了知菩薩算數之法，所謂：百千為一羅叉、百千羅叉為一拘利、百千拘利為一那由他、廣說如阿僧祇品。善男子！若有無量百由旬等大沙聚，我悉分別算知其數。善男子！如演算法能知沙聚，算知東方一切世界，南、西、北方，四維，上、下，亦復
【現代漢語翻譯】 現代漢語譯本：樂於見到、聽到、恭敬、親近善知識，對於善知識的心沒有厭倦；以頭面禮拜他們的足，恭敬之心無量無邊，順從他們的教誨，然後辭別向南方行進。 當時，善財童子被天龍大眾眷屬圍繞著，到達輸那國，四處尋找釋天主童子（即帝釋天的化身）。這時，虛空中傳來天龍的聲音告訴他：『善男子！這個童子在善城門外的河邊。』 當時，善財童子看見釋天主童子和一萬個童子在玩沙嬉戲，就走到他們那裡，以頭面禮拜他們的足，繞了無數圈，合掌恭敬，站在一邊，說道：『大聖！我早已發了阿耨多羅三藐三菩提心（無上正等正覺之心），但是不知道菩薩如何學習菩薩的修行，修持菩薩的道，希望您能為我解說。』 釋天主童子回答說：『善男子！文殊師利菩薩教我相黡子法（觀察痣相的方法）、算數法、印法（手印法），我因為知道這三種法，所以得到一切巧妙的技藝和智慧法門。善男子！我因為這個法門，知道痣相、算數、印的性質，疾病、中毒、被鬼附身、被魔控制等都能消除降伏；建立大小城市、都邑、村落，知道善惡的徵兆，田地產業、商業買賣，一切眾生身體的肢節相貌，善趣惡趣的行業徵兆，知道這個眾生會去善趣，知道那個眾生會去惡趣，知道這是聲聞、這是緣覺、這是如來地的各種方便法門，像這些事情我都知道，普遍讓眾生修學這些法。還有，善男子！我也知道菩薩的算數之法，比如：一百個千為一羅叉（一種計數單位），一百個千羅叉為一拘利（一種計數單位），一百個千拘利為一那由他（一種計數單位），詳細的就像《阿僧祇品》里說的那樣。善男子！如果有無量百由旬（距離單位）那麼大的沙堆，我都能分別計算出它的數量。善男子！就像用演算法能知道沙堆的數量一樣，也能計算出東方一切世界，南方、西方、北方，四維，上方、下方，也一樣。』
【English Translation】 English version: Glad to see, hear, respect, and be close to good teachers, their minds never weary of good teachers; bowing their heads to their feet, with immeasurable respect, following their teachings, and then taking leave to travel south. At that time, Sudhana, surrounded by the retinue of gods and dragons, arrived at the country of Suna, searching everywhere for the boy Shakra-Devendra (the incarnation of Indra). Then, from the void, the gods and dragons told him: 'Good man! This boy is by the river outside the gate of the Good City.' At that time, Sudhana saw Shakra-Devendra playing in the sand with ten thousand boys, and he went to them, bowed his head to their feet, circled them countless times, joined his palms in respect, and stood to one side, saying: 'Great Sage! I have already awakened the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), but I do not know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva. I hope you can explain it to me.' Shakra-Devendra replied: 'Good man! Manjushri taught me the method of observing moles, the method of calculation, and the method of mudras (hand seals). Because I know these three methods, I have obtained all skillful arts and wisdom teachings. Good man! Because of this method, I know the nature of moles, calculation, and mudras. I can eliminate and subdue diseases, poisoning, possession by ghosts, and control by demons. I can establish cities, towns, villages, know the signs of good and evil, fields, industries, and commerce, the physical features of all beings, the signs of good and evil destinies, know which beings will go to good destinies, which beings will go to evil destinies, know the various expedient methods of the Shravakas, Pratyekabuddhas, and the Tathagata's stage. I know all these things and universally enable beings to learn these methods. Furthermore, good man! I also know the Bodhisattva's method of calculation, such as: one hundred thousand is one laksha (a unit of counting), one hundred thousand lakshas is one koti (a unit of counting), one hundred thousand kotis is one nayuta (a unit of counting), as described in detail in the chapter on Asankhyeya. Good man! If there is a sand pile as large as countless hundreds of yojanas (a unit of distance), I can calculate its number. Good man! Just as the method of calculation can know the number of sand piles, it can also calculate all the worlds in the east, south, west, north, the four intermediate directions, above, and below, and so on.'
如是。算知一切世界中一切劫、一切佛、一切法、一切菩薩、一切業，算數了知一切世界中一切四諦名號，亦復如是。善男子！我唯知此巧術智慧法門，諸大菩薩深入一切算數法門，算數一切法深入三世算數之法；算數一切眾生、算數一切法、算數一切佛、算數一切佛名號、算數一切菩薩、一切算數轉自在輪菩薩。我當云何能知、能說彼功德行，發明境界，讚歎諸力，顯正直心，說功德具，說諸大愿，顯現清凈諸波羅蜜，說功德藏勝妙智慧。善男子！於此南方，有城名曰海住，有優婆夷名曰自在，汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子聞善知識教，歡喜無量，得未曾有奇特正直心寶，其心弘廣，普覆眾生，得算數諸佛次第出世自在法門，凈法圓滿，智慧究竟，分別顯現一切諸趣，於三世境界無所障礙，出生無盡功德海心，得大智慧自在光明，斷三界縛；頭面禮足，右繞三匝，辭退南行。
爾時，善財童子于善知識心無厭足，猶如大海吞納眾流；善知識日，明凈慧光開發其心，猶蓮華敷長養一切善根，萌芽莖節枝葉功德大樹；善知識月，能以清涼教法光明，除眾熱惱；善知識者如夏雪山，眾獸所集樂；善知識心，猶如大海，眾寶充滿；善知識教長養法身，如閻浮樹華果具足，心常樂住；
【現代漢語翻譯】 現代漢語譯本：是的。我能計算知道一切世界中一切的劫數、一切的佛、一切的法、一切的菩薩、一切的業，我能計算並瞭解一切世界中一切四諦（苦、集、滅、道）的名號，也是如此。善男子！我只知道這種巧妙的算術智慧法門，而諸大菩薩則深入一切算數法門，計算一切法，深入三世的算數之法；他們能計算一切眾生、計算一切法、計算一切佛、計算一切佛的名號、計算一切菩薩，以及一切算數轉自在輪的菩薩。我怎麼能夠知道、能夠說出他們的功德修行，闡明他們的境界，讚歎他們的力量，顯現他們的正直之心，述說他們的功德具足，述說他們的大愿，顯現他們清凈的諸波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），述說他們的功德寶藏和殊勝的智慧呢？善男子！在這南方，有一座城市名叫海住，有一位優婆夷（在家女居士）名叫自在，你到她那裡去請教，如何菩薩學習菩薩的修行，修持菩薩的道。」 當時，善財童子聽了善知識的教誨，歡喜無量，得到了前所未有的奇特正直心寶，他的心胸弘大寬廣，普遍覆蓋眾生，得到了計算諸佛次第出世的自在法門，清凈的佛法圓滿，智慧達到究竟，分別顯現一切諸趣（六道輪迴），對於三世的境界沒有任何障礙，生出無盡功德海的心，得到了大智慧自在光明，斷除了三界的束縛；他頭面禮足，右繞三匝，告辭後向南方走去。 那時，善財童子對於善知識的心沒有厭倦，就像大海吞納眾多的河流；善知識如同太陽，明凈的智慧之光開發了他的心，如同蓮花盛開，長養一切善根，萌發出莖節枝葉功德的大樹；善知識如同月亮，能夠用清涼的教法光明，去除眾生的熱惱；善知識如同夏天的雪山，是眾多野獸聚集嬉戲的地方；善知識的心，如同大海，充滿各種珍寶；善知識的教誨長養法身，如同閻浮樹開花結果，心常安樂地住于其中。
【English Translation】 English version: Yes, it is so. I can calculate and know all the kalpas (eons), all the Buddhas, all the Dharmas (teachings), all the Bodhisattvas, and all the karmas in all the worlds. I can also calculate and understand the names of all the Four Noble Truths (suffering, origin, cessation, path) in all the worlds. Good man! I only know this skillful method of wisdom in calculation. However, the great Bodhisattvas deeply penetrate all methods of calculation, calculating all Dharmas, and deeply understand the methods of calculation of the three times (past, present, future); they can calculate all sentient beings, calculate all Dharmas, calculate all Buddhas, calculate all the names of Buddhas, calculate all Bodhisattvas, and all Bodhisattvas who have the wheel of calculation at their command. How can I know or speak of their meritorious practices, elucidate their realms, praise their powers, reveal their upright minds, describe their complete merits, speak of their great vows, manifest their pure Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), and speak of their treasure of merits and sublime wisdom? Good man! To the south of here, there is a city called Sea Dwelling, and there is an Upasika (female lay practitioner) named Freedom. Go to her and ask how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva.」 At that time, Sudhana, having heard the teachings of the wise teacher, was immeasurably joyful and obtained a rare and extraordinary treasure of an upright mind. His heart became vast and expansive, covering all sentient beings. He obtained the Dharma gate of freely knowing the order in which all Buddhas appear in the world. His pure Dharma was perfected, his wisdom reached its ultimate point, he could clearly distinguish all the realms of existence (the six realms of reincarnation), and he had no obstacles in the realms of the three times. He gave rise to a mind like an ocean of inexhaustible merits, obtained the great wisdom of free and radiant light, and severed the bonds of the three realms. He bowed his head to the feet of the teacher, circumambulated him three times to the right, and then took his leave to travel south. At that time, Sudhana's mind was not satiated with the wise teacher, just as the ocean never tires of receiving the flow of rivers. The wise teacher was like the sun, whose clear and bright light of wisdom opened his mind, like a lotus flower blooming, nurturing all good roots, sprouting the great tree of merits with stems, nodes, branches, and leaves. The wise teacher was like the moon, able to use the cool and clear light of the Dharma to remove the heat and afflictions of sentient beings. The wise teacher was like a snow mountain in summer, a place where many animals gather and enjoy themselves. The wise teacher's mind was like the ocean, filled with all kinds of treasures. The wise teacher's teachings nurtured the Dharma body, like the Jambudvipa tree, which is full of flowers and fruits, and the mind always dwells in joy.
善知識教法譬如龍王，于虛空中神變自在；善知識教起大寶山，顯現一切；以善知識教而自圍繞，猶如帝釋降阿修羅，無能壞者。漸漸遊行至海住城，周遍推求自在優婆夷；時，有人言：「善男子！此優婆夷在此城中深宮之內。」善財聞已，往詣宮門，敬心而立；彼優婆夷所住之處，廣博嚴飾，眾寶垣墻，周匝圍繞；開置四門，阿僧祇寶以為莊嚴。善財進入，見優婆夷處師子座，年在盛美，容色殊妙，觀者無厭；除莊嚴具，素服被髮，身色光明，除佛菩薩余無能及。于其宮內敷十億床，出過天人，菩薩宿世行業所造；衣服、飲食、眾妙寶物諸莊嚴具，常開四門，周給一切而無窮盡。一萬女眾眷屬圍繞，容色威儀悉如諸天，猶如莊嚴眾妙寶樹，口常演出天妙音聲，敬樂觀察此優婆夷，禮拜供養。彼諸女身常出妙香普熏大城，若有聞者皆得不退菩提之心、無怒害心、無怨敵心、無慳嫉心、無幻偽心、無諂曲心、無貪愛心、無瞋恚心、無懈怠心、無量心、平等心、大慈心、益眾生心、凈持戒心、無求欲心，聞彼音聲皆悉歡喜，身心柔軟，其有見者皆得離欲。
爾時，善財頭面禮彼優婆夷足，敬心右繞，於一面住，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道。」
答言：
【現代漢語翻譯】 現代漢語譯本：善知識的教法就像龍王一樣，在虛空中變化自在；善知識的教法能興起大寶山，顯現一切；以善知識的教法來圍繞自己，就像帝釋天降伏阿修羅一樣，沒有誰能破壞。善財童子漸漸來到海住城，四處尋找自在優婆夷（在家女修行者）；這時，有人說：『善男子！這位優婆夷在這座城市深宮之內。』善財聽后，前往宮門，恭敬地站立；那位優婆夷居住的地方，寬廣而莊嚴，用各種珍寶砌成的墻壁，環繞四周；開有四扇門，用無數的珍寶來裝飾。善財進入后，看見優婆夷坐在獅子座上，正值盛年，容貌非常美好，觀看的人都不會厭倦；她沒有佩戴任何裝飾品，穿著素服，頭髮披散，身體散發著光芒，除了佛和菩薩，沒有人能比得上。她的宮殿內鋪設了十億張床，超越了天人，這是菩薩前世修行所造的；衣服、飲食、各種珍寶和裝飾品，常開四門，賙濟一切，無窮無盡。有一萬名女眷屬圍繞著她，容貌和威儀都像天人一樣，就像一棵裝飾著各種珍寶的樹，口中常常發出美妙的天樂之聲，她們恭敬地觀察這位優婆夷，禮拜供養。這些女眷屬身上常常散發出美妙的香氣，普熏整個城市，如果有人聞到，都能得到不退轉的菩提之心、沒有憤怒和傷害的心、沒有怨恨和敵對的心、沒有吝嗇和嫉妒的心、沒有虛幻和偽裝的心、沒有諂媚和彎曲的心、沒有貪愛的心、沒有嗔恨的心、沒有懈怠的心、無量的心、平等的心、大慈的心、利益眾生的心、清凈持戒的心、沒有求取慾望的心，聽到她們的聲音都會感到歡喜，身心柔軟，看到她們的人都能遠離慾望。 這時，善財童子頭面頂禮優婆夷的腳，恭敬地右繞，站在一邊，說道：『大聖！我早已發了阿耨多羅三藐三菩提心（無上正等正覺之心），但是不知道菩薩如何學習菩薩的修行，修持菩薩的道。』 回答說：
【English Translation】 English version: The teachings of a wise teacher are like the Dragon King, freely transforming in the void; the teachings of a wise teacher can raise a great treasure mountain, revealing all; surrounding oneself with the teachings of a wise teacher is like Indra subduing the Asuras, with no one able to destroy it. Gradually, Sudhana came to the city of Sea Dwelling, seeking the Laywoman Free; at this time, someone said, 'Good man! This laywoman is within the deep palace of this city.' Upon hearing this, Sudhana went to the palace gate, standing respectfully; the place where the laywoman resided was vast and adorned, with walls made of various treasures surrounding it; it had four gates, decorated with countless treasures. Sudhana entered and saw the laywoman sitting on a lion throne, in her prime, with a very beautiful appearance, which viewers would never tire of; she wore no ornaments, dressed in plain clothes, with her hair loose, her body emitting light, which no one except Buddhas and Bodhisattvas could match. In her palace, there were ten billion beds, surpassing those of gods and humans, created by the Bodhisattva's past deeds; clothes, food, various treasures, and ornaments, the four gates were always open, providing for all without end. She was surrounded by ten thousand female attendants, whose appearances and demeanor were like gods, like a tree adorned with various treasures, their mouths constantly emitting wonderful heavenly sounds, they respectfully observed this laywoman, bowing and making offerings. These female attendants constantly emitted a wonderful fragrance that permeated the entire city, and if anyone smelled it, they would obtain an unretreating Bodhi mind, a mind without anger or harm, a mind without resentment or hostility, a mind without stinginess or jealousy, a mind without illusion or pretense, a mind without flattery or crookedness, a mind without greed, a mind without hatred, a mind without laziness, a boundless mind, an equal mind, a great compassionate mind, a mind that benefits all beings, a mind of pure precepts, a mind without seeking desires, and hearing their voices, they would all feel joy, their bodies and minds would become soft, and those who saw them would be free from desire. At this time, Sudhana bowed his head to the feet of the laywoman, respectfully circumambulated her to the right, and stood to one side, saying, 'Great Sage! I have already awakened the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), but I do not know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva.' She replied:
「善男子！我成就無盡功德藏莊嚴法門，以一器食施百眾生，隨其所欲皆得充滿千眾生、百千眾生、億眾生、千億眾生、百千億眾生、那由他眾生、百那由他眾生、百千那由他眾生、乃至不可說不可說眾生、閻浮提微塵等眾生、乃至不可說不可說佛剎微塵等眾生，隨其所欲皆悉充滿而無損減。又復施與上味美膳、輦輿、衣服、華鬘、妙香、末香、涂香、寶莊嚴具。又施床座、車乘、妙蓋、幢幡，如是等種種諸物，隨其所欲悉令充滿，皆大歡喜。善男子！于東方一世界、乃至不可說不可說世界、閻浮提微塵等世界、乃至不可說不可說佛剎微塵等世界中，一切聲聞、緣覺，食我食已，悉成道果。又于東方乃至不可說不可說佛剎微塵等世界中，一生補處菩薩，食我食已，降魔成道；南、西、北方，四維，上、下，亦復如是。善男子！汝見我此一萬眷屬女不？」
「唯然，已見。」
「善男子！如是等百萬阿僧祇菩薩悉我同行、同願、同善根、同修道、同欲性、同凈正念、同清凈趣、同菩提無量、同得諸根、同心依果、同境界、同正趣離生、同真實義、同明正法、同具菩薩清凈妙色、同無量力、同堅精進、同正法音、同語言道、同諸功德、同清凈業、同清凈報、同清凈大悲救護一切、同清凈業不違因緣、同清凈口
【現代漢語翻譯】 現代漢語譯本：『善男子！我成就了無盡功德藏的莊嚴法門，用一份食物佈施給一百個眾生，隨他們的意願都能讓他們飽滿；乃至千個眾生、百千個眾生、億個眾生、千億個眾生、百千億個眾生、那由他（數量單位，意為億）個眾生、百那由他個眾生、百千那由他個眾生，乃至不可說不可說的眾生、閻浮提（Jambudvipa，指我們所居住的這個世界）微塵般多的眾生，乃至不可說不可說的佛剎（Buddha-ksetra，佛所教化的國土）微塵般多的眾生，隨他們的意願都能讓他們飽滿而沒有絲毫減少。我又佈施上等的美味佳餚、車輦、衣服、花鬘、美妙的香、末香、涂香、寶貴的莊嚴器具。又佈施床座、車乘、精美的傘蓋、旗旛，像這樣種種的物品，隨他們的意願都讓他們滿足，都非常歡喜。善男子！在東方一個世界，乃至不可說不可說的世界、閻浮提微塵般多的世界，乃至不可說不可說的佛剎微塵般多的世界中，一切聲聞（Sravaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，不依師教，自己悟道的人），吃了我的食物后，都成就了道果。又在東方乃至不可說不可說的佛剎微塵般多的世界中，一生補處菩薩（Ekajati-pratibaddha-bodhisattva，指下一生將成佛的菩薩），吃了我的食物后，降伏魔障成就佛道；南方、西方、北方，四維（東南、東北、西南、西北），上方、下方，也都是這樣。善男子！你看到我這一萬眷屬的女子了嗎？』 『是的，我看到了。』 『善男子！像這樣百萬阿僧祇（Asamkhya，極大的數字）的菩薩，都是我的同行、同願、同善根、同修道、同欲性、同凈正念、同清凈趣、同菩提無量、同得諸根、同心依果、同境界、同正趣離生、同真實義、同明正法、同具菩薩清凈妙色、同無量力、同堅精進、同正法音、同語言道、同諸功德、同清凈業、同清凈報、同清凈大悲救護一切、同清凈業不違因緣、同清凈口』
【English Translation】 English version: 『Good man! I have accomplished the adorned Dharma gate of the inexhaustible treasury of merit. With one portion of food, I give to a hundred sentient beings, and according to their desires, they are all filled. Then to a thousand sentient beings, a hundred thousand sentient beings, a million sentient beings, a hundred million sentient beings, a hundred million sentient beings, a Nayuta (a unit of large number, meaning a hundred million) sentient beings, a hundred Nayuta sentient beings, a hundred thousand Nayuta sentient beings, and even to unspeakable, unspeakable sentient beings, sentient beings as numerous as the dust particles of Jambudvipa (the world we live in), and even to unspeakable, unspeakable sentient beings as numerous as the dust particles of Buddha-ksetras (Buddha-fields), according to their desires, they are all filled without any reduction. Moreover, I give them the finest delicacies, carriages, clothes, flower garlands, wonderful fragrances, powdered incense, paste incense, and precious ornaments. I also give them beds, vehicles, exquisite canopies, banners, and various other things like these. According to their desires, I fill them all, and they are all greatly delighted. Good man! In one world in the east, and even in unspeakable, unspeakable worlds, worlds as numerous as the dust particles of Jambudvipa, and even in unspeakable, unspeakable worlds as numerous as the dust particles of Buddha-ksetras, all Sravakas (those who hear the Dharma and practice), and Pratyekabuddhas (those who attain enlightenment on their own), after eating my food, all attain the fruit of the path. Also, in the east, and even in unspeakable, unspeakable worlds as numerous as the dust particles of Buddha-ksetras, Bodhisattvas who are in their last life before Buddhahood (Ekajati-pratibaddha-bodhisattva), after eating my food, subdue the demons and attain Buddhahood. The same is true in the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), above, and below. Good man! Do you see these ten thousand female attendants of mine?』 『Yes, I have seen them.』 『Good man! Like these millions of Asamkhya (an extremely large number) Bodhisattvas, they are all my companions in practice, sharing the same vows, the same roots of goodness, the same cultivation of the path, the same desires, the same pure mindfulness, the same pure direction, the same immeasurable Bodhi, the same attainment of the faculties, the same reliance on the fruit of the mind, the same realm, the same right direction away from birth, the same true meaning, the same clear right Dharma, the same possession of the pure and wonderful form of a Bodhisattva, the same immeasurable power, the same firm diligence, the same right Dharma sound, the same path of language, the same merits, the same pure karma, the same pure retribution, the same pure great compassion that protects all, the same pure karma that does not violate causality, the same pure mouth』
業於一切佛眾隨其所應悉為說法、同恭敬供養諸佛、同決定知一切諸法、同得菩薩清凈諸地，此諸菩薩取我器食，於一念頃遍游十方，供養一切聲聞、緣覺、菩薩、諸佛及施餓鬼，悉令滿足，而我器食無所損減。善男子！我此器食隨應諸天悉令充滿，乃至施人亦復如是。善男子！且待須臾，汝自見之。」善財即見無量人眾從四門入，彼優婆夷皆令安坐，隨所適樂悉令充悅。
「善男子！我唯得此無盡功德藏莊嚴法門，諸大菩薩無盡功德藏海猶如虛空，以無量功德熏修其心，如隨意寶，滿足一切眾生愿故，大功德城悉滅一切諸貧苦故，功德須彌雨眾寶故，大功德藏開法城門故，功德燈明滅貧闇故，大功德蓋勝妙善根覆一切眾生故；我當云何能知、能說彼功德行？善男子！於此南方，有城名曰大興，彼有長者名甘露頂，汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子頭面禮足，繞無數匝，憶念不捨，辭退南行。◎
◎爾時，善財童子得無盡功德光明法門，正念思惟彼功德海，觀察彼虛空功德、趣彼功德聚、登彼功德山、攝彼功德藏、盡彼功德底、度彼功德海、凈彼圓滿功德、周遍觀察彼諸功德、隨彼功德藏、持彼功德教、凈彼功德性。漸漸遊行至大興城，周遍推求長者甘露頂，樂求善知識；
【現代漢語翻譯】 現代漢語譯本 對於一切佛陀，都隨其根性為他們說法；一同恭敬供養諸佛；一同徹底明瞭一切諸法；一同獲得菩薩清凈的各個階位。這些菩薩用我的器皿取食，在一念之間就能遍游十方，供養一切聲聞（聽聞佛陀教誨而修行的人）、緣覺（不依師教，自己悟道的人）、菩薩和諸佛，以及佈施給餓鬼，都讓他們感到滿足，而我的器皿中的食物卻不會減少。善男子！我的這些食物，也能讓相應的諸天都充滿，乃至佈施給人類也是如此。善男子！請稍等片刻，你就會親眼看到。」善財童子隨即看到無數人從四個門進入，那位優婆夷都讓他們安坐，並讓他們隨心所欲地感到滿足和喜悅。 「善男子！我只是獲得了這種無盡功德藏的莊嚴法門，而諸大菩薩的無盡功德藏海就像虛空一樣廣大，他們用無量的功德來熏修自己的心，就像如意寶一樣，能滿足一切眾生的願望；他們的大功德城能消滅一切貧困和痛苦；他們的功德須彌山能降下各種珍寶；他們的大功德藏能開啟通往佛法的城門；他們的功德燈能熄滅貧困的黑暗；他們的大功德傘能用殊勝的善根覆蓋一切眾生。我怎麼能夠知道、能夠說出他們的功德行為呢？善男子！在這南方，有一座城市叫做大興，那裡有一位長者名叫甘露頂，你到那裡去請教他，菩薩如何學習菩薩的修行，如何修持菩薩之道。」 當時，善財童子頭面頂禮，繞了無數圈，心中憶念不捨，然後告辭向南方走去。 ◎這時，善財童子獲得了無盡功德光明法門，他正念思惟著那功德之海，觀察那虛空的功德，趨向那功德的聚集，登上那功德的山峰，攝取那功德的寶藏，窮盡那功德的底蘊，度過那功德的海洋，凈化那圓滿的功德，周遍地觀察那些功德，隨順那功德的寶藏，持守那功德的教誨，凈化那功德的本性。他漸漸地到達了大興城，到處尋找長者甘露頂，樂於尋求善知識。
【English Translation】 English version To all Buddhas, I preach according to their needs; together, I respectfully make offerings to all Buddhas; together, I thoroughly understand all dharmas; together, I attain the pure stages of Bodhisattvas. These Bodhisattvas take food from my vessel, and in a single moment, they travel throughout the ten directions, making offerings to all Sravakas (those who hear the Buddha's teachings and practice), Pratyekabuddhas (those who attain enlightenment on their own), Bodhisattvas, and Buddhas, as well as giving to hungry ghosts, satisfying them all, yet my vessel's food does not diminish. Good man! My food can also fill all the corresponding heavens, and it is the same when given to humans. Good man! Please wait a moment, and you will see for yourself.' Sudhana immediately saw countless people entering from the four gates, and the Upasika had them all sit down, satisfying and delighting them as they wished. 'Good man! I have only attained this Dharma gate of the adornment of the inexhaustible treasury of merit, while the inexhaustible ocean of merit of the great Bodhisattvas is like the vastness of space. They cultivate their minds with immeasurable merit, like a wish-fulfilling jewel, satisfying the wishes of all sentient beings; their great city of merit eradicates all poverty and suffering; their Mount Sumeru of merit rains down various treasures; their great treasury of merit opens the gates to the city of Dharma; their lamp of merit extinguishes the darkness of poverty; their great canopy of merit covers all sentient beings with supreme roots of goodness. How can I know or speak of their meritorious deeds? Good man! To the south of here, there is a city called Great Flourishing, where there is an elder named Sweet Dew Peak. Go there and ask him how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva.' At that time, Sudhana bowed his head to the ground, circumambulated countless times, remembered her without forgetting, and then took his leave and headed south. ◎At this time, Sudhana obtained the Dharma gate of the light of inexhaustible merit. He meditated with right mindfulness on that ocean of merit, observed that merit of space, approached that gathering of merit, ascended that mountain of merit, collected that treasury of merit, exhausted that bottom of merit, crossed that ocean of merit, purified that perfect merit, thoroughly observed those merits, followed that treasury of merit, upheld that teaching of merit, and purified that nature of merit. Gradually, he arrived at the city of Great Flourishing, searching everywhere for the elder Sweet Dew Peak, eager to seek a good teacher.
以善知識熏其身心，于善知識起正直心，觀善知識常無厭足，學善知識勇猛精進，求善知識一切善根，同善知識一切善根，于善知識無嫌恨心，滿功德藏，學善知識種種方便；雖不由他悟而常親近諸善知識，長諸善根，凈修菩提正直之心，增長一切菩薩諸根，成就一切善根，滿足大愿。發廣大悲，近一切智，不離諸佛；增長普賢菩薩所行，如來光明常照其心。
爾時，善財見甘露頂于彼城內，處七寶堂阿僧祇寶師子座上，金剛伊尼羅寶以為座足，離垢寶藏而以校飾，五百寶像以為莊嚴，建眾寶幢、垂寶繒幡、張眾寶帳，無量寶網羅覆其上。有人手執閻浮檀金蓋，琉璃為竿，復有執持離垢寶拂侍立左右，眾妙雜香而以熏之，雨天華云，作五百種勝妙妓樂娛樂。城內一萬大眾，周匝圍繞，顏容姝妙，天人無倫，成就菩薩直心，莊嚴眾生，悉常隨順甘露頂教，宿世同修諸善根故。
爾時，善財頭面禮足，繞無數匝，恭敬合掌，於一面住，白言：「大聖！我為利益一切眾生故，發阿耨多羅三藐三菩提心，所謂：滅一切眾生苦惱，令安隱住，究竟快樂，度生死海，到法寶洲，消竭貪愛，修大悲念，除五欲渴，樂一切智，令究竟度生死曠野，常樂一切諸佛功德，超出三界至薩婆若城，而未知菩薩云何學菩薩行，修菩薩
【現代漢語翻譯】 現代漢語譯本：以善知識（指引修行的人）薰陶自己的身心，對善知識生起正直的心，觀察善知識時常不感到厭倦，學習善知識的勇猛精進，尋求善知識的一切善根，與善知識一同修持一切善根，對善知識沒有嫌棄憎恨的心，圓滿功德寶藏，學習善知識的種種方便法門；即使不是通過他人開悟，也要經常親近各位善知識，增長各種善根，清凈修持菩提正直之心，增長一切菩薩的各種根基，成就一切善根，滿足宏大的誓願。發起廣大的慈悲心，接近一切智慧，不離開諸佛；增長普賢菩薩（象徵菩薩行愿的代表）所修行的法門，如來的光明常常照耀他的內心。 當時，善財童子見到甘露頂（菩薩名）在那座城內，處於七寶堂中，坐在無數珍寶裝飾的獅子座上，用金剛伊尼羅寶（一種珍貴的寶石）作為座子的腳，用離垢寶藏（象徵純凈的寶藏）來裝飾，用五百個寶像作為莊嚴，豎立著各種寶幢，垂掛著寶繒幡，張開各種寶帳，無數的寶網覆蓋在上面。有人手持閻浮檀金（一種金）的寶蓋，用琉璃作為竿子，還有人手持離垢寶拂侍立在左右，用各種美妙的雜香來薰香，天空中飄落著花云，演奏著五百種殊勝美妙的音樂來娛樂。城內有一萬大眾，環繞在周圍，容貌美麗，天人無法比擬，成就了菩薩的正直之心，莊嚴著眾生，都常常隨順甘露頂的教誨，因為前世共同修持各種善根的緣故。 當時，善財童子頭面頂禮甘露頂的足，繞了無數圈，恭敬地合掌，站在一邊，說道：『大聖！我爲了利益一切眾生，發起了阿耨多羅三藐三菩提心（無上正等正覺之心），也就是：滅除一切眾生的苦惱，讓他們安穩地居住，獲得究竟的快樂，度過生死苦海，到達法寶洲，消滅貪愛，修持大悲心，去除五欲的渴求，喜愛一切智慧，讓他們最終度過生死的曠野，常常喜愛一切諸佛的功德，超出三界到達薩婆若城（一切智之城），但是還不知道菩薩如何學習菩薩的修行，修持菩薩的
【English Translation】 English version: To cultivate one's body and mind with virtuous teachers (those who guide spiritual practice), to give rise to an upright mind towards virtuous teachers, to observe virtuous teachers with constant satisfaction, to learn the courageous diligence of virtuous teachers, to seek all the good roots of virtuous teachers, to cultivate all good roots together with virtuous teachers, to have no aversion or hatred towards virtuous teachers, to fulfill the treasury of merits, to learn the various skillful means of virtuous teachers; even if not enlightened by others, one should always be close to all virtuous teachers, to increase all good roots, to purify and cultivate the upright mind of Bodhi, to increase all the roots of Bodhisattvas, to accomplish all good roots, and to fulfill great vows. To generate great compassion, to approach all wisdom, not to be separated from all Buddhas; to increase the practices of Samantabhadra Bodhisattva (representative of Bodhisattva's vows and practices), and the light of the Tathagata (Buddha) constantly illuminates his heart. At that time, Sudhana (a seeker of enlightenment) saw Amrita-shikha (a Bodhisattva's name) in that city, residing in a seven-jeweled hall, seated on a lion throne adorned with countless treasures, with Vajra-Indra-Nila jewels (a precious gem) as the legs of the throne, decorated with the treasury of immaculate jewels (symbolizing pure treasures), adorned with five hundred jeweled images, with various jeweled banners erected, jeweled streamers hanging down, various jeweled tents spread out, and countless jeweled nets covering the top. There were people holding canopies of Jambu-gold (a type of gold), with crystal as the pole, and others holding immaculate jeweled whisks standing on the left and right, perfuming the place with various wonderful mixed fragrances, with clouds of flowers falling from the sky, and five hundred kinds of exquisite and wonderful music being played for entertainment. There were ten thousand people in the city, surrounding the place, with beautiful appearances, unmatched by gods or humans, having achieved the upright mind of a Bodhisattva, adorning sentient beings, and all constantly following the teachings of Amrita-shikha, because of the good roots they had cultivated together in previous lives. At that time, Sudhana bowed his head to the feet of Amrita-shikha, circumambulated him countless times, respectfully joined his palms, stood to one side, and said: 'Great Sage! For the benefit of all sentient beings, I have generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment), which is: to extinguish the suffering of all sentient beings, to let them dwell in peace, to attain ultimate happiness, to cross the sea of birth and death, to reach the island of Dharma treasures, to eliminate greed and attachment, to cultivate great compassion, to remove the thirst for the five desires, to love all wisdom, to ultimately cross the wilderness of birth and death, to always love all the merits of all Buddhas, to transcend the three realms and reach the city of Sarvajna (the city of all-knowing), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, how to cultivate the Bodhisattva's
道，攝一切眾生？」
長者答言：「善哉！善哉！童子！乃能發阿耨多羅三藐三菩提心。若能發心學菩薩道、修菩薩行，此人難得；求善知識，見善知識，親近恭敬；于善知識，其心不退而無厭足。善男子！汝見我此一萬眷屬不？」
「唯然，已見。」
「我本為彼說種種法，令發阿耨多羅三藐三菩提心，生如來家，修白凈法，滿足無量諸波羅蜜，具佛十力；離世間姓、立如來姓；壞生死輪、轉凈法輪；滅三惡道、立正法趣。善男子！當知菩薩悉能救護一切眾生。善男子！我成就此如意功德寶藏法門，隨其所須悉滿彼愿，謂以眾寶、車乘、象馬、僮僕、衣服、飲食、香華、末香、燈明、湯藥、幢幡、繒蓋、隨意眷屬、天冠、寶飾、一切珍玩、資生之具，盡給施之，乃至以法廣施眾生。善男子！且待須臾，汝自見之。」即時，善財見諸方國、城邑、聚落，一切眾生來詣其所，悉命令坐。時，甘露頂仰視虛空，隨諸來會一切所須，悉從空下，滿足其愿；既充愿已，為說正法，悉令長養諸功德藏，消生死愛，渴仰佛法，乃至具足大人味味之相；滅貧窮苦，富甘露財，降伏眾魔，無能壞者，成就十力無上智慧；如是等類，悉滿愿已，皆大歡喜，隨所來方各還本處。
「善男子！我唯知此如意功德寶藏
【現代漢語翻譯】 現代漢語譯本 『如何才能以菩薩之道，攝受一切眾生呢？』 長者回答說：『太好了！太好了！童子！你竟然能發起無上正等正覺之心（阿耨多羅三藐三菩提心，Anuttara-samyak-sambodhi，指最高的、完全的覺悟）。如果能發心學習菩薩之道、修行菩薩之行，這樣的人很難得；要尋求善知識，見到善知識，親近恭敬；對於善知識，他的心不會退轉而且沒有厭足。善男子！你看到我這一萬眷屬了嗎？』 『是的，我已經看到了。』 『我本來為他們宣說種種佛法，讓他們發起無上正等正覺之心，生於如來之家，修習清凈之法，圓滿無量諸波羅蜜（Paramita，指到達彼岸的修行），具足佛的十力（Dasabala，指佛的十種力量）；脫離世俗的姓氏，建立如來的姓氏；摧毀生死輪迴，轉動清凈的法輪；滅除三惡道，建立正法的趨向。善男子！應當知道菩薩能夠救護一切眾生。善男子！我成就了這種如意功德寶藏法門，隨他們所需要的都滿足他們的願望，比如用各種珍寶、車乘、象馬、僮僕、衣服、飲食、香花、末香、燈明、湯藥、幢幡、繒蓋、隨意的眷屬、天冠、寶飾、一切珍貴的玩物、生活所需的物品，全部都佈施給他們，乃至用佛法廣泛地佈施給眾生。善男子！請稍等片刻，你就會親自看到。』當時，善財童子看到各方國家、城邑、村落，一切眾生都來到他的住所，都讓他們坐下。這時，甘露頂仰望虛空，隨著前來集會的一切眾生的需求，都從空中降下，滿足他們的願望；滿足願望后，為他們宣說正法，使他們都增長各種功德寶藏，消除對生死的愛戀，渴望佛法，乃至具足大丈夫的種種殊勝之相；滅除貧窮的痛苦，獲得甘露般的財富，降伏一切魔障，沒有能破壞的，成就十力無上的智慧；像這樣等等，都滿足他們的願望后，都非常歡喜，各自回到他們來的地方。 『善男子！我只知道這種如意功德寶藏法門』
【English Translation】 English version 'How can one, through the Bodhisattva path, gather all sentient beings?' The elder replied, 'Excellent! Excellent! Youth! You are indeed capable of generating the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). If one can generate the mind to learn the Bodhisattva path and cultivate Bodhisattva practices, such a person is rare; one should seek good teachers, see good teachers, draw near with respect; towards good teachers, one's mind does not retreat and is without satiety. Good man! Do you see my ten thousand dependents?' 'Yes, I have seen them.' 'I originally spoke various Dharmas for them, causing them to generate the mind of Anuttara-samyak-sambodhi, to be born into the Tathagata's family, to cultivate pure practices, to fulfill the immeasurable Paramitas (perfections), to possess the ten powers of the Buddha (Dasabala); to leave behind worldly surnames, to establish the Tathagata's surname; to destroy the cycle of birth and death, to turn the pure Dharma wheel; to extinguish the three evil paths, to establish the direction of the righteous Dharma. Good man! You should know that Bodhisattvas are able to protect all sentient beings. Good man! I have accomplished this wish-fulfilling treasure of merit Dharma, according to their needs, I fulfill their wishes, such as with various treasures, carriages, elephants, horses, servants, clothing, food, incense, flowers, powdered incense, lamps, medicine, banners, canopies, agreeable dependents, heavenly crowns, precious ornaments, all precious playthings, and necessities of life, all are given to them, even to the extent of widely giving the Dharma to sentient beings. Good man! Please wait a moment, and you will see for yourself.' At that time, Sudhana saw all the countries, cities, and villages, all sentient beings coming to his place, and he had them all sit down. Then, Amrita-top looked up at the sky, and according to the needs of all those who came to the assembly, everything descended from the sky, fulfilling their wishes; after fulfilling their wishes, he spoke the righteous Dharma for them, causing them all to increase their various treasures of merit, to eliminate their love for birth and death, to yearn for the Buddha's Dharma, even to possess the various excellent marks of a great person; to extinguish the suffering of poverty, to obtain the wealth of nectar, to subdue all demons, with none able to destroy them, to accomplish the ten powers and supreme wisdom; in this way, after fulfilling all their wishes, they were all very happy, and each returned to their original places. 'Good man! I only know this wish-fulfilling treasure of merit Dharma.'
法門，諸大菩薩具足一切自在功德，成就寶手，覆一切剎，雨無量云；謂：眾寶云、種種色莊嚴云、種種色寶天冠云、種種色衣云、種種妙聲云、種種華云、種種周羅摩尼寶云、種種色香云、種種色蓋云、種種色幢幡云，皆悉充滿一切世界、一切佛剎、一切諸佛及其眷屬，為教化一切眾生，令供養一切佛故；我當云何能知、能說彼菩薩行，顯其自在？善男子！於此南方，有城名師子重閣；彼有長者名法寶周羅；汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子歡喜踴躍，頭面敬禮，繞無數匝，如弟子法。作如是念：「因善知識得一切智，于善知識生無壞心，聞善知識教悉能隨順，調伏諸根。」作是念已，辭退南行。
爾時，善財童子正念如意功德寶藏法門，守護彼功德藏，凈彼功德須彌山王，得彼功德海之源底，開彼功德藏，觀彼功德藏，圓滿清凈彼功德藏，攝彼功德藏，出生長養彼功德藏力。漸漸遊行，至於彼城，周遍推求長者法寶周羅，于道遇見，頭面禮足，合掌恭敬，於一面住，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？」時，彼長者執善財手，將歸其家：「善男子！且觀我家。」爾時，善財遍觀舍宅，悉閻浮檀金色，七寶為墻，周匝圍繞；琉
【現代漢語翻譯】 現代漢語譯本：佛法之門，諸位大菩薩具足一切自在的功德，成就寶手，覆蓋一切剎土，降下無量的云；這些云包括：眾寶云、種種色彩莊嚴的云、種種色彩的寶天冠云、種種色彩的衣云、種種美妙聲音的云、種種花云、種種周羅摩尼寶（一種寶珠）云、種種色彩香云、種種色彩的傘蓋云、種種色彩的幢幡云，都充滿一切世界、一切佛剎、一切諸佛及其眷屬，爲了教化一切眾生，使他們能夠供養一切佛；我應當如何才能知道、才能說出那些菩薩的修行，彰顯他們的自在呢？善男子！在這南方，有一座城名叫師子重閣；那裡有一位長者名叫法寶周羅（意為法寶圓滿），你到他那裡去請教，菩薩如何學習菩薩的修行、修持菩薩的道。」 當時，善財童子歡喜踴躍，頭面敬禮，繞無數圈，如弟子之禮。他心中想：『依靠善知識才能獲得一切智慧，對善知識生起不壞的信心，聽聞善知識的教誨都能隨順奉行，調伏自己的諸根。』這樣想著，他便辭別，向南方行去。 這時，善財童子正念著如意功德寶藏法門，守護著那功德寶藏，凈化著那功德須彌山王（佛教中的聖山），得到那功德海的源底，開啟那功德藏，觀察那功德藏，圓滿清凈那功德藏，攝取那功德藏，出生增長那功德藏的力量。他漸漸地，到達了那座城，四處尋找長者法寶周羅，在路上遇見了他，便頭面禮足，合掌恭敬，站在一邊，說道：『大聖！我早已發了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行、修持菩薩的道？』當時，那位長者拉著善財的手，帶他回到家中：『善男子！請看看我的家。』這時，善財遍觀他的住宅，都是閻浮檀金（一種金色）的顏色，用七寶做墻，四周環繞；琉璃為地，寶樹行列整齊，寶網覆蓋其上，寶鈴懸掛在樹間，發出美妙的聲音。
【English Translation】 English version: The Dharma gate, all great Bodhisattvas are endowed with all the merits of freedom, having achieved precious hands, covering all lands, raining down immeasurable clouds; these include: clouds of various treasures, clouds adorned with various colors, clouds of various colored precious heavenly crowns, clouds of various colored garments, clouds of various wonderful sounds, clouds of various flowers, clouds of various Zhouluo Mani (a kind of precious pearl) treasures, clouds of various colored fragrances, clouds of various colored canopies, clouds of various colored banners, all filling all worlds, all Buddha lands, all Buddhas and their retinues, in order to teach and transform all sentient beings, enabling them to make offerings to all Buddhas; how can I know, how can I speak of the practices of those Bodhisattvas, revealing their freedom? Good man! In this southern direction, there is a city named Lion's Majestic Pavilion; there is an elder named Dharmaratna Zhouluo (meaning Dharma Treasure Perfection), go to him and ask how a Bodhisattva learns the practice of a Bodhisattva, cultivates the path of a Bodhisattva. At that time, Sudhana (善財童子) was joyful and elated, bowed his head to the ground in reverence, circumambulated countless times, as a disciple should. He thought to himself: 'It is through good teachers that one obtains all wisdom, one should have unwavering faith in good teachers, and one should follow all the teachings of good teachers, subduing one's senses.' Having thought this, he took his leave and headed south. At this time, Sudhana was mindful of the Dharma gate of the treasure of wish-fulfilling merits, guarding that treasure of merits, purifying that Mount Sumeru (a sacred mountain in Buddhism) of merits, obtaining the source of that ocean of merits, opening that treasure of merits, observing that treasure of merits, perfecting and purifying that treasure of merits, gathering that treasure of merits, giving rise to and nurturing the power of that treasure of merits. Gradually, he arrived at that city, searching everywhere for the elder Dharmaratna Zhouluo, and met him on the road, bowed his head to the ground in reverence, joined his palms in respect, stood to one side, and said: 'Great Sage! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, cultivates the path of a Bodhisattva?' At that time, the elder took Sudhana's hand and led him back to his home: 'Good man! Please look at my home.' At this time, Sudhana observed the dwelling, which was all the color of Jambu-gold (a kind of gold), with walls made of seven treasures, surrounding it on all sides; the ground was made of lapis lazuli, rows of precious trees were neatly arranged, precious nets covered them, and precious bells hung between the trees, emitting beautiful sounds.
璃莊嚴，硨磲為柱，敷赤真珠寶師子座，建師子寶幢，張琉璃寶帳，如意珠網羅覆其上，阿僧祇寶而莊嚴之；馬瑙寶池，八功德水盈滿其中；一切寶樹周匝圍繞，其宅廣大十重八門。
爾時，善財見最下重設眾肴膳，惠施一切；見第二重施雜寶衣；見第三重施惠一切寶莊嚴具；見第四重施內眷屬，悉履善行，巧于語言；見第五重乃至五住菩薩雲集其中，結集正法，離世間樂，出一切論諸陀羅尼三昧法印，分別三昧智慧光明；見第六重得般若波羅蜜菩薩充滿其中，具甚深智，得寂靜明智慧藏地無礙法門，超出三有境界無礙，念不二法，結集般若波羅蜜門，分別解說般若波羅蜜門，所謂：寂滅藏般若波羅蜜門、分別一切眾生般若波羅蜜門、不動轉般若波羅蜜門、離欲普照般若波羅蜜門、不可壞藏般若波羅蜜門、一切眾生凈眼般若波羅蜜門、海藏般若波羅蜜門、普眼般若波羅蜜門、一切無盡方便海般若波羅蜜門、隨順眾生普照無礙般若波羅蜜門、慶雲漸下般若波羅蜜門，結集如是等百萬阿僧祇般若波羅蜜門，彼菩薩眾不可說莊嚴而莊嚴之；見第七重響忍菩薩充滿其中，出方便智，悉能聞持諸佛法雲；見第八重常住菩薩充滿其中，具諸神通，遍一切剎，照一切眾生、一切法界，具足法身，詣一切佛無所障礙，悉能受持一
【現代漢語翻譯】 現代漢語譯本 以琉璃為莊嚴，硨磲（一種大型海貝）為柱，鋪設赤色真珠寶的獅子座，建立獅子寶幢，張開琉璃寶帳，用如意珠網覆蓋其上，用無數珍寶來莊嚴它；瑪瑙寶池中，充滿著八功德水；一切寶樹環繞四周，這宅邸廣大，有十重八門。 當時，善財童子看到最下層設定各種佳餚美食，佈施給一切眾生；看到第二層佈施各種珍寶衣物；看到第三層佈施一切珍寶裝飾品；看到第四層佈施給內眷屬，他們都奉行善行，善於言辭；看到第五層乃至五住菩薩（指修行達到第五階段的菩薩）聚集其中，結集正法，遠離世間享樂，闡述一切論典、陀羅尼（總持法門）和三昧（禪定）法印，分別講解三昧智慧光明；看到第六層充滿著獲得般若波羅蜜（智慧到彼岸）的菩薩，他們具備甚深智慧，獲得寂靜明智的智慧寶藏，通達無礙法門，超越三有（欲界、色界、無色界）境界的障礙，唸誦不二法門，結集般若波羅蜜門，分別解說般若波羅蜜門，例如：寂滅藏般若波羅蜜門、分別一切眾生般若波羅蜜門、不動轉般若波羅蜜門、離欲普照般若波羅蜜門、不可壞藏般若波羅蜜門、一切眾生凈眼般若波羅蜜門、海藏般若波羅蜜門、普眼般若波羅蜜門、一切無盡方便海般若波羅蜜門、隨順眾生普照無礙般若波羅蜜門、慶雲漸下般若波羅蜜門，結集如此等百萬阿僧祇（無數）般若波羅蜜門，那些菩薩眾以不可言說的莊嚴來莊嚴它；看到第七層充滿著響忍菩薩，他們展現方便智慧，能夠聽聞並受持諸佛的法雲；看到第八層充滿著常住菩薩，他們具備各種神通，遍佈一切佛剎，照耀一切眾生、一切法界，具足法身，前往一切佛土都沒有障礙，能夠受持一
【English Translation】 English version It was adorned with lapis lazuli, with giant clam shells as pillars, a lion throne inlaid with red genuine jewels, a lion banner erected, a lapis lazuli canopy spread, and a net of wish-fulfilling jewels covering it, adorned with countless treasures; in the agate pond, the eight virtues of water were full; all kinds of precious trees surrounded it, and the mansion was vast, with ten layers and eight gates. At that time, Sudhana saw that the lowest level was set with various delicacies and food, which were given to all beings; he saw that the second level was giving away various precious clothes; he saw that the third level was giving away all kinds of precious ornaments; he saw that the fourth level was giving to the inner family members, who all practiced good deeds and were skilled in speech; he saw that the fifth level was where even the Five-Dwelling Bodhisattvas (Bodhisattvas who have reached the fifth stage of practice) gathered, compiling the true Dharma, abandoning worldly pleasures, expounding all treatises, Dharanis (mantras), and Samadhi (meditation) seals, and explaining the light of Samadhi wisdom; he saw that the sixth level was filled with Bodhisattvas who had attained Prajnaparamita (perfection of wisdom), possessing profound wisdom, obtaining the treasure of tranquil and clear wisdom, understanding unobstructed Dharma doors, transcending the obstacles of the three realms (desire realm, form realm, formless realm), reciting the non-dual Dharma, compiling the Prajnaparamita doors, and explaining the Prajnaparamita doors, such as: the Prajnaparamita door of the treasury of quiescence, the Prajnaparamita door of distinguishing all beings, the Prajnaparamita door of non-movement, the Prajnaparamita door of illuminating all with detachment, the Prajnaparamita door of indestructible treasury, the Prajnaparamita door of pure eyes for all beings, the Prajnaparamita door of the ocean treasury, the Prajnaparamita door of universal eyes, the Prajnaparamita door of the ocean of all inexhaustible skillful means, the Prajnaparamita door of unobstructed illumination that accords with all beings, the Prajnaparamita door of auspicious clouds gradually descending, compiling such millions of Asankhya (countless) Prajnaparamita doors, and those Bodhisattvas adorned it with indescribable splendor; he saw that the seventh level was filled with Echo-Patience Bodhisattvas, who displayed skillful wisdom and were able to hear and uphold the Dharma clouds of all Buddhas; he saw that the eighth level was filled with Ever-Dwelling Bodhisattvas, who possessed various supernatural powers, pervading all Buddha lands, illuminating all beings and all Dharma realms, possessing the Dharma body, going to all Buddha lands without any obstacles, and being able to uphold one
切佛法，見第九重補處菩薩充滿其中，見第十重一切如來充滿其中，從初發心，修菩薩行，超出生死，滿足大愿，神力自在，一切佛剎及其眷屬轉凈法輪，化度眾生顯現住持。
爾時，善財見如是等奇特事已，白言：「大聖！我未曾見如是清凈大眾，昔於何處種諸善根，今得如是勝妙果報？」
「善男子！我憶過去無量光明法界普莊嚴王如來、應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出興於世。彼佛入城，我以香華妓樂而供養之；供養已，持此善根迴向三處，謂：滅除貧苦、常見諸佛菩薩及善知識、恒聞正法故獲斯報。善男子！我唯知此滿足大愿法門，諸大寶海菩薩得不可壞清凈法身、不可壞法雲普覆一切、具足成就不可壞功德、不可壞大功德網普覆一切、入不可壞三昧境界、具足菩薩不可壞善根、住不可壞如來所住不可壞智慧究竟三世、住一切劫而無疲倦、住不可壞普眼境界地、我當云何能知、能說彼功德行？善男子！於此南方，有一國土名實利根，城名普門，彼有長者名普眼妙香；汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子頭面敬禮法寶周羅足已，辭退南行。◎
大方廣佛華嚴經卷第四十八 大正藏第 09 冊 No. 027
【現代漢語翻譯】 現代漢語譯本 切入佛法，見到第九重補處菩薩（指即將成佛的菩薩）充滿其中，見到第十重一切如來（指已成佛的佛陀）充滿其中，他們從最初發心，修行菩薩行，超越生死，滿足宏大誓願，神力自在，在一切佛剎及其眷屬中轉動清凈法輪，教化度脫眾生，顯現住持。
這時，善財（指善財童子）見到如此奇特的事情后，說道：『大聖！我從未見過如此清凈的大眾，過去在何處種下這些善根，如今才能得到如此殊勝美好的果報？』
『善男子！我回憶過去，有無量光明法界普莊嚴王如來（佛的稱號）、應供（值得供養）、等正覺（完全覺悟）、明行足（智慧和行為圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無上的人）、調御丈夫（調伏眾生的人）、天人師（天人和人的導師）、佛（覺悟者）、世尊（世間尊貴者），出現於世。那位佛陀進入城市時，我用香、花、歌舞音樂來供養他；供養之後，我將此善根迴向三個方面，即：滅除貧困痛苦、常見諸佛菩薩和善知識、恒常聽聞正法，因此獲得這樣的果報。善男子！我只知道這個滿足宏大誓願的法門，那些大寶海菩薩獲得不可毀壞的清凈法身、不可毀壞的法雲普遍覆蓋一切、具足成就不可毀壞的功德、不可毀壞的大功德網普遍覆蓋一切、進入不可毀壞的三昧境界、具足菩薩不可毀壞的善根、安住于不可毀壞的如來所安住的不可毀壞的智慧，究竟三世、安住一切劫而沒有疲倦、安住于不可毀壞的普眼境界地，我怎麼能夠知道、能夠說出他們的功德和修行呢？善男子！在這南方，有一個國土名叫實利根，城名叫普門，那裡有一位長者名叫普眼妙香；你到那裡去問，如何菩薩學習菩薩行、修行菩薩道。』
這時，善財童子頭面敬禮法寶周羅的足后，告辭退下，向南方走去。
【English Translation】 English version Penetrating the Buddha Dharma, he saw the ninth level of Bodhisattvas who are in their final birth before Buddhahood, filling it completely, and he saw the tenth level of all Tathagatas (Buddhas) filling it completely. From their initial aspiration, they cultivated the Bodhisattva path, transcended birth and death, fulfilled their great vows, possessed free and unhindered spiritual powers, turned the pure Dharma wheel in all Buddha lands and among their retinues, transformed and liberated sentient beings, and manifested their abiding presence.
At that time, Sudhana (referring to the youth Sudhana) having seen such extraordinary things, said, 'Great Sage! I have never seen such a pure assembly. Where did I plant such roots of goodness in the past that I now receive such excellent and wonderful rewards?'
'Good man! I recall in the past, there appeared in the world a Tathagata (title of a Buddha), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one), Vidyacharana-sampanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (world-honored one), named Immeasurable Light Dharma Realm Universally Adorned King. When that Buddha entered the city, I made offerings to him with incense, flowers, and music; after making offerings, I dedicated this root of goodness to three aspects: namely, to eradicate poverty and suffering, to constantly see all Buddhas, Bodhisattvas, and good teachers, and to constantly hear the true Dharma, thus I obtained these rewards. Good man! I only know this Dharma gate of fulfilling great vows. Those great Treasure Ocean Bodhisattvas obtain an indestructible pure Dharma body, an indestructible Dharma cloud that universally covers all, fully accomplish indestructible merits, an indestructible great merit net that universally covers all, enter an indestructible Samadhi state, fully possess the indestructible roots of goodness of a Bodhisattva, abide in the indestructible wisdom where the Tathagatas abide, which is ultimate in the three times, abide for all kalpas without weariness, and abide in the indestructible realm of the Universal Eye. How can I know or speak of their merits and practices? Good man! In this southern direction, there is a country named Real Roots, and a city named Universal Gate. There is an elder named Universal Eye Wonderful Fragrance; go to him and ask how a Bodhisattva learns the Bodhisattva practices and cultivates the Bodhisattva path.'
Then, the youth Sudhana bowed his head and paid homage to the feet of Dharma Treasure Zhou Luo, and then took his leave and went south.
8 大方廣佛華嚴經
大方廣佛華嚴經卷第四十九
東晉天竺三藏佛馱跋陀羅譯
入法界品第三十四之六
◎爾時，善財童子思惟諸佛無量法門，逮得菩薩無量諸行，菩薩無量妙方便道，普照身心；樂求無量方便法門，成就菩薩清凈解脫，菩薩無量清凈諸根，菩薩無量諸清凈力；心隨菩薩無量諸行，出生菩薩無量大願力，逮得菩薩不可沮壞妙智慧幢，普照一切。漸漸遊行，至於彼國，求普門城，心無休息，精進不退。念善知識，贊善知識，隨順善知識，諸根專向普門法門，遠離一切諸放逸行，開凈慧眼，度生死海。見普門城，百千小城周匝圍繞，高峻堅固，妙巧無比，種種莊嚴；見普眼妙香長者於此城中，坐眾香座。往詣其所，頭面禮足，恭敬合掌，於一面住，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？」
答言：「善哉！善哉！善男子！乃能發阿耨多羅三藐三菩提心。善男子！我知一切眾生病：風寒熱病及諸雜病、狂橫病、鬼著病、毒病、諸咒術病，如是等類一切諸病，我悉了知；隨其所應，皆能𤻲治。善男子！十方眾生諸有病者，來詣我所，我悉能治。除其患已，沐浴香湯，香華瓔珞，名衣上服而莊嚴之，肴膳飲食而供養之，無量珍
【現代漢語翻譯】 現代漢語譯本 當時，善財童子思索著諸佛無量的法門，獲得了菩薩無量的修行，菩薩無量的巧妙方便之道，這些都普照他的身心；他樂於尋求無量的方便法門，成就菩薩清凈的解脫，菩薩無量的清凈諸根，菩薩無量的清凈力量；他的心隨順菩薩無量的修行，生出菩薩無量的大願力，獲得了菩薩不可摧毀的微妙智慧之幢，普照一切。他漸漸地前行，到達那個國家，尋求普門城，心中沒有絲毫的懈怠，精進而不退縮。他思念著善知識，讚歎著善知識，隨順著善知識，他的諸根都專注于普門法門，遠離一切放逸的行為，開啟清凈的智慧之眼，度過生死的苦海。他看見普門城，有成百上千的小城環繞四周，高聳堅固，精巧無比，各種裝飾莊嚴；他看見普眼妙香長者在這座城中，坐在眾香的座位上。他前往長者所在之處，頭面頂禮長者的雙足，恭敬地合掌，站在一邊，說道：『大聖！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但是還不知道菩薩如何學習菩薩的修行，修持菩薩的道？』 長者回答說：『好啊！好啊！善男子！你竟然能夠發起阿耨多羅三藐三菩提心。善男子！我知道一切眾生的疾病：風寒熱病以及各種雜病、狂亂的病、鬼附著的病、中毒的病、各種咒術的病，像這些種類的一切疾病，我全部都瞭解；根據他們的情況，我都能治療。善男子！十方眾生凡是有疾病的，來到我這裡，我都能醫治。解除他們的病患之後，用香湯給他們沐浴，用香花瓔珞，名貴的衣服來裝飾他們，用美味的食物來供養他們，用無量的珍寶來滿足他們的願望。』
【English Translation】 English version At that time, Sudhana (善財童子) pondered the immeasurable Dharma doors of all Buddhas, attained the immeasurable practices of Bodhisattvas, the immeasurable skillful means of Bodhisattvas, which illuminated his body and mind; he delighted in seeking immeasurable skillful means, accomplishing the pure liberation of Bodhisattvas, the immeasurable pure roots of Bodhisattvas, the immeasurable pure powers of Bodhisattvas; his mind followed the immeasurable practices of Bodhisattvas, giving rise to the immeasurable great vows of Bodhisattvas, attaining the indestructible banner of wondrous wisdom of Bodhisattvas, illuminating all. Gradually, he proceeded to that country, seeking the City of Universal Gate (普門城), his mind without rest, diligently and without retreat. He remembered the Good Knowing Advisor (善知識), praised the Good Knowing Advisor, followed the Good Knowing Advisor, his roots focused on the Dharma door of Universal Gate, abandoning all lax behaviors, opening the pure eye of wisdom, crossing the sea of birth and death. He saw the City of Universal Gate, surrounded by hundreds and thousands of small cities, high and firm, wonderfully crafted, adorned with various decorations; he saw the Elder Universal Eye Wonderful Fragrance (普眼妙香長者) in this city, sitting on a seat of various fragrances. He went to where the Elder was, bowed his head to the Elder's feet, respectfully joined his palms, stood to one side, and said: 'Great Sage! I have already generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva learns the practices of a Bodhisattva, cultivates the path of a Bodhisattva?' The Elder replied: 'Excellent! Excellent! Good man! You are indeed able to generate the mind of Anuttara-samyak-sambodhi. Good man! I know all the diseases of sentient beings: diseases of wind, cold, heat, and various other diseases, diseases of madness, diseases of being possessed by ghosts, diseases of poisoning, diseases of various spells, all such kinds of diseases, I understand them all; according to their conditions, I can cure them all. Good man! If sentient beings in the ten directions have diseases, and come to me, I can cure them all. After relieving their suffering, I bathe them with fragrant water, adorn them with fragrant flowers and necklaces, precious clothes, and offer them delicious food, and fulfill their wishes with immeasurable treasures.'
寶而惠施之，然後為說種種法門：貪慾多者，教不凈觀；瞋恚多者，教慈心觀；愚癡多者，教法相觀；等分行者，教勝法門；稱揚讚歎諸佛功德，發菩提心故，說長養大悲，于無量生死苦，心不厭故；分別廣說諸波羅蜜，長養無量凈智慧故；說諸大愿，教化成熟一切眾生故；說普賢菩薩行，顯現清凈尸波羅蜜故；說不可思議如來功德，顯現羼提波羅蜜故；說如來無壞清凈法身，顯現毗梨耶波羅蜜故；說如來無與等者，顯現如來禪波羅蜜故；說清凈法身，顯現般若波羅蜜故，說一切凈法身，令一切眾生皆悉睹見，顯現方便波羅蜜故；說于生死中，住一切劫，顯現愿波羅蜜故；說嚴凈一切佛剎，顯現諸力波羅蜜故；說凈法身，隨其所應，悉令歡喜，顯現智波羅蜜故；說常樂見清凈法身，遠離一切不善法故。善男子！我以如是等種種法施，悉令滿足，歡喜而還。善男子！我又善知和眾香法，所謂：不可稱王香、新頭香、勝香、覺香、明相香、沉水香、堅固香、栴檀香、云香、不動諸根香，知如是等一切諸香。燒此香時，一心向佛，發大誓心，滿一切愿，所謂：救護一切眾生，嚴凈一切佛剎，恭敬供養一切諸佛；乃至燒一丸香時，充滿十方一切法界，一切如來及其眷屬；香帳莊嚴一切法界，香宮殿、香垣墻、香樓閣、香欄楯、
香卻敵、香窗牖、香半月、香蓋、香幢、香幡、香網、香形像、香光明、香莊嚴具、香雲雨，莊嚴十方一切法界，一切諸佛及其眷屬。善男子！我唯知此令一切眾生歡喜普門法門，見一切佛身諸大藥王菩薩；若有聞見、親近、憶念、執持名號，皆悉不虛；其有見者，煩惱悉滅，得諸如來法之原底，滅除苦陰，永離一切生死恐怖，得無所畏，具一切智，破壞無量生死高山，安住正法。我當云何能知、能說彼功德行？善男子！於此南方，有城名曰滿幢，王名滿足，汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子頭面敬禮普眼妙香長者，繞無數匝，辭退南行。
爾時，善財童子次第憶念諸善知識，正念思惟善知識教；復作是念：「善知識者能攝取我，能守護我，令我不退阿耨多羅三藐三菩提。」如是思惟，得大歡喜心、無量歡喜心、發清凈心、寂滅心、廣大心、莊嚴心、無著心、無礙心、虛空心、見諸佛菩薩心、自在心、順諸法心、於一念中充滿一切佛剎心、見如來心、念十力心，不捨諸佛善知識心。漸經人眾、城邑聚落，至滿幢城，問：「滿足王今在何所？」
有人答言：「今在正殿，行於王法，教化眾生。應攝取者而攝取之，應罰者罰，應治者治；諸有諍者，斷其諍訟；有恐怖者，施以無
【現代漢語翻譯】 現代漢語譯本 香能驅散敵人，香能裝飾窗戶，香能形成半月形，香能化為寶蓋，香能化為寶幢，香能化為寶幡，香能化為香網，香能化為佛菩薩的形象，香能發出光明，香能化為莊嚴的器具，香能化為雲雨，以此來莊嚴十方一切法界，以及一切諸佛和他們的眷屬。善男子！我只知道這種令一切眾生歡喜的普門法門，能見到一切佛身的大藥王菩薩；如果有人聽聞、見到、親近、憶念、執持他們的名號，都不會是虛妄的；那些見到他們的人，煩惱都會消滅，能得到諸如來法的根本，滅除苦陰，永遠脫離一切生死恐怖，得到無所畏懼，具備一切智慧，摧毀無量生死的山峰，安住于正法。我怎麼能夠知道、能夠說出他們的功德和修行呢？善男子！在這南方，有一座城市名叫滿幢（意為充滿旗幟），國王名叫滿足（意為圓滿），你到那裡去問，菩薩如何學習菩薩的修行，修持菩薩的道。」 當時，善財童子向普眼妙香長者頂禮，繞了無數圈，告辭後向南方走去。 這時，善財童子依次憶念各位善知識，以正念思維善知識的教誨；又這樣想：『善知識能夠攝取我，能夠守護我，使我不退轉于阿耨多羅三藐三菩提（無上正等正覺）。』這樣思惟，他得到了大歡喜心、無量歡喜心，發起了清凈心、寂滅心、廣大心、莊嚴心、無著心、無礙心、虛空心、見諸佛菩薩心、自在心、順諸法心、在一念中充滿一切佛剎心、見如來心、念十力心，不捨棄諸佛善知識的心。他逐漸經過人群、城鎮和村落，到達滿幢城，問道：『滿足王現在在哪裡？』 有人回答說：『現在正在正殿，施行王法，教化眾生。應該攝取的就攝取，應該懲罰的就懲罰，應該治理的就治理；對於有爭訟的人，就斷除他們的爭訟；對於有恐怖的人，就給予他們無畏的安慰。』
【English Translation】 English version The fragrance can dispel enemies, the fragrance can adorn windows, the fragrance can form a half-moon shape, the fragrance can transform into a canopy, the fragrance can transform into a banner, the fragrance can transform into a pennant, the fragrance can transform into a net of fragrance, the fragrance can transform into the images of Buddhas and Bodhisattvas, the fragrance can emit light, the fragrance can transform into magnificent ornaments, the fragrance can transform into clouds and rain, thereby adorning all the Dharma realms of the ten directions, as well as all the Buddhas and their retinues. Good man! I only know this universal Dharma gate that brings joy to all sentient beings, and can see the great Medicine King Bodhisattvas of all Buddha bodies; if anyone hears, sees, approaches, remembers, or upholds their names, it will not be in vain; those who see them will have their afflictions extinguished, they will obtain the root of the Dharma of all Tathagatas, eliminate the suffering aggregates, forever escape all fears of birth and death, attain fearlessness, possess all wisdom, destroy the immeasurable mountains of birth and death, and abide in the Right Dharma. How can I know or speak of their merits and practices? Good man! In this southern direction, there is a city named Full Banner (meaning full of flags), and a king named Fullness (meaning complete), go there and ask how Bodhisattvas learn the practice of Bodhisattvas and cultivate the path of Bodhisattvas.』 At that time, Sudhana bowed his head to the Elder Universal Eye Wonderful Fragrance, circumambulated him countless times, and then took his leave and headed south. At this time, Sudhana sequentially recalled all the good teachers, and with right mindfulness contemplated the teachings of the good teachers; he also thought: 『Good teachers can embrace me, can protect me, and prevent me from regressing from Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).』 Thinking thus, he obtained great joy, immeasurable joy, and generated a pure mind, a tranquil mind, a vast mind, a magnificent mind, a non-attached mind, an unobstructed mind, a space-like mind, a mind to see all Buddhas and Bodhisattvas, a free mind, a mind that accords with all Dharmas, a mind that fills all Buddha lands in a single thought, a mind to see the Tathagata, a mind to remember the ten powers, and a mind not to abandon the good teachers of all Buddhas. He gradually passed through crowds, towns, and villages, and arrived at the city of Full Banner, asking: 『Where is King Fullness now?』 Someone replied: 『He is now in the main hall, administering the laws of the kingdom, and teaching sentient beings. Those who should be embraced are embraced, those who should be punished are punished, those who should be governed are governed; for those who have disputes, he resolves their disputes; for those who are fearful, he gives them fearlessness and comfort.』
畏；讚歎不殺、不盜、不邪淫、不妄言、不兩舌、不惡口、不無義語、無貪、恚、癡。」
爾時，善財遙見彼王處金剛師子座，阿僧祇寶而以莊嚴，無量寶像以為莊飾，種種香云而普熏之，無量寶衣以敷其上；又復建立無量寶幢，無量寶幡周遍垂下，張眾寶帳；頂冠如意摩尼寶冠，閻浮檀金半月莊嚴；發紺青色，耳普垂𦖋，身佩無價摩尼瓔珞，百千寶網羅覆其上；閻浮檀金蓋，眾寶為鈴，常出妙音；琉璃為竿，夜光寶藏普照諸方。彼滿足王有大勢力，離諸怨敵，無量自在。一萬大臣各處常位，修理王事，勇將一萬持仗侍衛。
爾時，善財見無量眾生犯王法者，身被五縛，或斷手足，或截耳鼻，或挑雙目，或斬身首，或投沸灰；或疊纏油灌，以火焚之；以如是等無量楚毒而苦治之。爾時，善財作如是念：「我為一切眾生故，學菩薩行，修菩薩道，今見此王行大惡逆，諸不善法；此乃惡中之惡，第一惡人。」
作是念時，虛空有天而告之曰：「善男子！汝當憶念普眼妙香善知識教。」
善財即時仰觀虛空而答之言：「我常憶念！」
天又語言：「若常憶念，何故疑怪？善男子！菩薩方便不可思議，菩薩智慧不可思議，攝取眾生不可思議，調伏眾生不可思議，教化眾生不可思議，愍念眾生不
【現代漢語翻譯】 現代漢語譯本：敬畏；讚歎不殺生、不偷盜、不邪淫、不妄語、不挑撥離間、不惡語傷人、不說無意義的話、沒有貪婪、嗔恨和愚癡。
那時，善財童子遠遠看見那位國王坐在金剛獅子座上，用無數珍寶莊嚴，用無量寶像裝飾，各種香云普遍薰染，上面鋪著無量寶衣；又豎立著無量寶幢，無量寶幡周遍垂下，張開各種寶帳；頭上戴著如意摩尼寶冠，用閻浮檀金半月裝飾；頭髮是紺青色，耳朵垂著耳環，身上佩戴著無價的摩尼瓔珞，百千寶網覆蓋其上；閻浮檀金的傘蓋，用各種珍寶做成鈴鐺，常常發出美妙的聲音；琉璃做成竿子，夜光寶藏普照四方。那位滿足王有強大的勢力，遠離一切怨敵，擁有無量的自在。一萬大臣各自在自己的位置上，處理國家事務，一萬勇猛的將領手持兵器侍衛。
那時，善財童子看見無數觸犯國王法律的眾生，身上被五花大綁，有的被砍斷手腳，有的被割掉耳朵鼻子，有的被挖去雙眼，有的被斬首，有的被投入沸騰的灰燼中；有的被層層纏繞后澆上油，用火焚燒；用像這樣無數的酷刑來折磨他們。那時，善財童子這樣想：『我爲了所有眾生，學習菩薩的修行，修持菩薩的道，現在看見這位國王施行如此大的惡行，做各種不善的事情；這真是惡中之惡，第一惡人。』
當他這樣想的時候，虛空中有一位天人告訴他說：『善男子！你應該憶念普眼妙香善知識的教誨。』
善財童子立刻抬頭看著虛空回答說：『我常常憶念！』
天人又說：『如果常常憶念，為什麼還要疑惑奇怪呢？善男子！菩薩的方便不可思議，菩薩的智慧不可思議，攝取眾生不可思議，調伏眾生不可思議，教化眾生不可思議，憐憫眾生不可思議。
【English Translation】 English version: Awe; praise for not killing, not stealing, not engaging in sexual misconduct, not lying, not speaking divisively, not using harsh language, not speaking meaninglessly, having no greed, hatred, or delusion.
At that time, Sudhana saw from afar that king sitting on a vajra lion throne, adorned with countless treasures, decorated with immeasurable precious images, pervaded by various fragrant clouds, and covered with immeasurable precious garments; moreover, countless precious banners were erected, and countless precious flags hung down all around, with various precious canopies spread out; on his head was a wish-fulfilling mani jewel crown, adorned with a half-moon of jambudvipa gold; his hair was dark blue, his ears were adorned with earrings, and he wore priceless mani necklaces, covered by hundreds and thousands of precious nets; a jambudvipa gold canopy, with various precious bells, constantly emitted wonderful sounds; a crystal rod, with a night-shining treasure, illuminated all directions. That King Samriddha had great power, was free from all enemies, and possessed immeasurable freedom. Ten thousand ministers each held their usual positions, managing the affairs of the kingdom, and ten thousand brave generals stood guard with weapons.
At that time, Sudhana saw countless beings who had violated the king's laws, bound with five kinds of restraints, some with their hands and feet cut off, some with their ears and noses cut off, some with their eyes gouged out, some with their heads chopped off, some thrown into boiling ashes; some were wrapped in layers and doused with oil, then burned with fire; they were tormented with countless such tortures. At that time, Sudhana thought to himself: 'For the sake of all beings, I am learning the bodhisattva practices and cultivating the bodhisattva path, but now I see this king committing such great evil deeds, doing all kinds of unwholesome things; this is truly the worst of the worst, the most evil person.'
As he was thinking this, a deva in the sky said to him: 'Good man! You should remember the teachings of the wise teacher, Samantabhadra-gandha.'
Sudhana immediately looked up at the sky and replied: 'I always remember!'
The deva then said: 'If you always remember, why do you doubt and wonder? Good man! The skillful means of a bodhisattva are inconceivable, the wisdom of a bodhisattva is inconceivable, the way they gather beings is inconceivable, the way they tame beings is inconceivable, the way they teach beings is inconceivable, and the way they have compassion for beings is inconceivable.'
可思議，度脫眾生不可思議。」
爾時，善財聞天教已，詣彼王所，頭面禮足，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？」
時，滿足王王事訖已，手執善財，將入宮內，命就寶師子座，而告之曰：「善男子！汝觀我家。」善財即觀廣大無極七寶垣墻，周匝圍繞；七寶講堂，無量百千眾寶樓閣而莊嚴之；乃至不可思議摩尼寶網羅覆其上；五百侍女，端嚴如天，如上所說。
「善男子！見我此報所因業不？」
答言：「已見。」
「善男子！我成就菩薩幻化法門。我此國土殺生、偷盜乃至邪見，諸群生類，不可教化離諸惡業，我為調伏，令解脫故，化作人眾，種種苦治，令舍十不善道，一切諸惡，具足十善，得究竟樂，發阿耨多羅三藐三菩提心，具足一切智。善男子！當知我身、口、意，乃至蟻子不生害心，何況人耶？人是福田，生諸善根。善男子！我唯知此幻化法門。諸大菩薩得無生法忍，知一切有趣，皆悉如幻；知菩薩行，悉如變化；一切世間，悉如電光；一切諸法，皆悉如夢；深入無礙法界，具菩薩妙行，境界無礙，攝一切行，于無量旋陀羅尼而得自在。我當云何能知、能說彼功德行？善男子！於此南方，有城名曰善光，王名大光，
【現代漢語翻譯】 現代漢語譯本：『不可思議，度脫眾生不可思議。』
當時，善財童子聽了天人的教誨后，來到滿足王那裡，頂禮他的雙足，說道：『大聖！我早已發了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，修持菩薩的道？』
這時，滿足王處理完政事後，拉著善財的手，帶他進入宮殿，讓他坐上寶師子座，並告訴他：『善男子！你看看我的家。』善財童子就看到廣闊無邊的七寶墻壁，環繞四周；七寶講堂，用無數百千的珍寶樓閣裝飾；乃至不可思議的摩尼寶網覆蓋其上；五百名侍女，端莊美麗如天人，就像上面所說的那樣。
『善男子！你看到我得到這種果報的原因了嗎？』
善財回答說：『已經看到了。』
『善男子！我成就了菩薩的幻化法門。我這個國土裡，殺生、偷盜乃至邪見，這些眾生難以教化，無法脫離各種惡業。爲了調伏他們，讓他們解脫，我化作各種人，用各種苦行來治理他們，讓他們捨棄十不善道，一切惡行，具足十善，得到究竟的快樂，發起阿耨多羅三藐三菩提心，具足一切智慧。善男子！你要知道，我的身、口、意，乃至對螞蟻都不會生起傷害之心，更何況是人呢？人是福田，能生長各種善根。善男子！我只知道這種幻化法門。那些大菩薩得到無生法忍（證悟諸法不生不滅的智慧），知道一切有情眾生，都像幻影一樣；知道菩薩的修行，都像變化一樣；一切世間，都像閃電一樣；一切諸法，都像夢境一樣；深入無礙的法界，具足菩薩的妙行，境界無礙，攝取一切修行，對於無量的旋陀羅尼（總持一切法門的禪定）而得自在。我怎麼能知道、能說出他們的功德和修行呢？善男子！在這南方，有一座城市名叫善光，國王名叫大光，』
【English Translation】 English version: 'Inconceivable, liberating sentient beings is inconceivable.'
At that time, Sudhana, having heard the heavenly teaching, went to that King, bowed his head to his feet, and said, 'Great Sage! I have already generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the Bodhisattva practices and cultivates the Bodhisattva path?'
Then, King Satisfied, having finished his royal duties, took Sudhana by the hand, led him into the palace, and had him sit on a jeweled lion throne, and said to him, 'Good man! Look at my home.' Sudhana then saw the vast and boundless seven-jeweled walls, surrounding it; the seven-jeweled lecture hall, adorned with countless hundreds of thousands of jeweled pavilions; and even the inconceivable mani-jeweled net covering it; five hundred attendants, dignified and beautiful as heavenly beings, as described above.
'Good man! Do you see the cause of my receiving this reward?'
Sudhana replied, 'I have seen it.'
'Good man! I have attained the Bodhisattva's Dharma of Illusory Transformation. In this country of mine, those sentient beings who kill, steal, and even hold wrong views, are difficult to teach and cannot be separated from their evil deeds. In order to subdue them and liberate them, I transform myself into various people, using various forms of suffering to govern them, causing them to abandon the ten non-virtuous paths, all evil deeds, and to fully embrace the ten virtues, attain ultimate happiness, generate the mind of Anuttara-samyak-sambodhi, and fully possess all wisdom. Good man! You should know that my body, speech, and mind, even towards an ant, do not generate any intention to harm, let alone towards a human being? Humans are fields of merit, capable of growing all kinds of good roots. Good man! I only know this Dharma of Illusory Transformation. Those great Bodhisattvas who have attained the forbearance of non-origination (the wisdom of realizing that all dharmas are neither born nor destroyed), know that all sentient beings are like illusions; know that the practices of Bodhisattvas are like transformations; all the world is like lightning; all dharmas are like dreams; they deeply enter the unobstructed Dharma realm, fully possess the Bodhisattva's wonderful practices, their realms are unobstructed, they gather all practices, and are free in countless revolving dharanis (meditative concentration that holds all dharmas). How can I know or speak of their merits and practices? Good man! To the south of here, there is a city called Good Light, and a king named Great Light,'
汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子頭面禮足，繞無數匝，辭退南行。
爾時，善財童子一心正念彼王智慧幻化法門。觀一切法皆悉如幻，分別諸業，專求正法，一心思惟彼王變化，救度眾生；思惟世間一切如幻，分別了知三世願行悉如幻化，入凈法界。漸經人眾、聚落、城邑、曠野諸難，心無疲倦，至善光城，問眾人曰：「此城何名？」
答言：「善光。」
爾時，善財作如是念：「我善知識在此城中，我今必定見善知識，聞菩薩行、菩薩正法及諸法門；菩薩功德不可思議，境界不可思議，自在不可思議，平等法門不可思議，勇猛之力不可思議，我今必聞菩薩究竟境界。」作是念已，入善光城。見城七寶無量莊嚴，七重深塹周匝圍繞，八功德水盈滿其中，底布金沙，優缽羅、缽曇摩、拘牟頭、分陀利華遍滿其中。七寶垣墻，七重圍繞，所謂：金剛師子垣墻、不可壞金剛垣墻、精進金剛垣墻、不可壞精進垣墻、無底金剛垣墻、凈網垣墻、離欲清凈金剛垣墻；是七重垣墻，阿僧祇寶而莊嚴之。其城奇特，高峻廣大，十億街巷；一一街巷，各有無量億那由他阿僧祇人眾。阿僧祇閻浮檀金樓閣，琉璃寶網羅覆其上；不可思議白銀樓閣，赤真珠網羅覆其上；不可思議琉璃樓閣，
【現代漢語翻譯】 現代漢語譯本：你應該去問他：『菩薩如何學習菩薩的修行，修持菩薩之道？』 當時，善財童子頂禮足下，繞行無數圈，告辭後向南走去。 那時，善財童子一心正念那位國王的智慧幻化法門。他觀察一切法都如幻象，分辨各種業力，專心尋求正法，一心思維那位國王的變化，救度眾生；思維世間一切都如幻象，分別了知過去、現在、未來三世的願行都如幻化，進入清凈的法界。他逐漸經過人群、村落、城鎮、曠野等各種艱難險阻，心中沒有疲倦，到達善光城，問眾人說：『這座城叫什麼名字？』 回答說：『善光。』 當時，善財心想：『我的善知識就在這座城中，我今天必定能見到善知識，聽聞菩薩的修行、菩薩的正法以及各種法門；菩薩的功德不可思議，境界不可思議，自在不可思議，平等法門不可思議，勇猛之力不可思議，我今天必定能聽聞菩薩究竟的境界。』這樣想著，他進入了善光城。他看到城池用無量的七寶莊嚴，七重深塹環繞四周，其中充滿了八功德水，底部鋪滿金沙，優缽羅（青蓮花）、缽曇摩（紅蓮花）、拘牟頭（白睡蓮）、分陀利（白蓮花）等各種蓮花遍佈其中。七寶墻垣，有七重環繞，分別是：金剛師子墻垣、不可壞金剛墻垣、精進金剛墻垣、不可壞精進墻垣、無底金剛墻垣、凈網墻垣、離欲清凈金剛墻垣；這七重墻垣，用無數的珍寶裝飾。這座城池奇特，高聳廣大，有十億條街道巷弄；每一條街道巷弄，都有無數億那由他阿僧祇的人群。有無數阿僧祇的閻浮檀金樓閣，上面覆蓋著琉璃寶網；有不可思議的白銀樓閣，上面覆蓋著赤真珠網；有不可思議的琉璃樓閣，
【English Translation】 English version: You should go to him and ask, 『How does a Bodhisattva learn the practice of a Bodhisattva, and cultivate the path of a Bodhisattva?』 At that time, Sudhana (善財童子) bowed his head to the ground at the feet of the Bodhisattva, circumambulated him countless times, and then took his leave to travel south. Then, Sudhana single-mindedly focused on the wisdom and illusionary teachings of that king. He observed that all dharmas are like illusions, distinguished various karmas, and diligently sought the true Dharma. He meditated on the king's transformations to save sentient beings; he contemplated that everything in the world is like an illusion, and he discerned that the vows and practices of the past, present, and future are all like illusions, thus entering the pure Dharma realm. Gradually, he passed through crowds, villages, towns, and wilderness, encountering various difficulties, but without fatigue in his heart. He arrived at the city of Good Light (善光城), and asked the people, 『What is the name of this city?』 They replied, 『Good Light.』 At that time, Sudhana thought, 『My good teacher is in this city. Today, I will surely see my good teacher and hear about the practices of a Bodhisattva, the true Dharma of a Bodhisattva, and various Dharma teachings. The merits of a Bodhisattva are inconceivable, the realms are inconceivable, the freedom is inconceivable, the teachings of equality are inconceivable, and the power of courage is inconceivable. Today, I will surely hear about the ultimate realm of a Bodhisattva.』 With this thought, he entered the city of Good Light. He saw that the city was adorned with countless seven treasures, surrounded by seven deep moats, filled with the eight merits of water, with golden sand at the bottom, and various lotuses such as Utpala (優缽羅, blue lotus), Padmaka (缽曇摩, red lotus), Kumuda (拘牟頭, white water lily), and Pundarika (分陀利, white lotus) blooming everywhere. There were seven layers of walls made of precious materials, namely: Vajra Lion walls, indestructible Vajra walls, diligent Vajra walls, indestructible diligent walls, bottomless Vajra walls, pure net walls, and desire-free pure Vajra walls; these seven layers of walls were adorned with countless treasures. The city was unique, tall, vast, and had ten billion streets and alleys; each street and alley had countless billions of Nayuta Asankhya (那由他阿僧祇) people. There were countless Asankhya Jambudvipa (閻浮檀) gold pavilions, covered with lapis lazuli nets; there were inconceivable silver pavilions, covered with red pearl nets; there were inconceivable lapis lazuli pavilions,
莊嚴藏摩尼寶網羅覆其上；不可思議玻璃樓閣，離垢摩尼寶藏網羅覆其上；不可思議明凈寶樓閣，日藏摩尼寶網羅覆其上；阿僧祇因陀羅尼寶樓閣，妙寶光明網羅覆其上；阿僧祇堅固寶樓閣，夜光寶焰網羅覆其上；不可思議金剛樓閣，不可壞幢摩尼寶網羅覆其上；不可思議沉水栴檀樓閣，摩訶曼陀羅華網羅覆其上；如是等不可稱說妙寶樓閣，以種種網羅覆其上；不可思議妙寶網，不可思議金鈴網，不可思議香網，不可思議華網，不可思議衣網，羅覆其上。又張不可思議諸妙寶帳，不可思議珍妙寶蓋以覆其上，建立不可思議雜寶幢幡而莊嚴之。當此城中有一樓閣，名曰眾生樂見無厭，阿僧祇摩尼寶而以莊嚴；彼大光王常處其中。
爾時，善財於此一切嚴飾珍妙，心無染著，一心樂欲見善知識。見大光王處於法堂寶師子座，結跏趺坐，眾寶莊嚴，敷以寶衣，萬阿僧祇寶像以為莊嚴，種種妓樂而娛樂之。有二十八大人之相，八十種好而以莊嚴。身真金色，如明凈日，普照一切；如盛滿月，眾宿中明；如梵天王，處於大眾；如大海中，有眾珍寶；如雪山中，出諸良藥；如大龍王，雷震諸法實相音聲；如虛空，清凈不受塵垢；如須彌山四種寶色，普照眾生性海；譬如寶洲，智寶充滿。彼王殿前及諸街巷，城四門外，處處安
【現代漢語翻譯】 現代漢語譯本：莊嚴的寶藏摩尼寶網覆蓋在其上；不可思議的琉璃樓閣，離垢摩尼寶藏網覆蓋在其上；不可思議的明凈寶樓閣，日藏摩尼寶網覆蓋在其上；無數的因陀羅尼（Indra's net，帝釋天之網）寶樓閣，奇妙的寶光網覆蓋在其上；無數的堅固寶樓閣，夜光寶焰網覆蓋在其上；不可思議的金剛樓閣，不可摧毀的幢摩尼寶網覆蓋在其上；不可思議的沉水栴檀樓閣，摩訶曼陀羅（Mahamandala，大曼陀羅）花網覆蓋在其上；像這樣不可稱說的美妙寶樓閣，用各種各樣的網覆蓋在其上；不可思議的美妙寶網，不可思議的金鈴網，不可思議的香網，不可思議的花網，不可思議的衣網，都覆蓋在其上。又張掛著不可思議的各種美妙寶帳，不可思議的珍貴美妙寶蓋覆蓋在其上，豎立著不可思議的各種寶幢幡來莊嚴它。在這座城中有一座樓閣，名叫眾生樂見無厭，用無數的摩尼寶來莊嚴；那位大光王常常居住在其中。 當時，善財童子對於這一切莊嚴珍妙的裝飾，心中沒有絲毫的執著，一心只想見到善知識。他看到大光王坐在法堂的寶獅子座上，結跏趺坐，用各種寶物莊嚴，鋪著寶衣，用萬億的寶像來莊嚴，用各種各樣的音樂來娛樂他。他有二十八種大人之相，八十種好來莊嚴。身體是真正的金色，像明凈的太陽，普照一切；像盛滿的月亮，在眾星中明亮；像梵天王，處於大眾之中；像大海中，有各種珍寶；像雪山中，出產各種良藥；像大龍王，雷鳴般地宣說諸法實相的聲音；像虛空，清凈不受塵垢；像須彌山（Mount Sumeru，佛教中的宇宙中心）的四種寶色，普照眾生的自性之海；譬如寶洲，充滿智慧的寶藏。那位國王的殿前以及各條街巷，城四門外，到處都安
【English Translation】 English version: A majestic net of Mani jewels covered it; an inconceivable crystal pavilion, a net of immaculate Mani jewels covered it; an inconceivable bright jewel pavilion, a net of Sun-hidden Mani jewels covered it; countless Indra's net jewel pavilions, a net of wondrous jewel light covered it; countless firm jewel pavilions, a net of night-light jewel flames covered it; an inconceivable Vajra pavilion, a net of indestructible banner Mani jewels covered it; an inconceivable sandalwood pavilion, a net of Mahamandala flowers covered it; such countless wonderful jewel pavilions, covered with various nets; inconceivable wonderful jewel nets, inconceivable golden bell nets, inconceivable fragrance nets, inconceivable flower nets, inconceivable clothing nets, all covered it. Moreover, inconceivable wonderful jewel tents were hung, and inconceivable precious and wonderful jewel canopies covered it, and inconceivable various jewel banners were erected to adorn it. In this city, there was a pavilion named 'Joyful to See Without Satiety,' adorned with countless Mani jewels; the Great Light King often resided within it. At that time, Sudhana, regarding all these majestic and exquisite decorations, had no attachment in his heart, and only desired to see the good teacher. He saw the Great Light King sitting in the Dharma hall on a jeweled lion throne, sitting in the lotus position, adorned with various jewels, covered with jeweled robes, adorned with countless jewel images, and entertained with various kinds of music. He had the twenty-eight marks of a great man, and the eighty minor marks to adorn him. His body was true gold in color, like the clear sun, illuminating all; like the full moon, bright among the stars; like the Brahma King, among the multitude; like the great ocean, containing various treasures; like the snow mountain, producing various good medicines; like the great dragon king, thundering the sound of the true nature of all dharmas; like the void, pure and free from dust; like the four precious colors of Mount Sumeru, illuminating the sea of sentient beings' nature; like a treasure island, filled with the treasure of wisdom. In front of the king's palace, as well as in the streets and alleys, and outside the four gates of the city, everywhere were placed
置眾珍寶聚及諸寶衣；無量億那由他諸采女眾，容飾端嚴，五欲無倫，姿好巧妙，回動天人，六十四術，無不備舉。無量乳牛，其角金色，乳味甘香，一𣪬一石。又有無量諸莊嚴具，種種甘香百味肴膳，無量音樂，及諸湯藥，資生之具。一一街巷，兩邊各有二十億菩薩，以此一切資生之具而用惠施；攝眾生故，悅眾生故，凈眾生心故，滅眾生煩惱故，令諸眾生解實義故，安立眾生一切智故，令眾生離噁心故，拔出眾生邪見刺故，凈眾生業道故。
爾時，善財五體敬禮大光王已，右繞一匝，於一面住，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道，我聞大聖善能解說，唯愿敷演。」
答言：「善男子！我成就菩薩大慈幢行清凈滿足。我于無量不可說不可說諸佛菩薩所，聞此妙法，觀察清凈，修習莊嚴。善男子！我住此行，如法治國，觀察眾生，順行世間。如法教化眾生，攝取眾生，安置眾生，饒益眾生；如法熏眾生，如法教眾生，令修善根，觀法真實。令諸眾生得慈心、大慈心、大慈力心、饒益心、離恐怖心、攝眾生心、不捨眾生心，發於大愿滅諸苦心。安隱眾生令得快樂，身心柔軟，遠離心垢，捨生死樂，常樂正法，除煩惱垢，得清凈心。以一切善熏眾生心，斷生
【現代漢語翻譯】 現代漢語譯本 堆積著各種珍寶和華麗的衣物；無數億那由他（極大的數量單位）的采女，容貌端莊美麗，五欲（色、聲、香、味、觸）無與倫比，姿態美好巧妙，能使天人和凡人都為之傾倒，精通六十四種技藝，無所不通。還有無數的乳牛，它們的角是金色的，乳汁味道甘甜芬芳，每一頭牛每天能產一𣪬（古代容量單位）一石（古代容量單位）的乳汁。此外，還有無數的莊嚴器具，各種甘美的香料和美味佳餚，無數的音樂，以及各種湯藥和生活必需品。每一條街巷的兩邊，各有二十億菩薩，用這一切生活物資來佈施；爲了攝受眾生，爲了使眾生喜悅，爲了凈化眾生的心，爲了消除眾生的煩惱，爲了使眾生理解真實的意義，爲了使眾生安立於一切智慧，爲了使眾生遠離噁心，爲了拔出眾生邪見的毒刺，爲了凈化眾生的業道。 那時，善財童子五體投地敬禮大光王后，右繞一圈，站在一邊，說道：『大聖！我早已發了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，修持菩薩的道，我聽說大聖善於解說，希望您能詳細開示。』 大光王回答說：『善男子！我成就了菩薩大慈幢行，清凈圓滿。我曾在無數不可說不可說的諸佛菩薩那裡，聽聞過這種微妙的法，觀察清凈，修習莊嚴。善男子！我安住于這種修行，依法治理國家，觀察眾生，順應世間。依法教化眾生，攝取眾生，安置眾生，饒益眾生；依法薰陶眾生，依法教導眾生，使他們修習善根，觀察法的真實。使眾生得到慈心、大慈心、大慈力心、饒益心、遠離恐怖心、攝受眾生心、不捨眾生心，發起大愿滅除一切痛苦的心。使眾生安穩快樂，身心柔軟，遠離心的污垢，捨棄生死的快樂，常常喜愛正法，去除煩惱的污垢，得到清凈的心。用一切善來薰陶眾生的心，斷除生
【English Translation】 English version Piles of precious jewels and various precious garments; countless billions of nayutas (a large unit of number) of celestial maidens, with dignified and beautiful appearances, whose five desires (form, sound, smell, taste, touch) are unparalleled, whose postures are exquisite and skillful, capable of captivating both gods and humans, proficient in sixty-four arts, with nothing they do not master. There are also countless milk cows, their horns golden, their milk sweet and fragrant, each cow producing one yi (an ancient unit of volume) and one shi (an ancient unit of volume) of milk daily. Furthermore, there are countless decorative items, various sweet fragrances and delicious delicacies, countless music, as well as various medicinal soups and necessities for life. On each side of every street and alley, there are twenty billion Bodhisattvas, using all these necessities to give alms; for the sake of gathering sentient beings, for the sake of making sentient beings happy, for the sake of purifying the minds of sentient beings, for the sake of eliminating the afflictions of sentient beings, for the sake of enabling sentient beings to understand the true meaning, for the sake of establishing sentient beings in all wisdom, for the sake of enabling sentient beings to depart from evil minds, for the sake of extracting the thorns of wrong views from sentient beings, for the sake of purifying the karmic paths of sentient beings. At that time, Sudhana, having prostrated himself before the Great Light King, circumambulated him once to the right, and stood to one side, saying: 'Great Sage! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva learns the practices of a Bodhisattva, and cultivates the path of a Bodhisattva. I have heard that the Great Sage is skilled in explaining, and I hope that you will elaborate in detail.' The Great Light King replied: 'Good man! I have accomplished the Bodhisattva's Great Compassion Banner practice, which is pure and complete. I have heard this wonderful Dharma from countless inexpressible Buddhas and Bodhisattvas, observed it with purity, and cultivated it with adornment. Good man! I abide in this practice, govern the country according to the Dharma, observe sentient beings, and follow the ways of the world. I teach sentient beings according to the Dharma, gather sentient beings, settle sentient beings, and benefit sentient beings; I influence sentient beings according to the Dharma, teach sentient beings according to the Dharma, enabling them to cultivate good roots, and observe the truth of the Dharma. I enable sentient beings to attain the mind of loving-kindness, the mind of great loving-kindness, the mind of great loving-kindness power, the mind of benefiting, the mind of being free from fear, the mind of gathering sentient beings, the mind of not abandoning sentient beings, and to generate the great vow to extinguish all suffering. I make sentient beings peaceful and happy, their bodies and minds gentle, free from the defilements of the mind, abandoning the pleasures of birth and death, always delighting in the true Dharma, removing the defilements of afflictions, and attaining a pure mind. I influence the minds of sentient beings with all good, and cut off the birth
死流，入深法海，滅諸有趣；出無礙心，得一切智，凈諸心海，信力堅固，無能壞者。善男子！我以如是安住此行，如法治國，令諸人民離眾怖畏。有貧窮者來至我所，隨所求索，常開庫藏而告之曰：『恣意取之，勿作眾惡。』此城眾生悉向大乘，各見此城種種不同，或見垢穢，或見清凈，或見木石，或見琉璃，或見無壞幢墻周匝圍繞；或見不可思議樓閣，阿僧祇寶而以莊嚴；以正直心修諸善根，于諸佛所求一切智，為我宿世所攝眾生修菩薩行者，乃見此城眾寶嚴凈，余見垢穢。善男子！此城眾生五濁惡時，行諸不善，我愍念彼，入于菩薩大慈為首順世三昧；入此定時，彼諸眾生噁心、惱心、諍心、害心皆悉除滅，所以者何？此三昧力，法如是故。善男子！且待須臾，汝自見之。」
時，王即入大慈為首順世三昧，入已，善光大城六種震動，諸寶垣墻、樓閣、宮殿、欄楯、窗牖、卻敵、半月、寶鈴、羅網，諸寶形像出妙音聲，讚歎彼王；其城內外一切人民，皆大歡喜，一心合掌，敬禮彼王；諸畜生等，慈心相向，亦禮彼王；山原樹林，皆悉曲躬而向彼王；河池泉流，皆悉向王；一萬龍王興黑重云，雷震曜電，雨眾香水；一萬釋天王、夜摩天王、刪兜率天王、化自在天王、他化自在天王等，于虛空中作億那由他妓
樂音聲；阿僧祇天采女，眾妙音歌頌，雨阿僧祇華云、香云、末香云、鬘云、蓋云、雜色衣云，阿僧祇寶幢幡蓋莊嚴虛空，供養彼王；伊那槃那龍王敷大蓮華，普覆虛空，垂阿僧祇妙綵繒帶，阿僧祇寶而莊嚴之，阿僧祇寶鬘瓔珞，天莊嚴具，諸妙華香，充滿虛空，供養彼王；阿僧祇天女，充滿虛空，稱讚彼王；阿僧祇羅剎鬼等，常在大海閻浮提住，飲血食肉，水陸惡獸，常害眾生，皆得慈心及寂靜心，明信後世，遠離諸惡，心大歡喜，五體投地，敬禮彼王，皆得無量身心快樂；阿僧祇毗舍阇鬼及四天下毒害眾生，三千大千世界乃至十方各百萬億那由他世界中毒害眾生，亦復如是。
時，大光王從三昧起，告善財言：「善男子！我唯知此菩薩大慈幢行三昧；諸大菩薩以大慈蓋普覆救護一切眾生，上、中、下品，等觀無二；慈如大地，載育眾生；菩薩滿月，出功德光除眾惱熱；菩薩凈日，智慧光明普照一切；菩薩明燈，除滅重闇；菩薩凈水珠，滅眾生心海煩惱垢濁；菩薩如意寶珠，隨眾生心，悉令滿足；菩薩疾風，速令眾生修習三昧，入一切智城。我當云何能知、能說彼功德行，讚歎稱量彼功德山，觀彼功德，知大愿風輪，得真實地，分別了知莊嚴大乘普賢菩薩之所修行及諸三昧，贊大悲云？善男子！於此南方，有
【現代漢語翻譯】 現代漢語譯本：樂聲響起；無數天界的采女，用美妙的歌聲讚頌，降下無數的花云、香云、末香云、花鬘云、寶蓋云、雜色衣云，無數的寶幢、幡蓋莊嚴著虛空，以此供養那位國王；伊那槃那（Inapana）龍王鋪展開巨大的蓮花，覆蓋整個虛空，垂下無數美妙的彩色絲帶，用無數的珍寶加以裝飾，無數的寶鬘、瓔珞，天界的裝飾品，各種美妙的花香，充滿虛空，以此供養那位國王；無數的天女，充滿虛空，稱讚那位國王；無數的羅剎鬼等，常住在大海和閻浮提（Jambudvipa）中，飲血食肉，水陸的惡獸，常常傷害眾生，都得到了慈心和寂靜心，明確相信後世，遠離各種惡行，心中大為歡喜，五體投地，敬禮那位國王，都得到了無量的身心快樂；無數的毗舍阇（Pisaca）鬼以及四天下毒害眾生的，三千大千世界乃至十方各百萬億那由他世界中毒害眾生的，也都是這樣。 當時，大光王從三昧中起身，告訴善財說：『善男子！我只知道這種菩薩大慈幢行三昧；諸大菩薩用大慈悲的覆蓋普救護一切眾生，上、中、下品，平等看待沒有差別；慈悲如同大地，承載養育眾生；菩薩如同滿月，發出功德光明消除眾生的煩惱熱惱；菩薩如同清凈的太陽，智慧光明普照一切；菩薩如同明燈，消除重重黑暗；菩薩如同凈水寶珠，消除眾生心海中的煩惱污垢；菩薩如同如意寶珠，隨著眾生的心願，都能令其滿足；菩薩如同疾風，迅速令眾生修習三昧，進入一切智城。我怎麼能夠知道、能夠說出他們的功德行為，讚歎稱量他們的功德山，觀察他們的功德，知道大愿風輪，得到真實之地，分別了知莊嚴大乘普賢菩薩（Samantabhadra）所修行的以及各種三昧，讚歎大悲云呢？善男子！在這南方，有』
【English Translation】 English version: Sounds of music arose; countless celestial maidens from heavens, with their wondrous voices sang praises, raining down countless clouds of flowers, clouds of incense, clouds of powdered incense, clouds of garlands, clouds of canopies, and clouds of multi-colored garments. Countless jeweled banners and canopies adorned the sky, offering these to that king. The dragon king Inapana spread out a great lotus flower, covering the entire sky, hanging down countless wondrous colorful silk ribbons, adorned with countless jewels, countless jeweled garlands and necklaces, celestial ornaments, and various wondrous fragrant flowers, filling the sky, offering these to that king. Countless celestial maidens, filling the sky, praised that king. Countless Rakshasa (Rakshasa) demons and others, who constantly dwell in the great ocean and Jambudvipa, drinking blood and eating flesh, and the evil beasts of land and water, who constantly harm sentient beings, all attained hearts of compassion and tranquility, clearly believing in the afterlife, abandoning all evil deeds, their hearts filled with great joy, prostrating themselves in reverence to that king, all attaining immeasurable joy in body and mind. Countless Pisaca demons and those who poison sentient beings in the four continents, in the three thousand great thousand worlds, and even in the hundred million nayutas of worlds in each of the ten directions, who poison sentient beings, were also like this. At that time, King Great Light arose from samadhi and said to Sudhana, 『Good man! I only know this Samadhi of the Great Compassion Banner Practice of the Bodhisattvas; the great Bodhisattvas use the canopy of great compassion to universally protect and save all sentient beings, those of superior, middling, and inferior capacities, viewing them equally without discrimination; compassion is like the earth, bearing and nurturing sentient beings; the Bodhisattva is like the full moon, emitting the light of merit to dispel the afflictions and heat of sentient beings; the Bodhisattva is like the pure sun, the light of wisdom illuminating all; the Bodhisattva is like a bright lamp, dispelling deep darkness; the Bodhisattva is like a pure water jewel, extinguishing the defilements and turbidity of the ocean of afflictions in sentient beings』 minds; the Bodhisattva is like a wish-fulfilling jewel, fulfilling all the desires of sentient beings; the Bodhisattva is like a swift wind, quickly enabling sentient beings to cultivate samadhi and enter the city of all-knowing wisdom. How can I know, how can I speak of their meritorious deeds, praise and measure their mountains of merit, observe their merits, know the wheel of the great vow wind, attain the true ground, and distinctly understand the practices of the adorned Great Vehicle Bodhisattva Samantabhadra and the various samadhis, and praise the clouds of great compassion? Good man! To the south of here, there is』
城名曰安住，有優婆夷名曰不動，汝詣彼問云何菩薩學菩薩行，修菩薩道。」
時，善財童子敬禮彼王，繞無數匝，辭退南行。◎
◎爾時，善財童子正念思惟大光王教，思惟菩薩大慈幢行，大慈為首隨順世間三昧；出生不可思議功德願力，長養菩薩不可思議堅固智慧；思惟菩薩不共之法，思惟不可思議諸法實相，思惟菩薩不可思議眷屬，思惟菩薩不可思議眾事。作是思惟已，得歡喜心、離欲心、極踴躍心、謙下心、離垢心、明凈心、堅固心、無畏心、無盡心。作是念時，悲泣流淚。復作是念：「見善知識則能出生一切功德，起菩薩行，清凈正念陀羅尼，出生菩薩三昧光明，見一切佛雨諸佛法雲，分別解說菩薩諸愿，出生菩薩不可思議智慧光明，長養菩薩堅固諸根。念善知識，能離險道；念善知識，開示正路；念善知識，順平等法；念善知識，顯摩訶衍；念善知識，究竟普賢菩薩所行；念善知識，現一切智城；念善知識，度一切法界海；念善知識，普照三世一切法海；念善知識，長養一切諸白凈法；念善知識，成滿一切諸賢聖法。」
善財如是悲心念時，如來使天隨菩薩天于虛空中而告之曰：「善男子！其有隨順善知識教，諸佛歡喜！其有隨順善知識教，近一切智！于善知識教，心無厭故，一切諸
【現代漢語翻譯】 現代漢語譯本：
有一座城市名叫安住，那裡有一位優婆夷（在家女居士）名叫不動。你到她那裡去，問她：『菩薩如何學習菩薩的修行，修持菩薩之道？』 當時，善財童子恭敬地頂禮那位國王，繞行無數圈后，告辭退下，向南方走去。 這時，善財童子正念思惟大光王（指之前教導他的國王）的教誨，思惟菩薩大慈悲的旗幟般的修行，以大慈悲為首要，隨順世間的三昧（禪定）；生出不可思議的功德願力，增長菩薩不可思議的堅固智慧；思惟菩薩不共的法門，思惟不可思議的諸法實相，思惟菩薩不可思議的眷屬，思惟菩薩不可思議的種種事業。這樣思惟之後，他獲得了歡喜心、離欲心、極度踴躍的心、謙下心、離垢心、明凈心、堅固心、無畏心、無盡心。當他這樣想的時候，悲傷地流下了眼淚。他又想：『見到善知識（指能引導人走向正道的良師益友）就能生出一切功德，發起菩薩的修行，清凈正念陀羅尼（總持法門），生出菩薩三昧的光明，見到一切佛降下諸佛的法雲，分別解說菩薩的各種願望，生出菩薩不可思議的智慧光明，增長菩薩堅固的諸根。憶念善知識，能遠離險惡的道路；憶念善知識，能開示正確的道路；憶念善知識，能順應平等的法；憶念善知識，能顯現大乘佛法；憶念善知識，能究竟普賢菩薩所修行的法門；憶念善知識，能顯現一切智慧的城池；憶念善知識，能度脫一切法界的大海；憶念善知識，能普照三世一切的法海；憶念善知識，能增長一切清凈的法；憶念善知識，能成就圓滿一切賢聖的法。』 善財童子如此悲傷地思念時，如來（指佛陀）派遣的天使隨菩薩天在虛空中告訴他說：『善男子！那些隨順善知識教誨的人，諸佛都會歡喜！那些隨順善知識教誨的人，會接近一切智慧！對於善知識的教誨，心中沒有厭倦，一切諸
【English Translation】 English version:
'There is a city named Anzhu (Peaceful Abode), and there is an Upasika (female lay devotee) named Budong (Immovable). Go to her and ask her: 「How does a Bodhisattva learn the practice of a Bodhisattva, and cultivate the path of a Bodhisattva?」' At that time, Sudhana (Good Wealth) respectfully bowed to that king, circled him countless times, bid farewell, and departed southward. Then, Sudhana, with right mindfulness, contemplated the teachings of King Great Light (referring to the king who had previously instructed him), contemplated the Bodhisattva's practice of the great banner of compassion, with great compassion as the foremost, in accordance with the Samadhi (meditative absorption) of the world; generating inconceivable meritorious vows, nurturing the Bodhisattva's inconceivable firm wisdom; contemplating the Bodhisattva's unique Dharma, contemplating the inconceivable true nature of all Dharmas, contemplating the Bodhisattva's inconceivable retinue, contemplating the Bodhisattva's inconceivable various activities. Having contemplated thus, he obtained a joyful mind, a mind free from desire, an extremely elated mind, a humble mind, a mind free from defilement, a clear and pure mind, a firm mind, a fearless mind, and an inexhaustible mind. As he thought thus, he wept with sorrow. He further thought: 'Seeing a Kalyanamitra (spiritual friend) can generate all merits, initiate the practice of a Bodhisattva, purify the right mindfulness Dharani (mantra), generate the light of the Bodhisattva's Samadhi, see all Buddhas raining down the Dharma clouds of all Buddhas, separately explain the various vows of the Bodhisattvas, generate the inconceivable wisdom light of the Bodhisattvas, and nurture the firm roots of the Bodhisattvas. Remembering a Kalyanamitra can lead one away from dangerous paths; remembering a Kalyanamitra can reveal the correct path; remembering a Kalyanamitra can accord with the equal Dharma; remembering a Kalyanamitra can manifest the Mahayana; remembering a Kalyanamitra can ultimately accomplish the practices of Samantabhadra Bodhisattva; remembering a Kalyanamitra can manifest the city of all wisdom; remembering a Kalyanamitra can cross the ocean of all Dharma realms; remembering a Kalyanamitra can illuminate the ocean of all Dharmas in the three times; remembering a Kalyanamitra can nurture all pure Dharmas; remembering a Kalyanamitra can accomplish and fulfill all virtuous and holy Dharmas.' As Sudhana was thinking with such sorrow, the heavenly messenger sent by the Tathagata (Buddha), along with the Deva (god) of the Bodhisattva, spoke to him in the empty space: 'Good man! Those who follow the teachings of a Kalyanamitra, all Buddhas will rejoice! Those who follow the teachings of a Kalyanamitra will approach all wisdom! Because there is no weariness in the mind towards the teachings of a Kalyanamitra, all
義悉現在前。善男子！汝詣安住王城不動優婆夷所，是汝知識，不久當見。」
爾時，善財從智慧光明三昧起，漸漸遊行至安住城，推問：「不動優婆夷今在何所？」
時，有人言：「善男子！不動優婆夷在其家內，父母守護，親近眷屬周匝圍繞，為無量眾演說正法。」
爾時，善財歡喜無量，即詣其門，入彼家內。見其宮殿金色光明，皆悉普照，觸斯光者，身心柔軟。爾時，善財光明觸身，即得五百三昧門，所謂：覺一切三昧門、奇特幢三昧門、寂靜三昧門、遠離一切眾生三昧門、普眼三昧門、如來藏三昧門。得如是等五百三昧門，身心柔軟，如七日胎。又聞妙香出過天人，前詣其所，合掌恭敬，一心觀察。見彼形色，天龍八部諸采女眾所不能及，十方世界一切女人無與等者；容色妙絕十方無倫，況有勝者？唯除諸佛。其宮殿嚴飾，十方世界無與等者；口出妙香，十方世界無與等者；其莊嚴具，十方世界無與等者；其眷屬眾，十方世界無與等者，何況有勝？除如來眾。如是勝妙，不令眾生起染著心；其有見者，除滅煩惱，如梵天王，欲界煩惱不現在前。其有得見此優婆夷，一切煩惱皆悉除滅，十方眾生樂觀無厭，除明行足。
爾時，善財見彼女人不可思議法，不可思議三昧，不可思議無比
【現代漢語翻譯】 現代漢語譯本： 『義理已經完全明瞭。善男子！你前往安住王城，去拜訪不動優婆夷，她是你的舊識，不久就能見到她。』 當時，善財童子從智慧光明三昧中起身，漸漸來到安住城，打聽道：『不動優婆夷現在在哪裡？』 這時，有人說：『善男子！不動優婆夷在她家中，父母守護著她，親近的眷屬圍繞著她，正在為無數大眾演說正法。』 當時，善財童子無比歡喜，立即前往她家門口，進入屋內。看見她的宮殿金光閃耀，普照一切，凡是接觸到這光芒的人，身心都變得柔軟。當時，善財童子被這光芒觸及，立刻獲得了五百種三昧門，分別是：覺一切三昧門、奇特幢三昧門、寂靜三昧門、遠離一切眾生三昧門、普眼三昧門、如來藏三昧門。獲得這些三昧門后，身心柔軟，如同七日胎兒一般。又聞到美妙的香氣，勝過天人，於是走到她面前，合掌恭敬，一心觀察。見到她的容貌，天龍八部（佛教中的八類護法神）的采女眾都無法相比，十方世界的一切女人都無法與她相提並論；容貌美妙絕倫，十方世界沒有能與之相比的，更何況有勝過她的？只有諸佛才能超越。她的宮殿裝飾華麗，十方世界沒有能與之相比的；口中散發著美妙的香氣，十方世界沒有能與之相比的；她的莊嚴器具，十方世界沒有能與之相比的；她的眷屬，十方世界沒有能與之相比的，更何況有勝過她的？只有如來（佛）的眷屬才能超越。如此殊勝美妙，卻不會讓眾生生起染著之心；凡是見到她的人，都能消除煩惱，如同梵天王（色界天的統治者），欲界的煩惱不會在他面前顯現。凡是能見到這位優婆夷的人，一切煩惱都會被消除，十方眾生都樂於見到她，沒有厭倦，除了明行足（佛的十號之一）。 當時，善財童子見到這位女人不可思議的法，不可思議的三昧，不可思議的無比殊勝。
【English Translation】 English version: 『The meaning is now fully understood. Good man! You should go to the immovable Upasika (female lay Buddhist practitioner) in the city of Anzhu (Peaceful Abode), she is your acquaintance, and you will see her soon.』 At that time, Sudhana (the seeker of enlightenment) arose from the Samadhi (meditative state) of Wisdom Light, and gradually arrived at the city of Anzhu, inquiring, 『Where is the immovable Upasika now?』 Then, someone said, 『Good man! The immovable Upasika is in her home, protected by her parents, surrounded by her close relatives, and is expounding the Dharma (Buddhist teachings) to countless people.』 At that time, Sudhana was immensely joyful, and immediately went to her door and entered her house. He saw that her palace was shining with golden light, illuminating everything, and those who touched this light became soft in body and mind. At that time, Sudhana was touched by this light and immediately attained five hundred Samadhi gates, namely: the Samadhi gate of Awakening All, the Samadhi gate of Wonderful Banner, the Samadhi gate of Tranquility, the Samadhi gate of Being Apart from All Sentient Beings, the Samadhi gate of Universal Eye, and the Samadhi gate of Tathagatagarbha (Buddha-nature). Having attained these Samadhi gates, his body and mind became as soft as a seven-day-old fetus. He also smelled a wonderful fragrance that surpassed that of gods and humans, so he went before her, joined his palms in reverence, and observed her with a focused mind. He saw that her appearance could not be matched by the celestial maidens of the eight classes of gods and dragons (Naga, etc.), and no woman in the ten directions of the world could compare to her; her appearance was so exquisite that there was no equal in the ten directions, let alone anyone surpassing her? Only the Buddhas could surpass her. Her palace was decorated magnificently, unmatched in the ten directions of the world; her mouth emitted a wonderful fragrance, unmatched in the ten directions of the world; her adornments were unmatched in the ten directions of the world; her retinue was unmatched in the ten directions of the world, let alone anyone surpassing her? Only the retinue of the Tathagata (Buddha) could surpass her. Such magnificence and wonder did not cause sentient beings to develop attachment; those who saw her would have their afflictions removed, like the Brahma King (ruler of the Brahma heaven), the afflictions of the desire realm would not appear before him. Those who could see this Upasika would have all their afflictions removed, and sentient beings in the ten directions would be happy to see her without weariness, except for the one with perfect wisdom and conduct (one of the ten titles of the Buddha). At that time, Sudhana saw this woman's inconceivable Dharma, inconceivable Samadhi, and inconceivable incomparability.
妙色，無量光明網，一切無障，不可思議饒益眾生，不可窮盡諸眷屬海，觀察不可思議身，無有厭足。爾時，善財以偈頌曰：
「常持清凈戒， 精進修忍辱， 譬如盛滿月， 星中獨明耀。」
爾時，善財偈讚歎已，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道，我聞大聖善能解說，愿為敷演。」
爾時，彼女以善語、愛語答善財言：「善哉！善哉！善男子！乃能發阿耨多羅三藐三菩提心。我成就菩薩無壞法門，修學菩薩堅固之行，得一切法平等地陀羅尼，得一切法平等法門，得離有莊嚴三昧。」
善財白言：「菩薩無壞法門，乃至離有莊嚴三昧境界云何？」
「善男子！是處難知，難說！」
善財白言：「唯愿大聖承佛神力，為我解說；我當因善知識，信知分別，正念觀察，一心隨順，遠離虛妄，解了平等。」
爾時，優婆夷答言：「善男子！於過去世離垢劫中，有如來、應供、等正覺，號曰修臂，出興於世；時，有國王名曰電光，我為王女。中夜寂靜，廢音樂時，五百侍女皆悉昏寐。我在樓上，仰觀星宿；見彼如來在虛空中，如寶山王；天、龍、八部不可思議大菩薩眾恭敬圍繞，放大光明網，普照十方。彼佛毛孔出微妙香
【現代漢語翻譯】 現代漢語譯本：她擁有美妙的容貌，無量光明的網路，一切都沒有障礙，以不可思議的方式饒益眾生，她擁有不可窮盡的眷屬大海，觀察她那不可思議的身軀，永遠不會感到厭倦。那時，善財童子用偈頌說道： 『常常持守清凈的戒律，精進地修習忍辱，就像一輪盛滿的明月，在星辰中獨自閃耀。』 那時，善財童子用偈頌讚嘆之后，說道：『大聖！我已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但是還不知道菩薩如何學習菩薩的修行，修持菩薩的道，我聽說大聖您善於解說，希望您能為我詳細闡述。』 那時，她用善意的言語、慈愛的言語回答善財童子說：『好啊！好啊！善男子！你竟然能夠發起阿耨多羅三藐三菩提心。我成就了菩薩無壞法門，修習菩薩堅固的修行，獲得了能知一切法平等的陀羅尼（總持），獲得了能知一切法平等的法門，獲得了遠離有為莊嚴的三昧（禪定）。』 善財童子問道：『菩薩的無壞法門，乃至遠離有為莊嚴的三昧的境界是怎樣的呢？』 『善男子！這個地方難以理解，難以言說！』 善財童子說道：『只希望大聖您承蒙佛的神力，為我解說；我應當依靠善知識，相信並理解分辨，以正念觀察，一心隨順，遠離虛妄，理解平等。』 那時，優婆夷（在家女居士）回答說：『善男子！在過去世離垢劫中，有一位如來、應供、等正覺，名號叫做修臂（佛名），出現於世；當時，有一位國王名叫電光，我是他的女兒。在半夜寂靜，停止音樂的時候，五百名侍女都已昏睡。我在樓上，仰望星宿；看見那位如來在虛空中，像一座寶山之王；天、龍、八部（佛教中的護法神）等不可思議的大菩薩眾恭敬地圍繞著他，放出巨大的光明網，普遍照耀十方。那位佛的毛孔散發出微妙的香氣。
【English Translation】 English version: She possesses a wondrous appearance, a boundless network of light, everything is without obstruction, she benefits sentient beings in an inconceivable way, she has an inexhaustible ocean of retinue, observing her inconceivable body, one never feels weary. At that time, Sudhana recited a verse: 'Constantly upholding pure precepts, diligently cultivating patience, like a full moon, shining brightly alone among the stars.' Then, after Sudhana praised with verses, he said: 'Great Sage! I have already generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, and cultivates the path of a Bodhisattva. I have heard that the Great Sage is skilled in explaining, I wish you would elaborate for me.' At that time, she replied to Sudhana with kind words and loving speech: 'Excellent! Excellent! Good man! You are indeed able to generate the mind of Anuttara-samyak-sambodhi. I have attained the Bodhisattva's indestructible Dharma gate, cultivated the Bodhisattva's steadfast practice, obtained the Dharani (mantra) of the equality of all dharmas, obtained the Dharma gate of the equality of all dharmas, and obtained the Samadhi (meditative absorption) of being free from adorned existence.' Sudhana asked: 'What is the Bodhisattva's indestructible Dharma gate, and what is the state of the Samadhi of being free from adorned existence?' 'Good man! This place is difficult to know, difficult to speak of!' Sudhana said: 'I only wish that the Great Sage, relying on the Buddha's divine power, would explain it for me; I shall rely on good teachers, believe and understand, discern with right mindfulness, wholeheartedly follow, stay away from falsehood, and understand equality.' At that time, the Upasika (female lay practitioner) replied: 'Good man! In the past, in the Kalpa (eon) of Freedom from Defilement, there was a Tathagata, Arhat, Samyak-sambuddha, named Shubhahu (Auspicious Arm), who appeared in the world; at that time, there was a king named Vidyutprabha (Electric Light), and I was his daughter. In the stillness of midnight, when the music had ceased, the five hundred maidservants were all asleep. I was on the upper floor, gazing at the stars; I saw that Tathagata in the empty space, like a king of jeweled mountains; Devas, Nagas, and the Eight Classes (Buddhist protectors) of inconceivable great Bodhisattvas respectfully surrounded him, emitting a great network of light, universally illuminating the ten directions. From that Buddha's pores came forth subtle fragrances.'
；我聞是香，身體柔軟，心大歡喜，恭敬禮拜，一心合掌，仰觀彼佛，不見頂相，觀身左右，不見邊際，相好莊嚴，見無厭足。善男子！我于爾時作如是念：『修何等業出生如是身、長養如是身、具足如是身、清凈如是身、自在如是身，光明眷屬諸莊嚴具，功德智慧三昧陀羅尼，諸辯才藏，不可譬諭？』
「善男子！時，彼如來知我心念而告我言：『汝應發不可壞心，除滅煩惱；發勝妙心，不著一切有；發不懈怠心，隨順深入方便之法；發忍辱心，調伏眾生諸噁心海；發離癡心，遠離一切諸生死趣；發無厭心，見一切佛心無厭倦；發無知足心，悉飲一切諸佛法雲；發寂靜心，以一切佛方便，隨順世間；發守護心，護持一切諸佛法輪；發分別心，隨其所應，演說法寶，皆令歡喜。』善男子！我于爾時，從彼如來聞此法教，清凈法門，求一切智，如來十力，所言不虛，光明莊嚴，清凈法身，相好莊嚴，如來眷屬，嚴凈佛剎，如來威儀，如來壽命；我發是心時，一切煩惱、聲聞、緣覺，金剛諸山所不能壞。善男子！我發此心已，于閻浮提微塵等劫，不生欲想，何況其事？于爾所劫，自於眷屬不生瞋心，何況餘人？于爾所劫，不生我見心，況我所心？于爾所劫，不生愚癡心，不生無記心，乃至胎中常起正念，何況余時？
【現代漢語翻譯】 現代漢語譯本：我聞到這香氣，身體變得柔軟，心中充滿歡喜，恭敬地禮拜，一心合掌，仰望那尊佛，卻看不見他的頂相。觀看他的身體左右，也看不到邊際。他的相貌莊嚴美好，令人百看不厭。善男子！我當時心中這樣想：『修習什麼樣的業才能出生這樣的身體，長養這樣的身體，具足這樣的身體，清凈這樣的身體，自在這樣的身體，以及光明眷屬、各種莊嚴器具，功德智慧、三昧（Samadhi，專注）陀羅尼（Dharani，總持），各種辯才寶藏，這些都是無法比喻的呢？』 善男子！那時，那位如來知道我心中的想法，就告訴我：『你應該發起不可摧毀的心，滅除煩惱；發起殊勝微妙的心，不執著於一切有；發起不懈怠的心，隨順深入方便之法；發起忍辱的心，調伏眾生各種噁心之海；發起遠離愚癡的心，遠離一切生死輪迴；發起沒有厭倦的心，見到一切佛心無厭倦；發起沒有知足的心，完全飲用一切諸佛的法雲；發起寂靜的心，用一切佛的方便，隨順世間；發起守護的心，護持一切諸佛的法輪；發起分別的心，根據眾生所應，演說佛法寶藏，使他們都感到歡喜。』善男子！我當時，從那位如來那裡聽聞這些法教，清凈的法門，爲了求得一切智慧，如來的十力（十種力量），所說不虛，光明莊嚴，清凈的法身，相好莊嚴，如來的眷屬，莊嚴清凈的佛剎，如來的威儀，如來的壽命；我發起這個心的時候，一切煩惱、聲聞（Sravaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人），金剛（Vajra，堅固）諸山都不能摧毀。善男子！我發起這個心之後，在閻浮提（Jambudvipa，我們所居住的世界）微塵數劫的時間裡，不生起慾望的想法，更何況是慾望的行為呢？在那麼長的時間裡，自己對眷屬不生起嗔恨心，更何況是其他人呢？在那麼長的時間裡，不生起我見的心，更何況是我所的心呢？在那麼長的時間裡，不生起愚癡的心，不生起無記的心，乃至在胎中也常常生起正念，更何況是其他時候呢？
【English Translation】 English version: I smelled this fragrance, and my body became soft, my heart filled with joy. I respectfully bowed, with my palms together, and looked up at that Buddha, but could not see the top of his head. Looking at his body from side to side, I could not see its edges. His features were so majestic and beautiful that I could not tire of seeing them. Good man! At that time, I thought to myself: 『What kind of karma must one cultivate to be born with such a body, to nurture such a body, to possess such a body, to have such a pure body, to have such a free body, as well as the luminous retinue, various adornments, merits, wisdom, Samadhi (concentration), Dharani (mantra), and the treasures of eloquence, which are beyond comparison?』 Good man! At that time, that Tathagata, knowing my thoughts, said to me: 『You should generate an indestructible mind to extinguish afflictions; generate a supremely wonderful mind, not attached to anything that exists; generate a non-slothful mind, following and deeply entering the methods of skillful means; generate a mind of patience, to tame the sea of evil minds of all beings; generate a mind free from ignorance, to be far from all cycles of birth and death; generate a mind without weariness, never tiring of seeing all Buddhas; generate a mind without contentment, to fully drink the Dharma clouds of all Buddhas; generate a mind of tranquility, using all the skillful means of the Buddhas, to accord with the world; generate a mind of protection, to uphold the Dharma wheel of all Buddhas; generate a mind of discernment, according to what is appropriate, to expound the Dharma treasures, making them all joyful.』 Good man! At that time, from that Tathagata, I heard these Dharma teachings, the pure Dharma gate, seeking all wisdom, the ten powers of the Tathagata, whose words are not false, luminous and majestic, the pure Dharma body, majestic and beautiful features, the retinue of the Tathagata, the adorned and pure Buddha-lands, the demeanor of the Tathagata, the lifespan of the Tathagata; when I generated this mind, all afflictions, Sravakas (hearers), Pratyekabuddhas (solitary realizers), and the Vajra (diamond) mountains could not destroy it. Good man! After I generated this mind, for as many kalpas (eons) as there are dust particles in Jambudvipa (the world we live in), I did not generate thoughts of desire, let alone acts of desire. For that many kalpas, I did not generate anger towards my own family, let alone towards others. For that many kalpas, I did not generate a mind of self-view, let alone a mind of what belongs to me. For that many kalpas, I did not generate a mind of ignorance, nor a mind of indifference, and even in the womb, I always generated right mindfulness, let alone at other times?
于爾所劫，乃至夢中見一切佛，況十眼觀？于爾所劫，聞持一切諸佛法雲，未曾忘失一句，乃至世間語言尚不忘失，況如來語？于爾所劫，悉飲一切諸佛法海，乃至世法亦分別知，出生一切方便諸三昧門，心無虛妄；于爾所劫，受持一切諸佛法輪，於法輪中不失一法，乃至無有二智，除化眾生；于爾所劫，見一切佛海及諸化佛，于彼佛所，滿足大愿；于爾所劫，於一切菩薩海所，具足出生清凈菩薩行海；于爾所劫，若有眾生得見我者，皆發阿耨多羅三藐三菩提心，乃至不生一念二乘之心；于爾所劫，於一切佛法，乃至一句一味，不生疑惑，無有二想，無虛妄想，無種種想，無染著想，無好醜想，無愛恚想。善男子！我初發心來，常見諸佛菩薩及善知識，聞佛大愿，修菩薩行，諸波羅蜜智慧，諸地無盡法藏；普入無量無邊一切世界，分別無量眾生界；不離清凈智慧光明，除滅一切眾生煩惱；長養髮起眾生善根，隨其所應，悉能顯現；未曾舍離微妙音聲，其有聞者，皆悉歡喜。善男子！我入此無壞法門，觀察一切法平等陀羅尼，顯現無量自在神變，汝欲見不？」
「唯然，欲見！」
爾時，不動優婆夷入萬三昧門，正念觀察，所謂：專求莊嚴正法心無疲厭三昧門，離癡莊嚴三昧門，十力三昧門，佛無盡藏三昧
【現代漢語翻譯】 現代漢語譯本：在您所經歷的劫數中，乃至在夢中見到一切佛，更何況用十眼觀察呢？在您所經歷的劫數中，聽聞並受持一切諸佛的法雲（佛法的譬喻），未曾忘失一句，乃至世間的語言尚且不忘失，更何況如來的語言呢？在您所經歷的劫數中，完全飲盡一切諸佛的法海（佛法的譬喻），乃至世間的法也都能分別知曉，出生一切方便的諸三昧門（禪定之門），心中沒有虛妄；在您所經歷的劫數中，受持一切諸佛的法輪（佛法的教導），在法輪中不失一法，乃至沒有二智（二乘的智慧），除了教化眾生；在您所經歷的劫數中，見到一切佛海（佛的無量功德）及諸化佛（佛的化身），在那些佛所，滿足大愿；在您所經歷的劫數中，在一切菩薩海（菩薩的無量功德）所，具足出生清凈的菩薩行海（菩薩的無量修行）；在您所經歷的劫數中，如果有眾生得見我者，都發阿耨多羅三藐三菩提心（無上正等正覺之心），乃至不生一念二乘（聲聞、緣覺）之心；在您所經歷的劫數中，對於一切佛法，乃至一句一味，不生疑惑，沒有二想（對立的想法），沒有虛妄想，沒有種種想，沒有染著想，沒有好醜想，沒有愛恚想。善男子！我初發心以來，常見諸佛菩薩及善知識，聽聞佛的大愿，修菩薩行，諸波羅蜜（到達彼岸的方法）智慧，諸地（菩薩修行的階段）無盡法藏（佛法的寶藏）；普遍進入無量無邊的一切世界，分別無量眾生界；不離清凈智慧光明，除滅一切眾生煩惱；長養髮起眾生善根，隨其所應，都能顯現；未曾舍離微妙音聲，凡是聽聞者，都感到歡喜。善男子！我進入這無壞法門，觀察一切法平等的陀羅尼（總持法門），顯現無量自在的神變，您想看嗎？ 『是的，想看！』 當時，不動優婆夷進入萬三昧門，正念觀察，即：專求莊嚴正法心無疲厭三昧門，離癡莊嚴三昧門，十力三昧門，佛無盡藏三昧。
【English Translation】 English version: In the kalpas (eons) you have experienced, even seeing all Buddhas in dreams, let alone observing with ten eyes? In the kalpas you have experienced, hearing and upholding all the Dharma clouds (metaphor for Buddha's teachings) of all Buddhas, never forgetting a single word, even worldly languages are not forgotten, how much more so the words of the Tathagata (Buddha)? In the kalpas you have experienced, completely drinking the ocean of Dharma (metaphor for Buddha's teachings) of all Buddhas, even worldly dharmas are also known and distinguished, giving rise to all expedient Samadhi (meditative concentration) gates, with no falsehood in the mind; in the kalpas you have experienced, upholding all the Dharma wheels (teachings) of all Buddhas, not losing a single Dharma within the Dharma wheel, not even having two wisdoms (wisdom of the two vehicles), except for transforming sentient beings; in the kalpas you have experienced, seeing all the oceans of Buddhas (Buddha's immeasurable merits) and all the manifested Buddhas (Buddha's emanations), fulfilling great vows at those Buddhas' places; in the kalpas you have experienced, at all the oceans of Bodhisattvas (Bodhisattva's immeasurable merits), fully giving rise to the pure ocean of Bodhisattva practices (Bodhisattva's immeasurable practices); in the kalpas you have experienced, if there are sentient beings who see me, they all generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), not even giving rise to a single thought of the two vehicles (Shravaka and Pratyekabuddha); in the kalpas you have experienced, towards all the Buddha's teachings, even a single word or taste, not generating doubt, having no dualistic thoughts, no false thoughts, no various thoughts, no attached thoughts, no thoughts of good or bad, no thoughts of love or hatred. Good man! Since I first generated the mind, I have always seen all Buddhas, Bodhisattvas, and good teachers, heard the great vows of the Buddhas, practiced the Bodhisattva path, the wisdom of the Paramitas (perfections), the inexhaustible Dharma treasures of the Bhumis (stages of Bodhisattva practice); universally entering all immeasurable and boundless worlds, distinguishing immeasurable realms of sentient beings; not departing from the pure light of wisdom, eliminating all the afflictions of sentient beings; nurturing and arousing the good roots of sentient beings, manifesting according to their needs; never abandoning the subtle sound, all who hear it are delighted. Good man! I have entered this indestructible Dharma gate, observing the Dharani (mantra) of equality of all dharmas, manifesting immeasurable and free spiritual transformations, do you wish to see it? 'Yes, I wish to see it!' At that time, the immovable Upasika (female lay practitioner) entered ten thousand Samadhi gates, observing with right mindfulness, namely: the Samadhi gate of diligently seeking to adorn the true Dharma with a tireless mind, the Samadhi gate of adorning with detachment from ignorance, the Samadhi gate of the ten powers, the Samadhi of the inexhaustible treasury of the Buddha.
門。住如是等三昧門時，十不可說佛剎微塵等世界六種震動，凈如琉璃；一一世界中，各見百億如來，一一如來，大眾圍繞，放大光明，普照十方；或現兜率天，或現於一切世界，以妙音聲轉凈法輪，乃至示現大般涅槃。
時，優婆夷從三昧起，告善財言：「善男子！汝見此不？」
「唯然，已見。」
「善男子！我唯成就此無壞法門，為一切眾生說微妙法，皆令歡喜。諸大菩薩遊行十方無有障礙；如金翅鳥王，悉得眾生大海源底，若見眾生有菩提因，從生死海而撮取之，安置菩提；譬如商人入大寶洲，專求如來十力大寶，游生死海，教化眾生除滅煩惱；如明凈日，消竭愛水，開敷一切眾生蓮華；譬如疾風遊行十方，摧滅一切眾生邪見煩惱樹枝；譬如大地，長養一切眾生善根；如轉輪王，以四攝法攝取眾生。我當云何能知、能說彼功德行？善男子！於此南方，有一國土名不可稱，城名知足，有出家外道名曰隨順一切眾生，汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子頭面禮足，繞無數匝，辭退南行。◎
◎爾時，善財童子一心正念：「彼優婆夷是我真善知識。念彼正教，念彼所說，念彼所發，念彼所開，念彼示現，念彼所嘆，念彼所明，念彼廣演，念彼修習；隨順思惟修
【現代漢語翻譯】 現代漢語譯本：當安住于這樣的三昧門時，十不可說佛剎微塵數（不可說：數量極多，無法用言語表達；佛剎：佛所教化的世界；微塵：極小的塵埃）的世界發生六種震動，清凈得像琉璃一樣；在每一個世界中，都能看到百億如來（如來：佛的十號之一，指佛的真如智慧），每一位如來都被大眾圍繞，放出大光明，普照十方；或者顯現在兜率天（兜率天：欲界六天之一，彌勒菩薩在此說法），或者顯現在一切世界，用美妙的聲音轉動清凈的法輪（法輪：佛陀所說的教法），乃至示現大般涅槃（大般涅槃：佛陀的最終寂滅）。 這時，優婆夷（優婆夷：在家修行的女佛教徒）從三昧中起身，告訴善財（善財：佛教故事中的求道者）說：『善男子！你看到這些了嗎？』 『是的，我已經看到了。』 『善男子！我只是成就了這無壞法門（無壞法門：指不會被破壞的佛法），為一切眾生宣說微妙的佛法，使他們都感到歡喜。諸大菩薩在十方世界沒有障礙；就像金翅鳥王（金翅鳥王：佛教傳說中的神鳥），能夠到達眾生大海的源底，如果看到眾生有菩提（菩提：覺悟）的因緣，就從生死海中把他們攝取出來，安置在菩提之中；譬如商人進入大寶洲，專門尋求如來的十力大寶（十力：如來的十種智慧力量），在生死海中游歷，教化眾生，消除煩惱；就像明凈的太陽，消融愛慾之水，使一切眾生的蓮花開放；譬如疾風，在十方世界，摧毀一切眾生邪見煩惱的樹枝；譬如大地，生長一切眾生的善根；就像轉輪王（轉輪王：擁有統治世界的君主），用四攝法（四攝法：佈施、愛語、利行、同事）攝取眾生。我怎麼能夠知道、能夠說出他們的功德和修行呢？善男子！在這南方，有一個國土名叫不可稱，城名叫知足，有一個出家的外道名叫隨順一切眾生，你到那裡去問他，菩薩如何學習菩薩的修行，修持菩薩的道。』 這時，善財童子頭面禮足，繞了無數圈，告辭後向南方走去。 這時，善財童子一心正念：『那位優婆夷是我的真善知識。』憶念她的教誨，憶念她所說的話，憶念她所發起的愿，憶念她所開示的道理，憶念她所展現的神通，憶念她所讚歎的功德，憶念她所闡明的教義，憶念她所廣為演說的佛法，憶念她所修習的法門；隨順著這些思惟修習。
【English Translation】 English version: When dwelling in such Samadhi (Samadhi: a state of meditative consciousness) doors, worlds as numerous as the dust particles of ten inexpressible Buddha lands (inexpressible: too many to count; Buddha lands: the worlds where Buddhas teach; dust particles: extremely small particles) shake in six ways, becoming as clear as crystal; in each world, one sees hundreds of billions of Tathagatas (Tathagata: one of the ten titles of a Buddha, referring to the Buddha's true wisdom), each Tathagata surrounded by a great assembly, emitting great light, illuminating all directions; sometimes appearing in Tushita Heaven (Tushita Heaven: one of the six heavens of the desire realm, where Maitreya Bodhisattva teaches), sometimes appearing in all worlds, turning the pure Dharma wheel (Dharma wheel: the teachings of the Buddha) with wonderful sounds, even manifesting the Great Parinirvana (Great Parinirvana: the final passing away of a Buddha). Then, the Upasika (Upasika: a female lay Buddhist practitioner) arose from Samadhi and said to Sudhana (Sudhana: a seeker of enlightenment in Buddhist stories), 'Good man! Have you seen this?' 'Yes, I have seen it.' 'Good man! I have only attained this indestructible Dharma door (indestructible Dharma door: referring to the Dharma that cannot be destroyed), and I speak the subtle Dharma for all sentient beings, making them all joyful. The great Bodhisattvas have no obstacles in the ten directions; like the King of the Golden-Winged Birds (King of the Golden-Winged Birds: a mythical bird in Buddhist legends), they can reach the bottom of the ocean of sentient beings, and if they see that sentient beings have the cause for Bodhi (Bodhi: enlightenment), they take them out of the ocean of birth and death and place them in Bodhi; like a merchant entering a great treasure island, seeking the great treasure of the ten powers of the Tathagata (ten powers: the ten wisdom powers of a Tathagata), traveling in the ocean of birth and death, teaching sentient beings, eliminating afflictions; like the clear sun, melting the water of desire, causing the lotuses of all sentient beings to bloom; like a swift wind, in the ten directions, destroying the branches of the trees of wrong views and afflictions of all sentient beings; like the earth, nurturing the roots of goodness of all sentient beings; like a Wheel-Turning King (Wheel-Turning King: a monarch who rules the world), using the four means of attraction (four means of attraction: giving, kind speech, beneficial action, and cooperation) to gather sentient beings. How can I know or speak of their merits and practices? Good man! To the south of here, there is a country called Inexpressible, a city called Contentment, and a renunciate heretic named Following All Sentient Beings. Go there and ask him how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva.' Then, Sudhana bowed his head to the ground, circumambulated countless times, and took his leave, heading south. At that time, Sudhana was single-mindedly mindful: 'That Upasika is my true good teacher.' He remembered her teachings, remembered her words, remembered her vows, remembered her explanations, remembered her manifestations, remembered her praises, remembered her clarifications, remembered her extensive discourses, remembered her practices; he followed these thoughts in his cultivation.
，遍修寂靜寂滅，照明觀察。」漸漸經由城邑、聚落，于日沒時，入知足城，周遍推求：「隨順一切眾生外道今在何所？」于中夜時，見彼城北有一大山，光明照耀如日初出。爾時，善財天明出城，登彼山上，遙見外道靜處經行，成就妙色、超逾梵王，一萬梵天眷屬圍繞。往詣其所，頭面禮足，卻住一面，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？」
答言：「善哉！善哉！善男子！乃能發阿耨多羅三藐三菩提心。善男子！我已安住至一切處菩薩之行，成就普觀三昧法門，無依無作神足，以平等般若波羅蜜光明，觀察分別一切諸趣，一切眾生死此生彼，流轉諸有，種種雜類，形色好醜，種種欲樂，諸趣受生，所謂：天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、地獄、餓鬼、畜生、閻羅王處、人、非人處。彼諸眾生或著邪見，或好二乘，或樂大乘，以妙智慧，種種方便饒益眾生。或教世間種種技藝，欲令眾生得諸巧術陀羅尼門；或以四攝攝取眾生，欲令一切得薩婆若；或嘆諸波羅蜜，欲令眾生得一切智迴向；或嘆發菩提心，欲令眾生於諸善根不可沮壞；或嘆菩薩行，欲令眾生嚴凈佛剎，滿足大愿，教化眾生；或說厭離法，欲令眾生知惡行果，受三塗苦
【現代漢語翻譯】 現代漢語譯本：『遍修寂靜寂滅，照明觀察。』善財童子漸漸經過城邑、村落，在日落時分，進入知足城，四處尋訪：『順應一切眾生的外道現在在哪裡呢？』到了半夜時分，他看見城北有一座大山，光明照耀如同初升的太陽。那時，善財童子在天亮時分出城，登上那座山，遠遠看見外道在靜處經行，其容貌美好，超越梵天王，有一萬梵天眷屬圍繞。他走到外道那裡，頭面頂禮其足，退到一旁站立，說道：『大聖！我已先發了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，修持菩薩之道？』 外道回答說：『善哉！善哉！善男子！你竟然能發阿耨多羅三藐三菩提心。善男子！我已安住于到達一切處的菩薩之行，成就普觀三昧（普遍觀察一切事物的禪定）法門，擁有無依無作的神足（自由自在的神通），以平等般若波羅蜜（以智慧到達彼岸）的光明，觀察分別一切諸趣（六道輪迴），一切眾生在此死去又在彼處出生，在各種存在中流轉，種類繁多，形態各異，有美有丑，有各種慾望和快樂，在諸趣中受生，即所謂：天、龍（具有神力的生物）、夜叉（守護神）、乾闥婆（天上的樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）、地獄、餓鬼、畜生、閻羅王處、人、非人處。那些眾生有的執著于邪見，有的喜歡二乘（聲聞乘和緣覺乘），有的樂於大乘（菩薩乘），我用微妙的智慧，以各種方便來利益眾生。有時教導世間各種技藝，希望眾生獲得各種巧妙的陀羅尼門（總持法門）；有時用四攝法（佈施、愛語、利行、同事）來攝取眾生，希望一切眾生都能獲得薩婆若（一切智）；有時讚歎諸波羅蜜（到達彼岸的方法），希望眾生獲得一切智的迴向；有時讚歎發菩提心，希望眾生在各種善根上不可動搖；有時讚歎菩薩的修行，希望眾生莊嚴清凈佛剎，滿足大愿，教化眾生；有時宣說厭離法，希望眾生知道惡行的果報，承受三塗（地獄、餓鬼、畜生）的痛苦。』
【English Translation】 English version: 'Practicing pervasive tranquility and extinction, illuminating and observing.' Gradually passing through cities and villages, at sunset, Sudhana entered the City of Contentment, searching everywhere: 'Where are the non-Buddhist practitioners who accord with all sentient beings now?' At midnight, he saw a great mountain north of the city, its light shining like the rising sun. Then, at dawn, Sudhana left the city and climbed the mountain, where he saw the non-Buddhist practitioners walking in a quiet place, their appearance beautiful, surpassing even Brahma, surrounded by ten thousand Brahma attendants. He went to them, bowed his head to their feet, and stood to one side, saying: 'Great Sage! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva?' The non-Buddhist practitioner replied: 'Excellent! Excellent! Good man! You are indeed capable of generating the mind of Anuttara-samyak-sambodhi. Good man! I have already established myself in the practice of a Bodhisattva that reaches all places, accomplished the Dharma gate of the Samadhi of Universal Observation (meditative absorption of observing all things), possessing the miraculous power of unreliance and non-action, and with the light of equal Prajna-paramita (wisdom that reaches the other shore), I observe and distinguish all the realms of existence, all sentient beings dying here and being born there, transmigrating through various existences, in various categories, with different forms, beautiful and ugly, with various desires and pleasures, being born in various realms, namely: gods, dragons (powerful mythical creatures), yakshas (guardian spirits), gandharvas (celestial musicians), asuras (warring deities), garudas (mythical birds), kinnaras (celestial singers), mahoragas (great serpent deities), hells, hungry ghosts, animals, the realm of Yama, humans, and non-humans. Some of those beings are attached to wrong views, some prefer the Two Vehicles (Sravaka and Pratyekabuddha), and some delight in the Mahayana (Bodhisattva Vehicle). With subtle wisdom, I benefit sentient beings through various skillful means. Sometimes I teach various worldly skills, hoping that sentient beings will obtain various skillful Dharani gates (mantras that hold all teachings); sometimes I gather sentient beings with the Four Means of Gathering (giving, kind speech, beneficial action, and cooperation), hoping that all sentient beings will attain Sarvajna (omniscience); sometimes I praise the Paramitas (perfections), hoping that sentient beings will attain the dedication of all-knowing wisdom; sometimes I praise the generation of the Bodhi mind, hoping that sentient beings will be unshakeable in all good roots; sometimes I praise the practice of a Bodhisattva, hoping that sentient beings will adorn and purify Buddha lands, fulfill great vows, and teach sentient beings; sometimes I speak of the Dharma of renunciation, hoping that sentient beings will know the consequences of evil actions and suffer the pains of the three evil realms (hell, hungry ghosts, and animals).'
；或說凈法欲，令眾生髮歡喜心，于諸佛所植眾德本，得一切智果；或嘆如來、應供、等正覺，欲令眾生髮弘誓願，一向專求清凈法身；或嘆如來功德，欲令眾生一向樂求佛無壞身；或嘆如來無比妙法，欲令眾生得佛一切無壞功德。複次，善男子！此知足城內一切人民，男女長幼，隨其所應，我悉化度，彼諸眾生莫知我誰；此閻浮提九十六種外道邪見，我悉為彼種種說法，斷其邪見；三千大千世界乃至十方一切世界諸眾生海，以種種智方便法門，種種諸事，色像音聲，化度饒益，亦復如是。善男子！我唯知此菩薩至一切處行法門。諸大菩薩身與一切眾生數等，悉得分別一切眾生身三昧，出生變化輪，遍游一切世界，一切諸趣，普現十方一切眾生前；其有見者，樂觀無厭，悉能長養一切善根。住一切劫，不捨大愿，得因那羅莊嚴光明之行，不著一切，專求實義，隨順眾生，三世平等，照無我界，具足無盡大悲之藏。我當云何能知、能說彼清凈行功德智慧？善男子！於此南方，有一國土名甘露味，彼有長者名青蓮華香，汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子頭面敬禮彼外道足，繞無數匝，辭退南行。
爾時，善財童子不惜身命，不著財寶，遠離熾然；不著諸趣，不著世間五欲快樂，不著眷
【現代漢語翻譯】 現代漢語譯本：或者宣說清凈的佛法，使眾生生起歡喜心，在諸佛那裡種下各種功德的根本，獲得一切智慧的果實；或者讚歎如來（Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha），想要使眾生髮起宏大的誓願，一心專求清凈的法身；或者讚歎如來的功德，想要使眾生一心樂於追求佛的無壞之身；或者讚歎如來無比的微妙佛法，想要使眾生獲得佛的一切無壞功德。再者，善男子！這知足城內的一切人民，無論男女老幼，我都根據他們各自的根器進行教化度脫，那些眾生都不知道我是誰；這閻浮提（Jambudvipa）的九十六種外道邪見，我都為他們宣說各種佛法，斷除他們的邪見；三千大千世界乃至十方一切世界的諸眾生海，我都用各種智慧方便法門，各種事情，色相音聲，教化度脫，使他們得到利益，也是這樣。善男子！我只知道這種菩薩到達一切處所的修行法門。諸大菩薩的身形與一切眾生的數量相等，都能分別一切眾生的身形，得到三昧（Samadhi），出生變化輪，遍游一切世界，一切諸趣，普遍顯現在十方一切眾生面前；那些見到他們的人，都歡喜觀看而沒有厭倦，都能增長一切善根。他們安住一切劫，不捨棄大愿，得到因那羅（Indra）莊嚴光明的修行，不執著一切，專求真實的意義，隨順眾生，三世平等，照見無我的境界，具足無盡的大悲寶藏。我怎麼能夠知道、能夠說出他們清凈的修行功德智慧呢？善男子！在這南方，有一個國土名叫甘露味，那裡有一位長者名叫青蓮華香，你到那裡去問，菩薩如何學習菩薩的修行，修持菩薩的道。」 當時，善財童子頭面頂禮那位外道的腳，繞了無數圈，告辭退下，向南方走去。 這時，善財童子不愛惜自己的身命，不貪著財寶，遠離熾熱的慾望；不貪著諸趣，不貪著世間的五欲快樂，不貪著眷屬。
【English Translation】 English version: Or, they speak of the pure Dharma desire, causing sentient beings to generate joyful minds, planting roots of all virtues in the presence of all Buddhas, and attaining the fruit of all wisdom; or, they praise the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), desiring to cause sentient beings to generate great vows, single-mindedly seeking the pure Dharma body; or, they praise the merits of the Tathagata, desiring to cause sentient beings to single-mindedly delight in seeking the indestructible body of the Buddha; or, they praise the incomparable and wondrous Dharma of the Tathagata, desiring to cause sentient beings to attain all the indestructible merits of the Buddha. Furthermore, good man! All the people within this City of Contentment, whether male or female, young or old, I have converted and liberated according to their respective capacities, and those sentient beings do not know who I am; the ninety-six kinds of heretical views of Jambudvipa (the world), I have spoken various Dharmas to them, cutting off their heretical views; the seas of sentient beings in the three thousand great thousand worlds and even in all the worlds of the ten directions, I have used various wisdom expedient methods, various matters, forms, sounds, to convert and liberate them, benefiting them, and it is also like this. Good man! I only know this Dharma gate of Bodhisattvas traveling to all places. The bodies of the great Bodhisattvas are equal to the number of all sentient beings, and they are able to distinguish the bodies of all sentient beings, attaining Samadhi (concentration), giving birth to the wheel of transformation, traveling throughout all worlds, all realms, universally appearing before all sentient beings in the ten directions; those who see them, joyfully gaze without weariness, and are able to cultivate all good roots. They abide for all kalpas (eons), not abandoning their great vows, attaining the practice of Indra's (a deity) adorned light, not clinging to anything, single-mindedly seeking the true meaning, according with sentient beings, the three times are equal, illuminating the realm of no-self, possessing the inexhaustible treasury of great compassion. How can I know, how can I speak of their pure practice, merits, and wisdom? Good man! In this southern direction, there is a country named Ambrosia Flavor, and there is an elder named Blue Lotus Fragrance, you go there and ask how Bodhisattvas learn the practice of Bodhisattvas, and cultivate the path of Bodhisattvas. At that time, Sudhana (Good Wealth) bowed his head and paid homage to the feet of that heretic, circumambulated him countless times, took his leave, and went south. At this time, Sudhana did not cherish his own life, did not cling to wealth and treasures, and was far from burning desires; he did not cling to the various realms, did not cling to the five desires and pleasures of the world, and did not cling to his family.
屬勢力自在，常樂化度一切眾生，嚴凈一切諸佛世界，恭敬供養一切諸佛，心無厭足，知一切法真實之相，欲得一切菩薩功德巨海，滿足大愿；於一切劫修菩薩行，詣一切佛及眷屬海，入一切菩薩三昧，悉能顯現一切菩薩神力自在；於一毛孔見一切佛，心無厭足；悉聞受持一切諸佛正法輪云，心無厭足，專求此等一切菩薩諸佛功德。漸漸遊行，至甘露味國，詣青蓮華香長者所，頭面禮足，繞無數匝，於一面住，白言：「大聖！我已先發阿耨多羅三藐三菩提心，向無上道，志求一切諸佛智慧，欲滿一切諸佛大愿，欲凈一切諸佛色身，欲見一切諸佛法身，欲知一切諸佛智身，欲凈滿一切菩薩諸行，欲照一切菩薩諸三昧門，欲成就一切菩薩諸陀羅尼，欲悉除滅一切障礙，欲遍游一切諸佛世界，而未知菩薩云何學菩薩行、修菩薩道、生一切智？」
答言：「善哉！善哉！善男子！乃能發阿耨多羅三藐三菩提心。善男子！我能善知一切諸香、一切和香、一切薰香、一切涂香、一切末香、一切香王、一切天香，龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等香，除滅一切眾疾病香，滅憂惱香，生一切眾生諸喜樂香，長養諸煩惱香，除滅諸煩惱香，喜樂有為香，厭離有為香，放逸香，不放逸香，念諸佛香
【現代漢語翻譯】 現代漢語譯本 具足勢力自在，常常歡喜教化度脫一切眾生，莊嚴清凈一切諸佛世界，恭敬供養一切諸佛，內心沒有厭倦滿足的時候，了知一切法真實的相狀，想要獲得一切菩薩功德如大海般深廣，圓滿一切大愿；在一切劫中修菩薩行，前往一切佛和眷屬的集會，進入一切菩薩三昧（禪定），能夠顯現一切菩薩的神通力量和自在；在一毛孔中見到一切佛，內心沒有厭倦滿足的時候；完全聽聞受持一切諸佛的正法如雲般廣佈，內心沒有厭倦滿足的時候，專心尋求這些一切菩薩諸佛的功德。漸漸地，到達甘露味國，前往青蓮華香長者那裡，頭面頂禮他的雙足，圍繞無數圈，在一旁站立，稟告說：『大聖！我已先發了阿耨多羅三藐三菩提心（無上正等正覺之心），嚮往無上之道，立志尋求一切諸佛的智慧，想要圓滿一切諸佛的大愿，想要清凈一切諸佛的色身（物質身體），想要見到一切諸佛的法身（真理之身），想要了知一切諸佛的智身（智慧之身），想要清凈圓滿一切菩薩的修行，想要照亮一切菩薩的禪定之門，想要成就一切菩薩的陀羅尼（總持法門），想要完全滅除一切障礙，想要遍游一切諸佛世界，但是還不知道菩薩如何學習菩薩的修行、修持菩薩的道、生起一切智慧？』 回答說：『好啊！好啊！善男子！你能夠發起阿耨多羅三藐三菩提心。善男子！我能夠善巧地知道一切諸香、一切和合香、一切薰香、一切涂香、一切末香、一切香王、一切天香，龍、夜叉（鬼神）、乾闥婆（天樂神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人、非人等香，能夠除滅一切眾生的疾病的香，能夠滅除憂愁煩惱的香，能夠生起一切眾生各種喜悅快樂的香，能夠增長各種煩惱的香，能夠除滅各種煩惱的香，使人喜悅有為法的香，使人厭離有為法的香，使人放逸的香，使人不放逸的香，憶念諸佛的香。
【English Translation】 English version Possessing the power of self-mastery, constantly rejoicing in teaching and liberating all sentient beings, adorning and purifying all Buddha-lands, reverently making offerings to all Buddhas, with a heart that never tires or feels satisfied, knowing the true nature of all dharmas, desiring to obtain the vast ocean of all Bodhisattva merits, fulfilling all great vows; practicing the Bodhisattva path in all kalpas, going to all Buddhas and their assemblies, entering all Bodhisattva samadhis (meditative states), able to manifest all Bodhisattva's divine powers and self-mastery; seeing all Buddhas in one pore, with a heart that never tires or feels satisfied; completely hearing and upholding the true Dharma of all Buddhas like clouds spreading widely, with a heart that never tires or feels satisfied, wholeheartedly seeking these merits of all Bodhisattvas and Buddhas. Gradually, reaching the Land of Ambrosia, going to the Elder Qinglianhua Xiang (Blue Lotus Fragrance), bowing his head to his feet, circling him countless times, standing to one side, and reporting: 'Great Sage! I have already generated the aspiration for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), aspiring to the supreme path, determined to seek the wisdom of all Buddhas, wanting to fulfill all the great vows of all Buddhas, wanting to purify the physical bodies of all Buddhas, wanting to see the Dharma bodies of all Buddhas, wanting to know the wisdom bodies of all Buddhas, wanting to purify and fulfill all the practices of Bodhisattvas, wanting to illuminate all the samadhi gates of Bodhisattvas, wanting to achieve all the dharanis (mantras) of Bodhisattvas, wanting to completely eliminate all obstacles, wanting to travel throughout all Buddha-lands, but I do not yet know how a Bodhisattva learns the Bodhisattva's practice, cultivates the Bodhisattva's path, and generates all wisdom?' He replied: 'Excellent! Excellent! Good man! You are able to generate the aspiration for Anuttara-samyak-sambodhi. Good man! I am able to skillfully know all fragrances, all blended fragrances, all incense, all perfumes, all powdered fragrances, all kings of fragrances, all heavenly fragrances, the fragrances of dragons, yakshas (demons), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), humans, non-humans, etc., fragrances that can eliminate all diseases of sentient beings, fragrances that can eliminate sorrow and afflictions, fragrances that can generate all kinds of joy and happiness for all sentient beings, fragrances that can increase various afflictions, fragrances that can eliminate various afflictions, fragrances that make one rejoice in conditioned dharmas, fragrances that make one weary of conditioned dharmas, fragrances that cause indulgence, fragrances that cause non-indulgence, fragrances that remind one of the Buddhas.'
，順正法香，賢聖人香，分別一切諸菩薩香，一切菩薩地香，一切菩薩住香，如是等香我悉了知；彼香生起所行、成就、具足、清凈、安隱、方便、境界、行業、根本，皆悉了知。善男子！人中有香名大象藏，因龍斗生，若燒一丸，興大光網云，覆甘露味國，七日七夜，降香水雨；若著身者，身則金色；若著衣服、宮殿、樓閣，亦悉金色；若有眾生得聞此香，七日七夜，歡喜悅樂，滅一切病，無有狂橫，遠離恐怖危害之心，專向大慈，普念眾生。我知彼已，而為說法，令無量眾生，于阿耨多羅三藐三菩提得不退轉。◎
大方廣佛華嚴經卷第四十九 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第五十
東晉天竺三藏佛馱跋陀羅譯
入法界品第三十四之七
「◎善男子！復有香名牛頭栴檀，從離垢山王生，若以涂身，火不能燒；復有香名不可壞，從大海生，若以涂身，出妙音聲，降伏怨敵；復有香名蓮華黑沉水，從阿耨達池四岸邊生，若燒一丸悉能普熏閻浮提界，若有眾生得聞此香，離一切惡，具清凈戒；復有香名曰明相，從雪山王生，若有眾生聞此香者，離諸垢染，心得清凈而為說法，令彼悉得菩薩離垢圓滿三昧；復有香名曰海藏，從羅剎國生，應
【現代漢語翻譯】 現代漢語譯本：我完全瞭解順應正法的香，賢聖人的香，以及分別屬於一切菩薩的香，一切菩薩地的香，一切菩薩住處的香等等。我也完全瞭解這些香的生起、執行、成就、圓滿、清凈、安穩、方便、境界、作用和根本。善男子！人世間有一種香叫做大象藏，它因龍的爭鬥而產生。如果燒一顆這種香丸，就會升起巨大的光網云，覆蓋甘露味國，連續七天七夜降下香水雨。如果塗在身上，身體就會變成金色；如果塗在衣服、宮殿、樓閣上，也會變成金色。如果有眾生聞到這種香，會連續七天七夜感到歡喜快樂，消除一切疾病，不會有瘋狂或橫禍，遠離恐懼和危害之心，一心向往大慈，普遍關懷眾生。我瞭解了這種香之後，就為他們說法，使無量眾生在阿耨多羅三藐三菩提（無上正等正覺）上得到不退轉。 善男子！還有一種香叫做牛頭栴檀（一種檀香），它生長在離垢山王。如果用它塗抹身體，火不能燒。還有一種香叫做不可壞，它生長在大海中。如果用它塗抹身體，會發出美妙的聲音，降伏怨敵。還有一種香叫做蓮華黑沉水，它生長在阿耨達池（無熱惱池）的四岸邊。如果燒一顆這種香丸，就能普遍熏遍閻浮提界（我們所居住的世界）。如果有眾生聞到這種香，就能遠離一切惡行，具足清凈的戒律。還有一種香叫做明相，它生長在雪山王。如果有眾生聞到這種香，就能遠離各種污垢，內心清凈。我為他們說法，使他們都能獲得菩薩離垢圓滿三昧（菩薩的清凈三昧）。還有一種香叫做海藏，它生長在羅剎國（羅剎居住的國家），應該
【English Translation】 English version: I fully understand the fragrance that accords with the Right Dharma, the fragrance of the virtuous sages, and the fragrances that respectively belong to all Bodhisattvas, the lands of all Bodhisattvas, the abodes of all Bodhisattvas, and so on. I also fully understand the arising, functioning, accomplishment, perfection, purity, stability, expedients, realms, activities, and roots of these fragrances. Good man! There is a fragrance in the human world called 'Great Elephant Store,' which arises from the fighting of dragons. If one burns a pill of this fragrance, it will raise a great net of light clouds, covering the country of Ambrosia, and for seven days and seven nights, it will rain fragrant water. If applied to the body, the body will become golden; if applied to clothes, palaces, and pavilions, they will also become golden. If any sentient beings smell this fragrance, they will feel joy and happiness for seven days and seven nights, eliminating all diseases, without madness or misfortune, and they will be free from fear and harm, wholeheartedly aspiring to great compassion, and universally caring for all sentient beings. Having understood this fragrance, I then preach the Dharma for them, enabling countless sentient beings to attain non-retrogression in Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Good man! There is also a fragrance called 'Cow-Head Sandalwood' (a type of sandalwood), which grows on the King of the Mountain of Freedom from Impurities. If one applies it to the body, fire cannot burn it. There is also a fragrance called 'Indestructible,' which grows in the great ocean. If one applies it to the body, it will emit wonderful sounds and subdue enemies. There is also a fragrance called 'Lotus Black Aloeswood,' which grows on the four shores of Lake Anavatapta (Lake of No Heat). If one burns a pill of this fragrance, it can universally perfume the Jambudvipa (the world we live in). If any sentient beings smell this fragrance, they can be free from all evil deeds and possess pure precepts. There is also a fragrance called 'Manifestation of Light,' which grows on the King of the Snowy Mountains. If any sentient beings smell this fragrance, they can be free from all defilements, and their minds will become pure. I preach the Dharma for them, enabling them all to attain the Bodhisattva's Samadhi of Freedom from Impurities and Perfection (the Bodhisattva's pure samadhi). There is also a fragrance called 'Ocean Store,' which grows in the Rakshasa country (the country where Rakshasas live), and it should
轉輪王，若燒一丸，令四種兵列住虛空；復有香名清凈莊嚴，從善法堂生，若燒一丸，悉令諸天得唸佛三昧；復有香名曰凈藏，從夜摩天生，若燒一丸，令彼諸天皆悉雲集，詣夜摩天王聽受正法；復有香名先陀婆，從兜率天生，常在補處菩薩座前，若燒一丸，興大香云普覆十方一切法界，雨無量莊嚴，供一切佛及其眷屬；復有香名曰轉意，從化自在天生，若燒一丸，于化自在天，七日七夜雨莊嚴雨。善男子！我唯知此香。諸大菩薩遠離一切不善習氣，永離五欲，滅除煩惱，降伏眾魔，斷一切縛，離三有趣，智慧妙香而自莊嚴，一切世間無所染著，具足成就無礙戒香，除滅障礙，智慧境界，通達無滯，心常平等，我當云何能知、能說彼功德行，清凈戒門，身、口、意業離一切惡？善男子！於此南方，有城名曰樓閣，彼有海師名曰自在，汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子頭面敬禮彼長者足，繞無數匝，辭退南行。◎
◎爾時，善財童子向樓閣城，觀察正道，專求正道，觀夷險道、垢凈道、安危道。復作是念：「因善知識，得菩薩道，諸波羅蜜道；攝取眾生入無礙法界，隨順一切眾生，除滅一切煩惱熾然，一切邪見；拔一切不善刺，度一切生死海，必至一切智城。何以故？因善知識，得
【現代漢語翻譯】 現代漢語譯本：轉輪王啊，如果焚燒一種香丸，就能讓四種軍隊排列在虛空中；還有一種香名叫清凈莊嚴，從善法堂產生，如果焚燒一丸，就能讓所有天人獲得唸佛三昧（專注唸佛的禪定）；還有一種香名叫凈藏，從夜摩天（欲界第三層天）產生，如果焚燒一丸，就能讓那些天人都聚集起來，到夜摩天王那裡聽受正法；還有一種香名叫先陀婆，從兜率天（欲界第四層天）產生，常在補處菩薩（候補佛位的菩薩）的座位前，如果焚燒一丸，就能興起巨大的香云，普遍覆蓋十方一切法界，降下無量的莊嚴，供養一切佛及其眷屬；還有一種香名叫轉意，從化自在天（欲界第六層天）產生，如果焚燒一丸，在化自在天，七天七夜都會降下莊嚴的雨。善男子！我只知道這些香。諸大菩薩遠離一切不善的習氣，永遠離開五欲（色、聲、香、味、觸），滅除煩惱，降伏眾魔，斷除一切束縛，離開三有（欲界、色界、無色界），用智慧的妙香來莊嚴自己，對一切世間都沒有染著，具足成就無礙的戒香，消除障礙，智慧的境界，通達無礙，心常平等，我怎麼能夠知道、能夠說出他們的功德行為，清凈的戒門，身、口、意業遠離一切惡呢？善男子！在這南方，有一座城名叫樓閣，那裡有一位海師名叫自在，你到他那裡去問，菩薩如何學習菩薩的修行，修菩薩之道。」 當時，善財童子頭面頂禮那位長者的腳，繞了無數圈，告辭後向南方走去。 當時，善財童子向樓閣城走去，觀察正道，專心尋求正道，觀察平坦險峻的道路、污垢清凈的道路、安全危險的道路。又這樣想：『因為善知識，才能得到菩薩道，諸波羅蜜（到達彼岸的方法）道；攝取眾生進入無礙的法界，隨順一切眾生，消除一切煩惱的熾盛，一切邪見；拔除一切不善的刺，度過一切生死的海洋，必定到達一切智（佛的智慧）的城。為什麼呢？因為善知識，才能得到』
【English Translation】 English version: 'O Wheel-Turning King, if one burns a single incense ball, it can cause the four kinds of troops to line up in the void; there is also an incense named Pure Adornment, which arises from the Hall of Good Dharma, if one burns a single ball, it can cause all the devas to attain the Samadhi of Buddha Recitation (meditative concentration on the Buddha); there is also an incense named Pure Treasury, which arises from the Yama Heaven (the third heaven of the desire realm), if one burns a single ball, it can cause those devas to gather and go to the Yama Heaven King to listen to the Right Dharma; there is also an incense named Sandalwood, which arises from the Tusita Heaven (the fourth heaven of the desire realm), it is always in front of the seat of the Bodhisattva who is in the position of successor, if one burns a single ball, it can raise great incense clouds that universally cover all the Dharma realms of the ten directions, raining down immeasurable adornments, offering to all Buddhas and their retinues; there is also an incense named Turning Intent, which arises from the Paranirmitavasavartin Heaven (the sixth heaven of the desire realm), if one burns a single ball, in the Paranirmitavasavartin Heaven, it will rain down adornments for seven days and seven nights. Good man! I only know these incenses. All the great Bodhisattvas are far away from all unwholesome habits, forever leave the five desires (form, sound, smell, taste, touch), extinguish afflictions, subdue all demons, cut off all bonds, leave the three realms of existence (desire realm, form realm, formless realm), and adorn themselves with the wonderful incense of wisdom, they are not attached to anything in the world, they fully accomplish the unimpeded incense of precepts, eliminate obstacles, the realm of wisdom, they are unobstructed in their understanding, their minds are always equal, how can I know, how can I speak of their meritorious deeds, the pure gate of precepts, their actions of body, speech, and mind are far away from all evil? Good man! In this southern direction, there is a city named Lofty Pavilion, there is a sea master named Freedom, you go to him and ask how a Bodhisattva learns the practice of a Bodhisattva, and cultivates the path of a Bodhisattva.' At that time, the youth Sudhana bowed his head to the feet of that elder, circumambulated him countless times, and took his leave to travel south. At that time, the youth Sudhana headed towards the city of Lofty Pavilion, observing the right path, single-mindedly seeking the right path, observing the paths that are level and dangerous, the paths that are defiled and pure, the paths that are safe and perilous. He also thought: 'Because of good teachers, one can attain the Bodhisattva path, the paths of the Paramitas (methods of reaching the other shore); one can gather sentient beings into the unobstructed Dharma realm, accord with all sentient beings, eliminate the blazing of all afflictions, all wrong views; pull out all the thorns of unwholesomeness, cross the ocean of all birth and death, and surely reach the city of all wisdom (Buddha's wisdom). Why is that? Because of good teachers, one can attain'
一切善根；因善知識，得一切智。」作是念已，漸漸遊行，至樓閣城，周遍推求自在海師。見在海岸船舶處住，十萬商人及無量眾而圍繞之，欲聞勝法，入大海法，佛功德海法。往詣其所，頭面禮足，卻住一面，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？」
答言：「善哉！善哉！善男子！乃能發阿耨多羅三藐三菩提心；能咨問我大乘妙寶，度生死海，到一切智洲，得不可壞摩訶衍法，離二乘難，住寂滅樂，遠離生死洄澓流淵，逮得菩薩至處道法陀羅尼輪，菩薩莊嚴道，薩婆若道波浪，成就普法門，於一切法無所障礙，度一切智海。善男子！我成就大悲幢凈行法門，在此海邊樓閣城中，為貧窮者修諸苦行，欲令一切隨意所求悉充足已，廣為說法，皆令歡喜，發起善根，長養功德智慧之藏；利菩薩根，發菩提心，凈菩薩直心，增益菩薩深心，出生長養大悲之力，除生死苦，游生死海而無疲倦，攝取眾生海，令住功德海，得一切法智海光明，見一切佛海，度一切智海。善男子！我住此城如是思惟，如是正念，饒益眾生。
「善男子！我知海中一切寶洲，一切寶相，一切生寶，一切凈寶及不凈寶；知一切寶價，一切寶器；知一切寶隨所應用；知作一切寶；知一切寶境
【現代漢語翻譯】 現代漢語譯本：『一切善根都因善知識而獲得，從而證得一切智慧。』他這樣想著，便逐漸來到樓閣城，四處尋找自在海師（一位導師的名字）。他看到自在海師住在海岸邊的船隻停靠處，被十萬商人和無數民眾圍繞著，他們都想聽聞殊勝的佛法，瞭解進入大海的方法，以及佛陀功德如海的教法。他走到自在海師面前，頂禮他的雙足，然後退到一旁站立，說道：『大聖！我早已發起了無上正等正覺之心，但還不知道菩薩如何學習菩薩的修行，如何修持菩薩之道？』 自在海師回答說：『善哉！善哉！善男子！你竟然能發起無上正等正覺之心；能向我請教大乘的珍寶，以度過生死之海，到達一切智慧的彼岸，獲得不可摧毀的大乘佛法，遠離聲聞、緣覺二乘的困境，安住于寂滅的快樂，遠離生死輪迴的漩渦，獲得菩薩所證悟的道法陀羅尼輪（總持一切法門的智慧），菩薩莊嚴的道，一切智慧的波浪，成就普遍的法門，對於一切法都沒有障礙，度過一切智慧之海。善男子！我成就了大悲幢凈行法門，在這海邊的樓閣城中，為貧窮的人們修持各種苦行，想要讓一切眾生都能隨意滿足他們的願望，然後廣泛地為他們說法，使他們都感到歡喜，發起善根，增長功德智慧的寶藏；利益菩薩的根基，發起菩提心，凈化菩薩的直心，增益菩薩的深心，出生和增長大悲的力量，消除生死的痛苦，在生死之海中游歷而不感到疲倦，攝取眾生之海，使他們安住于功德之海，獲得一切法智之海的光明，見到一切佛陀之海，度過一切智慧之海。善男子！我住在這座城中，如此思惟，如此正念，利益眾生。』 『善男子！我知道海中一切寶洲，一切寶的形態，一切出生的寶物，一切清凈的寶物和不清凈的寶物；知道一切寶物的價格，一切寶物的器具；知道一切寶物隨其用途；知道如何製造一切寶物；知道一切寶物的境界。』
【English Translation】 English version: 'All good roots are obtained through good teachers, thereby attaining all wisdom.' Having thought this, he gradually arrived at the city of the tower, seeking everywhere for the master Zizaihai (a teacher's name). He saw Zizaihai residing at the place where ships docked on the coast, surrounded by ten thousand merchants and countless people, all desiring to hear the supreme Dharma, to understand the methods of entering the great ocean, and the teachings of the Buddha's merits as vast as the sea. He went to Zizaihai, bowed at his feet, and then stood aside, saying, 'Great Sage! I have already awakened the mind of Anuttara-samyak-sambodhi, but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, how to cultivate the path of a Bodhisattva?' Zizaihai replied, 'Excellent! Excellent! Good man! You are indeed capable of awakening the mind of Anuttara-samyak-sambodhi; capable of asking me about the precious treasures of the Mahayana, to cross the sea of birth and death, to reach the shore of all wisdom, to obtain the indestructible Mahayana Dharma, to be free from the difficulties of the two vehicles of Sravakas and Pratyekabuddhas, to dwell in the joy of Nirvana, to be free from the whirlpool of the cycle of birth and death, to obtain the Dharani wheel of the Bodhisattva's path (the wisdom that holds all Dharmas), the path of the Bodhisattva's adornment, the waves of all wisdom, to accomplish the universal Dharma gates, to have no obstacles in all Dharmas, to cross the sea of all wisdom. Good man! I have accomplished the Dharma gate of the Great Compassion Banner Pure Practice, in this tower city by the sea, I practice various ascetic practices for the poor, desiring to fulfill all beings' wishes, and then widely preach the Dharma to them, making them all joyful, awakening good roots, increasing the treasure of merit and wisdom; benefiting the roots of Bodhisattvas, awakening the Bodhi mind, purifying the Bodhisattva's direct mind, increasing the Bodhisattva's deep mind, giving birth to and increasing the power of great compassion, eliminating the suffering of birth and death, traveling in the sea of birth and death without fatigue, gathering the sea of sentient beings, causing them to dwell in the sea of merit, obtaining the light of the sea of all Dharma wisdom, seeing the sea of all Buddhas, crossing the sea of all wisdom. Good man! I dwell in this city, thinking in this way, with such right mindfulness, benefiting sentient beings.' 'Good man! I know all the treasure islands in the sea, all the forms of treasures, all the treasures that are born, all the pure treasures and impure treasures; I know the prices of all treasures, all the vessels of treasures; I know all the uses of treasures; I know how to make all treasures; I know the realms of all treasures.'
界；知一切寶光明。知一切龍宮殿，滅一切龍難；知一切羅剎宮殿，滅一切羅剎難；知一切大身眾生宮殿，滅一切大身眾生難；知趣、知舍洄澓恐怖，能離波浪；知相水色，知日月星宿，知諸算數，知晝、知夜，知剎那羅婆摩睺姤路；知去、知住，安危之法；知海船舶牢不牢法，明候風相而回轉之，了所至處。善男子！我已成就如是智慧，利益眾生故，入于大海，因為說法，悉令歡喜，離生死怖，入一切智海，竭愛慾海，逮得三世光明智海，度一切苦海，清凈一切眾生心海，嚴凈一切諸佛剎海，遍游一切十方界海，無所障礙；知一切眾生諸根愿海，隨順一切眾生行海，知一切眾生隨所應海。善男子！我成就此大悲幢凈行法門；若有見聞憶念我者，皆悉不虛。善男子！我唯知此法門，諸大菩薩行於生死煩惱大海，無所染著，離邪見海，入實法海，以善方便攝眾生海，住一切智海，滅一切眾生諸放逸海，善分別知時、非時海，善方便知化眾生海，未曾失時，我當云何能知、能說彼功德行？善男子！於此南方，有城名曰可樂，彼有長者名無上勝，汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子頭面禮足，繞無數匝，悲泣流淚，辭退南行。
爾時，善財童子增廣大慈大悲，潤澤長養功德智慧莊嚴，離煩
【現代漢語翻譯】 現代漢語譯本：『我』知道一切寶物的光明。知道一切龍的宮殿，能滅除一切龍的災難；知道一切羅剎（惡鬼）的宮殿，能滅除一切羅剎的災難；知道一切巨大身形眾生的宮殿，能滅除一切巨大身形眾生的災難；知道眾生所趣向、所捨棄的輪迴恐怖，能遠離波浪；知道水的顏色，知道日月星辰，知道各種算術，知道白天、知道夜晚，知道剎那、羅婆、摩睺姤路（時間單位）；知道去、知道住，知道安危的方法；知道海船是否牢固的方法，明白風向而使船迴轉，瞭解所到達的地方。善男子！我已經成就了這樣的智慧，爲了利益眾生，進入大海，為他們說法，使他們都歡喜，遠離生死的恐懼，進入一切智慧之海，竭盡愛慾之海，獲得過去、現在、未來三世的光明智慧之海，度脫一切苦海，清凈一切眾生的心海，莊嚴清凈一切諸佛的剎土之海，遍游一切十方世界之海，沒有障礙；知道一切眾生的根基和願望之海，隨順一切眾生的行為之海，知道一切眾生所應得的教誨之海。善男子！我成就了這大悲幢清凈的修行法門；如果有眾生見到我、聽到我、憶念我，都不會徒勞無功。善男子！我只知道這個法門，那些大菩薩在生死煩惱的大海中修行，不會被污染，遠離邪見之海，進入真實之法之海，用善巧方便攝受眾生之海，安住於一切智慧之海，滅除一切眾生放逸之海，善於分別知道時機和非時機之海，善於方便知道教化眾生之海，從不失時機，我怎麼能知道、能說出他們的功德和修行呢？善男子！在這南方，有一座城市名叫可樂，那裡有一位長者名叫無上勝，你到他那裡去問，什麼是菩薩學習菩薩的修行、修菩薩之道。』 當時，善財童子頭面頂禮，繞了無數圈，悲傷地哭泣流淚，告辭後向南方走去。 這時，善財童子增長了廣大的慈悲心，滋潤增長了功德智慧的莊嚴，遠離了煩惱。
【English Translation】 English version: 'I know the light of all treasures. I know all the dragon palaces, and can extinguish all dragon calamities; I know all the Rakshasa (demon) palaces, and can extinguish all Rakshasa calamities; I know all the palaces of great-bodied beings, and can extinguish all calamities of great-bodied beings; I know the terrors of transmigration that beings approach and abandon, and can depart from the waves; I know the color of water, I know the sun, moon, and stars, I know all calculations, I know day, I know night, I know kshana, lava, and mahurta (units of time); I know going, I know staying, the methods of safety and danger; I know the methods of whether sea vessels are secure, understanding the wind direction and turning them around, and understanding the places reached. Good man! I have already attained such wisdom, and for the benefit of sentient beings, I enter the great ocean, preach the Dharma for them, making them all joyful, departing from the fear of birth and death, entering the ocean of all wisdom, exhausting the ocean of desire, attaining the ocean of bright wisdom of the three times, crossing over the ocean of all suffering, purifying the ocean of all sentient beings' minds, adorning and purifying the ocean of all Buddha lands, traveling throughout the ocean of all ten directions, without obstruction; knowing the ocean of all sentient beings' roots and wishes, following the ocean of all sentient beings' practices, knowing the ocean of teachings appropriate for all sentient beings. Good man! I have attained this great compassionate banner of pure practice; if there are sentient beings who see me, hear me, or remember me, it will not be in vain. Good man! I only know this Dharma gate, those great Bodhisattvas practice in the great ocean of birth and death and afflictions, without being defiled, departing from the ocean of wrong views, entering the ocean of true Dharma, using skillful means to gather the ocean of sentient beings, abiding in the ocean of all wisdom, extinguishing the ocean of all sentient beings' laxity, skillfully distinguishing the ocean of timely and untimely, skillfully knowing the ocean of transforming sentient beings, never missing the right time, how can I know and speak of their merits and practices? Good man! In this southern direction, there is a city called Delightful, and there is an elder named Supreme Victory, you go to him and ask, what is the Bodhisattva learning the Bodhisattva's practice, cultivating the Bodhisattva's path?' At that time, Sudhana bowed his head to the ground, circumambulated countless times, wept with sorrow, and took his leave to travel south. At this time, Sudhana increased his great compassion and great mercy, nourished and grew the adornment of merit and wisdom, and departed from afflictions.
惱垢，入平等法，心不放逸；拔不善刺，滅一切障，精進堅固修習菩薩不可思議三昧，慧光普照，寂靜快樂，功德水池，解脫華敷，滿足大愿，充滿法界，無所障礙，趣一切智，一向專求菩薩正道。漸漸遊行，至可樂城，周遍推求無上勝長者。城東有林名離憂惱妙莊嚴幢；時，彼長者在此林中，無量長者周匝圍繞，理斷國事，因為說法，離我、我所及一切有，遠離嫉妒，清凈心海，安住凈心，常見諸佛，得無垢信力，受諸佛法，起菩薩力，行菩薩行，出生菩薩諸三昧力，顯現菩薩諸智慧力，演說菩薩正念之力，樂發無上菩提之心。
爾時，善財詣長者所，以敬法故，五體投地，良久乃起，白言：「大聖！我是善財，我是善財，我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，修菩薩道，教化眾生，常見諸佛，咨問正法，悉能受持諸佛法雲，專向一切諸方便門，於一切世界、一切劫中，行菩薩行，知一切佛自在神力，能受一切諸佛所持，得諸佛力？」
時，彼長者告善財言：「善哉！善哉！善男子！乃能發阿耨多羅三藐三菩提心。善男子！我成就至一切趣菩薩凈行莊嚴法門，無依無作神足之力。善男子！何等為至一切趣菩薩凈行莊嚴法門？善男子！此三千大千世界，一切阿修羅世間，一切迦樓羅
【現代漢語翻譯】 現代漢語譯本 去除煩惱的污垢，進入平等之法，心中不懈怠；拔除不善的荊棘，滅除一切障礙，精進堅固地修習菩薩不可思議的三昧（專注的境界），智慧的光芒普照，寂靜而快樂，功德如水池般深廣，解脫之花盛開，滿足宏大的誓願，充滿整個法界，沒有任何障礙，趨向一切智慧，一心專求菩薩的正道。漸漸地，到達可樂城，周遍地尋求無上殊勝的長者。城東有一片樹林，名為離憂惱妙莊嚴幢；當時，那位長者就在這片樹林中，被無數的長者圍繞著，處理國家事務，併爲他們說法，遠離我執、我所執以及一切有，遠離嫉妒，清凈如大海般的心，安住在清凈的心境中，常常見到諸佛，獲得無垢的信力，接受諸佛的教法，生起菩薩的力量，行菩薩的行持，生出菩薩的各種三昧之力，顯現菩薩的各種智慧之力，演說菩薩正念的力量，樂於發起無上的菩提之心。 那時，善財童子來到長者所在的地方，因為敬重佛法，五體投地，過了很久才起身，說道：『大聖！我是善財，我是善財，我已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的行持，修菩薩之道，教化眾生，常常見到諸佛，請教正法，完全能夠接受並持守諸佛的法雲，專心趨向一切方便之門，在一切世界、一切劫中，行菩薩的行持，瞭解一切佛的自在神力，能夠接受一切諸佛所持有的，獲得諸佛的力量？』 這時，那位長者告訴善財童子說：『善哉！善哉！善男子！你竟然能夠發起阿耨多羅三藐三菩提心。善男子！我成就了至一切趣菩薩凈行莊嚴法門（到達一切境界的菩薩清凈行為莊嚴法門），無依無作的神足之力。善男子！什麼是至一切趣菩薩凈行莊嚴法門呢？善男子！這三千大千世界，一切阿修羅（非天）世間，一切迦樓羅（金翅鳥）
【English Translation】 English version Removing the defilements of afflictions, entering the Dharma of equality, the mind does not become lax; uprooting the thorns of unwholesomeness, extinguishing all obstacles, diligently and firmly cultivating the inconceivable samadhi (state of concentration) of a Bodhisattva, the light of wisdom shines everywhere, peaceful and joyful, merits like a deep pool, the flowers of liberation bloom, fulfilling great vows, filling the entire Dharma realm, without any obstacles, moving towards all wisdom, single-mindedly seeking the right path of a Bodhisattva. Gradually, reaching the city of Delight, extensively seeking the supreme and excellent elder. To the east of the city, there is a forest named 'Adorned Banner of Wonderful Joy Free from Sorrow'; at that time, that elder was in this forest, surrounded by countless elders, managing state affairs, and expounding the Dharma for them, being free from the attachment to self, the attachment to what belongs to self, and all existence, free from jealousy, with a mind as pure as the ocean, dwelling in a pure state of mind, constantly seeing all Buddhas, obtaining the power of immaculate faith, receiving the teachings of all Buddhas, arousing the power of a Bodhisattva, practicing the conduct of a Bodhisattva, generating the various samadhi powers of a Bodhisattva, manifesting the various wisdom powers of a Bodhisattva, expounding the power of right mindfulness of a Bodhisattva, and delighting in generating the supreme Bodhi mind. At that time, Sudhana went to where the elder was, and out of respect for the Dharma, prostrated himself with his five limbs touching the ground, and after a long while, he rose and said: 'Great Sage! I am Sudhana, I am Sudhana, I have already generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the conduct of a Bodhisattva, cultivates the path of a Bodhisattva, teaches sentient beings, constantly sees all Buddhas, inquires about the right Dharma, is able to fully accept and uphold the Dharma clouds of all Buddhas, single-mindedly moves towards all expedient means, in all worlds, in all kalpas, practices the conduct of a Bodhisattva, understands the self-mastery powers of all Buddhas, is able to receive all that is held by all Buddhas, and obtain the powers of all Buddhas?' At this time, that elder said to Sudhana: 'Excellent! Excellent! Good man! You are indeed able to generate the mind of Anuttara-samyak-sambodhi. Good man! I have accomplished the Dharma gate of the pure conduct adornment of a Bodhisattva that reaches all realms, the power of spiritual feet that is without reliance and without action. Good man! What is the Dharma gate of the pure conduct adornment of a Bodhisattva that reaches all realms? Good man! This three-thousand great thousand world, all the Asura (demi-god) realms, all the Garuda (mythical bird)
、地獄、餓鬼、夜叉、羅剎、鳩槃荼、乾闥婆、人、非人等世間，三十三天、須夜摩天、刪兜率天乃至魔天；世間欲界所住一切生趣、一切天宮、一切龍宮、一切夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等宮；人中國土、城邑、聚落於中說法；滅除諍訟，諸恚害心，悉解繫縛，皆令出獄，離諸恐怖，滅不善業，殺害眾生，乃至邪見，斷諸王事及國土事；遠不善法，悉令眾生除滅諸惡，教以巧術及種種論，饒益一切，皆令歡喜；隨順一切諸外道眾，現勝妙智；遠離邪見，樂於佛法；乃至梵天廣為說法。如此三千大千世界，乃至十方不可說不可說億那由他佛剎微塵等世界中廣說正法，所謂：佛法、菩薩法、眾生法、聲聞法、緣覺法，說地獄、餓鬼、畜生、閻羅趣法；現惡道苦，說諸天趣，現諸天樂，說世間法，離世間法；顯菩薩道，離生死惡，說一切智諸妙功德，滅愚癡苦及諸障礙；欲令眾生得離世樂，離諸虛妄，解真實法，遠離惡業，滅諸煩惱，轉凈法輪。善男子！我唯知此至一切趣菩薩凈行莊嚴法門，無依無作神通之力。諸大菩薩具足成就諸神通明佛剎等身，得普眼地，知語言道，神力自在，具足智慧，離諸諍訟，逮得大人廣長舌相，出微妙音，無能壞者，分別一切三世諸佛，亦無二想，明凈智慧，照三世
法，境界無量，凈如虛空，我當云何能知、能說彼功德行？善男子！於此南方，有一國土名曰難忍，城名迦陵伽婆提，有比丘尼名師子奮迅，汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子頭面敬禮彼長者足，繞無數匝，眷仰觀察，辭退南行。
爾時，善財童子漸漸遊行至彼國城，周遍推問彼比丘尼。時，有無量男女大眾答善財言：「此比丘尼今在王園日光林中，以法饒益一切眾生。」
爾時，善財詣彼園林，周遍觀察，見一大樹名曰滿月，放大光明，照百由旬；復見大樹名曰普覆，其形如蓋，放青光明；復見華樹名曰華藏，高如雪山，雨眾華云，如天帝釋波利質多羅樹；復見大樹名曰柔軟，光明普照，常有果實；復見大樹名曰明凈，不可譬諭摩泥莊嚴，出阿僧祇清凈妙寶；復見衣樹，出阿僧祇妙寶衣藏；復見歡喜樹，自然演出微妙音聲；復見普莊嚴香薰樹，出一切香，普熏十方，無所障礙；復見彼園泉流淵池，栴檀行樹周匝圍繞，七寶欄楯以為莊嚴，黑栴檀泥凝渟其底，布以金沙，八功德水充滿其中，優缽羅、缽曇摩、拘牟頭、分陀利華，敷榮鮮茂遍覆其上；寶樹周遍，端嚴殊妙，一一樹下各敷無量師子之座，布以寶衣，熏以眾香，張眾寶帳，白凈寶網羅覆其上，金鈴網中出妙音聲；
【現代漢語翻譯】 現代漢語譯本：法，其境界無量無邊，清凈如同虛空，我怎麼能夠知道、能夠述說它的功德和修行呢？善男子！在這南方，有一個國土名叫難忍（意為難以忍受的苦難），城名叫迦陵伽婆提（意為迦陵伽的住所），有一位比丘尼名叫師子奮迅（意為像獅子一樣勇猛精進），你到她那裡去請教，如何菩薩學習菩薩的修行，修持菩薩的道。」 當時，善財童子向長者頂禮，繞行無數圈，恭敬地瞻仰觀察，然後告辭向南方走去。 那時，善財童子漸漸地到達那個國城，四處打聽那位比丘尼。當時，有無數的男女大眾回答善財說：『這位比丘尼現在在王園日光林中，用佛法利益一切眾生。』 當時，善財來到那個園林，四處觀察，看到一棵大樹名叫滿月（意為圓滿的月亮），放出巨大的光明，照耀百由旬；又看到一棵大樹名叫普覆（意為普遍覆蓋），它的形狀像傘蓋，放出青色的光明；又看到一棵花樹名叫華藏（意為花朵的寶藏），高聳如雪山，降下無數的花云，如同天帝釋的波利質多羅樹（天界的一種樹）；又看到一棵大樹名叫柔軟（意為柔和），光明普照，常有果實；又看到一棵大樹名叫明凈（意為明亮清凈），無法比喻，用摩尼寶珠裝飾，發出無數清凈的珍寶；又看到衣樹，發出無數珍寶衣服的寶藏；又看到歡喜樹，自然發出微妙的聲音；又看到普莊嚴香薰樹，發出一切香氣，普遍薰染十方，沒有障礙；又看到那個園林里泉水流動，深潭池塘，周圍環繞著栴檀樹（一種香木），用七寶欄桿作為裝飾，黑栴檀泥凝結在池底，鋪著金沙，其中充滿八功德水，優缽羅（青蓮花）、缽曇摩（紅蓮花）、拘牟頭（白蓮花）、分陀利（白蓮花）等花朵，盛開茂盛地覆蓋在上面；寶樹遍佈，端莊美好，每一棵樹下都鋪設著無數的獅子座，鋪著寶衣，熏著各種香，張著各種寶帳，用潔白的寶網覆蓋在上面，金鈴網中發出美妙的聲音；
【English Translation】 English version: The Dharma, its realm is immeasurable and boundless, pure like the void, how can I know or describe its merits and practices? Good man! In this southern direction, there is a country named Nanren (meaning 'difficult to endure'), a city named Kalinggavabhadi (meaning 'the abode of Kalingga'), there is a Bhikkhuni named Shizi Fenxun (meaning 'lion's vigorous advance'), you go to her and ask how a Bodhisattva learns the Bodhisattva's practice and cultivates the Bodhisattva's path. At that time, Sudhana Kumara bowed his head to the feet of the elder, circumambulated him countless times, respectfully gazed and observed, then took his leave and headed south. At that time, Sudhana Kumara gradually arrived at that country and city, inquiring everywhere about that Bhikkhuni. At that time, countless men and women answered Sudhana, saying, 'This Bhikkhuni is now in the Royal Garden Sunlight Grove, benefiting all sentient beings with the Dharma.' At that time, Sudhana went to that garden grove, observing everywhere, and saw a large tree named Manyue (meaning 'full moon'), emitting great light, illuminating a hundred yojanas; he also saw a large tree named Pufu (meaning 'universal covering'), its shape like a canopy, emitting blue light; he also saw a flower tree named Huazang (meaning 'treasure of flowers'), as tall as a snow mountain, raining down countless clouds of flowers, like the Parichattaka tree of the Deva Indra; he also saw a large tree named Rouruan (meaning 'soft'), its light shining everywhere, always bearing fruit; he also saw a large tree named Mingjing (meaning 'bright and pure'), beyond comparison, adorned with Mani jewels, emitting countless pure and wonderful treasures; he also saw a clothing tree, emitting countless treasures of precious clothes; he also saw a Joy Tree, naturally producing subtle sounds; he also saw a Universal Adornment Fragrant Tree, emitting all kinds of fragrances, universally perfuming the ten directions, without obstruction; he also saw the springs and deep pools in that garden, surrounded by sandalwood trees, adorned with seven-jeweled railings, the bottom of the pools solidified with black sandalwood mud, covered with golden sand, filled with the eight meritorious waters, with Utpala (blue lotus), Paduma (red lotus), Kumuda (white lotus), and Pundarika (white lotus) flowers, blooming luxuriantly and covering the surface; precious trees were everywhere, dignified and wonderful, under each tree was placed countless lion thrones, covered with precious clothes, perfumed with various fragrances, with various precious canopies, covered with pure white precious nets, and from the golden bell nets came forth wonderful sounds;
或有樹下敷蓮華藏師子之座，或有樹下敷香藏座，或有樹下敷龍莊嚴藏座，或有樹下敷寶聚師子座，或有樹下敷明凈普照藏座，或有樹下敷師子樂藏座。彼一一座各有十萬寶師子座眷屬圍繞，無量莊嚴，散無量寶，充滿其中，如海寶洲。寶衣布地，柔軟妙好，蹈則沒足，舉則還復；異類眾鳥出和雅音，超越帝釋歡喜之園；種種華樹常雨華云，超勝帝釋照明之園；妙香普熏，超于帝釋善法講堂；寶樹樂樹出微妙聲，超過善口天女歌音；無量百千樓閣莊嚴，觀者無厭，超逾帝釋善現大城。此園一切諸莊嚴具如梵天宮，眾生樂見。爾時，善財見此園林皆是菩薩業行所成，出諸世間善根所起，供養不可思議諸佛所得，無能壞者；此皆師子奮迅比丘尼了法如幻，長養功德藏善根所成，三千大千世界，天龍八部，無量眾生悉入此園而不迫迮；何以故？此比丘尼不可思議威神力故。
爾時，善財見比丘尼遍處一切寶師子座，端嚴姝妙，威儀庠序；其心寂靜，調伏諸根，譬如龍象，如澄凈淵如意寶珠；五欲不染，猶如蓮華；心無所畏，如師子王；安住凈戒不可傾動，如須彌山；滅除眾生諸煩惱熱，如涼香王；滅除眾病，如良藥王；見者不虛，如婆樓那天；長養善根，猶如良田。見處一座凈居天眾眷屬圍繞，為說無盡法門；又見處
【現代漢語翻譯】 現代漢語譯本：有的樹下鋪設著蓮華藏獅子座，有的樹下鋪設著香藏座，有的樹下鋪設著龍莊嚴藏座，有的樹下鋪設著寶聚獅子座，有的樹下鋪設著明凈普照藏座，有的樹下鋪設著獅子樂藏座。每一個座都有十萬寶獅子座眷屬圍繞，無量莊嚴，散佈著無量珍寶，充滿其中，如同大海中的寶洲。寶衣鋪在地上，柔軟美妙，踩上去會沒過腳踝，抬起腳又恢復原狀；各種不同的鳥發出和諧悅耳的聲音，超越了帝釋（Indra，天神之王）的歡喜之園；各種各樣的花樹經常降下花云，勝過了帝釋的照明之園；美妙的香氣普遍薰染，勝過了帝釋的善法講堂；寶樹和樂樹發出微妙的聲音，超過了善口天女的歌聲；無量百千的樓閣莊嚴，觀看的人不會厭倦，勝過了帝釋的善現大城。這個園林的一切莊嚴器具都像梵天宮一樣，眾生樂於見到。當時，善財（Sudhana，求道者）看到這個園林都是菩薩的業行所成就，由世間善根所生起，供養不可思議的諸佛所得，沒有誰能夠破壞它；這些都是師子奮迅比丘尼（Simhavijrimbhita，比丘尼名）了知法如幻，長養功德藏善根所成就的，三千大千世界，天龍八部，無量眾生都進入這個園林而不會感到擁擠；為什麼呢？因為這位比丘尼有不可思議的威神力。 當時，善財看到比丘尼遍佈在一切寶獅子座上，端莊美麗，威儀有序；她的心寂靜，調伏了諸根，就像龍像一樣，像清澈的深淵和如意寶珠一樣；五欲不能污染她，就像蓮花一樣；心中無所畏懼，像獅子王一樣；安住在清凈的戒律中不可動搖，像須彌山一樣；滅除眾生的一切煩惱熱，像涼香王一樣；滅除各種疾病，像良藥王一樣；見到她的人不會徒勞，像婆樓那天（Parvata，山神）一樣；長養善根，就像良田一樣。看到她在一座上，凈居天眾眷屬圍繞，為他們宣說無盡的法門；又看到她在一處
【English Translation】 English version: Some trees had lion thrones adorned with lotus blossoms beneath them, some had thrones adorned with fragrant treasures, some had thrones adorned with dragon ornaments, some had lion thrones adorned with gathered jewels, some had thrones adorned with clear and radiant light, and some had lion thrones adorned with joy. Each of these thrones was surrounded by a retinue of one hundred thousand jeweled lion thrones, adorned with immeasurable splendor, scattering countless treasures, filling the space like a treasure island in the sea. Jeweled garments were spread on the ground, soft and exquisite, sinking underfoot and then returning to their original state; various kinds of birds emitted harmonious and pleasant sounds, surpassing the joyful garden of Indra (king of gods); various flowering trees constantly rained down clouds of blossoms, surpassing the illuminating garden of Indra; exquisite fragrances permeated everywhere, surpassing the hall of good teachings of Indra; jeweled and joyful trees emitted subtle sounds, surpassing the songs of the celestial maidens with good voices; countless thousands of pavilions were adorned, pleasing to the eye, surpassing the great city of Good Manifestation of Indra. All the adornments of this garden were like the palace of Brahma, pleasing to all beings. At that time, Sudhana (seeker of truth) saw that this garden was all accomplished by the karmic actions of Bodhisattvas, arising from the good roots of the world, obtained through offerings to inconceivable Buddhas, and that no one could destroy it; all of this was accomplished by the Bhikshuni Simhavijrimbhita (name of a nun) who understood the Dharma as an illusion, cultivating the treasury of merit and good roots. The three thousand great chiliocosms, the eight classes of gods and dragons, and countless beings all entered this garden without feeling crowded; why? Because this Bhikshuni had inconceivable majestic spiritual power. At that time, Sudhana saw the Bhikshuni everywhere on all the jeweled lion thrones, dignified and beautiful, with orderly deportment; her mind was tranquil, her senses were subdued, like a dragon or an elephant, like a clear abyss and a wish-fulfilling jewel; the five desires could not taint her, like a lotus flower; her heart was fearless, like a lion king; she abided in pure precepts, immovable, like Mount Sumeru; she extinguished all the heat of afflictions of beings, like the king of cooling fragrance; she extinguished all diseases, like the king of good medicine; seeing her was not in vain, like seeing Parvata (mountain god); she cultivated good roots, like a fertile field. He saw her in one place, surrounded by a retinue of pure abode gods, expounding the endless Dharma; and he saw her in another place
座悅樂梵等梵眾圍繞，為說普妙音聲法門；又見處座無量他化自在天王等，天子、天女眷屬圍繞，為說菩薩清凈自在法門；又見處座化自在天王等，天子、天女眷屬圍繞，為說清凈一切莊嚴法門；又見處座刪兜率天王等，天子、天女眷屬圍繞，為說心藏旋復法門；又見處座夜摩天王等，天子、天女眷屬圍繞，為說無量莊嚴法門；又見處座釋天王等，天子、天女眷屬圍繞，為說厭離法門；又見處座娑伽羅龍王、十光明龍王、難陀跋難陀龍王、摩那斯龍王、伊那槃那龍王、阿耨達龍王等，龍子、龍女眷屬圍繞，為說善方便救護眾生法門；又見處座提頭賴吒天王等，乾闥婆男女眷屬圍繞，為說無盡法門；又見處座摩睺羅伽、阿修羅王等眷屬圍繞，為說法界方便智莊嚴法門；又見處座大勢力迦樓羅王等眷屬圍繞，為說于生死海無畏法門；又見處座屯緊那羅王等眷屬圍繞，為說佛行光明法門；又見處座雲山摩睺羅伽王等眷屬圍繞，為說佛喜法門；又見處座無量男子、女人、童男、童女眷屬圍繞，為說勝趣法門；又見處座常奪眾生命羅剎王等眷屬圍繞，為說起大慈大悲法門；又見處座樂聲聞者眷屬圍繞，為說勝智光明法門；又見處座樂緣覺者眷屬圍繞，為說明凈如來功德光明法門；又見處座樂大乘者眷屬圍繞，為說普門三昧智慧光
明法門；又見處座初發心菩薩眷屬圍繞，為說一切佛大愿法門；又見處座二地菩薩眷屬圍繞，為說離垢三昧法門；又見處座三地菩薩眷屬圍繞，為說寂靜莊嚴法門；又見處座四地菩薩眷屬圍繞，為說一切智勢力境界法門；又見處座五地菩薩眷屬圍繞，為說凈心華藏法門；又見處座六地菩薩眷屬圍繞，為說明凈藏法門；又見處座七地菩薩眷屬圍繞，為說普地藏法門；又見處座八地菩薩眷屬圍繞，為說法界法身境界法門；又見處座九地菩薩眷屬圍繞，為說無有無著莊嚴法門；又見處座十地菩薩眷屬圍繞，為說無礙三昧法門；又見處座金剛力士眷屬圍繞，為說智慧金剛法門。見處如是等一切諸座，一切諸趣，一切眾生眷屬圍繞。種善根者為說善根；長善根者為說增長一切善根，隨其所應而為說法，乃至於阿耨多羅三藐三菩提得不退轉。何以故？此比丘尼成就百萬阿僧祇般若波羅蜜門故，所謂：普眼般若波羅蜜門，說一切佛法般若波羅蜜門，分別法界般若波羅蜜門，壞散一切障礙般若波羅蜜門，出生長養一切眾生善法般若波羅蜜門，勝莊嚴般若波羅蜜門，無礙藏般若波羅蜜門，法界圓滿般若波羅蜜門，清凈心藏般若波羅蜜門，一切眾生樂藏般若波羅蜜門；得如是等百萬阿僧祇般若波羅蜜門。於此園中，所有眾生皆于阿耨多羅三
【現代漢語翻譯】 現代漢語譯本：又見到她處於一個座位上，被初發心的菩薩眷屬圍繞，為他們宣說一切佛的大愿法門；又見到她處於一個座位上，被二地菩薩眷屬圍繞，為他們宣說離垢三昧法門；又見到她處於一個座位上，被三地菩薩眷屬圍繞，為他們宣說寂靜莊嚴法門；又見到她處於一個座位上，被四地菩薩眷屬圍繞，為他們宣說一切智勢力境界法門；又見到她處於一個座位上，被五地菩薩眷屬圍繞，為他們宣說凈心華藏法門；又見到她處於一個座位上，被六地菩薩眷屬圍繞，為他們宣說明凈藏法門；又見到她處於一個座位上，被七地菩薩眷屬圍繞，為他們宣說普地藏法門；又見到她處於一個座位上，被八地菩薩眷屬圍繞，為他們宣說法界法身境界法門；又見到她處於一個座位上，被九地菩薩眷屬圍繞，為他們宣說無有無著莊嚴法門；又見到她處於一個座位上，被十地菩薩眷屬圍繞，為他們宣說無礙三昧法門；又見到她處於一個座位上，被金剛力士眷屬圍繞，為他們宣說智慧金剛法門。見到她處於如是等一切諸座，一切諸趣，一切眾生眷屬圍繞。對於種下善根的人，為他們宣說善根；對於增長善根的人，為他們宣說增長一切善根，隨其所應而為說法，乃至令他們于阿耨多羅三藐三菩提（無上正等正覺）得不退轉。這是為什麼呢？因為這位比丘尼成就了百萬阿僧祇（無數）般若波羅蜜（智慧到彼岸）法門，即：普眼般若波羅蜜門，說一切佛法般若波羅蜜門，分別法界般若波羅蜜門，壞散一切障礙般若波羅蜜門，出生長養一切眾生善法般若波羅蜜門，勝莊嚴般若波羅蜜門，無礙藏般若波羅蜜門，法界圓滿般若波羅蜜門，清凈心藏般若波羅蜜門，一切眾生樂藏般若波羅蜜門；獲得瞭如是等百萬阿僧祇般若波羅蜜門。在這園林中，所有眾生都於阿耨多羅三 藐三菩提（無上正等正覺）得不退轉。
【English Translation】 English version: She was also seen in a seat, surrounded by the retinue of Bodhisattvas who had just initiated their minds, expounding the Dharma of the great vows of all Buddhas; she was also seen in a seat, surrounded by the retinue of Bodhisattvas of the second ground, expounding the Dharma of the Samadhi of freedom from defilement; she was also seen in a seat, surrounded by the retinue of Bodhisattvas of the third ground, expounding the Dharma of serene adornment; she was also seen in a seat, surrounded by the retinue of Bodhisattvas of the fourth ground, expounding the Dharma of the realm of the power of all wisdom; she was also seen in a seat, surrounded by the retinue of Bodhisattvas of the fifth ground, expounding the Dharma of the pure mind flower treasury; she was also seen in a seat, surrounded by the retinue of Bodhisattvas of the sixth ground, expounding the Dharma of the bright pure treasury; she was also seen in a seat, surrounded by the retinue of Bodhisattvas of the seventh ground, expounding the Dharma of the universal earth treasury; she was also seen in a seat, surrounded by the retinue of Bodhisattvas of the eighth ground, expounding the Dharma of the realm of the Dharma body of the Dharma realm; she was also seen in a seat, surrounded by the retinue of Bodhisattvas of the ninth ground, expounding the Dharma of the adornment of non-attachment and non-abiding; she was also seen in a seat, surrounded by the retinue of Bodhisattvas of the tenth ground, expounding the Dharma of the unobstructed Samadhi; she was also seen in a seat, surrounded by the retinue of Vajra warriors, expounding the Dharma of the wisdom Vajra. She was seen in all such seats, surrounded by the retinues of all realms and all beings. For those who have planted roots of goodness, she expounded the roots of goodness; for those who have grown roots of goodness, she expounded the growth of all roots of goodness, expounding the Dharma according to what was appropriate, until they attained non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Why is this so? Because this Bhikshuni has accomplished a million Asankhyeya (countless) Prajnaparamita (perfection of wisdom) Dharmas, namely: the Prajnaparamita Dharma of the universal eye, the Prajnaparamita Dharma of expounding all Buddha Dharmas, the Prajnaparamita Dharma of distinguishing the Dharma realm, the Prajnaparamita Dharma of destroying and scattering all obstacles, the Prajnaparamita Dharma of giving birth to and nurturing all beings' good Dharmas, the Prajnaparamita Dharma of supreme adornment, the Prajnaparamita Dharma of the unobstructed treasury, the Prajnaparamita Dharma of the perfection of the Dharma realm, the Prajnaparamita Dharma of the pure mind treasury, the Prajnaparamita Dharma of the treasury of joy for all beings; she has attained such a million Asankhyeya Prajnaparamita Dharmas. In this garden, all beings will attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete enlightenment).
藐三菩提得不退轉。
爾時，善財見師子奮迅比丘尼諸奇特事；所謂：園林資生之具，經行威儀寶師子座，大眾眷屬，諸妙功德，神力自在，微妙音聲，如是一切諸奇特事。又聞微妙清凈音聲，宣揚讚歎不思議法。無量法雲之所潤澤，身心柔軟，五體投地，恭敬禮已，將欲繞旋；見比丘尼遍一切座，自見己身及無量眾，樹木園林皆悉右旋，繞無數匝；如是見已，合掌恭敬，於一面住，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道，唯愿大聖為我解說。」
「善男子！我成就菩薩一切智底法門。」
「大聖！如此法門體性云何？」
「善男子，此法門者智光莊嚴，於一念中普照三世。」
「大聖！此智光莊嚴法門境界云何？」
「善男子！入此法門，現前正受一切法林三昧時，十方一切世界諸佛處兜率天者，于彼一一佛所，從其自身出生不可說不可說佛剎微塵等摩㝹摩身，恭敬禮拜；又赍不可說不可說佛剎微塵等華、香、纓珞、諸妙寶鬘、末香、涂香、衣蓋、幢幡種種寶華云，乃至一切莊嚴具云，寶網、寶帳、莊嚴網等種種寶座，以如是等諸供養具供養如來，如兜率天所興供養，降神母胎，出生在宮，舍家學道，詣菩提樹，成最正覺，轉凈
【現代漢語翻譯】 現代漢語譯本 能證得無上正等正覺，並且永不退轉。
那時，善財童子見到師子奮迅比丘尼種種奇特的事蹟；例如：園林中供養生活所需的物品，她行走時的威儀，寶貴的獅子座，眾多的眷屬，各種美妙的功德，神通自在，微妙的音聲，像這樣一切奇特的事蹟。他又聽到微妙清凈的音聲，宣揚讚歎不可思議的佛法。無量的法雲滋潤著他，身心柔軟，五體投地，恭敬地禮拜之後，正要繞著比丘尼行走；卻看見比丘尼遍佈在每一個座位上，自己和無量的眾生，樹木園林都向右旋轉，繞了無數圈；看到這些景象后，他合掌恭敬，站在一邊，說道：『大聖！我早已發了求證無上正等正覺的心，但是還不知道菩薩應該如何學習菩薩的修行，修持菩薩的道，希望大聖能為我解說。』
『善男子！我成就了菩薩一切智慧的根本法門。』
『大聖！這個法門的體性是什麼樣的呢？』
『善男子，這個法門以智慧的光芒來莊嚴，在一念之間就能普遍照耀過去、現在、未來三世。』
『大聖！這個智慧光芒莊嚴的法門境界是怎樣的呢？』
『善男子！進入這個法門，當現前正受一切法林三昧時，十方一切世界中在兜率天的諸佛，在他們每一位佛的處所，從他們自身出生不可說不可說佛剎微塵數那麼多的摩㝹摩身，恭敬地禮拜；又拿著不可說不可說佛剎微塵數那麼多的鮮花、香、瓔珞、各種美妙的寶鬘、末香、涂香、衣蓋、幢幡等各種寶華云，乃至一切莊嚴的器具云，寶網、寶帳、莊嚴網等各種寶座，用這些供養器具來供養如來，就像在兜率天所進行的供養一樣，包括降生到母親的胎中，出生在宮殿，捨棄家庭出家修行，到達菩提樹下，成就最正覺，轉動清凈的法輪。
【English Translation】 English version Attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment) and never regressing.
At that time, Sudhana saw the various extraordinary things of the Bhikshuni Simhavijrimbhita (Lion's Courageous Exertion); such as: the provisions for life in the garden, her dignified manner of walking, the precious lion throne, the large retinue, all kinds of wonderful merits, the freedom of spiritual powers, the subtle sounds, and all such extraordinary things. He also heard subtle and pure sounds, proclaiming and praising the inconceivable Dharma. He was nourished by immeasurable Dharma clouds, his body and mind became soft, he prostrated himself with his five limbs touching the ground, and after respectfully bowing, he was about to circumambulate the Bhikshuni; but he saw the Bhikshuni in every seat, and he saw himself and the immeasurable multitude, the trees and gardens all rotating to the right, circling countless times; having seen these sights, he joined his palms in reverence, stood to one side, and said: 'Great Sage! I have already generated the mind for Anuttara-samyak-sambodhi, but I do not yet know how a Bodhisattva should learn the practice of a Bodhisattva, and cultivate the path of a Bodhisattva, I beseech the Great Sage to explain this to me.'
'Good man! I have accomplished the Dharma gate of the basis of all wisdom of a Bodhisattva.'
'Great Sage! What is the nature of this Dharma gate?'
'Good man, this Dharma gate is adorned with the light of wisdom, and in a single thought it can universally illuminate the three periods of time (past, present, and future).'
'Great Sage! What is the realm of this Dharma gate adorned with the light of wisdom?'
'Good man! Entering this Dharma gate, when one is present and rightly receiving the Samadhi of the Forest of All Dharmas, the Buddhas in all the worlds of the ten directions who are in the Tushita Heaven, at the place of each of those Buddhas, from their own bodies are born as many Moṇḍa bodies as there are inexpressible inexpressible Buddha-lands of dust particles, respectfully bowing; and also carrying as many flowers, incense, garlands, various wonderful jeweled necklaces, powdered incense, perfumed ointment, clothing covers, banners, and various jeweled flower clouds as there are inexpressible inexpressible Buddha-lands of dust particles, and even all kinds of adornment clouds, jeweled nets, jeweled canopies, adorned nets, and various jeweled thrones, using these offerings to make offerings to the Tathagatas, just like the offerings made in the Tushita Heaven, including descending into the mother's womb, being born in the palace, leaving home to practice the Way, reaching the Bodhi tree, attaining the most perfect enlightenment, and turning the pure Dharma wheel.'
法輪，在諸天上、人、非人中乃至般涅槃所興供養，亦復如是。若有眾生知我供養，皆于阿耨多羅三藐三菩提得不退轉；其有眾生來至我所，即為彼說般若波羅蜜。我不起眾生想；不取眾生相；知一切語言而不著語言；見一切佛，不取佛相，深解法身故；受持一切諸佛法輪，而亦不取法輪之相，解了諸佛真實相故；于唸唸中悉能充滿一切法界，而亦不取法界之相，了一切法猶如幻故。善男子！我唯知此菩薩一切智底法門。諸大菩薩究竟法界，一切無著，一身結跏趺坐充滿法界；于自身內，悉能顯現一切佛剎；於一念中，悉能往詣一切佛所；于自身內，悉能顯現諸佛神力；能以一毛，舉不可說不可說諸佛世界；於一毛孔，現不可說不可說世界成敗；於一念中，攝取不可說不可說眾生；於一念中，攝取不可說不可說劫；我當云何能知、能說彼功德行？善男子！於此南方，有一國土名曰險難，城名寶莊嚴，有一女人名婆須蜜多，汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子頭面敬禮比丘尼足，繞無數匝，眷仰觀察，辭退南行。
爾時，善財童子大慧光明以照其心，具足長養一切種智，一心思惟諸法實相，建立一切語言陀羅尼藏，廣修受持一切法輪陀羅尼，為眾生歸長大悲力，方便觀察一切種智，滿
【現代漢語翻譯】 現代漢語譯本：法輪（Dharma Wheel），在諸天、人、非人（天龍八部等）中，乃至般涅槃（Parinirvana，佛陀的最終涅槃）所興起的供養，也是如此。如果有眾生知道我所做的供養，他們都將在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）上得到不退轉。如果有眾生來到我這裡，我就會為他們宣說般若波羅蜜（Prajnaparamita，智慧的完美）。我不生起眾生的概念；不執著于眾生的表象；瞭解一切語言而不執著于語言；見到一切佛，不執著于佛的表象，因為我深刻理解法身（Dharmakaya，佛的法性身）；接受並持有諸佛的法輪，也不執著於法輪的表象，因為我理解了諸佛的真實相；在每一個念頭中，我都能充滿一切法界（Dharmadhatu，宇宙的法性），也不執著於法界的表象，因為我瞭解一切法都如幻象。善男子！我只知道這菩薩一切智（Sarvajnata，一切智）的根本法門。諸大菩薩究竟法界，一切無所執著，一個身體結跏趺坐（坐禪姿勢）就能充滿法界；在自身內，能顯現一切佛剎（Buddha-kshetra，佛的凈土）；在一念之間，能到達一切佛的所在；在自身內，能顯現諸佛的神力；能用一根毫毛，舉起不可說不可說的諸佛世界；在一個毛孔中，顯現不可說不可說的世界成敗；在一念之間，攝取不可說不可說的眾生；在一念之間，攝取不可說不可說的劫（kalpa，時間單位）。我怎麼能知道、能說出他們的功德和修行呢？善男子！在這南方，有一個國土名叫險難，城名叫寶莊嚴，有一個女人名叫婆須蜜多（Vasumitra），你到那裡去問她，菩薩如何學習菩薩行、修行菩薩道。」 當時，善財童子（Sudhana）頭面敬禮比丘尼（bhikkhuni，女出家人）的腳，繞了無數圈，眷戀仰慕地觀察，然後告辭向南方走去。 這時，善財童子的大智慧光明照耀他的內心，使他具足增長一切種智（Sarvajnata，一切智），一心思維諸法的真實相，建立一切語言的陀羅尼藏（Dharani，總持），廣泛修習受持一切法輪的陀羅尼，爲了眾生歸向增長大悲力，方便觀察一切種智，圓滿。
【English Translation】 English version: The Dharma Wheel, the offerings made in the heavens, among humans, non-humans (such as devas and nagas), and even in Parinirvana (the final nirvana of the Buddha), are also like this. If there are sentient beings who know of my offerings, they will all attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). If there are sentient beings who come to me, I will explain to them the Prajnaparamita (the perfection of wisdom). I do not give rise to the thought of sentient beings; I do not grasp the appearance of sentient beings; I understand all languages without being attached to language; I see all Buddhas without grasping the appearance of Buddhas, because I deeply understand the Dharmakaya (the body of the Dharma); I receive and uphold the Dharma Wheel of all Buddhas, without grasping the appearance of the Dharma Wheel, because I understand the true nature of all Buddhas; in every thought, I can fill all of the Dharmadhatu (the realm of Dharma), without grasping the appearance of the Dharmadhatu, because I understand that all dharmas are like illusions. Good man! I only know this fundamental Dharma gate of the Bodhisattva's Sarvajnata (omniscience). The great Bodhisattvas ultimately realize the Dharmadhatu, without any attachment, and one body sitting in the lotus position can fill the Dharmadhatu; within their own bodies, they can manifest all Buddha-kshetra (Buddha-fields); in a single thought, they can reach all the places where Buddhas are; within their own bodies, they can manifest the divine powers of the Buddhas; with one hair, they can lift countless Buddha-worlds; in one pore, they can manifest the formation and destruction of countless worlds; in a single thought, they can gather countless sentient beings; in a single thought, they can gather countless kalpas (eons). How can I know or speak of their merits and practices? Good man! In this southern direction, there is a country called 'Dangerous Land,' a city called 'Jewel Adornment,' and a woman named Vasumitra. Go there and ask her how a Bodhisattva learns the Bodhisattva practices and cultivates the Bodhisattva path. At that time, Sudhana (the seeker) bowed his head to the feet of the bhikkhuni (female monastic), circled her countless times, gazed at her with reverence, and then took his leave to travel south. At this time, the great wisdom light of Sudhana illuminated his heart, enabling him to fully cultivate all-knowing wisdom (Sarvajnata), to single-mindedly contemplate the true nature of all dharmas, to establish the treasury of all language dharanis (mantras), to widely practice and uphold all the dharanis of the Dharma Wheel, to turn towards the great power of compassion for all sentient beings, to skillfully observe all-knowing wisdom, and to fulfill it.
法界等清凈大愿，明凈慧光，普照十方眾生，一切莊嚴諸通明力，充滿十方一切世界，究竟成滿菩薩諸業。漸漸遊行，至險難國寶莊嚴城，推問：「婆須蜜多女今在何所？」
爾時，有人不知彼女深智慧者作如是念：「今此童子，威儀庠序，其心寂靜，調伏諸根，遠離放逸、顛倒、惑亂，念慧現前，視瞻詳審，言音和雅，不著形色，正念思惟甚深法相，遠離懈倦，心如大海，此非染欲顛倒之人；無情慾想，不沒欲泥，不隨諸根，行出魔界，不服五欲，不為一切諸魔所縛，所不應作，已能不為，有何等意而求此女？」其中有人先知彼女有智慧者，作如是言：「善哉！童子得大善利，乃能推求深智女人。當知童子一向求佛，悉欲攝取一切眾生，拔諸欲刺，壞散凈想。善男子！今此女人，在此城中深宮之內。」
爾時，善財聞此語已，心大歡喜，往詣其門。見彼宮宅嚴飾廣大，十重寶墻周匝圍繞，列植十行寶多羅樹，十重深塹，八功德水充滿其中，底布金沙，妙寶蓮華、優缽羅、缽曇摩、拘牟頭、分陀利，敷榮鮮茂，彌覆水上，出微妙香，能轉人心，不生垢染。眾寶宮殿，臺觀樓閣，阿僧祇寶以為嚴飾；紺琉璃地灑以香水，熏以沉香，涂以栴檀，寶網羅覆；閻浮檀金以為垂鈴，出和雅音；散眾寶華，猶如降云；
【現代漢語翻譯】 現代漢語譯本：以法界般清凈的廣大誓願，明凈的智慧之光，普照十方眾生，一切莊嚴的通達明瞭之力，充滿十方一切世界，最終圓滿菩薩的各種事業。漸漸地，到達險難國寶莊嚴城，打聽道：『婆須蜜多女（意為『財富的朋友』）現在在哪裡？』 當時，有人不瞭解她深邃智慧，心中想：『這個童子，威儀莊重，內心寂靜，調伏諸根，遠離放逸、顛倒、迷惑，正念智慧現前，觀察詳審，言語溫和，不執著于外在形色，以正念思維甚深的法相，遠離懈怠，心如大海，這絕不是一個被情慾顛倒的人；他沒有情慾的念頭，不沉溺於慾望的泥潭，不隨順諸根，行走在魔界之外，不貪戀五欲，不被一切魔所束縛，不應該做的事情，他已經能夠不做，他有什麼意圖要尋找這個女子呢？』其中有人事先知道她有智慧，這樣說道：『太好了！童子你真是獲得了極大的利益，竟然能夠尋求具有深邃智慧的女子。應當知道童子一心向佛，想要攝取一切眾生，拔除慾望的毒刺，破除清凈的虛妄想法。善男子！這個女子，現在就在這座城市深宮之內。』 當時，善財（意為『善於積累財富』）聽到這些話后，心中非常歡喜，前往宮門。看到那宮殿裝飾得莊嚴廣大，十重寶墻環繞四周，排列種植著十行寶多羅樹，十重深溝，其中充滿八功德水，底部鋪滿金沙，美妙的蓮花、優缽羅（青蓮花）、缽曇摩（紅蓮花）、拘牟頭（白睡蓮）、分陀利（白蓮花），盛開茂盛，覆蓋水面，散發出微妙的香氣，能夠轉化人心，不生染污。各種寶物裝飾的宮殿、樓臺、亭閣，用無數的珍寶來裝飾；紺青色的琉璃地面灑上香水，用沉香薰香，塗上栴檀，寶網覆蓋；閻浮檀金製成的鈴鐺垂掛，發出和諧悅耳的聲音；散落著各種寶花，猶如降落的雲彩。
【English Translation】 English version: With vows as vast and pure as the Dharma realm, with the bright light of wisdom, he illuminated all sentient beings in the ten directions. All the majestic powers of clear understanding filled all the worlds in the ten directions, ultimately fulfilling all the deeds of a Bodhisattva. Gradually, he arrived at the Treasure Adorned City of the Perilous Land, and inquired, 'Where is the maiden Vasumitra (meaning 'friend of wealth') now?' At that time, some who did not know her profound wisdom thought, 'This youth, with dignified bearing, a tranquil mind, subdued senses, far from indulgence, delusion, and confusion, with mindfulness and wisdom present, observing carefully, speaking gently, not attached to forms, contemplating the profound aspects of the Dharma with right mindfulness, far from laziness, with a mind like the ocean, this is certainly not a person deluded by desire; he has no lustful thoughts, is not submerged in the mud of desire, does not follow the senses, walks outside the realm of demons, does not indulge in the five desires, is not bound by any demons, and is able to refrain from doing what should not be done. What intention does he have in seeking this woman?' Among them, some who knew of her wisdom beforehand said, 'Excellent! Youth, you have gained great benefit, being able to seek a woman of profound wisdom. You should know that the youth is single-mindedly seeking Buddhahood, wishing to gather all sentient beings, to pull out the thorns of desire, and to destroy the false notion of purity. Good man! This woman is within the deep palace of this city.' At that time, Sudhana (meaning 'good at accumulating wealth'), upon hearing these words, was greatly delighted and went to the palace gate. He saw that the palace was magnificently adorned and vast, surrounded by ten layers of precious walls, with ten rows of precious Tala trees planted, and ten deep moats filled with water of eight merits, the bottom covered with golden sand, with wonderful lotuses, utpalas (blue lotuses), padmas (red lotuses), kumudas (white water lilies), and pundarikas (white lotuses), blooming luxuriantly, covering the water, emitting subtle fragrances that could transform people's minds, preventing defilement. The various jeweled palaces, terraces, pavilions, and towers were adorned with countless treasures; the dark blue lapis lazuli ground was sprinkled with fragrant water, perfumed with aloeswood, and coated with sandalwood, covered with jeweled nets; bells made of jambudvipa gold hung down, emitting harmonious and pleasant sounds; various precious flowers were scattered, like descending clouds.
諸妙莊嚴，說不可盡；金剛摩尼真珠寶藏充滿宅內，十種園林以為莊嚴。
爾時，善財見彼女人處寶師子座，顏貌端嚴，妙相成就，身如真金，目發紺色，不長不短，不白不黑，身份具足，一切欲界無與等者，何況有勝？言音婉妙，世無倫匹；善知字輪，技藝諸論，成就幻智菩薩方便；以阿僧祇寶莊嚴其身，寶網羅覆，首冠天冠；大眾圍繞，皆悉修善，同其願行；成就善根，不可沮壞；具足無盡功德寶藏，身出光明，普照一切，觸斯光者，歡喜悅樂，身心柔軟，滅煩惱熱。爾時，善財頭面禮足，繞無數匝，恭敬合掌，於一面住，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？」
答言：「善男子！我已成就離欲實際清凈法門。若天見我，我為天女；若人見我，我為人女；乃至非人見我，我為非人女；形體姝妙，光明色像，殊勝無比。若有眾生，欲所纏者，來詣我所，為其說法，皆悉離欲，得無著境界三昧；若有見我，得歡喜三昧；若有眾生與我語者，得無礙妙音三昧；若有眾生執我手者，得詣一切佛剎三昧；若有眾生共我宿者，得解脫光明三昧；若有眾生目視我者，得寂靜諸行三昧；若有眾生見我頻申者，得壞散外道三昧；若有眾生觀察我者，得一切佛境界光明三
【現代漢語翻譯】 現代漢語譯本：各種美妙的莊嚴，無法用言語窮盡；金剛、摩尼等真正的珠寶堆滿了宅內，還有十種園林作為裝飾。 當時，善財童子看到那位女子坐在寶師子座上，容貌端莊美麗，具足各種殊勝的相好，身體如同真金一般，眼睛和頭髮呈紺青色，不長不短，不白不黑，身體各部分都完美無缺，在一切欲界中沒有誰能與她相比，更何況有誰能勝過她呢？她的聲音婉轉美妙，世上無人能比；她精通文字的輪轉，各種技藝和論述，成就了幻智菩薩的方便法門；她用無數的珍寶裝飾身體，寶網覆蓋，頭上戴著天冠；大眾圍繞著她，都修習善行，與她有相同的願望和修行；他們成就的善根不可摧毀；具足無盡的功德寶藏，身體發出光明，普照一切，凡是接觸到這光明的人，都感到歡喜快樂，身心柔軟，煩惱的熾熱都消除了。當時，善財童子頭面頂禮她的雙足，繞了無數圈，恭敬地合掌，站在一邊，說道：『大聖！我已先發了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，修持菩薩的道？』 她回答說：『善男子！我已經成就了離欲實際清凈的法門。如果天人看到我，我就顯現為天女；如果人看到我，我就顯現為人女；乃至非人看到我，我就顯現為非人女；我的形體美好，光明和色相都無比殊勝。如果有被慾望纏縛的眾生來到我這裡，我就會為他們說法，使他們都能夠脫離慾望，獲得無著境界三昧（無執著的禪定）；如果有眾生看到我，就能獲得歡喜三昧（喜悅的禪定）；如果有眾生與我交談，就能獲得無礙妙音三昧（無礙美妙聲音的禪定）；如果有眾生執持我的手，就能獲得前往一切佛剎三昧（前往一切佛土的禪定）；如果有眾生與我同宿，就能獲得解脫光明三昧（解脫光明的禪定）；如果有眾生注視我，就能獲得寂靜諸行三昧（寂靜一切行為的禪定）；如果有眾生看到我伸懶腰，就能獲得破除外道三昧（破除外道的禪定）；如果有眾生觀察我，就能獲得一切佛境界光明三昧（一切佛境界光明的禪定）。』
【English Translation】 English version: The various wonderful adornments are beyond description; the house is filled with vajra, mani, and other genuine jewels, and there are ten kinds of gardens as decorations. At that time, Sudhana saw that woman sitting on a jeweled lion throne, her countenance dignified and beautiful, possessing all kinds of excellent marks, her body like pure gold, her eyes and hair dark blue, neither long nor short, neither white nor black, her body parts all perfect, in all the desire realms there was no one who could compare to her, let alone surpass her. Her voice was gentle and beautiful, unmatched in the world; she was well-versed in the turning of letters, various arts and discourses, having achieved the expedient means of the illusory wisdom Bodhisattva; she adorned her body with countless treasures, covered with jeweled nets, and wore a heavenly crown on her head; the multitude surrounded her, all practicing good deeds, sharing her vows and practices; their roots of goodness were indestructible; possessing inexhaustible treasures of merit, her body emitted light, illuminating everything, and those who touched this light felt joy and happiness, their bodies and minds softened, and the heat of their afflictions was extinguished. At that time, Sudhana bowed his head to her feet, circumambulated her countless times, respectfully joined his palms, and stood to one side, saying: 'Great Sage! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva?' She replied: 'Good man! I have already attained the Dharma gate of actual purity free from desire. If a deva sees me, I appear as a deva maiden; if a human sees me, I appear as a human maiden; even if a non-human sees me, I appear as a non-human maiden; my form is beautiful, my light and appearance are incomparably excellent. If there are sentient beings who are entangled in desire and come to me, I will preach the Dharma for them, so that they can all be free from desire and attain the Samadhi of the realm of non-attachment; if there are sentient beings who see me, they will attain the Samadhi of joy; if there are sentient beings who speak with me, they will attain the Samadhi of unobstructed wonderful sound; if there are sentient beings who hold my hand, they will attain the Samadhi of going to all Buddha lands; if there are sentient beings who sleep with me, they will attain the Samadhi of liberation light; if there are sentient beings who gaze at me, they will attain the Samadhi of the tranquility of all actions; if there are sentient beings who see me stretch, they will attain the Samadhi of destroying external paths; if there are sentient beings who observe me, they will attain the Samadhi of the light of all Buddha realms.'
昧；若有眾生阿梨宜我者，得攝一切眾生三昧；若有眾生阿眾鞞我者，得諸功德密藏三昧；如是等類一切眾生來詣我者，皆得離欲實際法門。」
善財白言：「大聖！昔於何所種諸善根，修何等業，得此法門？」
答言：「善男子！過去有佛號曰常住如來、應供、等正覺，出興於世。彼佛哀愍饒益諸群生故，入安樂城，足蹈門閫，即時大地六種震動，其城自然奇妙廣博，眾寶莊嚴，散諸雜華，自然演出娛樂之音，放大光明，一切諸天充滿虛空，廣說如佛入城經中現奇特事。善男子！我于爾時為長者婦，名曰善女，見如是等諸奇特事，從夫長者出於道巷，奉彼如來妙寶天冠。時，文殊師利為佛侍者，為我說法，發阿耨多羅三藐三菩提心。善男子！我唯知此離欲實際法門，諸大菩薩成就無量方便智慧，廣大智藏，智慧境界無能壞者，我當云何能知、能說彼功德行？善男子！於此南方，有城名首婆波羅，彼有長者名曰安住，彼常供養栴檀佛塔，汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子頭面敬禮彼女人足，乃至辭退南行。
爾時，善財童子漸漸遊行至於彼城，詣長者所，乃至白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？」
答言：「
{ "translations": [ "現代漢語譯本：『昧』（無知，迷惑）；如果有眾生以『阿梨宜我』（我所應敬）稱呼我，就能獲得攝受一切眾生的三昧（禪定）；如果有眾生以『阿眾鞞我』（我所應贊）稱呼我，就能獲得諸功德密藏三昧；像這樣等一切眾生來我這裡，都能獲得遠離慾望的實際法門。」， "善財童子問道：『大聖！您過去在什麼地方種下這些善根，修習了什麼業，才得到這個法門？』", "回答說：『善男子！過去有佛，名號為常住如來（恒常存在的覺悟者）、應供（值得供養者）、等正覺（完全正確的覺悟者），出現於世。那位佛爲了哀憐和利益一切眾生，進入安樂城，腳剛踏入門檻，當時大地就發生六種震動，那座城市自然變得奇妙而廣闊，用各種珍寶裝飾，散發出各種鮮花，自然演奏出娛樂的音樂，放出大光明，一切諸天充滿虛空，廣泛宣說如同佛陀入城經中所展現的奇特景象。善男子！我當時是一位長者的妻子，名叫善女，看到這些奇特的事情，就從丈夫長者的家中走到街道上，向那位如來奉獻了珍貴的天冠。當時，文殊師利（智慧的象徵）作為佛的侍者，為我說法，使我發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。善男子！我只知道這個遠離慾望的實際法門，諸大菩薩成就了無量方便智慧，廣大的智慧寶藏，智慧境界無法被破壞，我怎麼能夠知道、能夠說出他們的功德和修行呢？善男子！在這個南方，有一座城市名叫首婆波羅，那裡有一位長者名叫安住，他經常供養栴檀佛塔，你到那裡去問，菩薩如何學習菩薩的修行，修持菩薩之道。』", "當時，善財童子頭面頂禮那位女人的腳，然後告辭，向南方走去。", "這時，善財童子漸漸來到那座城市，到了長者那裡，然後說道：『大聖！我已先發起了阿耨多羅三藐三菩提心，但是還不知道菩薩如何學習菩薩的修行，修持菩薩之道？』", "回答說：" ], "english_translations": [ "English version: 『Mei』 (ignorance, delusion); if there are sentient beings who address me as 『Ariyiwo』 (I who should be respected), they will obtain the Samadhi (meditative absorption) of embracing all sentient beings; if there are sentient beings who address me as 『Azhongbiwo』 (I who should be praised), they will obtain the Samadhi of the Secret Treasury of all Merits; all sentient beings who come to me like this will obtain the actual Dharma gate of detachment from desire.』", "Sudhana asked, 『Great Sage! Where did you plant these roots of goodness in the past, and what kind of deeds did you cultivate to obtain this Dharma gate?』", "She replied, 『Good man! In the past, there was a Buddha named Changzhu Tathagata (the eternally abiding enlightened one), Arhat (worthy of offerings), Samyaksambuddha (perfectly and completely enlightened one), who appeared in the world. That Buddha, out of compassion and for the benefit of all sentient beings, entered the city of Anle. As soon as his foot touched the threshold, the earth shook in six ways. The city naturally became wondrous and vast, adorned with various treasures, scattering various flowers, naturally producing sounds of entertainment, emitting great light, and all the heavens filled the void, extensively proclaiming the wondrous events as described in the Sutra of the Buddha』s Entry into the City. Good man! At that time, I was the wife of an elder, named Shannv. Seeing these wondrous events, I went out from my husband』s house into the street and offered a precious heavenly crown to that Tathagata. At that time, Manjushri (symbol of wisdom), as the Buddha』s attendant, preached the Dharma to me, causing me to generate the Bodhicitta (mind of enlightenment) of Anuttara-samyak-sambodhi (supreme perfect enlightenment). Good man! I only know this actual Dharma gate of detachment from desire. The great Bodhisattvas have achieved immeasurable skillful means and wisdom, a vast treasury of wisdom, and a realm of wisdom that cannot be destroyed. How can I know or speak of their merits and practices? Good man! To the south of here, there is a city named Shupobala. There is an elder named Anzhu there, who constantly makes offerings to the sandalwood stupa. Go there and ask how Bodhisattvas learn the practice of Bodhisattvas and cultivate the path of Bodhisattvas.』", "At that time, Sudhana bowed his head and paid homage to the woman』s feet, and then took his leave and went south.", "Then, Sudhana gradually arrived at that city, went to the elder, and said, 『Great Sage! I have already generated the Bodhicitta of Anuttara-samyak-sambodhi, but I do not yet know how Bodhisattvas learn the practice of Bodhisattvas and cultivate the path of Bodhisattvas?』", "He replied:" ] }
善男子！我已成就不滅度際菩薩法門。住此法門，普見十方一切世界去、來、今佛無涅槃者；除化眾生，方便滅度。善男子！我開栴檀佛塔戶時，唸唸正受無盡佛性三昧門，于唸唸中得無量無邊勝妙諸法。」
白言：「大聖！此三昧者境界云何？」
答言：「善男子！我入此三昧時，見此世界迦葉佛、拘那含牟尼佛、尸棄佛、毗婆尸佛、提舍佛、弗沙佛、無上勝佛、無上蓮華佛。見如是等不可說不可說諸佛，閻浮提微塵等佛，乃至不可說不可說佛剎微塵等佛。見此諸佛從初發心、神力自在、一切大愿、清凈妙行、諸波羅蜜、次第成就菩薩諸地、得深法忍、降伏眾魔、長養成就自在菩提、凈諸佛剎、種種大眾、教化眾生、放大光明、轉凈法輪、神力變化，皆悉受持，正念思惟；智慧分別彼諸佛法，顯現眾生，見知未來彌勒佛等一切諸佛，現在盧舍那佛等一切諸佛，亦復如是。如此世界，見知十方三世一切諸佛、聲聞、緣覺、菩薩亦復如是。善男子！我唯知此不滅度際菩薩法門，諸大菩薩一念悉知三世諸法，念際平等而無有二；住佛所住，於一切劫而無劫想；隨順諸佛平等正法，如來及我，一切眾生等無有二；凈莊嚴智，照三世間，成就諸佛不轉威儀，分別一切法界境界；我當云何能知、能說彼功德行？善男
【現代漢語翻譯】 現代漢語譯本：善男子！我已經成就了不滅度際菩薩的法門。安住於此法門，我能普遍見到十方一切世界過去、現在、未來的諸佛都沒有涅槃，他們只是爲了教化眾生而方便示現滅度。善男子！當我開啟栴檀佛塔的門時，我念念都處於正受無盡佛性三昧的境界，在每一個念頭中都能獲得無量無邊殊勝微妙的諸法。 他問道：『大聖！這個三昧的境界是怎樣的呢？』 佛回答說：『善男子！當我進入這個三昧時，我看到這個世界的迦葉佛（Kasyapa Buddha）、拘那含牟尼佛（Kanakamuni Buddha）、尸棄佛（Sikhi Buddha）、毗婆尸佛（Vipasyi Buddha）、提舍佛（Tishya Buddha）、弗沙佛（Phussa Buddha）、無上勝佛（Anuttara Jina Buddha）、無上蓮華佛（Anuttara Padma Buddha）。我看到像這樣不可說不可說的諸佛，像閻浮提微塵一樣多的佛，乃至像不可說不可說佛剎微塵一樣多的佛。我看到這些佛從最初發心、神力自在、一切大愿、清凈妙行、諸波羅蜜，次第成就菩薩的各個階段，獲得甚深法忍，降伏一切魔障，增長成就自在菩提，清凈諸佛剎土，種種大眾，教化眾生，放出大光明，轉動清凈法輪，神力變化，都完全受持，正念思維；以智慧分別那些佛的教法，顯現給眾生，使他們知道未來的彌勒佛（Maitreya Buddha）等一切諸佛，以及現在的盧舍那佛（Vairocana Buddha）等一切諸佛，也都是如此。像這個世界一樣，我能知道十方三世一切諸佛、聲聞、緣覺、菩薩也都是如此。善男子！我只知道這個不滅度際菩薩的法門，諸大菩薩一念之間就能完全知道三世諸法，念頭的界限平等而沒有差別；安住于佛所安住的境界，在一切劫中都沒有劫的概念；隨順諸佛平等正法，如來和我，一切眾生都是平等沒有差別的；以清凈莊嚴的智慧，照耀三世間，成就諸佛不改變的威儀，分別一切法界的境界；我怎麼能夠知道、能夠說出他們的功德和修行呢？善男子！』
【English Translation】 English version: 'Good man! I have already accomplished the Bodhisattva Dharma gate of non-extinction. Abiding in this Dharma gate, I universally see that all Buddhas in the ten directions, in all worlds, past, present, and future, do not enter Nirvana; they only manifest extinction as a skillful means to transform sentient beings. Good man! When I open the door of the sandalwood stupa, in every thought I am in the Samadhi of the inexhaustible Buddha-nature, and in every thought I obtain immeasurable and boundless sublime Dharmas.' He asked: 'Great Sage! What is the realm of this Samadhi?' The Buddha replied: 'Good man! When I enter this Samadhi, I see in this world the Kasyapa Buddha, the Kanakamuni Buddha, the Sikhi Buddha, the Vipasyi Buddha, the Tishya Buddha, the Phussa Buddha, the Anuttara Jina Buddha, and the Anuttara Padma Buddha. I see such unspeakable and countless Buddhas, Buddhas as numerous as the dust particles of Jambudvipa, and even Buddhas as numerous as the dust particles of unspeakable and countless Buddha-lands. I see these Buddhas from their initial aspiration, their divine power and freedom, all their great vows, their pure and wonderful practices, the Paramitas, the successive stages of Bodhisattva, attaining profound Dharma-tolerance, subduing all demons, cultivating and accomplishing the free Bodhi, purifying the Buddha-lands, various assemblies, teaching and transforming sentient beings, emitting great light, turning the pure Dharma wheel, and their divine transformations, all of which they fully uphold, with right mindfulness and contemplation; with wisdom they distinguish the Dharmas of those Buddhas, revealing them to sentient beings, so that they know the future Maitreya Buddha and all other Buddhas, as well as the present Vairocana Buddha and all other Buddhas, are also like this. Just like this world, I know that all Buddhas, Sravakas, Pratyekabuddhas, and Bodhisattvas in the ten directions and three times are also like this. Good man! I only know this Bodhisattva Dharma gate of non-extinction. Great Bodhisattvas in a single thought can fully know the Dharmas of the three times, the boundaries of thoughts are equal and without difference; they abide in the abode of the Buddhas, and in all kalpas they have no concept of kalpas; they accord with the equal and right Dharma of the Buddhas, the Tathagata and I, all sentient beings are equal and without difference; with pure and adorned wisdom, they illuminate the three realms, accomplishing the unchanging majesty of the Buddhas, distinguishing the realms of all Dharmas; how can I know or speak of their merits and practices? Good man!'
子！於此南方，有山名曰光明，彼有菩薩名觀世音，汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子頭面敬禮彼長者足，繞無數匝，眷仰觀察，辭退南行。◎
大方廣佛華嚴經卷第五十 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第五十一
東晉天竺三藏佛馱跋陀羅譯
入法界品第三十四之八
◎爾時，善財童子正念思惟彼長者教，隨順菩薩解脫之藏，正念菩薩諸憶念力，次第分別一切諸佛及諸佛法，一心正念諸佛法流，憶念受持彼諸佛法及佛莊嚴，長養菩提，思惟正念一切諸佛不思議業。漸漸遊行，至光明山，登彼山上，周遍推求，見觀世音菩薩住山西阿，處處皆有流泉、浴池，林木郁茂，地草柔軟，結跏趺坐金剛寶座，無量菩薩恭敬圍繞，而為演說大慈悲經，普攝眾生；見已，歡喜踴躍不能自勝，合掌諦觀，目不暫瞬，作如是念：「善知識者，則是如來；善知識者，一切法雲；善知識者，諸功德藏；善知識者，十力妙寶；善知識者，難見難遇；善知識者，無盡智藏；善知識者，功德山王，善知識者，開發示導一切智門，能令一切入薩婆若海，究竟清凈無上菩提。」時，觀世音遙見善財，告言：「善來童子！專求大乘，攝取眾
【現代漢語翻譯】 現代漢語譯本：『孩子！在這南方，有一座山名叫光明山，那裡有一位菩薩名叫觀世音（觀察世間聲音，救苦救難的菩薩），你到那裡去問他，菩薩如何學習菩薩的修行，如何修持菩薩的道。』 當時，善財童子（求法者）向那位長者（指引者）頂禮，繞行無數圈，恭敬地瞻仰觀察，然後告辭向南方走去。 《大方廣佛華嚴經》卷第五十 《大方廣佛華嚴經》卷第五十一 東晉天竺三藏佛馱跋陀羅譯 入法界品第三十四之八 當時，善財童子正念思惟那位長者的教誨，隨順菩薩解脫的寶藏，正念菩薩的各種憶念力量，次第分別一切諸佛和諸佛的教法，一心正念諸佛的法流，憶念受持那些諸佛的教法和佛的莊嚴，增長菩提心，思惟正念一切諸佛不可思議的業力。他漸漸地到達光明山，登上那座山，四處尋找，看見觀世音菩薩住在山西邊的山崖上，那裡處處都有流動的泉水、浴池，樹木茂盛，地上長滿柔軟的草，觀世音菩薩結跏趺坐（佛教的一種坐姿）在金剛寶座上，無數的菩薩恭敬地圍繞著他，他正在演說大慈悲經，普遍攝受眾生；善財童子看到后，歡喜踴躍，不能自已，合掌專注地觀看，眼睛一刻也不敢眨，心中這樣想：『善知識（指引修行的人）就是如來（佛的稱號）；善知識是一切法的云；善知識是各種功德的寶藏；善知識是十力（佛的十種力量）的珍寶；善知識是難以見到和遇到的；善知識是無盡智慧的寶藏；善知識是功德山王；善知識是開發和引導一切智慧之門，能夠讓一切眾生進入薩婆若（一切智）海，最終達到清凈無上的菩提（覺悟）。』當時，觀世音菩薩遠遠地看見善財童子，告訴他說：『善來童子！你專心尋求大乘（佛教的教義），攝取眾生。』
【English Translation】 English version: 『Child! Here in the south, there is a mountain named Bright Mountain, and there is a Bodhisattva named Avalokiteśvara (the Bodhisattva who observes the sounds of the world, and saves those in suffering). Go there and ask him how a Bodhisattva learns the practice of a Bodhisattva, and how to cultivate the path of a Bodhisattva.』 At that time, Sudhana (the seeker of Dharma) bowed his head to the feet of that elder (the guide), circled him countless times, respectfully gazed upon him, and then took his leave to travel south. The Great Extensive Buddha Flower Adornment Sutra, Volume Fifty The Great Extensive Buddha Flower Adornment Sutra, Volume Fifty-One Translated by the Tripiṭaka Master Buddhabhadra of Eastern Jin Dynasty from India Chapter Thirty-Four, Part Eight: Entering the Realm of Reality At that time, Sudhana, with right mindfulness, pondered the teachings of that elder, followed the treasure of Bodhisattva's liberation, with right mindfulness of the various powers of recollection of Bodhisattvas, sequentially distinguished all Buddhas and the teachings of all Buddhas, with one-pointed mindfulness of the flow of the Dharma of all Buddhas, recollected and upheld those teachings of all Buddhas and the adornments of the Buddhas, nurtured Bodhi, and contemplated with right mindfulness the inconceivable deeds of all Buddhas. Gradually, he arrived at Bright Mountain, ascended that mountain, and searched all around. He saw Avalokiteśvara Bodhisattva residing on the western cliff of the mountain, where there were flowing springs and bathing pools everywhere, the trees were lush, and the ground was covered with soft grass. Avalokiteśvara Bodhisattva was sitting in the lotus posture (a Buddhist sitting posture) on a Vajra throne, surrounded by countless Bodhisattvas who were respectfully listening to him. He was expounding the Great Compassion Sutra, universally embracing all sentient beings. Upon seeing this, Sudhana was overjoyed and could not contain himself. He joined his palms and gazed intently, not daring to blink his eyes, and thought to himself: 『A good teacher (one who guides in practice) is the Tathagata (title of a Buddha); a good teacher is the cloud of all Dharmas; a good teacher is the treasure of all merits; a good teacher is the precious jewel of the ten powers (ten powers of a Buddha); a good teacher is difficult to see and encounter; a good teacher is the treasure of inexhaustible wisdom; a good teacher is the king of the mountain of merits; a good teacher is the one who develops and guides the gate of all wisdom, and can lead all beings into the ocean of Sarvajña (all-knowing), ultimately reaching pure and unsurpassed Bodhi (enlightenment).』 At that time, Avalokiteśvara Bodhisattva saw Sudhana from afar and said, 『Welcome, child! You are dedicated to seeking the Mahayana (Buddhist teachings), embracing all sentient beings.』
生，直心、深心、樂求佛法。長養大悲，救護一切，向普賢行，清凈成滿一切大愿。欲聞受持一切諸佛、一切法雲，增長善根而無厭足，順善知識不違其教，從文殊師利智慧功德大海所起，成就善根，得佛勢力，光明三昧，離懈怠心，專求正法，常見諸佛，遠離眾惡，修諸善行，智慧成滿，凈如虛空。」
爾時，善財詣觀世音，頭面禮足，繞無數匝，恭敬合掌，於一面住，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？」
答言：「善哉！善哉！善男子！乃能發阿耨多羅三藐三菩提心。善男子！我已成就大悲法門光明之行，教化成熟一切眾生。常於一切諸佛所住，隨所應化，普現其前。或以惠施攝取眾生，乃至同事攝取眾生，顯現妙身不思議色攝取眾生。放大光網，除滅眾生諸煩惱熱，出微妙音而化度之，威儀說法，神力自在，方便覺悟；顯變化身，現同類身，乃至同止攝取眾生。善男子！我行大悲法門光明行時，發弘誓願，名曰：攝取一切眾生，欲令一切離險道恐怖、熱惱恐怖、愚癡恐怖、繫縛恐怖、殺害恐怖、貧窮恐怖、不活恐怖、諍訟恐怖、大眾恐怖、死恐怖、惡道恐怖、諸趣恐怖、不同意恐怖、愛不愛恐怖、一切惡恐怖、逼迫身恐怖、逼迫心恐怖、愁憂恐
【現代漢語翻譯】 現代漢語譯本：'生'，指的是擁有正直的心、深刻的心和樂於追求佛法的心。要培養廣大的慈悲心，救護一切眾生，趨向普賢菩薩的行愿，清凈圓滿一切宏大的誓願。渴望聽聞並受持一切諸佛的教誨，如同一切法雲般滋養，增長善根而永不滿足，順從善知識的教導而不違背。從文殊師利（Manjusri，智慧的象徵）的智慧功德大海中生起，成就善根，獲得佛陀的加持力，光明三昧（Samadhi，禪定）的境界，遠離懈怠之心，專心追求正法，常常見到諸佛，遠離各種惡行，修習各種善行，使智慧圓滿，清凈如虛空。 當時，善財童子（Sudhana）來到觀世音菩薩（Avalokitesvara）面前，以頭面禮拜其足，繞行無數圈，恭敬合掌，在一旁站立，稟告說：『大聖！我已先發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，修持菩薩的道？』 觀世音菩薩回答說：『善哉！善哉！善男子！你竟然能夠發起阿耨多羅三藐三菩提心。善男子！我已經成就了大悲法門的光明之行，教化成熟一切眾生。我常常在一切諸佛所在之處，隨著所應教化的對象，普遍顯現在他們面前。有時以佈施來攝取眾生，乃至以同事（與眾生共同生活）來攝取眾生，顯現不可思議的妙身和色彩來攝取眾生。放出廣大的光網，消除眾生各種煩惱的熱惱，發出微妙的聲音來教化他們，以威儀說法，以神通自在的力量，方便地覺悟他們；顯現變化之身，現同類之身，乃至以同住的方式來攝取眾生。善男子！我修行大悲法門光明行時，發下了宏大的誓願，名為：攝取一切眾生，希望使一切眾生遠離險道的恐怖、熱惱的恐怖、愚癡的恐怖、繫縛的恐怖、殺害的恐怖、貧窮的恐怖、無法生存的恐怖、諍訟的恐怖、大眾的恐怖、死亡的恐怖、惡道的恐怖、諸趣（六道輪迴）的恐怖、不同意的恐怖、愛與不愛的恐怖、一切惡的恐怖、逼迫身體的恐怖、逼迫內心的恐怖、愁憂的恐
【English Translation】 English version: 'Birth' refers to having an upright heart, a profound heart, and a heart that delights in seeking the Dharma. Cultivate great compassion, protect all beings, move towards the practices of Samantabhadra (Universal Worthy), purify and fulfill all great vows. Desire to hear and uphold the teachings of all Buddhas, like nourishing clouds of Dharma, increase good roots without ever being satisfied, follow the teachings of good teachers without disobedience. Arising from the ocean of wisdom and merit of Manjusri (symbol of wisdom), accomplish good roots, obtain the power of the Buddha, the state of luminous Samadhi (meditative absorption), abandon laziness, wholeheartedly seek the true Dharma, constantly see all Buddhas, stay away from all evil, cultivate all good deeds, perfect wisdom, and be as pure as the void. At that time, Sudhana (Good Wealth) went to Avalokitesvara (the Bodhisattva of Compassion), bowed his head to the ground at his feet, circumambulated him countless times, respectfully joined his palms, and stood to one side, saying: 'Great Sage! I have already generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practices of a Bodhisattva and cultivates the path of a Bodhisattva?' Avalokitesvara replied: 'Excellent! Excellent! Good man! You are indeed capable of generating the mind of Anuttara-samyak-sambodhi. Good man! I have already accomplished the practice of the light of the great compassion Dharma, and I teach and mature all beings. I constantly dwell in the places of all Buddhas, and according to what should be taught, I appear before them. Sometimes I use generosity to gather beings, and even use living together to gather beings, manifesting wondrous bodies and inconceivable colors to gather beings. I emit vast nets of light, eliminating the heat of all afflictions of beings, and emit subtle sounds to teach them, using dignified speech, with the power of spiritual freedom, to awaken them with skillful means; manifesting transformation bodies, appearing in similar forms, and even using living together to gather beings. Good man! When I practice the light of the great compassion Dharma, I make great vows, named: gathering all beings, wishing to make all beings depart from the terror of dangerous paths, the terror of heat, the terror of ignorance, the terror of bondage, the terror of killing, the terror of poverty, the terror of not being able to live, the terror of disputes, the terror of crowds, the terror of death, the terror of evil paths, the terror of all realms (of rebirth), the terror of disagreement, the terror of love and not love, the terror of all evil, the terror of bodily oppression, the terror of mental oppression, the terror of sorrow and worry.'
怖。複次，善男子！我出生現在正念法門，名字輪法門故，出現一切眾生等身種種方便，隨其所應，除滅恐怖而為說法，令發阿耨多羅三藐三菩提心，得不退轉，未曾失時。善男子！我唯知此菩薩大悲法門光明之行；諸大菩薩，一切普賢大愿成滿，究竟成就普賢所行，不斷一切諸善根流，不斷一切菩薩諸三昧流，一切劫流修菩薩行，未曾斷絕；順三世流，善知一切成敗，諸世界流，斷一切眾生不善根流，出生一切眾生諸善根流，除滅一切諸生死流，我當云何能知、能說彼功德行？」
爾時，東方有一菩薩，名曰正趣，來詣此土。住金剛山頂，至此山時，娑婆世界六種震動，眾寶莊嚴放大光明，映蔽日月。釋、梵、天龍八部，光明悉如聚墨，普照地獄、餓鬼、畜生、閻羅王處，滅除眾苦，斷除煩惱及諸病苦。普雨寶雨，充滿佛剎，乃至普雨一切莊嚴雲雨，供養如來。隨其所應，示現其身，然後來詣觀世音所。
時，觀世音告善財言：「善男子！汝見此眾中正趣菩薩不？」
答言：「唯然，已見。」
「善男子！汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子頭面敬禮觀世音足，繞無數匝，觀察無厭，正念聖教，深入智海，辭詣正趣，頭面禮足，右繞畢，恭敬合掌，於一面住，
【現代漢語翻譯】 現代漢語譯本： 『怖』。再者，善男子！我出生于現在正念法門，名為輪法門，因此能示現一切眾生相同的身形，並以種種方便，隨其所應，消除他們的恐懼，為他們說法，使他們發起阿耨多羅三藐三菩提心（無上正等正覺之心），獲得不退轉的境界，從未錯過時機。善男子！我只知道這種菩薩大悲法門的光明之行；而諸大菩薩，一切普賢大愿（普賢菩薩的十大愿）圓滿成就，最終成就普賢菩薩的修行，不斷絕一切善根的流轉，不斷絕一切菩薩三昧（禪定）的流轉，在一切劫（時間單位）中修菩薩行，從未斷絕；順應三世（過去、現在、未來）的流轉，善知一切成敗，諸世界的流轉，斷絕一切眾生的不善根流轉，生出一切眾生的善根流轉，消除一切生死的流轉，我怎麼能夠知道、能夠說出他們的功德修行呢？』 當時，東方有一位菩薩，名叫正趣（菩薩名），來到這個世界。他住在金剛山頂，當他到達這座山時，娑婆世界（我們所居住的世界）發生了六種震動，各種珍寶裝飾放出耀眼的光芒，遮蔽了日月的光輝。釋（帝釋天）、梵（梵天）、天龍八部（天眾、龍眾等八類護法神）的光明都像聚集的墨一樣，普遍照耀地獄、餓鬼、畜生、閻羅王所在之處，消除了眾生的痛苦，斷除了煩惱和各種病痛。天空中普降寶雨，充滿佛剎（佛的國土），乃至普降一切莊嚴的雲雨，供養如來。他隨眾生所應，示現不同的身形，然後來到觀世音菩薩所在之處。 這時，觀世音菩薩告訴善財童子說：『善男子！你看到這大眾中的正趣菩薩了嗎？』 善財童子回答說：『是的，我已經看到了。』 觀世音菩薩說：『善男子！你到他那裡去，問他：菩薩如何學習菩薩的修行，如何修持菩薩之道。』 當時，善財童子頭面頂禮觀世音菩薩的足，繞了無數圈，觀察而不厭倦，正念聖教，深入智慧的海洋，然後告辭前往正趣菩薩那裡，頭面頂禮他的足，右繞完畢，恭敬地合掌，站在一邊。
【English Translation】 English version: 'Fear.' Furthermore, good man! I am born from the present mindfulness Dharma gate, named the Wheel Dharma gate, therefore I manifest various forms similar to all sentient beings, and with various skillful means, according to what is appropriate, I eliminate their fears and preach the Dharma to them, causing them to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), attaining non-retrogression, never missing the opportune time. Good man! I only know this practice of the great compassion Dharma gate of Bodhisattvas; while all the great Bodhisattvas, all the great vows of Samantabhadra (a Bodhisattva representing practice) are fulfilled, ultimately accomplishing the practices of Samantabhadra, never ceasing the flow of all good roots, never ceasing the flow of all Bodhisattva samadhis (meditative states), cultivating Bodhisattva practices throughout all kalpas (eons), never ceasing; following the flow of the three times (past, present, future), knowing well all successes and failures, the flow of all worlds, cutting off the flow of all unwholesome roots of sentient beings, generating the flow of all wholesome roots of sentient beings, eliminating the flow of all births and deaths, how can I know or speak of their meritorious practices?' At that time, there was a Bodhisattva from the east, named Zhengqu (Right Approach), who came to this world. He resided on the summit of Vajra Mountain, and when he arrived at this mountain, the Saha world (the world we live in) shook in six ways, adorned with various treasures emitting brilliant light, obscuring the light of the sun and moon. The light of Shakra (Indra), Brahma, and the eight classes of gods and dragons (Devas, Nagas, etc.) were all like gathered ink, universally illuminating the hells, the realms of hungry ghosts, animals, and Yama, eliminating the sufferings of sentient beings, cutting off afflictions and various illnesses. Precious rain fell from the sky, filling the Buddha-lands, and even all kinds of adorned cloud-rain fell, offering to the Tathagata. According to what was appropriate for each being, he manifested different forms, and then came to where Avalokiteshvara (Bodhisattva of Compassion) was. At that time, Avalokiteshvara said to Sudhana: 'Good man! Do you see the Bodhisattva Zhengqu in this assembly?' Sudhana replied: 'Yes, I have seen him.' Avalokiteshvara said: 'Good man! Go to him and ask him: How does a Bodhisattva learn the practices of a Bodhisattva, and how does he cultivate the path of a Bodhisattva?' At that time, Sudhana bowed his head to the feet of Avalokiteshvara, circumambulated him countless times, observing without weariness, mindful of the sacred teachings, deeply entering the ocean of wisdom, then took his leave to go to Bodhisattva Zhengqu, bowed his head to his feet, circumambulated him to the right, respectfully joined his palms, and stood to one side.
白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道。」
「善男子！我已成就菩薩普門速行法門。」白言：「大聖！於何佛所得此法門？所從來剎去此幾何？發來久如？」
答言：「善男子！此處難知。一切諸天、人、非人等，所不能了。唯精進不退，近善知識，佛所護念，具足善根，凈正直心，得菩薩根，開智慧眼，多聞多知菩薩境界。」
「唯愿大聖為我解說！我當承佛神力、善知識力，而得信解。」
答言：「善男子！我所從來剎，名曰妙藏，佛號妙德。于彼佛所得此法門，從彼發來已經不可說佛剎微塵等劫；於一念中行不可說佛剎微塵等步；一步過不可說佛剎微塵等世界；所經諸國，佛皆現在，以一切菩薩諸供養具而供養之。悉能了知彼世界中諸群生海，分別諸根，隨其所應而為說法，放大光網，普照十方，出妙音聲，演說正法，饒益度脫彼諸眾生，乃至十方亦復如是。善男子！我唯知此菩薩普門速行法門。諸大菩薩普於十方，無所不至，境界無量，無能壞者；清凈法身充滿法界，分別了知諸眾生道，滿一切剎，順一切法，等觀三世，說平等法，隨順世間，不著佛道，普至諸道，無著無礙，我當云何能知、能說彼功德行？善男子！於此南方，有城
【現代漢語翻譯】 現代漢語譯本：白言道：『大聖！我已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，修持菩薩的道。』 『善男子！我已經成就了菩薩普門速行法門。』白言道：『大聖！您是從哪位佛那裡得到這個法門的？從您來的佛剎到這裡有多遠？您發心來到這裡有多久了？』 答道：『善男子！這個很難知道。一切諸天、人、非人等都不能瞭解。只有精進不退，親近善知識，被佛所護念，具足善根，有清凈正直的心，得到菩薩的根基，開啟智慧之眼，多聞多知菩薩的境界的人才能瞭解。』 『唯愿大聖為我解說！我當承蒙佛的神力、善知識的力量，而得以信解。』 答道：『善男子！我所來的佛剎，名叫妙藏，佛號妙德（佛名）。我從那位佛那裡得到這個法門，從那裡發心來到這裡已經過了不可說佛剎微塵數般的劫數；在一念之間能行走不可說佛剎微塵數般的步數；一步就能跨過不可說佛剎微塵數般的世界；所經過的各個國度，佛都現在那裡，用一切菩薩的供養之具來供養他們。我完全能夠了解那些世界中的所有眾生，分別他們的根器，根據他們的情況為他們說法，放出巨大的光網，普照十方，發出美妙的聲音，演說正法，饒益度脫那些眾生，乃至十方世界也是如此。善男子！我只知道這個菩薩普門速行法門。諸大菩薩普遍在十方，無所不到，境界無量，沒有誰能破壞；清凈的法身充滿法界，分別瞭解眾生的道，充滿一切佛剎，順應一切法，平等看待過去、現在、未來三世，宣說平等的法，隨順世間，不執著于佛道，普遍到達各個道，沒有執著沒有障礙，我怎麼能夠知道、能夠說出他們的功德和修行呢？善男子！在這個南方，有一座城』
【English Translation】 English version: Bai said, 『Great Sage! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva.』 『Good man! I have already attained the Dharma-door of the Bodhisattva's Universal Swift Practice.』 Bai said, 『Great Sage! From which Buddha did you obtain this Dharma-door? How far is the Buddha-land you came from, and how long has it been since you set out?』 The answer was, 『Good man! This is difficult to know. All gods, humans, non-humans, and others cannot understand it. Only those who are diligent and unretreating, who are close to good teachers, who are protected by the Buddha, who possess good roots, who have a pure and upright mind, who have obtained the roots of a Bodhisattva, who have opened the eye of wisdom, and who have heard and know much about the realm of Bodhisattvas can understand it.』 『I wish that the Great Sage would explain it to me! I shall rely on the Buddha's divine power and the power of good teachers to gain faith and understanding.』 The answer was, 『Good man! The Buddha-land from which I came is called Wondrous Treasury, and the Buddha is named Wondrous Virtue (Buddha's name). I obtained this Dharma-door from that Buddha, and since I set out from there, countless kalpas like the dust particles of inexpressible Buddha-lands have passed; in a single thought, I can walk countless steps like the dust particles of inexpressible Buddha-lands; with one step, I can cross countless worlds like the dust particles of inexpressible Buddha-lands; in all the countries I have passed through, Buddhas are present, and I make offerings to them with all the Bodhisattva's implements of offering. I am fully able to understand all the sentient beings in those worlds, discern their capacities, and preach the Dharma to them according to their needs, emitting great nets of light, illuminating the ten directions, producing wondrous sounds, expounding the true Dharma, and benefiting and liberating those sentient beings, and the same is true in the ten directions. Good man! I only know this Dharma-door of the Bodhisattva's Universal Swift Practice. The great Bodhisattvas are universally present in the ten directions, reaching everywhere, their realms are immeasurable, and no one can destroy them; their pure Dharma-bodies fill the Dharma-realm, they discern the paths of sentient beings, fill all Buddha-lands, accord with all Dharmas, view the three periods of time equally, preach the equal Dharma, accord with the world, are not attached to the Buddha-path, universally reach all paths, without attachment or hindrance. How can I know or speak of their merits and practices? Good man! In this southern direction, there is a city』
名婆羅波提；彼有一天，名曰大天。汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子頭面敬禮正趣菩薩，繞無數匝，眷仰觀察，辭退南行。
爾時，善財童子正念思惟菩薩無障礙行，一向專求，正趣菩薩智慧境界，出生通明境界一切功德，精進堅固，歡喜無量，得不思議遊戲神通，決定了知諸功德地、諸三昧地、陀羅尼地、諸大愿地、諸辯才地、具諸力地。漸漸遊行至於彼城，推問：「大天今在何所？」
時，有人言：「善男子！在此城內大法堂上，化現其身，大眾圍繞而為說法。」
爾時，善財往詣其所，頭面敬禮彼大天足，繞無數匝，恭敬合掌，於一面住，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？」
爾時，大天出四長臂，取四海水，澡洗其面，洗已，取諸金華以散善財，作如是言：「善男子！菩薩難聞、難見，乃是世間奇特之法。諸男子中分陀利華，為眾生歸依，攝取、饒益、載育眾生，普照一切，顯現正道，遠離愚癡；為眾生師，救護正法；為眾生將，救護安隱。悉令得至一切智城，具足成就，凈身、口業，永離眾惡；于眾生類常以愛語，隨其所應，悉現其前，未曾失時。善男子！我已成就菩薩雲網法門。」
【現代漢語翻譯】 現代漢語譯本：有一位名叫婆羅波提（Brahmapati）的，他有一天，名字叫做大天（Mahadeva）。你到他那裡去，問他：『菩薩如何學習菩薩的修行，修持菩薩的道？』 當時，善財童子向正趣菩薩（Pratiṣṭhānabodhisattva）頂禮，繞了無數圈，眷戀仰慕地觀察著他，然後告辭向南走去。 那時，善財童子正念思惟菩薩無障礙的修行，一心專求正趣菩薩的智慧境界，出生通達明瞭的境界和一切功德，精進堅固，歡喜無量，獲得了不可思議的遊戲神通，確定地瞭解了各種功德地、各種三昧地、陀羅尼地、各種大愿地、各種辯才地，以及具足各種力量的境界。他漸漸地到達了那座城市，打聽道：『大天現在在哪裡？』 當時，有人說：『善男子！他在這座城市裡的大法堂上，化現出他的身形，被大眾圍繞著，正在為他們說法。』 那時，善財童子前往那裡，向大天的腳頂禮，繞了無數圈，恭敬地合掌，站在一邊，說道：『大聖！我已先發了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心），但是還不知道菩薩如何學習菩薩的修行，修持菩薩的道？』 當時，大天伸出四條長臂，取來四海之水，洗滌他的面容，洗完后，取來各種金色的花朵散在善財身上，這樣說道：『善男子！菩薩是難以聽聞、難以見到的，乃是世間奇特之法。諸男子中的分陀利華（puṇḍarīka，白蓮花），是眾生的歸依之處，攝取、饒益、養育眾生，普照一切，顯現正道，遠離愚癡；是眾生的老師，救護正法；是眾生的將領，救護安穩。使他們都能到達一切智城（sarvajñatā-jñāna，一切智慧之城），具足成就，清凈身、口、意三業，永遠遠離各種惡行；對於眾生，常常用愛語，隨著他們所應得的，都顯現在他們面前，從未錯過時機。善男子！我已經成就了菩薩雲網法門。』
【English Translation】 English version: There was one named Brahmapati; he had a name one day, called Mahadeva. You go to him and ask, 'How does a Bodhisattva learn the practice of a Bodhisattva, cultivate the path of a Bodhisattva?' At that time, Sudhana (Śreṣṭhin) bowed his head to Pratiṣṭhānabodhisattva, circumambulated him countless times, gazed at him with longing, and then took his leave and went south. At that time, Sudhana, with right mindfulness, contemplated the unobstructed practice of a Bodhisattva, single-mindedly sought the wisdom realm of Pratiṣṭhānabodhisattva, the birth of the realm of clear understanding and all merits, with firm diligence, immeasurable joy, attained inconceivable playful spiritual powers, and definitively understood the grounds of all merits, the grounds of all samadhis, the grounds of dharanis, the grounds of all great vows, the grounds of all eloquence, and the grounds of possessing all powers. Gradually, he arrived at that city and inquired, 'Where is Mahadeva now?' At that time, someone said, 'Good man! In the great Dharma hall in this city, he has manifested his form, surrounded by a great assembly, and is expounding the Dharma.' At that time, Sudhana went to that place, bowed his head to the feet of Mahadeva, circumambulated him countless times, respectfully joined his palms, stood to one side, and said, 'Great Sage! I have already generated the mind of anuttarā-samyak-saṃbodhi, but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, cultivates the path of a Bodhisattva?' At that time, Mahadeva extended four long arms, took water from the four seas, washed his face, and after washing, took various golden flowers and scattered them on Sudhana, saying, 'Good man! A Bodhisattva is difficult to hear of and difficult to see, and is a unique phenomenon in the world. The puṇḍarīka flower among men is the refuge of sentient beings, embracing, benefiting, and nurturing sentient beings, illuminating all, revealing the right path, and being far from ignorance; a teacher for sentient beings, protecting the right Dharma; a leader for sentient beings, protecting peace and security. He enables them all to reach the city of sarvajñatā-jñāna, fully accomplishing, purifying body, speech, and mind, and forever departing from all evils; towards sentient beings, he always uses loving speech, appearing before them as they should be, never missing the right time. Good man! I have already accomplished the Bodhisattva Cloud Net Dharma Gate.'
白言：「大聖！此法門者，境界云何？」爾時，大天于善財前積天金聚，猶如山王。白銀、琉璃、玻璃、硨磲、碼瑙、夜光離垢藏寶、明凈寶、諸方便門摩尼寶、周羅寶、瓔珞寶、吉由羅寶、莊嚴發寶、莊嚴童子寶、彌阿羅莊嚴寶、彌拘羅寶、赤真珠寶、莊嚴一切諸肢節寶、如意珠寶，皆悉積聚，猶若山王。一切華、一切香、一切涂香、一切末香、一切鬘、一切衣、一切蓋、一切幢、一切幡、一切娛樂、具五欲境界，如是等積，悉如山王。又復顯現阿僧祇諸童女眾，語善財言：「善男子！汝取此諸物供養如來，惠施一切，攝取眾生，悉令眾生修檀波羅蜜，學檀波羅蜜，舍離一切。善男子！我以此物教汝惠施，教一切眾生亦復如是，悉令眾生以無貪善根普熏身心，近善知識，恭敬、供養諸佛菩薩，出生、長養一切善根，發阿耨多羅三藐三菩提心。複次，善男子！若有眾生貪五欲者，為彼顯現不凈境界。若瞋恚、放逸、憍慢、諍訟，如羅剎鬼飲血、食肉，悉教彼等修大慈悲，皆令永離瞋恚、放逸。若懈怠者，為現水火、盜賊、惡王、怨敵等難。善男子！如是等類諸惡眾生，種種方便滅不善根，長養善根，除滅一切波羅蜜障礙、怨敵，具足成滿諸波羅蜜，超出障礙，得無礙法。善男子！我唯知此菩薩雲網法門，諸大菩薩、帝
【現代漢語翻譯】 現代漢語譯本：白言：『大聖！這個法門，它的境界是怎樣的呢？』當時，大天在善財童子面前堆積起天上的金子，像山王一樣。還有白銀、琉璃、玻璃、硨磲（一種海貝）、瑪瑙、夜光離垢藏寶、明凈寶、各種方便法門的摩尼寶、周羅寶、瓔珞寶、吉由羅寶、莊嚴發寶、莊嚴童子寶、彌阿羅莊嚴寶、彌拘羅寶、赤真珠寶、莊嚴一切肢節的寶物、如意珠寶，都堆積起來，也像山王一樣。還有各種花、各種香、各種涂香、各種末香、各種花鬘、各種衣服、各種寶蓋、各種寶幢、各種寶幡、各種娛樂，以及具備五欲的境界，像這些東西都堆積起來，都像山王一樣。又顯現出無數的童女，對善財童子說：『善男子！你拿這些東西供養如來，佈施給一切眾生，攝受眾生，讓所有眾生都修習檀波羅蜜（佈施的修行），學習檀波羅蜜，捨棄一切。善男子！我用這些東西教你佈施，教一切眾生也是這樣，讓所有眾生都用無貪的善根普遍熏習身心，親近善知識，恭敬、供養諸佛菩薩，出生、增長一切善根，發起阿耨多羅三藐三菩提心（無上正等正覺之心）。』 『再者，善男子！如果有眾生貪戀五欲，就為他們顯現不凈的境界。如果有人嗔恚、放逸、驕慢、爭訟，就像羅剎鬼飲血食肉一樣，就教導他們修習大慈悲，讓他們永遠離開嗔恚、放逸。如果有人懈怠，就為他們顯現水災、火災、盜賊、惡王、怨敵等災難。善男子！像這些惡劣的眾生，用各種方便法門滅除不善的根源，增長善的根源，消除一切波羅蜜（到達彼岸的修行）的障礙和怨敵，圓滿成就各種波羅蜜，超越障礙，得到無礙的法。善男子！我只知道這個菩薩雲網法門，至於其他大菩薩、帝
【English Translation】 English version: Bai said, 'Great Sage! What is the realm of this Dharma gate?' At that time, the Great Deva piled up heavenly gold in front of Sudhana, like a mountain king. There were also silver, lapis lazuli, crystal, tridacna (a type of clam), agate, night-illuminating flawless treasure, clear and pure treasure, various expedient means of mani jewels, Zhouluo jewels, necklace jewels, Jiyouluo jewels, adornment hair jewels, adornment child jewels, Mi'aluo adornment jewels, Mijuoluo jewels, red genuine jewels, jewels adorning all limbs, and wish-fulfilling jewels, all piled up like mountain kings. There were also all kinds of flowers, all kinds of incense, all kinds of scented ointments, all kinds of powdered incense, all kinds of garlands, all kinds of clothes, all kinds of canopies, all kinds of banners, all kinds of streamers, all kinds of entertainments, and the realms of the five desires, all piled up like mountain kings. Moreover, countless groups of young girls appeared, and they said to Sudhana, 'Good man! Take these things to make offerings to the Tathagata, give them to all beings, gather all beings, and cause all beings to cultivate Dana Paramita (the practice of giving), learn Dana Paramita, and abandon everything. Good man! I use these things to teach you to give, and I teach all beings in the same way, causing all beings to universally perfume their bodies and minds with the good roots of non-greed, to draw near to good teachers, to respectfully make offerings to all Buddhas and Bodhisattvas, to give birth to and grow all good roots, and to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment).' 'Furthermore, good man! If there are beings who are greedy for the five desires, then impure realms will be shown to them. If there are those who are angry, indulgent, arrogant, or contentious, like Rakshasa ghosts drinking blood and eating flesh, then they will be taught to cultivate great compassion, causing them to forever abandon anger and indulgence. If there are those who are lazy, then they will be shown calamities such as floods, fires, thieves, evil kings, and enemies. Good man! For these kinds of evil beings, various expedient means are used to extinguish the roots of unwholesomeness, to grow the roots of wholesomeness, to eliminate all obstacles and enemies of the Paramitas (the practices of reaching the other shore), to fully accomplish all Paramitas, to transcend obstacles, and to attain unobstructed Dharma. Good man! I only know this Bodhisattva Cloud Net Dharma gate, as for other great Bodhisattvas, the Emperor'
釋、天王滅一切煩惱、阿修羅難。諸菩薩水，滅煩惱火；諸菩薩火，能燒一切眾生貪愛；諸菩薩風，能散一切諸染著心；菩薩金剛，摧滅一切吾我之想。我當云何能知、能說彼功德行？善男子！此閻浮提內，有一國土名摩竭提；有道場地神名曰安住。汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子頭面敬禮彼大天足，乃至辭退，趣摩竭國，詣彼道場安住地神。爾時，一萬地天各作是言：「此來童子，能攝眾生，即是佛藏；能破一切眾生無明㲉膜，生法王家，離垢無礙，寶繒以冠其頂，智慧寶藏摧外道輪。」時，安住地天等一萬地天，雨眾香水以灑其地，掃以香風而以莊嚴，放大光明普照三千大千世界。眾寶莊嚴，一切華樹開敷鮮茂，一切果樹悉成果實，一切泉源、河池流相灌注，演出種種娛樂音聲，諸天眾寶莊嚴樓閣，異類眾鳥皆悉歡喜，出哀和音，無量寶藏自然涌出。
爾時，安住地神告善財言：「善來童子！汝欲自見曾於此處所種善根果報不乎？」爾時，善財頭面敬禮彼地神足，恭敬合掌，於一面住，白言：「大聖！唯然欲見。」
時，彼地神即以足指按地，無量阿僧祇那由他寶藏開發顯現。「善男子！汝昔所種善根、果報，致此寶藏自在隨汝。善男子！我已成就菩薩不可壞藏法門
【現代漢語翻譯】 現代漢語譯本：釋迦牟尼（釋）說：『天王（指帝釋天）能夠滅除一切煩惱，阿修羅（難）也難以匹敵。諸菩薩的水，能夠熄滅煩惱的火焰；諸菩薩的火，能夠焚燒一切眾生的貪愛；諸菩薩的風，能夠吹散一切染著之心；菩薩的金剛，能夠摧毀一切我執的念頭。我怎麼能夠知道、能夠說盡他們的功德和修行呢？善男子！在這閻浮提（Jambudvipa，指我們所居住的這個世界）內，有一個國家叫做摩竭提（Magadha）；那裡有一個道場，地神的名字叫做安住（Anavasthita）。你到那裡去問，菩薩如何學習菩薩的修行，如何修持菩薩之道。』 當時，善財童子（Sudhana）向大天（指釋迦牟尼）的腳下頂禮，然後告退，前往摩竭國，去拜訪道場的安住地神。那時，一萬個地天都這樣說：『這個來的童子，能夠攝受眾生，就是佛的寶藏；能夠破除一切眾生的無明（Avidya）薄膜，出生於法王之家，遠離垢染，沒有障礙，用寶繒加冕他的頭頂，智慧的寶藏能夠摧毀外道的輪子。』當時，安住地神等一萬個地天，降下眾香水來灑在地上，用香風掃地，加以莊嚴，放出大光明普照三千大千世界。各種寶物莊嚴，一切花樹都盛開茂盛，一切果樹都結滿了果實，一切泉水、河流、池塘都互相灌注，演奏出各種娛樂的聲音，諸天用寶物裝飾的樓閣，各種不同的鳥都非常歡喜，發出哀婉和諧的聲音，無量的寶藏自然涌現出來。 這時，安住地神告訴善財說：『善來童子！你想要親自看看你曾經在這裡所種的善根果報嗎？』當時，善財向地神的腳下頂禮，恭敬合掌，站在一邊，說道：『大聖！我非常想看。』 這時，地神就用腳指按地，無數阿僧祇（Asamkhya，極大的數字單位）那由他（Nayuta，極大的數字單位）的寶藏開發顯現出來。『善男子！你過去所種的善根和果報，導致這些寶藏自在地隨你使用。善男子！我已經成就了菩薩不可壞藏的法門。』
【English Translation】 English version: Shakyamuni (釋) said: 'The Heavenly King (referring to Indra) can extinguish all afflictions, and even the Asuras (阿修羅) find it difficult to match. The water of the Bodhisattvas can extinguish the flames of affliction; the fire of the Bodhisattvas can burn away the greed and love of all sentient beings; the wind of the Bodhisattvas can scatter all defiled minds; the Vajra (金剛) of the Bodhisattvas can destroy all thoughts of self. How can I know or fully describe their merits and practices? Good man! Within this Jambudvipa (閻浮提, referring to the world we live in), there is a country called Magadha (摩竭提); there is a Bodhimanda (道場) there, and the earth deity is named Anavasthita (安住). Go there and ask how Bodhisattvas learn the practices of Bodhisattvas and cultivate the path of Bodhisattvas.' At that time, Sudhana (善財童子) bowed his head to the feet of the Great Heavenly Being (referring to Shakyamuni), and then took his leave, heading to the country of Magadha to visit the earth deity Anavasthita at the Bodhimanda. At that time, ten thousand earth deities all said: 'This boy who has come can gather sentient beings, he is the treasure of the Buddha; he can break through the veil of ignorance (Avidya, 無明) of all sentient beings, be born into the family of the Dharma King, be free from defilement, without obstacles, with a jeweled crown on his head, and the treasure of wisdom can destroy the wheels of the heretics.' At that time, Anavasthita and the ten thousand earth deities rained down fragrant water to sprinkle the ground, swept it with fragrant winds, and adorned it, emitting great light that illuminated the three thousand great thousand worlds. Various treasures adorned the place, all the flower trees bloomed luxuriantly, all the fruit trees were full of fruit, all the springs, rivers, and ponds flowed into each other, playing various sounds of entertainment, the pavilions adorned with treasures of the heavens, and various kinds of birds were all joyful, making mournful and harmonious sounds, and countless treasures naturally emerged. At this time, the earth deity Anavasthita said to Sudhana: 'Welcome, good boy! Do you want to see for yourself the karmic rewards of the good roots you have planted here?' At that time, Sudhana bowed his head to the feet of the earth deity, respectfully joined his palms, stood to one side, and said: 'Great Sage! I very much want to see.' At this time, the earth deity pressed the ground with his toe, and countless Asamkhya (阿僧祇) and Nayuta (那由他) treasures were revealed. 'Good man! The good roots and karmic rewards you have planted in the past have caused these treasures to be freely available to you. Good man! I have already attained the Dharma gate of the indestructible treasure of the Bodhisattvas.'
，我于然燈佛來，常護菩薩修習菩薩行，深入智慧境界，盡其源底，大愿成滿，凈菩薩行，出生菩薩一切通明，具足菩薩諸力功德，成就菩薩不可壞法。游諸佛剎，聞一切佛所授記法，轉一切法輪，一切修多羅法雲以大法光明教化眾生，受持諸佛自在神力。善男子！乃往古世，過須彌山微塵等劫，有劫名莊嚴，世界名月幢，佛號善眼。于彼佛所得此法門，修習長養凈此法門，于其中間常遇不可說不可說佛剎微塵等佛，彼諸如來往詣道場，自在神力皆悉奉覲，於此佛所修集善根。善男子！我唯知此法門，諸大菩薩常能隨侍一切諸佛，悉聞受持彼諸佛法，深入諸佛秘密教法，于唸唸中出凈法身等一切佛、一切佛影藏，出一切佛法所行無壞，我當云何能知、能說彼功德行？善男子！此閻浮提有城，名曰迦毗羅婆；彼有夜天，名婆娑婆陀。汝詣彼問云何菩薩學菩薩行、修菩薩道。」時，善財童子頭面敬禮安住地神，繞無數匝，辭詣彼城。
爾時，善財童子正念思惟安住天教菩薩不可壞藏法門，修諸三昧，明諸三昧，觀察菩薩諸法律儀，菩薩自在遊戲神通，觀察菩薩一切凈法，深入菩薩甚深智慧，究竟菩薩無壞法門，隨順菩薩無壞法門，深入菩薩諸法門海。漸漸遊行至於彼城，從東門入，中城而住。爾時，善財日沒未久，
【現代漢語翻譯】 現代漢語譯本：我從然燈佛（Dipamkara Buddha）那裡來，經常護持菩薩修習菩薩行，深入智慧的境界，窮盡其根源，大愿圓滿，清凈菩薩的修行，生出菩薩一切通達明瞭的智慧，具足菩薩的各種力量和功德，成就菩薩不可破壞的法。我遊歷各個佛剎，聽聞一切佛所傳授的記法，轉動一切法輪，用一切修多羅（sutra）的法雲以大法光明教化眾生，接受諸佛自在的神力。善男子！在過去久遠，經過須彌山微塵那樣多的劫數之前，有一個劫名為莊嚴，世界名為月幢，佛號善眼。我在那位佛那裡得到了這個法門，修習增長，清凈這個法門。在這期間，我經常遇到不可說不可說佛剎微塵那樣多的佛，那些如來前往道場，我以自在的神力都去奉見，在那位佛那裡修集善根。善男子！我只知道這個法門，那些大菩薩經常能夠隨侍一切諸佛，全部聽聞受持那些佛的教法，深入諸佛秘密的教法，在每一個念頭中顯現清凈的法身等一切佛、一切佛的影像，顯現一切佛法所行的無壞境界。我怎麼能夠知道、能夠說出他們的功德和修行呢？善男子！這個閻浮提（Jambudvipa）有一個城市，名叫迦毗羅婆（Kapilavastu）；那裡有一個夜天（yaksha），名叫婆娑婆陀（Vasubhadra）。你到那裡去問，菩薩如何學習菩薩行、修菩薩道。』當時，善財童子頭面頂禮安住地神，繞了無數圈，告辭前往那座城市。 那時，善財童子正念思惟安住天所教的菩薩不可壞藏法門，修習各種三昧（samadhi），明瞭各種三昧，觀察菩薩的各種法律和儀軌，菩薩自在的遊戲神通，觀察菩薩的一切清凈法，深入菩薩甚深的智慧，究竟菩薩無壞的法門，隨順菩薩無壞的法門，深入菩薩的各種法門之海。漸漸地到達那座城市，從東門進入，住在城中。那時，善財童子在日落不久之後，
【English Translation】 English version: I came from Dipamkara Buddha, and I have constantly protected Bodhisattvas in their practice of the Bodhisattva path, delving deep into the realm of wisdom, exhausting its source, fulfilling great vows, purifying the Bodhisattva practice, giving rise to all-encompassing clarity of Bodhisattvas, possessing all the powers and merits of Bodhisattvas, and achieving the indestructible Dharma of Bodhisattvas. I have traveled to various Buddha-lands, heard all the prophecies given by all Buddhas, turned all the Dharma wheels, used the Dharma clouds of all sutras to teach sentient beings with the great light of Dharma, and received the divine powers of all Buddhas. Good man! In the ancient past, countless kalpas ago, as many as the dust particles of Mount Sumeru, there was a kalpa named Adornment, a world named Moon Banner, and a Buddha named Good Eyes. I obtained this Dharma gate from that Buddha, practiced and nurtured it, and purified this Dharma gate. During that time, I constantly encountered countless Buddhas, as many as the dust particles of countless Buddha-lands. Those Tathagatas went to the Bodhi-mandala, and I paid homage to them with my divine powers. I cultivated good roots at that Buddha's place. Good man! I only know this Dharma gate. Those great Bodhisattvas are always able to attend to all Buddhas, hear and uphold all the teachings of those Buddhas, delve deep into the secret teachings of all Buddhas, and in every thought, manifest the pure Dharma body and all the images of all Buddhas, manifesting the indestructible realm of all the Buddhas' Dharma. How can I know or speak of their merits and practices? Good man! In this Jambudvipa, there is a city named Kapilavastu; there is a yaksha named Vasubhadra. Go there and ask how Bodhisattvas learn the Bodhisattva path and cultivate the Bodhisattva way.' At that time, Sudhana bowed his head to the earth deity, circumambulated countless times, and took his leave to go to that city. At that time, Sudhana was mindful and contemplating the indestructible treasury Dharma gate of the Bodhisattva taught by the earth deity, practicing various samadhis, understanding various samadhis, observing the various laws and rituals of Bodhisattvas, the free and playful divine powers of Bodhisattvas, observing all the pure Dharmas of Bodhisattvas, delving deep into the profound wisdom of Bodhisattvas, ultimately understanding the indestructible Dharma gate of Bodhisattvas, conforming to the indestructible Dharma gate of Bodhisattvas, and delving deep into the ocean of various Dharma gates of Bodhisattvas. Gradually, he arrived at that city, entered through the east gate, and stayed in the city. At that time, Sudhana, not long after sunset,
隨順一切菩薩所教，一心欲見婆娑婆陀夜天，于善知識發如來想，普眼境界顯現，諸方智慧悉至，一切境界清凈，法眼普見一切諸法界海。大智慧眼觀察十方，見彼夜天于彼城上虛空中住；處寶樓閣香蓮華座，身如真金，目發紺色，端嚴殊妙，見者無厭。身服朱衣，眾寶莊嚴，頂上結髮，猶如梵王。于其身上現一切星宿，及其光明化度無量世界眾生，遠離惡道。於一毛孔皆悉睹見所化眾生，或有生天，或得聲聞、緣覺，修菩薩行，種種方便形色、音聲、諸語言法所說，正教化度眾生。隨所經劫，諸菩薩等教化眾生，悉令修習菩薩諸行，勇猛、精進修諸三昧、諸神力門，菩薩自在神力境界，菩薩所住，菩薩光明，菩薩奮迅，菩薩法門，以化眾生。於一毛孔皆悉見聞。爾時，善財見聞此已，心大歡喜，頭面敬禮彼夜天足，繞無數匝，恭敬合掌，於一面住，白言：「天神！我已先發阿耨多羅三藐三菩提心，信解因善知識得諸佛法，唯愿天神開示顯現一切智道，若有菩薩向此道者，得十力地。」
爾時，夜天告善財言：「善哉！善哉！善男子！敬善知識，隨順其教。若有菩薩隨其教者，疾得阿耨多羅三藐三菩提。善男子！我已成就菩薩光明，普照諸法，壞散眾生愚癡法門。善男子！我于惡眾生髮大慈心，于不善業眾生髮
【現代漢語翻譯】 現代漢語譯本 隨順一切菩薩的教導，一心想要見到婆娑婆陀夜天（守護夜神），對善知識生起如來之想，普眼境界顯現，各方智慧都到來，一切境界清凈，法眼普遍照見一切諸法界海。以大智慧眼觀察十方，見到那位夜天在那個城市的上空虛空中居住；處於寶樓閣香蓮花座上，身體如同真金，眼睛和頭髮呈紺色，端莊美好，見到的人沒有厭倦。身上穿著硃紅色的衣服，用各種珍寶裝飾，頭頂上挽著髮髻，如同梵天王。在他的身上顯現出一切星宿，以及它們的光明，化度無量世界的眾生，使他們遠離惡道。在一個毛孔中都能看到所化度的眾生，有的升到天上，有的證得聲聞、緣覺果位，有的修菩薩行，用各種方便的形色、音聲、語言法所宣說的正法教化度眾生。隨著所經歷的劫數，諸菩薩等教化眾生，都讓他們修習菩薩的各種修行，勇猛精進地修習各種三昧、各種神通力門，菩薩自在的神力境界，菩薩所住的地方，菩薩的光明，菩薩的奮迅，菩薩的法門，以此來教化眾生。在一個毛孔中都能看到和聽到這些。那時，善財童子看到和聽到這些后，心中非常歡喜，頭面頂禮那位夜天的腳，繞了無數圈，恭敬地合掌，站在一邊，說道：『天神！我早已發了阿耨多羅三藐三菩提心（無上正等正覺之心），相信通過善知識可以得到諸佛的法，只希望天神開示顯現一切智道，如果有菩薩走向這條道路，就能得到十力地（佛的十種力量）。』 這時，夜天告訴善財童子說：『好啊！好啊！善男子！尊敬善知識，隨順他們的教導。如果有菩薩隨順他們的教導，很快就能得到阿耨多羅三藐三菩提。善男子！我已經成就了菩薩的光明，普遍照耀一切諸法，摧毀和散滅眾生的愚癡法門。善男子！我對惡的眾生髮大慈悲心，對不善業的眾生髮大
【English Translation】 English version Following the teachings of all Bodhisattvas, with a single-minded desire to see Vasavadadya Night Deity (a guardian night deity), regarding good teachers as Tathagatas, the realm of the universal eye manifests, wisdom from all directions arrives, all realms become pure, and the Dharma eye universally sees all the seas of the Dharma realms. With the great wisdom eye, observing the ten directions, one sees that Night Deity dwelling in the empty space above that city; residing on a jeweled pavilion fragrant lotus seat, with a body like pure gold, eyes and hair of dark blue, dignified and wonderful, causing those who see him to never tire. He wears a crimson robe, adorned with various jewels, with his hair tied up on his head, like Brahma King. On his body appear all the stars and their light, transforming and liberating countless beings in countless worlds, leading them away from evil paths. In one pore, one can see all the beings being transformed, some being born in heavens, some attaining the states of Sravakas and Pratyekabuddhas, some practicing the Bodhisattva path, using various skillful means of forms, sounds, and languages to teach and transform beings with the true Dharma. Throughout the kalpas they have passed, all the Bodhisattvas teach beings, causing them to cultivate the various practices of Bodhisattvas, courageously and diligently cultivating various samadhis, various powers of spiritual abilities, the realm of the Bodhisattva's free spiritual power, the place where Bodhisattvas dwell, the light of Bodhisattvas, the swiftness of Bodhisattvas, and the Dharma doors of Bodhisattvas, to transform beings. In one pore, all of this can be seen and heard. At that time, Sudhana, having seen and heard all of this, was greatly delighted, bowed his head to the feet of that Night Deity, circumambulated him countless times, respectfully joined his palms, stood to one side, and said: 'Heavenly Deity! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), believing that through good teachers one can attain the Dharma of all Buddhas, I only wish that the Heavenly Deity would reveal and manifest the path of all-knowing wisdom, so that if there are Bodhisattvas who walk this path, they may attain the ten powers of the Buddha.' At that time, the Night Deity said to Sudhana: 'Excellent! Excellent! Good man! Respect good teachers and follow their teachings. If there are Bodhisattvas who follow their teachings, they will quickly attain Anuttara-samyak-sambodhi. Good man! I have already attained the light of the Bodhisattva, which universally illuminates all Dharmas, destroying and scattering the doors of ignorance of beings. Good man! I generate great compassion for evil beings, and great
大悲心，于修善眾生髮歡喜心，于善惡眾生髮無二心，于染污眾生髮清凈心，于邪道眾生髮正道心，於樂不凈眾生髮樂凈心，於樂生死眾生髮隨順法輪心，於樂聲聞、緣覺眾生髮安立一切智道心。善男子！我常如是思惟教化眾生：于夜闇人靜，鬼神、盜賊所遊行時，比丘離威儀時，重雲煙塵昏蔽、日月不見色時，若有眾生在城邑、聚落、山巖、曠野、八方、大海，乃至一切水陸眾生，於此眾生以種種方便，滅其恐怖。若有眾生，遭于海難、云難、山難、大風洄澓，及以波浪迷惑失道，不見邊岸，遭如是等種種海難，我于爾時或作船形，或作馬王、象王、狗王、阿修羅王、海神王形，作如是等形，方便度脫眾生海難。為陸地眾生，或作凈月及諸星宿、炬火、電光、諸寶光明、天身光明、菩薩光明，以如是等無量方便，救護眾生。發如是心：『我為一切眾生常作歸依，除滅煩惱。令畏死者，得無畏法；令貧窮者，皆得富樂。』為在山眾生，或作果樹、或作流泉、迦陵頻伽鳥等，出妙音聲；或作山神、或作平地，以如是等無量方便，度脫眾生。發如是心：『令諸眾生免此山難，又令一切越生死山。』為曠野眾生，種種方便令其悅樂，入正見道，除滅飢渴，于如是等無量難中，救眾生已，復作是念：『愿令眾生速滅眾苦，究竟
【現代漢語翻譯】 現代漢語譯本 大悲心，對於修行善法的眾生生起歡喜心，對於行善或作惡的眾生生起無分別的心，對於被染污的眾生生起清凈心，對於走入邪道的眾生生起正道之心，對於喜歡不凈之物的眾生生起喜歡清凈之心，對於貪戀生死的眾生生起隨順佛法教誨之心，對於喜歡聲聞、緣覺乘的眾生生起安立一切智慧之道的心。（註：聲聞指聽聞佛陀教誨而修行的人，緣覺指不需佛陀教誨，自己觀察因緣而覺悟的人） 善男子！我常常這樣思量教化眾生：在夜晚黑暗寂靜，鬼神、盜賊出沒的時候，比丘失去威儀的時候，重重雲霧煙塵昏暗遮蔽、日月不見光亮的時候，如果有眾生在城邑、村落、山巖、曠野、四面八方、大海，乃至一切水陸眾生，我都會用種種方便，消除他們的恐懼。如果有眾生，遭遇海難、云難、山難、大風迴旋、波浪迷失方向，看不見岸邊，遭遇像這樣的種種海難，我那時會化作船的形狀，或者化作馬王、象王、狗王、阿修羅王（註：阿修羅為一種神道生物）、海神王的形狀，用這樣的種種化身，方便地救度眾生脫離海難。爲了陸地上的眾生，我會化作清凈的月亮和各種星宿、火炬、閃電、各種寶物發出的光明、天身的光明、菩薩的光明，用像這樣的無量方便，救護眾生。我發這樣的心願：『我為一切眾生永遠做依靠，消除他們的煩惱。讓害怕死亡的人，得到無畏的佛法；讓貧窮的人，都得到富足快樂。』爲了在山中的眾生，我會化成果樹、或者化作流動的泉水、迦陵頻伽鳥（註：迦陵頻伽為一種神鳥）等，發出美妙的聲音；或者化作山神、或者化作平地，用像這樣的無量方便，救度眾生。我發這樣的心願：『讓所有眾生免除山難，又讓一切眾生超越生死輪迴的山。』爲了曠野中的眾生，用種種方便讓他們喜悅快樂，進入正見之道，消除他們的飢渴，在像這樣的無量災難中，救度眾生之後，又這樣想：『愿所有眾生迅速消除一切痛苦，最終
【English Translation】 English version With great compassion, I generate joy for sentient beings who cultivate good deeds, I generate a non-dual mind for sentient beings who do good or evil, I generate a pure mind for defiled sentient beings, I generate a right path mind for sentient beings on wrong paths, I generate a mind that loves purity for sentient beings who love impurity, I generate a mind that follows the Dharma wheel for sentient beings who are attached to birth and death, and I generate a mind that establishes the path to all-knowing wisdom for sentient beings who are attached to the paths of Sravakas and Pratyekabuddhas. (Note: Sravakas refers to those who practice by listening to the Buddha's teachings, and Pratyekabuddhas refers to those who awaken by observing causes and conditions without the need for the Buddha's teachings.) Good man! I constantly contemplate and teach sentient beings in this way: In the dark and quiet of night, when ghosts and thieves are active, when monks lose their dignified demeanor, when heavy clouds and dust obscure the sky and the sun and moon are not visible, if there are sentient beings in cities, villages, mountains, wildernesses, in all directions, in the great ocean, and even all sentient beings on land and water, I will use various skillful means to eliminate their fears. If there are sentient beings who encounter sea disasters, cloud disasters, mountain disasters, great storms, and are lost in the waves, unable to see the shore, encountering such various sea disasters, at that time I will transform into the shape of a ship, or transform into the shape of a horse king, elephant king, dog king, Asura king (Note: Asuras are a type of divine being), or sea god king, using such various transformations, I will skillfully liberate sentient beings from sea disasters. For sentient beings on land, I will transform into the pure moon and various stars, torches, lightning, the light emitted from various treasures, the light of heavenly bodies, and the light of Bodhisattvas, using such immeasurable skillful means, I will protect sentient beings. I make this vow: 'I will always be a refuge for all sentient beings, eliminating their afflictions. I will enable those who fear death to obtain the fearless Dharma; I will enable the poor to obtain wealth and happiness.' For sentient beings in the mountains, I will transform into fruit trees, or transform into flowing springs, Kalavinka birds (Note: Kalavinka is a type of divine bird), etc., emitting wonderful sounds; or transform into mountain gods, or transform into flat land, using such immeasurable skillful means, I will liberate sentient beings. I make this vow: 'I will enable all sentient beings to avoid mountain disasters, and also enable all sentient beings to transcend the mountain of birth and death.' For sentient beings in the wilderness, I will use various skillful means to make them joyful and happy, to enter the path of right view, to eliminate their hunger and thirst, and after saving sentient beings from such immeasurable disasters, I will think: 'May all sentient beings quickly eliminate all suffering, and ultimately'
一切安隱智道。』見樂著國土眾生受諸苦惱，種種方便滅其樂著，作如是念：『愿令眾生除五陰著，住一切佛薩婆若境。』見著聚落眾生受諸苦惱，種種方便而為說法，令其厭離，以法攝之，復作是念：『令一切眾生離六入空聚，超出生死，究竟得入一切智城。』
「複次，善男子！若有眾生迷於十方，以東為西，以西為東，乃至以上為下，以下為上，為此眾生，無量方便，斷其迷惑。若欲出者，開示門戶；若失道者，示導正路；若欲度者，示以津濟；無舟楫者，而資給之；不知方域，示其樂土；以如是等無量方便，顯現開道而度脫之。發如是心：『我已照除長夜昏冥，世間眾事無不宣敘。又令眾生永滅癡闇，得清凈眼，離眾生相及諸邪見，常、樂、我、凈。』計著眾生及福伽羅陰界諸入，不了因果，行不善道，殺害眾生，乃至邪見、不孝父母，不供養沙門、婆羅門，遠離正道，行不善業，誹謗正道，欲壞法輪，毀菩薩眾，憎惡大乘，不讚菩提，毀呰賢聖，行惡人法，造五逆業，如是等類諸惡眾生，我以明凈慧光除其愚闇，令發阿耨多羅三藐三菩提心，究竟普賢菩薩所行，開十力道，遠離生死，現一切智城，諸佛境界，諸佛神通，具足諸力，現法持力，安住諸佛平等正法，現一切佛悉同一身。複次，善男子！我
【現代漢語翻譯】 現代漢語譯本：『一切安穩智慧之道。』見到貪戀享樂的國土眾生遭受各種苦惱，就用種種方法消除他們的貪戀，並這樣想：『愿一切眾生去除對五陰（色、受、想、行、識）的執著，安住於一切佛的薩婆若（一切智）境界。』見到執著于聚落的眾生遭受各種苦惱，就用種種方法為他們說法，使他們厭離，用佛法攝受他們，又這樣想：『愿一切眾生脫離六入（眼、耳、鼻、舌、身、意）空聚，超越生死，最終進入一切智城。』 『再者，善男子！如果有眾生在十方迷失方向，把東當成西，把西當成東，乃至把上當成下，把下當成上，爲了這些眾生，我用無量的方法，斷除他們的迷惑。如果他們想出去，就為他們打開門戶；如果他們迷失了道路，就為他們指引正確的道路；如果他們想渡河，就為他們指示渡口；如果沒有船隻，就資助他們；如果不知道方向，就為他們指示樂土；用像這樣的無量方法，顯現開導，使他們脫離苦難。發起這樣的心願：『我已經照亮了長夜的昏暗，世間的一切事情沒有不宣說的。又使眾生永遠滅除愚癡的黑暗，得到清凈的眼睛，脫離眾生相以及各種邪見，常、樂、我、凈（四種顛倒見）。』執著于眾生以及福伽羅（補特伽羅，人）陰界諸入的眾生，不瞭解因果，行不善道，殺害眾生，乃至邪見、不孝父母，不供養沙門（出家修行者）、婆羅門（祭司），遠離正道，行不善業，誹謗正道，想要破壞法輪（佛法），毀壞菩薩眾，憎惡大乘（菩薩乘），不讚美菩提（覺悟），譭謗賢聖，行惡人法，造五逆業（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），像這樣的各種惡劣眾生，我用明凈的智慧之光消除他們的愚昧黑暗，使他們發起阿耨多羅三藐三菩提心（無上正等正覺之心），最終達到普賢菩薩所行的境界，開顯十力（如來十種力量）之道，遠離生死，顯現一切智城，諸佛的境界，諸佛的神通，具足各種力量，顯現法持力，安住于諸佛平等的正法，顯現一切佛都同一身。再者，善男子！我
【English Translation】 English version: 『The path of all peace and wisdom.』 Seeing sentient beings in pleasure-seeking lands suffering various afflictions, I use various skillful means to extinguish their attachments, thinking thus: 『May all sentient beings remove their attachments to the five skandhas (form, feeling, perception, mental formations, consciousness) and abide in the Sarvajna (all-knowing) realm of all Buddhas.』 Seeing sentient beings attached to settlements suffering various afflictions, I use various skillful means to preach the Dharma to them, causing them to become weary of attachment, and gather them with the Dharma, thinking thus: 『May all sentient beings depart from the empty aggregates of the six entrances (eye, ear, nose, tongue, body, mind), transcend birth and death, and ultimately enter the city of all-knowingness.』 『Furthermore, good man! If there are sentient beings lost in the ten directions, taking east for west, west for east, and even up for down, and down for up, for these sentient beings, I use immeasurable skillful means to sever their delusions. If they wish to go out, I open the gates for them; if they have lost their way, I show them the right path; if they wish to cross over, I show them the ferry; if they have no boat, I provide them with one; if they do not know the direction, I show them the land of bliss; with such immeasurable skillful means, I reveal and open the path to liberate them. I generate such a thought: 『I have already illuminated the darkness of the long night, and there is nothing in the affairs of the world that I do not proclaim. I also cause sentient beings to forever extinguish the darkness of ignorance, obtain pure eyes, depart from the marks of sentient beings and all wrong views, permanence, bliss, self, and purity (the four inverted views).』 Sentient beings attached to the aggregates, realms, and entrances of beings and Puggala (person), not understanding cause and effect, practicing unwholesome paths, killing sentient beings, even holding wrong views, being unfilial to parents, not making offerings to Sramanas (monastics) and Brahmins (priests), departing from the right path, engaging in unwholesome actions, slandering the right path, wishing to destroy the Dharma wheel (Buddha's teachings), destroying the Bodhisattva assembly, hating the Mahayana (Bodhisattva vehicle), not praising Bodhi (enlightenment), slandering the virtuous and sages, practicing the ways of evil people, committing the five heinous crimes (killing father, killing mother, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha), such evil sentient beings, I use the light of clear wisdom to dispel their darkness of ignorance, causing them to generate the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), ultimately reaching the practice of Samantabhadra Bodhisattva, revealing the path of the ten powers (ten powers of a Tathagata), departing from birth and death, manifesting the city of all-knowingness, the realms of all Buddhas, the supernormal powers of all Buddhas, possessing all powers, manifesting the power of Dharma holding, abiding in the equal and right Dharma of all Buddhas, manifesting that all Buddhas are of one body. Furthermore, good man! I
見貧、苦、老、病眾生，種種方便而救濟之。復作是念：『以無上法攝彼眾生，滅諸煩惱，令得解脫，離生、老、病、死、憂悲、苦惱、惡道諸難。近善知識，深入法界，離諸惡業，凈佛法身，置無老、病、死，常住法界。』
「複次，善男子！我見諸惡眾生，遠離正道，趣于邪徑，著諸倒見，虛妄迷惑，具行不善，身、口、意業種種放逸，依止惡法，于非正覺為正覺想，于正覺所非正覺想。近惡知識，受諸苦惱，我見此已，無量方便除其邪惑，安立正見，令于天人最為殊勝。復作是念：『令諸眾生得出世間無上正道，不復退轉，於一切智滿足普賢菩薩大愿，得一切智，而亦不離菩薩諸地，不壞眾生性。』」
爾時，夜天欲重宣明此法門義，承佛神力，觀察十方，即為善財以偈頌曰：
「我所成妙法， 知時諸門地， 照除愚癡闇， 普觀一切法。 無量無數劫， 我常修大慈， 普覆諸群生， 善財應速具。 成就大悲海， 出生三世佛， 除滅一切苦， 善財速究竟。 佛子心歡喜， 遠離世間惡， 超出三界苦， 受諸賢聖樂。 遠離有為惡， 聲聞智解脫， 滿足如來力， 佛子應究竟。 我以凈天眼， 普觀十方剎， 于彼世界中， 見佛
【現代漢語翻譯】 現代漢語譯本 看到貧窮、困苦、衰老、患病的眾生，我用各種方便法門去救濟他們。我又這樣想：『用無上的佛法來攝受這些眾生，滅除他們的各種煩惱，使他們得到解脫，脫離生、老、病、死、憂愁、悲傷、痛苦、煩惱以及惡道中的各種苦難。讓他們親近善知識，深入佛法真理，遠離各種惡業，清凈佛的法身，達到沒有衰老、疾病、死亡的境界，永遠安住在法界之中。』 『再者，善男子！我看到那些作惡的眾生，遠離正道，走向邪路，執著于各種顛倒的見解，虛妄迷惑，做各種不善的事情，身、口、意三業都放縱，依賴惡法，把不是真正的覺悟當作真正的覺悟，把真正的覺悟當作不是真正的覺悟。親近惡知識，遭受各種痛苦煩惱。我看到這些后，用無量的方法去除他們的邪見和迷惑，建立正確的見解，使他們在天人之中最為殊勝。我又這樣想：『讓這些眾生能夠得到出世間無上的正道，不再退轉，在一切智慧上圓滿普賢菩薩的大愿，得到一切智慧，並且不離開菩薩的各個修行階段，不破壞眾生的本性。』 這時，夜天爲了再次闡明這個法門的意義，憑藉佛的神力，觀察十方世界，就為善財童子用偈頌說道： 『我所成就的微妙佛法，知道時機和各種修行階段，照亮並消除愚癡的黑暗，普遍觀察一切法。在無量無數劫的時間裡，我常常修習大慈悲心，普遍覆蓋所有的眾生，善財童子你應當迅速具備。成就大悲的海洋，出生過去、現在、未來三世的佛，消除一切痛苦，善財童子你應當迅速達到究竟。佛子們內心歡喜，遠離世間的邪惡，超越三界的痛苦，享受賢聖的快樂。遠離有為的惡行，聲聞的智慧解脫，圓滿如來的力量，佛子們應當達到究竟。我用清凈的天眼，普遍觀察十方世界，在那些世界中，我看到佛』
【English Translation】 English version Seeing beings who are poor, suffering, old, and sick, I use various expedient means to help them. I also think: 『I will gather these beings with the supreme Dharma, extinguish their various afflictions, enable them to attain liberation, and be free from birth, old age, sickness, death, sorrow, grief, pain, distress, and the various difficulties of the evil paths. Let them draw near to good teachers, deeply enter the realm of Dharma, stay away from all evil deeds, purify the Dharma body of the Buddha, reach a state without old age, sickness, and death, and abide forever in the Dharma realm.』 『Furthermore, good man! I see those evil beings who are far from the right path, going down wrong paths, clinging to various inverted views, being deluded by falsehoods, doing all kinds of unwholesome deeds, their actions of body, speech, and mind are all unrestrained, relying on evil dharmas, thinking that what is not true enlightenment is true enlightenment, and thinking that what is true enlightenment is not true enlightenment. They draw near to evil teachers and suffer various pains and afflictions. Seeing this, I use countless methods to remove their wrong views and delusions, establish right views, and make them the most excellent among gods and humans. I also think: 『Let these beings be able to attain the unsurpassed right path of transcending the world, no longer regress, fulfill the great vows of Samantabhadra Bodhisattva in all wisdom, attain all wisdom, and also not leave the various stages of Bodhisattva practice, and not destroy the nature of beings.』 At that time, the Night Deity, wishing to further clarify the meaning of this Dharma gate, relying on the Buddha's spiritual power, observed the ten directions, and then spoke to Sudhana in verses: 『The wonderful Dharma that I have accomplished, knows the timing and various stages of practice, illuminates and eliminates the darkness of ignorance, and universally observes all dharmas. For countless eons, I have always cultivated great compassion, universally covering all beings, Sudhana, you should quickly possess it. Accomplish the ocean of great compassion, give birth to the Buddhas of the past, present, and future, eliminate all suffering, Sudhana, you should quickly reach the ultimate. The Buddha's disciples are joyful in their hearts, stay away from the evils of the world, transcend the suffering of the three realms, and enjoy the happiness of the sages. Stay away from the evil of conditioned existence, the wisdom liberation of the Sravakas, fulfill the power of the Tathagata, the Buddha's disciples should reach the ultimate. I use my pure heavenly eye to universally observe the worlds of the ten directions, and in those worlds, I see the Buddhas』
處道場。 相好莊嚴身， 無量眾圍繞， 放大光明海， 普照化眾生。 睹諸群生類， 死此而生彼， 迴流五趣中， 常受無量苦。 以凈天耳海， 普聞十方音， 一切語言海， 皆悉能受持。 一切諸如來， 無量微妙聲， 所轉凈法輪， 悉聞能受持。 我以凈鼻根， 法海中無礙， 能入諸法門， 善財應究竟。 我成大人相， 清凈廣長舌， 隨應演妙法， 佛子應究竟。 清凈妙法身， 三世如如等， 隨其所應化， 一切無不現。 我心無所染， 清凈如虛空， 普攝一切佛， 而亦無所著。 了知無量剎， 群生諸心海， 分別一切根， 遠離眾虛妄。 我以神通力， 遍游無量剎， 普覆一切眾， 調伏諸眾生。 智慧如虛空， 無比無盡藏， 供養諸如來， 饒益一切眾。 清凈廣智慧， 分別諸法海， 除滅眾生惑， 佛子應究竟。 通達三世法， 深入諸佛海， 明瞭一切法， 無能測量者。 一一微塵中， 悉見佛剎海， 又睹諸如來， 此是普力地。 見盧舍那佛， 道場成正覺， 十方剎微塵， 悉轉正法輪。」
爾時，善財童子白言：「
【現代漢語翻譯】 現代漢語譯本 在道場中安住。 身相莊嚴美好，無量的眾生圍繞著他， 放出廣大的光明，普遍照耀教化眾生。 看到各種眾生，在此死去又在彼處出生， 在五趣（地獄、餓鬼、畜生、人、天）中輪迴，常常遭受無量的痛苦。 用清凈的天耳，普遍聽聞十方世界的聲音， 一切語言的聲音，都能完全接受並記住。 一切諸佛如來，無量微妙的聲音， 所轉的清凈法輪，都能聽到並接受。 我用清凈的鼻根，在法海中沒有障礙， 能夠進入各種法門，善財童子應該達到究竟。 我成就大丈夫的相貌，有清凈廣長的舌頭， 隨著眾生的根器演說微妙的佛法，佛子應該達到究竟。 清凈微妙的法身，與過去、現在、未來三世諸佛平等， 隨著所應教化的對象，一切都能顯現。 我的心沒有被任何事物污染，清凈如同虛空， 普遍攝受一切諸佛，但也沒有任何執著。 了知無量佛剎，眾生的各種心念， 分別一切眾生的根器，遠離各種虛妄。 我用神通的力量，遍游無量的佛剎， 普遍覆蓋一切眾生，調伏各種眾生。 智慧如同虛空，無比無盡的寶藏， 供養諸佛如來，饒益一切眾生。 清凈廣大的智慧，分別各種佛法， 消除眾生的迷惑，佛子應該達到究竟。 通達過去、現在、未來三世的佛法，深入諸佛的法海， 明瞭一切佛法，沒有誰能夠測量。 在每一個微塵中，都能看到佛剎的海洋， 又能看到諸佛如來，這是普賢菩薩的力量。 看到盧舍那佛（Vairocana Buddha）在道場中成就正覺， 十方世界如微塵般多的佛剎，都在轉動正法輪。 這時，善財童子說道：
【English Translation】 English version Abiding in the Bodhimanda (place of enlightenment). His form is adorned with auspicious marks, surrounded by immeasurable beings, Emitting vast light, universally illuminating and transforming sentient beings. Beholding all kinds of living beings, dying here and being born there, Revolving in the five realms (hell, hungry ghosts, animals, humans, gods), constantly enduring immeasurable suffering. With pure heavenly ears, universally hearing the sounds of the ten directions, All languages and sounds, he can fully receive and remember. All the Tathagatas (Buddhas), with immeasurable subtle sounds, The pure Dharma wheel they turn, he can hear and receive. With my pure nose, in the ocean of Dharma, there are no obstacles, Able to enter all Dharma gates, Sudhana (the seeker of truth) should reach the ultimate. I have attained the marks of a great man, with a pure and broad tongue, Expounding the wonderful Dharma according to the capacity of beings, the Buddha's disciples should reach the ultimate. The pure and wonderful Dharma body, equal to the Buddhas of the three times (past, present, future), According to what should be transformed, everything is manifested. My mind is not tainted by anything, pure like the void, Universally embracing all Buddhas, yet without any attachment. Knowing immeasurable lands, the various thoughts of sentient beings, Distinguishing the faculties of all beings, and being free from all illusions. With the power of supernatural abilities, I travel throughout immeasurable lands, Universally covering all beings, taming all sentient beings. Wisdom is like the void, an immeasurable and inexhaustible treasure, Making offerings to all the Tathagatas, benefiting all sentient beings. Pure and vast wisdom, distinguishing the oceans of Dharma, Eliminating the delusions of sentient beings, the Buddha's disciples should reach the ultimate. Penetrating the Dharma of the three times, deeply entering the ocean of Buddhas, Understanding all Dharmas, no one can measure it. In each and every dust mote, one can see the oceans of Buddha lands, And also see all the Tathagatas, this is the power of Samantabhadra (Universal Worthy Bodhisattva). Seeing Vairocana Buddha (the cosmic Buddha) attaining enlightenment in the Bodhimanda, The Buddha lands as numerous as dust motes in the ten directions, all turning the Dharma wheel. At that time, Sudhana said:
天神！發阿耨多羅三藐三菩提心，為幾時耶？得此法門其已久如？乃能如是饒益眾生！」
答言：「佛子！乃往古世，過如須彌山微塵等劫，有世界名寶德，劫名寂靜。有五百億佛出興於世，時有大城，名蓮華光。有轉輪聖王，名善法度；如聖王法，成就七寶。城東有林，名曰妙德；於此林中有菩提樹，名一切佛自在光明。爾時，一切法雷王佛坐此樹下，成等正覺，放大光明，普照世界。王玉女，寶名法慧月蓮華光。于彼城內有一夜天，名曰凈月，于中夜時出微妙音告此玉女：『汝應當知一切法雷王佛出興於世，稱揚、讚歎彼佛功德，顯現如來自在神力，發阿耨多羅三藐三菩提心，讚歎普賢菩薩一切願行。』時，王玉女供養彼佛及諸菩薩、諸聲聞眾。善男子！爾時，玉女法慧月蓮華光者，豈異人乎？我身是也。
「善男子！我于彼佛種善根力于須彌山微塵等劫，不墮地獄、餓鬼、畜生、閻羅王處，不生下賤之家，具足諸根，除滅眾苦。常于天人中勝，不離善知識、諸佛菩薩，不生五濁劫中，于彼諸佛菩薩所，增長善根，於八十須彌山微塵等劫，安隱快樂而未滿足菩薩諸根。
「複次，善男子！過此須彌山微塵等劫已，復過一萬劫，有劫名離憂，世界名離垢勝；有須彌寂靜眼如來、應供、等正覺等五
【現代漢語翻譯】 現代漢語譯本：天神啊！您發阿耨多羅三藐三菩提心（無上正等正覺之心）有多久了？您獲得這種法門又有多久了？竟然能夠如此饒益眾生！ 回答說：『佛子！在遙遠的過去，經過如須彌山微塵般多的劫數之前，有一個世界名為寶德，那個劫名為寂靜。當時有五百億佛出世。那時有一座大城，名為蓮華光。有一位轉輪聖王，名為善法度；他依照聖王的法則，擁有七寶。城東有一片樹林，名為妙德；在這片樹林中有一棵菩提樹，名為一切佛自在光明。當時，一切法雷王佛坐在這棵樹下，成就正等正覺，放出大光明，普照世界。國王的玉女，寶號為法慧月蓮華光。在那座城裡，有一位夜天，名為凈月，在半夜時發出微妙的聲音告訴這位玉女：『你應該知道一切法雷王佛已經出世，他稱揚、讚歎佛的功德，顯現如來自在的神力，發阿耨多羅三藐三菩提心，讚歎普賢菩薩的一切願行。』當時，國王的玉女供養了佛以及諸菩薩、諸聲聞眾。善男子！那時，玉女法慧月蓮華光，難道是別人嗎？她就是我。』 『善男子！我依靠在那位佛那裡種下的善根之力，在如須彌山微塵般多的劫數中，沒有墮入地獄、餓鬼、畜生、閻羅王之處，沒有出生在**之家，具足各種根器，消除了各種痛苦。我常常在天人中殊勝，不離開善知識、諸佛菩薩，不出生在五濁惡世的劫數中，在那些諸佛菩薩那裡，增長善根，在八十個須彌山微塵般多的劫數中，安穩快樂，但菩薩的各種根器還沒有圓滿。』 『再次，善男子！經過這些如須彌山微塵般多的劫數之後，又經過一萬劫，有一個劫名為離憂，世界名為離垢勝；有須彌寂靜眼如來（如來十號之一，意為應供，正等正覺）等五位佛出世。』
【English Translation】 English version: Heavenly being! How long has it been since you generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment)? How long have you obtained this Dharma gate? That you are able to benefit sentient beings in such a way! The answer was: 'Son of Buddha! In the ancient past, before as many kalpas as there are fine dust particles of Mount Sumeru, there was a world named Precious Virtue, and the kalpa was named Tranquility. At that time, five hundred billion Buddhas appeared in the world. There was a great city named Lotus Light. There was a wheel-turning sage king named Good Dharma Measure; according to the law of a sage king, he possessed the seven treasures. To the east of the city was a forest named Wonderful Virtue; in this forest was a Bodhi tree named All Buddhas' Self-Mastery Light. At that time, the Buddha All Dharma Thunder King sat under this tree, attained complete and perfect enlightenment, emitted great light, and illuminated the world. The king's jade maiden, whose precious name was Dharma Wisdom Moon Lotus Light. In that city, there was a night deity named Pure Moon, who in the middle of the night, emitted a subtle sound telling this jade maiden: 'You should know that the Buddha All Dharma Thunder King has appeared in the world, he praises and extols the Buddha's merits, manifests the Tathagata's self-mastery power, generates the mind of Anuttara-samyak-sambodhi, and praises all the vows and practices of Samantabhadra Bodhisattva.' At that time, the king's jade maiden made offerings to that Buddha and all the Bodhisattvas and Shravakas. Good man! At that time, the jade maiden Dharma Wisdom Moon Lotus Light, was she someone else? She was me.' 'Good man! Relying on the power of the good roots I planted with that Buddha, for as many kalpas as there are fine dust particles of Mount Sumeru, I did not fall into hell, the realm of hungry ghosts, the realm of animals, or the place of King Yama, I was not born into a ** family, I was endowed with all faculties, and I eliminated all suffering. I was always superior among gods and humans, I did not leave the company of good teachers, Buddhas, and Bodhisattvas, I was not born in the kalpas of the five turbidities, and in the presence of those Buddhas and Bodhisattvas, I increased my good roots, and for eighty kalpas as many as there are fine dust particles of Mount Sumeru, I was peaceful and happy, but the various faculties of a Bodhisattva were not yet perfected.' 'Furthermore, good man! After these kalpas as many as there are fine dust particles of Mount Sumeru, and after another ten thousand kalpas, there was a kalpa named Free from Sorrow, and a world named Victorious Free from Defilement; there were five Buddhas such as Sumeru Tranquil Eye Tathagata (one of the ten titles of a Tathagata, meaning worthy of offerings, complete and perfect enlightenment) etc. appeared in the world.'
百如來出興於世。其佛國土或凈、或穢，彼世界中有一四天下，名曰離垢，城名莊嚴。我于爾時為明勝長者女，名勝慧光，端正殊妙。彼凈月天以本願力生此城中，復作夜天，名清凈眼。時，彼夜天覆于中夜來詣我家，顯現妙色，讚歎如來，又勸導我詣彼如來，放大光明在前引導。我于爾時與父母俱，及其眷屬往詣須彌寂靜眼如來所，供養、恭敬，聽佛說法，得菩薩三昧，名曰見佛。教化眾生，明凈慧光，普照三世，得此三昧已，憶念過去須彌山微塵等劫所見諸佛，又聞彼佛所說經法，得光明普照諸法，壞散眾生愚癡法門，放大光明，照十佛剎微塵等世界。見彼剎中，一切如來往詣其所，知彼眾生諸語言法、心根欲性，為彼眾生作善知識，隨其所應，顯現其身。于唸唸中長養此法門，一身充滿世界微塵等世界，乃至充滿世界海微塵等世界海。悉見彼世界海微塵等世界海中，一切如來往詣其所，彼佛說法我悉聞持，分別了知彼諸如來本事愿海，彼諸如來嚴凈佛剎，我亦嚴凈。于彼世界中，隨其所應，示現其身，化度眾生，唸唸長養於此法門，與法界等。善男子！我唯知此光明普照諸法、壞散眾生愚癡法門。諸大菩薩究竟無量無邊普賢所行深入法界海，建智慧幢，得諸三昧，遊戲神通，大愿成滿，守護受持十方世界一切佛
【現代漢語翻譯】 現代漢語譯本：一百位如來（Tathagata，佛的稱號）出現於世。他們的佛國土有的清凈，有的污穢。在那些世界中，有一個名為離垢的四天下（catuḥdvīpa，佛教宇宙觀中的一個世界系統），其中的城市名為莊嚴。那時，我是一位名叫勝慧光的明勝長者的女兒，容貌端莊美麗。凈月天（Śuddha-candra-deva，天神名）以其本願力降生到這座城市，又化作夜天（rātri-deva，夜神），名為清凈眼。當時，這位夜天在半夜來到我家，顯現出美妙的形象，讚歎如來，並勸導我前往那位如來處。如來放出光明在前引導。那時，我與父母及眷屬一同前往須彌寂靜眼如來（Sumeru-śānta-netra-tathāgata，佛名）處，供養、恭敬，聽佛說法，獲得菩薩三昧（samādhi，禪定），名為見佛。我教化眾生，以明凈的智慧之光普照三世，獲得此三昧后，憶念起過去如須彌山微塵數劫所見諸佛，又聽聞那些佛所說的經法，獲得光明普照諸法，破除眾生的愚癡法門，放出大光明，照耀十方佛剎微塵數的世界。我見到那些世界中，一切如來都前往那裡，我瞭解那些眾生的語言、法、心根和慾望，為那些眾生做善知識，隨其所應，顯現其身。在每一個念頭中，我增長此法門，一身充滿如微塵數的世界，乃至充滿如世界海微塵數的世界海。我看到那些世界海微塵數的世界海中，一切如來都前往那裡，我聽聞並受持那些佛所說的法，分別了知那些如來的本願海，那些如來莊嚴清凈的佛剎，我也莊嚴清凈。在那些世界中，我隨其所應，示現其身，化度眾生，唸唸增長此法門，與法界相等。善男子！我只知道這光明普照諸法、破除眾生愚癡法門。諸大菩薩究竟無量無邊普賢（Samantabhadra，菩薩名）所行的深入法界海，建立智慧幢，獲得諸三昧，遊戲神通，大愿圓滿，守護受持十方世界一切佛。 English version: One hundred Tathagatas (Buddhas) appear in the world. Their Buddha lands are either pure or impure. In those worlds, there is a four-continent world (catuḥdvīpa) called 'Free from Defilement,' and a city named 'Adornment.' At that time, I was the daughter of the elder Ming Sheng, named Sheng Hui Guang, with a beautiful and dignified appearance. The Deva Śuddha-candra (Pure Moon Deva) was born in this city by the power of his original vow, and transformed into a night deva (rātri-deva) named Pure Eye. At that time, this night deva came to my house in the middle of the night, manifested a wonderful form, praised the Tathagata, and urged me to go to that Tathagata. The Tathagata emitted light to guide the way. At that time, I, along with my parents and relatives, went to the Tathagata Sumeru-śānta-netra (Mount Meru Tranquil Eye), made offerings, paid respects, listened to the Buddha's teachings, and attained a Bodhisattva samadhi (meditative absorption) called 'Seeing the Buddha.' I taught sentient beings, illuminating the three realms with the pure light of wisdom. Having attained this samadhi, I recalled the Buddhas I had seen in the past, as numerous as the dust particles of Mount Sumeru, and heard the sutras spoken by those Buddhas. I attained the light that illuminates all dharmas, destroyed the ignorant dharmas of sentient beings, emitted great light, and illuminated worlds as numerous as the dust particles of ten Buddha lands. I saw that in those worlds, all the Tathagatas went there. I understood the languages, dharmas, mental roots, and desires of those sentient beings, and became a good teacher for them, manifesting my body according to their needs. In every thought, I cultivated this dharma gate, filling worlds as numerous as dust particles with my body, even filling world-seas as numerous as dust particles of world-seas. I saw that in those world-seas as numerous as dust particles of world-seas, all the Tathagatas went there. I heard and upheld the teachings of those Buddhas, and understood the original vows of those Tathagatas. I adorned and purified the Buddha lands of those Tathagatas, and I also adorned and purified my own. In those worlds, I manifested my body according to their needs, transformed sentient beings, and cultivated this dharma gate in every thought, being equal to the dharma realm. Good man! I only know this dharma gate of the light that illuminates all dharmas and destroys the ignorant dharmas of sentient beings. The great Bodhisattvas, who have thoroughly entered the immeasurable and boundless ocean of the dharma realm practiced by Samantabhadra, have established the banner of wisdom, attained various samadhis, play with supernatural powers, fulfilled their great vows, and protect and uphold all the Buddhas of the ten directions.
【English Translation】 One hundred Tathagatas appear in the world. Their Buddha lands are either pure or impure. In those worlds, there is a four-continent world called 'Free from Defilement,' and a city named 'Adornment.' At that time, I was the daughter of the elder Ming Sheng, named Sheng Hui Guang, with a beautiful and dignified appearance. The Deva Śuddha-candra was born in this city by the power of his original vow, and transformed into a night deva named Pure Eye. At that time, this night deva came to my house in the middle of the night, manifested a wonderful form, praised the Tathagata, and urged me to go to that Tathagata. The Tathagata emitted light to guide the way. At that time, I, along with my parents and relatives, went to the Tathagata Sumeru-śānta-netra, made offerings, paid respects, listened to the Buddha's teachings, and attained a Bodhisattva samadhi called 'Seeing the Buddha.' I taught sentient beings, illuminating the three realms with the pure light of wisdom. Having attained this samadhi, I recalled the Buddhas I had seen in the past, as numerous as the dust particles of Mount Sumeru, and heard the sutras spoken by those Buddhas. I attained the light that illuminates all dharmas, destroyed the ignorant dharmas of sentient beings, emitted great light, and illuminated worlds as numerous as the dust particles of ten Buddha lands. I saw that in those worlds, all the Tathagatas went there. I understood the languages, dharmas, mental roots, and desires of those sentient beings, and became a good teacher for them, manifesting my body according to their needs. In every thought, I cultivated this dharma gate, filling worlds as numerous as dust particles with my body, even filling world-seas as numerous as dust particles of world-seas. I saw that in those world-seas as numerous as dust particles of world-seas, all the Tathagatas went there. I heard and upheld the teachings of those Buddhas, and understood the original vows of those Tathagatas. I adorned and purified the Buddha lands of those Tathagatas, and I also adorned and purified my own. In those worlds, I manifested my body according to their needs, transformed sentient beings, and cultivated this dharma gate in every thought, being equal to the dharma realm. Good man! I only know this dharma gate of the light that illuminates all dharmas and destroys the ignorant dharmas of sentient beings. The great Bodhisattvas, who have thoroughly entered the immeasurable and boundless ocean of the dharma realm practiced by Samantabhadra, have established the banner of wisdom, attained various samadhis, play with supernatural powers, fulfilled their great vows, and protect and uphold all the Buddhas of the ten directions.
法。于唸唸中悉能嚴凈一切佛剎，滿功德海；于唸唸中教化一切諸群生海，智慧凈日普照三世一切世界，教化一切眾生離垢凈月，除滅一切眾生熱惱、疑惑、癡闇；於一切有海心無所著，演出清凈圓滿妙音，充滿十方一切法界；於一一微塵中顯現一切自在神力，明凈慧光普照三世，我當云何能知、能說彼功德行？善男子！此閻浮提摩竭提國有一夜天，名甚深妙德離垢光明，汝詣彼問云何菩薩學菩薩行、修菩薩道。」
爾時，善財即以偈贊彼夜天曰：
「我見清凈身， 相好自莊嚴， 如文殊師利， 亦如寶山王。 具足凈法身， 三世悉平等， 普攝諸群生， 其心無所著。 放演凈光明， 遍照一切趣， 於一毛孔中， 悉見諸星宿。 離垢清凈心， 如空滿十方， 攝取諸法王， 明凈深智慧。 一一毛孔中， 悉放無量光， 十方諸佛所， 普雨功德云。 一一毛孔中， 出諸變化身， 充滿十方界， 方便度眾生。 本為菩薩時， 凈不思議剎， 一一毛孔中， 皆悉得顯現。 若有見聞者， 悉獲功德利， 專求菩薩道， 成就佛菩提。 若有見聞者， 發大歡喜心， 遠離惡道難， 除滅諸煩惱。 千剎微塵劫，
【現代漢語翻譯】 現代漢語譯本 『法』。在每一個念頭中，他都能莊嚴清凈一切佛剎（佛的國土），圓滿功德之海；在每一個念頭中，他都能教化一切眾生之海，他的智慧如清凈的太陽普照三世一切世界，教化一切眾生如同清凈的月亮，消除一切眾生的熱惱、疑惑和愚癡黑暗；對於一切存在之海，他的心無所執著，發出清凈圓滿的妙音，充滿十方一切法界；在每一個微塵中，他都顯現一切自在的神力，明凈的智慧之光普照三世。我應當如何才能知道、才能述說他的功德和修行呢？善男子！在這閻浮提（我們所居住的這個世界）的摩竭提國（古印度的一個國家）有一位夜天（守護夜晚的天神），名叫甚深妙德離垢光明，你到他那裡去請教，菩薩如何學習菩薩的修行，修持菩薩之道。」 這時，善財童子就用偈頌讚嘆那位夜天說： 『我看見你清凈的身體，相貌美好自然莊嚴，如同文殊師利（智慧第一的菩薩），也像寶山王（巍峨的山王）。你具足清凈的法身（佛的真身），對過去、現在、未來三世都平等看待，普遍攝受一切眾生，你的心無所執著。你放出清凈的光明，普遍照耀一切眾生所處的境界，在一個毛孔中，都能看見所有的星宿。你離垢清凈的心，如同虛空充滿十方，攝取諸法之王（佛），擁有明凈深邃的智慧。在每一個毛孔中，都放出無量的光明，在十方諸佛所在之處，普遍降下功德之云。在每一個毛孔中，都化現出各種變化之身，充滿十方世界，方便度化眾生。你原本作為菩薩時，就清凈了不可思議的佛剎，在每一個毛孔中，都能夠顯現出來。如果有眾生看見或聽聞到這些，都能獲得功德利益，專心追求菩薩之道，成就佛的菩提智慧。如果有眾生看見或聽聞到這些，都能發出大歡喜心，遠離惡道的苦難，消除一切煩惱。即使經過千個佛剎微塵數劫的時間，』
【English Translation】 English version 'Dharma'. In every thought, he can adorn and purify all Buddha-lands (Buddha's realms), fulfilling the ocean of merits; in every thought, he can teach and transform all sentient beings, his wisdom like the pure sun illuminating all worlds of the three times, teaching all beings like the pure moon, eliminating all beings' heat, doubts, and ignorance; towards all the oceans of existence, his mind is unattached, emitting pure and perfect wonderful sounds, filling all the Dharma realms of the ten directions; in every single dust mote, he manifests all the powers of freedom, his bright and clear wisdom light illuminating the three times. How can I know or describe his merits and practices? Good man! In this Jambudvipa (the world we live in), in the Magadha country (an ancient Indian kingdom), there is a night deity (a deity guarding the night) named Deep Wonderful Virtue, Immaculate Light. Go to him and ask how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva.' At that time, Sudhana (the seeker of truth) praised that night deity with a verse: 'I see your pure body, with beautiful features naturally adorned, like Manjushri (the Bodhisattva of wisdom), also like the King of Precious Mountains (a majestic mountain king). You possess a pure Dharma body (the true body of a Buddha), viewing the past, present, and future three times equally, universally embracing all sentient beings, your mind is unattached. You emit pure light, universally illuminating all realms where sentient beings dwell, in one pore, all the stars can be seen. Your immaculate pure mind, like the void, fills the ten directions, embracing the kings of all Dharmas (Buddhas), possessing bright and profound wisdom. In every pore, you emit immeasurable light, in the places where the Buddhas of the ten directions are, universally raining down clouds of merit. In every pore, you manifest various transformation bodies, filling the ten directions, skillfully guiding sentient beings. When you were originally a Bodhisattva, you purified inconceivable Buddha-lands, in every pore, they could all be manifested. If any sentient beings see or hear these, they can obtain the benefits of merit, wholeheartedly pursuing the path of a Bodhisattva, achieving the Bodhi wisdom of a Buddha. If any sentient beings see or hear these, they can generate great joy, be free from the suffering of evil paths, and eliminate all afflictions. Even after the time of a thousand Buddha-lands' dust mote kalpas,'
讚歎其功德， 諸劫猶可盡， 功德無窮已。」
時，善財童子頭面敬禮彼夜天足，繞無數匝，眷仰觀察，心無厭足，辭退遊行向摩竭國。◎
◎爾時，善財童子一心思惟彼夜天神初發道心，圓滿清凈。思惟是已，即得深入諸菩薩藏，出生菩薩諸大愿海，凈諸菩薩波羅蜜道，逮得菩薩圓滿諸地，住諸菩薩圓滿行業，窮盡菩薩發趣道海，善能深入一切智海；皆悉救護一切眾生，長養增廣大慈悲云，於一切剎出生普賢諸大願行。漸漸遊行，至甚深妙德離垢光明夜天所；頭面禮足，繞無數匝，恭敬合掌於一面住，白言：「天神！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何修菩薩行、具足諸地？」
答言：「善哉！善哉！童子乃能發阿耨多羅三藐三菩提心，問菩薩行，具足諸地！善男子！菩薩成就十法則能具足菩薩所行。何等為十？一者、得現前三昧，見一切佛。二者、得清凈眼，見一切佛相好嚴身。三者、分別了知一切諸佛，無量無邊功德大海。四者、無量無邊佛光明海，悉能普照一切法界。五者、於一毛孔放一切眾生數等大光明海，隨其所應，度脫眾生。六者、於一一毛孔悉見一切寶光焰海。七者、于唸唸中出一切佛，變化大海，充滿法界，究竟一切諸佛境界，教化眾生而無障礙。八者、
【現代漢語翻譯】 現代漢語譯本 讚歎他的功德，即使經歷無數劫也無法窮盡，他的功德是無窮無盡的。 當時，善財童子頂禮夜天神的雙足，繞行無數圈，仰慕觀察，心中沒有厭倦，然後告辭，前往摩竭國。 這時，善財童子一心思維夜天神最初發菩提心，圓滿清凈的狀態。思維之後，他立即深入了菩薩的寶藏，生起了菩薩的宏大愿海，凈化了菩薩的波羅蜜道，獲得了菩薩圓滿的各個階位，安住于菩薩圓滿的修行，窮盡了菩薩發起的道海，善於深入一切智慧之海；他們都救護一切眾生，增長和擴大慈悲的雲朵，在一切佛土中生起普賢菩薩的宏大願行。他逐漸地，到達了甚深微妙、功德離垢光明的夜天神所在之處；頂禮他的雙足，繞行無數圈，恭敬合掌，在一旁站立，說道：『天神！我已先發了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何修行菩薩行，如何具足各個階位？』 夜天神回答說：『善哉！善哉！童子你能夠發起阿耨多羅三藐三菩提心，詢問菩薩的修行，如何具足各個階位！善男子！菩薩成就十種法則，就能具足菩薩所修行的。是哪十種呢？第一，獲得現前三昧（一種禪定狀態），見到一切佛。第二，獲得清凈的眼睛，見到一切佛的相好莊嚴之身。第三，分別了知一切諸佛無量無邊的功德大海。第四，無量無邊的佛光明海，能夠普遍照耀一切法界。第五，從一個毛孔中放出與一切眾生數量相等的大光明海，根據眾生的需要，度脫他們。第六，在每一個毛孔中都看到一切寶光火焰之海。第七，在每一個念頭中都出現一切佛，變化出大海，充滿法界，究竟一切諸佛的境界，教化眾生而沒有障礙。第八，'
【English Translation】 English version Praising his merits, even countless kalpas (eons) could not exhaust them; his merits are infinite. Then, Sudhana (Good Wealth) prostrated himself at the feet of that night deity, circumambulated him countless times, gazed upon him with reverence, his heart without satiety, and then took his leave, heading towards Magadha. At that time, Sudhana single-mindedly contemplated the night deity's initial aspiration for enlightenment, its perfect purity. Upon contemplating this, he immediately deeply entered the treasuries of the Bodhisattvas, gave rise to the great ocean of vows of the Bodhisattvas, purified the Bodhisattva's paths of paramitas (perfections), attained the perfect stages of the Bodhisattvas, dwelled in the perfect practices of the Bodhisattvas, exhausted the ocean of paths initiated by the Bodhisattvas, and was skilled in deeply entering the ocean of all wisdom; they all protect and save all sentient beings, nurture and expand the clouds of great compassion, and in all Buddha lands, give rise to the great vows and practices of Samantabhadra (Universal Worthy). Gradually, he arrived at the place of the night deity of profound, wondrous, virtuous, and immaculate light; he prostrated himself at his feet, circumambulated him countless times, respectfully joined his palms, stood to one side, and said: 'O deity! I have already generated the aspiration for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), but I do not yet know how a Bodhisattva cultivates the practices of a Bodhisattva and fulfills the various stages?' The night deity replied: 'Excellent! Excellent! O youth, you are able to generate the aspiration for Anuttara-samyak-sambodhi and inquire about the practices of a Bodhisattva and how to fulfill the various stages! Good man! A Bodhisattva who accomplishes ten dharmas (principles) is able to fulfill the practices of a Bodhisattva. What are these ten? First, to attain the samadhi (meditative absorption) of presence, seeing all Buddhas. Second, to attain pure eyes, seeing the adorned bodies of all Buddhas with their marks and characteristics. Third, to distinctly understand the immeasurable and boundless ocean of merits of all Buddhas. Fourth, the immeasurable and boundless ocean of Buddha's light is able to universally illuminate all of the dharma realms. Fifth, from one pore to emit a great ocean of light equal to the number of all sentient beings, liberating sentient beings according to their needs. Sixth, in each and every pore to see the ocean of all precious light flames. Seventh, in each and every thought to manifest all Buddhas, transforming into an ocean, filling the dharma realm, reaching the ultimate state of all Buddhas, teaching sentient beings without obstruction. Eighth,'
出一切佛妙音聲海，轉三世佛清凈法輪。九者、演說一切修多羅云，究竟佛音，深入一切諸如來海。十者、現不思議佛自在神力，化度眾生。善男子！若有菩薩具此十法，則滿足菩薩一切諸行。善男子！我已成就菩薩寂滅、定樂、精進法門，悉見三世嚴凈佛剎一切諸佛及眷屬海、無量無邊佛神力海。分別了知佛名號海，轉法輪海，知彼諸佛壽命無量，音聲微妙，法身清凈充滿法界，亦不著如來一切諸相。何以故？如來非過去，除滅世間一切取故；如來非未來，無所起故；如來非現在，無生身故；如來非滅，離語言道故；如來非實，現幻法故；如來非虛妄，饒益一切眾生出興世故；如來去無所至，滅死此生彼故；如來不可壞，法性無壞故；如來一性，離語言道故；如來無性，究竟法性故。善男子！我如是了知一切如來，開發增廣菩薩寂滅、定樂、精進法門，照明莊嚴，深入隨順、平等、堅固境界；分別了知遠離虛妄，發起大悲，攝取眾生，未曾舍離，一心寂定，正受初禪。除滅意業，得寂智力，攝取眾生，歡喜悅樂，入第二禪。舍離生死，寂滅涅槃，觀眾生性，修第三禪。滅一切眾生諸煩惱苦，修第四禪。增長一切智菩提心願，出生菩薩一切三昧海，巧妙方便，究竟菩薩一切法門海，成就菩薩遊戲神通，出生菩薩自在所
【現代漢語翻譯】 現代漢語譯本 九、發出一切佛的微妙音聲之海，轉動三世諸佛清凈的法輪。十、演說一切修多羅（Sutra，佛經）之云，究竟佛的音聲，深入一切諸如來之海。十、顯現不可思議的佛自在神力，化度眾生。善男子！如果有菩薩具足這十種法，就能夠圓滿菩薩的一切修行。善男子！我已經成就了菩薩的寂滅、定樂、精進法門，完全見到三世莊嚴清凈的佛剎中一切諸佛以及眷屬之海、無量無邊的佛神力之海。分別了知佛的名號之海，轉法輪之海，知道那些諸佛的壽命無量，音聲微妙，法身清凈充滿法界，也不執著如來的一切諸相。為什麼呢？如來不是過去，因為除滅世間一切執取；如來不是未來，因為無所生起；如來不是現在，因為沒有生身；如來不是滅，因為遠離語言之道；如來不是真實，因為顯現幻化的法；如來不是虛妄，因為饒益一切眾生而出現於世；如來去而無所至，因為滅死而生於彼；如來不可壞，因為法性無壞；如來一性，因為遠離語言之道；如來無性，因為究竟法性。善男子！我這樣了知一切如來，開發增廣菩薩的寂滅、定樂、精進法門，照明莊嚴，深入隨順、平等、堅固的境界；分別了知遠離虛妄，發起大悲心，攝取眾生，未曾舍離，一心寂定，正受初禪。除滅意業，得到寂靜的智慧力量，攝取眾生，歡喜快樂，進入第二禪。舍離生死，寂滅涅槃，觀察眾生之性，修第三禪。滅除一切眾生的諸煩惱痛苦，修第四禪。增長一切智的菩提心願，出生菩薩的一切三昧（Samadhi，禪定）之海，巧妙方便，究竟菩薩的一切法門之海，成就菩薩遊戲神通，出生菩薩自在所為。
【English Translation】 English version Nine, emitting the sea of all Buddhas' wonderful sounds, turning the pure Dharma wheel of the Buddhas of the three times. Ten, expounding the clouds of all Sutras (Buddhist scriptures), the ultimate sound of the Buddha, penetrating deeply into the sea of all Tathagatas (Buddhas). Ten, manifesting the inconceivable, self-mastery divine power of the Buddha, transforming and liberating sentient beings. Good man! If a Bodhisattva possesses these ten dharmas, then he fulfills all the practices of a Bodhisattva. Good man! I have already accomplished the Bodhisattva's dharmas of quiescence, joy in concentration, and diligence, and have completely seen all the Buddhas in the pure and adorned Buddha-lands of the three times, as well as the sea of their retinues, and the immeasurable and boundless sea of the Buddhas' divine powers. I have separately understood the sea of the Buddhas' names, the sea of turning the Dharma wheel, and know that those Buddhas' lifespans are immeasurable, their sounds are subtle, their Dharma bodies are pure and fill the Dharma realm, and they do not cling to any of the Tathagata's forms. Why is this so? The Tathagata is not the past, because he eliminates all attachments in the world; the Tathagata is not the future, because he has no arising; the Tathagata is not the present, because he has no physical body; the Tathagata is not extinction, because he is beyond the path of language; the Tathagata is not real, because he manifests illusory dharmas; the Tathagata is not unreal, because he appears in the world to benefit all sentient beings; the Tathagata goes without arriving, because he extinguishes death and is born elsewhere; the Tathagata is indestructible, because the Dharma nature is indestructible; the Tathagata is of one nature, because he is beyond the path of language; the Tathagata is without nature, because he is the ultimate Dharma nature. Good man! I thus understand all Tathagatas, developing and expanding the Bodhisattva's dharmas of quiescence, joy in concentration, and diligence, illuminating and adorning, deeply entering into the realms of accordance, equality, and firmness; separately understanding the separation from falsehood, arousing great compassion, embracing sentient beings, never abandoning them, with a single mind in quiescence, rightly receiving the first Dhyana (meditative absorption). Eliminating mental karma, attaining the power of quiescent wisdom, embracing sentient beings, with joy and delight, entering the second Dhyana. Abandoning birth and death, quiescent Nirvana, observing the nature of sentient beings, cultivating the third Dhyana. Extinguishing all the afflictions and sufferings of sentient beings, cultivating the fourth Dhyana. Increasing the Bodhi mind and vows of all-knowing wisdom, giving rise to the sea of all Samadhis (meditative concentrations) of the Bodhisattva, with skillful means, ultimately reaching the sea of all the Bodhisattva's dharmas, accomplishing the Bodhisattva's playful divine powers, giving rise to the Bodhisattva's self-mastery.
行，明凈智慧，深入普門法界。善男子！我如是修習菩薩寂滅、定樂、精進法門，種種方便，度脫眾生。在家放逸、貪慾眾生，令修不凈想、不樂想、憂惱想、逼迫想、繫縛想、羅剎想、無常想、苦想、無我想、空想、不自在想、老死想，令彼眾生遠離五欲，常樂正法，信家非家，出家學道，思惟坐禪，為障亂聲，除鬼神怖。若於中夜欲出行時，為開門戶，光明照路，除滅闇冥。贊佛法僧及善知識，又復讚歎近善知識。令諸眾生未生惡法方便不生，已生惡法方便令滅，未生善法方便令生，已生善法方便增廣。行菩薩行，修波羅蜜，滿足大愿，出生一切智；習大慈悲欲令眾生得人天樂，除滅妄想，增長善法，順薩婆若。善男子！我唯知此菩薩寂滅、定樂、精進法門。諸大菩薩滿普賢愿，具足普賢菩薩所行，究竟得離癡闇法界，具諸善根，成就如來智力光明，于佛境界無所障礙，住生死中，心無所染，薩婆若愿具足、成滿，深入一切諸佛剎海，攝取一切諸佛大海，受一切佛妙法雲海，滅一切眾生生死闇海，薩婆若光照生死夜；我當云何能知、能說彼功德行？善男子！去此不遠，如來右面有一夜天，名曰喜目觀察眾生。汝詣彼問云何菩薩學菩薩行、修菩薩道。」
爾時，甚深妙德離垢光明夜天欲重宣明此法門義，以偈
【現代漢語翻譯】 現代漢語譯本：
『行』，指明凈的智慧，能夠深入到普遍的法界。善男子！我像這樣修習菩薩的寂滅、禪定之樂、精進的法門，用各種方便法門，來度脫眾生。對於那些在家放逸、貪慾的眾生，我讓他們修習不凈觀、不樂想、憂惱想、逼迫想、束縛想、羅剎想、無常想、苦想、無我想、空想、不自在想、老死想，使這些眾生遠離五欲，常常喜樂於正法，相信在家和出家都不是究竟的，從而出家學道，思考禪坐，消除障礙和擾亂的聲音，去除鬼神的恐怖。如果在半夜想要出門時，我為他們打開門戶，用光明照亮道路，消除黑暗。我讚歎佛、法、僧以及善知識，也讚歎親近善知識。使眾生未生起的惡法，方便令其不生起；已生起的惡法，方便令其滅除；未生起的善法，方便令其生起；已生起的善法，方便令其增長。修行菩薩的行持，修習波羅蜜，滿足大愿，生出一切智慧；修習大慈悲心，希望眾生得到人天之樂，消除妄想，增長善法，順應薩婆若（一切智）。善男子！我只知道這些菩薩寂滅、禪定之樂、精進的法門。那些大菩薩圓滿了普賢的願望，具足了普賢菩薩所修行的，最終得以脫離愚癡黑暗的法界，具足各種善根，成就如來的智慧光明，在佛的境界中沒有任何障礙，安住于生死之中，內心沒有被污染，薩婆若（一切智）的願望具足、圓滿，深入一切諸佛的剎土大海，攝取一切諸佛的大海，接受一切佛的微妙法雲大海，滅除一切眾生的生死黑暗大海，薩婆若（一切智）的光明照耀生死的長夜；我怎麼能夠知道、能夠說出他們的功德和修行呢？善男子！從這裡不遠的地方，如來的右邊有一位夜天，名叫喜目觀察眾生。你到他那裡去問，菩薩如何學習菩薩的行持，修習菩薩的道。」
當時，甚深妙德離垢光明夜天想要再次宣說這個法門的意義，用偈頌說道： English version:
'Practice' refers to clear and pure wisdom that can deeply penetrate the universal Dharma realm. Good man! I cultivate the Bodhisattva's practices of stillness, the joy of samadhi, and diligence in this way, using various skillful means to liberate sentient beings. For those sentient beings who are attached to worldly pleasures and desires, I guide them to contemplate impurity, aversion, sorrow, oppression, bondage, Rakshasa (a type of demon), impermanence, suffering, no-self, emptiness, non-independence, and old age and death. This enables them to distance themselves from the five desires, to always find joy in the true Dharma, to believe that neither household life nor homelessness is ultimate, and thus to leave home to study the Way, to contemplate in meditation, to eliminate obstacles and disturbing sounds, and to remove the fear of ghosts and spirits. If they wish to go out in the middle of the night, I open the doors for them, illuminate the path with light, and dispel the darkness. I praise the Buddha, the Dharma, the Sangha, and good teachers, and also praise those who are close to good teachers. I enable sentient beings to prevent unwholesome dharmas that have not yet arisen from arising, to eliminate unwholesome dharmas that have already arisen, to enable wholesome dharmas that have not yet arisen to arise, and to increase wholesome dharmas that have already arisen. I practice the Bodhisattva's conduct, cultivate the Paramitas (perfections), fulfill great vows, and generate all wisdom. I cultivate great compassion, wishing that sentient beings may attain the joy of humans and gods, eliminate delusions, increase wholesome dharmas, and accord with Sarvajna (all-knowing wisdom). Good man! I only know these Bodhisattva practices of stillness, the joy of samadhi, and diligence. Those great Bodhisattvas have fulfilled the vows of Samantabhadra (Universal Worthy), have fully practiced what Samantabhadra Bodhisattva practices, and have ultimately escaped the Dharma realm of ignorance and darkness. They possess all good roots, achieve the wisdom and light of the Tathagata (Buddha), have no obstacles in the realm of the Buddha, abide in the cycle of birth and death without being defiled, and their Sarvajna (all-knowing wisdom) vows are fulfilled and complete. They deeply penetrate all the Buddha's lands, gather all the oceans of Buddhas, receive the ocean of the Buddha's wonderful Dharma clouds, extinguish the ocean of darkness of all sentient beings' birth and death, and the light of Sarvajna (all-knowing wisdom) illuminates the long night of birth and death. How can I know or speak of their merits and practices? Good man! Not far from here, on the right side of the Tathagata, there is a night deity named 'Joyful Eyes Observing Sentient Beings'. Go to him and ask how Bodhisattvas learn the Bodhisattva's conduct and cultivate the Bodhisattva's path.」
At that time, the night deity of profound and wonderful virtue, pure and radiant, wished to further explain the meaning of this Dharma, and spoke in verse:
【English Translation】 'Practice,' clear wisdom, penetrates the universal Dharma realm. Good man! I cultivate the Bodhisattva's stillness, the joy of samadhi, and diligence in this way, using various skillful means to liberate sentient beings. For those at home, indulging in desires, I guide them to contemplate impurity, aversion, sorrow, oppression, bondage, Rakshasa (a type of demon), impermanence, suffering, no-self, emptiness, non-independence, and old age and death. This enables them to distance themselves from the five desires, to always find joy in the true Dharma, to believe that neither household life nor homelessness is ultimate, and thus to leave home to study the Way, to contemplate in meditation, to eliminate obstacles and disturbing sounds, and to remove the fear of ghosts and spirits. If they wish to go out in the middle of the night, I open the doors for them, illuminate the path with light, and dispel the darkness. I praise the Buddha, the Dharma, the Sangha, and good teachers, and also praise those who are close to good teachers. I enable sentient beings to prevent unwholesome dharmas that have not yet arisen from arising, to eliminate unwholesome dharmas that have already arisen, to enable wholesome dharmas that have not yet arisen to arise, and to increase wholesome dharmas that have already arisen. I practice the Bodhisattva's conduct, cultivate the Paramitas (perfections), fulfill great vows, and generate all wisdom. I cultivate great compassion, wishing that sentient beings may attain the joy of humans and gods, eliminate delusions, increase wholesome dharmas, and accord with Sarvajna (all-knowing wisdom). Good man! I only know these Bodhisattva practices of stillness, the joy of samadhi, and diligence. Those great Bodhisattvas have fulfilled the vows of Samantabhadra (Universal Worthy), have fully practiced what Samantabhadra Bodhisattva practices, and have ultimately escaped the Dharma realm of ignorance and darkness. They possess all good roots, achieve the wisdom and light of the Tathagata (Buddha), have no obstacles in the realm of the Buddha, abide in the cycle of birth and death without being defiled, and their Sarvajna (all-knowing wisdom) vows are fulfilled and complete. They deeply penetrate all the Buddha's lands, gather all the oceans of Buddhas, receive the ocean of the Buddha's wonderful Dharma clouds, extinguish the ocean of darkness of all sentient beings' birth and death, and the light of Sarvajna (all-knowing wisdom) illuminates the long night of birth and death. How can I know or speak of their merits and practices? Good man! Not far from here, on the right side of the Tathagata, there is a night deity named 'Joyful Eyes Observing Sentient Beings'. Go to him and ask how Bodhisattvas learn the Bodhisattva's conduct and cultivate the Bodhisattva's path.'
At that time, the night deity of profound and wonderful virtue, pure and radiant, wished to further explain the meaning of this Dharma, and spoke in verse:
頌曰：
「入于現前定， 普見三世佛， 離垢清凈眼， 分別諸佛海。 觀察諸佛身， 相好自莊嚴， 一念無量力， 自在滿法界。 盧舍那如來， 道場成正覺， 一切法界中， 轉于凈法輪。 最勝知法相， 寂滅無有二， 妙色相莊嚴， 顯現一切眾。 佛身難思議， 悉滿諸法界， 普於十方剎， 隨應悉現前。 一念放光明， 一切剎塵等， 無量微妙色， 普照諸法界。 如來一毛孔， 放不思議光， 普照諸群生， 除滅眾煩惱。 如來一毛孔， 出無盡化海， 充滿諸法界， 顯現眾生類。 如來一妙音， 充滿諸法界， 普雨甘露法， 令發菩提心。 無量劫修行， 攝取諸群生， 普見諸佛剎， 皆悉如電光。 如來出世間， 普現群萌類， 眾生性境界， 悉能分別知。 一切諸菩薩， 所住諸法門， 于佛一毛孔， 悉能分別知。 不遠有夜天， 名喜目觀察， 汝往詣彼問， 云何菩薩行？」
時，善財童子頭面敬禮彼夜天足，繞無數匝，眷仰辭退，向喜目觀察眾生夜天。◎
大方廣佛華嚴經卷五十一 大正藏第 09 冊 No. 0278 大方廣佛
【現代漢語翻譯】 現代漢語譯本 偈頌說： 『進入現前禪定，普遍見到過去、現在、未來三世諸佛， 以離垢清凈的智慧之眼，分別觀察諸佛如大海般深廣的功德。 觀察諸佛的法身，其相好光明自然莊嚴， 一念之間具足無量力量，自在地充滿整個法界。 盧舍那如來（Vairocana，意為光明遍照），在菩提道場成就正覺， 在一切法界之中，轉動清凈的法輪。 以最殊勝的智慧了知諸法實相，寂靜涅槃，無有差別， 以微妙的色相莊嚴自身，顯現於一切眾生面前。 佛的法身難以思議，完全充滿整個法界， 普遍在十方世界，隨眾生根性而顯現。 一念之間放出光明，如一切世界微塵數般眾多， 無量微妙的色彩，普遍照耀整個法界。 如來一個毛孔，放出不可思議的光明， 普遍照耀一切眾生，消除他們的煩惱。 如來一個毛孔，涌出無盡的化身之海， 充滿整個法界，顯現各種眾生的形態。 如來一個微妙的聲音，充滿整個法界， 普遍降下甘露般的佛法，令眾生髮起菩提心。 經過無量劫的修行，攝受一切眾生， 普遍見到諸佛的剎土，都像閃電般迅速。 如來出現於世間，普遍顯現於各種眾生之中， 眾生的根性和境界，都能夠分別了知。 一切諸菩薩，所修行的各種法門， 在佛的一個毛孔中，都能夠分別了知。 不遠處有一位夜天神，名叫喜目觀察（Pleased-Gaze-Observing）， 你前往請教他，菩薩是如何修行的？』 當時，善財童子向那位夜天神頂禮，繞行無數圈，恭敬地告退，前往喜目觀察眾生夜天神處。 《大方廣佛華嚴經》卷五十一
【English Translation】 English version The verse says: 'Entering into the present samadhi, universally seeing the Buddhas of the three times, With eyes of pure wisdom, free from defilement, discerning the ocean-like merits of all Buddhas. Observing the Dharma body of the Buddhas, their auspicious marks and radiance are naturally adorned, In a single thought, possessing immeasurable power, freely filling the entire Dharma realm. Vairocana Tathagata (meaning 'the Illuminator'), attaining perfect enlightenment in the Bodhi-mandala, In all Dharma realms, turning the pure Dharma wheel. With the most supreme wisdom, knowing the true nature of all dharmas, tranquil Nirvana, without duality, Adorning himself with wondrous forms, appearing before all beings. The Buddha's Dharma body is inconceivable, completely filling the entire Dharma realm, Universally in the ten directions, appearing according to the capacities of beings. In a single thought, emitting light, as numerous as the dust particles of all worlds, Immeasurable subtle colors, universally illuminating the entire Dharma realm. A single pore of the Tathagata emits inconceivable light, Universally illuminating all sentient beings, eliminating their afflictions. A single pore of the Tathagata emanates an endless ocean of manifestations, Filling the entire Dharma realm, manifesting various forms of beings. A single subtle sound of the Tathagata fills the entire Dharma realm, Universally raining down the nectar of Dharma, causing beings to generate Bodhicitta. Through countless kalpas of practice, gathering all sentient beings, Universally seeing the Buddha lands, all as swift as lightning. The Tathagata appears in the world, universally manifesting among all kinds of beings, The natures and realms of beings, all can be discerned and known. All the Bodhisattvas, the various Dharma gates they practice, In a single pore of the Buddha, all can be discerned and known. Not far away, there is a night deity, named Pleased-Gaze-Observing, You should go and ask him, how do Bodhisattvas practice?' At that time, Sudhana respectfully bowed to the feet of that night deity, circumambulated him countless times, and respectfully took his leave, heading towards the night deity Pleased-Gaze-Observing. Avatamsaka Sutra, Scroll 51
華嚴經
大方廣佛華嚴經卷第五十二
東晉天竺三藏佛馱跋陀羅譯
入法界品第三十四之九
◎爾時，善財童子專求善知識，念因善知識生諸善法；善知識者，難見難遇；見善知識，滅諸亂想；見善知識，除滅一切諸纏障礙；見善知識，得薩婆若智慧光明；見善知識，深入佛海；見善知識，得正念法雲陀羅尼，受持一切佛凈法輪云；見善知識，具大悲海，救護眾生；見善知識，智慧明凈，悉能普照諸法界海。
時，喜目觀察眾生夜天，以威神力加善財童子，贊善知識，詣善知識，恭敬供養；善知識者，則是菩提；善知識者，則是精進；善知識者，難見難遇；善知識者，是不可壞力。因善知識，遍游十方，斷生死流，悉能成辨一切大事；莊嚴正道，得普門法門，一切無礙；見善知識，不離本處，遍至十方一切佛所。
爾時，善財即時了知，見善知識，成滿無量諸大愿海；得一切智，饒益眾生；滅除未來無量劫苦，以大莊嚴而自莊嚴。一一微塵中，修行一切諸法界法；見十方海，知未來劫諸語言法及菩薩行，究竟一切諸菩薩行；于唸唸中，得一切智，神力自在，諸莊嚴道；等三世佛凈法界流；不離法界境界，而能往詣充滿法界善知識所。
爾時，善財往詣喜目觀察眾生夜天
【現代漢語翻譯】 現代漢語譯本 《大方廣佛華嚴經》第五十二卷 東晉天竺三藏佛馱跋陀羅譯 入法界品第三十四之九 當時，善財童子一心尋求善知識（指引修行的人），心中想著善知識能生出各種善法；善知識，難以見到，難以遇到；見到善知識，能滅除各種雜亂的念頭；見到善知識，能消除一切纏縛和障礙；見到善知識，能得到一切智慧的光明（薩婆若，指一切智）；見到善知識，能深入佛法的海洋；見到善知識，能得到正念法雲陀羅尼（一種總持法門），受持一切佛的清凈法輪云；見到善知識，能具足大悲心，救護眾生；見到善知識，智慧明凈，能普遍照耀一切法界（宇宙萬法）的海洋。 這時，喜目觀察眾生夜天（一位夜神），用他的威神力加持善財童子，讚歎善知識，使他前往善知識處，恭敬供養；善知識，就是菩提（覺悟）；善知識，就是精進；善知識，難以見到，難以遇到；善知識，是不可摧毀的力量。依靠善知識，能遍游十方世界，斷絕生死輪迴，能成就一切大事；莊嚴正道，得到普門法門（能適應一切眾生的法門），一切無礙；見到善知識，不離開本處，就能遍至十方一切佛所在之處。 當時，善財立刻了知，見到善知識，能圓滿無量的大愿海；得到一切智慧，饒益眾生；滅除未來無量劫的痛苦，以大莊嚴來莊嚴自己。在每一個微塵中，修行一切法界之法；見到十方世界，知道未來劫的各種語言法和菩薩的修行，究竟一切菩薩的修行；在每一個念頭中，得到一切智慧，神力自在，各種莊嚴之道；等同三世諸佛的清凈法界之流；不離開法界的境界，就能前往充滿法界的善知識處。 當時，善財前往喜目觀察眾生夜天處。
【English Translation】 English version The Great Extensive Buddha Flower Adornment Sutra, Volume 52 Translated by Tripiṭaka Buddhabhadra of Eastern Jin Dynasty Chapter 34, Part 9: Entering the Dharma Realm At that time, Sudhana, the youth, single-mindedly sought good spiritual friends (those who guide practice), thinking that good spiritual friends give rise to all good dharmas; good spiritual friends are difficult to see and difficult to encounter; seeing good spiritual friends, one extinguishes all confused thoughts; seeing good spiritual friends, one eliminates all entanglements and obstacles; seeing good spiritual friends, one obtains the light of all wisdom (Sarvajna, all-knowing); seeing good spiritual friends, one deeply enters the ocean of Buddha's teachings; seeing good spiritual friends, one obtains the Dharani of Right Mindfulness Cloud (a method of total retention), receiving and upholding all the pure Dharma Wheel Clouds of the Buddhas; seeing good spiritual friends, one possesses the great ocean of compassion, protecting and saving all sentient beings; seeing good spiritual friends, one's wisdom is clear and bright, able to universally illuminate the ocean of all Dharma realms (the universe and all phenomena). At this time, the Night Spirit Joyful-Eyed Observer of Beings, with his majestic spiritual power, blessed Sudhana, praising good spiritual friends, enabling him to go to the good spiritual friends, respectfully making offerings; good spiritual friends are Bodhi (enlightenment); good spiritual friends are diligence; good spiritual friends are difficult to see and difficult to encounter; good spiritual friends are indestructible power. Relying on good spiritual friends, one can travel throughout the ten directions, sever the cycle of birth and death, and accomplish all great matters; adorn the right path, obtain the Universal Gate Dharma (a method that adapts to all beings), without any obstruction; seeing good spiritual friends, without leaving one's place, one can reach all the places where Buddhas are in the ten directions. At that time, Sudhana immediately understood that seeing good spiritual friends fulfills the immeasurable ocean of great vows; obtains all wisdom, benefiting all sentient beings; extinguishes the suffering of immeasurable future kalpas, adorning oneself with great adornments. In each and every atom, one practices all the dharmas of the Dharma realm; seeing the ten directions, knowing the various language dharmas and the practices of Bodhisattvas in future kalpas, ultimately completing all the practices of Bodhisattvas; in each and every thought, one obtains all wisdom, spiritual power is free, all the paths of adornment; equal to the pure Dharma realm flow of the Buddhas of the three times; without leaving the realm of Dharma, one can go to the good spiritual friends who fill the Dharma realm. At that time, Sudhana went to the place of the Night Spirit Joyful-Eyed Observer of Beings.
，見彼夜天在如來所，于大眾中，處寶蓮華師子之座；正受菩薩普光喜幢法門，一切毛孔，出衆妙云。其有見者，欣悅無厭，所謂：智慧行雲，饒益眾生，離於諍訟，不著諸法；以平等心，普攝眾生，顯三世菩薩修行佈施，悉舍內外難捨之物，十方眾生，皆悉睹見。
又於一切毛孔，出衆生數等菩薩變化身云，充滿法界，現眾生前；顯示正受不動三昧，覺悟眾生不樂三界。遠離世間，滅除生死，現天人中種種成敗；教諸眾生，修不凈觀，除凈想倒；說有為行，無常變易，苦惱之法；令諸眾生，深入佛戒，未曾暫離，受持諸佛清凈禁戒；現無疑戒，及以香戒戒香，普熏一切眾生。
又於一切毛孔，出衆生數等妙色身云，顯示眾生，截諸肢節，皆悉能忍，堪受眾苦；一切訶責惡罵，皆悉忍受。于彼眾生，不生恚心，恭敬讚歎，不生愛心；於一切眾生，不起我慢，顯現諸法自性之忍，顯現無盡菩提心智；除滅一切眾生煩惱，修習忍法，行菩薩行；顯現清凈金剛之身，顯現如來清凈無上色身，隨其所應，教化眾生。
又於一切毛孔，出諸趣種種色身云，勇猛精進，現一切智；勇猛精進，現菩提境界而不退轉；勇猛精進，降伏諸魔；勇猛精進，于生死海，悉能救度一切眾生；勇猛精進，除滅一切惡道諸難；勇
【現代漢語翻譯】 現代漢語譯本：看見彼夜天（Bhiya-deva，一位天神）在如來（Tathagata，佛的稱號）所在之處，于大眾之中，坐于寶蓮花獅子座上；正在領受菩薩普光喜幢法門（Bodhisattva's Universal Light Joy Banner Dharma），他的一切毛孔都散發出各種美妙的雲彩。凡是見到這些景象的人，都感到欣喜，沒有厭倦，這些雲彩象徵著：智慧的行動，利益眾生，遠離爭論，不執著于任何事物；以平等的心，普遍地接納眾生，展現三世菩薩修行佈施，完全捨棄內外難以割捨之物，十方眾生，都能夠看見。 又從他的一切毛孔中，散發出與眾生數量相等的菩薩化身云，充滿整個法界，顯現在眾生面前；顯示他正在領受不動三昧（immovable samadhi，一種禪定狀態），覺悟眾生不應貪戀三界（three realms of existence）。遠離世俗，滅除生死，在天人中展現各種成敗；教導眾生，修習不凈觀（meditation on impurity），去除對清凈的顛倒妄想；講述有為法（conditioned phenomena）的無常變易，以及苦惱的本質；使眾生深入佛戒，不曾片刻離開，受持諸佛清凈的禁戒；展現無疑戒（precepts without doubt），以及香戒（precepts of fragrance），戒香普遍薰染一切眾生。 又從他的一切毛孔中，散發出與眾生數量相等的妙色身云，向眾生展示，即使被截斷肢體，也都能忍受，能夠承受各種痛苦；一切呵責和惡罵，都能忍受。對於那些眾生，不生嗔恨之心，恭敬讚歎，也不生愛戀之心；對於一切眾生，不起我慢之心，展現諸法自性的忍耐，展現無盡的菩提心智；消除一切眾生的煩惱，修習忍辱之法，行菩薩之道；展現清凈的金剛之身，展現如來清凈無上的色身，根據眾生的需要，教化他們。 又從他的一切毛孔中，散發出諸趣（six realms of existence）的各種色身云，勇猛精進，展現一切智慧；勇猛精進，展現菩提境界而不退轉；勇猛精進，降伏各種魔障；勇猛精進，在生死苦海中，能夠救度一切眾生；勇猛精進，消除一切惡道中的苦難；勇
【English Translation】 English version: Seeing Bhiya-deva (a celestial being) at the place of the Tathagata (an epithet of the Buddha), in the midst of the assembly, seated on a jeweled lotus lion throne; he is receiving the Bodhisattva's Universal Light Joy Banner Dharma, and from all his pores, emanate various wondrous clouds. Those who see these sights are filled with joy, without weariness, these clouds symbolizing: the actions of wisdom, benefiting sentient beings, being free from disputes, not clinging to any phenomena; with an equal mind, universally embracing sentient beings, displaying the practice of giving by Bodhisattvas of the three times, completely relinquishing inner and outer things that are difficult to give up, all beings in the ten directions are able to see. Also, from all his pores, emanate clouds of Bodhisattva transformation bodies equal to the number of sentient beings, filling the entire Dharma realm, appearing before sentient beings; displaying that he is receiving the immovable samadhi (a state of meditative absorption), awakening sentient beings to not be attached to the three realms of existence. Being far from the mundane, extinguishing birth and death, displaying various successes and failures among gods and humans; teaching sentient beings to practice the meditation on impurity, removing the inverted perception of purity; speaking of the impermanence and change of conditioned phenomena, and the nature of suffering; causing sentient beings to deeply enter the Buddha's precepts, never leaving them for a moment, upholding the pure precepts of all Buddhas; displaying precepts without doubt, and the precepts of fragrance, the fragrance of precepts universally perfuming all sentient beings. Also, from all his pores, emanate clouds of wondrous forms equal to the number of sentient beings, showing sentient beings that even if their limbs are severed, they can endure it, able to bear all kinds of suffering; all reproaches and evil curses, they can endure. Towards those sentient beings, they do not generate hatred, respectfully praising them, nor do they generate attachment; towards all sentient beings, they do not generate arrogance, displaying the forbearance of the self-nature of all phenomena, displaying the endless wisdom of the Bodhi mind; eliminating the afflictions of all sentient beings, practicing the Dharma of forbearance, walking the Bodhisattva path; displaying the pure Vajra body, displaying the pure and unsurpassed form of the Tathagata, according to the needs of sentient beings, teaching them. Also, from all his pores, emanate clouds of various forms of the six realms of existence, with courageous diligence, displaying all wisdom; with courageous diligence, displaying the realm of Bodhi without regression; with courageous diligence, subduing all demons; with courageous diligence, in the sea of birth and death, being able to save all sentient beings; with courageous diligence, eliminating all the difficulties of the evil paths; with courageous
猛精進，壞無智山；勇猛精進，恭敬供養一切如來，心無疲倦；勇猛精進，受持守護諸佛法輪；勇猛精進，壞散一切諸障礙山；勇猛精進，嚴凈一切諸如來剎，得諸如來清凈精進，教化度脫一切眾生。
又於一切毛孔，出種種色身云，以諸方便，除滅眾生愁憂苦惱，悉令歡喜；厭惡五欲，讚歎慚愧，調伏諸根，修行無上清凈梵行；身、口、意善，顯現世間一切所欲，皆不可樂；建立眾生，令樂正法，出生正受九次第定；除滅眾生一切煩惱，顯現菩薩諸三昧海，通明自在神力境界；令諸眾生，皆悉歡喜，身心柔軟，滅煩惱熱，得清涼樂，長養正法。
又於一切毛孔，出諸趣種種身云，詣一切剎諸佛師長，善知識所，恭敬供養，心無疲倦。受持一切諸佛法輪；究竟一切佛海；顯現一切法海；顯現一切諸法實相；顯現一切諸三昧門，清凈智慧；分別一切眾生心海，金剛智慧；壞散一切眾生諸邪見山，出生圓滿明凈慧日。於一念中，悉能除滅一切眾生愚癡闇冥，令諸眾生，皆悉歡喜，得薩婆若。
又於一切毛孔，出一切眾生數等身云，現種種色身、不思議身，隨其所應，悉現其前；以無量音，為諸眾生，演說世間功德之藏。世間行業，一切三界，皆不可樂；嘆離三界諸惡邪見，遠離邪道，向一切智，超出聲
【現代漢語翻譯】 現代漢語譯本：精進勇猛，摧毀無智慧之山；精進勇猛，恭敬供養一切如來（Tathagata，佛的稱號），內心沒有疲倦；精進勇猛，受持守護諸佛的法輪（Dharma wheel，佛法的象徵）；精進勇猛，摧毀散亂的一切障礙之山；精進勇猛，莊嚴清凈一切如來剎（Buddha-field，佛所居住的凈土），獲得諸如來清凈的精進，教化度脫一切眾生。 又從一切毛孔中，涌出種種顏色的身云，用各種方便法門，消除眾生的憂愁苦惱，使他們都感到歡喜；厭惡五欲（五種感官慾望），讚歎慚愧，調伏諸根（六根，即眼、耳、鼻、舌、身、意），修行無上清凈的梵行（Brahma-cariya，清凈的行為）；身、口、意都善良，顯示世間一切所欲，都是不可貪戀的；建立眾生，使他們樂於正法，生出正受九次第定（Nine successive samadhis，禪定境界）；消除眾生的一切煩惱，顯示菩薩的各種三昧海（Samadhi-sea，禪定境界），通達明瞭自在的神力境界；使一切眾生都感到歡喜，身心柔軟，滅除煩惱的熱惱，獲得清涼的快樂，增長正法。 又從一切毛孔中，涌出諸趣（六道輪迴）種種身云，前往一切佛剎（Buddha-field，佛所居住的凈土）諸佛師長、善知識（Kalyanamitra，引導修行的人）處，恭敬供養，內心沒有疲倦。受持一切諸佛的法輪（Dharma wheel，佛法的象徵）；究竟一切佛海（Buddha-sea，佛的智慧）；顯示一切法海（Dharma-sea，佛法的智慧）；顯示一切諸法實相（Reality of all dharmas，萬法的真實面貌）；顯示一切諸三昧門（Samadhi-gate，禪定之門），清凈智慧；分別一切眾生心海，金剛智慧（Vajra-jnana，堅不可摧的智慧）；摧毀散亂一切眾生的邪見之山，生出圓滿明凈的慧日。在一念之間，就能消除一切眾生的愚癡黑暗，使一切眾生都感到歡喜，獲得薩婆若（Sarvajna，一切智）。 又從一切毛孔中，涌出與一切眾生數量相同的身云，顯現種種顏色身、不可思議身，隨著他們所應，都顯現在他們面前；用無量的聲音，為眾生演說世間功德的寶藏。世間的行業，一切三界（欲界、色界、無色界），都是不可貪戀的；讚歎遠離三界的一切惡見邪見，遠離邪道，趨向一切智，超出聲聞（Sravaka，聽聞佛法而修行的人）
【English Translation】 English version: With vigorous effort, destroy the mountains of ignorance; with vigorous effort, respectfully make offerings to all Tathagatas (Buddha's title), without weariness in mind; with vigorous effort, uphold and protect the Dharma wheel (symbol of Buddhist teachings) of all Buddhas; with vigorous effort, destroy all scattered mountains of obstacles; with vigorous effort, adorn and purify all Buddha-fields (pure lands where Buddhas reside), attain the pure vigor of all Tathagatas, and teach and liberate all sentient beings. Also, from every pore, emanate clouds of bodies of various colors, using various skillful means to eliminate the sorrows and sufferings of sentient beings, causing them all to rejoice; detesting the five desires (sensory pleasures), praising shame and remorse, subduing the senses (the six senses: eyes, ears, nose, tongue, body, and mind), practicing the supreme pure Brahma-cariya (pure conduct); with good deeds in body, speech, and mind, revealing that all desires of the world are not to be craved; establishing sentient beings, causing them to delight in the true Dharma, giving rise to the correct reception of the nine successive samadhis (states of meditative absorption); eliminating all the afflictions of sentient beings, revealing the samadhi-seas (states of meditative absorption) of Bodhisattvas, penetrating and freely manifesting the realm of spiritual powers; causing all sentient beings to rejoice, their bodies and minds to become soft, extinguishing the heat of afflictions, attaining cool joy, and nurturing the true Dharma. Also, from every pore, emanate clouds of bodies of various forms of the six realms of existence, going to all Buddha-fields (pure lands where Buddhas reside), to the teachers and virtuous friends (spiritual guides) of all Buddhas, respectfully making offerings, without weariness in mind. Upholding the Dharma wheel (symbol of Buddhist teachings) of all Buddhas; mastering all the Buddha-seas (wisdom of Buddhas); revealing all the Dharma-seas (wisdom of Buddhist teachings); revealing the true nature of all dharmas (phenomena); revealing all the samadhi-gates (gates to meditative absorption), pure wisdom; discerning the mind-seas of all sentient beings, with Vajra-jnana (indestructible wisdom); destroying all the mountains of wrong views of sentient beings, giving rise to the full and clear sun of wisdom. In a single thought, being able to eliminate the darkness of ignorance of all sentient beings, causing all sentient beings to rejoice, and attain Sarvajna (omniscience). Also, from every pore, emanate clouds of bodies equal in number to all sentient beings, manifesting various colored bodies, inconceivable bodies, appearing before them as appropriate; with immeasurable sounds, expounding to sentient beings the treasury of worldly merits. The activities of the world, all three realms (desire realm, form realm, formless realm), are not to be craved; praising the abandonment of all evil and wrong views of the three realms, abandoning wrong paths, turning towards omniscience, surpassing Sravakas (those who hear and practice the teachings)
聞、緣覺之地。于有為無為，心無所著；背捨生死，正向涅槃；而亦不捨諸趣往來，不捨發菩提心，成等正覺，教化眾生，得一切智。
又於一一毛孔，出一切佛剎微塵等變化身云，普現一切諸眾生前，修普賢行，滿普賢愿，讚歎究竟一切大愿。于唸唸中，嚴凈一切諸世界海；于唸唸中，恭敬供養一切諸佛；于唸唸中，悉能受持一切法海；于唸唸中，一一微塵中，出生一切世界海、微塵等法界方便海，住持一切剎、一切劫，凈一切智道，未曾休息；于唸唸中，悉入一切諸如來力，究竟三世方便海。於一切剎，現自在力，令一切眾生，修菩薩行，成滿大愿，得一切智。
又於一一毛孔，出一切眾生心等身云，悉現一切諸眾生前，顯現無量一切智力，不可窮盡，無能壞者；修不退轉菩薩諸行，于生死法，心無所染，降伏眾魔，滅煩惱力，壞散一切障礙山力，具大悲力。於一切劫，修菩薩行，心無疲倦，震動一切諸佛世界，令眾生喜，轉凈法輪，建立法幢，制諸外道；修菩薩行力波羅蜜，得一切智。
又於一一毛孔，出一切眾生心等種種色身云，充滿無量諸眾生界，隨其所應，現菩薩行；智力精進，度眾生海，分別了知一切眾生心心所行海、一切眾生諸根海、一切眾生行海；教化眾生，未曾失時，明凈智
【現代漢語翻譯】 現代漢語譯本：聽聞和緣覺（Pratyekabuddha，獨自覺悟者）的境界，對於有為法（saṃskṛta-dharma，因緣和合而生的事物）和無為法（asaṃskṛta-dharma，不依賴因緣的事物），內心沒有任何執著；背離生死輪迴，直接趨向涅槃（nirvāṇa，解脫）；但也不捨棄在六道（gati，眾生輪迴的六種去處）中的往來，不捨棄發起菩提心（bodhicitta，追求覺悟的心），成就無上正等正覺（anuttarā-samyak-saṃbodhi，最高的覺悟），教化眾生，獲得一切智（sarvajñatā，對一切事物無礙的智慧）。 又在每一個毛孔中，顯現出如一切佛剎（buddhakṣetra，佛所教化的世界）微塵數般多的變化身云，普遍出現在一切眾生面前，修持普賢行（Samantabhadra-caryā，普賢菩薩的行愿），圓滿普賢愿（Samantabhadra-praṇidhāna，普賢菩薩的誓願），讚歎究竟一切大愿。在每一個念頭中，莊嚴清凈一切世界海；在每一個念頭中，恭敬供養一切諸佛；在每一個念頭中，都能受持一切法海；在每一個念頭中，在每一個微塵中，生出一切世界海、微塵數般的法界方便海，住持一切剎土、一切劫數，清凈一切智道，從不休息；在每一個念頭中，都進入一切諸如來的力量，究竟三世的方便海。在一切剎土中，顯現自在的力量，令一切眾生修菩薩行（bodhisattva-caryā，菩薩的修行），成就圓滿大愿，獲得一切智。 又在每一個毛孔中，顯現出如一切眾生心念般多的身云，普遍出現在一切眾生面前，顯現無量的一切智力，不可窮盡，沒有能破壞的；修持不退轉的菩薩諸行，對於生死之法，內心沒有任何染著，降伏一切魔障，滅除煩惱的力量，摧毀一切障礙山的力量，具足大悲的力量。在一切劫數中，修持菩薩行，內心沒有疲倦，震動一切諸佛世界，令眾生歡喜，轉動清凈法輪（dharma-cakra，佛陀的教法），建立法幢（dharma-dhvaja，佛法的旗幟），制伏一切外道；修持菩薩行力波羅蜜（pāramitā，到達彼岸的修行），獲得一切智。 又在每一個毛孔中，顯現出如一切眾生心念般多的種種色身云，充滿無量的眾生界，隨其所應，顯現菩薩行；以智慧的力量精進，度脫眾生海，分別了知一切眾生心心所行海、一切眾生諸根海、一切眾生行海；教化眾生，從不失時，明凈智慧。
【English Translation】 English version: The realm of those who hear and those who awaken on their own (Pratyekabuddha), their minds are not attached to conditioned (saṃskṛta-dharma) or unconditioned (asaṃskṛta-dharma) phenomena; they turn away from birth and death, directly towards nirvana (nirvāṇa); yet they do not abandon coming and going in the six realms (gati), nor do they abandon generating the bodhicitta (bodhicitta), achieving anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi), teaching sentient beings, and attaining sarvajñatā (sarvajñatā). Moreover, from each and every pore, they emit clouds of transformation bodies as numerous as the dust particles in all Buddha-lands (buddhakṣetra), appearing universally before all sentient beings, practicing the Samantabhadra-caryā (Samantabhadra-caryā), fulfilling the Samantabhadra-praṇidhāna (Samantabhadra-praṇidhāna), and praising all the ultimate great vows. In every thought, they adorn and purify all the ocean of worlds; in every thought, they respectfully make offerings to all the Buddhas; in every thought, they are able to uphold all the ocean of teachings; in every thought, in every dust particle, they generate all the ocean of worlds, the ocean of expedient means of the dharma realm as numerous as dust particles, upholding all lands and all kalpas, purifying the path to all-knowing wisdom, never resting; in every thought, they enter into all the powers of all the Tathagatas, reaching the ultimate ocean of expedient means of the three times. In all lands, they manifest the power of freedom, causing all sentient beings to practice the bodhisattva-caryā (bodhisattva-caryā), fulfill their great vows, and attain all-knowing wisdom. Moreover, from each and every pore, they emit clouds of bodies as numerous as the minds of all sentient beings, appearing universally before all sentient beings, manifesting the immeasurable power of all-knowing wisdom, inexhaustible, and indestructible; practicing the non-retrogressing practices of the bodhisattvas, their minds are not tainted by the laws of birth and death, subduing all demons, extinguishing the power of afflictions, destroying the power of all mountains of obstacles, and possessing the power of great compassion. In all kalpas, they practice the bodhisattva path, their minds never weary, shaking all the Buddha-worlds, causing sentient beings to rejoice, turning the pure dharma-cakra (dharma-cakra), establishing the dharma-dhvaja (dharma-dhvaja), and subduing all heretics; practicing the pāramitā (pāramitā) of the bodhisattva's power, they attain all-knowing wisdom. Moreover, from each and every pore, they emit clouds of various forms as numerous as the minds of all sentient beings, filling the immeasurable realms of sentient beings, manifesting the bodhisattva path according to what is appropriate; with the power of wisdom, they diligently cross the ocean of sentient beings, discerning and understanding the ocean of the minds and mental activities of all sentient beings, the ocean of the faculties of all sentient beings, and the ocean of the practices of all sentient beings; teaching sentient beings, never missing the right time, with clear and pure wisdom.
慧，究竟法性。于唸唸中，明凈智慧，充滿法界，了知一切世界成敗，及其莊嚴自在神力；詣諸佛所，恭敬供養，守護受持正法輪云。如是顯現智波羅蜜，悉令眾生，皆大歡喜，熙怡悅樂，身心柔軟；除滅熱惱，遠離憂戚，棄捨眾惡，調伏諸根，心得解脫，於一切智，得不退轉。如顯現諸波羅蜜，化度眾生；顯現菩薩一切功德，化度眾生，亦復如是。
又於一切毛孔，顯現喜目觀察眾生夜天，從初發心所為功德，求善知識，往詣諸佛，恭敬供養，修習善根。行檀波羅蜜，難捨能施；行屍波羅蜜，棄捐天下宮殿眷屬，出家學道，凈修禁戒；行羼提波羅蜜，一切眾生，悉加惡言，無量逼切，皆悉能忍；行毗梨耶波羅蜜，修諸苦行，專求菩提，其心堅固而不退轉；行禪波羅蜜，諸方便道，滿足清凈禪波羅蜜，于諸三昧而得自在，究竟一切諸三昧海，相續次第，未曾斷絕；行般若波羅蜜，清凈菩薩圓滿智慧，出明凈慧日無盡慧藏，究竟智海；行方便波羅蜜，出生一切諸方便身、方便功德、方便清凈、方便本事；行愿波羅蜜，出生一切諸愿凈身，成滿諸愿，隨應行愿，及愿波羅蜜本事；行力波羅蜜、力波羅蜜因緣功德、力波羅蜜方便海，分別演說力波羅蜜本事；行智波羅蜜、智波羅蜜出生、智波羅蜜凈身、智波羅蜜說、智
【現代漢語翻譯】 現代漢語譯本：智慧，究竟的法性。在每一個念頭中，明凈的智慧充滿整個法界，了知一切世界的成敗，以及它們的莊嚴自在的神力；到達諸佛所在之處，恭敬供養，守護受持正法輪的教誨。如此顯現智慧波羅蜜（般若，到達彼岸的智慧），使一切眾生都感到非常歡喜，喜悅快樂，身心柔軟；消除熱惱，遠離憂愁，拋棄一切惡行，調伏諸根，心得解脫，對於一切智慧，得到不退轉的境界。如同顯現諸波羅蜜（六度，到達彼岸的六種方法），化度眾生；顯現菩薩的一切功德，化度眾生，也是如此。 又在一切毛孔中，顯現喜目觀察眾生夜天（菩薩名），從最初發心所做的功德，尋求善知識，前往諸佛之處，恭敬供養，修習善根。修行檀波羅蜜（佈施，給予），難捨能施；修行尸波羅蜜（持戒，遵守戒律），拋棄天下的宮殿眷屬，出家學道，清凈修行禁戒；修行羼提波羅蜜（忍辱，忍耐），一切眾生，都加以惡言，無量逼迫，都能忍受；修行毗梨耶波羅蜜（精進，努力），修習各種苦行，專心尋求菩提（覺悟），其心堅固而不退轉；修行禪波羅蜜（禪定，冥想），以各種方便之道，圓滿清凈禪波羅蜜，對於各種三昧（禪定狀態）而得自在，究竟一切三昧之海，相續次第，從未斷絕；修行般若波羅蜜（智慧，到達彼岸的智慧），清凈菩薩圓滿的智慧，發出明凈的慧日，無盡的慧藏，究竟智慧之海；修行方便波羅蜜（善巧，巧妙的方法），出生一切方便之身、方便功德、方便清凈、方便本事；修行愿波羅蜜（願力，發願的力量），出生一切諸愿凈身，成就圓滿諸愿，隨應行愿，以及愿波羅蜜的本事；修行力波羅蜜（力量，能力），力波羅蜜的因緣功德，力波羅蜜的方便之海，分別演說力波羅蜜的本事；修行智波羅蜜（智慧，理解力），智波羅蜜的出生，智波羅蜜的凈身，智波羅蜜的說法，智
【English Translation】 English version: Wisdom, the ultimate nature of Dharma. In every thought, clear and pure wisdom fills the entire Dharma realm, understanding the success and failure of all worlds, as well as their majestic and unhindered divine powers; reaching the places of all Buddhas, respectfully making offerings, guarding and upholding the teachings of the Right Dharma Wheel. Thus manifesting the Prajna Paramita (wisdom, the perfection of wisdom), causing all sentient beings to feel great joy, happiness, and delight, with their bodies and minds becoming soft and gentle; eliminating heat and vexation, distancing themselves from sorrow, abandoning all evil deeds, subduing their senses, their minds attaining liberation, and for all wisdom, attaining the state of non-retrogression. Just as manifesting the Paramitas (the six perfections, the six ways to reach the other shore), transforming and guiding sentient beings; manifesting all the merits of Bodhisattvas, transforming and guiding sentient beings, is also the same. Furthermore, from every pore, manifesting the Joyful-Eye Observing Sentient Beings Night Heaven (name of a Bodhisattva), from the merits of their initial aspiration, seeking good teachers, going to the places of all Buddhas, respectfully making offerings, cultivating good roots. Practicing Dana Paramita (generosity, giving), giving what is difficult to give; practicing Sila Paramita (morality, observing precepts), abandoning palaces and family of the world, leaving home to study the Way, purely cultivating precepts; practicing Ksanti Paramita (patience, forbearance), all sentient beings, adding harsh words, countless oppressions, all able to endure; practicing Virya Paramita (diligence, effort), cultivating various ascetic practices, wholeheartedly seeking Bodhi (enlightenment), their minds firm and not retreating; practicing Dhyana Paramita (meditation, contemplation), with various skillful means, fulfilling the pure Dhyana Paramita, attaining freedom in various Samadhis (meditative states), ultimately reaching the sea of all Samadhis, continuously and sequentially, never ceasing; practicing Prajna Paramita (wisdom, the perfection of wisdom), the pure and complete wisdom of Bodhisattvas, emitting the clear and bright sun of wisdom, the inexhaustible treasury of wisdom, ultimately reaching the sea of wisdom; practicing Upaya Paramita (skillful means, expedient methods), giving rise to all skillful bodies, skillful merits, skillful purity, skillful abilities; practicing Pranidhana Paramita (vow, the power of vows), giving rise to all pure bodies of vows, fulfilling all vows, acting according to vows, and the abilities of Pranidhana Paramita; practicing Bala Paramita (power, strength), the merits of the causes and conditions of Bala Paramita, the sea of skillful means of Bala Paramita, separately explaining the abilities of Bala Paramita; practicing Jnana Paramita (knowledge, understanding), the arising of Jnana Paramita, the pure body of Jnana Paramita, the teachings of Jnana Paramita, the
波羅蜜境界、智波羅蜜所攝、智波羅蜜光明、智波羅蜜本事、智波羅蜜分別行、智波羅蜜深入、智波羅蜜攝取諸法；隨順知法、知業、知剎、知劫、知三世、知佛出世、知佛智、知菩薩、知菩薩智、知菩薩住、知菩薩功德、知菩薩迴向、知諸大愿、知轉法輪、知分別法、知入法海、知方便海、知法旋流、知諸法趣；如是等一切智波羅蜜，於一切毛孔，皆悉顯現，化度眾生。
又於一切毛孔，出無量身云，所謂：阿迦尼吒天身云、凈居天身云、善現天身云、不熱天身云、果實天身云、遍凈天身云、無量凈天身云、少凈天身云、凈果天身云、無量凈果天身云、少凈果天身云、光音天身云、無量光音天身云、少光音天身云、大梵天身云、梵輔天身云、梵身天身云；他化自在天王，及他化自在天子、天女身云；化自在天王，及化自在天子、天女身云；兜率天王，及兜率天子、天女身云；夜摩天王，及夜摩天子、天女身云；三十三天王，及三十三天天子、天女身云；提頭賴吒天王，及一切乾闥婆男女身云；毗樓勒叉天王，及一切鳩槃荼男女身云；毗樓博叉天王，及一切龍男女身云；毗沙門天王，及一切夜叉男女身云；緊那羅王，及一切緊那羅男女身云；摩睺羅伽王，及一切摩睺羅伽男女身云；迦樓羅王，及一切迦樓羅男女
【現代漢語翻譯】 現代漢語譯本：般若波羅蜜（Prajnaparamita，智慧的完美）的境界、由智慧波羅蜜所統攝、智慧波羅蜜的光明、智慧波羅蜜的根本、智慧波羅蜜的分別修行、智慧波羅蜜的深入、智慧波羅蜜攝取一切法；隨順了知法、了知業、了知剎土（佛土）、了知劫（時間單位）、了知三世（過去、現在、未來）、了知佛陀出世、了知佛陀的智慧、了知菩薩、了知菩薩的智慧、了知菩薩的住處、了知菩薩的功德、了知菩薩的迴向、了知諸大愿、了知轉法輪（佛陀說法）、了知分別法、了知進入法海、了知方便海、了知法旋流、了知諸法的趨向；像這樣等一切智慧波羅蜜，在一切毛孔中，都完全顯現，化度眾生。 又在一切毛孔中，出現無量的身云，所謂的：阿迦尼吒天（Akanistha，色界頂層天）的身云、凈居天（Suddhavasa，五凈居天）的身云、善現天（Sudarsana，善見天）的身云、不熱天（Atapa，無熱天）的身云、果實天（Subhakrtsna，福生天）的身云、遍凈天（Subhakrtsna，遍凈天）的身云、無量凈天（Apramanasubha，無量凈天）的身云、少凈天（Parittasubha，少凈天）的身云、凈果天（Subhaphala，廣果天）的身云、無量凈果天（Apramanaphala，無量果天）的身云、少凈果天（Parittaphala，少果天）的身云、光音天（Abhasvara，光音天）的身云、無量光音天（Apramanabha，無量光天）的身云、少光音天（Parittabha，少光天）的身云、大梵天（Mahabrahma，大梵天）的身云、梵輔天（Brahmapurohita，梵輔天）的身云、梵身天（Brahmaparisadya，梵眾天）的身云；他化自在天王（Paranirmitavasavartin，欲界頂層天），以及他化自在天子、天女的身云；化自在天王（Nirmanarati，樂變化天），以及化自在天子、天女的身云；兜率天王（Tusita，兜率天），以及兜率天子、天女的身云；夜摩天王（Yama，夜摩天），以及夜摩天子、天女的身云；三十三天王（Trayastrimsa，忉利天），以及三十三天天子、天女的身云；提頭賴吒天王（Dhritarashtra，持國天），以及一切乾闥婆（Gandharva，香神）男女的身云；毗樓勒叉天王（Virudhaka，增長天），以及一切鳩槃荼（Kumbhanda，甕形鬼）男女的身云；毗樓博叉天王（Virupaksa，廣目天），以及一切龍（Naga）男女的身云；毗沙門天王（Vaisravana，多聞天），以及一切夜叉（Yaksa，藥叉）男女的身云；緊那羅王（Kinnara，歌神），以及一切緊那羅男女的身云；摩睺羅伽王（Mahoraga，大蟒神），以及一切摩睺羅伽男女的身云；迦樓羅王（Garuda，金翅鳥），以及一切迦樓羅男女
【English Translation】 English version: The realm of Prajnaparamita (Perfection of Wisdom), that which is encompassed by the Wisdom Prajnaparamita, the light of Wisdom Prajnaparamita, the essence of Wisdom Prajnaparamita, the differentiated practice of Wisdom Prajnaparamita, the profoundness of Wisdom Prajnaparamita, the grasping of all dharmas by Wisdom Prajnaparamita; in accordance with the knowledge of dharma, the knowledge of karma, the knowledge of ksetra (Buddha-field), the knowledge of kalpa (eon), the knowledge of the three times (past, present, future), the knowledge of the appearance of the Buddha, the knowledge of the Buddha's wisdom, the knowledge of Bodhisattvas, the knowledge of the Bodhisattvas' wisdom, the knowledge of the Bodhisattvas' abode, the knowledge of the Bodhisattvas' merits, the knowledge of the Bodhisattvas' dedication, the knowledge of the great vows, the knowledge of turning the Dharma wheel (Buddha's teaching), the knowledge of differentiating dharmas, the knowledge of entering the ocean of Dharma, the knowledge of the ocean of skillful means, the knowledge of the flow of Dharma, the knowledge of the tendencies of all dharmas; all such Wisdom Prajnaparamita, in every pore, are completely manifested, transforming and liberating sentient beings. Moreover, from every pore, emanate immeasurable clouds of bodies, namely: the cloud of bodies of Akanistha (highest heaven in the Form Realm), the cloud of bodies of Suddhavasa (Pure Abodes), the cloud of bodies of Sudarsana (Heaven of Good Vision), the cloud of bodies of Atapa (Heaven of No Heat), the cloud of bodies of Subhakrtsna (Heaven of Beautiful Fruits), the cloud of bodies of Subhakrtsna (Heaven of Universal Purity), the cloud of bodies of Apramanasubha (Heaven of Immeasurable Purity), the cloud of bodies of Parittasubha (Heaven of Limited Purity), the cloud of bodies of Subhaphala (Heaven of Beautiful Fruits), the cloud of bodies of Apramanaphala (Heaven of Immeasurable Fruits), the cloud of bodies of Parittaphala (Heaven of Limited Fruits), the cloud of bodies of Abhasvara (Heaven of Light), the cloud of bodies of Apramanabha (Heaven of Immeasurable Light), the cloud of bodies of Parittabha (Heaven of Limited Light), the cloud of bodies of Mahabrahma (Great Brahma), the cloud of bodies of Brahmapurohita (Brahma's Ministers), the cloud of bodies of Brahmaparisadya (Brahma's Assembly); the cloud of bodies of Paranirmitavasavartin (King of the Heaven of Free Control over Others' Creations), and the sons and daughters of the Paranirmitavasavartin; the cloud of bodies of Nirmanarati (King of the Heaven of Delight in Creation), and the sons and daughters of the Nirmanarati; the cloud of bodies of Tusita (King of the Tusita Heaven), and the sons and daughters of the Tusita; the cloud of bodies of Yama (King of the Yama Heaven), and the sons and daughters of the Yama; the cloud of bodies of Trayastrimsa (King of the Thirty-Three Heavens), and the sons and daughters of the Thirty-Three Heavens; the cloud of bodies of Dhritarashtra (King of the Dhritarashtra Heaven), and all the Gandharvas (celestial musicians), male and female; the cloud of bodies of Virudhaka (King of the Virudhaka Heaven), and all the Kumbhandas (demon dwarfs), male and female; the cloud of bodies of Virupaksa (King of the Virupaksa Heaven), and all the Nagas (dragons), male and female; the cloud of bodies of Vaisravana (King of the Vaisravana Heaven), and all the Yaksas (nature spirits), male and female; the cloud of bodies of the Kinnara (King of the Kinnaras), and all the Kinnaras, male and female; the cloud of bodies of the Mahoraga (King of the Mahoragas), and all the Mahoragas, male and female; the cloud of bodies of the Garuda (King of the Garudas), and all the Garudas, male and female.
身云；阿修羅王，及一切阿修羅男女身云；閻羅王，及一切閻羅王男女身云；人王身云；男子、女人、童男、童女身云；出如是等一切諸趣身云。聲聞、緣覺、仙人身云；地水火風神、海神、河神、山神、林神、樹神、穀神、味神、藥草神、園觀神、城郭神、道場神、夜神、晝神、虛空神、方神、道路神、身形神、金剛力士神，出如是等一切身云，充滿十方一切世界法界。
為一切眾生，現喜目觀察眾生夜天，從初發心所行功德，積集無量諸波羅蜜，次第受生，死此生彼，及其名號，近善知識，值遇諸佛，聞持正法，行菩薩行，得諸三昧，次第睹見一切佛剎，及諸如來次第諸劫；得凈智慧，深入法界，觀察眾生，知眾生海，死此生彼。得凈天耳，次第悉聞一切音聲；知他心智，次第了知眾生心念；無依神足，次第自在充滿十方；得諸菩薩次第法門，究竟菩薩諸法門海、菩薩自在、菩薩精進、菩薩得證正趣，離生眾生想、菩薩想、菩薩勝妙清凈功德。如是等類一切功德，彼化身云悉為眾生，以諸音聲分別解說，開示顯現；所謂：風輪音聲、水輪音聲、火焰音聲、大海音聲、大地震動音聲、山王相擊音聲、天城震動音聲、天寶音聲、諸天音聲，龍王音聲，夜叉王、乾闥婆王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅
【現代漢語翻譯】 現代漢語譯本：身云：阿修羅王（非天之王），以及一切阿修羅男女的身云；閻羅王（地獄之王），以及一切閻羅王男女的身云；人王的身云；男子、女人、童男、童女的身云；顯現出如是等一切諸趣的身云。聲聞（聽聞佛法而悟道者）、緣覺（獨自悟道者）、仙人的身云；地神、水神、火神、風神、海神、河神、山神、林神、樹神、穀神、味神、藥草神、園觀神、城郭神、道場神、夜神、晝神、虛空神、方神、道路神、身形神、金剛力士神，顯現出如是等一切身云，充滿十方一切世界法界。 爲了利益一切眾生，顯現喜目觀察眾生夜天，從最初發心所修行的功德，積累無量諸波羅蜜（到達彼岸的方法），次第受生，在此死去，在彼出生，以及他們的名號，親近善知識，值遇諸佛，聽聞並受持正法，修行菩薩行，獲得各種三昧（禪定），次第見到一切佛剎（佛的國土），以及諸如來次第經歷的各個劫數；獲得清凈智慧，深入法界，觀察眾生，瞭解眾生如海般無量，在此死去，在彼出生。獲得清凈天耳，次第聽聞一切音聲；知曉他心智，次第瞭解眾生的心念；擁有無礙神足，次第自在充滿十方；獲得諸菩薩次第修行的法門，究竟菩薩的諸法門海、菩薩的自在、菩薩的精進、菩薩證得正趣，遠離對眾生的執著、對菩薩的執著、菩薩殊勝清凈的功德。如是等等一切功德，這些化身云都爲了眾生，用各種音聲分別解說，開示顯現；所謂：風輪的音聲、水輪的音聲、火焰的音聲、大海的音聲、大地震動的音聲、山王相擊的音聲、天城震動的音聲、天寶的音聲、諸天的音聲，龍王的音聲，夜叉王（守護神）、乾闥婆王（天樂神）、阿修羅王（非天之王）、迦樓羅王（金翅鳥神）、緊那羅王（天歌神）、摩睺羅伽王（大蟒神）的音聲。
【English Translation】 English version: Body clouds: the Asura King (king of demigods), and the body clouds of all Asura males and females; the Yama King (king of hell), and the body clouds of all Yama King males and females; the body clouds of human kings; the body clouds of men, women, boys, and girls; manifesting body clouds of all such realms. The body clouds of Sravakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), and immortals; the gods of earth, water, fire, and wind, sea gods, river gods, mountain gods, forest gods, tree gods, valley gods, taste gods, medicinal herb gods, garden gods, city gods, temple gods, night gods, day gods, space gods, direction gods, road gods, body shape gods, and Vajra warriors, manifesting all such body clouds, filling all the worlds and the Dharma realm in the ten directions. For the benefit of all sentient beings, manifesting the Joyful-Eyed Observing Sentient Beings Night Heaven, from the initial aspiration to practice meritorious deeds, accumulating immeasurable Paramitas (perfections), successively taking birth, dying here and being born there, and their names, drawing near to good teachers, encountering all Buddhas, hearing and upholding the true Dharma, practicing the Bodhisattva path, attaining various Samadhis (meditative absorptions), successively seeing all Buddha-lands, and the various kalpas (eons) that the Tathagatas have successively experienced; attaining pure wisdom, deeply entering the Dharma realm, observing sentient beings, understanding that sentient beings are as immeasurable as the sea, dying here and being born there. Attaining pure heavenly ears, successively hearing all sounds; knowing the minds of others, successively understanding the thoughts of sentient beings; possessing unobstructed supernatural powers, successively freely filling the ten directions; attaining the Dharma doors of the Bodhisattvas' successive practices, ultimately reaching the ocean of the Bodhisattvas' Dharma doors, the Bodhisattvas' freedom, the Bodhisattvas' diligence, the Bodhisattvas' attainment of the right path, being free from attachment to sentient beings, attachment to Bodhisattvas, and the Bodhisattvas' supreme and pure merits. All such merits, these transformation body clouds, for the sake of sentient beings, use various sounds to explain, reveal, and manifest; namely: the sound of the wind wheel, the sound of the water wheel, the sound of flames, the sound of the great ocean, the sound of the great earth shaking, the sound of mountain kings colliding, the sound of heavenly cities shaking, the sound of heavenly treasures, the sounds of the gods, the sounds of the dragon kings, the sounds of the Yaksha kings (guardian deities), the Gandharva kings (celestial musicians), the Asura kings (kings of demigods), the Garuda kings (golden-winged bird deities), the Kinnara kings (celestial singers), and the Mahoraga kings (great serpent deities).
伽王等音聲，人王音聲、梵王音聲、天女歌頌音聲、天樂音聲、摩尼寶王音聲、如來音聲、菩薩音聲、如來化身音聲；以如是等種種音聲，為諸眾生，分別演說喜目觀察眾生夜天，從初發心一切功德。
彼一一身云，說此法時，唸唸中，於一一方，嚴凈不可說不可說諸佛世界，無量無邊眾生滅惡道苦，無量無邊眾產生就天樂，無量無邊眾生度生死海，無量無邊眾生安立聲聞、辟支佛地，無量無邊眾生得菩薩不可思議喜幢自在法門，于唸唸中，無量無邊眾生住如來地。◎
◎爾時，善財童子皆得見聞，如上一切諸奇特事，正念思惟，觀察分別，深入定智，安住平等。何以故？與彼夜天，先同行故，佛護念故，成就不可思議諸善根故，具足菩薩根故，生佛家故，得善知識力故，一切諸佛神力持故，盧舍那佛本願力故，善根熟故，堪受普賢菩薩行故。
爾時，善財得菩薩歡喜凈光明海，得十方一切諸如來力，得彼夜天離垢喜幢法門，即恭敬合掌，以偈讚歎彼夜天曰：
「無量無數劫， 深學最勝法， 隨應所受化， 顯現妙色身。 了知諸群生， 愚癡顛倒惑， 種種身方便， 度脫眾生類。 清凈妙法身， 除滅煩惱熱， 非二現有二， 為化眾生故。 陰入及諸界，
【現代漢語翻譯】 現代漢語譯本 有如伽王（一種鳥）的鳴叫聲，人王的音聲，梵王（色界天之主）的音聲，天女歌唱的音聲，天樂的音聲，摩尼寶王（一種寶物）的音聲，如來（佛）的音聲，菩薩的音聲，如來化身的音聲；以這些種種音聲，為眾生分別演說喜目觀察眾生夜天（一位夜神）從最初發心所累積的一切功德。 當他每一個身云說法時，在每一個念頭中，于每一個方向，莊嚴清凈不可說不可說的諸佛世界，使無量無邊的眾生脫離惡道之苦，使無量無邊的眾產生就天上的快樂，使無量無邊的眾生度過生死苦海，使無量無邊的眾生安立於聲聞、辟支佛（獨覺）的果位，使無量無邊的眾生得到菩薩不可思議的喜幢自在法門，在每一個念頭中，使無量無邊的眾生安住于如來（佛）的果位。 這時，善財童子都得見聞，如上所說的一切奇特之事，以正念思惟，觀察分別，深入定智，安住于平等。這是為什麼呢？因為他與那位夜天，先前曾一同修行，受到佛的護念，成就了不可思議的諸善根，具足了菩薩的根基，生於佛家，得到善知識的力量，一切諸佛的神力加持，盧舍那佛（報身佛）的本願力，善根成熟，堪能接受普賢菩薩的行愿。 這時，善財童子得到了菩薩歡喜凈光明海，得到了十方一切諸如來的力量，得到了那位夜天離垢喜幢的法門，即恭敬合掌，以偈頌讚嘆那位夜天說： 『在無量無數劫中， 深入學習最殊勝的佛法， 隨著所應受教化的對象， 顯現微妙的色身。 了知一切眾生， 愚癡顛倒迷惑， 以種種身形方便， 度脫各種眾生。 清凈微妙的法身， 消除煩惱的熾熱， 非二元卻顯現二元， 是爲了教化眾生。 五陰、十二入及十八界，
【English Translation】 English version Sounds like the voice of the Kalavinka bird, the voice of a human king, the voice of Brahma (lord of the Form Realm), the singing voice of celestial maidens, the sounds of celestial music, the sound of the Mani Jewel King, the voice of the Tathagata (Buddha), the voice of a Bodhisattva, the voice of a Tathagata's transformation body; with these various sounds, he separately expounds to all sentient beings the merits of the Joyful-Eyed Observer of Sentient Beings Night Deity, from the initial arising of his aspiration. When each of his body-clouds expounds this Dharma, in each thought, in each direction, he adorns and purifies unspeakable, unspeakable Buddha-lands, causing immeasurable, boundless sentient beings to be freed from the suffering of evil paths, causing immeasurable, boundless sentient beings to attain celestial bliss, causing immeasurable, boundless sentient beings to cross the sea of birth and death, causing immeasurable, boundless sentient beings to be established in the stages of Sravakas and Pratyekabuddhas, causing immeasurable, boundless sentient beings to attain the inconceivable Joy Banner Free Dharma-gate of Bodhisattvas, and in each thought, causing immeasurable, boundless sentient beings to abide in the stage of the Tathagata. At that time, Sudhana all saw and heard all the extraordinary things mentioned above, with right mindfulness contemplating, observing, and distinguishing, deeply entering into meditative wisdom, and abiding in equanimity. Why is this so? Because he had previously practiced together with that Night Deity, because he is protected by the Buddhas, because he has accomplished inconceivable roots of goodness, because he is endowed with the roots of a Bodhisattva, because he was born into the Buddha's family, because he has obtained the power of good teachers, because he is upheld by the divine power of all Buddhas, because of the fundamental vow of Vairocana Buddha, because his roots of goodness are mature, and because he is capable of receiving the practices of Samantabhadra Bodhisattva. At that time, Sudhana obtained the Ocean of Pure Light of Bodhisattva Joy, obtained the power of all the Tathagatas of the ten directions, and obtained the Dharma-gate of the Joy Banner Free from Defilement of that Night Deity. He then respectfully joined his palms and praised that Night Deity with verses, saying: 'In immeasurable, countless eons, Deeply learning the most supreme Dharma, According to those who should be taught, Manifesting wondrous forms. Knowing all sentient beings, Are foolish, deluded, and confused, With various skillful means of forms, Delivering all kinds of beings. The pure and wondrous Dharma-body, Removes the heat of afflictions, Non-dual yet appearing as dual, For the sake of transforming beings. The five aggregates, the twelve entrances, and the eighteen realms,
皆悉無所著， 具行及色身， 度脫一切眾。 不著內外法， 越度生死海， 明凈智慧光， 普照於一切。 喜目天無著， 除滅眾虛妄， 眾生樂著世， 為現佛法力。 無礙三昧力， 一一毛孔中， 出諸化身云， 供養十方佛。 唸唸中出生， 諸佛方便力， 攝取諸眾生， 究竟一切法。 觀察諸有海， 業行莊嚴身， 演說無礙法， 令眾清凈故。 相好自莊嚴， 猶若普賢身， 隨應受化者， 顯現無量身。」
爾時，善財童子偈讚歎已，白言：「天神！發阿耨多羅三藐三菩提心，為幾時耶？得此法門，其已久如？」
爾時，夜天以偈答言：
「憶念過去世， 無量剎塵劫， 爾時有一劫， 名曰寂靜音。 有都名香水， 其王名智慧， 十二億百千， 那由四天下。 彼聖轉輪王， 清凈妙色身， 三十二相具， 八十好莊嚴。 妙身清凈藏， 閻浮檀金色， 光明照一切， 詳步游虛空。 彼王有千子， 勇猛身端正， 大臣有一億， 智慧悉賢明。 采女有十億， 端嚴如天后， 大慈心柔軟， 瞻奉給侍王。 彼聖轉輪王， 常以正法治， 統領諸山地， 一
【現代漢語翻譯】 現代漢語譯本：
一切都無所執著， 具足修行和色身，度脫一切眾生。 不執著于內外之法，超越生死輪迴的苦海， 明凈的智慧之光，普遍照耀一切。 喜目天（天神名）無所執著，消除一切虛妄， 眾生樂於執著世俗，為他們展現佛法的力量。 無礙的三昧（禪定）之力，在每一個毛孔中， 都化現出雲朵般的身影，供養十方諸佛。 唸唸之中生出，諸佛的方便之力， 攝取一切眾生，究竟一切法。 觀察諸有（存在）之海，以業行莊嚴自身， 演說無礙之法，令眾生清凈。 相好（佛的莊嚴相貌）自然莊嚴，猶如普賢菩薩的身相， 隨應受教化者，顯現無量的身形。
當時，善財童子用偈頌讚嘆后，問道：『天神！您發阿耨多羅三藐三菩提心（無上正等正覺之心）有多久了？得到這個法門，又有多久了？』
當時，夜天（天神名）用偈頌回答說：
『我憶念過去世，無量如微塵般的劫數之前， 那時有一個劫，名為寂靜音。 有一個都城名為香水，那裡的國王名為智慧， 統領著十二億百千那由他（數量單位）個四天下（佛教宇宙觀中的世界）。 那位聖明的轉輪王（擁有統治世界的理想君主），擁有清凈美妙的色身， 具足三十二相（佛的特徵），八十種好（佛的細微特徵）莊嚴。 美妙的身體是清凈的寶藏，呈現閻浮檀金（一種金色）的顏色， 光明照耀一切，安詳地在虛空中行走。 那位國王有千個兒子，勇猛且身形端正， 大臣有一億，都具有智慧且賢明。 采女有十億，端莊美麗如天后， 大慈大悲，心性柔軟，瞻仰侍奉國王。 那位聖明的轉輪王，常常以正法治理國家， 統領著所有的山地，一』
【English Translation】 English version:
All are without attachment, Possessing practice and physical form, delivering all beings. Not attached to internal or external dharmas, crossing the sea of birth and death, The light of clear wisdom, universally illuminates all. Joyful-Eye Deva (a deity's name) is without attachment, eliminating all illusions, Beings are attached to the world, for them, the power of the Buddha's Dharma is shown. The power of unobstructed Samadhi (meditative absorption), from each pore, Emanates clouds of transformation bodies, offering to Buddhas of the ten directions. In every thought, the expedient power of the Buddhas is born, Gathering all beings, realizing all dharmas. Observing the sea of existences, adorning the body with karmic actions, Expounding unobstructed Dharma, to purify beings. The marks and characteristics (of a Buddha) are naturally adorned, like the form of Samantabhadra Bodhisattva, According to those who are to be taught, manifesting immeasurable forms.
At that time, Sudhana (a seeker of enlightenment) having praised with verses, asked: 'Deva! How long ago did you generate the Bodhicitta (the mind of enlightenment) of Anuttara-samyak-sambodhi (supreme perfect enlightenment)? How long have you obtained this Dharma gate?'
At that time, the Night Deva (a deity's name) replied with verses:
'I recall the past, countless kalpas (eons) like dust particles ago, At that time, there was a kalpa named Silent Sound. There was a city named Fragrant Water, its king was named Wisdom, Ruling over twelve billion hundred thousand nayutas (a large number) of four continents (a Buddhist cosmology world). That holy Chakravartin (ideal universal ruler), possessed a pure and wonderful physical form, Complete with thirty-two marks (of a Buddha), adorned with eighty minor marks (of a Buddha). The wonderful body is a pure treasure, the color of Jambu River gold (a type of gold), Its light illuminates all, walking peacefully in the sky. That king had a thousand sons, courageous and with upright forms, There were one hundred million ministers, all wise and virtuous. There were ten million consorts, beautiful as heavenly queens, With great compassion and gentle hearts, reverently serving the king. That holy Chakravartin, always governed with the righteous Dharma, Ruling over all the mountains and lands, one'
切四天下。 我時為寶女， 具足凈梵音， 身出金色光， 周照四萬里。 日光既已沒， 中夜閑寂然， 我當於爾時， 神瑞降善夢。 見佛出世間， 號曰功德海， 顯現自在力， 充滿十方界。 放大光明海， 一切剎塵等， 無量自在身， 充滿於十方。 大地六種動， 自然出妙音， 如來興出世， 天人悉歡喜。 一切毛孔中， 出佛化身海， 充滿十方界， 隨應而說法。 我夢見如是， 如來自在力， 聞說深妙法， 其心大歡喜。 一萬夜天神， 充滿虛空中， 讚歎彼如來， 聞已即覺悟。 彼天告我言： 『賢慧女速起， 佛已興汝國， 劫海難值遇。』 聞此音歡喜， 即見明凈光， 觀察從何來， 道場樹王所。 時見如來身， 猶若寶山王， 一切毛孔中， 放大光明海。 見佛自在力， 其心大歡喜， 即發弘誓願， 令我獲此德。 我時覺大王， 普及諸眷屬， 見彼佛光明， 歡喜心無量。 我時與彼王， 無量那由他， 眷屬四種兵， 往詣如來所。 我於二萬歲， 供養彼如來， 七寶四天下， 一切悉奉施。 時彼如來說， 功德普
【現代漢語翻譯】 現代漢語譯本 遍佈四大部洲。 我那時是位寶女，具備清凈的梵音， 身上發出金色的光芒，照耀四周四萬里。 太陽已經落下，午夜時分寂靜無聲， 我那時，得到了吉祥的夢境。 夢見佛陀出現在世間，名號為功德海（功德如海的佛）， 顯現自在的力量，充滿十方世界。 放出廣大的光明，如同一切塵埃微粒， 無量自在的身軀，充滿十方。 大地發生六種震動，自然發出美妙的聲音， 如來出世，天人都歡喜。 一切毛孔中，發出佛的化身， 充滿十方世界，隨眾生根器說法。 我夢見了這樣的如來，自在的力量， 聽聞深奧微妙的佛法，心中非常歡喜。 一萬個夜天神，充滿虛空之中， 讚歎那位如來，我聽后立刻覺悟。 那些天神告訴我：『賢慧的女子快起來， 佛陀已經降臨你的國家，這是劫海中難以遇到的。』 聽到這個聲音我非常歡喜，立刻看見明亮的光芒， 觀察這光芒從何而來，是從道場樹王那裡發出的。 那時看見如來的身軀，如同寶山之王， 一切毛孔中，放出廣大的光明。 看見佛陀自在的力量，心中非常歡喜， 立刻發下宏大的誓願，愿我獲得這樣的功德。 我那時醒來，告訴大王，以及所有的眷屬， 看見佛陀的光明，歡喜的心情無法衡量。 我那時和大王，以及無量那由他（數量單位，表示極大的數目）的眷屬， 帶著四種軍隊，前往如來所在的地方。 我用兩萬年的時間，供養那位如來， 用七寶和四大部洲的一切，全部奉獻給佛陀。 那時那位如來說，功德普遍
【English Translation】 English version Covering the four continents. At that time, I was a treasure maiden, possessing pure Brahma sounds, My body emitted golden light, illuminating forty thousand miles around. The sun had already set, and midnight was quiet and still, At that time, I received an auspicious dream. I dreamt of a Buddha appearing in the world, named 'Merit Ocean' (Buddha whose merits are like an ocean), Manifesting his power of freedom, filling the ten directions. Releasing vast light, like all the dust particles, Limitless free bodies, filling the ten directions. The earth shook in six ways, naturally emitting wonderful sounds, The Tathagata appeared in the world, and gods and humans were all delighted. From all pores, emanated Buddha's transformation bodies, Filling the ten directions, teaching according to beings' capacities. I dreamt of such a Tathagata, with his power of freedom, Hearing the profound and subtle Dharma, my heart was greatly joyful. Ten thousand night gods, filled the empty space, Praising that Tathagata, and upon hearing, I immediately awakened. Those gods told me: 'Wise maiden, quickly arise, The Buddha has already descended to your country, this is a rare encounter in eons.' Hearing this sound, I was very happy, and immediately saw bright light, Observing where this light came from, it was from the Bodhi tree king. At that time, I saw the Tathagata's body, like a king of treasure mountains, From all pores, emanated vast light. Seeing the Buddha's power of freedom, my heart was greatly joyful, Immediately making a great vow, wishing to obtain such merit. I then awoke, told the king, and all the family members, Seeing the Buddha's light, my joy was immeasurable. At that time, I and the king, along with countless nayutas (a unit of large number) of family members, With four kinds of troops, went to where the Tathagata was. For twenty thousand years, I made offerings to that Tathagata, Using seven treasures and everything in the four continents, all offered to the Buddha. At that time, that Tathagata said, merits are universal
云經， 大愿海莊嚴， 隨應度眾生。 我發如是愿， 來世作夜天， 諸有放逸者， 悉令遠離之。 爾時我初發， 無上菩提心， 生死有為中， 未曾有忘失。 從是后供養， 十億那由佛， 生死海受樂， 饒益諸群生。 初佛功德海， 第二功德燈， 第三寶幢佛， 第四虛空智， 第五蓮華藏， 六無礙音月， 第七法月王， 八圓滿智燈， 第九寶焰佛， 無上天人尊， 第十化音聲， 我已悉供養， 如是等諸佛， 十億那由他， 猶未得慧眼， 究竟生死海， 次第復有劫， 名曰天妙勝， 世界名寶光， 五百佛興世， 初佛圓滿月， 第二明凈日， 第三光明佛， 四須彌山王， 第五華焰海， 第六智慧海， 第七然燈佛， 第八天德藏， 九光明王幢， 第十普智王， 如是等諸佛， 我已悉供養， 未離樂五陰， 非樂生樂想， 次第復有劫， 名莊嚴梵音， 爾時有世界， 名蓮華燈云， 彼有無量佛， 及其大眷屬， 我已悉供養， 聞受持正法。 初佛寶須彌， 第二功德海， 法界須彌幢， 第四法須彌， 第五法幢佛， 第六法地佛，
【現代漢語翻譯】 現代漢語譯本 以大愿如海般莊嚴，隨順眾生的根器來度化他們。 我發下這樣的誓願，來世要成為夜天（守護神）， 讓所有放縱懈怠的人，都能夠遠離這些過失。 那時我初次發起了，無上的菩提心（覺悟之心）， 在生死輪迴的有為法中，從未曾忘記這個誓願。 從那之後我供養了，十億那由他（極多的數量）的佛陀， 在生死輪迴中享受快樂，饒益一切眾生。 第一位佛陀名為功德海，第二位名為功德燈， 第三位名為寶幢佛，第四位名為虛空智， 第五位名為蓮華藏，第六位名為無礙音月， 第七位名為法月王，第八位名為圓滿智燈， 第九位名為寶焰佛，是無上的天人尊， 第十位名為化音聲，我都已經供養過他們了。 像這樣諸多的佛陀，有十億那由他之多， 我仍然沒有得到慧眼（智慧之眼），來究竟了脫生死輪迴。 之後依次又有一個劫（時間單位），名為天妙勝， 世界名為寶光，有五百位佛陀在此興世。 第一位佛陀名為圓滿月，第二位名為明凈日， 第三位名為光明佛，第四位名為須彌山王， 第五位名為華焰海，第六位名為智慧海， 第七位名為然燈佛，第八位名為天德藏， 第九位名為光明王幢，第十位名為普智王， 像這樣諸多的佛陀，我都已經供養過他們了。 我仍然沒有脫離對五陰（色、受、想、行、識）的執著，沒有從非樂中生起樂的念頭。 之後依次又有一個劫，名為莊嚴梵音， 那時有一個世界，名為蓮華燈云， 那裡有無量的佛陀，以及他們龐大的眷屬， 我都已經供養過他們，聽聞並受持了正法。 第一位佛陀名為寶須彌，第二位名為功德海， 第三位名為法界須彌幢，第四位名為法須彌， 第五位名為法幢佛，第六位名為法地佛。
【English Translation】 English version With great vows as vast and majestic as the sea, I adapt to the needs of sentient beings to liberate them. I make this vow that in future lives, I will become a Night Guardian (a deity who protects), So that all those who are indulgent and negligent may be able to stay away from these faults. At that time, I first generated the supreme Bodhi mind (the mind of enlightenment), In the conditioned world of birth and death, I have never forgotten this vow. From then on, I have made offerings to ten billion nayutas (an extremely large number) of Buddhas, Enjoying happiness in the cycle of birth and death, benefiting all living beings. The first Buddha was named Merit Sea, the second was named Merit Lamp, The third was named Jewel Banner Buddha, the fourth was named Space Wisdom, The fifth was named Lotus Treasury, the sixth was named Unobstructed Sound Moon, The seventh was named Dharma Moon King, the eighth was named Perfect Wisdom Lamp, The ninth was named Jewel Flame Buddha, the supreme honored one of gods and humans, The tenth was named Transformation Sound, I have already made offerings to all of them. Like these many Buddhas, there were ten billion nayutas of them, I still have not obtained the wisdom eye (eye of wisdom) to ultimately transcend the cycle of birth and death. After that, there was another kalpa (unit of time) named Heavenly Wonderful Victory, The world was named Jewel Light, and five hundred Buddhas appeared in this world. The first Buddha was named Perfect Moon, the second was named Clear Bright Sun, The third was named Light Buddha, the fourth was named Mount Sumeru King, The fifth was named Flower Flame Sea, the sixth was named Wisdom Sea, The seventh was named Lamp Lighting Buddha, the eighth was named Heavenly Virtue Treasury, The ninth was named Light King Banner, the tenth was named Universal Wisdom King, Like these many Buddhas, I have already made offerings to all of them. I still have not detached from the attachment to the five skandhas (form, feeling, perception, mental formations, consciousness), and have not generated the thought of happiness from non-happiness. After that, there was another kalpa named Majestic Brahma Sound, At that time, there was a world named Lotus Lamp Cloud, There were countless Buddhas there, as well as their vast retinues, I have already made offerings to all of them, and heard and upheld the true Dharma. The first Buddha was named Jewel Sumeru, the second was named Merit Sea, The third was named Dharma Realm Sumeru Banner, the fourth was named Dharma Sumeru, The fifth was named Dharma Banner Buddha, the sixth was named Dharma Ground Buddha.
第七法力佛， 第八虛空慧， 第九光焰山， 第十照明山， 如是等諸佛， 我已悉供養， 猶未了真實， 究竟諸法海。 次第復有劫， 名曰歡喜德， 爾時有世界， 名曰功德幢， 彼劫有八十， 那由他諸佛， 無量供養具， 奉彼諸最勝。 初乾闥婆王， 二壽命樹王， 三功德須彌， 第四寶眼佛， 第五盧舍那， 六光明莊嚴， 第七法勝佛， 第八明凈德， 第九世間主， 十一切法王， 如是等諸佛， 我已悉供養， 猶未得妙智， 深入法界海。 次第復有劫， 名曰寂靜慧， 爾時有世界， 名普光明雲， 有千佛興世， 無量德莊嚴， 除滅煩惱垢， 一切眾清凈。 初佛號無諍， 第二無礙力， 三法界光明， 四一切燈王， 五婆樓那天， 第六眾生歸， 七忍圓滿燈， 八法具足燈， 九光明嚴海， 第十光明王， 如是等諸佛， 我已悉供養， 猶未解真法， 遊行一切剎。 次第復有劫。 名曰香燈云， 爾時有世界， 名曰清凈起， 一億佛興世， 嚴凈一切劫， 彼佛所說法， 我悉聞受持。 初佛無量稱， 第二法海佛， 第三勇
【現代漢語翻譯】 現代漢語譯本 第七位是法力佛（Dharmabala Buddha），第八位是虛空慧佛（Akasha-jnana Buddha）， 第九位是光焰山佛（Jyotir-shikhara Buddha），第十位是照明山佛（Prabhasa-shikhara Buddha）。 像這樣的諸佛，我都已經供養過了， 但仍然沒有了悟真實，究竟諸法之海。 接下來又有一個劫，名為歡喜德（Harsha-guna）。 那時有一個世界，名為功德幢（Guna-dhvaja）。 那個劫中有八十那由他（nayuta，數量單位，意為億）諸佛， 我用無量的供養具，奉獻給那些最殊勝的佛。 第一位是乾闥婆王佛（Gandharva-raja Buddha），第二位是壽命樹王佛（Ayur-vriksha-raja Buddha）， 第三位是功德須彌佛（Guna-sumeru Buddha），第四位是寶眼佛（Ratna-netra Buddha）， 第五位是盧舍那佛（Locana Buddha），第六位是光明莊嚴佛（Prabha-vyuha Buddha）， 第七位是法勝佛（Dharma-jaya Buddha），第八位是明凈德佛（Vishuddha-guna Buddha）， 第九位是世間主佛（Loka-natha Buddha），第十位是一切法王佛（Sarva-dharma-raja Buddha）。 像這樣的諸佛，我都已經供養過了， 但仍然沒有得到微妙的智慧，深入法界之海。 接下來又有一個劫，名為寂靜慧（Shanta-jnana）。 那時有一個世界，名為普光明雲（Samanta-prabha-megha）。 有千佛興世，以無量的功德莊嚴， 他們除滅煩惱的污垢，使一切眾生清凈。 第一位佛號無諍（Avivada），第二位是無礙力佛（Apratihata-bala Buddha）， 第三位是法界光明佛（Dharma-dhatu-prabha Buddha），第四位是一切燈王佛（Sarva-dipa-raja Buddha）， 第五位是婆樓那天佛（Varuna-deva Buddha），第六位是眾生歸佛（Sattva-sharanam Buddha）， 第七位是忍圓滿燈佛（Kshanti-paripurna-dipa Buddha），第八位是法具足燈佛（Dharma-sampurna-dipa Buddha）， 第九位是光明嚴海佛（Prabha-vyuha-sagara Buddha），第十位是光明王佛（Prabha-raja Buddha）。 像這樣的諸佛，我都已經供養過了， 但仍然沒有理解真法，一切剎土。 接下來又有一個劫，名為香燈云（Sugandha-dipa-megha）。 那時有一個世界，名為清凈起（Vishuddha-utpatti）。 有一億佛興世，莊嚴清凈一切劫， 那些佛所說的法，我都聽聞並受持。 第一位佛號無量稱（Ananta-nama），第二位是法海佛（Dharma-sagara Buddha）， 第三位是勇
【English Translation】 English version The seventh was Dharmabala Buddha (Buddha of the Power of Dharma), the eighth was Akasha-jnana Buddha (Buddha of Space Wisdom), The ninth was Jyotir-shikhara Buddha (Buddha of Flame Mountain), the tenth was Prabhasa-shikhara Buddha (Buddha of Illuminating Mountain). Such Buddhas as these, I have already made offerings to, But still have not understood the truth, the ultimate ocean of all dharmas. Next, there was a kalpa (aeon) named Harsha-guna (Joyful Virtue). At that time, there was a world named Guna-dhvaja (Banner of Merit). In that kalpa, there were eighty nayutas (a unit of number, meaning billions) of Buddhas, I offered immeasurable offerings to those most supreme Buddhas. The first was Gandharva-raja Buddha (Buddha King of Gandharvas), the second was Ayur-vriksha-raja Buddha (Buddha King of the Tree of Life), The third was Guna-sumeru Buddha (Buddha of Mount Meru of Merit), the fourth was Ratna-netra Buddha (Buddha of Jewel Eye), The fifth was Locana Buddha (Buddha of Light), the sixth was Prabha-vyuha Buddha (Buddha of Light Adornment), The seventh was Dharma-jaya Buddha (Buddha of Victory of Dharma), the eighth was Vishuddha-guna Buddha (Buddha of Pure Virtue), The ninth was Loka-natha Buddha (Buddha Lord of the World), the tenth was Sarva-dharma-raja Buddha (Buddha King of All Dharmas). Such Buddhas as these, I have already made offerings to, But still have not obtained subtle wisdom, to deeply enter the ocean of the Dharma realm. Next, there was a kalpa named Shanta-jnana (Peaceful Wisdom). At that time, there was a world named Samanta-prabha-megha (Universal Light Cloud). There were a thousand Buddhas appearing in the world, adorned with immeasurable merits, They eliminated the defilements of afflictions, making all beings pure. The first Buddha was named Avivada (Non-Contention), the second was Apratihata-bala Buddha (Buddha of Unobstructed Power), The third was Dharma-dhatu-prabha Buddha (Buddha of Light of the Dharma Realm), the fourth was Sarva-dipa-raja Buddha (Buddha King of All Lamps), The fifth was Varuna-deva Buddha (Buddha of Varuna Deva), the sixth was Sattva-sharanam Buddha (Buddha Refuge of Beings), The seventh was Kshanti-paripurna-dipa Buddha (Buddha Lamp of Perfect Patience), the eighth was Dharma-sampurna-dipa Buddha (Buddha Lamp of Complete Dharma), The ninth was Prabha-vyuha-sagara Buddha (Buddha Ocean of Light Adornment), the tenth was Prabha-raja Buddha (Buddha King of Light). Such Buddhas as these, I have already made offerings to, But still have not understood the true Dharma, all the lands. Next, there was a kalpa named Sugandha-dipa-megha (Fragrant Lamp Cloud). At that time, there was a world named Vishuddha-utpatti (Pure Arising). One hundred million Buddhas appeared in the world, adorning and purifying all kalpas, The Dharma spoken by those Buddhas, I have all heard, received, and upheld. The first Buddha was named Ananta-nama (Infinite Name), the second was Dharma-sagara Buddha (Buddha Ocean of Dharma), The third was Courageous
猛王， 四功德法王， 第五勝法雲， 第六天冠佛， 第七智焰佛， 第八虛空音， 第九等勝起， 第十妙德光， 供彼諸佛已， 成就八正道。 次第復有劫， 名明凈堅固， 爾時有世界， 名曰寶幢王， 五百佛興世， 彼諸如來等， 我已悉供養， 求無礙法門。 初佛圓滿德， 第二寂靜音， 第三功德海， 第四日王佛， 第五功德王， 第六須彌相， 第七法王佛， 第八功德王， 第九須彌山， 第十光明王， 如是等諸佛， 我已悉供養， 我皆悉嚴凈， 一切最勝道， 猶未得具足， 究竟深法忍。 次第復有劫， 名曰為勝主， 爾時有世界， 名寂靜音聲， 八十那由他， 諸佛興出世， 我已悉供養， 于彼修正道。 初佛號華聚， 第二海藏佛， 第三功德起， 第四天周羅， 第五摩尼藏， 第六金山佛， 第七寶聚佛， 第八寂靜幢， 第九法幢佛， 第十智王佛， 如是等諸佛， 我已悉供養。 次第復有劫， 名曰千功德， 爾時有世界， 名善化幢燈， 六億那由他， 諸佛興出世， 我已悉供養， 彼一切如來。 初佛寂靜幢，
【現代漢語翻譯】 現代漢語譯本 『猛王』（Mèng Wáng），『四功德法王』（Sì Gōngdé Fǎwáng）， 『第五勝法雲』（Dì Wǔ Shèng Fǎyún），『第六天冠佛』（Dì Liù Tiānguān Fó）， 『第七智焰佛』（Dì Qī Zhìyàn Fó），『第八虛空音』（Dì Bā Xūkōng Yīn）， 『第九等勝起』（Dì Jiǔ Děng Shèng Qǐ），『第十妙德光』（Dì Shí Miàodé Guāng）， 供養了這些佛之後，成就了八正道。 接下來又有劫，名為『明凈堅固』（Míngjìng Jiāngù）， 那時有一個世界，名為『寶幢王』（Bǎochuáng Wáng）， 有五百佛出世，我供養了那些如來等， 求得了無礙法門。 第一佛名為『圓滿德』（Yuánmǎn Dé），第二佛名為『寂靜音』（Jìjìng Yīn）， 第三佛名為『功德海』（Gōngdé Hǎi），第四佛名為『日王佛』（Rì Wáng Fó）， 第五佛名為『功德王』（Gōngdé Wáng），第六佛名為『須彌相』（Xūmí Xiàng）， 第七佛名為『法王佛』（Fǎ Wáng Fó），第八佛名為『功德王』（Gōngdé Wáng）， 第九佛名為『須彌山』（Xūmí Shān），第十佛名為『光明王』（Guāngmíng Wáng）， 像這樣的諸佛，我都已經供養過， 我都已經嚴凈了一切最殊勝的道， 但仍然沒有得到具足究竟的甚深法忍。 接下來又有劫，名為『勝主』（Shèngzhǔ）， 那時有一個世界，名為『寂靜音聲』（Jìjìng Yīnshēng）， 有八十那由他（Nàyóutā，數量單位，意為千萬）諸佛出世， 我都已經供養過，並在那裡修正道。 第一佛名為『華聚』（Huājù），第二佛名為『海藏佛』（Hǎicáng Fó）， 第三佛名為『功德起』（Gōngdé Qǐ），第四佛名為『天周羅』（Tiānzhōuluó）， 第五佛名為『摩尼藏』（Móní Zàng），第六佛名為『金山佛』（Jīnshān Fó）， 第七佛名為『寶聚佛』（Bǎojù Fó），第八佛名為『寂靜幢』（Jìjìng Chuáng）， 第九佛名為『法幢佛』（Fǎ Chuáng Fó），第十佛名為『智王佛』（Zhì Wáng Fó）， 像這樣的諸佛，我都已經供養過。 接下來又有劫，名為『千功德』（Qiān Gōngdé）， 那時有一個世界，名為『善化幢燈』（Shànhuà Chuángdēng）， 有六億那由他（Nàyóutā，數量單位，意為千萬）諸佛出世， 我都已經供養過那些一切如來。 第一佛名為『寂靜幢』（Jìjìng Chuáng），
【English Translation】 English version 'Mighty King' (Mèng Wáng), 'Four Meritorious Dharma Kings' (Sì Gōngdé Fǎwáng), 'Fifth Victorious Dharma Cloud' (Dì Wǔ Shèng Fǎyún), 'Sixth Heavenly Crown Buddha' (Dì Liù Tiānguān Fó), 'Seventh Wisdom Flame Buddha' (Dì Qī Zhìyàn Fó), 'Eighth Emptiness Sound' (Dì Bā Xūkōng Yīn), 'Ninth Equal Victory Arising' (Dì Jiǔ Děng Shèng Qǐ), 'Tenth Wonderful Virtue Light' (Dì Shí Miàodé Guāng), Having made offerings to these Buddhas, I achieved the Eightfold Noble Path. Subsequently, there was another kalpa (aeon), named 'Clear and Firm' (Míngjìng Jiāngù), At that time, there was a world named 'Jeweled Banner King' (Bǎochuáng Wáng), Five hundred Buddhas appeared in the world, and I made offerings to those Tathagatas, etc., Seeking the unobstructed Dharma gate. The first Buddha was named 'Perfect Virtue' (Yuánmǎn Dé), the second was named 'Silent Sound' (Jìjìng Yīn), The third was named 'Merit Ocean' (Gōngdé Hǎi), the fourth was named 'Sun King Buddha' (Rì Wáng Fó), The fifth was named 'Merit King' (Gōngdé Wáng), the sixth was named 'Mount Sumeru Appearance' (Xūmí Xiàng), The seventh was named 'Dharma King Buddha' (Fǎ Wáng Fó), the eighth was named 'Merit King' (Gōngdé Wáng), The ninth was named 'Mount Sumeru' (Xūmí Shān), the tenth was named 'Light King' (Guāngmíng Wáng), Such Buddhas as these, I have all made offerings to, I have all adorned and purified all the most supreme paths, Yet I have not yet obtained the complete and ultimate profound Dharma forbearance. Subsequently, there was another kalpa, named 'Supreme Lord' (Shèngzhǔ), At that time, there was a world named 'Silent Voice' (Jìjìng Yīnshēng), Eighty nayutas (Nàyóutā, a unit of number, meaning ten million) of Buddhas appeared in the world, I have all made offerings to them, and practiced the correct path there. The first Buddha was named 'Flower Cluster' (Huājù), the second was named 'Ocean Treasury Buddha' (Hǎicáng Fó), The third was named 'Merit Arising' (Gōngdé Qǐ), the fourth was named 'Heavenly Zhouluo' (Tiānzhōuluó), The fifth was named 'Mani Treasury' (Móní Zàng), the sixth was named 'Golden Mountain Buddha' (Jīnshān Fó), The seventh was named 'Jewel Cluster Buddha' (Bǎojù Fó), the eighth was named 'Silent Banner' (Jìjìng Chuáng), The ninth was named 'Dharma Banner Buddha' (Fǎ Chuáng Fó), the tenth was named 'Wisdom King Buddha' (Zhì Wáng Fó), Such Buddhas as these, I have all made offerings to. Subsequently, there was another kalpa, named 'Thousand Merits' (Qiān Gōngdé), At that time, there was a world named 'Well-Transformed Banner Lamp' (Shànhuà Chuángdēng), Six hundred million nayutas (Nàyóutā, a unit of number, meaning ten million) of Buddhas appeared in the world, I have all made offerings to all those Tathagatas. The first Buddha was named 'Silent Banner' (Jìjìng Chuáng),
第二智慧幢， 第三百燈佛， 四功德云王， 寂靜光明王， 第六明凈日， 第七法燈佛， 第八光焰佛， 九天功德藏， 第十智慧燈， 如是等諸佛， 我已悉供養， 未得無生忍， 究竟諸法海。 次第復有劫， 名無著莊嚴， 爾時有世界， 名無量勝光， 時有三十六， 那由他佛出， 如是等諸佛， 我已悉供養。 初功德須彌， 第二虛空心， 第三莊嚴智， 第四莊嚴藏， 五法音聲海， 六持法音聲， 第七化音聲， 第八功德海， 九功德海燈， 第十功德幢， 彼諸如來等， 我皆悉值遇。 功德幢如來， 出興於世時， 我為功德天， 供養彼最勝。 時佛為我說， 莊嚴大愿海， 陀羅尼念力， 皆悉能受持。 我得明凈眼， 三昧陀羅尼， 於一一念中， 悉見最勝海。 出生大悲藏， 深入方便云， 心凈如虛空， 悉得諸佛力。 觀察諸眾生， 常樂我凈倒， 愚癡闇所覆， 煩惱起虛妄。 邪見貪慾等， 無量諸惡業， 一切諸趣中， 具受不善報， 一切諸趣中， 種種業受身， 生老病死患， 無量苦逼迫。 我發無上心， 安樂彼
【現代漢語翻譯】 現代漢語譯本 第二位是智慧幢佛（智慧的旗幟）， 第三位是三百燈佛，第四位是功德云王佛（功德如雲的君王）， 第五位是寂靜光明王佛，第六位是明凈日佛（明亮清凈的太陽）， 第七位是法燈佛（佛法的明燈），第八位是光焰佛（光芒熾盛的佛）， 第九位是天功德藏佛（天界功德的寶藏），第十位是智慧燈佛（智慧的明燈）， 像這樣等等的諸佛，我都已經全部供養過了， 但尚未證得無生法忍（對諸法不生不滅的真理的領悟），以究竟諸法之海。 接下來又有一個劫，名為無著莊嚴（沒有執著的莊嚴）， 那時有一個世界，名為無量勝光（無量殊勝的光芒）， 那時有三十六那由他（數量單位，表示極大的數目）佛出世， 像這樣等等的諸佛，我都已經全部供養過了。 第一位是功德須彌佛（功德如須彌山），第二位是虛空心佛（心如虛空）， 第三位是莊嚴智佛（以莊嚴為智慧），第四位是莊嚴藏佛（莊嚴的寶藏）， 第五位是法音聲海佛（佛法音聲的海洋），第六位是持法音聲佛（持有佛法音聲）， 第七位是化音聲佛（化現音聲），第八位是功德海佛（功德的海洋）， 第九位是功德海燈佛（功德海洋的明燈），第十位是功德幢佛（功德的旗幟）， 這些如來等等，我都全部值遇過了。 當功德幢如來出世的時候， 我作為功德天（掌管功德的天神），供養了那位最殊勝的佛。 當時佛為我宣說了莊嚴大愿海（莊嚴廣大誓願的海洋）， 陀羅尼（總持）的念力，我都能全部接受並持守。 我獲得了明凈的眼睛，以及三昧（禪定）陀羅尼， 在每一個念頭中，都能看到最殊勝的海洋。 生出大悲的寶藏，深入方便的雲層， 心像虛空一樣清凈，完全獲得了諸佛的力量。 觀察那些眾生，常常執著于常、樂、我、凈的顛倒見解， 被愚癡的黑暗所覆蓋，煩惱生起虛妄的念頭。 邪見、貪慾等等，無量諸多的惡業， 在一切的輪迴中，都承受著不善的果報， 在一切的輪迴中，因種種的業力而受生， 生、老、病、死的苦患，無量的痛苦逼迫著他們。 我發起了無上的菩提心，要讓他們安樂。
【English Translation】 English version The second was Wisdom Banner Buddha, The third was Three Hundred Lamps Buddha, the fourth was Merit Cloud King Buddha, The fifth was Tranquil Light King Buddha, the sixth was Clear Bright Sun Buddha, The seventh was Dharma Lamp Buddha, the eighth was Blazing Light Buddha, The ninth was Heavenly Merit Treasury Buddha, the tenth was Wisdom Lamp Buddha, Such are all the Buddhas, I have already made offerings to all of them, But I have not yet attained the non-origination forbearance (understanding of the truth of non-arising and non-ceasing), to reach the ultimate ocean of all dharmas. Following that, there was another kalpa (eon), named Unattached Adornment, At that time, there was a world named Immeasurable Victorious Light, At that time, thirty-six nayutas (a large number) of Buddhas appeared, Such are all the Buddhas, I have already made offerings to all of them. The first was Merit Sumeru Buddha, the second was Space Heart Buddha, The third was Adornment Wisdom Buddha, the fourth was Adornment Treasury Buddha, The fifth was Dharma Sound Ocean Buddha, the sixth was Dharma Sound Holder Buddha, The seventh was Transformation Sound Buddha, the eighth was Merit Ocean Buddha, The ninth was Merit Ocean Lamp Buddha, the tenth was Merit Banner Buddha, I have encountered all of these Tathagatas (Buddhas). When Merit Banner Tathagata appeared in the world, I, as the Merit Deva (deity of merit), made offerings to that most supreme one. At that time, the Buddha spoke to me about the Adornment Great Vow Ocean, The power of the dharani (mantra) recitation, I was able to receive and uphold all of it. I obtained clear bright eyes, and the samadhi (meditative absorption) dharani, In every single thought, I could see the most supreme ocean. Giving rise to the treasury of great compassion, deeply entering the clouds of skillful means, My mind was as pure as space, and I completely obtained the power of all Buddhas. Observing those sentient beings, they are always attached to the inverted views of permanence, bliss, self, and purity, Covered by the darkness of ignorance, afflictions arise from false thoughts. Wrong views, greed, and so on, countless evil karmas, In all realms of existence, they receive the unwholesome results, In all realms of existence, they take on bodies due to various karmas, The suffering of birth, old age, sickness, and death, countless sufferings oppress them. I have generated the supreme bodhicitta (mind of enlightenment), to bring them peace and happiness.
眾生， 令至諸佛所， 成滿如來力。 滿足大愿云， 常見一切佛， 修習于正道， 具足諸功德。 一向廣專求， 無量功德云， 法門波羅蜜， 充滿諸法界。 佛子我爾時， 即得普賢行， 分別深法界， 攝取一切法。 成滿一切地， 三世方便海， 修習無礙行， 一念具佛智。
「善男子！爾時，智慧轉輪王者，豈異人乎？文殊師利童子是也；紹繼轉輪王姓，諸如來種，使不斷絕。時，王賢慧寶女者，我身是也，爾時，夜天覺悟我者，普賢菩薩所變化也。我于爾時，初發阿耨多羅三藐三菩提心，發道心已，于佛剎微塵等劫，不墮惡道，常生天人，睹見諸佛，乃至功德幢佛所，得此普光喜幢法門，得此法門已，饒益化度無量眾生。
「善男子！我唯知此法門，諸大菩薩于唸唸中，普詣一切諸如來所，具足成就精進大海；于唸唸中，滿足一切諸大愿海；于唸唸中，出生一切未來劫，菩薩諸行；於一一菩薩行中，出生一切佛剎微塵等身，彼一一身，充滿一切諸法界海；於一一法界中，顯現一切佛剎，隨其所應，現菩薩行；於一一佛剎中，究竟一切佛剎微塵等諸佛海；於一一佛所，究竟一切法界等，如來自在神力，一一如來所，分別過去諸劫，行菩薩行；一
【現代漢語翻譯】 現代漢語譯本 愿一切眾生，都能到達諸佛的境界，成就圓滿如來的力量。 滿足如大愿般的雲彩，常常得見一切佛陀， 修習于正道，具足各種功德。 一心一意廣泛專求，無量功德如雲般聚集， 法門如波羅蜜（到達彼岸的方法），充滿整個法界。 佛子我那時，即刻獲得普賢（菩薩名）的行愿， 分別深奧的法界，攝取一切佛法。 成就圓滿一切菩薩的階位，三世諸佛的方便法門如大海般深廣， 修習無礙的菩薩行，一念之間具足佛陀的智慧。
『善男子！那時，智慧轉輪聖王，難道是別人嗎？就是文殊師利（菩薩名）童子；他繼承轉輪聖王的姓氏，延續諸如來的種子，使之不斷絕。當時，名為王賢慧寶的女子，就是我的前身，那時，在夜晚覺悟我的，是普賢菩薩所變化的。我那時，初次發起了阿耨多羅三藐三菩提心（無上正等正覺之心），發道心之後，在如佛剎微塵數般的劫數中，不墮入惡道，常生於天界或人間，得見諸佛，乃至在功德幢佛那裡，得到了這個普光喜幢法門，得到這個法門后，饒益教化了無量眾生。
『善男子！我只知道這個法門，諸大菩薩在每一個念頭中，普遍到達一切諸如來所在之處，具足成就精進如大海般深廣；在每一個念頭中，滿足一切諸大愿如大海般深廣；在每一個念頭中，出生一切未來劫，菩薩所修的各種行持；在每一個菩薩的行持中，出生如一切佛剎微塵數般的身體，那每一個身體，充滿一切諸法界海；在每一個法界中，顯現一切佛剎，隨著所應，顯現菩薩的行持；在每一個佛剎中，究竟一切如佛剎微塵數般的諸佛海；在每一位佛陀那裡，究竟一切如法界般的如來自在神力，在每一位如來那裡，分別過去諸劫，所修的菩薩行；一
【English Translation】 English version May all sentient beings reach the realm of all Buddhas, and accomplish the power of the Tathagata. May they fulfill great vows like clouds, and always see all Buddhas, Cultivate the right path, and possess all merits. Single-mindedly and extensively seek, immeasurable merits gather like clouds, The Dharma gate is like Paramita (the method to reach the other shore), filling all Dharma realms. I, the Buddha's child, at that time, immediately obtain the practice of Samantabhadra (a Bodhisattva's name), Discern the profound Dharma realm, and gather all the Dharma. Accomplish all Bodhisattva stages, the expedient means of the Buddhas of the three times are as vast as the sea, Cultivate unobstructed Bodhisattva practices, and in a single thought, possess the wisdom of the Buddha.
'Good man! At that time, the wise wheel-turning king, was he someone else? He was Manjushri (a Bodhisattva's name) the youth; he inherited the surname of the wheel-turning king, continuing the lineage of all Tathagatas, so that it would not be cut off. At that time, the woman named King Virtuous Treasure, was my former self, at that time, the one who awakened me at night, was a transformation of Samantabhadra Bodhisattva. At that time, I first generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), after generating the mind of the path, in kalpas as numerous as the dust of Buddha lands, I did not fall into evil paths, I was always born in the heavens or among humans, I saw all Buddhas, and even at the place of the Merit Banner Buddha, I obtained this Dharma gate of Universal Light Joy Banner, after obtaining this Dharma gate, I benefited and transformed immeasurable sentient beings.
'Good man! I only know this Dharma gate, all great Bodhisattvas in every thought, universally reach all the places where all Tathagatas are, fully accomplish diligence as vast as the sea; in every thought, they fulfill all great vows as vast as the sea; in every thought, they give birth to all future kalpas, the various practices cultivated by Bodhisattvas; in every practice of a Bodhisattva, they give birth to bodies as numerous as the dust of all Buddha lands, each of those bodies, fills all the Dharma realm seas; in every Dharma realm, they manifest all Buddha lands, according to what is appropriate, they manifest the practices of Bodhisattvas; in every Buddha land, they completely realize all Buddha seas as numerous as the dust of Buddha lands; at every Buddha, they completely realize the self-mastery divine power of the Tathagata, which is like the Dharma realm, at every Tathagata, they discern the past kalpas, the Bodhisattva practices they cultivated; one
一如來所，守護受持一切法輪，究竟三世如來諸方便海。我當云何能知、能說彼功德行？善男子！此佛眾中，有一夜天，名曰妙德救護眾生，汝詣彼問云何菩薩學菩薩行，具菩薩行，凈菩薩行。」
時，善財童子頭面敬禮喜目觀察眾生夜天足，辭退而行。◎
◎爾時，善財童子正念思惟普光喜幢法門，分別深入，開發顯現。隨順善知識教，一向專求見善知識，身心諸根，普遊方面；求善知識，思念善知識道，勇猛精進，乃得值遇；同善知識一切善根，具足成就深妙方便；因善知識，出生長養一切善根，發諸大愿，於一切劫，不離善知識，往詣妙德救護眾生夜天所。
爾時，夜天為善財童子顯現菩薩教化一切世間法門境界，相好嚴身，眉間白毫相中，放大光明，名曰普慧焰燈凈幢，無量光明，以為眷屬，普照一切世界；照已，入善財頂，充滿其身。
爾時，善財即得菩薩離垢圓滿三昧。得此三昧已，於一切地、水、火、風微塵，眾寶微塵、香微塵、金剛微塵、摩尼微塵、碎末微塵、一切莊嚴具微塵、一切境界微塵，如是等一一微塵中，悉見佛剎微塵等世界成敗。風輪、水輪、金剛輪、地輪，種種莊嚴，眾山圍繞、無量大海，諸天宮殿，諸雜寶樹，種種莊嚴；諸龍宮殿，夜叉、乾闥婆、阿修羅、
【現代漢語翻譯】 現代漢語譯本：如來所在之處，守護並受持一切佛法，究竟通達三世如來的一切方便法門。我應當如何才能知曉、才能宣說那些功德修行呢？善男子！在這佛陀的弟子眾中，有一位夜天，名叫妙德救護眾生（意為以妙德救護眾生的夜神），你前往他那裡請教，如何才是菩薩所學、菩薩所行，具足菩薩的修行，清凈菩薩的修行。」 當時，善財童子向喜目觀察眾生夜天（意為以喜悅的目光觀察眾生的夜神）頂禮，辭別后離去。 當時，善財童子正念思惟普光喜幢（意為普遍照耀的喜悅旗幟）法門，深入分別，開發顯現。他隨順善知識的教導，一心專求拜見善知識，身心諸根，普遍遊歷各方；爲了尋求善知識，思念善知識的教誨，勇猛精進，才得以值遇；與善知識同修一切善根，具足成就深妙的方便法門；因為善知識，出生長養一切善根，發起各種大愿，在一切劫中，不離開善知識，前往妙德救護眾生夜天所在之處。 當時，夜天為善財童子顯現菩薩教化一切世間法門的境界，以莊嚴的相好裝飾自身，眉間白毫相中，放出大光明，名為普慧焰燈凈幢（意為普遍智慧的火焰燈，清凈的旗幟），無量光明，作為眷屬，普遍照耀一切世界；照耀之後，進入善財童子的頭頂，充滿他的全身。 當時，善財童子立即獲得菩薩離垢圓滿三昧（意為菩薩遠離垢染的圓滿禪定）。獲得此三昧后，在一切地、水、火、風微塵，眾寶微塵、香微塵、金剛微塵、摩尼微塵、碎末微塵、一切莊嚴具微塵、一切境界微塵，像這樣每一個微塵中，都看見佛剎微塵般的世界成敗。風輪、水輪、金剛輪、地輪，種種莊嚴，眾山圍繞、無量大海，諸天宮殿，各種寶樹，種種莊嚴；諸龍宮殿，夜叉、乾闥婆（意為天上的樂神）、阿修羅（意為非天，好戰的神）
【English Translation】 English version: Where the Tathagata dwells, he guards and upholds all the Dharma wheels, ultimately comprehending all the expedient means of the Tathagatas of the three times. How can I know, how can I speak of those meritorious practices? Good man! Among this assembly of the Buddha, there is a night deity named Wonderful Virtue Protecting Beings (meaning a night deity who protects beings with wonderful virtue). Go to him and ask how a Bodhisattva learns the Bodhisattva path, practices the Bodhisattva path, embodies the Bodhisattva practice, and purifies the Bodhisattva practice. At that time, Sudhana (善財童子) bowed his head and paid respects to the night deity Joyful Gaze Observing Beings (meaning a night deity who observes beings with a joyful gaze), took his leave, and departed. At that time, Sudhana, with right mindfulness, contemplated the Dharma gate of Universal Light Joy Banner (meaning a universally illuminating banner of joy), deeply analyzing and revealing it. Following the teachings of the good teacher, he single-mindedly sought to meet the good teacher, his body and mind, and all his faculties, traveling everywhere; seeking the good teacher, contemplating the path of the good teacher, with courageous diligence, he was able to encounter him; sharing all good roots with the good teacher, fully accomplishing profound and wonderful expedient means; because of the good teacher, he gave birth to and nurtured all good roots, made great vows, and in all kalpas, did not leave the good teacher, going to the place where the night deity Wonderful Virtue Protecting Beings was. At that time, the night deity manifested to Sudhana the realm of the Bodhisattva's teachings for all the worlds, adorned with magnificent marks, from the white hair mark between his eyebrows, emitting great light, named Universal Wisdom Flame Lamp Pure Banner (meaning a universally wise flame lamp, a pure banner), with immeasurable light as its retinue, universally illuminating all worlds; after illuminating, it entered Sudhana's crown, filling his entire body. At that time, Sudhana immediately attained the Bodhisattva's Samadhi of Immaculate Perfection (meaning the Bodhisattva's perfect meditation free from defilements). Having attained this samadhi, in each and every dust mote of earth, water, fire, wind, precious jewels, incense, vajra, mani, fragments, all adornments, and all realms, he saw the formation and destruction of worlds as numerous as dust motes in Buddha lands. Wind wheels, water wheels, vajra wheels, earth wheels, various adornments, surrounded by mountains, immeasurable oceans, heavenly palaces, various jeweled trees, various adornments; dragon palaces, yakshas, gandharvas (meaning celestial musicians), asuras (meaning non-gods, warlike deities)
迦樓羅、緊那羅、摩睺羅伽、人、非人等，城郭宮殿，地獄餓鬼，畜生閻羅王處，悉見五道眾生，死此生彼。分別了知彼諸世界：或有世界凈，或有世界不凈，或有世界趣凈，或有世界趣不凈，或有世界凈不凈，或有世界不凈凈，或有世界一向凈，或有世界其形平正，或有世界其形如伏，或有世界其形四方；如是等一切世界，一切趣中，見彼夜天，於一切時，普現一切諸眾生前，隨其所應而度脫之。
為地獄眾生，滅諸楚毒；為諸畜生，滅惱害畏；為餓鬼眾生，除飢渴苦；為諸龍等，滅一切畏；為欲界眾生，除欲界苦，為諸人類，除闇冥畏、不活畏、惡名畏、大眾畏、惡道畏、死畏、失善根畏、失菩提心畏、近惡知識畏、失善知識畏、聲聞緣覺地畏、生死畏、不同意畏、非時受生畏、生惡人家畏、行惡業畏、業障畏、煩惱障畏、報障畏、諸貪著畏、諸繫縛畏，滅如是等一切怖畏。
又復教化四生眾生，所謂：卵生、胎生、濕生、化生、有色、無色、有想、無想、非有想、非無想眾生，常現其前而教化之。滿大願力故，菩薩三昧力故，諸通明力故，出生普賢菩薩行力故，出生長養大悲海故，無礙大慈覆一切眾生故，安樂一切眾生故，攝取一切眾生故，深入菩薩自在境界法門故，普現一切諸佛剎中為嚴凈故，
【現代漢語翻譯】 現代漢語譯本：迦樓羅（一種神鳥）、緊那羅（一種天神，音樂神）、摩睺羅伽（一種大蟒神）、人、非人等，以及城郭宮殿，地獄餓鬼，畜生閻羅王處，都能看見五道眾生，在此處死去又在彼處出生。分別瞭解那些世界：有的世界清凈，有的世界不清凈，有的世界趨向清凈，有的世界趨向不清凈，有的世界既清凈又不清凈，有的世界從不清凈轉為清凈，有的世界完全清凈，有的世界形狀平正，有的世界形狀像伏臥，有的世界形狀四方；像這樣的一切世界，一切眾生所處的境地，都能看見夜天，在一切時候，普遍顯現在一切眾生面前，隨著他們所應得的而度脫他們。 為地獄的眾生，消除各種痛苦；為畜生道的眾生，消除惱害和恐懼；為餓鬼道的眾生，解除飢渴的痛苦；為龍等眾生，消除一切恐懼；為欲界的眾生，消除欲界的痛苦；為人類，消除黑暗的恐懼、無法生存的恐懼、惡名的恐懼、大眾的恐懼、惡道的恐懼、死亡的恐懼、失去善根的恐懼、失去菩提心的恐懼、接近惡知識的恐懼、失去善知識的恐懼、聲聞緣覺地的恐懼、生死的恐懼、意見不合的恐懼、非時受生的恐懼、出生在惡人家的恐懼、行惡業的恐懼、業障的恐懼、煩惱障的恐懼、報障的恐懼、各種貪著的恐懼、各種束縛的恐懼，消除像這樣的一切恐懼。 又教化四生眾生，即卵生、胎生、濕生、化生，以及有色、無色、有想、無想、非有想、非無想的眾生，常常顯現在他們面前教化他們。因為圓滿了大願力，菩薩三昧的力量，各種神通光明的力量，出生了普賢菩薩的行願力，出生了長養大悲海，無礙的大慈覆蓋一切眾生，安樂一切眾生，攝取一切眾生，深入菩薩自在境界的法門，普遍顯現在一切諸佛剎土中，爲了莊嚴清凈的緣故。
【English Translation】 English version: Garuda (a divine bird), Kinnara (a celestial musician), Mahoraga (a great serpent deity), humans, non-humans, etc., as well as cities, palaces, hells, hungry ghosts, animals, and the realms of Yama, all can see beings of the five paths, dying here and being born there. They understand those worlds: some worlds are pure, some are impure, some worlds are tending towards purity, some worlds are tending towards impurity, some worlds are both pure and impure, some worlds transform from impurity to purity, some worlds are completely pure, some worlds are flat, some worlds are shaped like lying down, some worlds are square; like all these worlds, in all the realms where beings dwell, they can see the night deities, at all times, universally appearing before all beings, liberating them according to what they deserve. For beings in hell, they extinguish all kinds of suffering; for beings in the animal realm, they extinguish distress and fear; for beings in the hungry ghost realm, they relieve the suffering of hunger and thirst; for beings such as dragons, they extinguish all fears; for beings in the desire realm, they extinguish the suffering of the desire realm; for humans, they extinguish the fear of darkness, the fear of not being able to survive, the fear of bad reputation, the fear of the masses, the fear of evil paths, the fear of death, the fear of losing good roots, the fear of losing the Bodhi mind, the fear of approaching evil teachers, the fear of losing good teachers, the fear of the Hearer and Pratyekabuddha stages, the fear of birth and death, the fear of disagreement, the fear of untimely birth, the fear of being born into an evil family, the fear of committing evil deeds, the fear of karmic obstacles, the fear of afflictive obstacles, the fear of retribution obstacles, the fear of all attachments, the fear of all bondages, extinguishing all such fears. Furthermore, they teach beings of the four births, namely: oviparous (born from eggs), viviparous (born from wombs), moisture-born, and metamorphic beings, as well as beings with form, without form, with perception, without perception, neither with perception nor without perception, constantly appearing before them to teach them. Because they have fulfilled the power of great vows, the power of the Bodhisattva Samadhi, the power of various spiritual illuminations, the power of the practice of Samantabhadra Bodhisattva, the birth of the great ocean of compassion, the unobstructed great compassion covering all beings, bringing peace to all beings, embracing all beings, deeply entering the Dharma gate of the Bodhisattva's free realm, universally appearing in all Buddha lands for the sake of adornment and purification.
在一切法中智慧覺悟故，在一切佛所恭敬供養故，在一切佛法中守護正法故，在一切眾生心海中度脫眾生故，在一切眾生諸根中調伏諸根故，在一切眾生慾海中為除障礙得清凈故，在一切眾生愚癡闇中出生一切智光明故。
爾時，善財見彼夜天自在神力，不可思議菩薩境界，一切世界，教化眾生，成就菩薩一切法門自在神力，歡喜無量，頭面禮足，恭敬合掌，於一面住，一心觀察。爾時，夜天即舍相好妙莊嚴身，現夜天形，而不捨離自在神力。爾時，善財以偈頌曰：
「善財合掌住， 諦觀無厭足， 見無量神力， 其心大歡喜。 我見尊妙身， 相好自莊嚴， 清凈如虛空， 一切莫能壞。 所放殊勝光， 無量剎塵等， 種種微妙色， 普照於十方。 一一毛孔放， 眾生等光明， 一一光明端， 出生寶蓮華。 從華出化身， 除滅眾生苦， 放諸香光明， 普熏十方界。 雨無量華云， 供養諸最勝， 放無量寶光， 一一如須彌。 普照一切眾， 除滅愚癡闇， 口放凈光明， 猶如無量日。 普照盧舍那， 無量之境界， 眼放凈光明， 猶如無量月。 普照群生類， 除滅愚癡曀， 妙相等眾生， 出生化身海。
【現代漢語翻譯】 現代漢語譯本 因為在一切法中智慧覺悟，所以受到一切佛的恭敬供養；因為在一切佛法中守護正法，所以能在一切眾生的心海中度脫眾生；因為在一切眾生的諸根中調伏諸根，所以能在一切眾生的慾望之海中消除障礙，獲得清凈；因為在一切眾生的愚癡黑暗中，出生一切智慧的光明。 當時，善財（Sudhana）見到那位夜天（Yaksa）的自在神力，不可思議的菩薩境界，以及在一切世界教化眾生，成就菩薩一切法門的自在神力，心中無比歡喜，他以頭面禮拜夜天的雙足，恭敬合掌，站在一旁，一心觀察。這時，夜天隨即捨棄了相好莊嚴的妙身，顯現出夜天的形貌，但並沒有捨棄自在的神力。當時，善財以偈頌說道： 『善財合掌站立， 仔細觀看，永不厭足， 見到無量的神力， 他的心中無比歡喜。 我見到您殊勝的妙身， 相好自然莊嚴， 清凈如同虛空， 一切都不能破壞。 所放出的殊勝光明， 如同無量剎土的微塵一般， 種種微妙的色彩， 普遍照耀十方世界。 每一個毛孔都放出， 與眾生數量相等的光明， 每一道光明的前端， 都出生寶貴的蓮花。 從蓮花中化現出化身， 消除眾生的痛苦， 放出各種香氣的光明， 普遍薰染十方世界。 降下無量的花云， 供養諸位最殊勝者， 放出無量的寶光， 每一道都像須彌山（Sumeru）一樣。 普遍照耀一切眾生， 消除愚癡的黑暗， 口中放出清凈的光明， 猶如無量的太陽。 普遍照耀盧舍那（Vairocana）， 無量的境界， 眼中放出清凈的光明， 猶如無量的月亮。 普遍照耀一切眾生， 消除愚癡的昏暗， 妙相與眾生相等， 出生化身之海。'
【English Translation】 English version Because of the wisdom enlightenment in all dharmas, he is revered and offered by all Buddhas; because of guarding the true Dharma in all Buddha-dharmas, he can liberate sentient beings in the ocean of all sentient beings' minds; because of subduing the roots in all sentient beings' roots, he can remove obstacles and attain purity in the ocean of all sentient beings' desires; because of giving birth to the light of all wisdom in the darkness of all sentient beings' ignorance. At that time, Sudhana saw the Yaksha's (night deity) self-mastery power, the inconceivable realm of a Bodhisattva, and the self-mastery power of teaching sentient beings in all worlds and accomplishing all the Dharma gates of a Bodhisattva. He was immeasurably joyful. He bowed his head to the Yaksha's feet, respectfully joined his palms, stood to one side, and observed with a focused mind. At that time, the Yaksha immediately abandoned his beautifully adorned body and manifested the form of a Yaksha, without abandoning his self-mastery power. Then, Sudhana spoke in verse: 'Sudhana stands with palms joined, Gazing intently, never tiring, Seeing immeasurable divine power, His heart is greatly joyful. I see your wondrous body, Its marks and features naturally adorned, Pure like the void, Nothing can destroy it. The extraordinary light emitted, Is like countless dust motes of lands, With various subtle colors, Shining universally in the ten directions. Each pore emits, Light equal to the number of beings, At the tip of each light, A precious lotus flower is born. From the flower, emanations appear, Eliminating the suffering of beings, Releasing fragrant light, Universally perfuming the ten directions. Raining down immeasurable clouds of flowers, Offering to all the most excellent ones, Releasing immeasurable precious light, Each one like Mount Sumeru. Universally illuminating all beings, Eliminating the darkness of ignorance, From the mouth, pure light is emitted, Like countless suns. Universally illuminating Vairocana, The immeasurable realm, From the eyes, pure light is emitted, Like countless moons. Universally illuminating all living beings, Eliminating the darkness of ignorance, The wondrous forms are equal to beings, Giving birth to an ocean of emanations.'
充滿諸法界， 度脫三有海， 清凈微妙身， 一切無不見。 遠離水火賊， 王等一切難， 喜目觀察天， 教我詣尊所。 見尊白毫相， 演出明凈光， 普照十方海， 除滅一切闇。 顯現自在力， 從我頂上入， 光明入身已， 舉體柔軟樂， 即得離垢定， 普見十方佛。 悉能分別知， 一切諸微塵， 一一微塵中， 普見十方剎， 或有凈世界， 或有不凈剎， 不凈世界中， 眾生受諸苦。 不凈世界中， 眾生受苦故， 示現三乘像， 而往救度之。 清凈佛國土， 無量寶莊嚴， 諸佛大菩薩， 常樂於中住。 一一微塵中， 普見凈剎海， 盧舍那積劫， 令彼土清凈。 一切佛剎中， 現坐菩提樹， 得成最正覺， 而轉凈法輪。 我見妙德天， 詣彼嚴凈剎， 一切如來所， 恭敬而供養。」◎
◎爾時，善財偈讚歎已，白言：「天神！甚奇！甚特！此菩薩法門，最為甚深；此法門者，名為何等？得此法門，其已久如？本修何行而致之乎？」
「善男子！此處甚深，一切人天、聲聞、緣覺，所不能知，何以故？滿普賢菩薩行者境界；大悲菩薩藏境界；救護一切眾生菩薩境界
【現代漢語翻譯】 現代漢語譯本 遍滿所有法界，度脫三有（欲界、色界、無色界）苦海， 清凈微妙的身體，一切眾生都能看見。 遠離水、火、盜賊，以及國王等一切災難， 喜目天（一位天神）觀察我，教我前往尊者（指佛）所在之處。 我見到尊者眉間的白毫相，放出明亮清凈的光芒， 普遍照耀十方世界，消除一切黑暗。 顯現自在的力量，從我的頭頂進入， 光明進入身體后，全身感到柔軟舒適， 立即獲得離垢定（一種禪定），普遍見到十方諸佛。 能夠清楚地分辨知道，一切微小的塵埃， 在每一顆微塵中，普遍見到十方佛剎（佛的國土）， 有的世界是清凈的，有的佛剎是不清凈的， 在不清凈的世界中，眾生遭受各種痛苦。 因為不清凈的世界中，眾生遭受痛苦的緣故， 佛示現聲聞、緣覺、菩薩三乘的形象，前往救度他們。 清凈的佛國土，用無量的珍寶裝飾， 諸佛和大菩薩，常常安樂地居住在那裡。 在每一顆微塵中，普遍見到清凈的佛剎海， 盧舍那佛（報身佛）經過無數劫的修行，使那些國土清凈。 在一切佛剎中，佛都示現坐在菩提樹下， 成就最正等正覺，然後轉動清凈的法輪。 我見到妙德天（一位天神），前往那些莊嚴清凈的佛剎， 在一切如來（佛）所在之處，恭敬地供養他們。 那時，善財童子用偈頌讚嘆后，說道：『天神！真是太奇妙了！太特別了！這種菩薩的法門，最為深奧；這個法門，叫做什麼名字？得到這個法門，已經多久了？最初修行什麼行持才達到這種境界的呢？』 『善男子！這個境界非常深奧，一切人天、聲聞、緣覺都不能理解，為什麼呢？因為它圓滿了普賢菩薩的行持境界；是大悲菩薩的寶藏境界；是救護一切眾生的菩薩境界。』
【English Translation】 English version Filling all realms of Dharma, delivering beings from the sea of the three existences (desire realm, form realm, formless realm), With a pure and subtle body, all can see. Far from water, fire, thieves, and all difficulties such as kings, The Joyful-Eyed Deva (a deity) observed me, and taught me to go to where the Honored One (Buddha) is. I saw the white hair mark between the Honored One's eyebrows, emitting bright and pure light, Universally illuminating the ten directions, eliminating all darkness. Manifesting the power of freedom, entering from the top of my head, After the light entered my body, my whole body felt soft and comfortable, Immediately attaining the Samadhi of Freedom from Defilement, universally seeing the Buddhas of the ten directions. Being able to clearly discern and know, all the tiny dust particles, In each dust particle, universally seeing the Buddha lands of the ten directions, Some worlds are pure, and some Buddha lands are impure, In the impure worlds, sentient beings suffer various pains. Because in the impure worlds, sentient beings suffer, The Buddha manifests the images of the three vehicles (Shravaka, Pratyekabuddha, Bodhisattva), and goes to save them. The pure Buddha lands, adorned with immeasurable treasures, All Buddhas and great Bodhisattvas, always dwell there in joy. In each dust particle, universally seeing the pure seas of Buddha lands, Vairocana Buddha (the Sambhogakaya Buddha) through countless kalpas of practice, makes those lands pure. In all Buddha lands, the Buddha appears sitting under the Bodhi tree, Attaining the most perfect enlightenment, and then turning the pure Dharma wheel. I saw the Wondrous Virtue Deva (a deity), going to those solemn and pure Buddha lands, In the presence of all Tathagatas (Buddhas), respectfully making offerings to them. At that time, Sudhana, having praised with verses, said: 'Deva! How marvelous! How extraordinary! This Bodhisattva's Dharma gate is the most profound; what is this Dharma gate called? How long has it been since you attained this Dharma gate? What practices did you cultivate to reach this state?' 'Good man! This realm is very profound, all humans, devas, Shravakas, and Pratyekabuddhas cannot understand it, why? Because it fulfills the realm of practice of Samantabhadra Bodhisattva; it is the realm of the treasury of the Great Compassion Bodhisattva; it is the realm of the Bodhisattva who saves all sentient beings.'
；除滅一切惡道諸難菩薩境界；一切佛剎中，守護一切佛法，令不斷絕菩薩境界；一切劫中，修菩薩行，滿大愿海菩薩境界；具足成就明凈慧光，滅一切眾生愚癡闇障，普照一切菩薩境界；於一念中，明凈智慧，普照三世諸方便海菩薩境界。
「善男子！諦聽！諦聽！我當承佛神力，為汝解說。佛子！乃往古世，過世界微塵等劫，有劫名離垢圓滿，世界名明凈妙德幢；有須彌山微塵等如來，出現於世。其佛世界，七寶合成，眾寶莊嚴；其土圓滿，離垢清凈，寶網羅覆，金剛圍山周匝圍繞。有十萬億那由他四域天下：或有天下清凈，眾生亦凈；或有天下不凈，眾生不凈；或有天下凈不凈雜，眾生亦雜；或有天下清凈，一切眾生，善根具足，無諸疾患；或有天下嚴凈殊勝，但諸菩薩。彼世界東際，近金剛山，有四天下，名華燈幢；妙寶樓閣，臺觀宮殿，上味飲食，自然具足。瞻卜華樹，普覆一切；種種香樹，出妙香云；諸寶鬘樹，普雨鬘云，諸雜華樹，雨不思議眾妙華云；諸末香樹，雨末香云；諸香王樹，雨妙香云；摩尼寶樹，雨種種寶；諸音樂樹，微風吹動，出和雅音，充滿虛空；日月明凈，妙寶光明，普照一切。彼四天下，有百萬億那由他諸王京都。一一王都，有千渠水，微流回映，眾華普被，自然演出天音樂
【現代漢語翻譯】 現代漢語譯本：
『能除滅一切惡道諸難，這是菩薩的境界；在一切佛剎中，守護一切佛法，使之不斷絕，這是菩薩的境界；在一切劫中，修菩薩行，圓滿廣大誓願之海，這是菩薩的境界；具足成就明凈的智慧之光，滅除一切眾生的愚癡黑暗障礙，普遍照耀一切，這是菩薩的境界；在一念之間，以明凈的智慧，普遍照耀三世一切方便之海，這是菩薩的境界。』 『善男子！仔細聽！仔細聽！我將承佛的神力，為你們解說。佛子！在遙遠的過去，經過像世界微塵那樣多的劫數，有一個劫名為離垢圓滿，世界名為明凈妙德幢；有像須彌山微塵那樣多的如來（佛的稱號），出現在世間。那些佛的世界，由七寶合成，用各種珍寶莊嚴；那裡的國土圓滿，沒有污垢，清凈無比，被寶網覆蓋，金剛圍山環繞四周。有十萬億那由他（數量單位）個四域天下：有的天下清凈，眾生也清凈；有的天下不凈，眾生也不凈；有的天下凈與不凈混雜，眾生也混雜；有的天下清凈，一切眾生，善根具足，沒有各種疾病；有的天下莊嚴清凈殊勝，只有諸菩薩。那個世界的東邊，靠近金剛山，有四個天下，名為華燈幢；那裡有精美的樓閣，臺觀宮殿，上等的美味飲食，自然具備。瞻卜華樹（一種香花樹）普遍覆蓋一切；各種香樹，散發出美妙的香云；各種寶鬘樹，普遍降下鬘云；各種雜花樹，降下不可思議的各種美妙花云；各種末香樹，降下末香云；各種香王樹，降下美妙的香云；摩尼寶樹（一種寶樹），降下各種珍寶；各種音樂樹，微風吹動，發出和諧優雅的聲音，充滿虛空；日月明亮清凈，美妙的寶光，普遍照耀一切。那四個天下，有百萬億那由他個諸王京都。每一個王都，都有千條水渠，微波盪漾，各種鮮花普遍覆蓋，自然演奏出天上的音樂。』
【English Translation】 English version:
'To eradicate all the difficulties of evil paths, this is the realm of a Bodhisattva; in all Buddha-lands, to protect all the Buddha-dharma, ensuring it never ceases, this is the realm of a Bodhisattva; in all kalpas, to cultivate Bodhisattva practices, fulfilling the vast ocean of vows, this is the realm of a Bodhisattva; to fully achieve the light of clear and pure wisdom, extinguishing the ignorance and darkness of all sentient beings, universally illuminating all, this is the realm of a Bodhisattva; in a single thought, with clear and pure wisdom, to universally illuminate the ocean of all expedient means of the three times, this is the realm of a Bodhisattva.' 'Good man! Listen carefully! Listen carefully! I will, by the power of the Buddha, explain it to you. Buddha-child! In the distant past, after countless kalpas like the dust of worlds, there was a kalpa named 'Free from Impurity and Perfect,' and a world named 'Bright and Pure Wondrous Virtue Banner'; there appeared in the world as many Tathagatas (title of a Buddha) as there are dust particles of Mount Sumeru. Those Buddha-worlds were made of seven treasures, adorned with various jewels; their lands were perfect, free from defilement, pure and immaculate, covered by nets of jewels, and surrounded by diamond mountains. There were ten trillion nayutas (a unit of number) of four-continent worlds: some worlds were pure, and their beings were also pure; some worlds were impure, and their beings were also impure; some worlds were mixed with purity and impurity, and their beings were also mixed; some worlds were pure, and all beings were endowed with good roots, free from all diseases; some worlds were adorned, pure, and supremely excellent, inhabited only by Bodhisattvas. On the eastern edge of that world, near the Diamond Mountain, there were four continents named 'Flower Lamp Banner'; there were exquisite pavilions, terraces, palaces, and the finest foods and drinks, naturally provided. Champaka flower trees (a type of fragrant flower tree) covered everything; various fragrant trees emitted wondrous clouds of fragrance; various jeweled garland trees rained down clouds of garlands; various mixed flower trees rained down inconceivable clouds of wondrous flowers; various powdered incense trees rained down clouds of powdered incense; various king of fragrance trees rained down wondrous clouds of fragrance; mani jewel trees (a type of precious tree) rained down various treasures; various music trees, moved by gentle breezes, emitted harmonious and elegant sounds, filling the void; the sun and moon were bright and clear, and the wondrous light of jewels illuminated everything. In those four continents, there were a hundred trillion nayutas of royal capitals. In each royal capital, there were a thousand canals, with gentle currents reflecting the light, covered with various flowers, naturally playing heavenly music.'
聲；岸植寶樹，行列莊嚴，眾寶為地。一一水間，有十億千城；彼一一城，有十億百千那由他聚落圍繞；彼一一城及一一聚落，各有無量億那由他妙寶樓閣而莊嚴之。彼閻浮提，有一王都，名寶華燈；安隱豐樂，人民熾盛，此諸眾生，具足修行十善業道。
「時，彼城中有轉輪王，名曰明凈寶藏妙德；為大法王，治以正法，從蓮華生，具三十二大人之相，七寶成就。王有千子，端正勇猛，有十億大臣，王有寶女，名妙德成滿，端嚴姝妙，目發紺色，身如天金。梵音清凈，身出光明，照千由旬。彼有一女，名妙德眼，一切諸行，皆悉具足，端正殊特，觀者無厭，有十億百千那由他諸采女眾，皆與聖王同善根行，身真金色，一切毛孔，皆出妙香，眾寶莊嚴，超逾天女。
「爾時，眾生壽命無量，或有不定，或有中夭，形色不同，長短名號，音聲善根，精進方便，亦悉不同，有好有丑，有贊有毀。爾時，有人謂一人言：『我色端嚴，汝形鄙陋。』共相陵毀，作惡業已，壽命色力，所受快樂，皆悉損減。
「時，彼城北有道場樹，名普光明；妙法音幢，眾寶為根，無能壞者，莖節枝葉，眾寶合成，皆悉齊等，出衆寶云，普覆一切，放眾寶光，普照十方，演妙音聲，宣揚如來自在神力。于其樹前，有香水池，
【現代漢語翻譯】 現代漢語譯本：聲音；岸邊種植著寶樹，排列整齊莊嚴，地面由各種寶物構成。每一處水域之間，都有十億千座城市；每一座城市，都有十億百千那由他（極大的數量單位）個村落圍繞；每一座城市和每一個村落，都有無量億那由他精美的寶樓閣裝飾。那個閻浮提（我們所居住的這個世界）有一個王都，名叫寶華燈；那裡安寧富足，人民興盛，這裡的眾生，都修行十善業道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡）。 當時，那座城中有一位轉輪王（統治世界的理想君主），名叫明凈寶藏妙德；他是一位偉大的法王，以正法治理國家，從蓮花中化生，具備三十二種大丈夫的相貌，擁有七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、玫瑰）成就。國王有千個兒子，端正勇猛，有十億大臣，國王有一位寶貴的女兒，名叫妙德成滿，端莊美麗，眼睛和頭髮呈紺色（深藍色），身體像天上的黃金一樣。她的聲音清凈梵音，身體發出光明，照耀千里。她還有一個女兒，名叫妙德眼，一切行為都完美無缺，端正殊特，觀看的人不會厭倦，有十億百千那由他位采女侍奉，她們都與聖王有相同的善根修行，身體呈真金色，每一個毛孔都散發出美妙的香氣，用各種寶物裝飾，超越了天女。 那時，眾生的壽命無量，有的不定，有的中途夭折，形貌不同，高矮名稱，聲音善根，精進方便，也都不相同，有好有丑，有讚美有譭謗。當時，有人對另一個人說：『我的容貌端正美麗，你的形體醜陋卑賤。』他們互相凌辱譭謗，造作惡業之後，壽命、容貌、力量、所受的快樂，都會減少。 當時，那座城的北面有一棵道場樹（菩提樹），名叫普光明；它是美妙的佛法之音的旗幟，用各種寶物做根，沒有東西可以破壞它，樹幹、枝葉，都是用各種寶物合成，都整齊劃一，發出各種寶云，普遍覆蓋一切，放出各種寶光，普遍照耀十方，演奏美妙的聲音，宣揚如來（佛）自在的神力。在那棵樹的前面，有一個香水池，
【English Translation】 English version: Sound; on the shore were planted precious trees, arranged in solemn rows, the ground made of various treasures. Between each body of water, there were ten billion cities; each city was surrounded by ten billion hundred thousand nayutas (a very large number unit) of villages; each city and each village was adorned with countless billions of nayutas of exquisite treasure pavilions. That Jambudvipa (the world we inhabit) had a royal capital named Jewel Flower Lamp; it was peaceful and prosperous, the people were thriving, and the beings here all practiced the ten virtuous karmic paths (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in idle chatter, not being greedy, not being angry, not being ignorant). At that time, in that city there was a Chakravartin king (an ideal ruler who governs the world), named Pure Jewel Treasury Wonderful Virtue; he was a great Dharma king, governing with the righteous Dharma, born from a lotus flower, possessing the thirty-two marks of a great man, and endowed with the seven treasures (gold, silver, lapis lazuli, conch shell, agate, pearl, and carnelian). The king had a thousand sons, who were upright and brave, and ten billion ministers. The king had a precious daughter named Wonderful Virtue Accomplished, who was dignified and beautiful, with eyes and hair of a dark blue color, and a body like heavenly gold. Her voice was pure and divine, and her body emitted light, illuminating a thousand yojanas (a unit of distance). She also had a daughter named Wonderful Virtue Eye, whose every action was perfect, exceptionally beautiful, and those who looked upon her would never tire of her. There were ten billion hundred thousand nayutas of palace women attending her, all of whom shared the same roots of virtue as the holy king, with bodies of true gold, each pore emitting a wonderful fragrance, adorned with various treasures, surpassing even the heavenly maidens. At that time, the lifespans of beings were immeasurable, some were uncertain, and some died prematurely. Their appearances were different, their heights and names, their voices, their roots of virtue, and their diligence and skillful means were also different. Some were beautiful, some were ugly, some were praised, and some were criticized. At that time, someone said to another person: 『My appearance is upright and beautiful, while your form is ugly and base.』 They insulted and slandered each other, and after creating evil karma, their lifespans, appearances, strength, and the happiness they experienced would all diminish. At that time, to the north of that city was a Bodhi tree (a tree of enlightenment) named Universal Light; it was the banner of the wonderful sound of the Dharma, with roots made of various treasures, and nothing could destroy it. Its trunk, branches, and leaves were all made of various treasures, all uniform and equal, emitting various treasure clouds, universally covering everything, emitting various treasure lights, universally illuminating the ten directions, playing wonderful sounds, and proclaiming the self-mastery and divine power of the Tathagata (Buddha). In front of that tree, there was a fragrant water pond,
名寶華光明真法音云；眾寶為岸，有十億百千那由他寶樹圍繞。彼一一樹，如菩提樹、寶瓔珞樹，周匝垂下，清凈妙寶，以為莊嚴；眾寶樓閣，無量無數，周遍道場。
「彼香池中，有一蓮華，名三世一切佛莊嚴境界云。最初妙德幢佛，于彼華上，成等正覺，化眾生故，放大光明，名曰萬歲；眾生見者，知后萬歲，佛當出世。
「次後放光，名一切眾生離垢歡喜燈；眾生見者，知九千歲，佛當出世。次後放光，名離垢燈妙德藏；眾生見者，悉睹妙色，知八千歲，佛當出世。次後放光，名一切眾生業報音聲；眾生見者，分別了知自己業報，知七千歲，佛當出世。次後放光，名起一切善根音聲；若有眾生，諸根不具，觸斯光明，皆悉具足，知六千歲，佛當出世。次後放光，名曰顯現不可思議諸佛境界音聲；眾生見者，悉發明凈自在之心，知五千歲，佛當出世。次後放光，名曰嚴凈一切佛剎；眾生見者，見一切如來嚴凈佛剎，知四千歲，佛當出世。次後放光，名一切佛不可壞境界明凈燈；眾生見者，知佛自在，無所不至，知三千歲，佛當出世。次後放光，名普照三世一切諸佛本事音聲；眾生見者，知一切如來過去本事，無量大海，知二千歲，佛當出世。次後放光，名離癡曀智如來凈燈；眾生見者，得平等凈眼，
【現代漢語翻譯】 現代漢語譯本：名為寶華光明真法音的云，以眾寶為岸，有十億百千那由他（極大的數量單位）寶樹環繞。那一棵棵樹，如同菩提樹、寶瓔珞樹一般，周圍垂下，用清凈的妙寶作為莊嚴；眾多的寶樓閣，無量無數，遍佈道場。 在那香池中，有一朵蓮花，名為三世一切佛莊嚴境界云。最初的妙德幢佛，在那蓮花上，成就正等正覺，爲了教化眾生，放出大光明，名為萬歲；眾生見到這光明，就知道一萬年后，會有佛出世。 之後放出光明，名為一切眾生離垢歡喜燈；眾生見到這光明，就知道九千年后，會有佛出世。之後放出光明，名為離垢燈妙德藏；眾生見到這光明，都能看到妙色，知道八千年后，會有佛出世。之後放出光明，名為一切眾生業報音聲；眾生見到這光明，能分別瞭解自己的業報，知道七千年後，會有佛出世。之後放出光明，名為發起一切善根音聲；如果有眾生，諸根不全，接觸到這光明，都能變得具足，知道六千年后，會有佛出世。之後放出光明，名為顯現不可思議諸佛境界音聲；眾生見到這光明，都能發起清凈自在的心，知道五千年後，會有佛出世。之後放出光明，名為嚴凈一切佛剎；眾生見到這光明，能見到一切如來莊嚴清凈的佛剎，知道四千年後，會有佛出世。之後放出光明，名為一切佛不可壞境界明凈燈；眾生見到這光明，知道佛自在，無所不至，知道三千年后，會有佛出世。之後放出光明，名為普照三世一切諸佛本事音聲；眾生見到這光明，知道一切如來過去的事蹟，如同無量大海，知道兩千年後，會有佛出世。之後放出光明，名為離癡翳智如來凈燈；眾生見到這光明，能得到平等清凈的眼睛。
【English Translation】 English version: The cloud named 'Precious Flower Light True Dharma Sound' has shores made of various treasures, surrounded by ten billion hundred thousand nayutas (an extremely large unit of number) of precious trees. Each of these trees, like the Bodhi tree and the precious garland tree, hangs down all around, adorned with pure and wonderful treasures; numerous and countless precious pavilions are spread throughout the Bodhimanda (place of enlightenment). In that fragrant pond, there is a lotus flower named 'Adornment Realm of All Buddhas of the Three Times Cloud'. The first Buddha, 'Wonderful Virtue Banner Buddha', attained perfect enlightenment on that lotus flower. To transform sentient beings, he emitted great light, named 'Ten Thousand Years'; those who saw this light knew that a Buddha would appear in ten thousand years. After that, light was emitted, named 'Lamp of Joy that Purifies All Sentient Beings'; those who saw this light knew that a Buddha would appear in nine thousand years. After that, light was emitted, named 'Treasure of Wonderful Virtue of the Lamp that Purifies'; those who saw this light could see wonderful colors and knew that a Buddha would appear in eight thousand years. After that, light was emitted, named 'Sound of Karma of All Sentient Beings'; those who saw this light could understand their own karma and knew that a Buddha would appear in seven thousand years. After that, light was emitted, named 'Sound that Arouses All Good Roots'; if there were sentient beings whose faculties were incomplete, upon touching this light, they would all become complete, and they would know that a Buddha would appear in six thousand years. After that, light was emitted, named 'Sound that Manifests the Inconceivable Realms of All Buddhas'; those who saw this light could all awaken a pure and free mind, and they would know that a Buddha would appear in five thousand years. After that, light was emitted, named 'Adornment and Purification of All Buddha Lands'; those who saw this light could see the adorned and purified Buddha lands of all Tathagatas (Buddhas), and they would know that a Buddha would appear in four thousand years. After that, light was emitted, named 'Bright Lamp of the Indestructible Realm of All Buddhas'; those who saw this light knew that the Buddha is free and omnipresent, and they would know that a Buddha would appear in three thousand years. After that, light was emitted, named 'Sound that Universally Illuminates the Past Deeds of All Buddhas of the Three Times'; those who saw this light knew the past deeds of all Tathagatas, which are like a boundless ocean, and they would know that a Buddha would appear in two thousand years. After that, light was emitted, named 'Pure Lamp of the Tathagata's Wisdom that Dispels Ignorance'; those who saw this light could obtain equal and pure eyes.
普見一切嚴凈佛剎、一切如來、一切眾生，知一千歲，佛當出世。次後放光，名一切眾生見諸如來長養善根；眾生見者，知后七日，佛當出世。次後放光，名一切眾生歡喜音聲；眾生見者，一心歡喜，欲見如來。
「佛子！彼佛於一萬歲中，放如是等無量光明教化眾生，滿七日已，佛神力故，一切世界，六種震動。爾時，眾生於唸唸中，見一切佛剎，皆悉清凈，眾寶莊嚴。
「時，彼世界眾生，悉詣道場；一切金剛圍山須彌山王、一切諸山、一切變化、一切音聲、一切大地、一切城邑垣墻宮殿；如是等一切諸物，出微妙音，歌頌讚佛。又出一切香云、一切寶光明雲、一切寶形像云、一切寶衣云、一切華云、一切末香云、一切寶莊嚴云、一切如來圓滿光云、一切如來大愿聲云、一切如來妙音聲云、一切如來諸相好云、顯現不可思議如來瑞應相云；出如是等一切妙云，供養如來。
「時，彼三世一切佛莊嚴境界云，蓮華周匝，出生十佛世界微塵等眾寶蓮華；彼一一蓮華須上，有寶蓮華藏師子之座；彼師子座上，有十佛世界微塵等菩薩摩訶薩。
「爾時，妙德幢佛於一切世界，隨其所應，轉凈法輪；令無量眾生，離惡道苦；無量眾生，生人天中；立無量眾生，于聲聞、緣覺之地；立無量眾生，于勇
【現代漢語翻譯】 現代漢語譯本 普遍見到一切莊嚴清凈的佛剎（佛的國土）、一切如來（佛的稱號）、一切眾生，知道一千年后，佛將出世。之後，佛又放光，名為『一切眾生見諸如來長養善根』；眾生見到此光，就知道七天後，佛將出世。之後，佛又放光，名為『一切眾生歡喜音聲』；眾生見到此光，一心歡喜，渴望見到如來。 『佛子！』那尊佛在一萬年中，放出如此等等無量的光明教化眾生，滿七天後，由於佛的神力，一切世界發生六種震動。那時，眾生在每一個念頭中，都見到一切佛剎，全都清凈，用各種珍寶莊嚴。 那時，那個世界的眾生，都前往道場；一切金剛圍山（圍繞須彌山的金剛山）、須彌山王（眾山之王）、一切諸山、一切變化、一切音聲、一切大地、一切城邑垣墻宮殿；像這樣的一切事物，都發出微妙的聲音，歌頌讚美佛。又出現一切香云、一切寶光明雲、一切寶形像云、一切寶衣云、一切華云、一切末香云、一切寶莊嚴云、一切如來圓滿光云、一切如來大愿聲云、一切如來妙音聲云、一切如來諸相好云、顯現不可思議如來瑞應相云；出現像這樣的一切妙云，供養如來。 那時，三世一切佛莊嚴境界的云，蓮花環繞，生出十個佛世界微塵數那麼多的珍寶蓮花；那一朵朵蓮花的蓮鬚上，有寶蓮花藏獅子之座；那獅子座上，有十個佛世界微塵數那麼多的菩薩摩訶薩（大菩薩）。 那時，妙德幢佛在一切世界，隨著眾生所應得的教化，轉動清凈的法輪（佛法的教義）；使無量眾生，脫離惡道的痛苦；使無量眾生，轉生到人天之中；使無量眾生，安立在聲聞（聽聞佛法而悟道者）、緣覺（不需聽聞佛法，自己悟道者）的境界；使無量眾生，安立在勇
【English Translation】 English version Universally seeing all adorned and pure Buddha-lands (Buddha's realms), all Tathagatas (Buddha's title), and all sentient beings, knowing that after one thousand years, a Buddha will appear in the world. Then, the Buddha emits light again, named 'All sentient beings see the Tathagatas cultivating good roots'; sentient beings who see this light know that after seven days, a Buddha will appear in the world. Then, the Buddha emits light again, named 'All sentient beings rejoice in sound'; sentient beings who see this light, with one mind rejoice, desiring to see the Tathagata. 'Buddha-son!' That Buddha, within ten thousand years, emits such immeasurable light to teach sentient beings, and after seven days, due to the Buddha's divine power, all worlds experience six kinds of earthquakes. At that time, sentient beings in every thought see all Buddha-lands, all pure, adorned with various treasures. At that time, the sentient beings of that world all go to the Bodhi-mandala (place of enlightenment); all the Vajra-encircling Mountains (mountains surrounding Mount Sumeru), Mount Sumeru King (king of mountains), all mountains, all transformations, all sounds, all lands, all cities, walls, and palaces; all such things emit subtle sounds, singing praises to the Buddha. Also, there appear all fragrant clouds, all precious light clouds, all precious image clouds, all precious clothing clouds, all flower clouds, all powdered incense clouds, all precious adornment clouds, all Tathagata's perfect light clouds, all Tathagata's great vow sound clouds, all Tathagata's wonderful sound clouds, all Tathagata's marks and characteristics clouds, manifesting inconceivable Tathagata auspicious sign clouds; such all wonderful clouds appear, making offerings to the Tathagata. At that time, the clouds of the adorned realms of all Buddhas of the three times, with lotuses surrounding them, give birth to as many precious lotuses as the dust particles of ten Buddha-worlds; on the pistil of each lotus, there is a precious lotus-treasury lion throne; on that lion throne, there are as many Bodhisattva Mahasattvas (great Bodhisattvas) as the dust particles of ten Buddha-worlds. At that time, the Buddha of Wonderful Virtue Banner, in all worlds, according to what is appropriate for sentient beings, turns the pure Dharma wheel (teachings of the Buddha); causing immeasurable sentient beings to be liberated from the suffering of evil paths; causing immeasurable sentient beings to be reborn in the human and heavenly realms; establishing immeasurable sentient beings in the stages of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own); establishing immeasurable sentient beings in the courageous
猛精進菩薩之行；立無量眾生，于離垢幢精進菩薩之行；立無量眾生，於法光明菩薩之行；立無量眾生，于清凈根菩薩之行；立無量眾生，于平等諸力菩薩之行；立無量眾生，於一向專求入正法城菩薩之行；立無量眾生，于至一切處，不可破壞神力自在菩薩之行；立無量眾生，於一切方便菩薩之行；立無量眾生，出生菩薩三昧，安住菩提；立無量眾生，修一切凈行，安住菩提；立無量眾生，發菩提心；立無量眾生，住菩薩道；立無量眾生，清凈諸波羅蜜；立無量眾生，于菩薩初地；乃至立無量眾生，于菩薩十地；立無量眾生，于菩薩大愿殊勝之行；立無量眾生，于普賢菩薩清凈願行。何以故？如來轉不可思議自在法輪故；于唸唸中，隨其所應，以種種身、種種方便、種種說法，度脫無量眾生。
「爾時，普賢菩薩知寶華燈城王都眾生，自恃色貌，陵蔑他人；化現妙身，端嚴殊特，往詣彼城，放大光明，普照一切。時，彼聖王身之光明、諸寶光明、寶女光明、寶樹光明、日月星宿光明、皆悉映蔽，猶如聚墨；在真金山，普賢菩薩身色光明，映蔽眾光，亦復如是。
「爾時，眾生各作是念：『今此光明，悉蔽我等，不復顯現；為是梵天諸天光耶？』◎
大方廣佛華嚴經卷第五十二 大正藏第 09 冊
【現代漢語翻譯】 現代漢語譯本 使無量眾生安住于猛烈精進的菩薩行；使無量眾生安住于離垢幢（指菩薩的清凈德行如旗幟般）精進的菩薩行；使無量眾生安住於法光明（指佛法的智慧光明）的菩薩行；使無量眾生安住于清凈根（指菩薩的清凈修行根基）的菩薩行；使無量眾生安住于平等諸力（指菩薩所具的平等力量）的菩薩行；使無量眾生安住於一心專求進入正法城（指佛法的真理境界）的菩薩行；使無量眾生安住于到達一切處、不可破壞的神力自在（指菩薩的神通自在）的菩薩行；使無量眾生安住於一切方便（指菩薩善巧的教化方法）的菩薩行；使無量眾生出生菩薩三昧（指菩薩的禪定境界），安住于菩提（指覺悟的智慧）；使無量眾生修一切清凈行，安住于菩提；使無量眾生髮起菩提心（指追求覺悟的心）；使無量眾生安住于菩薩道（指菩薩的修行道路）；使無量眾生清凈諸波羅蜜（指菩薩的六度修行）；使無量眾生安住于菩薩初地（指菩薩修行的第一個階段）；乃至使無量眾生安住于菩薩十地（指菩薩修行的最高階段）；使無量眾生安住于菩薩大愿殊勝的修行；使無量眾生安住于普賢菩薩清凈的願行。為什麼呢？因為如來轉動不可思議自在的法輪（指佛陀的教法如輪轉動），在每一個念頭中，隨著眾生所應接受的教化，以種種身形、種種方便、種種說法，度脫無量眾生。 當時，普賢菩薩知道寶華燈城（地名）的眾生，仗恃自己的容貌，輕視侮辱他人；於是化現出美妙的身形，端正莊嚴，前往那座城市，放出大光明，普遍照耀一切。當時，那位聖王（指城主）身上的光明、各種寶物的光明、寶女的光明、寶樹的光明、日月星宿的光明，全都黯然失色，就像一團墨；在真金山（比喻）上，普賢菩薩的身色光明，遮蔽了所有光芒，也是如此。 當時，眾生各自這樣想：『現在這光明，完全遮蔽了我們，不再顯現；這是梵天（指色界天）諸天的光芒嗎？』
【English Translation】 English version Establishing immeasurable beings in the practice of the Bodhisattva of vigorous effort; establishing immeasurable beings in the practice of the Bodhisattva of the stainless banner of effort; establishing immeasurable beings in the practice of the Bodhisattva of the light of Dharma; establishing immeasurable beings in the practice of the Bodhisattva of pure roots; establishing immeasurable beings in the practice of the Bodhisattva of equal powers; establishing immeasurable beings in the practice of the Bodhisattva who single-mindedly seeks to enter the city of the true Dharma; establishing immeasurable beings in the practice of the Bodhisattva of unimpeded, indestructible, and supernatural power, who reaches all places; establishing immeasurable beings in the practice of all expedient means of the Bodhisattva; establishing immeasurable beings, bringing forth the Bodhisattva samadhi, and abiding in Bodhi; establishing immeasurable beings, cultivating all pure practices, and abiding in Bodhi; establishing immeasurable beings, generating the Bodhi mind; establishing immeasurable beings, abiding in the Bodhisattva path; establishing immeasurable beings, purifying all Paramitas; establishing immeasurable beings in the first stage of the Bodhisattva; and even establishing immeasurable beings in the tenth stage of the Bodhisattva; establishing immeasurable beings in the superior practice of the great vows of the Bodhisattva; establishing immeasurable beings in the pure vows and practices of Samantabhadra Bodhisattva. Why is this so? Because the Tathagata turns the inconceivable and unhindered Dharma wheel; in every thought, according to what is appropriate, with various bodies, various expedient means, and various teachings, he liberates immeasurable beings. At that time, Samantabhadra Bodhisattva, knowing that the beings in the city of Jewel Flower Lamp (Baohua Deng Cheng) were arrogant about their appearances and looked down upon others, manifested a wondrous body, exceptionally beautiful and dignified, and went to that city, emitting great light that illuminated everything. At that time, the light of that holy king (the city lord), the light of various jewels, the light of the jewel maidens, the light of the jewel trees, and the light of the sun, moon, and stars were all eclipsed, like a mass of ink; on a mountain of true gold (a metaphor), the light of Samantabhadra Bodhisattva's body eclipsed all other lights, and it was the same. At that time, the beings each thought: 'This light now completely obscures us and no longer appears; is this the light of the Brahma heavens (the heavens of the form realm)?'
No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第五十三
東晉天竺三藏佛馱跋陀羅譯
入法界品第三十四之十
「◎爾時，普賢菩薩在彼聖王寶宮殿上，于虛空中而告之言：『大王！當知佛興於世，今在普光明妙法音幢菩提樹下。』時，彼眾生見普賢菩薩相好嚴身，無量光明，聞妙音聲，歡喜無量，發如是愿：『令我等所作善根，得此妙身，相好莊嚴，威儀無異，神力自在；除滅一切眾生愚闇，覺悟一切；佛興於世，趣趣受生，愿常不離此善知識。』
「時，彼聖王與其寶女，及諸眷屬、千子、大臣，並四種兵，上升虛空，放大光明，照四天下，普為眾生，以偈頌曰：
「『如來出世間， 普救諸群生， 汝等應速起， 往詣導師所。 無量無數劫， 或有佛興世， 演說深妙法， 饒益一切眾。 普見諸群生， 愚癡顛倒惑， 流轉生死苦， 于彼起大悲。 無量無數劫， 修習菩薩行， 為化眾生故， 發起無上悲。 頭目手足等， 難捨悉能施， 無量無數劫， 專求佛菩提。 無量無邊劫， 如來難值遇， 其有見聞者， 一切悉不虛。 如來在道場， 處佛正法座，
【現代漢語翻譯】 現代漢語譯本 ◎那時，普賢菩薩在那聖王寶宮殿上，在虛空中告訴他們說：『大王！應當知道佛陀已經出現在世間，現在在普光明妙法音幢菩提樹下。』當時，那些眾生看到普賢菩薩的相貌美好莊嚴，散發著無量的光明，聽到美妙的聲音，無比歡喜，發下這樣的願望：『愿我們所做的善根，能得到這樣美好的身體，相貌莊嚴，威儀沒有差別，神力自在；消除一切眾生的愚昧黑暗，覺悟一切；佛陀出現在世間，生生世世，愿我們常常不離開這位善知識。』 當時，那位聖王和他的寶女，以及所有眷屬、千子、大臣，還有四種軍隊，升到虛空中，放出大光明，照耀四天下，普遍爲了眾生，用偈頌說道： 『如來（Tathagata，佛的稱號）出現在世間，普遍救度一切眾生，你們應當趕快起身，前往導師（佛陀）所在之處。 無量無數劫以來，或許有佛陀出現在世間，演說深奧微妙的佛法，利益一切眾生。 普遍看到一切眾生，愚癡顛倒迷惑，在生死輪迴中受苦，對他們生起大悲心。 無量無數劫以來，修習菩薩的修行，爲了教化眾生，發起無上的悲心。 頭、眼睛、手、腳等，難以捨棄的都能佈施，無量無數劫以來，專心尋求佛的菩提（Bodhi，覺悟）。 無量無邊的劫以來，如來（Tathagata，佛的稱號）難以值遇，凡是見到或聽聞到佛陀的，一切都不會是虛妄的。 如來（Tathagata，佛的稱號）在道場，坐在佛的正法座上，
【English Translation】 English version ◎At that time, Bodhisattva Samantabhadra, in the celestial palace of that holy king, spoke in the void, saying: 『Great King! Know that the Buddha has appeared in the world, and is now under the Bodhi tree of the Universally Radiant Wonderful Dharma Sound Banner.』 At that time, those beings, seeing Bodhisattva Samantabhadra』s beautiful and majestic form, radiating immeasurable light, and hearing the wonderful voice, were filled with immeasurable joy, and made this vow: 『May the roots of good we have cultivated enable us to attain this wonderful body, with majestic features, dignified conduct, and unfettered spiritual power; may we dispel the ignorance and darkness of all beings, and awaken all; may we, in every life where the Buddha appears in the world, never be separated from this wise teacher.』 Then, that holy king, along with his precious daughter, all his family, his thousand sons, ministers, and the four kinds of troops, ascended into the void, emitting great light, illuminating the four continents, universally for the sake of all beings, and spoke in verses: 『The Tathagata (Buddha's title) appears in the world, universally saving all living beings, you should quickly rise and go to where the guide (Buddha) is. For immeasurable and countless kalpas, perhaps a Buddha appears in the world, expounding the profound and subtle Dharma, benefiting all beings. Universally seeing all living beings, foolish, inverted, and deluded, suffering in the cycle of birth and death, he arises with great compassion for them. For immeasurable and countless kalpas, practicing the Bodhisattva path, for the sake of transforming beings, he generates unsurpassed compassion. Head, eyes, hands, feet, etc., which are difficult to give up, he is able to give as alms, for immeasurable and countless kalpas, he single-mindedly seeks the Bodhi (enlightenment) of the Buddha. For immeasurable and boundless kalpas, the Tathagata (Buddha's title) is difficult to encounter, those who see or hear the Buddha, all will not be in vain. The Tathagata (Buddha's title) is in the Bodhimanda, seated on the Buddha's Dharma seat,
降伏一切魔， 得成最正覺。 觀察如來身， 放演無量光， 種種微妙色， 除滅一切闇。 一一毛孔中， 放光不思議， 除滅愚癡曀， 令眾悉歡喜。 各辨眾供具， 發大精進心， 咸詣如來所， 恭敬設供養。』
「爾時，轉輪聖王讚歎佛已，以轉輪王功德善根，興十種云，普覆虛空，往詣道場，供養如來；所謂：一切寶云、一切華云、一切衣云、一切寶衣云、一切寶網金鈴云、一切堅固香云、一切如意珠云、一切妙寶幢云、一切寶宮殿云、一切莊嚴云，普覆一切莊嚴虛空，供養如來，往詣佛所；頭面禮足，繞無數匝，退坐普照寶藏之座。
「爾時，妙德眼女即解身上諸莊嚴具，奉散如來。時，莊嚴具于虛空中，變成寶蓋，眾寶莊嚴，悉與一切諸宮殿等，端嚴齊整，十寶莊嚴，金剛圍山周匝圍繞；其形猶如明凈樓閣，眾寶莊嚴，無量龍王悉共執持，寶樹圍繞，妙香普熏。于其蓋中，有菩提樹，枝葉榮茂，普覆法界，以無量莊嚴而莊嚴之。見盧舍那佛坐此樹下，與不可說佛剎微塵等大菩薩俱，皆悉具足普賢菩薩一切所行，住菩薩住，無能壞者。又見一切世界諸王，圍繞如來；又見彼佛神力自在；又見一切諸劫次第，世界成敗；又見一切諸佛次第出世；又
【現代漢語翻譯】 現代漢語譯本 降伏一切魔障，最終成就最圓滿的覺悟。 觀察如來的身相，放射出無量的光明， 呈現種種微妙的色彩，消除一切的黑暗。 每一個毛孔中，都放出不可思議的光芒， 消除愚癡的矇昧，使眾生都感到歡喜。 各自準備各種供養的器具，發起大精進的心， 都來到如來所在之處，恭敬地進行供養。
這時，轉輪聖王讚歎佛陀之後，憑藉轉輪王的功德善根，興起十種雲彩，普遍覆蓋虛空，前往道場，供養如來；這十種雲彩分別是：一切寶云、一切華云、一切衣云、一切寶衣云、一切寶網金鈴云、一切堅固香云、一切如意珠云、一切妙寶幢云、一切寶宮殿云、一切莊嚴云，普遍覆蓋一切莊嚴的虛空，供養如來，前往佛陀所在之處；頭面頂禮佛足，繞佛無數圈，然後退坐到普照寶藏的座位上。
這時，妙德眼女立即解下身上所有的莊嚴飾品，奉獻散佈給如來。當時，這些莊嚴飾品在虛空中，變成寶蓋，用各種珍寶裝飾，與一切宮殿等一樣，端正莊嚴，以十種珍寶裝飾，金剛圍山環繞四周；它的形狀猶如明亮的樓閣，用各種珍寶裝飾，無量的龍王共同執持，寶樹環繞，美妙的香氣普遍薰染。在寶蓋之中，有一棵菩提樹，枝葉繁茂，普遍覆蓋法界，用無量的莊嚴來裝飾它。見到盧舍那佛坐在這棵樹下，與不可說佛剎微塵數的大菩薩們在一起，他們都完全具備普賢菩薩的一切修行，安住于菩薩的境界，沒有任何力量可以破壞。又見到一切世界諸王，圍繞著如來；又見到佛陀的神力自在；又見到一切劫的次第，世界的成敗；又見到一切諸佛次第出世；又
【English Translation】 English version Having subdued all demons, he attained the most perfect enlightenment. Observing the body of the Tathagata, emitting immeasurable light, Displaying various subtle colors, eliminating all darkness. From each and every pore, emitting inconceivable light, Dispelling the darkness of ignorance, causing all beings to rejoice. Each preparing various offerings, generating a great spirit of diligence, All going to the place of the Tathagata, respectfully making offerings.
At that time, the Holy King of the Wheel praised the Buddha, and with the meritorious roots of the Wheel-Turning King, he raised ten kinds of clouds, universally covering the void, and went to the Bodhi-mandala to make offerings to the Tathagata; these were: clouds of all treasures, clouds of all flowers, clouds of all garments, clouds of all precious garments, clouds of all precious nets and golden bells, clouds of all solid incense, clouds of all wish-fulfilling jewels, clouds of all wonderful jeweled banners, clouds of all precious palaces, and clouds of all adornments, universally covering all adorned space, making offerings to the Tathagata, and going to the place of the Buddha; he bowed his head to the feet of the Buddha, circumambulated countless times, and then retreated to sit on the seat of the Universally Illuminating Treasure.
At that time, the maiden of Wonderful Virtue immediately removed all the ornaments from her body and scattered them as offerings to the Tathagata. At that time, these ornaments in the void transformed into a jeweled canopy, adorned with various treasures, just like all the palaces, upright and dignified, adorned with ten kinds of treasures, with Vajra mountains surrounding it; its shape was like a bright pavilion, adorned with various treasures, held by countless Dragon Kings, surrounded by jeweled trees, with wonderful fragrance pervading everywhere. Within the canopy, there was a Bodhi tree, its branches and leaves flourishing, universally covering the Dharma realm, adorned with immeasurable adornments. Seeing Vairocana Buddha sitting under this tree, together with countless great Bodhisattvas as numerous as the dust particles of Buddha lands, all of them fully possessing all the practices of Samantabhadra Bodhisattva, abiding in the abode of Bodhisattvas, with no power able to destroy them. Also seeing all the kings of the worlds, surrounding the Tathagata; also seeing the Buddha's divine power and freedom; also seeing the order of all kalpas, the formation and destruction of worlds; also seeing the successive appearances of all Buddhas; also
見普賢菩薩在一切佛所，恭敬供養，教化眾生；又見彼一一世界中，悉有佛剎微塵等世界，種種安住、種種莊嚴、種種清凈、種種劫、種種如來出興於世、種種三世、種種國土、種種法界、種種諸道、種種入法界、種種虛空、種種道場、種種佛光、種種諸佛莊嚴師子之座、種種如來眷屬、種種如來方便、種種轉法輪、種種如來妙音說、種種音聲海說、種種修多羅云。時，彼女人見聞如是，歡喜無量。
「爾時，妙德幢佛于大眾中，說修多羅，名一切如來法輪妙音，十佛世界微塵等修多羅，以為眷屬。時，彼女人聞此經已，即得一萬三昧，身心柔軟，如初受胎，又如眾生初受勝業果報，又如初生堅固吉樹。所謂：見現在一切諸佛三昧、普照一切佛剎三昧、深入三世三昧、一切如來妙音轉法輪三昧、知一切佛愿海三昧、滅一切眾生生死苦惱三昧、滅一切眾生癡闇滿足莊嚴大愿三昧、滅一切眾生諸苦三昧、令一切眾生具足快樂三昧、教化一切眾生心無疲倦三昧、一切菩薩無礙幢三昧、菩薩降神母胎莊嚴三昧。得如是等一萬三昧，復得凈三昧心、不動心、歡喜心、正希望心、廣大心、順善知識教心、甚深薩婆若心、隨順方便海心、一切無著心、舍離一切世間境界心、究竟如來境界心、普照一切色海心、滅瞋恚心、愛念心
【現代漢語翻譯】 現代漢語譯本：看見普賢菩薩在所有佛陀之處，恭敬地供養，教化眾生；又看見那每一個世界中，都有像佛剎微塵一樣多的世界，種種安住、種種莊嚴、種種清凈、種種劫、種種如來出世、種種三世、種種國土、種種法界、種種諸道、種種入法界、種種虛空、種種道場、種種佛光、種種諸佛莊嚴的獅子座、種種如來的眷屬、種種如來的方便、種種轉法輪、種種如來的美妙聲音宣說、種種音聲海宣說、種種修多羅（佛經）云。當時，那位女子見聞這些，歡喜無量。 『那時，妙德幢佛在大眾中，宣說修多羅（佛經），名為一切如來法輪妙音，以十佛世界微塵數一樣的修多羅（佛經）作為眷屬。當時，那位女子聽聞此經后，立即獲得一萬種三昧（禪定），身心柔軟，如同初次受胎，又如同眾生初次承受殊勝的業果報，又如同初生的堅固吉祥樹。即是：見現在一切諸佛三昧、普照一切佛剎三昧、深入三世三昧、一切如來妙音轉法輪三昧、知一切佛愿海三昧、滅一切眾生生死苦惱三昧、滅一切眾生癡暗滿足莊嚴大愿三昧、滅一切眾生諸苦三昧、令一切眾生具足快樂三昧、教化一切眾生心無疲倦三昧、一切菩薩無礙幢三昧、菩薩降神母胎莊嚴三昧。獲得這樣的一萬種三昧，又獲得清凈三昧心、不動心、歡喜心、正希望心、廣大心、順從善知識教導的心、甚深薩婆若（一切智）心、隨順方便海心、一切無著心、舍離一切世間境界心、究竟如來境界心、普照一切色海心、滅除嗔恚心、愛念心』
【English Translation】 English version: Seeing Samantabhadra Bodhisattva in all the places of the Buddhas, respectfully making offerings, and teaching sentient beings; and also seeing that in each and every world, there are worlds as numerous as the dust particles of Buddha-lands, with various abodes, various adornments, various purities, various kalpas, various Tathagatas appearing in the world, various three times, various lands, various dharma realms, various paths, various entrances into the dharma realm, various spaces, various bodhi-grounds, various Buddha lights, various lion thrones adorned by the Buddhas, various retinues of the Tathagatas, various skillful means of the Tathagatas, various turning of the Dharma wheel, various wonderful sounds of the Tathagatas proclaiming, various oceans of sounds proclaiming, various Sutra (Buddhist scripture) clouds. At that time, that woman, upon seeing and hearing these, was immeasurably joyful. 'At that time, Buddha Myo-toku-to (Wondrous Virtue Banner) in the assembly, expounded a Sutra (Buddhist scripture), named 'The Wonderful Sound of the Dharma Wheel of All Tathagatas,' with Sutras (Buddhist scriptures) as numerous as the dust particles of ten Buddha-worlds as its retinue. At that time, that woman, upon hearing this Sutra, immediately attained ten thousand Samadhis (meditative states), her body and mind becoming soft, like a fetus in its first conception, and like sentient beings receiving the results of superior karma for the first time, and like a newly born strong and auspicious tree. Namely: the Samadhi of seeing all Buddhas in the present, the Samadhi of universally illuminating all Buddha-lands, the Samadhi of deeply entering the three times, the Samadhi of the wonderful sound of all Tathagatas turning the Dharma wheel, the Samadhi of knowing the ocean of vows of all Buddhas, the Samadhi of extinguishing the suffering of birth and death of all sentient beings, the Samadhi of extinguishing the ignorance and darkness of all sentient beings and fulfilling the great vow of adornment, the Samadhi of extinguishing all the sufferings of all sentient beings, the Samadhi of enabling all sentient beings to be complete with happiness, the Samadhi of teaching all sentient beings without weariness, the Samadhi of the unobstructed banner of all Bodhisattvas, the Samadhi of the Bodhisattva descending into the mother's womb with adornment. Having attained these ten thousand Samadhis, she also attained a pure Samadhi mind, an unmoving mind, a joyful mind, a mind of right hope, a vast mind, a mind that follows the teachings of good teachers, a mind of profound Sarvajna (omniscience), a mind that follows the ocean of skillful means, a mind of non-attachment to all things, a mind that abandons all worldly realms, a mind that ultimately reaches the realm of the Tathagatas, a mind that universally illuminates all oceans of form, a mind that extinguishes anger, and a mind of loving-kindness.'
、平等心、無疲倦心、不退轉心、離懈怠心、觀一切法寂靜心、隨順一切法海心、隨順分別一切法心、分別一切眾生海心、救護一切眾生心、普照一切世界心、滿一切佛大愿海心、壞散一切障礙山心、積集無量功德山心、向佛十力心、普照一切菩薩境界心、長養一切菩薩諸功德心、充滿一切十方海心、發平等心、成滿佛剎微塵等諸愿海心、愿凈一切如來剎心。如是等心，出生十佛世界微塵等法門，所謂：教化一切眾生法門；分別一切法界法門；究竟一切法海法門；於一切世界盡未來劫，出生菩薩行法門；於一切世界盡未來劫，住菩薩行法門；往詣一切佛所法門；值遇一切善知識法門；恭敬供養一切佛法門；于唸唸中，出生一切智，不斷菩薩行法門；出生如是等十佛世界微塵等法門，出生普賢菩薩願行，專求一切智。時，彼女人得諸如來初發心願。善男子！復於是前過十大劫，有世界名日輪光照，佛號因陀羅妙德幢，此妙德眼女，因普賢菩薩善知識故，造蓮華如來像，眾寶莊嚴，發菩提心。善男子！爾時，明凈寶藏妙德轉輪聖王者，豈異人乎？今彌勒菩薩是也；時，寶女妙德成滿者，今寂靜音夜天是也；妙德眼女者，我身是也。善男子！我以莊嚴具，供養妙德幢如來故，見佛無量自在神力，聞說正法，聞正法已，即得教
【現代漢語翻譯】 現代漢語譯本 平等心（對一切眾生平等的心）、無疲倦心（不感到疲憊的心）、不退轉心（不退縮的心）、離懈怠心（遠離懈怠的心）、觀一切法寂靜心（觀察一切法寂靜的心）、隨順一切法海心（隨順一切法如大海般的心）、隨順分別一切法心（隨順分別一切法的心）、分別一切眾生海心（分別一切眾生如大海般的心）、救護一切眾生心（救護一切眾生的心）、普照一切世界心（普遍照耀一切世界的心）、滿一切佛大愿海心（滿足一切佛的大愿如大海般的心）、壞散一切障礙山心（摧毀一切障礙如山般的心）、積集無量功德山心（積累無量功德如山般的心）、向佛十力心（嚮往佛的十種力量的心）、普照一切菩薩境界心（普遍照耀一切菩薩境界的心）、長養一切菩薩諸功德心（增長一切菩薩的功德的心）、充滿一切十方海心（充滿一切十方如大海般的心）、發平等心（發起平等心）、成滿佛剎微塵等諸愿海心（成就並滿足如佛剎土微塵般多的願望如大海般的心）、愿凈一切如來剎心（愿清凈一切如來的剎土的心）。像這樣的心，能出生十佛世界微塵數般的法門，即：教化一切眾生法門；分別一切法界法門；究竟一切法海法門；在一切世界盡未來劫，出生菩薩行法門；在一切世界盡未來劫，安住菩薩行法門；前往一切佛所法門；值遇一切善知識法門；恭敬供養一切佛法門；在念念中，出生一切智，不斷菩薩行法門；出生像這樣十佛世界微塵數般的法門，出生普賢菩薩的願行，專心追求一切智慧。當時，那位女子得到了諸如來初發心的願望。善男子！又在此之前過十大劫，有一個世界名叫日輪光照，佛號因陀羅妙德幢（佛名），這位妙德眼女，因為普賢菩薩善知識的緣故，造了一尊蓮花如來像，用眾寶莊嚴，發了菩提心。善男子！那時，明凈寶藏妙德轉輪聖王，難道是別人嗎？就是現在的彌勒菩薩；當時，寶女妙德成就圓滿者，就是現在的寂靜音夜天；妙德眼女，就是我自身。善男子！我因為用莊嚴具供養妙德幢如來，見到了佛無量的自在神力，聽聞了正法，聽聞正法后，就得到了教誨。
【English Translation】 English version A mind of equality (a mind that is equal towards all beings), a mind without weariness (a mind that does not feel tired), a mind of non-retrogression (a mind that does not retreat), a mind free from laziness (a mind that is far from laziness), a mind that observes the tranquility of all dharmas (a mind that observes the tranquility of all phenomena), a mind that accords with the ocean of all dharmas (a mind that accords with all dharmas like an ocean), a mind that accords with the differentiation of all dharmas (a mind that accords with the differentiation of all phenomena), a mind that differentiates the ocean of all beings (a mind that differentiates all beings like an ocean), a mind that protects all beings (a mind that protects all beings), a mind that illuminates all worlds (a mind that universally illuminates all worlds), a mind that fulfills the ocean of all Buddhas' great vows (a mind that fulfills all the great vows of the Buddhas like an ocean), a mind that destroys all mountains of obstacles (a mind that destroys all obstacles like mountains), a mind that accumulates immeasurable mountains of merit (a mind that accumulates immeasurable merits like mountains), a mind that aspires to the ten powers of the Buddha (a mind that aspires to the ten powers of the Buddha), a mind that universally illuminates all Bodhisattva realms (a mind that universally illuminates all Bodhisattva realms), a mind that nurtures all the merits of all Bodhisattvas (a mind that nurtures all the merits of all Bodhisattvas), a mind that fills all the oceans of the ten directions (a mind that fills all the oceans of the ten directions), a mind that generates equality (a mind that generates equality), a mind that accomplishes and fulfills the ocean of vows equal to the dust motes of Buddha lands (a mind that accomplishes and fulfills the ocean of vows equal to the dust motes of Buddha lands), a mind that wishes to purify all Tathagata lands (a mind that wishes to purify all Tathagata lands). Such minds give rise to dharma doors equal to the dust motes of ten Buddha worlds, namely: the dharma door of teaching and transforming all beings; the dharma door of differentiating all dharma realms; the dharma door of ultimately reaching the ocean of all dharmas; in all worlds, for the duration of the future kalpas, the dharma door of giving rise to Bodhisattva practices; in all worlds, for the duration of the future kalpas, the dharma door of abiding in Bodhisattva practices; the dharma door of going to all Buddhas; the dharma door of encountering all good teachers; the dharma door of respectfully making offerings to all Buddhas; in every thought, the dharma door of giving rise to all wisdom, without ceasing Bodhisattva practices; giving rise to such dharma doors equal to the dust motes of ten Buddha worlds, giving rise to the vows and practices of Samantabhadra Bodhisattva, single-mindedly seeking all wisdom. At that time, that woman obtained the initial vows of all Tathagatas. Good man! Further, ten great kalpas before this, there was a world named Sun Wheel Light Illumination, the Buddha was named Indra Wondrous Virtue Banner (Buddha's name), this Wondrous Virtue Eye woman, because of the good teacher Samantabhadra Bodhisattva, made a lotus Tathagata image, adorned with many treasures, and generated the Bodhi mind. Good man! At that time, the Pure Treasure Wondrous Virtue Wheel-Turning Sage King, was he someone else? He is now Maitreya Bodhisattva; at that time, the Treasure Woman Wondrous Virtue who achieved fulfillment, is now the Silent Sound Night Deva; the Wondrous Virtue Eye woman, is my own self. Good man! Because I used adornments to make offerings to the Tathagata Wondrous Virtue Banner, I saw the immeasurable, self-mastery divine powers of the Buddha, heard the true dharma, and after hearing the true dharma, I immediately received the teachings.
化一切眾生法門，恭敬供養須彌山微塵等一切如來，聞彼諸佛所說經法，皆悉受持，於一念中，見彼一切佛剎，一切如來及菩薩眾。
「善男子！其後有劫，名大光明，世界名種種莊嚴，有五百佛出興於世，我悉恭敬供養。此諸如來，其最初佛，名大悲幢，我為夜天，恭敬供養。次後如來，名金剛那羅延幢，時我為轉輪王，恭敬供養；彼佛為我說修多羅，名起一切如來性，十佛世界微塵等修多羅，以為眷屬。次後如來，名無礙妙德住，時我為轉輪王，恭敬供養；彼佛為我說修多羅，名普照一切眾生諸根，須彌山微塵等修多羅，以為眷屬，悉聞受持。次後如來，名明凈焰妙德山莊嚴，時我為長者，恭敬供養；彼佛為我說修多羅，名普照三世藏，閻浮提微塵等修多羅，以為眷屬，悉聞受持。次後如來，名一切法海起王，時我為阿修羅，恭敬供養；彼佛為我說經，名分別一切法界，五百修多羅，以為眷屬，悉聞受持。次後如來，名甚深妙法海光，時我為龍女，雨如意摩尼寶云，恭敬供養；彼佛為我說修多羅，名長養歡喜海，百萬億修多羅，以為眷屬，悉聞受持。次後如來，名寶焰功德山燈，時我為海神，雨眾寶華云，恭敬供養；彼佛為我說修多羅，名法界方便海，世界微塵等修多羅，以為眷屬，悉聞受持。次後如來，
【現代漢語翻譯】 現代漢語譯本 能轉化一切眾生的法門，恭敬供養如須彌山微塵般多的所有如來（Tathagata，佛的稱號），聽聞那些佛所說的經法，全部接受並奉持，在一念之間，見到所有佛剎（Buddha-ksetra，佛的國土），所有如來以及菩薩眾。
『善男子！在那之後，有一個劫（kalpa，時間單位）名為大光明，世界名為種種莊嚴，有五百佛出現於世，我全部恭敬供養。這些如來中，最初的佛名為大悲幢，我當時是夜天（Yaksa，一種神），恭敬供養。其後的如來，名為金剛那羅延幢，當時我是轉輪王（Cakravartin，統治世界的理想君主），恭敬供養；那位佛為我宣說了修多羅（Sutra，佛經），名為『生起一切如來性』，以十個佛世界微塵數般的修多羅作為眷屬。其後的如來，名為無礙妙德住，當時我是轉輪王，恭敬供養；那位佛為我宣說了修多羅，名為『普照一切眾生諸根』，以須彌山微塵數般的修多羅作為眷屬，全部聽聞並接受奉持。其後的如來，名為明凈焰妙德山莊嚴，當時我是長者，恭敬供養；那位佛為我宣說了修多羅，名為『普照三世藏』，以閻浮提（Jambudvipa，我們所居住的大陸）微塵數般的修多羅作為眷屬，全部聽聞並接受奉持。其後的如來，名為一切法海起王，當時我是阿修羅（Asura，一種好戰的神），恭敬供養；那位佛為我宣說了經，名為『分別一切法界』，以五百部修多羅作為眷屬，全部聽聞並接受奉持。其後的如來，名為甚深妙法海光，當時我是龍女（Naga，龍族），降下如意摩尼寶云，恭敬供養；那位佛為我宣說了修多羅，名為『長養歡喜海』，以百萬億部修多羅作為眷屬，全部聽聞並接受奉持。其後的如來，名為寶焰功德山燈，當時我是海神，降下眾寶華云，恭敬供養；那位佛為我宣說了修多羅，名為『法界方便海』，以世界微塵數般的修多羅作為眷屬，全部聽聞並接受奉持。其後的如來，
【English Translation】 English version The Dharma gate of transforming all sentient beings, respectfully making offerings to all Tathagatas (Buddha's title) as numerous as the dust particles of Mount Sumeru, hearing the Sutras spoken by those Buddhas, accepting and upholding them all, and in a single thought, seeing all Buddha-ksetras (Buddha's lands), all Tathagatas, and the Bodhisattva assemblies.
'Good man! After that, there will be a kalpa (eon) named Great Light, and a world named Various Adornments, where five hundred Buddhas will appear in the world, and I will respectfully make offerings to all of them. Among these Tathagatas, the first Buddha is named Great Compassion Banner, and I was a Yaksa (a type of deity) at that time, respectfully making offerings. The next Tathagata was named Vajra Narayana Banner, and I was a Cakravartin (ideal universal ruler) at that time, respectfully making offerings; that Buddha expounded a Sutra for me, named 'Arising of All Tathagata Nature,' with Sutras as numerous as the dust particles of ten Buddha-worlds as its retinue. The next Tathagata was named Unobstructed Wonderful Virtue Abiding, and I was a Cakravartin at that time, respectfully making offerings; that Buddha expounded a Sutra for me, named 'Universally Illuminating the Roots of All Sentient Beings,' with Sutras as numerous as the dust particles of Mount Sumeru as its retinue, all of which I heard, accepted, and upheld. The next Tathagata was named Pure Flame Wonderful Virtue Mountain Adornment, and I was an elder at that time, respectfully making offerings; that Buddha expounded a Sutra for me, named 'Universally Illuminating the Treasury of the Three Times,' with Sutras as numerous as the dust particles of Jambudvipa (the continent we live on) as its retinue, all of which I heard, accepted, and upheld. The next Tathagata was named King Arising from the Ocean of All Dharmas, and I was an Asura (a type of warring deity) at that time, respectfully making offerings; that Buddha expounded a Sutra for me, named 'Distinguishing All Dharma Realms,' with five hundred Sutras as its retinue, all of which I heard, accepted, and upheld. The next Tathagata was named Profound Wonderful Dharma Ocean Light, and I was a Naga (dragon) maiden at that time, raining down wish-fulfilling Mani jewel clouds, respectfully making offerings; that Buddha expounded a Sutra for me, named 'Nourishing the Ocean of Joy,' with a hundred million Sutras as its retinue, all of which I heard, accepted, and upheld. The next Tathagata was named Jewel Flame Merit Mountain Lamp, and I was a sea deity at that time, raining down clouds of various precious flowers, respectfully making offerings; that Buddha expounded a Sutra for me, named 'Ocean of Expedient Means of the Dharma Realm,' with Sutras as numerous as the dust particles of the world as its retinue, all of which I heard, accepted, and upheld. The next Tathagata,
名功德海光圓滿妙德，時我為仙人，在雪山住，與六萬仙人俱，往詣彼佛，雨寶華云，恭敬供養；彼佛為我說修多羅，名法燈無所著，六萬修多羅，以為眷屬，悉聞受持。次後如來，名明凈妙德藏，時我為地天，名夜平等義，與無量天俱，往詣彼佛，雨一切寶、一切寶藏、一切莊嚴云，恭敬供養；彼佛為我說修多羅，名起一切如來智藏，無量修多羅，以為眷屬，悉聞受持。佛子！如是五百如來，次第興世，其最後佛，名法界虛空寶山妙德燈；時，我為妓人，名曰善口；彼佛入城，我在空中，以一千偈讚歎如來。爾時，世尊眉間白毫相，放大光明，名普照法界莊嚴，普照十方；照已，入我身中，即得法界方便不退藏法門。佛子！如是等世界微塵等劫諸佛興世，我悉恭敬供養；彼諸如來所說正法，悉聞受持，未曾忘失一句一味。於一一佛所，得三世甚深法界清凈法身；一切智光，普照一切，攝取普賢菩薩所行。于唸唸中，悉見無量無邊諸佛，得無量無邊凈慧光明，普照一切。先未得未證普賢所行，今悉成滿，何以故？說無量無邊故。」
爾時，妙德救護眾生夜天欲重明此義，以偈頌曰：
「善財應諦聽， 甚深難見法， 普照於三世， 分別深法界。 如我初發心， 專求無上道， 隨所得法門，
【現代漢語翻譯】 現代漢語譯本：『名號為功德海光圓滿妙德的佛陀住世時，我那時是位仙人，住在雪山，與六萬仙人一起，前往拜見那位佛陀，降下寶華云，恭敬供養；那位佛陀為我宣說了名為《法燈無所著》的修多羅（佛經），有六萬部修多羅作為眷屬，我們都聽聞並受持。之後，有位如來，名號為明凈妙德藏，那時我為地天，名為夜平等義，與無量天人一起，前往拜見那位佛陀，降下一切寶、一切寶藏、一切莊嚴云，恭敬供養；那位佛陀為我宣說了名為《起一切如來智藏》的修多羅，有無量部修多羅作為眷屬，我們都聽聞並受持。佛子！像這樣，有五百位如來，次第出世，最後一位佛陀，名號為法界虛空寶山妙德燈；那時，我為一名妓女，名叫善口；那位佛陀進入城中，我在空中，用一千偈頌讚嘆如來。當時，世尊眉間的白毫相，放出大光明，名為普照法界莊嚴，普照十方；照耀之後，進入我的身體中，我立即得到了法界方便不退藏法門。佛子！像這樣，在如世界微塵數般多的劫數中，諸佛出世，我都恭敬供養；那些如來所說的正法，我都聽聞受持，未曾忘失一句一味。在每一位佛陀那裡，我都得到了三世甚深法界清凈法身；一切智光，普照一切，攝取普賢菩薩所修之行。在每一個念頭中，我都見到無量無邊的諸佛，得到無量無邊的清凈智慧光明，普照一切。先前未曾得到未曾證得的普賢菩薩所修之行，現在都已圓滿成就，為什麼呢？因為說的是無量無邊。』 當時，妙德救護眾生夜天想要再次闡明這個道理，用偈頌說道： 『善財童子應該仔細聽，這甚深難見的法，普照於三世，分別深奧的法界。 當我最初發心時，專心尋求無上道，隨所得到的法門，
【English Translation】 English version: 'When the Buddha named Merit Ocean Light Perfect Wonderful Virtue was in the world, I was then an immortal, living in the Snow Mountains, together with sixty thousand immortals. We went to visit that Buddha, rained down clouds of precious flowers, and respectfully made offerings. That Buddha expounded to me a sutra called 'The Lamp of Dharma Without Attachment,' with sixty thousand sutras as its retinue, all of which we heard and upheld. After that, there was a Tathagata named Bright Pure Wonderful Virtue Treasury. At that time, I was a celestial being named Night Equality Meaning, and together with countless celestial beings, we went to visit that Buddha, rained down clouds of all treasures, all treasure troves, and all adornments, and respectfully made offerings. That Buddha expounded to me a sutra called 'Arising of All Tathagata Wisdom Treasury,' with countless sutras as its retinue, all of which we heard and upheld. O son of the Buddha! In this way, five hundred Tathagatas appeared in succession. The last Buddha was named Dharma Realm Empty Space Precious Mountain Wonderful Virtue Lamp. At that time, I was a courtesan named Good Mouth. When that Buddha entered the city, I was in the sky, praising the Tathagata with a thousand verses. At that time, the white hair mark between the eyebrows of the World Honored One emitted great light, named Universal Illumination of the Dharma Realm Adornment, which illuminated the ten directions. After illuminating, it entered my body, and I immediately obtained the Dharma gate of the Dharma Realm Expedient Non-Retreating Treasury. O son of the Buddha! In this way, in kalpas as numerous as the dust particles of worlds, Buddhas appeared in the world, and I respectfully made offerings to all of them. All the righteous Dharma spoken by those Tathagatas, I heard and upheld, never forgetting a single word or taste. At each Buddha's place, I obtained the profound Dharma body of the pure Dharma realm of the three times; the light of all wisdom, universally illuminating everything, embracing the practices of Samantabhadra Bodhisattva. In every thought, I see countless Buddhas, obtaining countless pure wisdom lights, universally illuminating everything. The practices of Samantabhadra that I had not previously obtained or realized, I have now completely fulfilled. Why? Because it is said to be immeasurable and boundless.' At that time, the celestial being Night of Wonderful Virtue Saving Sentient Beings, desiring to further clarify this meaning, spoke in verse: 'Good Wealth, you should listen carefully, to this profound and difficult-to-see Dharma, which universally illuminates the three times, distinguishing the profound Dharma realm. When I first generated the aspiration, I single-mindedly sought the unsurpassed path, following the Dharma gates I obtained,
諦聽我今說。 過去久遠世， 佛剎微塵劫， 爾時有一劫， 名離垢圓滿。 時有世界名， 明凈妙德幢， 須彌微塵等， 如來出興世。 初佛妙德幢， 二普慧光焰， 法幢德須彌， 第四師子佛， 第五寂靜王， 六號除滅惡， 第七功德聚， 第八須彌山， 第九妙德佛， 第十明凈月， 如是十如來， 彼劫初出世。 次復有十佛， 初虛空方便， 第二普光明， 三安住諸方， 第四功德海， 第五高無上， 第六最勝云， 第七功德佛， 第八光焰山， 第九蓮華佛， 第十法界化， 是為第二十。 初光明幢王， 第二智慧佛， 第三心義佛， 因陀羅妙德， 第五妙天佛， 第六勇猛王， 第七智慧德， 第八光明幢， 第九如來號， 超出一切世， 第十蓮華佛， 是為第三十。 第一光焰山， 第二功德海， 第三法光明， 第四妙蓮華， 第五眾生眼， 第六香光明， 七妙德寶山， 八乾闥婆王， 第九明凈智， 第十寂靜色。 初佛光智慧， 第二寶光明， 三虛空妙德， 第四妙相佛， 圓滿功德光， 第六那羅延， 第七妙須彌， 八功德
轉輪， 九不可壞王， 第十寶山佛。 初佛娑羅王， 第二妙德藏， 第三光明王， 第四真實起， 第五光明德， 六陀羅尼德， 七光明甚深， 八法海音佛， 第九須彌幢， 光明妙德佛， 寶光焰如來， 是為第十佛。 初佛梵光焰， 第二虛空音， 第三法界光， 第四圓滿光， 第五分別光， 第六光明幢， 第七虛空燈， 第八樂妙德， 第九明凈光， 妙功德如來， 十寂靜妙德， 大悲云如來。 初佛力光慧， 二眾生現前， 第三無上福， 第四妙德光， 第五法起佛， 六風速妙德， 第七凈幢佛， 第八寶蓋佛， 第九妙德佛， 十普照三世。 初佛號愿海， 第二光明德， 第三金剛身， 四須彌妙德， 第五正念佛， 六幢王妙德， 第七智慧燈， 第八無量寶， 第九號方便， 明凈法界佛， 第十號法海， 明凈智妙德。 初佛號法寶， 功德轉輪王， 第三功德云， 第四忍辱燈， 第五寂靜音， 第六寂靜幢， 第七眾生燈， 第八大愿佛， 第九如來號， 不可壞幢王， 第十號智慧， 焰起妙德佛。 初佛號法王， 第二無礙智，
【現代漢語翻譯】 現代漢語譯本 轉輪（Cakravartin，擁有轉輪聖王的統治者）， 九位不可摧毀的國王，第十位是寶山佛（Ratna-parvata Buddha）。 第一位佛是娑羅王（Śāla-rāja Buddha），第二位是妙德藏（Śrī-garbha Buddha）， 第三位是光明王（Prabhā-rāja Buddha），第四位是真實起（Satya-samutthāna Buddha）， 第五位是光明德（Prabhā-guṇa Buddha），第六位是陀羅尼德（Dhāraṇī-guṇa Buddha）， 第七位是光明甚深（Prabhā-gambhīra Buddha），第八位是法海音佛（Dharma-sāgara-ghoṣa Buddha）， 第九位是須彌幢（Sumeru-dhvaja Buddha），光明妙德佛（Prabhā-śrī Buddha）， 寶光焰如來（Ratna-prabhā-jvalita Tathāgata），是為第十佛。 第一位佛是梵光焰（Brahma-prabhā-jvalita Buddha），第二位是虛空音（Gagana-ghoṣa Buddha）， 第三位是法界光（Dharma-dhātu-prabha Buddha），第四位是圓滿光（Pūrṇa-prabha Buddha）， 第五位是分別光（Vikalpa-prabha Buddha），第六位是光明幢（Prabhā-dhvaja Buddha）， 第七位是虛空燈（Gagana-dīpa Buddha），第八位是樂妙德（Sukha-śrī Buddha）， 第九位是明凈光（Viśuddha-prabha Buddha），妙功德如來（Śrī-guṇa Tathāgata）， 第十位是寂靜妙德（Śānta-śrī Buddha），大悲云如來（Mahā-karuṇā-megha Tathāgata）。 第一位佛是力光慧（Bala-prabhā-mati Buddha），第二位是眾生現前（Sattva-pratyakṣa Buddha）， 第三位是無上福（Anuttara-puṇya Buddha），第四位是妙德光（Śrī-prabha Buddha）， 第五位是法起佛（Dharma-samutthāna Buddha），第六位是風速妙德（Vāta-java-śrī Buddha）， 第七位是凈幢佛（Viśuddha-dhvaja Buddha），第八位是寶蓋佛（Ratna-chatra Buddha）， 第九位是妙德佛（Śrī Buddha），第十位是普照三世（Sarva-loka-prabhāsa Buddha）。 第一位佛號愿海（Praṇidhāna-sāgara Buddha），第二位是光明德（Prabhā-guṇa Buddha）， 第三位是金剛身（Vajra-kāya Buddha），第四位是須彌妙德（Sumeru-śrī Buddha）， 第五位是正念佛（Samyak-smṛti Buddha），第六位是幢王妙德（Dhvaja-rāja-śrī Buddha）， 第七位是智慧燈（Jñāna-dīpa Buddha），第八位是無量寶（Apramāṇa-ratna Buddha）， 第九位號方便（Upāya Buddha），明凈法界佛（Viśuddha-dharma-dhātu Buddha）， 第十位號法海（Dharma-sāgara Buddha），明凈智妙德（Viśuddha-jñāna-śrī Buddha）。 第一位佛號法寶（Dharma-ratna Buddha），功德轉輪王（Guṇa-cakravartin Buddha）， 第三位是功德云（Guṇa-megha Buddha），第四位是忍辱燈（Kṣānti-dīpa Buddha）， 第五位是寂靜音（Śānta-ghoṣa Buddha），第六位是寂靜幢（Śānta-dhvaja Buddha）， 第七位是眾生燈（Sattva-dīpa Buddha），第八位是大愿佛（Mahā-praṇidhāna Buddha）， 第九位如來號（Tathāgata-nāma Buddha），不可壞幢王（A-kṣaya-dhvaja-rāja Buddha）， 第十位號智慧（Jñāna Buddha），焰起妙德佛（Jvalita-śrī Buddha）。 第一位佛號法王（Dharma-rāja Buddha），第二位是無礙智（Asakta-jñāna Buddha），
【English Translation】 English version The Cakravartin (wheel-turning monarch), Nine indestructible kings, the tenth is Ratna-parvata (Jewel Mountain) Buddha. The first Buddha is Śāla-rāja (Sal Tree King) Buddha, the second is Śrī-garbha (Glory Womb) Buddha, The third is Prabhā-rāja (Light King) Buddha, the fourth is Satya-samutthāna (Truth Arising) Buddha, The fifth is Prabhā-guṇa (Light Virtue) Buddha, the sixth is Dhāraṇī-guṇa (Dharani Virtue) Buddha, The seventh is Prabhā-gambhīra (Profound Light) Buddha, the eighth is Dharma-sāgara-ghoṣa (Dharma Ocean Sound) Buddha, The ninth is Sumeru-dhvaja (Mount Sumeru Banner) Buddha, Prabhā-śrī (Light Glory) Buddha, Ratna-prabhā-jvalita (Jewel Light Flame) Tathāgata, this is the tenth Buddha. The first Buddha is Brahma-prabhā-jvalita (Brahma Light Flame) Buddha, the second is Gagana-ghoṣa (Sky Sound) Buddha, The third is Dharma-dhātu-prabha (Dharma Realm Light) Buddha, the fourth is Pūrṇa-prabha (Full Light) Buddha, The fifth is Vikalpa-prabha (Distinction Light) Buddha, the sixth is Prabhā-dhvaja (Light Banner) Buddha, The seventh is Gagana-dīpa (Sky Lamp) Buddha, the eighth is Sukha-śrī (Bliss Glory) Buddha, The ninth is Viśuddha-prabha (Pure Light) Buddha, Śrī-guṇa (Glory Virtue) Tathāgata, The tenth is Śānta-śrī (Peaceful Glory) Buddha, Mahā-karuṇā-megha (Great Compassion Cloud) Tathāgata. The first Buddha is Bala-prabhā-mati (Power Light Wisdom) Buddha, the second is Sattva-pratyakṣa (Sentient Being Manifest) Buddha, The third is Anuttara-puṇya (Supreme Merit) Buddha, the fourth is Śrī-prabha (Glory Light) Buddha, The fifth is Dharma-samutthāna (Dharma Arising) Buddha, the sixth is Vāta-java-śrī (Wind Swift Glory) Buddha, The seventh is Viśuddha-dhvaja (Pure Banner) Buddha, the eighth is Ratna-chatra (Jewel Umbrella) Buddha, The ninth is Śrī (Glory) Buddha, the tenth is Sarva-loka-prabhāsa (All World Illumination) Buddha. The first Buddha is Praṇidhāna-sāgara (Vow Ocean) Buddha, the second is Prabhā-guṇa (Light Virtue) Buddha, The third is Vajra-kāya (Diamond Body) Buddha, the fourth is Sumeru-śrī (Mount Sumeru Glory) Buddha, The fifth is Samyak-smṛti (Right Mindfulness) Buddha, the sixth is Dhvaja-rāja-śrī (Banner King Glory) Buddha, The seventh is Jñāna-dīpa (Wisdom Lamp) Buddha, the eighth is Apramāṇa-ratna (Immeasurable Jewel) Buddha, The ninth is Upāya (Skillful Means) Buddha, Viśuddha-dharma-dhātu (Pure Dharma Realm) Buddha, The tenth is Dharma-sāgara (Dharma Ocean) Buddha, Viśuddha-jñāna-śrī (Pure Wisdom Glory) Buddha. The first Buddha is Dharma-ratna (Dharma Jewel) Buddha, Guṇa-cakravartin (Virtue Wheel-Turning King) Buddha, The third is Guṇa-megha (Virtue Cloud) Buddha, the fourth is Kṣānti-dīpa (Patience Lamp) Buddha, The fifth is Śānta-ghoṣa (Peaceful Sound) Buddha, the sixth is Śānta-dhvaja (Peaceful Banner) Buddha, The seventh is Sattva-dīpa (Sentient Being Lamp) Buddha, the eighth is Mahā-praṇidhāna (Great Vow) Buddha, The ninth is Tathāgata-nāma (Tathagata Name) Buddha, A-kṣaya-dhvaja-rāja (Indestructible Banner King) Buddha, The tenth is Jñāna (Wisdom) Buddha, Jvalita-śrī (Flaming Glory) Buddha. The first Buddha is Dharma-rāja (Dharma King) Buddha, the second is Asakta-jñāna (Unobstructed Wisdom) Buddha,
三照語言海， 第四妙音聲， 第五妙德音， 第六自在佛， 七十方一切， 眾生現前佛， 第八平等意， 九無上如來， 第十號自然， 賢妙德最勝。 如是等一切， 須彌塵數佛， 彼諸如來等， 我已悉供養， 佛剎微塵劫， 所出諸如來， 悉恭敬供養， 逮得此法門， 我于無量劫， 修行得法門， 善財聞思惟， 應當速究竟，
「善男子！我唯知此教化眾生菩薩法門；諸大菩薩，究竟無量無邊菩薩所行悉從種種性海中起，種種正直身心，滿諸根海，具足一切諸大愿門，修行無量諸三昧門，具足成就無量神力，修行無量智慧之行，入種種智，諸法光明，普照一切；我當云何能知、能說彼功德行？善男子！於此道場，去我不遠，有一夜天，名寂靜音，處寶幢蓮華藏師子之座，百萬阿僧祇諸天，眷屬圍繞。汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子頭面敬禮妙德救護眾生夜天足，繞無數匝，敬心辭退。
爾時，善財童子往詣寂靜音夜天所，頭面禮足，繞無數匝，恭敬合掌，於一面住，白言：「天神！我已先發阿耨多羅三藐三菩提心，我依善知識學菩薩行，入菩薩行，入菩薩行地，住菩薩行住；唯愿天神，為我解說。」
【現代漢語翻譯】 現代漢語譯本 三照語言海（以三種智慧之光照亮語言的海洋），第四是妙音聲（美妙的聲音）， 第五是妙德音（美妙的德行之音），第六是自在佛（擁有自在之力的佛）， 第七是十方一切（遍佈十方世界的一切），眾生現前佛（在眾生面前顯現的佛）， 第八是平等意（擁有平等心意的佛），第九是無上如來（至高無上的如來）， 第十號自然（名為自然的佛），賢妙德最勝（賢能、美妙、德行最為殊勝）。 像這樣的一切，如須彌山微塵般數量的佛， 那些如來等，我都已經全部供養， 在佛剎微塵劫（如佛土微塵般無數的劫數）中所出現的諸如來， 我都恭敬地供養，才得以獲得這個法門， 我于無量劫（無數的劫數）中，修行才得到這個法門， 善財（善財童子）聽聞后應當思考，應當迅速地究竟領悟。
『善男子！我只知道這個教化眾生的菩薩法門；諸大菩薩，究竟無量無邊菩薩所修行的，都從種種自性海中生起，種種正直的身心，充滿諸根海，具足一切諸大愿門，修行無量諸三昧門，具足成就無量神力，修行無量智慧之行，進入種種智慧，諸法光明，普照一切；我怎麼能夠知道、能夠說出他們的功德修行呢？善男子！在這個道場，離我不遠，有一位夜天，名叫寂靜音（擁有寂靜之音的夜天），坐在寶幢蓮華藏師子之座上，有百萬阿僧祇（無數）諸天眷屬圍繞。你到他那裡去問，什麼是菩薩學菩薩行、修菩薩道。』
這時，善財童子頭面敬禮妙德救護眾生夜天（以妙德救護眾生的夜天）的足，繞無數圈，以恭敬的心辭退。
爾時，善財童子前往寂靜音夜天（擁有寂靜之音的夜天）所在之處，頭面禮足，繞無數圈，恭敬合掌，在一旁站立，說道：『天神！我已先發阿耨多羅三藐三菩提心（無上正等正覺之心），我依止善知識學習菩薩行，進入菩薩行，進入菩薩行地，安住菩薩行住；唯愿天神，為我解說。』
【English Translation】 English version The third illuminates the sea of languages, the fourth is the wonderful sound, The fifth is the wonderful virtuous sound, the sixth is the Buddha of freedom, The seventh is all in the ten directions, the Buddha appearing before all beings, The eighth is the intention of equality, the ninth is the unsurpassed Tathagata, The tenth is named natural, the virtuous and most excellent. All of these, Buddhas as numerous as the dust of Mount Sumeru, Those Tathagatas, I have already offered to all of them, All the Tathagatas that have appeared in the kalpas as numerous as the dust of Buddha lands, I have respectfully offered to them, and thus attained this Dharma gate, I have cultivated for countless kalpas to attain this Dharma gate, Sudhana (Sudhana-kumara) should contemplate upon hearing this, and should quickly achieve ultimate understanding.
'Good man! I only know this Bodhisattva Dharma gate of teaching sentient beings; all the great Bodhisattvas, the ultimate practices of countless Bodhisattvas, all arise from various nature seas, with various upright bodies and minds, filling the seas of roots, possessing all the great vow gates, cultivating countless Samadhi gates, fully accomplishing countless divine powers, cultivating countless practices of wisdom, entering various wisdoms, the light of all Dharmas, illuminating all; how can I know, how can I speak of their meritorious practices? Good man! In this Bodhimanda, not far from me, there is a night deity named Tranquil Sound (the night deity with tranquil sound), sitting on a lion throne of a jeweled banner lotus treasury, surrounded by millions of Asamkhya (countless) deities. Go to him and ask what is the Bodhisattva's learning of Bodhisattva practices, and cultivation of the Bodhisattva path.'
At that time, Sudhana-kumara bowed his head and paid homage to the feet of the night deity Myriad Virtues Protecting Sentient Beings (the night deity who protects sentient beings with myriad virtues), circumambulated him countless times, and respectfully took his leave.
Then, Sudhana-kumara went to the place of the night deity Tranquil Sound (the night deity with tranquil sound), bowed his head and paid homage to his feet, circumambulated him countless times, respectfully joined his palms, and stood to one side, saying: 'Heavenly deity! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), I rely on good teachers to learn Bodhisattva practices, enter Bodhisattva practices, enter the Bodhisattva practice ground, and abide in the Bodhisattva practice abode; I wish that the heavenly deity would explain it to me.'
爾時，夜天告善財言：「善哉！善哉！善男子！乃能依善知識求菩薩道。善男子！我成就菩薩無量歡喜莊嚴法門。」
白言：「天神！此法門者，為何所作？境界云何？何等方便？為何等行？」
答言：「善男子！我能清凈一切眾生心海；除滅塵垢，不斷清凈莊嚴之心；得不退境界堅固之心、不可動心；決定了知功德寶山，莊嚴無染著心；常現前護一切眾生心；見一切佛諸菩薩海無厭足心；清凈菩薩正直力心；普照一切智慧海心。善男子！我為眾生滅除憂惱，無量眾苦，令其永離諸惡色、聲、香、味、觸、意法，除滅眾生愛別離苦、怨憎會苦，及餘一切諸惡因緣，壞敗大苦，住生死苦，生老病死，憂悲惱苦，令得如來無上快樂。一切城邑聚落眾生，我悉救護，令得安樂，廣為說法，教令漸求一切種智。若見眾生在家宮殿，心樂著者，為彼說法，令知諸法真實之性；若見眾生與父母兄弟歡娛宴集，為彼說法，令與諸佛菩薩共會；若見眾生妻子歡會，為彼說法，令竭生死愛慾之海，具足大悲，等觀一切；若見眾生處王宮殿，為彼說法，悉令逮得賢聖快樂；若見眾生著境界者，為彼說法，令得如來甚深境界；若見眾生起瞋恚者，為彼說法，令得如來羼提波羅蜜；為懈怠者，演說正法，令得菩薩清凈毗梨耶
【現代漢語翻譯】 現代漢語譯本 當時，夜天對善財說：『善哉！善哉！善男子！你竟然能夠依止善知識尋求菩薩道。善男子！我成就了菩薩無量歡喜莊嚴法門。』 善財菩薩問道：『天神！這個法門是用來做什麼的？它的境界如何？有什麼方便法門？需要修持什麼行？』 夜天回答說：『善男子！我能夠清凈一切眾生的心海；去除塵垢，使清凈莊嚴之心不斷增長；獲得不退轉的境界，擁有堅固不動的心；能夠確定地瞭解功德寶山，以莊嚴無染著的心來對待；常常顯現來守護一切眾生的心；見到一切佛和菩薩的無量法海而沒有厭足之心；清凈菩薩正直的力量；普遍照耀一切智慧的海洋。善男子！我為眾生滅除憂愁煩惱，以及無量的痛苦，使他們永遠脫離各種惡劣的色、聲、香、味、觸、意法，消除眾生愛別離的痛苦、怨憎相會的痛苦，以及其他一切惡劣的因緣，破除各種巨大的痛苦，如處於生死輪迴的痛苦，生老病死，憂愁悲傷的痛苦，使他們獲得如來無上的快樂。對於一切城鎮村落的眾生，我都救護他們，使他們得到安樂，廣泛地為他們說法，教導他們逐漸尋求一切種智（佛陀的智慧）。如果看到眾生在家中宮殿，內心貪戀執著，就為他們說法，使他們瞭解諸法真實的本性；如果看到眾生與父母兄弟歡聚宴飲，就為他們說法，使他們與諸佛菩薩共同聚會；如果看到眾生與妻子歡會，就為他們說法，使他們竭盡生死愛慾的海洋，具足大悲心，平等看待一切；如果看到眾生身處王宮，就為他們說法，使他們都能獲得賢聖的快樂；如果看到眾生執著于各種境界，就為他們說法，使他們獲得如來甚深的境界；如果看到眾生生起嗔恨心，就為他們說法，使他們獲得如來的羼提波羅蜜（忍辱波羅蜜）；為懈怠的眾生，演說正法，使他們獲得菩薩清凈的毗梨耶（精進）。』
【English Translation】 English version At that time, the Night Deva said to Sudhana: 'Excellent! Excellent! Good man! You are truly able to rely on good teachers to seek the Bodhisattva path. Good man! I have attained the Dharma gate of immeasurable joy and adornment of a Bodhisattva.' Sudhana asked: 'Heavenly Spirit! What is the purpose of this Dharma gate? What is its realm? What are its skillful means? What practices are required?' The Night Deva replied: 'Good man! I am able to purify the minds of all sentient beings; remove defilements, and continuously increase the pure and adorned mind; attain the state of non-retrogression, possessing a firm and unmoving mind; be able to ascertain the mountain of merit, treating it with a pure and unattached mind; constantly appear to protect the minds of all sentient beings; see the immeasurable Dharma ocean of all Buddhas and Bodhisattvas without satiety; purify the upright power of a Bodhisattva; universally illuminate the ocean of all wisdom. Good man! I eliminate the worries and afflictions of sentient beings, as well as immeasurable suffering, enabling them to forever be free from all evil forms, sounds, smells, tastes, touches, and mental objects, eliminating the suffering of separation from loved ones, the suffering of encountering enemies, and all other evil causes, breaking down all great sufferings, such as being in the suffering of samsara, birth, old age, sickness, death, sorrow, and affliction, enabling them to attain the unsurpassed joy of the Tathagata. For all sentient beings in cities and villages, I protect them, enabling them to attain peace and happiness, extensively expounding the Dharma for them, teaching them to gradually seek all-knowing wisdom (Buddha's wisdom). If I see sentient beings in their palaces, with minds attached and clinging, I expound the Dharma for them, enabling them to understand the true nature of all dharmas; if I see sentient beings enjoying feasts with their parents and siblings, I expound the Dharma for them, enabling them to gather with all Buddhas and Bodhisattvas; if I see sentient beings enjoying themselves with their spouses, I expound the Dharma for them, enabling them to exhaust the ocean of love and desire of samsara, to be filled with great compassion, and to view all beings equally; if I see sentient beings in royal palaces, I expound the Dharma for them, enabling them to attain the joy of the wise and noble; if I see sentient beings attached to various realms, I expound the Dharma for them, enabling them to attain the profound realm of the Tathagata; if I see sentient beings arising with anger, I expound the Dharma for them, enabling them to attain the Kshanti Paramita (patience paramita) of the Tathagata; for the lazy sentient beings, I expound the true Dharma, enabling them to attain the pure Virya (diligence) of a Bodhisattva.'
波羅蜜；為亂心者，演說正法，令得如來禪波羅蜜；為邪癡者，演說正法，令得般若波羅蜜；爲著三界者，演說正法，令出三有；為樂小法者，演說正法，令其滿足菩提大愿；為自安者，演說正法，令具大愿，饒益一切；為心劣者，演說正法，令得菩薩力波羅蜜；為無智者，演說正法，令得菩薩智波羅蜜；為無色者，演說正法，令得如來清凈色身；為危脆身者，演說正法，令得無上清凈法身；為惡色者，演說正法，令得如來清凈妙色；為苦惱者，演說正法，令得如來無上快樂；為貧窮者，演說正法，令得菩薩諸清凈藏；為園觀者，演說正法，令一向求諸佛妙法；為在路者，演說正法，令得一切智道；為聚落者，演說正法，令出三界；為國土者，演說正法，令過聲聞、緣覺及菩薩地，住如來地；為在城郭者，演說正法，令入法王城，普照一切；為在隅者，演說正法，令得三世平等智慧；為在方者，演說正法，令一切智，常現在前，觀一切法；為貪慾多者，演說正法，令觀不凈，滅生死愛；為瞋恚多者，演說正法，令得究竟大慈之海；為愚癡多者，演說正法，令得智慧，觀諸法海；為等分者，演說正法，令其分別諸勝愿海，離生死樂，滅生死苦，顯佛正法，不著五陰，常行妙法；為懈怠者，演說正法，令得莊嚴勝道；為憍
【現代漢語翻譯】 現代漢語譯本 對於心緒煩亂的人，宣說正法，使他們獲得如來禪定波羅蜜（Dhyana Paramita，禪定到彼岸）；對於邪見愚癡的人，宣說正法，使他們獲得般若波羅蜜（Prajna Paramita，智慧到彼岸）；對於執著於三界（欲界、色界、無色界）的人，宣說正法，使他們脫離三有（三界輪迴）；對於樂於小乘佛法的人，宣說正法，使他們滿足菩提大愿（成佛的宏大誓願）；對於只求自身安樂的人，宣說正法，使他們具足大愿，利益一切眾生；對於心志低劣的人，宣說正法，使他們獲得菩薩力波羅蜜（Bala Paramita，力量到彼岸）；對於沒有智慧的人，宣說正法，使他們獲得菩薩智波羅蜜（Jnana Paramita，智慧到彼岸）；對於執著於色相的人，宣說正法，使他們獲得如來清凈的色身；對於身軀脆弱的人，宣說正法，使他們獲得無上清凈的法身；對於外貌醜陋的人，宣說正法，使他們獲得如來清凈美妙的色相；對於遭受痛苦煩惱的人，宣說正法，使他們獲得如來無上的快樂；對於貧窮的人，宣說正法，使他們獲得菩薩的各種清凈寶藏；對於喜歡遊覽園林的人，宣說正法，使他們一心尋求諸佛的微妙佛法；對於在旅途中的人，宣說正法，使他們獲得一切智之道；對於居住在村落的人，宣說正法，使他們脫離三界；對於統治國家的人，宣說正法，使他們超越聲聞、緣覺和菩薩的境界，安住于如來之境；對於居住在城郭中的人，宣說正法，使他們進入法王之城，普照一切；對於處在角落的人，宣說正法，使他們獲得三世平等的智慧；對於處在四方的人，宣說正法，使他們的一切智慧，常在眼前，觀察一切法；對於貪慾熾盛的人，宣說正法，使他們觀想不凈，滅除生死之愛；對於嗔恚熾盛的人，宣說正法，使他們獲得究竟的大慈之海；對於愚癡熾盛的人，宣說正法，使他們獲得智慧，觀察諸法之海；對於貪嗔癡等分的人，宣說正法，使他們分別諸殊勝的愿海，脫離生死之樂，滅除生死之苦，彰顯佛陀正法，不執著於五陰（色、受、想、行、識），常行微妙之法；對於懈怠的人，宣說正法，使他們獲得莊嚴殊勝的道；對於驕傲
【English Translation】 English version For those with disturbed minds, expound the true Dharma, enabling them to attain the Tathagata's Dhyana Paramita (Perfection of Meditation); for those with wrong views and ignorance, expound the true Dharma, enabling them to attain Prajna Paramita (Perfection of Wisdom); for those attached to the three realms (desire realm, form realm, formless realm), expound the true Dharma, enabling them to transcend the three existences (the cycle of rebirth in the three realms); for those who delight in the Hinayana (Lesser Vehicle) teachings, expound the true Dharma, enabling them to fulfill the great Bodhi aspiration (the great vow to achieve Buddhahood); for those who seek only their own peace, expound the true Dharma, enabling them to possess great vows, benefiting all beings; for those with inferior minds, expound the true Dharma, enabling them to attain the Bodhisattva's Bala Paramita (Perfection of Power); for those without wisdom, expound the true Dharma, enabling them to attain the Bodhisattva's Jnana Paramita (Perfection of Knowledge); for those attached to form, expound the true Dharma, enabling them to attain the Tathagata's pure form body; for those with fragile bodies, expound the true Dharma, enabling them to attain the supreme pure Dharma body; for those with ugly appearances, expound the true Dharma, enabling them to attain the Tathagata's pure and wonderful form; for those suffering from pain and distress, expound the true Dharma, enabling them to attain the Tathagata's supreme happiness; for the poor, expound the true Dharma, enabling them to attain the Bodhisattva's various pure treasures; for those who enjoy visiting gardens, expound the true Dharma, enabling them to single-mindedly seek the Buddhas' subtle Dharma; for those on a journey, expound the true Dharma, enabling them to attain the path of all-knowing wisdom; for those living in villages, expound the true Dharma, enabling them to transcend the three realms; for those who rule countries, expound the true Dharma, enabling them to surpass the realms of Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and Bodhisattvas, and abide in the realm of the Tathagata; for those living in cities, expound the true Dharma, enabling them to enter the city of the Dharma King, illuminating all; for those in corners, expound the true Dharma, enabling them to attain the wisdom of equality in the three times; for those in all directions, expound the true Dharma, enabling their all-knowing wisdom to be constantly present, observing all dharmas; for those with excessive greed, expound the true Dharma, enabling them to contemplate impurity, extinguishing the love of birth and death; for those with excessive anger, expound the true Dharma, enabling them to attain the ultimate ocean of great compassion; for those with excessive ignorance, expound the true Dharma, enabling them to attain wisdom, observing the ocean of all dharmas; for those with equal parts of greed, anger, and ignorance, expound the true Dharma, enabling them to distinguish the various superior oceans of vows, to detach from the pleasure of birth and death, to extinguish the suffering of birth and death, to manifest the Buddha's true Dharma, not clinging to the five skandhas (form, feeling, perception, mental formations, consciousness), and to constantly practice the subtle Dharma; for the lazy, expound the true Dharma, enabling them to attain the adorned and superior path; for the arrogant
慢者，演說正法，令觀一切諸法平等；為諂曲者，演說正法，令得菩薩清凈直心。善男子！我以如是等無量法施，攝取眾生，滅惡道苦，處天人樂，永離三界，具諸功德種種方便而化度之，歡喜無量。◎
「◎複次，善男子！我常觀察菩薩大海種種願行、種種凈身、種種凈光、種種光焰、種種諸道，趣薩婆若，入種種三昧海；顯現種種自在神力；出生種種妙音聲海、種種妙莊嚴身、種種方便入如來海；往詣種種諸佛剎海；究竟種種諸如來海；深入種種諸辯才海；普照種種如來境界；成就種種諸智慧海；超度種種三昧印海；安住種種遊戲法門；以種種門趣薩婆若；種種莊嚴虛空法界；種種莊嚴云普覆虛空；觀察種種諸大眾海；十方世界一切剎中，諸如來所，菩薩眷屬，普雨種種妙莊嚴云，皆悉來會，安處種種莊嚴之座，深入如來方便大海，行諸法海，度種種智海。我見此已，起無量歡喜，與佛力等。
「又，善男子！盧舍那佛不可思議清凈色身，相好莊嚴；我見此已，起無量歡喜。盧舍那佛于唸唸中，放法界等光，普照一切諸法界海；我見是已，起無量歡喜。盧舍那佛于唸唸中，一一毛孔，放無量佛剎微塵等光，一一光明，有無量佛剎微塵等光以為眷屬，普照一切，充滿法界，除滅眾生一切苦惱；我見是已
【現代漢語翻譯】 現代漢語譯本：對於懈怠的人，我宣說正法，使他們觀察一切諸法平等；對於諂媚虛偽的人，我宣說正法，使他們獲得菩薩清凈正直的心。善男子！我以像這樣無量的方法佈施佛法，攝受眾生，滅除惡道的痛苦，使他們處於天人的快樂之中，永遠脫離三界，具足各種功德，用種種方便來教化他們，使他們歡喜無量。 複次，善男子！我常常觀察菩薩如大海般種種的願行、種種清凈的身體、種種清凈的光芒、種種的光焰、種種通往薩婆若（一切智）的道路，進入種種三昧（禪定）之海；顯現種種自在的神通力量；出生種種美妙的音聲之海、種種美妙莊嚴的身體、種種方便進入如來（佛）之海；前往種種諸佛的剎土之海；究竟種種諸如來之海；深入種種諸辯才之海；普遍照耀種種如來的境界；成就種種諸智慧之海；超越種種三昧印之海；安住于種種遊戲法門；以種種法門趨向薩婆若；用種種莊嚴來莊嚴虛空法界；用種種莊嚴的雲彩普遍覆蓋虛空；觀察種種諸大眾之海；在十方世界一切剎土中，諸如來所在之處，菩薩眷屬，普遍降下種種美妙莊嚴的雲彩，都來集會，安坐在種種莊嚴的座位上，深入如來方便的大海，修行諸法之海，度越種種智慧之海。我見到這些，生起無量的歡喜，與佛的力量相等。 又，善男子！盧舍那佛（報身佛）不可思議的清凈色身，相好莊嚴；我見到這些，生起無量的歡喜。盧舍那佛在每一個念頭中，放出與法界相等的光芒，普遍照耀一切諸法界之海；我見到這些，生起無量的歡喜。盧舍那佛在每一個念頭中，每一個毛孔，放出無量佛剎微塵數的光芒，每一道光明，有無量佛剎微塵數的光芒作為眷屬，普遍照耀一切，充滿法界，消除眾生一切的苦惱；我見到這些，生起無量的歡喜。
【English Translation】 English version: To the indolent, I expound the Right Dharma, enabling them to observe the equality of all dharmas; to the deceitful and crooked, I expound the Right Dharma, enabling them to attain the pure and upright mind of a Bodhisattva. Good man! With such immeasurable Dharma-giving, I gather sentient beings, extinguish the suffering of evil paths, place them in the bliss of gods and humans, eternally liberate them from the Three Realms, and equip them with all kinds of merits, using various skillful means to transform and guide them, bringing them immeasurable joy. Furthermore, good man! I constantly observe the Bodhisattvas' various vows and practices like the great ocean, their various pure bodies, various pure lights, various flames of light, various paths leading to Sarvajna (all-knowing wisdom), entering various samadhi (meditative absorption) seas; manifesting various self-mastery powers; bringing forth various wonderful sound seas, various wonderfully adorned bodies, various skillful means to enter the Tathagata (Buddha) sea; going to various Buddha-land seas; ultimately reaching various Tathagata seas; deeply entering various eloquence seas; universally illuminating various Tathagata realms; accomplishing various wisdom seas; transcending various samadhi seal seas; abiding in various playful Dharma gates; approaching Sarvajna through various gates; adorning the Dharma realm of space with various adornments; universally covering space with various adorned clouds; observing various great assembly seas; in all lands of the ten directions, where the Tathagatas are, the Bodhisattva retinues, universally raining down various wonderfully adorned clouds, all come together, sit on various adorned seats, deeply enter the Tathagata's skillful means sea, practice the seas of dharmas, and cross over various wisdom seas. Having seen this, I arise with immeasurable joy, equal to the power of the Buddha. Moreover, good man! The inconceivable pure body of Vairocana Buddha (the reward body Buddha), adorned with marks and characteristics; having seen this, I arise with immeasurable joy. Vairocana Buddha, in every thought, emits light equal to the Dharma realm, universally illuminating all Dharma realm seas; having seen this, I arise with immeasurable joy. Vairocana Buddha, in every thought, from every pore, emits light equal to countless Buddha-land dust particles, and each light has countless Buddha-land dust particle lights as its retinue, universally illuminating everything, filling the Dharma realm, and eliminating all the sufferings of sentient beings; having seen this, I arise with immeasurable joy.
，起無量歡喜。盧舍那佛于唸唸中，從頂上、兩肩上，放一切佛剎微塵等寶光山云，普照一切，充滿法界；我見是已，起無量歡喜。盧舍那佛一一毛孔，放一切佛剎微塵等香云，普熏十方一切佛剎；我見是已，起無量歡喜。盧舍那佛一一相中，出一切佛剎微塵等相，充滿一切諸世界海；我見是已，起無量歡喜。盧舍那佛一一毛孔，出一切佛剎微塵等自在力云，初發心等清凈波羅蜜，莊嚴菩薩諸地；我見是已，起無量歡喜。盧舍那佛一一毛孔，唸唸出生不可說不可說佛剎微塵等諸龍王身，為見龍身而受化故；又出不可說不可說佛剎微塵等諸夜叉身，乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等身，為見彼身而受化故；我見是已，起無量歡喜。盧舍那佛一一毛孔，出不可說不可說佛剎微塵等轉輪王身云，七寶成就，神力自在，充滿法界，為見彼身而受化故；我見是已，起無量歡喜。盧舍那佛一一毛孔，出不可說不可說佛剎微塵等梵王身云，出凈梵音，為眾生說法，為見聞彼而受化故；我見是已，于唸唸中，起無量歡喜，悉與法界薩婆若等，起者非起，得者非得，見者非見，入者非入，度者非度，滿者非滿，聞者非聞。何以故？分別了知法界性故，解三世法悉一性故。佛子！此菩薩無量歡喜莊嚴法門，有如是等無量境界。
【現代漢語翻譯】 現代漢語譯本：
升起無量的歡喜。盧舍那佛（Vairocana Buddha，意為光明遍照佛）在每一個念頭中，從頭頂、雙肩上，放出如一切佛剎微塵般多的寶光山云，普遍照耀一切，充滿整個法界；我見到這些，升起無量的歡喜。盧舍那佛的每一個毛孔，放出如一切佛剎微塵般多的香云，普遍薰染十方一切佛剎；我見到這些，升起無量的歡喜。盧舍那佛的每一個相好中，顯現出如一切佛剎微塵般多的相好，充滿一切諸世界海；我見到這些，升起無量的歡喜。盧舍那佛的每一個毛孔，顯現出如一切佛剎微塵般多的自在力云，初發心等清凈波羅蜜（pāramitā，意為到彼岸），莊嚴菩薩的各個階位；我見到這些，升起無量的歡喜。盧舍那佛的每一個毛孔，在每一個念頭中，顯現出不可說不可說佛剎微塵般多的諸龍王身，爲了讓眾生見到龍身而接受教化；又顯現出不可說不可說佛剎微塵般多的諸夜叉（yakṣa，意為捷疾鬼）身、乾闥婆（gandharva，意為香陰）身、阿修羅（asura，意為非天）身、迦樓羅（garuḍa，意為金翅鳥）身、緊那羅（kiṃnara，意為歌神）身、摩睺羅伽（mahoraga，意為大蟒神）等身，爲了讓眾生見到這些身形而接受教化；我見到這些，升起無量的歡喜。盧舍那佛的每一個毛孔，顯現出不可說不可說佛剎微塵般多的轉輪王身云，七寶成就，神力自在，充滿法界，爲了讓眾生見到這些身形而接受教化；我見到這些，升起無量的歡喜。盧舍那佛的每一個毛孔，顯現出不可說不可說佛剎微塵般多的梵王身云，發出清凈的梵音，為眾生說法，爲了讓眾生聽聞這些而接受教化；我見到這些，在每一個念頭中，升起無量的歡喜，都與法界一切智（sarvajña，意為一切智者）相等，升起並非真的升起，得到並非真的得到，見到並非真的見到，進入並非真的進入，度化並非真的度化，圓滿並非真的圓滿，聽聞並非真的聽聞。為什麼呢？因為分別了知法界的本性，理解三世諸法都是同一本性。佛子！這位菩薩的無量歡喜莊嚴法門，有如此等等無量的境界。 English version:
Arising immeasurable joy. Vairocana Buddha, in every thought, from the top of his head and both shoulders, emits treasure light mountain clouds as numerous as dust motes in all Buddha lands, universally illuminating everything, filling the entire Dharma realm; having seen this, I arise immeasurable joy. From each pore of Vairocana Buddha, emanates fragrant clouds as numerous as dust motes in all Buddha lands, universally perfuming all Buddha lands in the ten directions; having seen this, I arise immeasurable joy. From each characteristic of Vairocana Buddha, appear characteristics as numerous as dust motes in all Buddha lands, filling all the oceans of worlds; having seen this, I arise immeasurable joy. From each pore of Vairocana Buddha, emanates clouds of self-mastery power as numerous as dust motes in all Buddha lands, the pure pāramitās such as the initial aspiration, adorning the bodhisattva stages; having seen this, I arise immeasurable joy. From each pore of Vairocana Buddha, in every thought, are born bodies of dragon kings as numerous as inexpressible inexpressible dust motes of Buddha lands, for the sake of seeing the dragon bodies and being transformed; also emanate bodies of yakṣas as numerous as inexpressible inexpressible dust motes of Buddha lands, bodies of gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, etc., for the sake of seeing those bodies and being transformed; having seen this, I arise immeasurable joy. From each pore of Vairocana Buddha, emanate clouds of universal monarch bodies as numerous as inexpressible inexpressible dust motes of Buddha lands, accomplished with seven treasures, with self-mastery of spiritual powers, filling the Dharma realm, for the sake of seeing those bodies and being transformed; having seen this, I arise immeasurable joy. From each pore of Vairocana Buddha, emanate clouds of Brahma king bodies as numerous as inexpressible inexpressible dust motes of Buddha lands, emitting pure Brahma sounds, expounding the Dharma for sentient beings, for the sake of hearing them and being transformed; having seen this, in every thought, I arise immeasurable joy, all equal to the sarvajña of the Dharma realm, arising is not truly arising, attaining is not truly attaining, seeing is not truly seeing, entering is not truly entering, liberating is not truly liberating, fulfilling is not truly fulfilling, hearing is not truly hearing. Why is this so? Because one discerns and understands the nature of the Dharma realm, understanding that the dharmas of the three times are all of one nature. Child of the Buddha! This bodhisattva's Dharma gate of immeasurable joy adornment has such immeasurable realms.
【English Translation】 Arising immeasurable joy. Vairocana Buddha (meaning 'the Buddha who illuminates everywhere'), in every thought, from the top of his head and both shoulders, emits treasure light mountain clouds as numerous as dust motes in all Buddha lands, universally illuminating everything, filling the entire Dharma realm; having seen this, I arise immeasurable joy. From each pore of Vairocana Buddha, emanates fragrant clouds as numerous as dust motes in all Buddha lands, universally perfuming all Buddha lands in the ten directions; having seen this, I arise immeasurable joy. From each characteristic of Vairocana Buddha, appear characteristics as numerous as dust motes in all Buddha lands, filling all the oceans of worlds; having seen this, I arise immeasurable joy. From each pore of Vairocana Buddha, emanates clouds of self-mastery power as numerous as dust motes in all Buddha lands, the pure pāramitās (meaning 'perfections' or 'going beyond') such as the initial aspiration, adorning the bodhisattva stages; having seen this, I arise immeasurable joy. From each pore of Vairocana Buddha, in every thought, are born bodies of dragon kings as numerous as inexpressible inexpressible dust motes of Buddha lands, for the sake of seeing the dragon bodies and being transformed; also emanate bodies of yakṣas (meaning 'swift spirits') as numerous as inexpressible inexpressible dust motes of Buddha lands, bodies of gandharvas (meaning 'celestial musicians'), asuras (meaning 'demigods'), garuḍas (meaning 'mythical birds'), kiṃnaras (meaning 'celestial musicians'), mahoragas (meaning 'great serpents'), etc., for the sake of seeing those bodies and being transformed; having seen this, I arise immeasurable joy. From each pore of Vairocana Buddha, emanate clouds of universal monarch bodies as numerous as inexpressible inexpressible dust motes of Buddha lands, accomplished with seven treasures, with self-mastery of spiritual powers, filling the Dharma realm, for the sake of seeing those bodies and being transformed; having seen this, I arise immeasurable joy. From each pore of Vairocana Buddha, emanate clouds of Brahma king bodies as numerous as inexpressible inexpressible dust motes of Buddha lands, emitting pure Brahma sounds, expounding the Dharma for sentient beings, for the sake of hearing them and being transformed; having seen this, in every thought, I arise immeasurable joy, all equal to the sarvajña (meaning 'omniscience') of the Dharma realm, arising is not truly arising, attaining is not truly attaining, seeing is not truly seeing, entering is not truly entering, liberating is not truly liberating, fulfilling is not truly fulfilling, hearing is not truly hearing. Why is this so? Because one discerns and understands the nature of the Dharma realm, understanding that the dharmas of the three times are all of one nature. Child of the Buddha! This bodhisattva's Dharma gate of immeasurable joy adornment has such immeasurable realms.
「佛子！此法門者，無量無邊，究竟方便諸法海故；此法門者，不可損減薩婆若，心不可壞故；此法門者，不可窮盡眾生妄想，不可盡故；此法門者，最為甚深寂靜智境界故；此法門者，最為廣大一切佛境界故；此法門者，不可破壞菩薩智所知故；此法門者，不可稱量，不可破壞，滿法界故；此法門者，即是普門於一相中，攝取一切自在力故；此法門者，是第一法，一切法無身，行無二故；此法門者，非生一切諸法，悉如幻故；此法門者，如電，攝薩婆若諸大愿故；此法門者，如化，善能變化菩薩行故；此法門者，如大地輪，饒益一切諸眾生故；此法門者，如大水輪，以廣大悲潤眾生故；此法門者，如大火輪，消竭眾生諸貪愛故；此法門者，如大風輪，立一切眾生薩婆若故；此法門者，猶如大海，功德莊嚴一切眾生故；此法門者，如須彌山，一切功德海中起故；此法門者，如大城郭，一切法街巷而莊嚴故；此法門者，猶如虛空，三世諸佛自在，最無上故；此法門者，猶如慶雲，普雨眾生甘露法故；此法門者，猶如白日，普照一切，滅癡闇故；此法門者，猶如滿月，滿足眾生功德海故；此法門者，如如，至一切故；此法門者，如影，善能應化諸業報故；此法門者，如響，隨其所應，為說法故；此法門者，猶如電
【現代漢語翻譯】 現代漢語譯本 『佛子（Buddha's disciples）！這個法門是無量無邊的，因為它究竟方便地包含了諸法之海；這個法門是不可損減的，因為它使薩婆若（Sarvajna，一切智）之心不可破壞；這個法門是不可窮盡的，因為它無法窮盡眾生的妄想；這個法門是最為甚深的，因為它屬於寂靜智慧的境界；這個法門是最為廣大的，因為它屬於一切佛的境界；這個法門是不可破壞的，因為它為菩薩的智慧所知；這個法門是不可稱量、不可破壞的，因為它充滿法界；這個法門是普門的，它在一相中攝取一切自在之力；這個法門是第一法，因為一切法無自性，其行無二；這個法門並非生起一切諸法，因為一切法都如幻象；這個法門如閃電，因為它攝取薩婆若的諸大愿；這個法門如化現，因為它善於變化菩薩的修行；這個法門如大地輪，因為它饒益一切眾生；這個法門如大水輪，因為它以廣大悲心滋潤眾生；這個法門如大火輪，因為它消竭眾生的貪愛；這個法門如大風輪，因為它使一切眾生立於薩婆若；這個法門猶如大海，因為它以功德莊嚴一切眾生；這個法門如須彌山（Sumeru，佛教中的聖山），因為它從一切功德海中升起；這個法門如大城郭，因為它以一切法街巷而莊嚴；這個法門猶如虛空，因為三世諸佛自在無上；這個法門猶如慶雲，因為它普降眾生甘露法；這個法門猶如白日，因為它普照一切，滅除愚癡黑暗；這個法門猶如滿月，因為它滿足眾生的功德海；這個法門如如，因為它到達一切；這個法門如影，因為它善於應化諸業報；這個法門如響，因為它隨其所應為眾生說法；這個法門猶如閃電』
【English Translation】 English version 'Buddha's disciples! This Dharma gate is immeasurable and boundless, because it ultimately and expediently encompasses the sea of all Dharmas; this Dharma gate is indestructible, because it makes the mind of Sarvajna (all-knowing wisdom) unbreakable; this Dharma gate is inexhaustible, because it cannot exhaust the delusive thoughts of sentient beings; this Dharma gate is the most profound, because it belongs to the realm of tranquil wisdom; this Dharma gate is the most vast, because it belongs to the realm of all Buddhas; this Dharma gate is indestructible, because it is known by the wisdom of Bodhisattvas; this Dharma gate is immeasurable and indestructible, because it fills the entire Dharma realm; this Dharma gate is universal, because it gathers all the powers of self-mastery in one aspect; this Dharma gate is the foremost Dharma, because all Dharmas have no self-nature, and their practice is non-dual; this Dharma gate does not give rise to all Dharmas, because all Dharmas are like illusions; this Dharma gate is like lightning, because it gathers the great vows of Sarvajna; this Dharma gate is like a transformation, because it skillfully transforms the practices of Bodhisattvas; this Dharma gate is like the wheel of the earth, because it benefits all sentient beings; this Dharma gate is like the wheel of great water, because it nourishes sentient beings with great compassion; this Dharma gate is like the wheel of great fire, because it extinguishes the greed and attachments of sentient beings; this Dharma gate is like the wheel of great wind, because it establishes all sentient beings in Sarvajna; this Dharma gate is like the great ocean, because it adorns all sentient beings with merits; this Dharma gate is like Mount Sumeru (the sacred mountain in Buddhism), because it rises from the sea of all merits; this Dharma gate is like a great city, because it is adorned with the streets and alleys of all Dharmas; this Dharma gate is like space, because the Buddhas of the three times are free and supreme; this Dharma gate is like auspicious clouds, because it universally rains the nectar of Dharma upon sentient beings; this Dharma gate is like the sun, because it illuminates everything and extinguishes the darkness of ignorance; this Dharma gate is like the full moon, because it fulfills the sea of merits of sentient beings; this Dharma gate is suchness, because it reaches everything; this Dharma gate is like a shadow, because it skillfully responds to all karmic retributions; this Dharma gate is like an echo, because it speaks the Dharma according to what is appropriate; this Dharma gate is like lightning.'
光，隨其所應，悉照知故；此法門者，猶如樹王，一切諸佛功德妙華，成就一切智果實故；此法門者，猶如金剛，一切世間無能壞故；此法門者，如隨意寶王，出生無量自在力故；此法門者，如離垢寶，悉分別知三世佛故；此法門者，猶如寶幢，出一切佛平等法輪妙音聲故。佛子！如此諸諭，非諭為諭。」
爾時，善財白寂靜音夜天言：「菩薩修何等法，得此法門？」
答言：「佛子！菩薩修行十妙法故，得此法門。何等為十？所謂：菩薩修行佈施，令一切眾生海，皆悉歡喜；修行凈戒，成滿諸佛功德大海；修行忍辱，了知一切諸法真性；修行精進，于薩婆若堅固不退；修行禪定，除滅一切眾生煩惱；修行智慧，分別了知一切法海；修行方便教化，成熟一切眾生海；修行大愿，於一切佛剎海，盡未來劫，修菩薩行；修行諸力，于唸唸中，現一切剎，成等正覺；修行無盡智，了三世法，無所障礙。佛子！是為十妙法；菩薩摩訶薩修行此法、起此法門、得此法門、凈此法門、成此法門，長養增廣，不可沮壞。」
善財白言：「天神！發阿耨多羅三藐三菩提心為久如耶？」
答言：「佛子！乃往古世，過二佛剎微塵等劫，有劫名普照幢；於此蓮華藏莊嚴世界海東，過十世界海，有一世界海，名曰離
【現代漢語翻譯】 現代漢語譯本 光明，隨著它所應照之處，都能完全照知；這個法門，猶如樹王，一切諸佛的功德妙華，成就一切智慧的果實；這個法門，猶如金剛，一切世間都不能破壞；這個法門，猶如如意寶王，能出生無量自在的力量；這個法門，猶如離垢的寶珠，能完全分別知曉過去、現在、未來三世的佛；這個法門，猶如寶幢，能發出一切佛平等法輪的微妙音聲。佛子！像這樣的比喻，不是爲了比喻而比喻。 當時，善財童子問寂靜音夜天神：『菩薩修習什麼樣的法，才能得到這個法門？』 回答說：『佛子！菩薩修行十種微妙的法，就能得到這個法門。是哪十種呢？就是：菩薩修行佈施，使一切眾生海都歡喜；修行清凈的戒律，成就圓滿諸佛的功德大海；修行忍辱，了知一切諸法的真實本性；修行精進，對於一切智慧（薩婆若）堅固不退；修行禪定，消除一切眾生的煩惱；修行智慧，分別了知一切法海；修行方便教化，成熟一切眾生海；修行大愿，在一切佛剎海，直到未來劫，修菩薩行；修行諸力，在每一個念頭中，顯現一切佛剎，成就無上正等正覺；修行無盡的智慧，了知過去、現在、未來三世的法，沒有任何障礙。佛子！這就是十種微妙的法；菩薩摩訶薩修行這些法，發起這個法門，得到這個法門，清凈這個法門，成就這個法門，增長廣大，不可破壞。』 善財童子問道：『天神！您發無上正等正覺心有多久了？』 回答說：『佛子！在很久遠的過去，超過二個佛剎微塵數劫之前，有一個劫叫做普照幢（普遍照耀的旗幟）；在這個蓮花藏莊嚴世界海的東邊，經過十個世界海，有一個世界海，叫做離垢（遠離污垢）。』
【English Translation】 English version The light, according to where it should shine, completely illuminates and knows; this Dharma gate is like a king of trees, the wonderful flowers of all Buddhas' merits, accomplishing the fruit of all wisdom; this Dharma gate is like a diamond, which cannot be destroyed by anything in the world; this Dharma gate is like a wish-fulfilling jewel king, giving birth to immeasurable powers of freedom; this Dharma gate is like a spotless jewel, completely distinguishing and knowing the Buddhas of the three times; this Dharma gate is like a jeweled banner, emitting the wonderful sound of the equal Dharma wheel of all Buddhas. Son of Buddha! Such parables are not parables for the sake of parables. At that time, Sudhana asked the Night Deity Tranquil Sound, 'What kind of Dharma does a Bodhisattva cultivate to attain this Dharma gate?' The deity replied, 'Son of Buddha! A Bodhisattva attains this Dharma gate by cultivating ten wonderful Dharmas. What are the ten? They are: a Bodhisattva cultivates giving, causing all sentient beings to rejoice; cultivates pure precepts, accomplishing the great ocean of all Buddhas' merits; cultivates patience, understanding the true nature of all Dharmas; cultivates diligence, being firm and unretreating in all wisdom (Sarvajna); cultivates meditation, eliminating the afflictions of all sentient beings; cultivates wisdom, distinguishing and knowing all the ocean of Dharmas; cultivates skillful means of teaching, maturing all sentient beings; cultivates great vows, in all Buddha lands, until the end of future eons, practicing the Bodhisattva path; cultivates powers, in every thought, manifesting all lands, attaining supreme enlightenment; cultivates endless wisdom, understanding the Dharmas of the three times, without any obstacles. Son of Buddha! These are the ten wonderful Dharmas; a Bodhisattva Mahasattva cultivates these Dharmas, initiates this Dharma gate, attains this Dharma gate, purifies this Dharma gate, accomplishes this Dharma gate, grows and expands it, and it cannot be destroyed.' Sudhana asked, 'Deity! How long has it been since you generated the mind for Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' The deity replied, 'Son of Buddha! In the very distant past, more than two Buddha-land dust-particle eons ago, there was an eon called Universal Illumination Banner (Prajna-dhvaja); to the east of this Lotus Treasury Adorned World Sea, passing ten world seas, there is a world sea called Stainless (Vimala).'
垢眾寶莊嚴；彼世界海中，有世界性，名一切佛光明愿音；彼世界性中，有一世界，名離垢光。金色莊嚴，一切寶云而莊嚴之，眾寶為地，堅固不動，形如一切香妙德王，莊嚴樓閣皆悉清凈，諸天宮殿充滿其中。彼有王都，名曰普滿妙德藏王，彼有道場，名一切眾寶莊嚴藏月光明，其佛號不退法界妙音，於此道場，得阿耨多羅三藐三菩提。我于爾時，為菩提樹神，名功德燈無邊光幢，我見彼佛，成等正覺，顯現無量自在神力；我于爾時，發阿耨多羅三藐三菩提心，于彼佛所，逮得三昧，名普照佛功德海。彼道場上，次有如來出興於世，號法樹功德山；彼菩提樹神，命終之後，還生此處，為菩提樹夜天，名妙德慧功德光明，聞彼如來轉正法輪，復得無量歡喜，普照一切境界三昧。彼道場上，次有如來出興於世，號一切法海妙音聲王；值彼如來，復得三昧，名成就一切法地。彼道場上，次有如來出興於世，號寶光焰燈幢王；值彼如來，復得三昧，名分別一切普照云。彼道場上，次有如來出興於世，號功德須彌光王；值彼如來，復得三昧，名照諸佛海。彼道場上，次有如來出興於世，號法雲妙音聲王；值彼如來，復得三昧，名一切法海燈。彼道場上，次有如來出興於世，號智慧炬明凈燈王；時我為天女，值彼如來，復得三昧
【現代漢語翻譯】 現代漢語譯本： 以清凈的寶物莊嚴；在那世界海中，有一個世界類別，名為一切佛光明愿音；在那世界類別中，有一個世界，名為離垢光。以金色莊嚴，一切寶云莊嚴它，眾寶為地，堅固不動，形狀像一切香妙德王，莊嚴的樓閣都清凈無比，諸天宮殿充滿其中。那裡有一個王都，名為普滿妙德藏王，那裡有一個道場，名為一切眾寶莊嚴藏月光明，其佛號為不退法界妙音，在這個道場，證得阿耨多羅三藐三菩提（無上正等正覺）。我那時，是菩提樹神，名為功德燈無邊光幢，我見到那位佛，成就正等正覺，顯現無量自在神力；我那時，發了阿耨多羅三藐三菩提心，在那位佛那裡，獲得三昧（禪定），名為普照佛功德海。在那道場上，接著有如來出世，號為法樹功德山；那位菩提樹神，命終之後，又生到這裡，成為菩提樹夜天，名為妙德慧功德光明，聽到那位如來轉正法輪，又獲得無量歡喜，普照一切境界三昧。在那道場上，接著有如來出世，號為一切法海妙音聲王；遇到那位如來，又獲得三昧，名為成就一切法地。在那道場上，接著有如來出世，號為寶光焰燈幢王；遇到那位如來，又獲得三昧，名為分別一切普照云。在那道場上，接著有如來出世，號為功德須彌光王；遇到那位如來，又獲得三昧，名為照諸佛海。在那道場上，接著有如來出世，號為法雲妙音聲王；遇到那位如來，又獲得三昧，名為一切法海燈。在那道場上，接著有如來出世，號為智慧炬明凈燈王；那時我為天女，遇到那位如來，又獲得三昧。 名為普照一切法界光明。
【English Translation】 English version: Adorned with pure treasures; within that ocean of worlds, there is a category of worlds named 'Sound of the Light of All Buddhas' Vows'; within that category of worlds, there is a world named 'Light Free from Impurities'. It is adorned with gold, adorned with all treasure clouds, with various treasures as its ground, firm and unmoving, shaped like the King of All Fragrant Wonderful Virtues, its adorned pavilions are all pure, and the palaces of the gods are filled within it. There is a royal city there, named 'King of the Treasury of Universal Wonderful Virtues', and there is a Bodhimanda (place of enlightenment) there, named 'Moonlight of the Treasury Adorned with All Treasures', whose Buddha is named 'Wonderful Sound of the Non-Retreating Dharma Realm', and in this Bodhimanda, he attained Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, I was a Bodhi tree spirit, named 'Banner of the Limitless Light of the Lamp of Merit', and I saw that Buddha, achieving perfect enlightenment, manifesting limitless sovereign spiritual powers; at that time, I generated the mind of Anuttara-samyak-sambodhi, and in that Buddha's presence, I attained a Samadhi (meditative absorption), named 'Ocean of the Merits of the Universally Illuminating Buddha'. In that Bodhimanda, subsequently, a Tathagata (Buddha) appeared in the world, named 'Mountain of the Merits of the Dharma Tree'; that Bodhi tree spirit, after his life ended, was reborn here, becoming a Bodhi tree night deity, named 'Light of the Merit of Wonderful Virtue and Wisdom', and hearing that Tathagata turn the Dharma wheel, he again obtained limitless joy, and the Samadhi of universally illuminating all realms. In that Bodhimanda, subsequently, a Tathagata appeared in the world, named 'King of the Wonderful Sound of the Ocean of All Dharmas'; encountering that Tathagata, he again obtained a Samadhi, named 'Ground of the Accomplishment of All Dharmas'. In that Bodhimanda, subsequently, a Tathagata appeared in the world, named 'King of the Banner of the Light Flame of Treasures'; encountering that Tathagata, he again obtained a Samadhi, named 'Cloud of Universally Illuminating Discrimination'. In that Bodhimanda, subsequently, a Tathagata appeared in the world, named 'King of the Light of the Merit of Mount Sumeru'; encountering that Tathagata, he again obtained a Samadhi, named 'Illuminating the Ocean of All Buddhas'. In that Bodhimanda, subsequently, a Tathagata appeared in the world, named 'King of the Wonderful Sound of the Dharma Cloud'; encountering that Tathagata, he again obtained a Samadhi, named 'Lamp of the Ocean of All Dharmas'. In that Bodhimanda, subsequently, a Tathagata appeared in the world, named 'King of the Lamp of the Clear Light of the Torch of Wisdom'; at that time, I was a celestial maiden, and encountering that Tathagata, I again obtained a Samadhi. named 'Light of Universally Illuminating All Dharma Realms'.
，名明凈燈，滅眾生苦。彼道場上，次有如來出興於世，號法勇幢妙德；值彼如來，復得三昧，名三世佛普照藏。彼道場上，次有如來出興於世，號法燈勇猛智慧師子；值彼如來，復得三昧，名明凈智，普照一切，無所障礙。彼道場上，次有如來出興於世，號智力山王；值彼如來，復得三昧，名普照三世眾生根行。
「佛子！彼普照幢劫離垢光金色莊嚴世界，如是次第，有十佛世界微塵等如來，出興於世。我于爾時，或為天王、龍王、夜叉王、乾闥婆王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅伽王；或為人王、梵王、男子、女人、童男、童女皆悉值彼一切如來，恭敬供養；彼佛說法，悉聞受持。于彼佛剎二佛世界微塵等劫，修菩薩行，經佛剎微塵等受生，最後命終，生此蓮華藏莊嚴世界海，娑婆世界中，作道場夜神，值拘樓孫如來，得三昧眼，名離垢一切香王光明；次值拘那含牟尼如來，復得三昧，名隨順普照一切剎海；次值迦葉如來，復得三昧，名妙音聲海，分別一切眾生音海；今復值見盧舍那佛，坐于道場菩提樹下，成等正覺，于唸唸中，顯現無量自在力海，復得菩薩無量歡喜莊嚴法門。得法門已，深入十不可說不可說世界海微塵等法界方便海。以此法界方便海，於一切佛剎微塵，一一微塵中，悉見十不
【現代漢語翻譯】 現代漢語譯本：名為明凈燈（指佛的名號），能熄滅眾生的痛苦。在那道場上，接著有如來出世，號為法勇幢妙德（指佛的名號）；值遇那位如來，又得到三昧，名為三世佛普照藏（指三昧的名稱）。在那道場上，接著有如來出世，號為法燈勇猛智慧師子（指佛的名號）；值遇那位如來，又得到三昧，名為明凈智，普照一切，沒有障礙。在那道場上，接著有如來出世，號為智力山王（指佛的名號）；值遇那位如來，又得到三昧，名為普照三世眾生根行（指三昧的名稱）。 佛子！在那普照幢劫離垢光金色莊嚴世界，像這樣次第，有十佛世界微塵數那麼多的如來，出世於世。我那時，或者為天王、龍王、夜叉王、乾闥婆王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅伽王；或者為人王、梵王、男子、女人、童男、童女，都值遇了所有那些如來，恭敬供養；那些佛說法，都聽聞受持。在那佛剎二佛世界微塵數那麼多的劫中，修菩薩行，經歷佛剎微塵數那麼多的受生，最後命終，生到這蓮華藏莊嚴世界海，娑婆世界中，作為道場夜神，值遇拘樓孫如來（指佛的名號），得到三昧眼，名為離垢一切香王光明（指三昧的名稱）；接著值遇拘那含牟尼如來（指佛的名號），又得到三昧，名為隨順普照一切剎海（指三昧的名稱）；接著值遇迦葉如來（指佛的名號），又得到三昧，名為妙音聲海，分別一切眾生音海（指三昧的名稱）；現在又值遇見到盧舍那佛（指佛的名號），坐在道場菩提樹下，成就等正覺，在念念中，顯現無量自在力海，又得到菩薩無量歡喜莊嚴法門。得到法門后，深入十不可說不可說世界海微塵數那麼多的法界方便海。用這法界方便海，在一切佛剎微塵中，每一個微塵中，都見到十不
【English Translation】 English version: Named Bright Pure Lamp (referring to the Buddha's name), it extinguishes the suffering of all beings. In that Bodhi-mandala, there next appeared a Tathagata, named Dharma Courage Banner Wonderful Virtue (referring to the Buddha's name); encountering that Tathagata, I again attained a Samadhi, named the Treasury of Universal Illumination of the Buddhas of the Three Times (referring to the name of the Samadhi). In that Bodhi-mandala, there next appeared a Tathagata, named Dharma Lamp Courageous Wisdom Lion (referring to the Buddha's name); encountering that Tathagata, I again attained a Samadhi, named Bright Pure Wisdom, universally illuminating everything, without any obstruction. In that Bodhi-mandala, there next appeared a Tathagata, named Wisdom Power Mountain King (referring to the Buddha's name); encountering that Tathagata, I again attained a Samadhi, named Universal Illumination of the Roots and Practices of All Beings in the Three Times (referring to the name of the Samadhi). O sons of the Buddha! In that world of Universal Illumination Banner Kalpa Free from Impurity Light Golden Adornment, in such a sequence, there were as many Tathagatas as the dust particles of ten Buddha worlds, appearing in the world. At that time, I was either a Deva King, a Dragon King, a Yaksha King, a Gandharva King, an Asura King, a Garuda King, a Kinnara King, or a Mahoraga King; or a human king, a Brahma king, a man, a woman, a boy, or a girl, all of whom encountered all those Tathagatas, respectfully making offerings; those Buddhas preached the Dharma, and all heard and received it. In those Buddha lands, for as many kalpas as the dust particles of two Buddha worlds, I cultivated the Bodhisattva path, experiencing as many births as the dust particles of Buddha lands, and finally, upon the end of my life, I was born in this Ocean of Lotus Treasury Adornment World, in the Saha world, as a night deity of the Bodhi-mandala, encountering the Krakucchanda Tathagata (referring to the Buddha's name), and attained the Samadhi eye, named Light of the King of All Fragrances Free from Impurity (referring to the name of the Samadhi); next, I encountered the Kanakamuni Tathagata (referring to the Buddha's name), and again attained a Samadhi, named Following Universal Illumination of All Ocean of Lands (referring to the name of the Samadhi); next, I encountered the Kashyapa Tathagata (referring to the Buddha's name), and again attained a Samadhi, named Wonderful Sound Ocean, Distinguishing the Sound Oceans of All Beings (referring to the name of the Samadhi); now, I have again encountered and seen the Vairocana Buddha (referring to the Buddha's name), sitting under the Bodhi tree in the Bodhi-mandala, attaining Supreme Enlightenment, and in every thought, manifesting immeasurable oceans of self-mastery power, and again attained the immeasurable joyful adornment Dharma doors of the Bodhisattva. Having attained the Dharma doors, I deeply entered the immeasurable oceans of expedient Dharma of the ten inexpressible inexpressible world oceans of dust particles. With these oceans of expedient Dharma, in every dust particle of all Buddha lands, in each dust particle, I see ten not
可說不可說佛剎微塵等世界，及彼諸佛，彼諸如來所說正法，悉聞受持。又見盧舍那佛，于唸唸中一切世界，坐于道場，成等正覺，出生無量自在神力，一一神力，滿法界海，我悉詣彼所說正法，悉聞受持。又復見彼一切諸佛，一一毛孔，出化身海，滿法界海，顯現種種自在神力，於一切佛剎海、一切世界性、一切世界、一切諸趣、一切眾生中，隨其所應，轉正法輪。我以精進聞持陀羅尼故，悉能受持，正念思惟，知味知義，明智慧藏，圓滿清凈，分別了知一切法海，觀察三世諸佛平等，出生一切方便法門；於一一方便，出生一切修多羅云；一一修多羅云，成就一切諸正法海；一一法海，攝取一切諸迴轉法；一一回轉法，普出一切諸妙法雲；一一法雲，出生一切諸法波浪；一一波浪，逮得一切歡喜法海；一一歡喜法海，出生一切諸功德地；一一功德地，出生一切諸三昧海；一一三昧海，見一切佛海；一一佛所，得一切光明海；一一光明海，普照三世，得圓滿智地，普照十方，知無量佛過去行海，照一切佛無量本事海；難捨能施，持無量凈戒，行無量忍，長養清凈菩薩精進，清凈無量諸禪定海；了知如來般若波羅蜜海，普照如來無量方便海；了知如來長養功德智慧力波羅蜜，分別如來無量智波羅蜜海。普照如來過去無量
菩薩諸地，無量佛地，神力自在；無量劫中，所修習起，凈無量佛過去菩薩地，修無量佛過去智地，照無量佛諸智慧地。知無量佛為菩薩時，相續善根，知無量佛為菩薩時，於一切劫海中，一切佛海，所修菩薩行；知無量佛為菩薩時，出生佛剎海，無量菩薩行充滿法界，種種方便門教化眾生。普照十方諸世界海，為諸眾生，現自在力；普照如來一切智地，轉凈法輪，悉聞受持一切法雲，顯現無量菩薩自在神力；普照諸佛相海、行海、力海，于唸唸中，知彼諸佛，從初發心，乃至無餘涅槃，遺法滅盡。善男子！汝所問我發心已來為幾時者，如上所說，乃至來生此剎，供養盧舍那佛，如此世界，供養拘樓孫佛，乃至盧舍那佛，供養賢劫未來諸佛，亦復如是；如供養賢劫諸佛，供養一切世界未來諸佛，亦復如是；而彼離垢光金色莊嚴世界，今猶現在。是故，善男子！汝當一心修此法門。」
爾時，寂靜音夜天欲重明此法門義，以偈頌曰：
「善財應諦聽， 我說此法門， 應生歡喜心， 勤修令究竟。 無量諸劫海， 修習菩薩行， 心凈如虛空， 入一切智城。 聞三世佛法， 一心樂專求， 于彼如來所， 修習諸功德。 我見過去佛， 恭敬悉供養， 聞佛說正法， 歡喜心
【現代漢語翻譯】 現代漢語譯本 菩薩的各個階位，無量佛的境界，其神力自在無礙；在無量劫的時間裡，所修習而成就的，是清凈無量的過去佛的菩薩階位，修習無量過去佛的智慧境界，照耀無量佛的各種智慧境界。知道無量佛在作為菩薩時，相續不斷的善根，知道無量佛在作為菩薩時，於一切劫海中，在一切佛海中，所修的菩薩行；知道無量佛在作為菩薩時，出生佛剎海，無量的菩薩行充滿法界，用種種方便法門教化眾生。普遍照耀十方諸世界海，為一切眾生，顯現自在神力；普遍照耀如來的一切智慧境界，轉動清凈的法輪，完全聽聞並受持一切法雲，顯現無量菩薩自在的神力；普遍照耀諸佛的相好之海、修行之海、力量之海，在每一個念頭中，知道那些諸佛，從最初發心，乃至無餘涅槃（完全的寂滅），遺留的教法滅盡。善男子！你問我從發心以來經過了多長時間，就像上面所說的，乃至未來生到這個佛剎，供養盧舍那佛（Vairocana Buddha），在這個世界，供養拘樓孫佛（Krakucchanda Buddha），乃至供養盧舍那佛，供養賢劫（Bhadrakalpa）未來諸佛，也是這樣；就像供養賢劫諸佛一樣，供養一切世界未來諸佛，也是這樣；而那個離垢光金色莊嚴世界，現在仍然存在。所以，善男子！你應該一心修習這個法門。 那時，寂靜音夜天爲了再次闡明這個法門的意義，用偈頌說道： 『善財（Sudhana）你應該仔細聽，我來說這個法門，應該生起歡喜心，勤奮修習使之究竟。在無量劫海中，修習菩薩的修行，心像虛空一樣清凈，進入一切智慧之城。聽聞三世諸佛的教法，一心歡喜專心求取，在那些如來所在之處，修習各種功德。我見到過去諸佛，恭敬地全部供養，聽聞佛說正法，心中歡喜。』
【English Translation】 English version The various stages of Bodhisattvas, the realms of immeasurable Buddhas, their divine powers are free and unhindered; in immeasurable kalpas (aeons), what is cultivated and accomplished is the pure and immeasurable Bodhisattva stages of past Buddhas, cultivating the wisdom realms of immeasurable past Buddhas, illuminating the various wisdom realms of immeasurable Buddhas. Knowing the continuous roots of goodness of immeasurable Buddhas when they were Bodhisattvas, knowing that when immeasurable Buddhas were Bodhisattvas, in all kalpa-seas, in all Buddha-seas, the Bodhisattva practices they cultivated; knowing that when immeasurable Buddhas were Bodhisattvas, they gave birth to Buddha-ksetra (Buddha-field) seas, immeasurable Bodhisattva practices filling the Dharma realm, using various expedient means to teach sentient beings. Universally illuminating the ten directions of world-seas, for all sentient beings, manifesting free and unhindered divine powers; universally illuminating all the wisdom realms of the Tathagatas (Buddhas), turning the pure Dharma wheel, completely hearing and receiving all the Dharma clouds, manifesting the immeasurable free and unhindered divine powers of Bodhisattvas; universally illuminating the seas of marks, practices, and powers of all Buddhas, in every thought, knowing those Buddhas, from the initial aspiration, until the complete Nirvana (extinction), the remaining teachings are extinguished. Good man! You asked me how long it has been since I made the aspiration, as mentioned above, until the future birth in this Buddha-ksetra, making offerings to Vairocana Buddha, in this world, making offerings to Krakucchanda Buddha, until making offerings to Vairocana Buddha, making offerings to the future Buddhas of the Bhadrakalpa (Fortunate Aeon), it is also like this; just like making offerings to the Buddhas of the Bhadrakalpa, making offerings to the future Buddhas of all worlds, it is also like this; and that world of stainless light, golden adornment, still exists now. Therefore, good man! You should wholeheartedly cultivate this Dharma gate. At that time, the Yaksha (deity) of Silent Sound Night, in order to further clarify the meaning of this Dharma gate, spoke in verses: 'Sudhana, you should listen carefully, I will speak of this Dharma gate, you should give rise to a joyful heart, diligently cultivate it to the end. In immeasurable kalpa-seas, cultivate the practices of Bodhisattvas, the mind is as pure as space, entering the city of all wisdom. Hearing the teachings of the Buddhas of the three times, wholeheartedly and joyfully seek them, in the places where those Tathagatas are, cultivate various merits. I have seen the past Buddhas, respectfully made offerings to all of them, heard the Buddhas speak the true Dharma, and my heart was joyful.'
無量。 亦已悉恭敬， 供養于父母， 一心樂專求， 究竟此法門。 老病貧窮等， 諸根不具者， 除滅彼苦惱， 悉令得安樂。 水火官賊難， 怨敵諸恐怖， 及海中諸難， 我皆救濟之。 眾生煩惱業， 種種受報苦， 摧破生死山， 救護諸群生。 一切諸惡道， 無量楚毒苦， 生老病死痛， 我當悉除滅。 我願無量劫， 安隱一切眾， 常見一切佛， 滅除生死苦。
「善男子！我唯成就此無量歡喜莊嚴法門；諸大菩薩，深入法海，分別一切劫，善知一切諸世界海成敗之事，我當云何能知、能說彼功德行？善男子！此道場上，如來眾中，有一夜天，名曰妙德守護諸城；汝詣彼問云何菩薩學菩薩行、修菩薩道。」
爾時，善財讚歎寂靜音夜天，以偈頌曰：
「我受知識教， 來詣天神所， 見無量凈身， 安處天寶座。 虛妄取諸相， 染著一切法， 無智眾生等， 不能知境界。 清凈妙色身， 一切諸天眾， 無量劫諦觀， 其心無厭足。 遠離於五陰， 一切無所著， 超出世疑惑， 顯現自在力。 不染內外法， 無礙心不動， 明凈智慧眼， 見佛自在力。 身為正法藏，
【現代漢語翻譯】 現代漢語譯本 無量（無邊）。 也已經全部恭敬地，供養我的父母， 一心歡喜地專心追求，最終達到這個法門。 對於年老、疾病、貧窮等，以及諸根不健全的人， 我將消除他們的痛苦煩惱，使他們都得到安樂。 對於水災、火災、官府迫害、盜賊侵擾的災難，以及怨敵帶來的各種恐怖， 還有海中的各種災難，我都會救濟他們。 眾生因煩惱和業力，遭受種種報應的痛苦， 我將摧毀生死輪迴的山，救護所有的眾生。 一切惡道中，無量的痛苦折磨， 生老病死的痛苦，我將全部消除。 我願在無量劫的時間裡，使一切眾生都安穩， 常常見到一切佛，滅除生死的痛苦。
『善男子！我只是成就了這無量歡喜莊嚴的法門；各位大菩薩，深入佛法之海，分別一切劫，善於瞭解一切世界海的成敗之事，我怎麼能夠知道、能夠說出他們的功德行為呢？善男子！在這道場上，如來眾中，有一位夜天（守護神），名叫妙德，守護著各個城市；你到他那裡去問，菩薩如何學習菩薩的修行，修持菩薩之道。』
這時，善財讚歎寂靜音夜天，用偈頌說道：
『我接受了知識的教導，來到天神這裡， 看到他無量清凈的身體，安坐在天上的寶座上。 虛妄地執取各種表象，染著於一切法， 沒有智慧的眾生等，不能瞭解這種境界。 他清凈美妙的身體，一切天眾， 用無量劫的時間仔細觀看，他們的心也不會厭倦。 他遠離了五蘊（色、受、想、行、識），對一切都沒有執著， 超越了世間的疑惑，顯現出自在的力量。 他不染著內外之法，心無障礙不動搖， 他有明凈的智慧之眼，能看到佛的自在力量。 他的身體是正法的寶藏，
【English Translation】 English version Immeasurable. Also, I have already respectfully, made offerings to my parents, With one mind, joyfully and intently seeking, to ultimately reach this Dharma gate. For the old, sick, poor, and those with incomplete faculties, I will eliminate their suffering and afflictions, and enable them all to attain peace and happiness. For the calamities of floods, fires, government persecution, and the invasion of thieves, as well as all the terrors brought by enemies, And all the difficulties in the sea, I will rescue them all. Sentient beings, due to afflictions and karma, endure various retributions of suffering, I will destroy the mountain of birth and death, and protect all living beings. In all the evil realms, the immeasurable tortures and sufferings, The pain of birth, old age, sickness, and death, I will completely eliminate. I vow for immeasurable kalpas, to bring peace to all beings, To always see all Buddhas, and eliminate the suffering of birth and death.
'Good man! I have only accomplished this immeasurable joyful and adorned Dharma gate; all the great Bodhisattvas, deeply immersed in the sea of Dharma, discerning all kalpas, are skilled in understanding the success and failure of all world-seas, how can I know or speak of their meritorious deeds? Good man! In this Bodhimanda, among the Tathagata's assembly, there is a night deity (guardian spirit) named Wonderful Virtue, who protects all cities; you should go to him and ask how a Bodhisattva learns the practice of a Bodhisattva and cultivates the Bodhisattva path.'
At that time, Sudhana praised the Silent Sound Night Deity, with verses saying:
'I have received the teachings of knowledge, and come to the celestial deity, Seeing his immeasurable pure body, seated on a heavenly throne. Falsely grasping at various appearances, attached to all dharmas, Sentient beings without wisdom, cannot understand this realm. His pure and wonderful body, all the celestial beings, Gaze upon it for immeasurable kalpas, their hearts never weary. He is far from the five skandhas (form, feeling, perception, mental formations, consciousness), without attachment to anything, Transcending worldly doubts, manifesting the power of freedom. He is not tainted by internal or external dharmas, his mind is unhindered and unmoving, He has clear and bright eyes of wisdom, seeing the Buddha's power of freedom. His body is a treasury of the true Dharma,
心是無礙智， 成佛智慧光， 普照諸群生。 分別說心業， 莊飾諸世間， 知心業自性， 現身等眾生。 知世悉如夢， 了佛如電光， 一切法如響， 令眾無所著。 唸唸悉除滅， 三世眾生惑， 不取三世相， 而能演說法。 一切佛剎海， 一切諸佛海， 無量眾生海， 無著修法門。」
時，善財童子頭面敬禮彼夜天足，繞無數匝，敬心辭退。◎
◎爾時，善財童子正念思惟智慧分別隨順正趣修廣身證無量歡喜莊嚴法門，往詣妙德守護諸城夜天所。見彼夜天處普照一切宮殿寶師子座，不可說諸天眷屬圍繞，隨方面身、一切眾生色身，普現一切眾生前身、一切眾生無所著身、一切眾生身身、一切眾生無上身、隨順教化一切眾生身；游十方身、至一切十方身、究竟佛身、究竟教化一切眾生身。善財見此身已，歡喜無量，頭面禮足，繞無數匝，恭敬合掌，於一面住，白言：「天神！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩道，饒益眾生；以無上攝法，攝取眾生，順如來業，親近法王。」
時，彼夜天告善財言：「善哉！善哉！佛子！為救護一切眾生故，問菩薩行；為嚴凈一切佛剎、供養一切佛、住一切劫、救護一切眾生、守護一切
【現代漢語翻譯】 現代漢語譯本 心是無礙的智慧， 成就佛陀的智慧之光，普遍照耀一切眾生。 分別闡述心的作用，莊嚴修飾著各個世間， 瞭解心的作用的自性，顯現出與眾生相同的身形。 知道世間一切都如夢幻，明白佛陀的顯現如閃電般短暫， 一切法都如迴響一般，使眾生不執著于任何事物。 唸唸之間都能消除，三世眾生的迷惑， 不執著於過去、現在、未來的表象，卻能宣說佛法。 一切佛的剎土如大海般廣闊，一切諸佛如大海般深邃， 無量眾生如大海般眾多，以無執著的心修行佛法。 這時，善財童子向夜天頂禮，繞行無數圈，以恭敬的心告退。 這時，善財童子正念思惟，以智慧分別，隨順正道，修習廣大的身證無量歡喜莊嚴法門，前往妙德守護諸城的夜天所在之處。他看到夜天身處普照一切宮殿的寶師子座上，被不可計數的諸天眷屬圍繞，隨順各個方向的身形、一切眾生的色身，普遍顯現在一切眾生面前的身形、一切眾生無所執著的身形、一切眾生各自的身形、一切眾生無上的身形，隨順教化一切眾生的身形；遊歷十方的身形、到達一切十方的身形、究竟的佛身、究竟教化一切眾生的身形。善財看到這些身形后，無比歡喜，頂禮夜天的雙足，繞行無數圈，恭敬合掌，站在一旁，說道：『天神！我早已發起了無上正等正覺之心（阿耨多羅三藐三菩提心），但還不知道菩薩如何學習菩薩之道，利益眾生；如何以無上的攝受法，攝取眾生，順應如來的事業，親近法王。』 這時，夜天告訴善財說：『善哉！善哉！佛子！爲了救護一切眾生，你詢問菩薩的修行；爲了莊嚴清凈一切佛剎，供養一切佛，安住於一切劫，救護一切眾生，守護一切
【English Translation】 English version The mind is unobstructed wisdom, It is the light of Buddha's wisdom, shining universally on all sentient beings. It separately explains the functions of the mind, adorning all the worlds, Understanding the self-nature of the mind's functions, it manifests bodies like those of sentient beings. Knowing that all in the world is like a dream, understanding the Buddha's appearance is like a flash of lightning, All dharmas are like echoes, causing sentient beings to be unattached to anything. In every thought, it eliminates the delusions of sentient beings in the three times, Not clinging to the appearances of the past, present, and future, yet able to expound the Dharma. All Buddha lands are as vast as the sea, all Buddhas are as profound as the sea, Countless sentient beings are as numerous as the sea, practicing the Dharma with an unattached mind. At that time, Sudhana (善財童子) bowed his head to the feet of the night deity (夜天), circumambulated him countless times, and respectfully took his leave. At that time, Sudhana, with right mindfulness, contemplated with wisdom, followed the right path, practiced the vast body of realization, the immeasurable joy and adornment Dharma gate, and went to the place of the night deity who protects the cities of Wonderful Virtue (妙德). He saw the night deity sitting on a jeweled lion throne that illuminated all palaces, surrounded by countless heavenly retinues, manifesting bodies in accordance with all directions, the forms of all sentient beings, universally appearing before all sentient beings, the forms of all sentient beings without attachment, the forms of each and every sentient being, the supreme forms of all sentient beings, the forms that accord with the teachings to all sentient beings; the forms that travel in the ten directions, the forms that reach all ten directions, the ultimate Buddha body, the ultimate body that teaches all sentient beings. Upon seeing these forms, Sudhana was immeasurably joyful, bowed his head to the deity's feet, circumambulated him countless times, respectfully joined his palms, stood to one side, and said: 'Heavenly deity! I have already generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心), but I do not yet know how a Bodhisattva learns the Bodhisattva path, benefits sentient beings; how to use the supreme methods of gathering, to gather sentient beings, to accord with the Tathagata's work, and to draw near to the Dharma King.' At that time, the night deity said to Sudhana: 'Excellent! Excellent! Son of the Buddha! For the sake of saving all sentient beings, you ask about the practice of a Bodhisattva; for the sake of adorning and purifying all Buddha lands, making offerings to all Buddhas, abiding in all kalpas, saving all sentient beings, protecting all
如來種姓、究竟十方一切法界海平等之心，充滿一切；悉聞受持一切諸佛所轉法輪，隨其所應，雨甘露法故，問菩薩行。善男子！我已成就甚深妙德自在音聲法門；是故，佛子！我為勝大法師，無所掛礙；於一切法，心無所著、分別如來一切法藏，安住如來大慈大悲。建立眾生，于菩提心，得一切利，不捨菩提心，長養一切善根。為一切眾生，調御大師，安立眾生一切智道故。於一切世界，為明凈日，照一切眾生無量善根故。等心觀察一切眾生，不捨一切眾生，出生長養一切善根，甚深智慧，觀凈爾焰，斷一切不善業，行諸善業，救護眾生，顯現一切諸佛世界，修行嚴凈諸本事業，立一切眾生清凈善根，令值一切諸善知識，無能壞者，立一切眾生佛正教故。佛子！我常以法施為首，出生長養諸白凈法，一切智心，堅固不動，如金剛藏，不可沮壞；心常依止佛力、魔力、善知識力，心壞一切諸結業山，心能專求一切智，因滿白凈法無礙法門一切種智。佛子！我以如是智慧光明，凈諸眾生無量善法，饒益一切。複次，佛子！我以十行觀察法界，隨順法界，攝取法界。何等為十？所謂：知法界無量，智慧無量故；知法界無量無邊，悉見一切諸如來故；知佛法界無量無邊，詣一切剎，恭敬供養一切佛故；知法界無分齊，於一切
【現代漢語翻譯】 現代漢語譯本：如來（Tathagata）的種姓，究竟圓滿十方一切法界海平等之心，充滿一切；完全聽聞並接受所有諸佛所轉的法輪，隨著眾生所應得的根器，降下甘露般的佛法，因此我來問菩薩的修行之道。善男子！我已經成就了甚深微妙、具有自在力量的音聲法門；因此，佛子！我是殊勝的大法師，沒有任何障礙；對於一切法，心中沒有執著，能夠分辨如來的一切法藏，安住在如來的大慈大悲之中。建立眾生，使他們發起菩提心，獲得一切利益，不捨棄菩提心，增長一切善根。爲了成為一切眾生的調御大師，安立眾生於一切智慧之道。在一切世界，如同明凈的太陽，照耀一切眾生無量的善根。以平等心觀察一切眾生，不捨棄任何一個眾生，出生並增長一切善根，以甚深的智慧，觀察清凈的火焰，斷除一切不善的業，修行各種善業，救護眾生，顯現一切諸佛的世界，修行並莊嚴清凈各種根本事業，建立一切眾生清凈的善根，使他們能夠遇到一切善知識，沒有任何力量可以破壞，建立一切眾生佛陀的正教。佛子！我常常以法佈施為首要，出生並增長各種清凈的法，一切智慧之心，堅固不動搖，如同金剛寶藏，不可摧毀；心中常常依靠佛的力量、魔的力量、善知識的力量，心中摧毀一切煩惱業障之山，心中能夠專一追求一切智慧，圓滿清凈的法，無礙的法門，一切種智。佛子！我以這樣的智慧光明，凈化眾生無量的善法，饒益一切眾生。再次，佛子！我以十種行來觀察法界，隨順法界，攝取法界。哪十種呢？就是：知道法界是無量的，因為智慧是無量的；知道法界是無量無邊的，能夠見到一切諸如來；知道佛法界是無量無邊的，能夠前往一切剎土，恭敬供養一切佛；知道法界沒有邊際，在一切 剎土中
【English Translation】 English version: The lineage of the Tathagata (如來), the ultimate and complete mind of equality encompassing all realms of the Dharma, fills everything; having fully heard and received the turning of the Dharma wheel by all Buddhas, and bestowing the nectar of Dharma according to the capacities of beings, therefore, I ask about the practice of Bodhisattvas. Good man! I have already attained the profound, subtle, and powerful Dharma gate of free and unhindered sound; therefore, son of the Buddha! I am a supreme Dharma master, without any obstacles; regarding all dharmas, my mind has no attachments, I can discern all the Dharma treasures of the Tathagata, and I abide in the great compassion and great mercy of the Tathagata. I establish beings, enabling them to generate the Bodhi mind, obtain all benefits, not abandon the Bodhi mind, and cultivate all good roots. In order to become the master of taming for all beings, I establish beings on the path of all wisdom. In all worlds, like a clear and bright sun, I illuminate the immeasurable good roots of all beings. I observe all beings with an equal mind, not abandoning any being, giving rise to and cultivating all good roots, with profound wisdom, observing the pure flames, cutting off all unwholesome karma, practicing all wholesome karma, saving and protecting beings, manifesting all the worlds of the Buddhas, practicing and adorning all fundamental undertakings, establishing the pure good roots of all beings, enabling them to encounter all good teachers, with no power able to destroy it, establishing the correct teachings of the Buddha for all beings. Son of the Buddha! I always prioritize the giving of Dharma, giving rise to and cultivating all pure dharmas, the mind of all wisdom, firm and unmoving, like a vajra treasure, indestructible; my mind always relies on the power of the Buddha, the power of Mara, and the power of good teachers, my mind destroys all the mountains of afflictions and karmic obstacles, my mind can single-mindedly seek all wisdom, fulfilling pure dharmas, unobstructed Dharma gates, and all-knowing wisdom. Son of the Buddha! With such wisdom and light, I purify the immeasurable good dharmas of beings, benefiting all beings. Furthermore, son of the Buddha! I observe the Dharma realm with ten practices, conforming to the Dharma realm, and embracing the Dharma realm. What are the ten? They are: knowing that the Dharma realm is immeasurable, because wisdom is immeasurable; knowing that the Dharma realm is immeasurable and boundless, being able to see all the Tathagatas; knowing that the Buddha Dharma realm is immeasurable and boundless, being able to go to all lands, respectfully making offerings to all Buddhas; knowing that the Dharma realm has no boundaries, in all lands
世界海，行菩薩行故；知法界不可壞，究竟如來不可沮壞圓滿智故；知法界一如來妙音，一切眾生無不聞故；知法界自然清凈，教化一切眾生，滿佛愿故；知法界遍至眾生，深入普賢菩薩行故；知法界一切莊嚴普賢菩薩行，自在莊嚴故；知法界不可滅一切智善根，充滿法界，令諸眾生悉清凈故。佛子！我以此十行，觀察法界，增長善根，知佛奇特境界，不可思議。佛子！我如是正念思惟，以一萬陀羅尼，為眾生說法；所謂：攝取一切諸法圓滿陀羅尼，持一切法圓滿陀羅尼，一切法雲雷震圓滿陀羅尼，諸佛起住圓滿陀羅尼，轉一切佛名號輪圓滿陀羅尼，分別演說三世諸佛大愿海圓滿陀羅尼，攝一切乘海圓滿陀羅尼，照一切眾生業海燈藏圓滿陀羅尼，一切法現前旋流勇猛圓滿陀羅尼，一切智勇猛圓滿陀羅尼；以如是等萬陀羅尼，為一切眾生分別說法。◎
大方廣佛華嚴經卷第五十三 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第五十四
東晉天竺三藏佛馱跋陀羅譯
入法界品第三十四之十一
「◎複次，佛子！我或為眾生說聞慧法、或為眾生說思慧法、或為眾生說修慧法、或說一有、或說一切有海、或說一佛海、或說一切佛名號海、或說一世界、或說
【現代漢語翻譯】 現代漢語譯本 觀察世界如海，是因為行菩薩道；了知法界（dharma-dhātu，宇宙萬法所依之境）不可毀壞，因為究竟如來（tathāgata，佛的稱號之一）的圓滿智慧不可動搖；了知法界如同一如來（tathāgata）的妙音，一切眾生無不聽聞；了知法界自然清凈，教化一切眾生，圓滿佛的願望；了知法界遍及一切眾生，深入普賢菩薩（Samantabhadra，象徵一切菩薩行愿的菩薩）的行持；了知法界一切莊嚴皆是普賢菩薩的行持，自在莊嚴；了知法界不可滅盡一切智（sarvajña，佛的智慧）的善根，充滿法界，使一切眾生都清凈。佛子！我以這十種行持，觀察法界，增長善根，了知佛的奇特境界，不可思議。佛子！我如此正念思維，以一萬陀羅尼（dhāraṇī，總持，能持一切善法，遮一切惡法的咒語），為眾生說法；即：攝取一切諸法圓滿陀羅尼，持一切法圓滿陀羅尼，一切法雲雷震圓滿陀羅尼，諸佛起住圓滿陀羅尼，轉一切佛名號輪圓滿陀羅尼，分別演說三世諸佛大愿海圓滿陀羅尼，攝一切乘海圓滿陀羅尼，照一切眾生業海燈藏圓滿陀羅尼，一切法現前旋流勇猛圓滿陀羅尼，一切智勇猛圓滿陀羅尼；以如是等一萬陀羅尼，為一切眾生分別說法。 ◎複次，佛子！我或者為眾生說聞慧法（śruta-mayī prajñā，聽聞佛法而得的智慧）、或者為眾生說思慧法（cintā-mayī prajñā，思惟佛法而得的智慧）、或者為眾生說修慧法（bhāvanā-mayī prajñā，修行佛法而得的智慧）、或者說一有（bhava，存在）、或者說一切有海、或者說一佛海、或者說一切佛名號海、或者說一世界、或者說
【English Translation】 English version Observing the world as a sea, because of practicing the bodhisattva path; knowing that the dharma-dhātu (the realm of all phenomena) is indestructible, because the ultimate tathāgata's (one of the titles of the Buddha) perfect wisdom is unshakeable; knowing that the dharma-dhātu is like the wonderful sound of a tathāgata, which all sentient beings hear; knowing that the dharma-dhātu is naturally pure, teaching all sentient beings, fulfilling the Buddha's vows; knowing that the dharma-dhātu pervades all sentient beings, deeply entering the practice of Samantabhadra (a bodhisattva symbolizing all bodhisattva vows and practices); knowing that all the adornments of the dharma-dhātu are the practices of Samantabhadra, freely adorned; knowing that the dharma-dhātu cannot extinguish the roots of good of all-knowing wisdom (sarvajña, the wisdom of the Buddha), filling the dharma-dhātu, making all sentient beings pure. Oh, son of the Buddha! I observe the dharma-dhātu with these ten practices, increasing the roots of good, knowing the Buddha's extraordinary realm, which is inconceivable. Oh, son of the Buddha! I contemplate with such right mindfulness, using ten thousand dhāraṇīs (mantras that can hold all good dharmas and prevent all evil dharmas) to teach sentient beings; namely: the dhāraṇī that encompasses all dharmas, the dhāraṇī that holds all dharmas, the dhāraṇī of the thunderous cloud of all dharmas, the dhāraṇī of the arising and abiding of all Buddhas, the dhāraṇī of turning the wheel of all Buddha's names, the dhāraṇī that explains the great vows of the Buddhas of the three times, the dhāraṇī that encompasses all vehicles, the dhāraṇī of the lamp treasury that illuminates the karmic sea of all sentient beings, the dhāraṇī of the vigorous flow of all dharmas, the dhāraṇī of the vigorous all-knowing wisdom; with these ten thousand dhāraṇīs, I teach all sentient beings separately. ◎Furthermore, oh, son of the Buddha! I either teach sentient beings the wisdom of hearing (śruta-mayī prajñā, wisdom gained from hearing the Dharma), or teach sentient beings the wisdom of thinking (cintā-mayī prajñā, wisdom gained from contemplating the Dharma), or teach sentient beings the wisdom of cultivation (bhāvanā-mayī prajñā, wisdom gained from practicing the Dharma), or speak of one existence (bhava), or speak of the sea of all existences, or speak of one Buddha sea, or speak of the sea of all Buddha's names, or speak of one world, or speak of
一切世界海、或說授一記、或說授一切記海、或說一佛眷屬海、或說一切佛眷屬海、或說一佛法輪、或說一切佛法輪海、或說一修多羅、或說一切佛修多羅海、或說一會、或說一切會海、或說一薩婆若心、或說一切菩提心海、或說一乘、或說一切乘海。佛子！以如是等無量方便，為諸眾生，敷演不可說不可說法。
「佛子！我深入此無壞法界，皆悉究竟如來正法，以無上法施，攝取眾生，盡未來劫，修習普賢菩薩所行。佛子！我已成就此甚深妙德自在音聲法門，于唸唸中，悉能長養一切法門，充滿法界。」
爾時，善財白夜天言：「妙哉！天神！如此法門，最為甚深，得此法門，其已久如？」
答言：「佛子！乃往古世，過轉世界微塵等劫，有劫名離垢光明，時有世界，名法界妙德云，有四天下微塵等香須彌山莊嚴。于蓮華中，出一切佛妙愿音聲，一切眾生凈業所起，眾寶合成，形如蓮華，清凈無垢，有須彌山微塵等眾妙寶樹，周匝圍繞，有須彌山微塵等眾妙寶香，以為莊嚴；有須彌山微塵等諸四天下莊嚴世界，一一四天下，各有不可說不可說城。彼世界中，有四天下，名莊嚴幢；彼四天下，有王都城，名普寶華光；于彼城外，有道場名法王宮殿光明；其道場上，有須彌山微塵等佛，出興於世；其
【現代漢語翻譯】 現代漢語譯本： 一切世界海（指無量無邊的世界），或者說只授予一個成佛的預記，或者說授予一切成佛預記的海洋，或者說只說一個佛的眷屬海（指佛的弟子和追隨者），或者說一切佛的眷屬海，或者說只說一個佛的法輪（指佛的教法），或者說一切佛法輪海，或者說只說一部修多羅（佛經），或者說一切佛修多羅海，或者說只說一次法會，或者說一切法會海，或者說只說一個薩婆若心（指佛的智慧），或者說一切菩提心海（指成佛的願望），或者說只說一乘（指成佛的唯一道路），或者說一切乘海。佛子！以像這樣無量的方法，為眾生敷演不可說不可說的法。 佛子！我深入這無壞的法界（指宇宙的真實本質），完全通達如來的正法，以無上的法施，攝取眾生，盡未來劫，修習普賢菩薩所行的菩薩道。佛子！我已經成就了這甚深微妙的德行自在音聲法門，在每一個念頭中，都能增長一切法門，充滿整個法界。 這時，善財童子問夜天神說：『妙啊！天神！如此法門，最為深奧，得到這個法門，已經多久了？』 夜天神回答說：『佛子！在很久很久以前，經過像微塵一樣多的世界劫數，有一個劫叫做離垢光明，那時有一個世界，叫做法界妙德云，用像四天下微塵一樣多的香須彌山來莊嚴。在蓮花中，發出一切佛的微妙願力音聲，一切眾生清凈的業力所生，用各種珍寶合成，形狀像蓮花，清凈無垢，有像須彌山微塵一樣多的各種珍寶樹，周匝圍繞，有像須彌山微塵一樣多的各種珍寶香，用來莊嚴；有像須彌山微塵一樣多的諸四天下莊嚴世界，每一個四天下，都有不可說不可說的城市。那個世界中，有一個四天下，叫做莊嚴幢；那個四天下，有一個王都城，叫做普寶華光；在那座城外，有一個道場，叫做法王宮殿光明；那個道場上，有像須彌山微塵一樣多的佛，出現於世；』
【English Translation】 English version: All the oceans of worlds, or speaking of bestowing a single prediction, or speaking of bestowing all the oceans of predictions, or speaking of a single Buddha's retinue, or speaking of all the Buddhas' retinues, or speaking of a single Buddha's Dharma wheel, or speaking of all the Buddhas' Dharma wheels, or speaking of a single Sutra, or speaking of all the Buddhas' Sutra oceans, or speaking of a single assembly, or speaking of all the assembly oceans, or speaking of a single Sarvajna mind (Buddha's wisdom), or speaking of all the Bodhi mind oceans (the aspiration for Buddhahood), or speaking of a single vehicle (the one path to Buddhahood), or speaking of all the vehicle oceans. O son of Buddha! With such immeasurable means, for all sentient beings, I expound the unspeakable and inexpressible Dharma. O son of Buddha! I have deeply entered this indestructible Dharma realm (the true nature of the universe), completely comprehending the Tathagata's true Dharma, and with the supreme Dharma offering, I gather sentient beings, throughout the future kalpas, practicing the conduct of Samantabhadra Bodhisattva. O son of Buddha! I have already accomplished this profound and wondrous virtue of the unimpeded voice Dharma gate, and in every single thought, I am able to nourish all Dharma gates, filling the entire Dharma realm. At that time, Sudhana asked the night deity, 'Wonderful! O deity! This Dharma gate is most profound. How long has it been since you attained this Dharma gate?' The deity replied, 'O son of Buddha! In the ancient past, beyond kalpas as numerous as the dust particles of countless worlds, there was a kalpa named Immaculate Light, and at that time there was a world named Dharma Realm Wondrous Virtue Cloud, adorned with fragrant Mount Sumerus as numerous as the dust particles of four continents. Within a lotus flower, the wondrous wish-fulfilling sounds of all Buddhas arose, born from the pure karma of all sentient beings, made of various treasures, shaped like a lotus flower, pure and immaculate, surrounded by wondrous treasure trees as numerous as the dust particles of Mount Sumeru, adorned with wondrous treasure fragrances as numerous as the dust particles of Mount Sumeru; there were adorned worlds of four continents as numerous as the dust particles of Mount Sumeru, and in each four continents, there were unspeakable and inexpressible cities. In that world, there was a four continents named Adorned Banner; in that four continents, there was a royal capital city named Universal Treasure Flower Light; outside that city, there was a Bodhimanda named Dharma King Palace Light; on that Bodhimanda, there were Buddhas as numerous as the dust particles of Mount Sumeru, appearing in the world;'
最初佛，號法海雷音光明王。
「時，有轉輪王名離垢光明，于彼佛所，守護正法，聞持正法修多羅海。佛滅度后，出家學道。正法欲滅，于大劫中，有惡劫起，煩惱熾盛，眾生恚怒，忿毒交諍，諸比丘眾，背功德利，心樂放逸，常好王論、賊論、女論、國論、海論、世間之論，樂如是等種種諸論。
「時，王比丘作如是念：『如來無量阿僧祇劫，修集妙法，云何此諸比丘而共毀滅？』彼王比丘即升虛空，放大光明雲，無量種色，普照十方一切世界，除滅一切眾生煩惱，立無量眾生無上菩提，復令正法，於六萬五千歲而得興盛。
「時，有比丘尼名法輪化光，是彼轉輪王女，十萬比丘尼以為眷屬。見父王比丘光明神變，即發阿耨多羅三藐三菩提心，得一切佛燈明三昧，甚深妙德自在音聲法門；得已，身心柔軟，法海雷音光明王佛神力自在，一切功德，悉現在前。
「佛子！時，轉輪王隨彼如來，轉正法輪，興隆法者，豈異人乎？今普賢菩薩摩訶薩是也；法輪化光比丘尼者，我身是也。我于爾時，守護佛法，建立十萬比丘尼眾，得不退轉地；又令攝取一切如來法門三昧，法輪光明三昧，又復建立入一切法海，方便般若波羅蜜。佛子！次有如來出興於世，名離垢法山，我得值遇；次有如來，名法
【現代漢語翻譯】 現代漢語譯本：最初的佛，名號為法海雷音光明王。
當時，有一位轉輪王名為離垢光明，在那位佛的座下，守護正法，聽聞並受持正法修多羅海（經藏）。佛陀滅度后，他出家修道。正法將要衰滅時，在大劫之中，有惡劫興起，煩惱熾盛，眾生充滿嗔恨和憤怒，互相爭鬥，比丘僧眾背離功德利益，內心貪圖放逸，常常喜歡談論王事、盜賊、女人、國家、海洋以及世俗之事，樂於這些種種議論。
當時，這位國王比丘心想：『如來經過無量阿僧祇劫，修集了微妙的佛法，為何這些比丘卻要共同毀滅它呢？』這位國王比丘隨即升到虛空，放出無量種顏色的光明雲，普照十方一切世界，消除一切眾生的煩惱，使無量眾生髮起無上菩提心，又使正法在六萬五千年間得以興盛。
當時，有一位比丘尼名為法輪化光，是那位轉輪王的女兒，她有十萬比丘尼作為眷屬。她見到父王比丘的光明神變，立即發起了阿耨多羅三藐三菩提心（無上正等正覺之心），獲得了能照亮一切佛的燈明三昧（禪定），以及甚深微妙、自在音聲的法門；獲得這些之後，她身心柔軟，法海雷音光明王佛的神力自在，一切功德都顯現在她面前。
佛子！當時，那位轉輪王跟隨如來，轉動正法輪，興隆佛法的人，難道是別人嗎？他就是現在的普賢菩薩摩訶薩（大菩薩）；法輪化光比丘尼，就是我的前身。我當時守護佛法，建立了十萬比丘尼僧團，證得不退轉地（不會退失菩提心的境界）；又使她們攝取一切如來的法門三昧，法輪光明三昧，並且建立了進入一切法海的方便般若波羅蜜（智慧到彼岸的方法）。佛子！之後有如來出世，名為離垢法山，我得以值遇；之後又有如來，名為法
【English Translation】 English version: The initial Buddha was named Dharma Ocean Thunder Sound Light King.
At that time, there was a Chakravartin King named Immaculate Light, who, under that Buddha, protected the Right Dharma, heard and upheld the Right Dharma Sutra Ocean (the collection of scriptures). After the Buddha's Parinirvana, he renounced the world and practiced the Way. When the Right Dharma was about to perish, during a great kalpa, an evil kalpa arose, afflictions became intense, beings were filled with hatred and anger, and they fought with each other. The Bhikkhu Sangha turned away from meritorious benefits, their minds indulged in laxity, and they often enjoyed discussing matters of kings, thieves, women, countries, oceans, and worldly affairs, delighting in such various discussions.
At that time, the King Bhikkhu thought: 'The Tathagata, through immeasurable asamkhya kalpas, cultivated the wonderful Dharma, how can these Bhikkhus jointly destroy it?' The King Bhikkhu then ascended into the sky, emitting clouds of light of immeasurable colors, illuminating all worlds in the ten directions, eliminating the afflictions of all beings, establishing immeasurable beings in Anuttara-samyak-sambodhi (supreme enlightenment), and causing the Right Dharma to flourish for sixty-five thousand years.
At that time, there was a Bhikkhuni named Dharma Wheel Light Transformation, who was the daughter of that Chakravartin King, and she had a retinue of one hundred thousand Bhikkhunis. Seeing the luminous miraculous transformations of her father, the King Bhikkhu, she immediately generated the mind of Anuttara-samyak-sambodhi, attained the Samadhi of Illuminating Lamps of All Buddhas, and the profound, wonderful, and free Dharma gate of Sound; having attained these, her body and mind became soft, and the divine power of the Dharma Ocean Thunder Sound Light King Buddha was freely manifested, and all merits appeared before her.
Buddha's son! At that time, the Chakravartin King who followed the Tathagata, turned the Right Dharma Wheel, and promoted the Dharma, was he someone else? He is now the Bodhisattva Mahasattva Samantabhadra; the Bhikkhuni Dharma Wheel Light Transformation, is my former self. At that time, I protected the Dharma, established a Sangha of one hundred thousand Bhikkhunis, attained the stage of non-retrogression (the state of not falling back from the Bodhi mind); and also enabled them to gather all the Tathagata's Dharma gates, Samadhis, the Dharma Wheel Light Samadhi, and established the expedient Prajna Paramita (the method of wisdom to the other shore) for entering all Dharma Oceans. Buddha's son! After that, a Tathagata appeared in the world named Immaculate Dharma Mountain, whom I was able to meet; after that, there was another Tathagata named Dharma
圓滿光明周羅；次有如來，名法日妙德云；次有如來，名法海分別妙音聲王；次有如來，名法日圓滿燈；次有如來，名法化幢云；次有如來，名法焰山幢王；次有如來，名甚深法妙德月；次有如來，名法智普光明藏；次有如來，名普智境界覺悟眾生；次有如來，名妙德山王；次有如來，名普門普賢須彌山；次有如來，名一切法精進幢；次有如來，名寶華妙德云；次有如來，名寂靜甚深光明周羅；次有如來，名法焰大慈光明月；次有如來，名光焰妙德海；次有如來，名智慧日普照一切；次有如來，名圓滿普智；次有如來，名無上智覺明王；次有如來，名功德焰華燈；次有如來，名智慧師子幢王；次有如來，名普日光明王；次有如來，名須彌相莊嚴；次有如來，名勇猛日普光明；次有如來，名法網覺妙德月；次有如來，名法蓮華敷善德妙音；次有如來，名相日普光明；次有如來，名普光妙德正法音聲；次有如來，名無畏妙德那羅延師子；次有如來，名普智健幢；次有如來，名敷法蓮華身；次有如來，名功德華妙法海；次有如來，名道場覺妙德月；次有如來，名法炬妙德月；次有如來，名普照光明周羅；次有如來，名法幢燈；次有如來，名妙德海幢云；次有如來，名名稱山妙德云；次有如來，名栴檀妙德月；次有如來，名明
【現代漢語翻譯】 現代漢語譯本 圓滿光明周羅（一種佛的稱號）；接下來有如來，名為法日妙德云（佛名）；接下來有如來，名為法海分別妙音聲王（佛名）；接下來有如來，名為法日圓滿燈（佛名）；接下來有如來，名為法化幢云（佛名）；接下來有如來，名為法焰山幢王（佛名）；接下來有如來，名為甚深法妙德月（佛名）；接下來有如來，名為法智普光明藏（佛名）；接下來有如來，名為普智境界覺悟眾生（佛名）；接下來有如來，名為妙德山王（佛名）；接下來有如來，名為普門普賢須彌山（佛名）；接下來有如來，名為一切法精進幢（佛名）；接下來有如來，名為寶華妙德云（佛名）；接下來有如來，名為寂靜甚深光明周羅（佛名）；接下來有如來，名為法焰大慈光明月（佛名）；接下來有如來，名為光焰妙德海（佛名）；接下來有如來，名為智慧日普照一切（佛名）；接下來有如來，名為圓滿普智（佛名）；接下來有如來，名為無上智覺明王（佛名）；接下來有如來，名為功德焰華燈（佛名）；接下來有如來，名為智慧師子幢王（佛名）；接下來有如來，名為普日光明王（佛名）；接下來有如來，名為須彌相莊嚴（佛名）；接下來有如來，名為勇猛日普光明（佛名）；接下來有如來，名為法網覺妙德月（佛名）；接下來有如來，名為法蓮華敷善德妙音（佛名）；接下來有如來，名為相日普光明（佛名）；接下來有如來，名為普光妙德正法音聲（佛名）；接下來有如來，名為無畏妙德那羅延師子（佛名）；接下來有如來，名為普智健幢（佛名）；接下來有如來，名為敷法蓮華身（佛名）；接下來有如來，名為功德華妙法海（佛名）；接下來有如來，名為道場覺妙德月（佛名）；接下來有如來，名為法炬妙德月（佛名）；接下來有如來，名為普照光明周羅（佛名）；接下來有如來，名為法幢燈（佛名）；接下來有如來，名為妙德海幢云（佛名）；接下來有如來，名為名稱山妙德云（佛名）；接下來有如來，名為栴檀妙德月（佛名）；接下來有如來，名為明（佛名）
【English Translation】 English version Perfect Light Zhouluo (a title of Buddha); next there is a Tathagata, named Dharma Sun Wonderful Virtue Cloud (Buddha's name); next there is a Tathagata, named Dharma Sea Discriminating Wonderful Sound King (Buddha's name); next there is a Tathagata, named Dharma Sun Perfect Lamp (Buddha's name); next there is a Tathagata, named Dharma Transformation Banner Cloud (Buddha's name); next there is a Tathagata, named Dharma Flame Mountain Banner King (Buddha's name); next there is a Tathagata, named Profound Dharma Wonderful Virtue Moon (Buddha's name); next there is a Tathagata, named Dharma Wisdom Universal Light Treasury (Buddha's name); next there is a Tathagata, named Universal Wisdom Realm Awakening Beings (Buddha's name); next there is a Tathagata, named Wonderful Virtue Mountain King (Buddha's name); next there is a Tathagata, named Universal Gate Universal Worthy Sumeru Mountain (Buddha's name); next there is a Tathagata, named All Dharma Diligence Banner (Buddha's name); next there is a Tathagata, named Treasure Flower Wonderful Virtue Cloud (Buddha's name); next there is a Tathagata, named Tranquil Profound Light Zhouluo (Buddha's name); next there is a Tathagata, named Dharma Flame Great Compassion Light Moon (Buddha's name); next there is a Tathagata, named Light Flame Wonderful Virtue Sea (Buddha's name); next there is a Tathagata, named Wisdom Sun Universally Illuminating All (Buddha's name); next there is a Tathagata, named Perfect Universal Wisdom (Buddha's name); next there is a Tathagata, named Supreme Wisdom Awakening Bright King (Buddha's name); next there is a Tathagata, named Merit Flame Flower Lamp (Buddha's name); next there is a Tathagata, named Wisdom Lion Banner King (Buddha's name); next there is a Tathagata, named Universal Sun Light King (Buddha's name); next there is a Tathagata, named Sumeru Appearance Adornment (Buddha's name); next there is a Tathagata, named Valiant Sun Universal Light (Buddha's name); next there is a Tathagata, named Dharma Net Awakening Wonderful Virtue Moon (Buddha's name); next there is a Tathagata, named Dharma Lotus Flower Spreading Good Virtue Wonderful Sound (Buddha's name); next there is a Tathagata, named Appearance Sun Universal Light (Buddha's name); next there is a Tathagata, named Universal Light Wonderful Virtue Right Dharma Sound (Buddha's name); next there is a Tathagata, named Fearless Wonderful Virtue Narayana Lion (Buddha's name); next there is a Tathagata, named Universal Wisdom Strong Banner (Buddha's name); next there is a Tathagata, named Spreading Dharma Lotus Flower Body (Buddha's name); next there is a Tathagata, named Merit Flower Wonderful Dharma Sea (Buddha's name); next there is a Tathagata, named Bodhi Field Awakening Wonderful Virtue Moon (Buddha's name); next there is a Tathagata, named Dharma Torch Wonderful Virtue Moon (Buddha's name); next there is a Tathagata, named Universal Illumination Light Zhouluo (Buddha's name); next there is a Tathagata, named Dharma Banner Lamp (Buddha's name); next there is a Tathagata, named Wonderful Virtue Sea Banner Cloud (Buddha's name); next there is a Tathagata, named Name Mountain Wonderful Virtue Cloud (Buddha's name); next there is a Tathagata, named Sandalwood Wonderful Virtue Moon (Buddha's name); next there is a Tathagata, named Bright (Buddha's name)
凈普妙德華；次有如來，名普照眾生光明王；次有如來，名缽頭摩華妙功德藏；次有如來，名香焰光明王；次有如來，名缽頭摩因；次有如來，名明凈相山；次有如來，名普稱功德幢；次有如來，名普門光明須彌山；次有如來，名妙德法城光明，次有如來，名明凈功德山；次有如來，名勝相妙德；次有如來，名法力勇猛幢；次有如來，名法輪光明妙音；次有如來，名功德光焰樓閣智光；次有如來，名無上妙法輪月；次有如來，名明凈法缽頭摩覺幢；次有如來，名寶缽頭摩光藏；次有如來，名寶尸棄云燈；次有如來，名智覺華；次有如來，名種種焰妙德須彌山藏；次有如來，名圓滿焰妙德王；次有如來，名功德云莊嚴光明；次有如來，名法山云幢；次有如來，名普明凈功德山；次有如來，名法日云燈王；次有如來，名法雲名聲自在王；次有如來，名法圓滿云；次有如來，名善覺明凈智幢；次有如來，名法圓滿善覺妙德月；次有如來，名金色山賢；次有如來，名明凈賢妙德須彌山；次有如來，名普智慧云妙聲；次有如來，名法力妙德樓閣；次有如來，名香焰妙德王；次有如來，名金色摩尼山妙聲；次有如來，名白毫藏一切法圓滿光明；次有如來，名明凈法輪；次有如來，名無上清凈尸羅山；次有如來，名普精進炬光照云；
【現代漢語翻譯】 現代漢語譯本 接下來是如來，名為凈普妙德華（清凈普遍的微妙功德之花）；接下來是如來，名為普照眾生光明王（普遍照耀眾生光明的王者）；接下來是如來，名為缽頭摩華妙功德藏（蓮花般微妙功德的寶藏）；接下來是如來，名為香焰光明王（香氣火焰般的光明王者）；接下來是如來，名為缽頭摩因（蓮花之因）；接下來是如來，名為明凈相山（明亮清凈的相好之山）；接下來是如來，名為普稱功德幢（普遍稱揚功德的旗幟）；接下來是如來，名為普門光明須彌山（普照一切的光明須彌山）；接下來是如來，名為妙德法城光明（微妙功德法城的光明）；接下來是如來，名為明凈功德山（明亮清凈的功德之山）；接下來是如來，名為勝相妙德（殊勝相好的微妙功德）；接下來是如來，名為法力勇猛幢（法力勇猛的旗幟）；接下來是如來，名為法輪光明妙音（法輪光明微妙的聲音）；接下來是如來，名為功德光焰樓閣智光（功德光焰樓閣的智慧之光）；接下來是如來，名為無上妙法輪月（無上微妙法輪之月）；接下來是如來，名為明凈法缽頭摩覺幢（明亮清凈的法蓮花覺悟之旗幟）；接下來是如來，名為寶缽頭摩光藏（珍寶蓮花的光明寶藏）；接下來是如來，名為寶尸棄云燈（珍寶尸棄的云燈）；接下來是如來，名為智覺華（智慧覺悟之花）；接下來是如來，名為種種焰妙德須彌山藏（種種火焰般微妙功德的須彌山寶藏）；接下來是如來，名為圓滿焰妙德王（圓滿火焰般微妙功德的王者）；接下來是如來，名為功德云莊嚴光明（功德云莊嚴的光明）；接下來是如來，名為法山云幢（法山云的旗幟）；接下來是如來，名為普明凈功德山（普遍明亮清凈的功德之山）；接下來是如來，名為法日云燈王（法日云的燈王）；接下來是如來，名為法雲名聲自在王（法雲名聲自在的王者）；接下來是如來，名為法圓滿云（法圓滿的云）；接下來是如來，名為善覺明凈智幢（善覺明凈智慧的旗幟）；接下來是如來，名為法圓滿善覺妙德月（法圓滿善覺微妙功德之月）；接下來是如來，名為金色山賢（金色山般的賢者）；接下來是如來，名為明凈賢妙德須彌山（明亮清凈賢者微妙功德的須彌山）；接下來是如來，名為普智慧云妙聲（普遍智慧云的微妙聲音）；接下來是如來，名為法力妙德樓閣（法力微妙功德的樓閣）；接下來是如來，名為香焰妙德王（香氣火焰般微妙功德的王者）；接下來是如來，名為金色摩尼山妙聲（金色摩尼山般的微妙聲音）；接下來是如來，名為白毫藏一切法圓滿光明（白毫所藏一切法圓滿的光明）；接下來是如來，名為明凈法輪（明亮清凈的法輪）；接下來是如來，名為無上清凈尸羅山（無上清凈戒律之山）；接下來是如來，名為普精進炬光照云（普遍精進的火炬光明照耀的云）。
【English Translation】 English version Next is the Tathagata named 'Pure Wonderful Virtue Flower' (Pure and universally wonderful merit flower); next is the Tathagata named 'Universal Illumination of All Beings Light King' (King of light that universally illuminates all beings); next is the Tathagata named 'Padma Flower Wonderful Merit Treasury' (Treasury of lotus-like wonderful merits); next is the Tathagata named 'Fragrant Flame Light King' (King of light like fragrant flames); next is the Tathagata named 'Padma Cause' (Cause of the lotus); next is the Tathagata named 'Bright Pure Appearance Mountain' (Mountain of bright and pure appearances); next is the Tathagata named 'Universal Praise Merit Banner' (Banner of universally praised merits); next is the Tathagata named 'Universal Gate Light Sumeru Mountain' (Sumeru Mountain of light that illuminates all); next is the Tathagata named 'Wonderful Virtue Dharma City Light' (Light of the wonderful virtue dharma city); next is the Tathagata named 'Bright Pure Merit Mountain' (Mountain of bright and pure merits); next is the Tathagata named 'Superior Appearance Wonderful Virtue' (Superior appearances of wonderful merits); next is the Tathagata named 'Dharma Power Courageous Banner' (Banner of courageous dharma power); next is the Tathagata named 'Dharma Wheel Light Wonderful Sound' (Wonderful sound of the dharma wheel light); next is the Tathagata named 'Merit Flame Pavilion Wisdom Light' (Wisdom light of the merit flame pavilion); next is the Tathagata named 'Supreme Wonderful Dharma Wheel Moon' (Moon of the supreme wonderful dharma wheel); next is the Tathagata named 'Bright Pure Dharma Padma Enlightenment Banner' (Banner of bright pure dharma lotus enlightenment); next is the Tathagata named 'Jewel Padma Light Treasury' (Treasury of jewel lotus light); next is the Tathagata named 'Jewel Sikhin Cloud Lamp' (Cloud lamp of jewel Sikhin); next is the Tathagata named 'Wisdom Enlightenment Flower' (Flower of wisdom enlightenment); next is the Tathagata named 'Various Flame Wonderful Virtue Sumeru Mountain Treasury' (Treasury of Sumeru Mountain of various flame-like wonderful merits); next is the Tathagata named 'Perfect Flame Wonderful Virtue King' (King of perfect flame-like wonderful merits); next is the Tathagata named 'Merit Cloud Adornment Light' (Light of merit cloud adornment); next is the Tathagata named 'Dharma Mountain Cloud Banner' (Banner of dharma mountain cloud); next is the Tathagata named 'Universal Bright Pure Merit Mountain' (Mountain of universally bright and pure merits); next is the Tathagata named 'Dharma Sun Cloud Lamp King' (Lamp king of dharma sun cloud); next is the Tathagata named 'Dharma Cloud Fame Sovereign King' (Sovereign king of dharma cloud fame); next is the Tathagata named 'Dharma Perfect Cloud' (Perfect cloud of dharma); next is the Tathagata named 'Good Enlightenment Bright Pure Wisdom Banner' (Banner of good enlightenment bright pure wisdom); next is the Tathagata named 'Dharma Perfect Good Enlightenment Wonderful Virtue Moon' (Moon of dharma perfect good enlightenment wonderful merits); next is the Tathagata named 'Golden Mountain Sage' (Sage like a golden mountain); next is the Tathagata named 'Bright Pure Sage Wonderful Virtue Sumeru Mountain' (Sumeru Mountain of bright pure sage wonderful merits); next is the Tathagata named 'Universal Wisdom Cloud Wonderful Sound' (Wonderful sound of universal wisdom cloud); next is the Tathagata named 'Dharma Power Wonderful Virtue Pavilion' (Pavilion of dharma power wonderful merits); next is the Tathagata named 'Fragrant Flame Wonderful Virtue King' (King of fragrant flame-like wonderful merits); next is the Tathagata named 'Golden Mani Mountain Wonderful Sound' (Wonderful sound like a golden mani mountain); next is the Tathagata named 'White Hair Treasury All Dharma Perfect Light' (Light of all dharma perfection contained in the white hair); next is the Tathagata named 'Bright Pure Dharma Wheel' (Bright pure dharma wheel); next is the Tathagata named 'Supreme Pure Sila Mountain' (Mountain of supreme pure precepts); next is the Tathagata named 'Universal Diligence Torch Light Illuminating Cloud' (Cloud illuminated by the torch light of universal diligence).
次有如來，名廣三昧海天冠光明；次有如來，名寶焰妙德王；次有如來，名法炬寶帳妙聲；次有如來，名法雲空光明師子；次有如來，名相好莊嚴幢月；次有如來，名光明焰山電云；次有如來，名無礙虛空法光；次有如來，名樂智華敷；次有如來，名世間主光明妙聲；次有如來，名法三昧光明妙音；次有如來，名法音真寶藏；次有如來，名法光明焰妙聲海；次有如來，名普照三世相幢；次有如來，名法圓滿山光明；次有如來，名法界師子光明；次有如來，名法界師子焰；次有如來，名明凈妙德須彌山；次有如來，名一切三昧海師子；次有如來，名普智光明燈。佛子！于離垢光明劫中，如是等須彌山微塵等如來，出興於世，其最後佛，名法界城明凈智燈。彼諸如來，我悉恭敬供養，聞法受持，出家學道，守護佛法；于彼諸佛所，種種方便，入此甚深妙德自在音聲法門，以種種方便，化眾生海。複次，佛子！復有佛剎微塵等劫中，諸佛出世，我亦皆悉恭敬供養。是故，佛子！一切眾生長寢生死，唯我獨覺，復能覺悟一切眾生，守護心城，離三界城，入一切智無上法城。善男子！我唯成就此甚深妙德自在音聲法門，除滅眾生兩舌口過，令凈實語。諸大菩薩，決了眾生諸語言道，於一念中，覺悟一切眾生之心，深入眾生語言音
【現代漢語翻譯】 現代漢語譯本 接下來有如來，名為廣三昧海天冠光明（廣闊的三昧之海，天冠般的光明）；接下來有如來，名為寶焰妙德王（寶焰般美妙功德的王者）；接下來有如來，名為法炬寶帳妙聲（法炬般寶貴的帳幕，美妙的聲音）；接下來有如來，名為法雲空光明師子（法雲般空明的獅子光明）；接下來有如來，名為相好莊嚴幢月（具足相好莊嚴的旗幟和月亮）；接下來有如來，名為光明焰山電云（光明火焰山般的閃電云）；接下來有如來，名為無礙虛空法光（無礙虛空般的法光）；接下來有如來，名為樂智華敷（樂於智慧，如花朵般綻放）；接下來有如來，名為世間主光明妙聲（世間主宰般的光明和美妙聲音）；接下來有如來，名為法三昧光明妙音（法三昧般的光明和美妙聲音）；接下來有如來，名為法音真寶藏（法音般真實的寶藏）；接下來有如來，名為法光明焰妙聲海（法光明火焰般美妙聲音的海洋）；接下來有如來，名為普照三世相幢（普遍照耀三世的相好旗幟）；接下來有如來，名為法圓滿山光明（法圓滿山般的光明）；接下來有如來，名為法界師子光明（法界獅子般的光明）；接下來有如來，名為法界師子焰（法界獅子般的火焰）；接下來有如來，名為明凈妙德須彌山（明凈美妙功德的須彌山）；接下來有如來，名為一切三昧海師子（一切三昧之海的獅子）；接下來有如來，名為普智光明燈（普遍智慧的光明燈）。佛子！在離垢光明劫中，像這樣須彌山微塵數般的如來，出現於世，他們最後一位佛，名為法界城明凈智燈（法界城般明凈智慧的燈）。我全部恭敬供養這些如來，聽聞佛法並受持，出家修行，守護佛法；在這些佛的處所，用種種方便，進入這甚深美妙功德自在音聲法門，用種種方便，教化眾生之海。再次，佛子！還有佛剎微塵數般的劫中，諸佛出世，我也全部恭敬供養。因此，佛子！一切眾生長久沉睡于生死輪迴，只有我獨自覺悟，又能覺悟一切眾生，守護心城，離開三界城，進入一切智慧無上的法城。善男子！我唯獨成就這甚深美妙功德自在音聲法門，消除眾生兩舌的口業過失，使他們說清凈真實的話語。諸大菩薩，決斷眾生各種語言之道，在一念之間，覺悟一切眾生的心，深入眾生的語言音聲。
【English Translation】 English version Next, there was a Tathagata named Vast Samadhi Sea Heavenly Crown Light; next, there was a Tathagata named Jewel Flame Wonderful Virtue King; next, there was a Tathagata named Dharma Torch Jewel Canopy Wonderful Sound; next, there was a Tathagata named Dharma Cloud Empty Bright Lion; next, there was a Tathagata named Marks and Characteristics Adorned Banner Moon; next, there was a Tathagata named Bright Flame Mountain Electric Cloud; next, there was a Tathagata named Unobstructed Void Dharma Light; next, there was a Tathagata named Joyful Wisdom Flower Bloom; next, there was a Tathagata named World Lord Bright Wonderful Sound; next, there was a Tathagata named Dharma Samadhi Bright Wonderful Sound; next, there was a Tathagata named Dharma Sound True Treasure; next, there was a Tathagata named Dharma Bright Flame Wonderful Sound Sea; next, there was a Tathagata named Universally Illuminating Three Worlds Marks Banner; next, there was a Tathagata named Dharma Perfection Mountain Light; next, there was a Tathagata named Dharma Realm Lion Light; next, there was a Tathagata named Dharma Realm Lion Flame; next, there was a Tathagata named Clear Wonderful Virtue Sumeru Mountain; next, there was a Tathagata named All Samadhi Sea Lion; next, there was a Tathagata named Universal Wisdom Bright Lamp. O son of Buddha! In the Kalpa of Immaculate Light, such Tathagatas, as numerous as the dust particles of Mount Sumeru, appeared in the world. The last of these Buddhas was named Dharma Realm City Clear Wisdom Lamp. I respectfully made offerings to all these Tathagatas, heard and upheld their teachings, left home to practice the Way, and protected the Dharma. In the presence of these Buddhas, through various skillful means, I entered this profound and wonderful virtue of the self-mastery of sound Dharma gate, and through various skillful means, I transformed the sea of sentient beings. Furthermore, O son of Buddha! In kalpas as numerous as the dust particles of Buddha lands, Buddhas appeared in the world, and I also respectfully made offerings to all of them. Therefore, O son of Buddha! All sentient beings are long asleep in the cycle of birth and death, but I alone am awakened, and I can awaken all sentient beings, protect the city of the mind, leave the city of the three realms, and enter the supreme Dharma city of all wisdom. Good man! I have only accomplished this profound and wonderful virtue of the self-mastery of sound Dharma gate, eliminating the fault of double-tongued speech of sentient beings, enabling them to speak pure and truthful words. The great Bodhisattvas, having resolved the various paths of language of sentient beings, in a single thought, awaken the minds of all sentient beings, and deeply penetrate the language and sounds of sentient beings.
海，善知眾生施設語法，分別了知一切法海，深入攝取一切諸法陀羅尼海；善巧方便，為眾生出一切法雲，究竟度脫一切眾生，攝取眾生，立無上業，隨順凈智，分別業藏，能師子吼，法施一切，得諸法地，圓滿陀羅尼。我當云何能知、能說彼功德行？善男子！此佛眾中，有一夜天，名開敷樹華。汝詣彼問云何菩薩學一切智，安立眾生於薩婆若。」
爾時，妙德守護諸城夜天欲重明此法門義，以偈頌曰：
「佛子深法門， 虛空如如性， 分別三世佛， 無量諸法界。 出生無量門， 不思議諸法， 長養無礙智， 了達三世法。 過轉剎塵劫， 劫名離垢光， 世界妙德云， 城名寶華光。 彼劫次第有， 須彌塵等佛， 初佛號法海， 雷音光明王。 后佛法界城， 明凈智慧燈， 我皆悉供養， 聞法大歡喜。 見法海雷音， 光明王如來， 眾妙相莊嚴， 猶如須彌山。 見佛即發心， 專求一切智， 心大如虛空， 其性同如如。 充滿於三世， 諸佛菩薩眾， 大悲心普覆， 一切剎眾生。 清凈妙法身， 充滿諸佛剎， 隨其所應化， 悉為顯現身。 我初發心時， 震動一切剎， 教化諸群生， 悉令大
【現代漢語翻譯】 現代漢語譯本：海啊，你善於瞭解眾生所使用的語言規則，能夠分辨並瞭解一切佛法，深入掌握並攝取一切佛法的陀羅尼（總持）之海；你善於運用各種方便法門，為眾生降下佛法的雲雨，最終度脫一切眾生，攝受眾生，建立無上的事業，順應清凈的智慧，分辨業力的積藏，能夠發出獅子吼般的說法，將佛法佈施給一切眾生，獲得諸法的地位，圓滿陀羅尼。我怎麼能夠知道、能夠說出他的功德和修行呢？善男子！在這佛的集會中，有一位夜天，名叫開敷樹華（綻放樹花）。你到他那裡去問，『菩薩如何學習一切智，如何安立眾生於薩婆若（一切智）？』 當時，妙德守護諸城夜天爲了再次闡明這個法門的意義，用偈頌說道： 『佛子所修的深奧法門，如同虛空一樣真實不虛，能夠分辨過去、現在、未來三世的諸佛，以及無量無邊的諸法界。 能夠出生無量的法門，以及不可思議的諸法，增長無礙的智慧，通達過去、現在、未來三世的佛法。 經過像微塵一樣多的劫數，那個劫的名字叫做離垢光（遠離塵垢的光芒），世界名為妙德云（美妙功德的云），城名為寶華光（寶花的光芒）。 在那個劫中，依次出現了像須彌山微塵一樣多的佛，第一位佛號為法海雷音光明王（佛法之海，雷鳴之音，光明之王）， 后一位佛號為法界城明凈智慧燈（佛法界之城，明凈的智慧之燈），我都一一供養過他們，聽聞佛法后非常歡喜。 我見到法海雷音光明王如來，他以各種美妙的相好莊嚴自身，就像須彌山一樣巍峨。 見到佛后，我立即發起了菩提心，專心追求一切智，我的心像虛空一樣廣大，其本性與真如相同。 我的心充滿過去、現在、未來三世的諸佛菩薩眾，我的大悲心普遍覆蓋一切國土的眾生。 我清凈微妙的法身，充滿諸佛的國土，隨著眾生所應被教化的方式，我都會顯現相應的身形。 我最初發菩提心的時候，震動了一切國土，教化一切眾生，使他們都能夠得到大
【English Translation】 English version: O Sea, you are skilled in understanding the linguistic conventions used by sentient beings, you can discern and comprehend all dharmas, and you have deeply grasped and absorbed the ocean of dharanis (mantras) of all dharmas; you are adept in using various skillful means, raining down the clouds of dharma for sentient beings, ultimately liberating all sentient beings, embracing them, establishing supreme undertakings, conforming to pure wisdom, distinguishing the store of karmas, able to roar like a lion, bestowing the dharma upon all, attaining the position of all dharmas, and perfecting dharanis. How can I know or speak of his merits and practices? Good man! In this assembly of Buddhas, there is a night deity named Opening Flower Tree. Go to him and ask, 'How does a Bodhisattva learn all-knowing wisdom, and how does he establish sentient beings in Sarvajna (all-knowing wisdom)?' At that time, the night deity, Wondrous Virtue Guardian of Cities, wishing to further clarify the meaning of this dharma gate, spoke in verses: 'The profound dharma gate practiced by the Buddha's disciples is like the emptiness of space, true and unchanging, able to distinguish the Buddhas of the past, present, and future, and the immeasurable realms of all dharmas. It can give rise to immeasurable dharma gates and inconceivable dharmas, nurturing unobstructed wisdom, and understanding the dharmas of the past, present, and future. Passing through kalpas as numerous as dust particles, that kalpa is named Immaculate Light, the world is named Wondrous Virtue Cloud, and the city is named Jewel Flower Light. In that kalpa, Buddhas as numerous as the dust of Mount Sumeru appeared in succession, the first Buddha was named Dharma Sea Thunder Sound Light King, The last Buddha was named Dharma Realm City Clear Wisdom Lamp, I have offered to them all, and after hearing the dharma, I was very joyful. I saw the Tathagata Dharma Sea Thunder Sound Light King, adorned with various wonderful marks, majestic like Mount Sumeru. Upon seeing the Buddha, I immediately generated the Bodhi mind, wholeheartedly seeking all-knowing wisdom, my mind is as vast as space, and its nature is the same as Suchness. My mind is filled with the Buddhas and Bodhisattvas of the past, present, and future, my great compassion universally covers all sentient beings in all lands. My pure and subtle dharma body fills the Buddha lands, and according to the ways in which sentient beings should be taught, I will manifest corresponding forms. When I first generated the Bodhi mind, I shook all the lands, teaching all sentient beings, enabling them all to attain great
歡喜。 次值第二佛， 聞法而供養， 即時得睹見， 十剎海塵佛。 如是次第值， 須彌塵等佛， 恭敬供養彼， 一切諸如來。 聞法悉受持， 逮得此法門， 廣度一切眾， 究竟到彼岸。 轉剎塵等劫， 諸佛興出世， 我亦悉詣彼， 恭敬而供養， 聞法悉受持， 清凈此法門。」
爾時，善財得此甚深妙德自在音聲法門，入菩薩無量無邊諸三昧海，出生無量無邊陀羅尼海，得菩薩神通諸明光耀，入諸辯海，長養一切甚深法海；欲讚歎彼妙德守護諸城夜天，以偈頌曰：
「智慧海成滿， 永度生死海， 長壽智慧藏， 普照於十方。 了達內外法， 皆悉如虛空， 無礙清凈慧， 究竟於三世。 唸唸能分別， 無量無有邊， 一切諸境界， 而心無所著。 無量大悲心， 度脫眾生海， 明凈智慧眼， 了眾生無性。 深入佛法海， 窮盡其原底， 種種巧方便， 化度諸群生。 普於一切法， 了達其真性， 修習薩婆若， 令眾悉清凈。 天是調御師， 究盡一切智， 充滿諸法界， 說法化眾生。 順盧舍那愿， 無礙度眾生， 安住至處道， 普見十方佛。 天心甚深妙，
【現代漢語翻譯】 現代漢語譯本 歡喜。 接著值遇第二尊佛，聽聞佛法並供養， 即刻得見，如十個剎土微塵數般的佛陀。 像這樣依次值遇，如須彌山微塵數般的佛陀， 恭敬供養他們，一切諸如來。 聽聞佛法全部接受並持守，獲得此法門， 廣泛度化一切眾生，最終到達彼岸。 轉過如剎土微塵數般的劫數，諸佛興起於世， 我也都前往他們那裡，恭敬地供養， 聽聞佛法全部接受並持守，清凈此法門。」
這時，善財童子獲得此甚深微妙、功德自在的音聲法門，進入菩薩無量無邊的諸三昧海，出生無量無邊的陀羅尼海，獲得菩薩神通的諸光明照耀，進入諸辯才之海，增長一切甚深法海；想要讚歎那位妙德守護諸城夜天，用偈頌說道：
『智慧之海圓滿成就，永遠度脫生死之海， 長壽智慧的寶藏，普遍照耀於十方。 了達內外之法，都如同虛空一般， 無礙清凈的智慧，究竟於過去、現在、未來三世。 唸唸都能分別，無量無邊， 一切諸境界，而心無所執著。 無量的大悲心，度脫眾生之海， 明凈的智慧之眼，了知眾生本無自性。 深入佛法之海，窮盡其根源， 用種種巧妙方便，化度諸群生。 普遍對於一切法，了達其真實本性， 修習薩婆若（一切智），令眾生都清凈。 天是調御師，窮盡一切智慧， 充滿諸法界，說法教化眾生。 順應盧舍那佛（報身佛）的願力，無礙地度化眾生， 安住于至高之處的道，普遍見到十方諸佛。 天的心意甚深微妙，
【English Translation】 English version Joyful. Next, encountering the second Buddha, hearing the Dharma and making offerings, Immediately seeing, Buddhas as numerous as the dust of ten lands. In this way, successively encountering, Buddhas as numerous as the dust of Mount Sumeru, Respectfully making offerings to them, all the Tathagatas. Hearing the Dharma, receiving and upholding it all, attaining this Dharma gate, Extensively liberating all beings, ultimately reaching the other shore. Passing through kalpas as numerous as the dust of lands, Buddhas arise in the world, I also go to them all, respectfully making offerings, Hearing the Dharma, receiving and upholding it all, purifying this Dharma gate.」
At that time, Sudhana (善財) obtained this profound, wondrous, virtuous, and self-mastering voice Dharma gate, entered the immeasurable and boundless Samadhi seas of the Bodhisattvas, gave rise to immeasurable and boundless Dharani seas, obtained the radiant light of the Bodhisattvas' spiritual powers, entered the seas of eloquence, and nurtured all the profound Dharma seas; desiring to praise that wondrously virtuous city-protecting night deity, he spoke in verses:
『The sea of wisdom is fully accomplished, forever crossing the sea of birth and death, The treasure of longevity and wisdom, universally illuminating the ten directions. Understanding the inner and outer dharmas, all are like empty space, Unobstructed and pure wisdom, ultimately reaching the three times. Moment by moment able to discern, immeasurable and boundless, All realms, yet the mind is without attachment. Immeasurable great compassion, liberating the sea of beings, Clear and bright wisdom eyes, understanding that beings have no self-nature. Deeply entering the sea of the Buddha's Dharma, exhausting its source, Using various skillful means, transforming and liberating all beings. Universally regarding all dharmas, understanding their true nature, Cultivating Sarvajna (all-knowing wisdom), making all beings pure. The deity is a tamer, exhausting all wisdom, Filling all Dharma realms, teaching and transforming beings. Following the vows of Vairocana (盧舍那), liberating beings without obstruction, Abiding in the path of the highest place, universally seeing the Buddhas of the ten directions. The deity's mind is profound and wondrous,
除滅煩惱熱， 清凈如虛空， 離垢無染著。 攝取於三世， 佛剎諸如來， 一切菩薩眾， 一切群生類。 一念分別知， 剎那及羅婆， 晝夜月半月， 乃至無量劫， 十方諸群生， 有色及無色， 有想無想等， 知死此生彼。 除滅一切眾， 虛妄顛倒想， 善知語言法， 顯現菩提道。 出盧舍那愿， 一切佛法海， 無礙法身心， 隨應現眾生。」
時，善財童子以偈讚歎彼夜天已，頭面禮足，繞無數匝，敬心辭退。
爾時，善財童子正念思惟增廣甚深妙德自在音聲法門，往詣開敷樹華夜天所；見彼夜天在眾寶香樹樓閣之內，處寶樹芽師子法座，百萬諸天眷屬圍繞。
爾時，善財頭面敬禮彼夜天足，繞無數匝恭敬合掌，於一面住，白言：「天神！我已先發阿耨多羅三藐三菩提心，云何菩薩學菩薩行，修菩薩道，趣薩婆若？唯愿天神為我解說。」
答言：「善男子！我于日沒優缽羅缽曇摩華，皆悉還合；若諸人眾，遊園觀者，廢舍縱逸，歸其家時，為放光明；在險徑者，照示平路，令彼專求一切智道；若於山巖、深水、曠野，在如是等種種難處，悉放光照，令免眾苦，得安隱樂。又，善男子！若諸眾生，放逸五欲，為其顯現
【現代漢語翻譯】 現代漢語譯本 消除煩惱的熱惱，清凈如同虛空，遠離塵垢沒有染著。 攝取過去、現在、未來三世，所有佛剎的諸佛如來，一切菩薩眾，一切眾生。 一念之間分別知曉，剎那（極短的時間單位）和羅婆（更短的時間單位），白天黑夜、上半月下半月，乃至無量劫的時間。 十方所有的眾生，有形體的和無形體的，有思想的和無思想的等等，知道他們在此處死亡，在彼處出生。 消除一切眾生虛妄顛倒的想法，善於瞭解語言的法則，顯現通往菩提（覺悟）的道路。 展現盧舍那佛（報身佛）的願力，一切佛法的海洋，無礙的法身和心，隨順眾生的根器而顯現。
這時，善財童子用偈頌讚嘆了這位夜天之後，頭面頂禮他的雙足，繞行無數圈，以恭敬的心情告辭退下。
這時，善財童子正念思惟，增長甚深微妙的德行和自在的音聲法門，前往開敷樹華夜天（守護樹木花朵的夜神）所在之處；看見這位夜天在眾寶香樹樓閣之內，坐在寶樹嫩芽形成的獅子法座上，有百萬諸天眷屬圍繞。
這時，善財童子頭面頂禮這位夜天的雙足，繞行無數圈，恭敬合掌，站在一邊，說道：『天神！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），菩薩如何學習菩薩的修行，修持菩薩的道，趨向薩婆若（一切智）？唯愿天神為我解說。』
夜天回答說：『善男子！我這裡，在太陽落山時，優缽羅華（青蓮花）、缽曇摩華（紅蓮花）都會全部合攏；如果有人們在園中游玩觀賞，放縱嬉戲，當他們回家時，我會為他們放出光明；在危險道路上的人，我會照亮平坦的道路，讓他們專心追求一切智道；如果在山巖、深水、曠野等各種艱難之處，我都會放出光明照耀，讓他們免除各種痛苦，得到安穩快樂。還有，善男子！如果眾生放縱五欲（色、聲、香、味、觸），我會為他們顯現……』
【English Translation】 English version Eliminating the heat of afflictions, pure like the void, free from defilement and attachment. Gathering the three periods of time—past, present, and future—all the Tathagatas (Buddhas) in all Buddha-lands, all the Bodhisattvas, and all sentient beings. Knowing distinctly in a single thought, the kshana (an extremely short unit of time) and the lava (an even shorter unit of time), day and night, the waxing and waning moon, and even countless kalpas (eons). All sentient beings in the ten directions, those with form and those without form, those with thought and those without thought, knowing their death here and their birth there. Eliminating all the false and inverted thoughts of all beings, being skilled in the laws of language, revealing the path to Bodhi (enlightenment). Manifesting the vows of Vairocana Buddha (the embodiment of the Dharma body), the ocean of all Buddhist teachings, the unobstructed Dharma body and mind, appearing in accordance with the capacities of sentient beings.
At that time, Sudhana (the seeker of enlightenment) praised that night deity with verses, bowed his head to the deity's feet, circumambulated countless times, and respectfully took his leave.
At that time, Sudhana, with right mindfulness, contemplated and expanded the profound and wondrous virtues and the Dharma gate of the unhindered voice, and went to the night deity who makes the trees bloom; he saw that night deity within a pavilion of jeweled fragrant trees, seated on a lion throne made of jeweled tree sprouts, surrounded by a retinue of millions of devas (gods).
At that time, Sudhana bowed his head to the feet of that night deity, circumambulated countless times, respectfully joined his palms, stood to one side, and said: 'O deity! I have already generated the mind of Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment), how does a Bodhisattva learn the practice of a Bodhisattva, cultivate the path of a Bodhisattva, and approach Sarvajna (omniscience)? I beseech the deity to explain this to me.'
The night deity replied: 'Good man! Here, when the sun sets, the utpala (blue lotus) and padma (red lotus) flowers all close; if there are people who are playing and enjoying themselves in the gardens, when they return home, I will emit light for them; for those on dangerous paths, I will illuminate the flat roads, so that they may focus on seeking the path of omniscience; if they are in mountains, cliffs, deep waters, wilderness, and other such difficult places, I will emit light to illuminate them, so that they may be free from all suffering and attain peace and happiness. Furthermore, good man! If sentient beings indulge in the five desires (form, sound, smell, taste, and touch), I will manifest for them...'
老病死苦，悉令睹見舍離放逸，修習善根；為慳貪者，讚歎佈施；若犯戒者，安立凈戒；為瞋恚者，讚歎大慈，安立忍辱；若懈怠者，教令修行菩薩精進；若亂心者，教令修習諸禪三昧；若愚癡者，令其深入般若波羅蜜；樂小法者，教以大乘；著三界者，令住菩薩圓滿無著諸波羅蜜；若諸眾生，功德羸弱，為眾結業之所逼迫，令住菩薩力波羅蜜；順無智者，令住菩薩智波羅蜜，舍離癡闇。善男子！我已成就無量歡喜知足光明法門。」
善財白言：「天神！此法門者，境界云何？」
答言：「善男子！如來方便光明，攝取眾生。佛子！若有眾生，受快樂者，悉蒙佛力諸光明力，隨如來教，佛威神力；隨順佛道，聞佛正法，入佛善根；如來圓滿，明凈智日，如來性凈業力，普照一切，悉蒙如是功德力故，普令眾生，受諸快樂。佛子！我入此法門時，正念思惟，深入盧舍那如來、應供、等正覺過去所行菩薩行海。善男子！我知菩薩本發菩薩地心時，見諸眾生，著我、我所，無明覆蔽，入諸邪見，隨順貪愛，欲恚所縛，心亂顛倒，慳嫉所纏，貧窮逼切，于生死中，受眾苦惱，不值諸佛。見如是已，發大悲心，攝取眾生，除諸苦患，普饒益之，令得一切無染著心；于諸施物，不求果報，分別了知一切因緣，諸法實相
【現代漢語翻譯】 現代漢語譯本：對於那些被衰老、疾病和死亡的痛苦所困擾的人，要讓他們看到這些痛苦，從而捨棄放縱，修習善根；對於慳吝貪婪的人，要讚美佈施；對於犯戒的人，要讓他們安立清凈的戒律；對於嗔恚的人，要讚美大慈，安立忍辱；對於懈怠的人，要教導他們修行菩薩的精進；對於心散亂的人，要教導他們修習各種禪定三昧；對於愚癡的人，要讓他們深入般若波羅蜜（智慧的最高境界）；對於喜歡小乘佛法的人，要教導他們大乘佛法；對於執著於三界（欲界、色界、無色界）的人，要讓他們安住于菩薩圓滿無執著的諸波羅蜜（到達彼岸的方法）；如果眾生的功德薄弱，被各種業力所逼迫，要讓他們安住于菩薩力波羅蜜（力量的最高境界）；對於順從無知的人，要讓他們安住于菩薩智波羅蜜（智慧的最高境界），舍離愚癡的黑暗。善男子！我已經成就了無量歡喜知足的光明法門。 善財童子問道：『天神！這個法門的境界是怎樣的呢？』 天神回答說：『善男子！如來以方便的光明，攝取眾生。佛子！如果有眾生，正在享受快樂，都是蒙受佛陀的力量和各種光明力量，隨順如來的教導，佛陀的威神之力；隨順佛道，聽聞佛陀的正法，進入佛陀的善根；如來圓滿，明凈的智慧之日，如來本性清凈的業力，普照一切，都蒙受這樣的功德力量，普遍讓眾生，享受各種快樂。佛子！我進入這個法門時，正念思惟，深入盧舍那如來（報身佛）、應供（值得供養）、等正覺（完全覺悟）過去所修行的菩薩行海。善男子！我知道菩薩最初發菩薩地心時，看到眾生，執著於我、我所（屬於我的），被無明（對事物真相的無知）所覆蓋，進入各種邪見，隨順貪愛，被慾望和嗔恚所束縛，心亂顛倒，被慳吝和嫉妒所纏繞，貧窮困迫，在生死輪迴中，遭受各種痛苦煩惱，不能遇到諸佛。看到這些之後，就發起了大悲心，攝取眾生，消除各種痛苦患難，普遍利益他們，讓他們得到一切沒有染著的心；對於各種佈施的物品，不求回報，分別了知一切因緣，諸法的真實相狀。』
【English Translation】 English version: For those afflicted by the suffering of old age, sickness, and death, cause them to see these sufferings, thereby abandoning indulgence and cultivating good roots; for the stingy and greedy, praise generosity; for those who violate precepts, establish pure precepts; for the angry, praise great compassion and establish patience; for the lazy, teach them to practice the bodhisattva's diligence; for the scattered-minded, teach them to cultivate various samadhis; for the ignorant, cause them to delve deeply into Prajna Paramita (the highest state of wisdom); for those who enjoy the Hinayana teachings, teach them the Mahayana teachings; for those attached to the three realms (the desire realm, the form realm, and the formless realm), cause them to abide in the bodhisattva's perfect and unattached paramitas (ways to reach the other shore); if sentient beings have weak merits and are oppressed by various karmic forces, cause them to abide in the bodhisattva's power paramita (the highest state of power); for those who follow ignorance, cause them to abide in the bodhisattva's wisdom paramita (the highest state of wisdom), abandoning the darkness of ignorance. Good man! I have already attained the immeasurable joyful and contented light dharma gate. Sudhana asked: 'Heavenly being! What is the realm of this dharma gate?' The heavenly being replied: 'Good man! The Tathagata, with the light of skillful means, gathers sentient beings. Disciple of the Buddha! If there are sentient beings who are enjoying happiness, they are all receiving the power of the Buddha and the power of various lights, following the Tathagata's teachings, the Buddha's majestic power; following the Buddha's path, hearing the Buddha's true dharma, entering the Buddha's good roots; the Tathagata is perfect, the bright and clear sun of wisdom, the Tathagata's pure karmic power, illuminates everything, all receive such meritorious power, universally causing sentient beings to enjoy various happiness. Disciple of the Buddha! When I entered this dharma gate, with right mindfulness and contemplation, I delved deeply into the bodhisattva practices of Vairochana Tathagata (the Sambhogakaya Buddha), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened) in the past. Good man! I know that when a bodhisattva first generates the bodhisattva mind, they see sentient beings, attached to self and what belongs to self, covered by ignorance (ignorance of the true nature of things), entering various wrong views, following greed and love, bound by desire and anger, with confused and inverted minds, entangled by stinginess and jealousy, oppressed by poverty, suffering various pains and afflictions in the cycle of birth and death, unable to encounter the Buddhas. Having seen this, they generate great compassion, gather sentient beings, eliminate various sufferings and afflictions, universally benefit them, causing them to attain a mind free from all attachments; regarding various donated items, they do not seek reward, they discern all causes and conditions, and the true nature of all dharmas.'
；具足成就大慈大悲，圓滿法蓋，普覆眾生。以知足法，養智慧象，摧散一切諸煩惱山，安樂眾生，隨所應化，雨甘露法；以聖法利，等施眾生，得十力果無上快樂，成就菩薩通力自在，充滿法界。悉現一切諸眾生前，雨一切物，悉令歡喜，充足其意，救護眾生，滅生死苦，不求恩報，嚴凈一切眾生心寶，悉同一切諸佛善根，增長薩婆若，教化成熟一切眾生，以無上凈法，凈諸佛剎。于唸唸中，滿一切法界；以明凈智，分別三世，充滿虛空；於一切時，轉凈法輪，教化眾生，令諸眾生，生一切智，清凈諸持，覺悟一切諸佛菩提，分別一切未來諸劫；於一切劫，行菩薩行，心無有二；悉能遍游一切世界，其身容受一切剎海，悉皆攝取一切世界。分別解說一切世界，種種形色、種種莊嚴、種種依住；或不凈凈、或凈不凈，或純清凈、或純垢穢，或廣、或狹，或大、或小，或覆、或仰；如是等諸世界海中，生菩薩行，證菩薩行。于唸唸中，出生菩薩諸自在行，于唸唸中，為眾生現三世諸佛清凈法身。佛子！盧舍那佛於過去世，行菩薩行時，見諸群生無智功德，愚癡所覆，著我、我所；無明曀障，不正思惟；入諸邪見，不識因果；順煩惱業，不修聖道；得無作法，常于生死險道流轉，受種種苦。發起大悲，令諸眾生出生菩薩無
【現代漢語翻譯】 現代漢語譯本：具足成就大慈大悲，圓滿法蓋，普遍覆蓋眾生。以知足的法，養育智慧之象，摧毀一切煩惱之山，使眾生安樂，隨其所應教化，降下甘露之法；以聖法之利益，平等施予眾生，獲得十力（佛的十種力量）的果實，無上的快樂，成就菩薩的通力自在，充滿法界。悉皆顯現在一切眾生面前，降下一切所需之物，使他們都歡喜，滿足他們的心意，救護眾生，滅除生死之苦，不求回報，莊嚴清凈一切眾生的心寶，使之與一切諸佛的善根相同，增長薩婆若（一切智），教化成熟一切眾生，以無上清凈之法，清凈諸佛的剎土。于唸唸之中，充滿一切法界；以明凈的智慧，分別過去、現在、未來三世，充滿虛空；於一切時，轉動清凈的法輪，教化眾生，使眾生生起一切智，清凈諸持，覺悟一切諸佛的菩提，分別一切未來諸劫；於一切劫，行菩薩之行，心中沒有二念；能夠普遍遊歷一切世界，其身容納一切剎土之海，全部攝取一切世界。分別解說一切世界，種種的形色、種種的莊嚴、種種的依住；或者不凈而凈、或者凈而不凈，或者純粹清凈、或者純粹垢穢，或者廣闊、或者狹窄，或者大、或者小，或者覆蓋、或者仰起；像這樣等諸世界海中，生起菩薩之行，證得菩薩之行。于唸唸之中，出生菩薩的各種自在之行，于唸唸之中，為眾生顯現三世諸佛清凈的法身。佛子！盧舍那佛（報身佛）在過去世，行菩薩行時，見到眾多眾生沒有智慧功德，被愚癡所覆蓋，執著於我、我所；被無明所障礙，不正思惟；進入各種邪見，不認識因果；順從煩惱之業，不修習聖道；得到無作之法，常常在生死險道中流轉，遭受種種痛苦。發起大悲心，使眾生出生菩薩的無上智慧。
【English Translation】 English version: Fully accomplished with great compassion and great mercy, perfecting the Dharma-canopy, universally covering all sentient beings. With the Dharma of contentment, nurturing the elephant of wisdom, shattering all mountains of afflictions, bringing peace and joy to sentient beings, according to what they should be transformed, raining down the nectar of Dharma; with the benefit of the sacred Dharma, equally bestowing upon all sentient beings, attaining the fruit of the Ten Powers (of a Buddha), supreme happiness, accomplishing the unobstructed power of a Bodhisattva, filling the Dharma realm. Appearing before all sentient beings, raining down all things needed, making them all joyful, fulfilling their intentions, rescuing sentient beings, extinguishing the suffering of birth and death, not seeking repayment, adorning and purifying the mind-treasure of all sentient beings, making it the same as the roots of goodness of all Buddhas, increasing Sarvajnata (all-knowing wisdom), teaching and maturing all sentient beings, with the supreme pure Dharma, purifying the Buddha-lands. In every thought moment, filling the entire Dharma realm; with clear and bright wisdom, distinguishing the three periods of time—past, present, and future—filling the void; at all times, turning the pure Dharma wheel, teaching sentient beings, enabling sentient beings to generate all-knowing wisdom, purifying all holdings, awakening to the Bodhi of all Buddhas, distinguishing all future kalpas; in all kalpas, practicing the Bodhisattva path, with no duality in mind; able to universally travel all worlds, his body accommodating all oceans of lands, completely encompassing all worlds. Distinguishing and explaining all worlds, various forms and colors, various adornments, various abodes; either impure yet pure, or pure yet impure, or purely pure, or purely defiled, either vast, or narrow, either large, or small, either covered, or upturned; in such oceans of worlds, generating the Bodhisattva path, realizing the Bodhisattva path. In every thought moment, generating the various unobstructed practices of a Bodhisattva, in every thought moment, manifesting the pure Dharma-body of the Buddhas of the three periods of time for sentient beings. Disciple of the Buddha! When Vairocana Buddha (the Sambhogakaya Buddha) was practicing the Bodhisattva path in the past, he saw that many sentient beings lacked the merit of wisdom, were covered by ignorance, were attached to 'self' and 'what belongs to self'; were obstructed by ignorance, did not think correctly; entered various wrong views, did not recognize cause and effect; followed the karma of afflictions, did not cultivate the sacred path; obtained the uncreated Dharma, constantly transmigrated in the dangerous path of birth and death, suffering various pains. He generated great compassion, enabling sentient beings to generate the supreme wisdom of a Bodhisattva.
量諸行，修習一切諸波羅蜜；安立堅固勝妙善根，除滅眾苦，長功德藏；了知因果，不違業報，知法真實；悉分別知眾生欲樂及一切剎，守護、受持一切佛法，令不斷絕，滅不善法，滿薩婆若。佛子！以如是等無量法施，攝取眾生，令一向求薩婆若法，修行菩薩諸波羅蜜；具賢聖利，長薩婆若，滿善根海，顯現如來無量自在；以如是等種種方便，攝取眾生，顯現如來無量功德，安立眾生於菩薩諸攝智慧。」
善財白言：「天神！發阿耨多羅三藐三菩提心，其已久如？」
答言：「佛子！此事難知、難信、難入、難說、難得；一切諸天、聲聞、緣覺所不能知，除佛神力。依善知識，成滿善根，凈正直心，遠離諂曲，滅諸染污；逮得普照智慧光明，哀愍眾生，降伏諸魔，拔煩惱樹，必欲成就一切種智，除滅生死憂悲惱海，得如來樂，入佛功德精進之海，安住佛地，滿足如來一切智力，究竟十力。如此人者，乃能信解，能知、能入、能說、能得。何以故？此佛境界，一切眾生及諸菩薩所不能知，我當承佛神力，為調伏眾生，直心清凈，廣修善根，得甚深心，樂聞此法，為如此等，隨其所應，分別解說。」
爾時，夜天欲重明此義，觀察三世諸佛境界，以偈頌曰：
「佛子此法門， 甚深佛境界，
【現代漢語翻譯】 現代漢語譯本：衡量諸行，修習一切波羅蜜（到達彼岸的方法）；安立堅固殊勝的善根，消除眾苦，增長功德寶藏；了知因果，不違背業報，知曉佛法的真實；完全分別知曉眾生的慾望和喜好以及一切佛剎（佛所居住的世界），守護、受持一切佛法，使其不中斷，滅除不善之法，圓滿薩婆若（一切智）。佛子！以像這樣等無量的法佈施，攝取眾生，使他們一心求取薩婆若法，修行菩薩的各種波羅蜜；具備賢聖的利益，增長薩婆若，圓滿善根之海，顯現如來無量的自在；以像這樣等種種方便，攝取眾生，顯現如來無量的功德，安立眾生於菩薩的各種攝受智慧。 善財童子問道：『天神！您發阿耨多羅三藐三菩提心（無上正等正覺之心），已經多久了？』 天神回答說：『佛子！這件事難以知曉、難以相信、難以進入、難以述說、難以獲得；一切諸天、聲聞（聽聞佛法而悟道者）、緣覺（獨自悟道者）都不能知曉，除非依靠佛的神力。依靠善知識，成就圓滿的善根，清凈正直的心，遠離諂媚虛偽，滅除各種染污；獲得普遍照耀的智慧光明，憐憫眾生，降伏各種魔障，拔除煩惱之樹，必定想要成就一切種智（佛的智慧），消除生死憂愁悲傷的苦海，獲得如來的快樂，進入佛的功德精進之海，安住于佛的地位，滿足如來的一切智力，究竟達到十力（佛的十種力量）。像這樣的人，才能相信理解，才能知曉、才能進入、才能述說、才能獲得。為什麼呢？這是佛的境界，一切眾生以及各種菩薩都不能知曉，我應當承蒙佛的神力，爲了調伏眾生，以正直清凈的心，廣泛修習善根，獲得甚深的心，樂於聽聞此法，為像這樣的人，根據他們的情況，分別解說。』 這時，夜天爲了再次闡明這個道理，觀察三世諸佛的境界，用偈頌說道： 『佛子，這個法門，是甚深的佛的境界，』
【English Translation】 English version: Measuring all actions, cultivating all the Paramitas (perfections); establishing firm and excellent roots of goodness, eliminating all sufferings, increasing the treasury of merits; understanding cause and effect, not violating karmic retribution, knowing the truth of Dharma; fully discerning the desires and pleasures of sentient beings and all Buddha-lands (worlds where Buddhas reside), guarding and upholding all the Buddha-Dharma, ensuring it does not cease, eliminating unwholesome dharmas, fulfilling Sarvajna (omniscience). O son of Buddha! With such immeasurable Dharma-giving, gathering sentient beings, causing them to single-mindedly seek the Dharma of Sarvajna, cultivating the various Paramitas of Bodhisattvas; possessing the benefits of the wise and noble, increasing Sarvajna, fulfilling the ocean of good roots, manifesting the immeasurable freedom of the Tathagata; with such various skillful means, gathering sentient beings, manifesting the immeasurable merits of the Tathagata, establishing sentient beings in the various wisdoms of Bodhisattva's gathering. Sudhana asked, 'O Deva! How long has it been since you generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' The Deva replied, 'O son of Buddha! This matter is difficult to know, difficult to believe, difficult to enter, difficult to speak, difficult to attain; all Devas, Sravakas (those who attain enlightenment by hearing the Dharma), and Pratyekabuddhas (those who attain enlightenment on their own) cannot know it, except by the power of the Buddha. Relying on good teachers, accomplishing complete good roots, purifying the upright mind, being far from flattery and deceit, eliminating all defilements; attaining the light of universally illuminating wisdom, having compassion for sentient beings, subduing all demons, uprooting the tree of afflictions, certainly desiring to accomplish all-knowing wisdom, eliminating the ocean of suffering, sorrow, and grief of birth and death, attaining the bliss of the Tathagata, entering the ocean of the Tathagata's meritorious diligence, abiding in the Buddha's position, fulfilling all the wisdom power of the Tathagata, ultimately reaching the ten powers (ten powers of a Buddha). Such a person can believe and understand, can know, can enter, can speak, can attain. Why? This is the realm of the Buddha, which all sentient beings and all Bodhisattvas cannot know. I shall rely on the Buddha's power, in order to tame sentient beings, with an upright and pure mind, widely cultivate good roots, attain a profound mind, delight in hearing this Dharma, for such people, according to their circumstances, explain and expound separately.' At that time, the Night Deva, desiring to further clarify this meaning, observed the realms of the Buddhas of the three times, and spoke in verse: 'O son of Buddha, this Dharma gate, is the profound realm of the Buddha,'
不思剎塵劫， 說之無窮盡。 貪慾瞋恚癡， 高慢眾生等， 皆悉不能知， 最勝寂靜法。 慳嫉心諂曲， 煩惱業覆者， 一切不能知， 甚深佛境界。 著諸陰入界， 及起吾我見， 心想見顛倒， 不知佛境法。 清凈離虛妄， 如來深境界， 依住生死者， 皆悉不能知。 出生如來家， 諸佛常守護， 奉持佛法藏， 慧眼之境界。 親近善知識， 滿足白凈法， 究竟諸佛力， 聞此法歡喜。 心凈離虛妄， 猶如虛空性， 慧燈除癡闇， 是彼之境界。 以大慈悲心， 普覆諸眾生， 等心觀一切， 是彼之境界。 其心大歡喜， 等觀眾生類， 舍離於一切， 離垢之境界。 凈心離諸惡， 乃至畏微罪， 隨順諸佛法， 離垢之境界。 安住忍辱法， 其心不可動， 如實不違業， 無盡心境界。 勇猛勤精進， 安住不退心， 究竟薩婆若， 調伏之境界。 入于寂定心， 除滅煩惱熱， 深入智慧海， 寂靜起境界。 了達群生類， 諸法真實相， 深法之境界， 是慧燈法門。 覺悟眾生性， 不著諸有海， 普照一切心， 是導師法門。 悉從三世
【現代漢語翻譯】 現代漢語譯本 即使不思量如微塵般多的劫數（kalpa），也說不盡這道理的無窮無盡。 那些貪慾、瞋恚、愚癡、高慢的眾生，都不能理解這最殊勝寂靜的佛法。 那些慳吝、嫉妒、心懷諂曲，被煩惱和業力覆蓋的人，都不能理解這甚深的佛境界。 那些執著於五陰（skandha）、十二入（ayatana）、十八界（dhatu），並生起我見的人，他們的心想和見解都是顛倒的，不能理解佛的境界和法。 清凈無染、遠離虛妄，這是如來甚深的境界，那些依附於生死輪迴的人，都不能理解。 出生于如來之家，常受諸佛守護，奉持佛法寶藏，這是具有慧眼者的境界。 親近善知識，圓滿清凈的法，究竟諸佛的力量，聽到此法會心生歡喜。 心清凈，遠離虛妄，猶如虛空的本性，用智慧之燈驅除愚癡的黑暗，這是他們的境界。 以大慈悲心，普遍覆蓋一切眾生，以平等心看待一切，這是他們的境界。 內心充滿大歡喜，平等看待一切眾生，捨棄一切執著，這是遠離垢染的境界。 內心清凈，遠離一切惡行，甚至畏懼微小的罪過，隨順諸佛的教法，這是遠離垢染的境界。 安住于忍辱之法，內心不可動搖，如實不違背因果業報，這是無盡的心之境界。 勇猛精進，安住于不退轉之心，最終證得一切智（sarvajna），這是調伏煩惱的境界。 進入寂靜的禪定之心，消除煩惱的熾熱，深入智慧之海，這是寂靜生起的境界。 了達一切眾生的種類，以及諸法的真實相，這是甚深佛法的境界，是智慧之燈的法門。 覺悟眾生的本性，不執著于諸有的苦海，普遍照亮一切眾生的心，這是導師的法門。 一切都來自三世（過去、現在、未來）
【English Translation】 English version Even if one does not contemplate for kalpas (aeons) as numerous as dust particles, the explanation of this principle would still be endless. Those beings with greed, hatred, delusion, and arrogance are all unable to understand this most supreme and tranquil Dharma. Those who are stingy, jealous, deceitful, and covered by afflictions and karma are all unable to understand the profound realm of the Buddha. Those who are attached to the five skandhas (aggregates), twelve ayatanas (sense bases), and eighteen dhatus (elements), and who give rise to the view of 'self', their thoughts and views are inverted, and they cannot understand the Buddha's realm and Dharma. Pure and free from falsehood, this is the profound realm of the Tathagata (Buddha), which those who dwell in the cycle of birth and death are all unable to understand. Born into the family of the Tathagata, constantly protected by all Buddhas, upholding the treasury of the Buddha's Dharma, this is the realm of those with the eye of wisdom. Drawing near to good spiritual friends, fulfilling the pure Dharma, realizing the power of all Buddhas, one rejoices upon hearing this Dharma. With a pure mind, free from falsehood, like the nature of space, using the lamp of wisdom to dispel the darkness of ignorance, this is their realm. With great compassion, universally covering all beings, viewing all with equanimity, this is their realm. With great joy in their hearts, viewing all beings equally, relinquishing all attachments, this is the realm free from defilement. With a pure mind, free from all evil deeds, even fearing the slightest transgression, following the teachings of all Buddhas, this is the realm free from defilement. Dwelling in the Dharma of patience, with an unshakeable mind, truly not violating the law of karma, this is the realm of the boundless mind. With courageous diligence, dwelling in an unretreating mind, ultimately realizing all-knowing wisdom (sarvajna), this is the realm of subduing afflictions. Entering the tranquil mind of samadhi (meditative absorption), eliminating the heat of afflictions, delving deep into the ocean of wisdom, this is the realm of arising tranquility. Understanding the nature of all beings, and the true nature of all dharmas, this is the realm of the profound Dharma, the gateway of the lamp of wisdom. Awakening to the nature of beings, not clinging to the ocean of existence, universally illuminating the minds of all, this is the Dharma of the guide. All come from the three times (past, present, future).
佛， 清凈愿性生， 普於一切剎， 窮盡未來劫， 修習菩薩行， 是普賢法門。 入諸方便海， 遍觀諸剎海， 無礙深智慧， 悉知剎成敗。 一一塵中見， 諸佛坐道場， 成佛化眾生， 無礙眼法門。 善財至我所， 親近善知識， 聞此甚深法， 精進勤修習。 此盧舍那境， 甚深難思議， 我承佛神力， 為汝分別說。◎
「◎佛子！乃往古世，過世界海微塵等劫，有一世界海，名明凈山；彼有如來，出興於世，號智慧法界山；諸方寂靜，普照王如來、應供、等正覺。彼佛為菩薩時，凈彼世界海；彼世界海中，有佛剎微塵等世界性；彼一一世界性中，有世界微塵等佛，出興於世；一一如來，說世界微塵等修多羅；一一修多羅中，授佛剎微塵等諸菩薩記，顯現如來種種神力，無量方便；種種諸乘，教化眾生。佛子！彼世界海中，有一世界性，名普門莊嚴；彼世界性中，有一世界，名曰一切寶色妙德，普照一切寶華海，以為莊嚴；眾寶為體，狀若天城，清凈嚴飾，普照一切諸佛道場，顯現諸佛變化光明。彼世界中，有須彌山微塵等四天下；彼四天下中，有一四天下，名寶山幢；彼四天下，有閻浮提，縱廣十萬由旬；彼閻浮提內，有十萬大城；彼諸城中
【現代漢語翻譯】 現代漢語譯本 佛陀，以清凈的願力而生， 普遍在一切佛土中，窮盡未來無盡的劫數， 修習菩薩的行持，這就是普賢菩薩的法門。 進入各種方便法門的大海，普遍觀察各個佛土的世界海， 擁有無礙的深邃智慧，完全知曉各個佛土的成敗。 在每一個微塵中都能見到，諸佛坐在菩提道場， 成就佛道，教化眾生，這是無礙的眼根法門。 善財童子來到我這裡，親近善知識， 聽聞這甚深的佛法，精進勤奮地修習。 這盧舍那佛（Vairocana）的境界，甚深難以思議， 我承蒙佛陀的神力，為你分別解說。
『佛子！在遙遠的過去，經過如世界海微塵般多的劫數，有一個世界海，名為明凈山（Mingjing Mountain）；那裡有一位如來出世，號為智慧法界山（Wisdom Dharma Realm Mountain）；諸方寂靜，普照王如來（Puzhao Wang Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha）。這位佛在做菩薩時，清凈了那個世界海；那個世界海中，有如佛剎微塵般多的世界性；在每一個世界性中，有如世界微塵般多的佛出世；每一位如來，都宣說如世界微塵般多的修多羅（Sutra）；在每一部修多羅中，都為如佛剎微塵般多的菩薩授記，顯現如來種種的神力，無量的方便法門；用種種不同的乘法，教化眾生。佛子！那個世界海中，有一個世界性，名為普門莊嚴（Pumen Zhuangyan）；那個世界性中，有一個世界，名為一切寶色妙德（Yiqie Baose Miaode），以普照一切寶華海（Puzhao Yiqie Baohua Hai）作為莊嚴；以眾寶為體，形狀像天上的城市，清凈莊嚴，普遍照耀一切諸佛的道場，顯現諸佛變化的光明。那個世界中，有如須彌山微塵般多的四天下（Caturdvipa）；在那些四天下中，有一個四天下，名為寶山幢（Baoshan Chuang）；那個四天下，有閻浮提（Jambudvipa），縱橫十萬由旬；那個閻浮提內，有十萬大城；在那些城市中』
【English Translation】 English version The Buddha, born from pure vows, Universally in all Buddha lands, exhausting future kalpas, Practicing the Bodhisattva path, this is the Samantabhadra's (Universal Worthy) Dharma gate. Entering the sea of expedient means, universally observing the world-seas of Buddha lands, Possessing unobstructed profound wisdom, fully knowing the success and failure of each Buddha land. Seeing in each and every dust mote, Buddhas sitting in the Bodhi-mandala, Attaining Buddhahood, transforming sentient beings, this is the unobstructed eye-faculty Dharma gate. Sudhana (Good Wealth) came to my place, drawing near to good teachers, Hearing this profound Dharma, diligently and assiduously practicing. This realm of Vairocana (Luminous One), is profound and inconceivable, I, relying on the Buddha's divine power, will explain it to you separately.
'O son of Buddha! In the ancient past, after kalpas as numerous as the dust motes of world-seas, there was a world-sea named Mingjing Mountain (Clear and Pure Mountain); there a Tathagata appeared in the world, named Wisdom Dharma Realm Mountain; all directions were tranquil, the Tathagata Puzhao Wang (Universally Illuminating King), Arhat, Samyaksambuddha. When that Buddha was a Bodhisattva, he purified that world-sea; in that world-sea, there were world-natures as numerous as the dust motes of Buddha lands; in each of those world-natures, there were Buddhas as numerous as the dust motes of worlds appearing in the world; each Tathagata, spoke Sutras as numerous as the dust motes of worlds; in each Sutra, they bestowed predictions upon Bodhisattvas as numerous as the dust motes of Buddha lands, manifesting the Tathagata's various divine powers, immeasurable expedient means; with various vehicles, they taught sentient beings. O son of Buddha! In that world-sea, there was a world-nature named Pumen Zhuangyan (Universal Gate Adornment); in that world-nature, there was a world named Yiqie Baose Miaode (All Precious Colors Wonderful Virtue), adorned with Puzhao Yiqie Baohua Hai (Universally Illuminating All Precious Flower Sea); its substance was made of various treasures, shaped like a heavenly city, pure and adorned, universally illuminating all the Bodhi-mandalas of Buddhas, manifesting the Buddhas' transformation light. In that world, there were Caturdvipas (four continents) as numerous as the dust motes of Mount Sumeru; among those Caturdvipas, there was one Caturdvipa named Baoshan Chuang (Precious Mountain Banner); that Caturdvipa had Jambudvipa, ten thousand yojanas in length and breadth; within that Jambudvipa, there were ten thousand great cities; in those cities'
，有一王都，名堅固寶莊嚴云燈，有一萬城，周匝圍繞，人壽萬歲。時，有大王名一切法師子吼圓蓋妙音，有五百大臣，六萬采女，七百王子，端正勇健。爾時，彼王威德普被一閻浮提，無有怨敵。彼大劫中，有惡劫起，五濁熾然。爾時，人民行十惡業，遠離十善，死入惡道，壽命短促，形色鄙陋，貧窮下賤，多苦少樂，更相諍訟，互相謗毀，離他眷屬，深入邪見；以諸貪著行非法故，風雨不時，卉木叢林，百穀苗稼，皆悉枯槁。彼時，人民饑饉病𤸃，悉詣王都，高聲大呼。時，諸人眾無量無數，圍繞王城，或舉兩手、或複合掌、或號天扣地、或舉身自撲、或右膝著地、或著弊衣，眼無光色，悲聲大叫，咸言：『大王！我等今者，大苦！大苦！飢渴寒凍，疾病危困，無所歸依，無救濟者；如在牢獄，種種苦逼，轉趣死路。』作如是等無量楚毒，悲聲上訴，求自全濟，安隱快樂。大王則是眾生寶藏清涼之池，善正治法，大智大乘，為大寶洲，真實利益，能與眾生天人之樂。時，彼大王聞此悲苦楚毒音聲，即得百萬阿僧祇大悲法門，一心思惟，即發十大悲語。何等為十？所謂：嗚呼痛哉！一切眾生，墜于無底生死深坑，無所歸依，我當爲彼，作歸依者，悉令逮得如來之地；哀哉眾生，為煩惱亂，無有救濟，我當爲彼，作救
【現代漢語翻譯】 現代漢語譯本：有一個王都，名為堅固寶莊嚴云燈，周圍環繞著一萬座城池，那裡的人們壽命長達萬歲。當時，有一位大王，名叫一切法師子吼圓蓋妙音（意為：以一切佛法為師，如獅子吼般宣講佛法，其教誨如圓蓋般覆蓋一切，聲音美妙動聽），他有五百位大臣，六萬名采女，七百位王子，個個相貌端正，勇猛健壯。那時，這位大王的威德普照整個閻浮提（Jambudvipa，指我們所居住的這個世界），沒有怨敵。在那大劫之中，有惡劫興起，五濁（指：劫濁、見濁、煩惱濁、眾生濁、命濁）熾盛。當時，人民奉行十惡業，遠離十善，死後墮入惡道，壽命短促，形貌醜陋，貧窮困苦，多苦少樂，互相爭鬥，互相誹謗，離散他人的眷屬，深入邪見；因為貪婪執著而行非法之事，導致風雨失調，草木叢林，百穀莊稼，全都枯萎凋零。那時，人民飢餓困頓，疾病纏身，都來到王都，高聲呼喊。當時，無數的人民，圍繞著王城，有的舉起雙手，有的合掌，有的向天號哭，有的叩地，有的全身撲倒在地，有的右膝跪地，有的穿著破爛的衣服，眼睛黯淡無光，悲傷地大聲呼叫，都說：『大王！我們現在，太苦了！太苦了！飢渴寒冷，疾病纏身，危在旦夕，無所依靠，無人救濟；如同身處牢獄，遭受種種苦難的逼迫，正在走向死亡之路。』他們發出如此等等無量的痛苦哀嚎，向上訴說，祈求能夠保全性命，獲得安穩快樂。大王是眾生的寶藏，是清涼的池水，以善良正直的法來治理國家，擁有大智慧和大乘佛法，是巨大的寶洲，能夠帶來真實的利益，能夠給予眾生天人的快樂。當時，那位大王聽到這悲慘痛苦的哀嚎聲，立即獲得了百萬阿僧祇（Asamkhya，意為：無數）大悲法門，一心思考，隨即發出十大悲願。哪十大悲願呢？那就是：嗚呼痛哉！一切眾生，墜入無底的生死深淵，無所依靠，我應當為他們，做依靠者，讓他們都能夠證得如來（Tathagata，意為：佛）的境界；可悲啊眾生，被煩惱所擾亂，沒有救濟，我應當為他們，做救 濟者。
【English Translation】 English version: There was a royal capital named Firm Treasure Adornment Cloud Lamp, surrounded by ten thousand cities, where people lived for ten thousand years. At that time, there was a great king named All Dharma Lion's Roar Round Canopy Wonderful Sound (meaning: taking all Buddhist teachings as his teacher, proclaiming the Dharma like a lion's roar, his teachings covering everything like a round canopy, and his voice being beautiful and pleasant), who had five hundred ministers, sixty thousand palace women, and seven hundred princes, all of whom were handsome, brave, and strong. At that time, the king's virtue and power spread throughout Jambudvipa (referring to the world we live in), and he had no enemies. During that great kalpa (aeon), an evil kalpa arose, and the five turbidities (referring to: the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life) became intense. At that time, people practiced the ten evil deeds, abandoned the ten good deeds, and after death, they fell into evil realms, their lifespans were short, their appearances were ugly, they were poor and miserable, they experienced more suffering than joy, they fought with each other, slandered each other, separated from their families, and fell into wrong views; because of their greed and attachment, they engaged in unlawful activities, which led to irregular winds and rains, and the forests, grains, and crops all withered and died. At that time, the people were hungry, exhausted, and sick, and they all came to the royal capital, crying out loudly. At that time, countless people surrounded the royal city, some raising their hands, some putting their palms together, some crying to the heavens, some knocking on the ground, some throwing themselves to the ground, some kneeling on their right knees, some wearing tattered clothes, their eyes dull and lifeless, crying out in sorrow, all saying: 'Great King! We are now in great suffering! Great suffering! We are hungry, thirsty, cold, and sick, in danger, without any support, without anyone to help us; like being in prison, suffering all kinds of torment, we are heading towards death.' They made such countless cries of pain and suffering, appealing for help, seeking to preserve their lives and obtain peace and happiness. The Great King was the treasure of all beings, a pool of coolness, governing the country with good and righteous laws, possessing great wisdom and the Mahayana (Great Vehicle) teachings, a great treasure island, capable of bringing true benefits, and capable of giving beings the happiness of gods and humans. At that time, the Great King, hearing these cries of sorrow and pain, immediately attained a million Asamkhya (meaning: countless) great compassionate Dharma gates, and with a focused mind, he made ten great vows of compassion. What are these ten great vows? They are: Alas, how painful! All beings have fallen into the bottomless abyss of birth and death, without any support, I shall be their support, and I shall enable them all to attain the state of the Tathagata (meaning: Buddha); Alas, beings are disturbed by afflictions, without any salvation, I shall be their salvation.
護者，悉令安立一切善業；哀哉眾生，生老病死，無有救護，我當爲彼，作救護者，除滅一切身心苦痛；哀哉眾生，有諸恐怖，無有救護，我當爲彼，作救護者，令住一切智安隱之處；哀哉眾生，為身見疑之所覆蔽，我當爲彼，作明凈燈，普照一切，現明凈智；哀哉眾生，為愚癡覆，我當爲彼，作大明炬，現一切智正法之城；哀哉眾生，為諸慳嫉諂曲幻偽，濁亂其心，我當令彼，悉得無上清凈法身；哀哉眾生，為生死長流之所漂溺，我當令彼，度生死海，到佛彼岸；哀哉眾生，從生盲瞽，我當令彼，見真實義，同一切佛；哀哉眾生，根不調伏，我當令彼，調伏諸根，除滅障礙，得一切智。時，彼大王發如是等十大悲語，擊鼓宣令一切眾生，安隱勿怖，隨汝所須，我皆資給。即時頒下閻浮提內大小諸城、都邑聚落，悉開庫藏金銀、珍寶、衣服、肴膳、香華、瓔珞、牀蓆、被褥、宮殿、宅舍；諸妙寶幢、夜光寶幢、摩尼寶幢；醫師湯藥，種種諸器，盛眾雜寶；諸金剛器，盛眾妙香；種種香器，盛諸衣服；種種車乘，幡彩幢蓋。又復擊鼓，宣令天下一切諸城、都邑聚落，今施汝等國土、城邑、聚落、妻子、頭、目、齒、舌、心、肝、血、肉、腸、胃、手足，一切肢節。時，城東門外，有大會處，名曰明凈摩尼妙德。其地平正
【現代漢語翻譯】 現代漢語譯本：『可悲啊，眾生沒有守護者，我將讓他們安立於一切善業；可悲啊，眾生受生老病死之苦，沒有救護，我將成為他們的救護者，消除他們身心的所有痛苦；可悲啊，眾生有各種恐懼，沒有救護，我將成為他們的救護者，讓他們安住於一切智的安穩之處；可悲啊，眾生被身見（認為身體是真實存在的錯誤觀念）和疑惑所矇蔽，我將成為他們的明燈，普照一切，顯現明凈的智慧；可悲啊，眾生被愚癡所覆蓋，我將成為他們的大火炬，顯現一切智的正法之城；可悲啊，眾生被慳吝、嫉妒、諂媚、虛偽所困擾，擾亂他們的心，我將讓他們都獲得無上的清凈法身；可悲啊，眾生被生死長河所漂流，我將讓他們度過生死之海，到達佛的彼岸；可悲啊，眾生天生盲目，我將讓他們見到真實的意義，與一切佛相同；可悲啊，眾生根器不調伏，我將讓他們調伏諸根，消除障礙，獲得一切智。』當時，那位大王發出了這樣的十大悲願，擊鼓宣告一切眾生，讓他們安心不要恐懼，無論他們需要什麼，我都將供給他們。隨即，他下令在閻浮提（Jambudvipa，指我們所居住的這個世界）內的大小城市、都邑、村落，全部打開庫藏，拿出金銀、珍寶、衣服、美食、香花、瓔珞、牀蓆、被褥、宮殿、宅舍；各種美妙的寶幢、夜光寶幢、摩尼（Mani，如意寶珠）寶幢；醫師和湯藥，各種盛放雜寶的器具；各種金剛器具，盛放各種妙香；各種香器，盛放各種衣服；各種車乘、幡彩、幢蓋。他又擊鼓，宣告天下一切城市、都邑、村落，現在將國土、城邑、村落、妻子、頭、眼睛、牙齒、舌頭、心、肝、血、肉、腸、胃、手足，一切肢體都施捨給你們。當時，在城東門外，有一個集會場所，名叫明凈摩尼妙德。那裡的地面平坦端正。 現代漢語譯本：護持者，我將使他們安立於一切善業；可悲啊，眾生受生老病死之苦，沒有救護，我將成為他們的救護者，消除他們身心的所有痛苦；可悲啊，眾生有各種恐懼，沒有救護，我將成為他們的救護者，讓他們安住於一切智的安穩之處；可悲啊，眾生被身見（認為身體是真實存在的錯誤觀念）和疑惑所矇蔽，我將成為他們的明燈，普照一切，顯現明凈的智慧；可悲啊，眾生被愚癡所覆蓋，我將成為他們的大火炬，顯現一切智的正法之城；可悲啊，眾生被慳吝、嫉妒、諂媚、虛偽所困擾，擾亂他們的心，我將讓他們都獲得無上的清凈法身；可悲啊，眾生被生死長河所漂流，我將讓他們度過生死之海，到達佛的彼岸；可悲啊，眾生天生盲目，我將讓他們見到真實的意義，與一切佛相同；可悲啊，眾生根器不調伏，我將讓他們調伏諸根，消除障礙，獲得一切智。當時，那位大王發出了這樣的十大悲願，擊鼓宣告一切眾生，讓他們安心不要恐懼，無論他們需要什麼，我都將供給他們。隨即，他下令在閻浮提（Jambudvipa，指我們所居住的這個世界）內的大小城市、都邑、村落，全部打開庫藏，拿出金銀、珍寶、衣服、美食、香花、瓔珞、牀蓆、被褥、宮殿、宅舍；各種美妙的寶幢、夜光寶幢、摩尼（Mani，如意寶珠）寶幢；醫師和湯藥，各種盛放雜寶的器具；各種金剛器具，盛放各種妙香；各種香器，盛放各種衣服；各種車乘、幡彩、幢蓋。他又擊鼓，宣告天下一切城市、都邑、村落，現在將國土、城邑、村落、妻子、頭、眼睛、牙齒、舌頭、心、肝、血、肉、腸、胃、手足，一切肢體都施捨給你們。當時，在城東門外，有一個集會場所，名叫明凈摩尼妙德。那裡的地面平坦端正。
【English Translation】 English version: 'Alas, beings have no protectors, I shall establish them in all good deeds; alas, beings suffer from birth, old age, sickness, and death, without protection, I shall be their protector, eliminating all their physical and mental suffering; alas, beings have various fears, without protection, I shall be their protector, enabling them to dwell in the secure place of all-knowing wisdom; alas, beings are obscured by the view of self (the mistaken belief that the body is real) and doubt, I shall be their bright lamp, illuminating all, revealing clear wisdom; alas, beings are covered by ignorance, I shall be their great torch, revealing the city of the true Dharma of all-knowing wisdom; alas, beings are troubled by stinginess, jealousy, flattery, and falsehood, disturbing their minds, I shall enable them all to attain the supreme pure Dharma body; alas, beings are adrift in the long stream of birth and death, I shall enable them to cross the sea of birth and death, reaching the other shore of Buddhahood; alas, beings are born blind, I shall enable them to see the true meaning, the same as all Buddhas; alas, beings' faculties are not subdued, I shall enable them to subdue their faculties, eliminate obstacles, and attain all-knowing wisdom.' At that time, the great king uttered these ten great vows of compassion, beating a drum to proclaim to all beings, letting them be at ease and not afraid, whatever they need, I shall provide for them. Immediately, he ordered that in all the large and small cities, towns, and villages within Jambudvipa (the world we inhabit), all the storehouses be opened, and gold, silver, jewels, clothing, delicacies, fragrant flowers, necklaces, beds, bedding, palaces, and houses be taken out; various wonderful banners, night-illuminating banners, and Mani (wish-fulfilling jewel) banners; physicians and medicines, various vessels containing miscellaneous treasures; various vajra vessels, containing various wonderful fragrances; various fragrance vessels, containing various clothes; various vehicles, banners, and canopies. He also beat a drum, proclaiming to all the cities, towns, and villages in the world, that now he was giving away his land, cities, towns, villages, wives, heads, eyes, teeth, tongues, hearts, livers, blood, flesh, intestines, stomachs, hands, feet, and all limbs to them. At that time, outside the east gate of the city, there was a gathering place called Bright Mani Wonderful Virtue. The ground there was flat and even. English version: 'Protectors, I will establish them in all good deeds; alas, beings suffer from birth, old age, sickness, and death, without protection, I will be their protector, eliminating all their physical and mental suffering; alas, beings have various fears, without protection, I will be their protector, enabling them to dwell in the secure place of all-knowing wisdom; alas, beings are obscured by the view of self (the mistaken belief that the body is real) and doubt, I will be their bright lamp, illuminating all, revealing clear wisdom; alas, beings are covered by ignorance, I will be their great torch, revealing the city of the true Dharma of all-knowing wisdom; alas, beings are troubled by stinginess, jealousy, flattery, and falsehood, disturbing their minds, I will enable them all to attain the supreme pure Dharma body; alas, beings are adrift in the long stream of birth and death, I will enable them to cross the sea of birth and death, reaching the other shore of Buddhahood; alas, beings are born blind, I will enable them to see the true meaning, the same as all Buddhas; alas, beings' faculties are not subdued, I will enable them to subdue their faculties, eliminate obstacles, and attain all-knowing wisdom.' At that time, the great king uttered these ten great vows of compassion, beating a drum to proclaim to all beings, letting them be at ease and not afraid, whatever they need, I will provide for them. Immediately, he ordered that in all the large and small cities, towns, and villages within Jambudvipa (the world we inhabit), all the storehouses be opened, and gold, silver, jewels, clothing, delicacies, fragrant flowers, necklaces, beds, bedding, palaces, and houses be taken out; various wonderful banners, night-illuminating banners, and Mani (wish-fulfilling jewel) banners; physicians and medicines, various vessels containing miscellaneous treasures; various vajra vessels, containing various wonderful fragrances; various fragrance vessels, containing various clothes; various vehicles, banners, and canopies. He also beat a drum, proclaiming to all the cities, towns, and villages in the world, that now he was giving away his land, cities, towns, villages, wives, heads, eyes, teeth, tongues, hearts, livers, blood, flesh, intestines, stomachs, hands, feet, and all limbs to them. At that time, outside the east gate of the city, there was a gathering place called Bright Mani Wonderful Virtue. The ground there was flat and even.
，廣博清凈，無諸雜穢；眾寶為地，散雜寶華，熏以眾香，一切香云，充滿虛空；寶樹圍繞，無量華網及諸寶網，羅覆其上，自然演出無量億那由他娛樂音聲；有如是等無量珍妙而莊嚴之，皆是菩薩凈業果報。于彼會中，王所住處，十寶為地、十寶欄楯，十種寶樹，周匝圍繞；形色金剛，不可沮壞；眾寶莊嚴，懸諸寶幡，白凈寶網、金鈴寶網、眾華寶網、摩尼寶網、雜衣寶網，羅覆其上；熏以名香，自然演出無量微妙歌頌音聲。時，彼大王處師子座，端嚴殊妙，具大人相；肢節周備，那羅延身不可沮壞；王姓中生，以正治國，于財心法，悉得自在，功德無量，無違命者。眾妙寶蓋，以覆其上；其蓋常出無量光明閻浮金色，覆以凈妙摩尼寶網；金寶諸鈴，出和雅音，宣揚善行。
「爾時，閻浮提內無量阿僧祇眾生，悉來歸命，贊言大王：『王是智人，天下第一；功德須彌，功德明凈，猶如滿月；得菩薩心，等觀眾生，普施一切。』時，王見已，歡喜無量，于彼大眾，發大悲心、善知識心，隨所求者，悉令充足而攝取之。時，王即得無量快樂，釋提桓因乃至化自在天王，無量百億那由他劫，受諸快樂，所不能及；他化自在天王，不思議劫，受諸快樂，亦所不及；大梵天王，不可說劫，住梵住樂，亦所不及；乃至凈居
天，無分齊劫，住寂靜樂，亦所不及。複次，善男子！譬如有人，仁慈至孝，遭世事難，違離父母，經歷年歲，后忽遇會；瞻奉親顏，欣慰踴悅，不能自勝。時彼大王，見來求者，心大歡喜，亦復如是；信心堅固，長養菩提。何以故？此菩薩專求一切智，饒益安樂一切眾生；成滿大愿，遠不善法，修行諸善；救護眾生，開薩婆若門；攝一切智，滿眾生愿；入一切佛諸功德海，壞一切煩惱魔業障山，隨順一切諸如來教；入深智流，不違正道，出諸法流，成滿大愿；住大人法，滿足普門善根之藏；離一切惡，心無所染，了達諸法猶如虛空。複次，佛子！時，彼大王見諸眾生，發一子想、父母想、福田想、難報恩想、師想、佛想，大慈悲心悉普覆之；隨其所須，衣服、飲食、華香、末香、涂香、鬘蓋、幢幡，諸莊嚴具，床座、被褥、舍宅、宮殿、園觀、浴池、車乘、輦輿、象馬、眾寶、所住宮殿及其眷屬、內諸庫藏、城邑聚落；如是一切，悉施眾生，普令充足。時，彼會中有一童女，名寶光明；端正姝妙，顏容無倫，身如真金，目發紺色，口演妙音，身出名香，眾寶莊嚴，常懷慚愧，正念無亂，威儀庠序，于諸師長，恭敬尊重。諸根寂定，念慧現前，所聞諸法，能持能解；宿世長養無量善根，諸妙善法，潤澤其身，近善知識
【現代漢語翻譯】 現代漢語譯本：天界，沒有時間劫數的限制，安住于寂靜的快樂之中，這也是（其他境界）所無法企及的。再者，善男子！譬如有人，仁慈至孝，遭遇世事艱難，被迫離開父母，經歷多年，後來忽然相遇；瞻仰父母的容顏，欣慰喜悅，不能自已。這時，那位大王，見到前來求助的人，心中非常歡喜，也是如此；（他）信心堅定，增長菩提（覺悟）。為什麼呢？因為這位菩薩專心追求一切智（佛的智慧），饒益安樂一切眾生；成就圓滿大愿，遠離不善之法，修行各種善行；救護眾生，開啟薩婆若（一切智）之門；攝取一切智，滿足眾生的願望；進入一切佛的功德海洋，摧毀一切煩惱魔業的障礙山，順應一切諸如來的教誨；進入深邃智慧的河流，不違背正道，脫離諸法（現象）的流轉，成就圓滿大愿；安住于大丈夫的法則，滿足普遍的善根寶藏；遠離一切惡行，內心沒有污染，了達諸法猶如虛空。再者，佛子！這時，那位大王見到眾生，生起如同對待獨生子、父母、福田（種福報的田地）、難以報答恩情的人、老師、佛陀一樣的想法，以大慈悲心普遍覆蓋他們；隨他們所需，衣服、飲食、花香、末香（磨成粉末的香）、涂香（塗抹身體的香）、花鬘（花環）、寶蓋、幢幡（旗幟），各種莊嚴的器具，床座、被褥、房屋、宮殿、園林、浴池、車乘、輦輿（人抬的轎子）、象馬、各種珍寶、所居住的宮殿及其眷屬、內部的庫藏、城邑聚落；像這樣的一切，都佈施給眾生，普遍使他們充足。當時，在那集會中有一位童女，名叫寶光明；端莊美麗，容貌無與倫比，身體如同真金，眼睛和頭髮是紺青色，口中發出美妙的聲音，身上散發名貴的香氣，用各種珍寶裝飾，常常懷有慚愧之心，正念不亂，威儀莊重，對於各位師長，恭敬尊重。諸根寂靜安定，念和智慧現前，所聽聞的各種佛法，能夠受持理解；前世長養了無量的善根，各種美妙的善法，滋潤著她的身體，親近善知識。 現代漢語譯本：天界，沒有時間劫數的限制，安住于寂靜的快樂之中，這也是（其他境界）所無法企及的。再者，善男子！譬如有人，仁慈至孝，遭遇世事艱難，被迫離開父母，經歷多年，後來忽然相遇；瞻仰父母的容顏，欣慰喜悅，不能自已。這時，那位大王，見到前來求助的人，心中非常歡喜，也是如此；（他）信心堅定，增長菩提（覺悟）。為什麼呢？因為這位菩薩專心追求一切智（佛的智慧），饒益安樂一切眾生；成就圓滿大愿，遠離不善之法，修行各種善行；救護眾生，開啟薩婆若（一切智）之門；攝取一切智，滿足眾生的願望；進入一切佛的功德海洋，摧毀一切煩惱魔業的障礙山，順應一切諸如來的教誨；進入深邃智慧的河流，不違背正道，脫離諸法（現象）的流轉，成就圓滿大愿；安住于大丈夫的法則，滿足普遍的善根寶藏；遠離一切惡行，內心沒有污染，了達諸法猶如虛空。再者，佛子！這時，那位大王見到眾生，生起如同對待獨生子、父母、福田（種福報的田地）、難以報答恩情的人、老師、佛陀一樣的想法，以大慈悲心普遍覆蓋他們；隨他們所需，衣服、飲食、花香、末香（磨成粉末的香）、涂香（塗抹身體的香）、花鬘（花環）、寶蓋、幢幡（旗幟），各種莊嚴的器具，床座、被褥、房屋、宮殿、園林、浴池、車乘、輦輿（人抬的轎子）、象馬、各種珍寶、所居住的宮殿及其眷屬、內部的庫藏、城邑聚落；像這樣的一切，都佈施給眾生，普遍使他們充足。當時，在那集會中有一位童女，名叫寶光明；端莊美麗，容貌無與倫比，身體如同真金，眼睛和頭髮是紺青色，口中發出美妙的聲音，身上散發名貴的香氣，用各種珍寶裝飾，常常懷有慚愧之心，正念不亂，威儀莊重，對於各位師長，恭敬尊重。諸根寂靜安定，念和智慧現前，所聽聞的各種佛法，能夠受持理解；前世長養了無量的善根，各種美妙的善法，滋潤著她的身體，親近善知識。
【English Translation】 English version: The heavens, without the limitations of kalpas (eons), abide in tranquil joy, which is also unattainable by others. Furthermore, good man! It is like a person, kind and filial, who encounters worldly difficulties, is forced to leave their parents, and after many years, suddenly meets them again; beholding their parents' faces, they are filled with joy and cannot contain themselves. At that time, that great king, seeing those who come seeking help, is greatly delighted, just like that; his faith is firm, and he cultivates Bodhi (enlightenment). Why is this so? Because this Bodhisattva is solely seeking all-knowing wisdom (Buddha's wisdom), benefiting and bringing happiness to all sentient beings; fulfilling great vows, staying away from unwholesome dharmas, practicing all kinds of wholesome deeds; saving sentient beings, opening the gate of Sarvajna (all-knowing wisdom); embracing all-knowing wisdom, fulfilling the wishes of sentient beings; entering the ocean of all Buddhas' merits, destroying the mountain of all afflictions, demonic deeds, and obstacles, following the teachings of all Tathagatas; entering the stream of profound wisdom, not deviating from the right path, escaping the flow of all dharmas (phenomena), fulfilling great vows; abiding in the laws of a great person, fulfilling the treasury of universal good roots; staying away from all evil, with a heart unstained, understanding that all dharmas are like empty space. Furthermore, son of Buddha! At that time, that great king, seeing all sentient beings, generates thoughts as if they were his only child, parents, fields of merit (fields for planting good fortune), those whose kindness is difficult to repay, teachers, and Buddhas, and covers them all with great compassion; according to their needs, he provides clothing, food, flowers, incense powder, fragrant ointments, garlands, canopies, banners, all kinds of adornments, beds, bedding, houses, palaces, gardens, bathing pools, carriages, palanquins, elephants, horses, various treasures, the palaces where they live and their families, internal treasuries, cities, and villages; all of these, he gives to sentient beings, universally making them sufficient. At that time, in that assembly, there was a maiden named Precious Light; she was dignified and beautiful, her appearance was unparalleled, her body was like pure gold, her eyes and hair were dark blue, her mouth emitted wonderful sounds, her body emanated precious fragrances, she was adorned with various treasures, she always had a sense of shame, her right mindfulness was not disturbed, her demeanor was dignified, and she was respectful to all teachers. Her senses were tranquil and stable, mindfulness and wisdom were present, and she was able to uphold and understand all the dharmas she heard; in past lives, she had cultivated immeasurable good roots, and all kinds of wonderful wholesome dharmas nourished her body, and she was close to good teachers. English version: The heavens, without the limitations of kalpas (eons), abide in tranquil joy, which is also unattainable by others. Furthermore, good man! It is like a person, kind and filial, who encounters worldly difficulties, is forced to leave their parents, and after many years, suddenly meets them again; beholding their parents' faces, they are filled with joy and cannot contain themselves. At that time, that great king, seeing those who come seeking help, is greatly delighted, just like that; his faith is firm, and he cultivates Bodhi (enlightenment). Why is this so? Because this Bodhisattva is solely seeking all-knowing wisdom (Buddha's wisdom), benefiting and bringing happiness to all sentient beings; fulfilling great vows, staying away from unwholesome dharmas, practicing all kinds of wholesome deeds; saving sentient beings, opening the gate of Sarvajna (all-knowing wisdom); embracing all-knowing wisdom, fulfilling the wishes of sentient beings; entering the ocean of all Buddhas' merits, destroying the mountain of all afflictions, demonic deeds, and obstacles, following the teachings of all Tathagatas; entering the stream of profound wisdom, not deviating from the right path, escaping the flow of all dharmas (phenomena), fulfilling great vows; abiding in the laws of a great person, fulfilling the treasury of universal good roots; staying away from all evil, with a heart unstained, understanding that all dharmas are like empty space. Furthermore, son of Buddha! At that time, that great king, seeing all sentient beings, generates thoughts as if they were his only child, parents, fields of merit (fields for planting good fortune), those whose kindness is difficult to repay, teachers, and Buddhas, and covers them all with great compassion; according to their needs, he provides clothing, food, flowers, incense powder, fragrant ointments, garlands, canopies, banners, all kinds of adornments, beds, bedding, houses, palaces, gardens, bathing pools, carriages, palanquins, elephants, horses, various treasures, the palaces where they live and their families, internal treasuries, cities, and villages; all of these, he gives to sentient beings, universally making them sufficient. At that time, in that assembly, there was a maiden named Precious Light; she was dignified and beautiful, her appearance was unparalleled, her body was like pure gold, her eyes and hair were dark blue, her mouth emitted wonderful sounds, her body emanated precious fragrances, she was adorned with various treasures, she always had a sense of shame, her right mindfulness was not disturbed, her demeanor was dignified, and she was respectful to all teachers. Her senses were tranquil and stable, mindfulness and wisdom were present, and she was able to uphold and understand all the dharmas she heard; in past lives, she had cultivated immeasurable good roots, and all kinds of wonderful wholesome dharmas nourished her body, and she was close to good teachers.
，好樂大乘，心如虛空，自安安彼，常樂見佛，求薩婆若。與六十童女俱，去王不遠，一心恭敬，合掌而住，作如是念：『我得善利，見善知識，遇善知識。』于彼王所，起大師想、善知識想、慈悲人想。生此念時，歡喜無量，脫莊嚴具，置彼王前，發如是愿：『今此大王，安隱無量無邊眾生，愿我來世亦復如是；大王智慧、大王正道、大王所乘、大王相好、大王財寶，無能壞者，愿我來世亦復如是。隨所生處，我亦隨生。』時，彼大王告此女言：『我今悉舍內外所珍，恣汝取之。』
「時，彼女人倍增歡喜，以偈頌曰：
「『大王未興世， 堅固莊嚴都， 一切不可樂， 猶如餓鬼處。 眾生相殘害， 竊盜縱淫佚， 兩舌不實語， 無義粗惡言。 貪利他財物， 瞋恚懷害心， 邪見不善行， 命終墮惡道。 如是眾生等， 愚癡所覆蔽， 種種行諸惡， 天旱不降澤。 以無時雨故， 百穀悉不生， 草木皆枯槁， 泉流亦干竭。 大王未興世， 一切諸河池， 皆悉乾枯涸， 猶如大曠野。 大王初生時， 天興慶重云， 降雨普流澤， 河池悉盈溢。 除滅一切惡， 遠離諸恐怖， 人民皆歡喜，
【現代漢語翻譯】 現代漢語譯本 她們喜愛大乘佛法，心境如同虛空一般，自己安住于平靜，也使他人安寧，常常樂於見到佛陀，追求一切智慧（薩婆若，Sarvajna）。她們與六十位童女一同，離國王不遠，一心恭敬，合掌站立，心中想著：『我真是得到了極大的好處，見到了善知識（指引人們走向正道的良師益友），遇到了善知識。』她們對那位國王，生起了如同對待大師、善知識、慈悲之人的想法。當她們生起這樣的念頭時，心中無比歡喜，脫下身上的裝飾品，放在國王面前，發願說：『現在這位大王，能使無量無邊的眾生安穩，愿我來世也能如此；大王的智慧、大王的正道、大王所乘之法、大王的相好（佛像的莊嚴特徵）、大王的財富，沒有誰能破壞，愿我來世也能如此。無論我轉生到哪裡，我也要跟隨他轉生。』當時，那位國王對這些女子說：『我現在將我內外所有珍貴之物都捨棄，任由你們取用。』 當時，這些女子更加歡喜，用偈頌說道： 『大王未出現於世時，堅固的莊嚴都城，一切都令人感到不可喜悅，如同餓鬼所居住的地方一樣。 眾生互相殘害，偷盜、放縱淫慾，說謊、挑撥離間，說無意義的粗惡之語。 貪圖他人的財物，心懷嗔恨和害人之心，持有邪見，行為不善，命終之後墮入惡道。 像這樣的眾生，被愚癡所矇蔽，做出種種惡行，導致天旱不下雨。 因為沒有及時的雨水，各種穀物都無法生長，草木都枯萎凋零，泉水也乾涸。 大王未出現於世時，所有的河流池塘，都乾涸枯竭，如同廣闊的荒野一般。 大王初生之時，天空出現慶賀的濃雲，降下雨水普施恩澤，河流池塘都充滿盈溢。 消除了所有罪惡，遠離了各種恐怖，人民都感到歡喜，'
【English Translation】 English version They delighted in the Mahayana (Great Vehicle) teachings, their minds like empty space, finding peace themselves and bringing peace to others, always joyful to see the Buddha, seeking all wisdom (Sarvajna). They, along with sixty maidens, were not far from the king, with utmost respect, palms together, standing and thinking: 『I have gained great benefit, seeing a good teacher (a virtuous mentor who guides people to the right path), encountering a good teacher.』 Towards that king, they felt as if he were a great master, a good teacher, a compassionate person. When they had such thoughts, they were immensely joyful, took off their ornaments, placed them before the king, and made a vow: 『Now this great king brings peace to immeasurable beings, may I be the same in future lives; the king's wisdom, the king's righteous path, the king's vehicle, the king's auspicious marks (the majestic features of a Buddha image), the king's wealth, none can destroy, may I be the same in future lives. Wherever I am born, I will follow him.』 At that time, the king said to these women: 『Now I give up all my precious things, both internal and external, let you take them as you wish.』 At that time, these women were even more joyful, and spoke in verses: 『When the great king had not yet appeared in the world, the fortified and adorned city, everything was unpleasant, like a place where hungry ghosts dwell. Beings harmed each other, stole, indulged in lust, lied, sowed discord, and spoke meaningless, harsh words. They coveted others' wealth, harbored hatred and harmful intentions, held wrong views, and acted unwholesomely, falling into evil realms after death. Such beings, obscured by ignorance, committed all sorts of evil deeds, causing droughts and no rain. Because there was no timely rain, all kinds of grains could not grow, plants withered and died, and springs dried up. When the great king had not yet appeared in the world, all the rivers and ponds were dried up, like a vast wilderness. When the great king was first born, the sky was filled with auspicious clouds, rain fell and spread grace, and the rivers and ponds were filled to overflowing. All evils were eliminated, all fears were dispelled, and the people were joyful,』
大王生世故。 往昔諸群生， 各各相殘害， 飲食人血肉， 今悉修慈心。 百穀昔不生， 卉木皆枯燥， 飢渴所逼迫， 種種受苦惱。 大王既興世， 粳米自然生， 樹出妙衣服， 王世所歸故。 昔日競微利， 強弱相陵奪， 今種種莊嚴， 如釋難陀園。 昔人貪慾重， 種種放逸行， 侵犯他妻色， 而共相危害。 今日諸人民， 眾寶妙莊嚴， 貞潔無邪淫， 猶如兜率天。 昔日諸眾生， 妄言非法語， 縱口無義言， 諂曲取人意。 今日群生類， 遠離諸惡語， 愛眼視眾生， 口發柔和音。 昔日諸眾生， 種種行邪見， 合掌恭敬禮， 牛羊犬豕類。 今聞王正法， 遠離諸邪見， 善知苦樂法， 悉從因緣起。 大王演妙音， 無不愛樂者， 梵釋等音聲， 皆悉不能及。 大王眾寶蓋， 懸處虛空中， 覆以諸寶網， 普出妙香薰。 金鈴自然出， 如來和雅音， 宣揚甚深法， 除滅眾煩惱。 次復廣演說， 十方諸佛剎， 一切諸劫中， 如來及眷屬。 又複次第說， 過去十方剎
【現代漢語翻譯】 現代漢語譯本 大王您降生於世，是因為過去的因緣。 往昔的眾生，互相殘殺，以人血肉為食，如今都修習慈悲之心。 過去百穀不生，草木都枯萎，人們被飢渴所逼迫，遭受種種苦惱。 大王您降生后，粳米自然生長，樹木長出美妙的衣服，這是因為大王您是世人所歸依的。 過去人們爲了微小的利益而爭奪，強者欺凌弱者，如今卻有種種莊嚴，如同釋難陀園（釋迦牟尼佛的園林）。 過去的人們貪慾深重，行為放縱，侵犯他人的妻子，互相殘害。 如今的人民，擁有各種珍寶，裝飾華麗，貞潔沒有邪淫，如同兜率天（欲界天之一）。 過去眾生，妄語說非法之言，縱容口舌說無意義的話，諂媚曲意迎合他人。 如今的眾生，遠離各種惡語，以慈愛的目光看待眾生，口中發出柔和的聲音。 過去眾生，奉行各種邪見，合掌恭敬禮拜牛羊犬豕等。 如今聽聞大王的正法，遠離各種邪見，善於瞭解苦樂之法，明白一切都從因緣而起。 大王您演說美妙的音聲，沒有不喜愛聽聞的，梵天（色界天之主）和帝釋天（欲界天之主）等的聲音，都不能與之相比。 大王您的寶蓋，懸掛在虛空中，覆蓋著各種寶網，散發出美妙的香氣。 金鈴自然發出，如同如來（佛的稱號）和雅的聲音，宣揚甚深的佛法，消除眾生的煩惱。 接著又廣泛地演說，十方諸佛的剎土（佛所教化的世界），一切劫（極長的時間單位）中，如來和他的眷屬。 又依次講述，過去十方剎土（佛所教化的世界）的情況。
【English Translation】 English version Great King, your birth into this world is due to past causes. In the past, all beings harmed each other, eating human flesh and blood, but now they all cultivate compassion. In the past, the hundred grains did not grow, and the plants were all withered. People were oppressed by hunger and thirst, suffering all kinds of distress. Since Your Majesty's birth, rice grows naturally, and trees produce wonderful clothes. This is because Your Majesty is the one to whom the world turns for refuge. In the past, people competed for petty gains, the strong bullied the weak, but now there is all kinds of splendor, like the Garden of Nanda (a garden of Shakyamuni Buddha). In the past, people were heavy with greed, indulging in all kinds of licentious behavior, violating the wives of others, and harming each other. Today, the people possess various treasures, adorned with splendor, chaste and without sexual misconduct, like the Tusita Heaven (one of the heavens in the desire realm). In the past, beings spoke falsely and uttered non-Dharma words, indulging their tongues in meaningless speech, and flattering others to gain their favor. Today, beings are far from all evil speech, looking at all beings with loving eyes, and uttering gentle sounds from their mouths. In the past, beings practiced all kinds of wrong views, joining their palms in reverence to worship cattle, sheep, dogs, and pigs. Now, having heard Your Majesty's true Dharma, they are far from all wrong views, understanding the nature of suffering and happiness, and knowing that all arises from causes and conditions. Your Majesty's wonderful voice is spoken, and there is no one who does not love to hear it. The voices of Brahma (the lord of the form realm) and Indra (the lord of the desire realm) cannot compare to it. Your Majesty's jeweled canopies hang in the empty sky, covered with various jeweled nets, emitting wonderful fragrances. Golden bells naturally sound, like the harmonious voice of the Tathagata (title of a Buddha), proclaiming the profound Dharma, and eliminating the afflictions of beings. Then, it is further widely explained, the Buddha lands of the ten directions, in all kalpas (extremely long units of time), the Tathagatas and their retinues. And then, in order, it is told about the past Buddha lands of the ten directions.
， 一切諸劫中， 如來及眷屬。 又出微妙音， 充滿於天下， 梵王諸群生， 悉聞業果報。 眾生聞音已， 自知諸業藏， 離惡修眾善， 專求無上道。 王父名凈光， 母曰蓮華光， 父於五濁世， 正法治天下。 五百蓮華池， 寶樹悉圍繞， 底布以金沙， 寶華悉敷茂。 于彼池岸上， 有諸妙法堂， 眾寶為欄楯， 種種寶莊嚴。 末世惡法起， 積年不降雨， 池流皆枯涸， 卉木悉焦然。 七日王當生， 先降靈瑞相， 諸人見歡喜， 救護出世間。 彼時于中夜， 大地六種動， 自然演妙光， 猶如明凈日。 浴池有五百， 功德水充滿， 一切諸寶樹， 如本悉榮茂。 河流諸泉原， 一切皆盈滿， 靈澤普津液， 沾洽閻浮提。 樹木諸叢林， 雜卉眾藥草， 百穀苗稼等， 生長普滋茂。 巖崿諸高山， 幽邃深險谷， 普及一切地， 自然悉平正。 山陵諸卉木， 沙礫雜穢等， 悉於一念中， 變成眾寶玉。 人見此奇特， 歡喜而發言， 快哉大善利， 我得清涼池。 時彼凈
【現代漢語翻譯】 現代漢語譯本 在一切劫數之中，如來（Tathagata，佛的稱號）及其眷屬也會出現。 又發出微妙的聲音，充滿整個天下， 梵天（Brahma，印度教的創造神）和所有眾生，都能聽到各自的業報。 眾生聽到這聲音后，自己就能知道自己所造的業， 從而遠離惡行，修習各種善事，專心追求無上的佛道。 國王的父親名叫凈光，母親名叫蓮華光。 父親在五濁惡世（五種污濁的世間）中，以正法治理天下。 有五百個蓮花池，周圍都環繞著寶樹， 池底鋪滿了金沙，各種寶花都茂盛地開放。 在那些池塘的岸邊，有各種精妙的法堂， 用各種珍寶做欄桿，以各種珍寶來裝飾。 末法時期，惡法興起，多年不下雨， 池塘里的水都乾涸了，花草樹木都枯焦了。 七天後，國王將要誕生，先降下靈瑞的徵兆， 人們見到后都非常歡喜，知道有救護者要出世了。 那時在半夜，大地發生六種震動， 自然發出奇妙的光芒，如同明亮的太陽。 浴池有五百個，都充滿了功德之水， 所有的寶樹，都像原來一樣茂盛。 河流和泉水，一切都充滿了水， 甘露普降，滋潤整個閻浮提（Jambudvipa，人類居住的世界）。 樹木和叢林，各種花草和藥草， 以及各種穀物和莊稼，都普遍生長茂盛。 巖石和高山，幽深險峻的山谷， 以及一切土地，自然都變得平坦。 山丘和樹木，沙礫和雜物等， 都在一念之間，變成各種珍寶。 人們看到這種奇特的景象，歡喜地說： 『真是太好了，我們得到了清涼的池水。』 那時，凈
【English Translation】 English version In all kalpas (aeons), the Tathagata (the Buddha) and his retinue will appear. And they will emit subtle sounds, filling the entire world, Brahma (the Hindu creator god) and all beings will hear the karmic consequences of their actions. Upon hearing these sounds, beings will know their own karmic accumulations, Thus, they will turn away from evil, cultivate good deeds, and wholeheartedly seek the supreme path. The king's father was named Pure Light, and his mother was named Lotus Light. The father, in the world of the five turbidities (five kinds of defilements), governed the world with the righteous Dharma. There were five hundred lotus ponds, all surrounded by precious trees, The bottom of the ponds was covered with golden sand, and various precious flowers bloomed luxuriantly. On the banks of those ponds, there were various exquisite Dharma halls, With railings made of various treasures, adorned with all kinds of precious ornaments. In the degenerate age, evil laws arose, and it did not rain for many years, The water in the ponds dried up, and the plants and trees withered. Seven days later, the king would be born, first descending with auspicious signs, People were delighted to see this, knowing that a savior was about to be born. At midnight, the earth shook in six ways, Naturally emitting wondrous light, like the bright sun. There were five hundred bathing ponds, all filled with meritorious water, All the precious trees flourished as before. Rivers and springs, all were filled with water, Sweet dew descended, nourishing the entire Jambudvipa (the world inhabited by humans). Trees and forests, various flowers and herbs, And all kinds of grains and crops, grew abundantly. Cliffs and high mountains, deep and dangerous valleys, And all the land, naturally became flat and even. Hills and trees, sand and debris, etc., All transformed into various treasures in an instant. People, seeing this extraordinary sight, joyfully exclaimed: 'How wonderful, we have obtained cool and refreshing ponds.' At that time, Pure
光王， 與內眷屬俱， 一切大臣等， 歡喜遊園觀。 五百浴池中， 有池名歡喜， 池上妙法堂， 王眷屬游止。 時王語夫人， 我願悉成滿， 國土還豐樂， 人民普安隱。 時彼浴池中， 千葉寶華生， 普放清凈光， 明耀須彌頂。 明凈金剛莖， 眾寶為華葉， 閻浮檀金臺， 諸妙香為須。 于彼蓮華中， 出生一童子， 相好莊嚴身， 諸天悉敬禮。 王見大歡喜， 入池撫掬之， 安置后膝上， 汝子應欣慶。 寶藏普涌出， 寶樹生妙衣， 天樂奏妙聲， 充滿虛空中。 時彼諸人民， 合掌恭敬禮， 歡喜如是言， 此是世歸依。 身放大光明， 普照於一切， 若有遇斯光， 諸漏悉除滅。 一切惡鬼神， 毒害眾生類， 悉舍不善心， 自然生慈愍。 惡名失善利， 疾病鬼所持， 如是眾苦滅， 一切皆歡喜。 天下諸群生， 相視如父母， 離惡修慈心， 專求一切智。 遠離諸惡趣， 廣開天人路， 顯現無上道， 度脫諸群生。 我等得善利， 遇斯大施主， 眾生失正路， 導師
【現代漢語翻譯】 現代漢語譯本 光王（指擁有光明的國王），與他的內眷和所有大臣一起，歡喜地在園林中游玩觀賞。 在五百個浴池中，有一個名為『歡喜』的池子，池上建有精妙的法堂，國王和他的眷屬在那裡遊憩。 當時，國王對他的夫人說：『我所有的願望都已實現，國土也恢復了富饒，人民普遍安樂。』 這時，在那個浴池中，生長出一朵千葉寶蓮花，它散發出清凈的光芒，照耀著須彌山頂。 蓮花的莖是明凈的金剛，花瓣由各種珍寶構成，花臺是閻浮檀金（一種金），花須則散發著各種美妙的香氣。 在那蓮花中，誕生了一個童子，他的相貌莊嚴美好，諸天都向他敬禮。 國王見到后非常歡喜，走進池中抱起他，將他安置在自己的膝上，說：『你的兒子應該感到欣慶。』 寶藏普遍涌現出來，寶樹上生長出美妙的衣物，天樂奏響美妙的音樂，充滿了整個虛空。 當時，所有的人民都合掌恭敬地禮拜，歡喜地說：『這是世間的歸依之處。』 他身上放出巨大的光明，普遍照耀一切，如果有人遇到這光明，所有的煩惱都會被消除。 所有惡鬼神，以及那些毒害眾生的，都捨棄了不善的心，自然生起慈悲之心。 惡名消失，善利增長，疾病和被鬼神控制的痛苦都消除了，一切眾生都感到歡喜。 天下所有的眾生，都像父母一樣互相看待，遠離惡行，修習慈悲之心，專心尋求一切智慧。 遠離各種惡道，廣開通往天界的道路，顯現無上的真理，救度所有的眾生。 我們獲得了善利，遇到了這樣偉大的施主，眾生迷失了正道，他是我們的導師。
【English Translation】 English version King Light (referring to a king with radiance), together with his inner circle and all his ministers, joyfully strolled and admired the gardens. Among the five hundred bathing ponds, there was one named 'Joy,' upon which a marvelous Dharma hall was built, where the king and his retinue rested. At that time, the king said to his queen, 'All my wishes have been fulfilled, the kingdom has returned to prosperity, and the people are universally at peace.' Then, in that bathing pond, a thousand-petaled precious lotus flower grew, emitting pure light that illuminated the summit of Mount Sumeru. The lotus's stem was of clear diamond, its petals were made of various treasures, its platform was of Jambu-gold (a type of gold), and its stamens emitted various wonderful fragrances. From within that lotus, a child was born, his appearance was dignified and beautiful, and all the gods paid him homage. The king, seeing this, was overjoyed, entered the pond, picked him up, and placed him on his lap, saying, 'Your son should feel joy and celebration.' Treasures universally emerged, precious trees grew marvelous garments, and heavenly music played, filling the entire void. At that time, all the people folded their palms in respectful salutation, joyfully saying, 'This is the refuge of the world.' He emitted great light from his body, universally illuminating everything, and if anyone encountered this light, all afflictions would be eliminated. All evil ghosts and spirits, and those who harm living beings, abandoned their unkind hearts and naturally developed compassion. Bad reputations disappeared, good benefits increased, illnesses and the suffering of being controlled by ghosts were eliminated, and all beings felt joy. All living beings in the world looked at each other as parents, abandoning evil deeds, cultivating compassion, and focusing on seeking all wisdom. They distanced themselves from all evil paths, widely opened the path to the heavens, revealed the supreme truth, and liberated all living beings. We have obtained good benefits, encountered such a great benefactor, and since living beings have lost their way, he is our guide.
今出世。』
「爾時，寶光明童女偈贊王已，頭面禮足，繞無數匝，恭敬合掌，於一面住。王贊女言：『善哉！善哉！乃能信知他人功德，是為希有；若有愚癡，不知報恩，無有智慧，濁心邪見；具如是等非法眾生，不知不信，諸佛菩薩清凈功德，一切智境。汝今專求無上菩提，修菩薩行，攝取安隱，饒益眾生。』王贊女已，以無價衣，手自授與，而告之曰：『汝自著之。』時，彼女人以膝著地，敬禮合掌，頂受而著。時，王復與六十女衣，彼著衣已，與眷屬俱，繞畢辭退。諸女衣中，普出一切星宿光明，眾人見已，咸嘆之曰：『此諸女等，皆悉端正，如凈夜天，星宿莊嚴。』善男子！爾時，一切法師子吼圓蓋妙音王者，豈異人乎？今盧舍那如來、應供、等正覺是也；凈光王者，今凈飯王是也；蓮華光夫人者，摩耶夫人是也；時國人者，今大眾是也。悉于阿耨多羅三藐三菩提，得不退轉；或住初地，乃至十地；大愿成就，住諸法門，修方便道，求一切智，住諸解脫。」
爾時，開敷樹華夜天欲重明此義，以偈頌曰：
「我有清凈眼， 悉見世界海， 生死五趣中， 眾生常流轉。 見諸佛菩薩， 往詣菩提樹， 得道轉法輪， 化度諸群生。 我以凈天耳， 境界一切音， 諸佛
【現代漢語翻譯】 現代漢語譯本 『現在出世。』 當時，寶光明童女用偈頌讚美國王后，頭面觸地禮拜國王，繞行無數圈，恭敬合掌，站在一邊。國王讚歎童女說：『好啊！好啊！你能夠相信並瞭解他人的功德，這真是稀有難得。如果有人愚癡，不知道報恩，沒有智慧，心懷污濁邪見，像這樣不合法的眾生，他們不知道也不相信諸佛菩薩清凈的功德，以及一切智慧的境界。你現在專心追求無上菩提（無上覺悟），修行菩薩道，攝取安穩，饒益眾生。』國王讚歎童女后，親自將無價的衣服授予她，並告訴她說：『你自己穿上吧。』當時，那位童女雙膝跪地，恭敬合掌，頂戴接受並穿上衣服。當時，國王又給了六十位女子衣服，她們穿上衣服后，與眷屬一起，繞行完畢后告退。這些女子的衣服中，普遍發出一切星宿的光明，眾人看到后，都感嘆地說：『這些女子們，都非常端正美麗，如同清凈的夜空中，星宿那樣莊嚴。』善男子！當時，一切法師子吼圓蓋妙音王（指佛陀的前世）難道是別人嗎？就是現在的盧舍那如來（佛陀的法身）、應供（值得供養者）、等正覺（完全覺悟者）；凈光王（指佛陀的父親）就是現在的凈飯王；蓮華光夫人（指佛陀的母親）就是摩耶夫人；當時的國人，就是現在的大眾。他們都在阿耨多羅三藐三菩提（無上正等正覺）中，得到不退轉的境界；或者住在初地，乃至十地；大愿成就，安住于諸法門，修行方便之道，求得一切智慧，安住于諸解脫。 當時，開敷樹華夜天（天神名）爲了重申這個道理，用偈頌說道： 『我擁有清凈的眼睛，能夠看到所有的世界海，在生死五趣（地獄、餓鬼、畜生、人、天）中，眾生常常流轉。我看到諸佛菩薩，前往菩提樹下，得道後轉法輪（宣講佛法），化度各種眾生。我擁有清凈的天耳，能夠聽到一切境界的聲音，諸佛』
【English Translation】 English version 'Now I will appear in the world.' At that time, after the Jewel Light Maiden praised the king with verses, she bowed her head to his feet, circumambulated him countless times, respectfully joined her palms, and stood to one side. The king praised the maiden, saying, 'Excellent! Excellent! You are able to believe in and understand the merits of others, which is truly rare. If there are those who are foolish, do not know how to repay kindness, lack wisdom, have turbid minds and wrong views, such unlawful beings do not know or believe in the pure merits of all Buddhas and Bodhisattvas, and the realm of all wisdom. Now you are wholeheartedly seeking unsurpassed Bodhi (supreme enlightenment), practicing the Bodhisattva path, embracing peace and benefiting all beings.' After the king praised the maiden, he personally bestowed upon her priceless garments, saying, 'Put them on yourself.' At that time, the maiden knelt on the ground, respectfully joined her palms, accepted the garments with her head, and put them on. Then, the king gave garments to sixty other maidens. After they put on the garments, they, along with their retinues, circumambulated and then took their leave. From the garments of these maidens, emanated the light of all the stars, and the people, upon seeing this, exclaimed, 'These maidens are all so beautiful and upright, like the stars adorning the clear night sky.' Good man! At that time, was the Lion's Roar Dharma Master, the King of the Wonderful Sound of the Round Canopy (referring to a previous life of the Buddha) anyone else? He is now the Vairocana Tathagata (the Dharma body of the Buddha), the Arhat (worthy of offerings), the Samyaksambuddha (perfectly enlightened one); King Pure Light (referring to the Buddha's father) is now King Suddhodana; Lady Lotus Light (referring to the Buddha's mother) is now Lady Maya; and the people of that kingdom are now this great assembly. They have all attained non-retrogression in Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment); or they dwell in the first Bhumi (stage of a Bodhisattva), up to the tenth Bhumi; their great vows are fulfilled, they abide in all Dharma gates, practice the path of skillful means, seek all wisdom, and abide in all liberations. At that time, the Night Deity of the Blossoming Tree Flower, wishing to further clarify this meaning, spoke in verses: 'I have pure eyes, and I see all the ocean of worlds. In the five realms of existence (hell, hungry ghosts, animals, humans, and gods), beings constantly transmigrate. I see all the Buddhas and Bodhisattvas, going to the Bodhi tree, attaining the Way and turning the Dharma wheel (teaching the Dharma), transforming and liberating all beings. I have pure heavenly ears, and I hear all the sounds of all realms, all the Buddhas'
所說法， 悉聞歡喜持。 我有無二智， 一切無等等， 能於一念中， 了眾生心海。 我得宿命智， 念一切劫海， 自身及他人， 分別悉了達。 我於一念知， 諸剎海塵劫， 諸佛及菩薩， 五道眾生類。 彼佛初發愿， 專求佛菩提， 究竟悉滿足， 無量菩薩行。 覺了等正覺， 種種巧方便， 轉凈妙法輪， 顯現諸乘海。 為眾演說法， 度脫於一切， 乃至遺法住， 我悉一念知。 我于無量劫， 修習此法門， 真佛子應速， 究竟此法門。
「佛子！我唯知此菩薩無量歡喜知足光明法門；諸大菩薩，於一切佛所，修行一切諸佛行海；求一切智，清凈滿足一切大愿；於一菩薩地，修行一切菩薩地海；於一菩薩行，攝取一切菩薩行海；於一法門，自在修攝一切法門。我當云何能知、能說彼功德行？佛子！於此道場，有一夜天，名愿勇光明守護眾生。汝詣彼問云何菩薩學菩薩行、修菩薩道；成就眾生無上菩提，凈諸佛剎；值一切佛，修習一切如來正法。」
時，善財童子頭面敬禮彼夜天足，繞畢辭退。◎
大方廣佛華嚴經卷第五十四 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛
【現代漢語翻譯】 現代漢語譯本 所說的法，我都歡喜地聽聞並受持。 我具有無二的智慧，一切都是無與倫比的， 能在短短一念之間，瞭解眾生的心念如大海般深廣。 我獲得了宿命智（能知過去世的智慧），能憶念一切劫海（極長的時間）， 自己和他人的一切，都能分別清楚地瞭解。 我能在短短一念之間，知曉如微塵般多的剎土（佛國）經歷的劫數， 諸佛和菩薩，以及五道（地獄、餓鬼、畜生、人、天）眾生的種類。 那些佛最初發愿時，專心求取佛的菩提（覺悟）， 最終都圓滿成就，無量無邊的菩薩行。 覺悟了等正覺（無上正等正覺），運用種種巧妙方便， 轉動清凈微妙的法輪（佛法），顯現各種乘（教法）如大海般深廣。 為眾生演說佛法，度脫一切眾生， 乃至佛的遺法住世期間，我都能在一念之間知曉。 我在無量劫的時間裡，修習這個法門， 真正的佛子應當迅速地，究竟通達這個法門。
『佛子！我只知道這個菩薩無量歡喜知足光明法門；諸大菩薩，在一切佛的處所，修行一切諸佛的行海；求取一切智慧，清凈圓滿一切大愿；在一個菩薩的階位上，修行一切菩薩的階位如大海般深廣；在一個菩薩的修行中，攝取一切菩薩的修行如大海般深廣；在一個法門中，自在地修習攝取一切法門。我怎麼能夠知道、能夠說出他們的功德和修行呢？佛子！在這個道場，有一位夜天（守護神），名叫愿勇光明，守護眾生。你到他那裡去問，菩薩如何學習菩薩的修行、修持菩薩之道；如何成就眾生無上的菩提，清凈諸佛的剎土；如何值遇一切佛，修習一切如來的正法。』
這時，善財童子頭面頂禮那位夜天的腳，繞行完畢后告退。
《大方廣佛華嚴經》卷第五十四 大正藏第09冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛》
【English Translation】 English version The Dharma that was spoken, I have all heard with joy and upheld. I possess the wisdom of non-duality, everything is incomparable, Able in a single thought to understand the minds of sentient beings as vast as the ocean. I have attained the knowledge of past lives (宿命智), able to recall all kalpas (劫) like oceans, My own and others' lives, I can clearly understand and distinguish. In a single thought, I know the kalpas of countless lands like dust particles, The Buddhas and Bodhisattvas, and the beings of the five realms (地獄, 餓鬼, 畜生, 人, 天). Those Buddhas, when they first made their vows, focused on seeking Buddhahood (菩提), Ultimately, they all achieved fulfillment, the immeasurable practices of Bodhisattvas. Having awakened to Anuttara-samyak-sambodhi (等正覺), they use various skillful means, Turning the pure and wonderful Dharma wheel (法輪), revealing the various vehicles (乘) like an ocean. Expounding the Dharma for sentient beings, liberating all, Even until the remaining Dharma abides, I can know it all in a single thought. For immeasurable kalpas, I have practiced this Dharma gate, True children of the Buddha should quickly, ultimately understand this Dharma gate.
'Child of the Buddha! I only know this immeasurable joyful and content light Dharma gate of the Bodhisattvas; the great Bodhisattvas, in all the places of the Buddhas, practice all the oceans of the Buddhas' practices; seeking all wisdom, purifying and fulfilling all great vows; in one Bodhisattva stage, practicing all the oceans of Bodhisattva stages; in one Bodhisattva practice, encompassing all the oceans of Bodhisattva practices; in one Dharma gate, freely practicing and encompassing all Dharma gates. How can I know, how can I speak of their merits and practices? Child of the Buddha! In this Bodhimanda (道場), there is a night deity (夜天), named Wish-Courageous-Light, who protects sentient beings. Go to him and ask how Bodhisattvas learn the practices of Bodhisattvas, cultivate the Bodhisattva path; how they achieve the unsurpassed Bodhi of sentient beings, purify the Buddha lands; how they encounter all Buddhas, and practice all the Tathagata's (如來) true Dharma.'
Then, Sudhana (善財童子) bowed his head and paid homage to the feet of that night deity, circumambulated him, and then took his leave.
The Avatamsaka Sutra (大方廣佛華嚴經), Volume 54 Taisho Tripitaka Volume 09, No. 0278, The Avatamsaka Sutra
The Great Vaipulya Buddha
華嚴經卷第五十五
東晉天竺三藏佛馱跋陀羅譯
入法界品第三十四之十二
◎爾時，善財童子往詣愿勇光明守護眾生夜天所，見彼夜天在大眾中，處於普照摩尼王藏師子之座，摩尼王網羅覆其身，光明普照一切法界，一切日月星宿光明以為其身，一切眾生形類色像，悉于中現；又現一切諸色海身，諸威儀身，諸方面身，應現一切眾生前身，遊行十方自在力身，於一切時現眾生前不失時身，詣諸佛所敬禮之身，長養一切諸善根身，受持一切佛正法雲不忘失身，滿足一切菩薩愿身，普照一切諸世界身，除滅癡闇普照一切明凈燈身，知法如幻離垢深慧了諸法身，覺悟一切普現意身，離熾然身，不可壞身，無所依住佛行持身，無有染污清凈法身。善財見已，五體投地，起佛世界微塵等念，念彼天身；良久乃起，恭敬合掌，一心諦觀，于善知識得十種心。何等為十？所謂：得自己心，勇猛精進求薩婆若，能受持故；得具一切智法心，隨順一切正教道故；得自受生心，安住無上正法門故；得同行心，共普賢菩薩諸行愿故；得具一切功德藏心，長養一切白凈法故；得勇猛心，長養諸佛大精進故；得具一切諸善根心，成滿一切諸大愿故；得辨一切大利益心，具足菩薩自在力故。是為于善知識得十種心。
爾
【現代漢語翻譯】 現代漢語譯本 當時，善財童子前往愿勇光明守護眾生夜天（守護眾生的夜神）的住所，看見那位夜天在大眾之中，坐于普照摩尼王藏（寶珠之王）的獅子座上，摩尼王網羅覆蓋他的身體，光明普照一切法界，一切日月星宿的光明都成為他的身體，一切眾生的形體和顏色都顯現在其中；又顯現一切諸色海身，各種威儀的身形，各種方向的身形，應現於一切眾生面前的身形，十方自在力的身形，在一切時間都顯現在眾生面前而不失時機的身形，前往諸佛處所敬禮的身形，增長一切善根的身形，受持一切佛陀正法如雲而不忘失的身形，滿足一切菩薩願望的身形，普照一切諸世界的身形，消除愚癡黑暗普照一切的明凈燈身，了知諸法如幻而離垢的深慧所成就的身形，覺悟一切普現意念的身形，遠離熾熱的身形，不可破壞的身形，無所依住的佛陀行持的身形，沒有染污的清凈法身。善財童子見到后，五體投地，生起如佛世界微塵數般的念頭，思念那位夜天的身形；過了很久才起身，恭敬合掌，一心專注地觀察，從善知識那裡獲得了十種心。是哪十種呢？所謂：獲得自己之心，勇猛精進地追求薩婆若（一切智），能夠受持的緣故；獲得具足一切智法之心，隨順一切正教的緣故；獲得自受生之心，安住于無上正法門的緣故；獲得同行之心，共同實踐普賢菩薩的各種行愿的緣故；獲得具足一切功德藏之心，增長一切清凈法的緣故；獲得勇猛之心，增長諸佛的大精進的緣故；獲得具足一切諸善根之心，成就圓滿一切諸大愿的緣故；獲得辨別一切大利益之心，具足菩薩自在力的緣故。這就是從善知識那裡獲得的十種心。 爾時
【English Translation】 English version At that time, Sudhana went to the abode of the Night Deity, Wish-Courageous Light Protecting Beings, and saw that Night Deity in the midst of the assembly, seated on a lion throne adorned with the King of Mani Jewels, a net of Mani Jewels covering his body, his light illuminating all of the Dharma Realm, the light of all suns, moons, and stars forming his body, all forms and colors of beings appearing within him; he also manifested all forms of ocean-like bodies, all forms of dignified bearing, all forms of directional bodies, bodies appearing before all beings, bodies of power free in the ten directions, bodies appearing before beings at all times without fail, bodies going to the Buddhas to pay homage, bodies nurturing all roots of goodness, bodies upholding all the Buddha's true Dharma like clouds without forgetting, bodies fulfilling all Bodhisattva vows, bodies illuminating all worlds, bodies that are pure lamps eliminating ignorance and darkness, bodies of profound wisdom knowing all dharmas as illusions and free from defilement, bodies awakening all pervasive intentions, bodies free from burning, indestructible bodies, bodies of Buddha's conduct without any reliance, and pure Dharma bodies without defilement. Upon seeing this, Sudhana prostrated himself with his five limbs touching the ground, generating thoughts as numerous as the dust particles of Buddha-worlds, contemplating the Night Deity's body; after a long while, he arose, respectfully joined his palms, and gazed intently, obtaining ten kinds of minds from the virtuous friend. What are the ten? They are: obtaining the mind of self, diligently and vigorously seeking Sarvajna (all-knowing wisdom), being able to uphold it; obtaining the mind of possessing all wisdom-dharmas, conforming to all true teachings; obtaining the mind of self-birth, abiding in the supreme Dharma gate; obtaining the mind of companionship, sharing the practices and vows of Samantabhadra Bodhisattva; obtaining the mind of possessing all treasure of merits, nurturing all pure dharmas; obtaining the mind of courage, nurturing the great vigor of all Buddhas; obtaining the mind of possessing all roots of goodness, accomplishing and fulfilling all great vows; obtaining the mind of discerning all great benefits, possessing the power of a Bodhisattva's freedom. These are the ten kinds of minds obtained from the virtuous friend. At that time
時，善財一心觀察彼夜天已，得世界微塵等菩薩共法；所謂：正念共法，念十方三世一切佛故；大慧共法，分別了知一切法海故；諸趣共法，一切佛法輪不可壞故；覺悟共法，智如虛空，普照三世一切方便海故；諸根共法，以明凈慧，普照眾生一切根海故；凈心共法，修菩薩道，得一切智無礙功德莊嚴故；境界共法，明凈智慧照佛境故；隨順方便共法，究竟一切智方便海，普照一切故；知義共法，知一切法真實性故；法無畏共法，壞散一切諸怨敵故；清凈色身共法，隨其所應現凈身故；諸力共法，于薩婆若不退轉故；無畏共法，凈正直心如虛空故；精進共法，於一切劫，行菩薩行不退轉故；辯才共法，明凈智慧，深入諸法，照一切故；無比共法，一切眾生無能勝故；語言共法，于大眾中，說凈妙法無所畏故；妙聲共法，能師子吼，出微妙聲，滿一切法海故；凈音共法，一切眾生悉樂聞故；凈德共法，令一切眾生悉清凈故；智地共法，於一切佛受法輪故；梵行共法，安住一切佛境界故；大慈共法，于唸唸中，普覆一切眾生海故；大悲共法，雨甘露法，救一切眾生故；身業共法，於一切眾生隨所作故；口業共法，分別一切語言法故；意業共法，立一切眾生薩婆若心故；莊嚴共法，嚴凈一切諸佛剎故；詣一切佛共法，見一切
佛出興世故；勸請共法，請諸如來轉法輪故；供養共法，供養一切諸如來故；教化共法，度脫一切諸眾生故；光明共法，照一切法故；三昧共法，於一切眾生心海得不動故；充滿共法，諸菩薩等自在神力滿諸佛剎故；菩薩法門共法，出生菩薩自在力故；眷屬共法，樂與菩薩共同止故；深入共法，分別一切諸世界故；了心共法，廣凈佛剎故；隨順共法，入一切佛世界海故；充滿方便共法，分別了知一切世界故；無上共法，普現一切諸佛剎故；不退共法，遊行十方無障礙故；除滅一切愚癡共法，得一切佛圓滿智故；不生共法，與一切佛為眷屬故；滿一切佛剎網共法，恭敬供養一切佛故；決定智共法，分別了知諸法海故；如說修行共法，順入一切諸法門故；專求共法，欲求一切諸凈法故；清凈共法，諸佛功德莊嚴身、口、意故；凈意共法，於一切法智滿凈故；勇猛共法，究竟一切事滿善根故；凈行共法，滿足一切菩薩行故；無礙共法，分別了知諸法相故；方便共法，具足自在智法門故；凈入共法，隨其所應現境界故；菩薩門共法，修行一切諸佛法故；護持共法，一切諸佛所護持故；離生共法，次第逮得菩薩地故；安住共法，安住一切菩薩住故；演說共法，了知諸佛授記法故；禪定共法，於一念中，悉入一切諸三昧故；三昧起
【現代漢語翻譯】 現代漢語譯本：佛陀出現於世的原因是：爲了勸請眾生共同修習佛法；爲了請諸如來（tathagata，佛的稱號）轉法輪（dharma wheel，佛法的象徵）；爲了供養共同的佛法，供養一切諸如來；爲了教化共同的佛法，度脫一切眾生；爲了光明共同的佛法，照耀一切法；爲了三昧（samadhi，禪定）共同的佛法，在一切眾生的心海中得到不動搖；爲了充滿共同的佛法，使諸菩薩等自在的神力充滿諸佛剎（buddha-ksetra，佛的國土）；爲了菩薩法門共同的佛法，出生菩薩自在的力量；爲了眷屬共同的佛法，樂於與菩薩共同居住；爲了深入共同的佛法，分別一切諸世界；爲了了心共同的佛法，廣闊清凈佛剎；爲了隨順共同的佛法，進入一切佛世界海；爲了充滿方便共同的佛法，分別了知一切世界；爲了無上共同的佛法，普遍顯現一切諸佛剎；爲了不退共同的佛法，在十方沒有障礙；爲了除滅一切愚癡共同的佛法，得到一切佛圓滿的智慧；爲了不生共同的佛法，與一切佛成為眷屬；爲了充滿一切佛剎網共同的佛法，恭敬供養一切佛；爲了決定智共同的佛法，分別了知諸法海；爲了如說修行共同的佛法，順應進入一切諸法門；爲了專求共同的佛法，想要尋求一切清凈的佛法；爲了清凈共同的佛法，諸佛的功德莊嚴身、口、意；爲了凈意共同的佛法，在一切法智中圓滿清凈；爲了勇猛共同的佛法，究竟一切事圓滿善根；爲了凈行共同的佛法，滿足一切菩薩行；爲了無礙共同的佛法，分別了知諸法相；爲了方便共同的佛法，具足自在的智慧法門；爲了凈入共同的佛法，隨其所應顯現境界；爲了菩薩門共同的佛法，修行一切諸佛法；爲了護持共同的佛法，一切諸佛所護持；爲了離生共同的佛法，次第獲得菩薩地；爲了安住共同的佛法，安住一切菩薩的住處；爲了演說共同的佛法，了知諸佛授記的法；爲了禪定共同的佛法，在一念中，全部進入一切諸三昧；三昧起 English version: The reasons for the Buddha's appearance in the world are: to encourage all beings to jointly practice the Dharma; to invite all Tathagatas to turn the Dharma wheel; to make offerings to the shared Dharma, offering to all Tathagatas; to teach the shared Dharma, liberating all sentient beings; for the light of the shared Dharma, illuminating all dharmas; for the shared Dharma of samadhi, to remain unshaken in the minds of all beings; for the shared Dharma of fullness, so that the unhindered spiritual powers of all Bodhisattvas fill all Buddha-ksetras; for the shared Dharma of the Bodhisattva path, to give rise to the unhindered power of Bodhisattvas; for the shared Dharma of retinue, to delight in dwelling together with Bodhisattvas; for the shared Dharma of deep penetration, to distinguish all worlds; for the shared Dharma of understanding the mind, to purify and expand the Buddha-ksetras; for the shared Dharma of compliance, to enter the ocean of all Buddha-worlds; for the shared Dharma of full skillful means, to distinguish and understand all worlds; for the supreme shared Dharma, to universally manifest all Buddha-ksetras; for the non-retrogressing shared Dharma, to be without obstruction in the ten directions; for the shared Dharma of eradicating all ignorance, to attain the perfect wisdom of all Buddhas; for the non-arising shared Dharma, to be in the retinue of all Buddhas; for the shared Dharma of filling all Buddha-ksetra networks, to respectfully make offerings to all Buddhas; for the shared Dharma of decisive wisdom, to distinguish and understand the ocean of all dharmas; for the shared Dharma of practicing as taught, to enter all Dharma gates accordingly; for the shared Dharma of dedicated seeking, to seek all pure dharmas; for the shared Dharma of purity, the virtues of all Buddhas adorn body, speech, and mind; for the shared Dharma of pure intention, to be perfectly pure in the wisdom of all dharmas; for the shared Dharma of vigor, to ultimately accomplish all matters and perfect good roots; for the shared Dharma of pure conduct, to fulfill all Bodhisattva practices; for the unhindered shared Dharma, to distinguish and understand the characteristics of all dharmas; for the shared Dharma of skillful means, to be fully equipped with the wisdom Dharma gates of unhinderedness; for the shared Dharma of pure entry, to manifest realms as appropriate; for the shared Dharma of the Bodhisattva path, to practice all Buddha dharmas; for the shared Dharma of protection, to be protected by all Buddhas; for the shared Dharma of detachment from birth, to gradually attain the Bodhisattva grounds; for the shared Dharma of abiding, to abide in all Bodhisattva abodes; for the shared Dharma of exposition, to understand the Dharma of the Buddhas' predictions; for the shared Dharma of meditation, to enter all samadhis in a single thought; the arising of samadhi
【English Translation】 The reasons for the Buddha's appearance in the world are: to encourage all beings to jointly practice the Dharma; to invite all Tathagatas (Buddha's title) to turn the Dharma wheel (symbol of Buddhist teachings); to make offerings to the shared Dharma, offering to all Tathagatas; to teach the shared Dharma, liberating all sentient beings; for the light of the shared Dharma, illuminating all dharmas; for the shared Dharma of samadhi (meditative absorption), to remain unshaken in the minds of all beings; for the shared Dharma of fullness, so that the unhindered spiritual powers of all Bodhisattvas fill all Buddha-ksetras (Buddha's lands); for the shared Dharma of the Bodhisattva path, to give rise to the unhindered power of Bodhisattvas; for the shared Dharma of retinue, to delight in dwelling together with Bodhisattvas; for the shared Dharma of deep penetration, to distinguish all worlds; for the shared Dharma of understanding the mind, to purify and expand the Buddha-ksetras; for the shared Dharma of compliance, to enter the ocean of all Buddha-worlds; for the shared Dharma of full skillful means, to distinguish and understand all worlds; for the supreme shared Dharma, to universally manifest all Buddha-ksetras; for the non-retrogressing shared Dharma, to be without obstruction in the ten directions; for the shared Dharma of eradicating all ignorance, to attain the perfect wisdom of all Buddhas; for the non-arising shared Dharma, to be in the retinue of all Buddhas; for the shared Dharma of filling all Buddha-ksetra networks, to respectfully make offerings to all Buddhas; for the shared Dharma of decisive wisdom, to distinguish and understand the ocean of all dharmas; for the shared Dharma of practicing as taught, to enter all Dharma gates accordingly; for the shared Dharma of dedicated seeking, to seek all pure dharmas; for the shared Dharma of purity, the virtues of all Buddhas adorn body, speech, and mind; for the shared Dharma of pure intention, to be perfectly pure in the wisdom of all dharmas; for the shared Dharma of vigor, to ultimately accomplish all matters and perfect good roots; for the shared Dharma of pure conduct, to fulfill all Bodhisattva practices; for the unhindered shared Dharma, to distinguish and understand the characteristics of all dharmas; for the shared Dharma of skillful means, to be fully equipped with the wisdom Dharma gates of unhinderedness; for the shared Dharma of pure entry, to manifest realms as appropriate; for the shared Dharma of the Bodhisattva path, to practice all Buddha dharmas; for the shared Dharma of protection, to be protected by all Buddhas; for the shared Dharma of detachment from birth, to gradually attain the Bodhisattva grounds; for the shared Dharma of abiding, to abide in all Bodhisattva abodes; for the shared Dharma of exposition, to understand the Dharma of the Buddhas' predictions; for the shared Dharma of meditation, to enter all samadhis in a single thought; the arising of samadhi
共法，一切佛事種種相故；凈念共法，知一切念故；菩薩行共法，盡未來劫，行菩薩行不斷絕故；凈信共法，歡喜增長佛智慧故；長養共法，除滅一切諸障礙故；不退智共法，與一切佛智慧等故；受生共法，隨時應化一切眾生故；住共法，住一切智故；境界共法，法界境界故；無著共法，心不染著一切有故；善知法相共法，等心觀察一切法故；容受共法，於己身內，受持一切諸佛法故；通明共法，分別了知一切世間故；神力共法，以少方便，遊行一切佛剎海故；陀羅尼共法，普照一切陀羅尼海故；持一切佛法輪共法，悉能受持一切修多羅法故；深入共法，解一切法如虛空故；凈光共法，普照一切諸世界故；明凈共法，隨其所應現眾生故；震動共法，動諸佛剎，為諸眾生現自在故；不虛共法，見聞念者，悉不虛故；聖道共法，滿一切愿十力智故。得如是等佛剎微塵等菩薩共法。
爾時，善財入如是等菩薩共法，于善知識得無量無邊凈正直心，偏袒右肩，恭敬合掌，以偈讚歎彼夜天曰：
「我以無上心， 專求佛菩提， 今于善知識， 而起自己心。 遠離諸惡業， 成就清凈行， 由見善知識， 得無盡白法。 我見知識已， 功德莊嚴心， 盡未來剎劫， 修行菩薩道。 唯愿善知
【現代漢語翻譯】 現代漢語譯本 共法（共同的修行方法），是因為一切佛事都呈現出種種不同的形態；凈念共法（清凈意念的共同修行方法），是因為能夠了解一切意念；菩薩行共法（菩薩修行的共同方法），是因為在未來無盡的時間裡，菩薩的修行不會中斷；凈信共法（清凈信心的共同修行方法），是因為能夠歡喜地增長佛的智慧；長養共法（增長善根的共同修行方法），是因為能夠消除一切障礙；不退智共法（不退轉智慧的共同修行方法），是因為與一切佛的智慧相等；受生共法（接受轉生的共同修行方法），是因為能夠隨時應化一切眾生；住共法（安住的共同修行方法），是因為安住於一切智慧；境界共法（境界的共同修行方法），是因為法界的境界；無著共法（不執著的共同修行方法），是因為內心不執著於一切有；善知法相共法（善於了解法相的共同修行方法），是因為以平等心觀察一切法；容受共法（容納接受的共同修行方法），是因為在自身內，接受並持有一切諸佛的法；通明共法（通達明瞭的共同修行方法），是因為能夠分別瞭解一切世間；神力共法（神通力量的共同修行方法），是因為以少許方便，就能遍及一切佛剎海；陀羅尼共法（總持的共同修行方法），是因為能夠普遍照耀一切陀羅尼海；持一切佛法輪共法（持有佛法輪的共同修行方法），是因為能夠完全接受並持有一切修多羅法；深入共法（深入理解的共同修行方法），是因為理解一切法如同虛空；凈光共法（清凈光明的共同修行方法），是因為能夠普遍照耀一切世界；明凈共法（明亮清凈的共同修行方法），是因為能夠隨眾生的需要而顯現；震動共法（震動世界的共同修行方法），是因為能夠震動諸佛剎土，為眾生展現自在；不虛共法（真實不虛的共同修行方法），是因為凡是見到、聽到、唸到的人，都不會落空；聖道共法（聖道的共同修行方法），是因為能夠滿足一切願望，成就十力智慧。獲得像這樣如同佛剎微塵數一樣多的菩薩共法。 當時，善財童子進入了這些菩薩的共同修行方法，從善知識那裡獲得了無量無邊的清凈正直的心，他偏袒右肩，恭敬合掌，用偈頌讚嘆夜天神說： 『我以無上心，專求佛菩提，今于善知識，而起自己心。 遠離諸惡業，成就清凈行，由見善知識，得無盡白法。 我見知識已，功德莊嚴心，盡未來剎劫，修行菩薩道。 唯愿善知識，
【English Translation】 English version The common practices (共法) are because all Buddha activities manifest in various forms; the common practice of pure mindfulness (凈念共法) is because one understands all thoughts; the common practice of Bodhisattva conduct (菩薩行共法) is because, for endless future eons, the Bodhisattva's practice will not cease; the common practice of pure faith (凈信共法) is because one joyfully increases the wisdom of the Buddha; the common practice of nurturing (長養共法) is because one eliminates all obstacles; the common practice of non-retrogressing wisdom (不退智共法) is because it is equal to the wisdom of all Buddhas; the common practice of receiving rebirth (受生共法) is because one can transform and respond to all sentient beings at any time; the common practice of abiding (住共法) is because one abides in all wisdom; the common practice of realm (境界共法) is because it is the realm of the Dharma; the common practice of non-attachment (無著共法) is because the mind is not attached to anything that exists; the common practice of knowing the characteristics of Dharma (善知法相共法) is because one observes all Dharmas with an equal mind; the common practice of acceptance (容受共法) is because within oneself, one accepts and upholds all the Dharmas of all Buddhas; the common practice of thorough understanding (通明共法) is because one can distinguish and understand all the worlds; the common practice of spiritual power (神力共法) is because with little effort, one can reach all Buddha-lands; the common practice of Dharani (陀羅尼共法) is because one can universally illuminate all Dharani seas; the common practice of upholding the Dharma wheel of all Buddhas (持一切佛法輪共法) is because one can fully accept and uphold all Sutra teachings; the common practice of deep understanding (深入共法) is because one understands all Dharmas as empty as space; the common practice of pure light (凈光共法) is because one can universally illuminate all worlds; the common practice of clear purity (明凈共法) is because one manifests according to the needs of sentient beings; the common practice of shaking (震動共法) is because one can shake all Buddha-lands, demonstrating freedom for all sentient beings; the common practice of non-emptiness (不虛共法) is because those who see, hear, or think of it will not be in vain; the common practice of the holy path (聖道共法) is because one can fulfill all wishes and achieve the ten powers of wisdom. One obtains these Bodhisattva common practices, as numerous as the dust particles in Buddha-lands. At that time, Sudhana entered into these common practices of the Bodhisattvas, and from the wise teacher, he obtained immeasurable pure and upright mind. He bared his right shoulder, respectfully joined his palms, and praised the night deity with verses: 'With a supreme mind, I seek the Bodhi of the Buddha, Now, from the wise teacher, I generate my own mind. Far from all evil deeds, Accomplishing pure conduct, By seeing the wise teacher, I obtain endless white Dharmas. Having seen the teacher, My mind is adorned with merits, For endless future eons, I will practice the Bodhisattva path. I only wish that the wise teacher,
識， 哀愍攝取我， 為我悉顯現， 正教真實法。 閉塞諸惡趣， 廣開天人路， 佛一切智道， 為我悉顯現。 念彼善知識， 一切功德藏， 我于唸唸得， 虛空功德海。 授我波羅蜜， 不思議功德， 長養諸善福， 智繒速冠頂。 我念善知識， 一切種智道， 依止善知識， 滿足白凈法。 具足眾善利， 功德普成滿， 究竟一切法， 成就薩婆若。 知識為大師， 安立無上法， 無量無數劫， 不能報其恩。」◎
◎爾時，善財說偈贊已，白言：「天神向所顯現不思議法，此法門者名為何等？發道心來為幾時耶？久如當成無上菩提？」
答言：「善男子！此法門者名隨應化覺悟眾生長養善根。善男子！我入此法門，覺悟一切諸法平等，知一切法真實之相，遠離世間，無所染著，解一切色非一、非異，了色非色，而能顯現無量諸色；所謂：種種色、清凈色、莊嚴色、放一切莊嚴色、普現色、同一切眾生色、一切世間現前色、普照色、見無厭色、相好凈色、離惡色、現勇猛色、甚深色、一切世間無能盡色、嘆無盡色、種種云色、諸形像色、顯現無量自在力色、可愛樂色、一切善起色、隨應現前色、隨應度眾生色、普照無礙色、
【現代漢語翻譯】 現代漢語譯本：
請您慈悲憐憫地接納我， 爲了我，請完全顯現正教的真實法。 請您關閉通往所有惡趣的道路， 廣泛開啟通往天界的道路， 佛陀的一切智慧之道， 請爲了我完全顯現。
憶念那位善知識（指引修行的人）， 他是一切功德的寶藏， 我于每一個念頭都能獲得， 如同虛空般廣闊的功德海洋。
請您授予我波羅蜜（到達彼岸的方法）， 這不可思議的功德， 能增長各種善福， 讓智慧的頭巾迅速加冕於我。
我憶念善知識， 他是一切種智（佛陀的智慧）之道， 依止善知識， 能圓滿清凈的修行。
具足各種善的利益， 功德普遍圓滿， 最終通達一切法， 成就薩婆若（一切智）。
善知識是偉大的導師， 他安立無上的佛法， 即使經過無量無數劫， 也無法報答他的恩情。
當時，善財童子說完偈頌讚嘆后，說道：『天神您剛才所顯現的不可思議之法，這個法門叫什麼名字？發菩提心以來有多久了？多久才能成就無上菩提？』
回答說：『善男子！這個法門名為隨應化覺悟眾生長養善根。善男子！我進入這個法門，覺悟一切諸法平等，了知一切法真實的相狀，遠離世間，沒有絲毫染著，理解一切色並非單一，也非不同，明白色即非色，卻能顯現無量諸色；所謂：種種色、清凈色、莊嚴色、放出一切莊嚴的色、普遍顯現的色、與一切眾生相同的色、一切世間現前的色、普遍照耀的色、看了不會厭倦的色、相好清凈的色、遠離惡的色、顯現勇猛的色、甚深的色、一切世間無法窮盡的色、讚歎不盡的色、各種云的顏色、各種形象的顏色、顯現無量自在力量的顏色、可愛樂的顏色、一切善所引起的顏色、隨應現前的顏色、隨應度化眾生的顏色、普遍照耀無障礙的顏色』
【English Translation】 English version:
Compassionately embrace and accept me, For my sake, fully reveal the true Dharma of the Right Teaching. Close off the paths to all evil realms, Widely open the paths to the heavens, The path of the Buddha's all-encompassing wisdom, Fully reveal it for my sake.
I remember that virtuous teacher (guide in practice), He is a treasure of all merits, In every thought, I obtain, A sea of merit as vast as the sky.
Please grant me the Paramita (the way to reach the other shore), This inconceivable merit, Can increase all good fortune, Let the crown of wisdom quickly adorn my head.
I remember the virtuous teacher, He is the path of all-knowing wisdom (Buddha's wisdom), By relying on the virtuous teacher, One can fulfill pure practice.
Possessing all kinds of good benefits, Merits are universally fulfilled, Ultimately understanding all Dharmas, Achieving Sarvajna (all-knowing).
The virtuous teacher is a great master, He establishes the supreme Dharma, Even after countless eons, One cannot repay his kindness.
At that time, Sudhana (the seeker of truth) finished reciting the verses of praise and said, 'Heavenly being, the inconceivable Dharma you just revealed, what is the name of this Dharma gate? How long has it been since you generated the Bodhi mind? How long will it take to achieve Anuttara-samyak-sambodhi (supreme enlightenment)?'
The answer was, 'Good man! This Dharma gate is called 'Following the Transformation to Awaken Sentient Beings and Nurture Good Roots.' Good man! I entered this Dharma gate, awakened to the equality of all Dharmas, understood the true nature of all Dharmas, distanced myself from the world, without any attachment, understood that all forms are neither one nor different, understood that form is not form, yet can manifest countless forms; namely: various forms, pure forms, adorned forms, forms that emit all adornments, universally manifested forms, forms that are the same as all sentient beings, forms that are present in all worlds, universally illuminating forms, forms that one never tires of seeing, forms with pure marks and characteristics, forms that are free from evil, forms that manifest courage, profound forms, forms that the entire world cannot exhaust, forms that are praised endlessly, various cloud forms, forms of various images, forms that manifest immeasurable power, lovely and delightful forms, forms that arise from all good, forms that appear accordingly, forms that transform sentient beings accordingly, forms that universally illuminate without obstruction.'
離垢色、不壞凈身色、不思議法方便光明色、非比非無比妙絕色、非明闇色、滅一切闇色、積集一切白凈法色、功德大海之所生色、過去修行恭敬生色、凈直心生如虛空色、勝廣大色、無斷無盡色、海光明色、一切世間無所依止不可壞色、充滿一切十方無礙色、唸唸色、海色、令一切眾生大歡喜色、攝取一切眾生堅固色、一切毛孔中如來功德師子吼色、凈一切眾生深心色、顯現一切法義色、圓滿光明無礙色、離垢虛空等色、不依垢無著色、普照離垢法界色、不可稱色、隨眼見色、照諸方色、隨時顯現應眾生色、寂靜色、滅一切煩惱色、一切眾生功德福田光明色、見不虛色、大智光色、無礙法身滿一切色、顯現威儀不虛色、積集大慈海色、具足功德須彌山色、普照一切趣色、凈大智色、正念一切世間色、一切寶光色、凈寶藏色、不壞凈眾生色、趣薩婆若色、悅眾生眼色、一切寶莊嚴勝光明色、不取不捨一切眾生色、無決定無究竟色、顯現自在諸持力色、一切自在神足色、佛種姓色、遠離眾惡滿法界色、悉詣一切諸佛大眾照一切色、成諸海色、善行依果色、隨化授色、一切世間見無厭色、種種光明普照色、顯現三世一切色、顯現一切海色、放一切光明海色、種種光色、過一切世間一切香光色、顯現圓滿諸日云色、持圓滿凈
月云色、放須彌山妙華云色、出種種鬘云色、顯現一切缽曇摩華云色、一切香像云充滿法界色、散一切末香云色、現一切佛凈愿身色、一切音聲出師子吼法界海色、普賢菩薩清凈身色，于唸唸中現如是等色，充滿十方教化眾生。或見、或念、而得度脫；或現轉法輪；或現隨時應；或現親近；或現覺悟；或現自在神力；或現種種變化；或現不可思議自在神力變化，度脫眾生，滅不善法，安立善法，滿足大愿，一切智勢力，菩薩法門勢力，具足成就大慈大悲。佛子！我住此法門，現無量色身，分別了達一切色海，放無量無邊法雲，普照一切諸佛世界，現無量無邊諸佛，現無量無邊自在神力，覺悟眾生長養善根，于唸唸中，令不可思議眾生，于阿耨多羅三藐三菩提，得不退轉。
「佛子！如汝所問，得此法門為幾時者？我今承佛神力，為汝解說。佛子！菩薩圓滿智慧，離一切虛妄，本性清凈，一切種智，超出一切諸障礙山，隨所應化，皆悉普照。佛子！譬如日性，無有闇冥；但日沒已，天下則闇，出則大明；菩薩圓滿明凈智日亦復如是，離一切虛妄，普照一切，教化眾生。佛子！譬如凈日，出閻浮提，普照天下眾寶山樹，影現一切；大海、河、池、眾生之類，莫不對見，日亦不來入此池流，菩薩智日亦復如是，出三有
【現代漢語翻譯】 現代漢語譯本 月亮般的光輝，放出須彌山（Mount Sumeru）般美妙的花朵雲彩，顯現各種花環雲彩，顯現一切缽曇摩花（Padma flower）的雲彩，一切香的形象充滿法界的色彩，散發一切末香的雲彩，顯現一切佛的清凈愿身，一切音聲發出獅子吼響徹法界海，普賢菩薩（Samantabhadra Bodhisattva）清凈的身色，在每一個念頭中顯現如此等等的色彩，充滿十方教化眾生。有的眾生見到、有的眾生唸到，就得以度脫；有的顯現轉法輪；有的顯現隨時應機；有的顯現親近；有的顯現覺悟；有的顯現自在神力；有的顯現種種變化；有的顯現不可思議的自在神力變化，度脫眾生，滅除不善之法，安立善法，滿足大愿，一切智的勢力，菩薩法門的勢力，具足成就大慈大悲。佛子！我安住於此法門，顯現無量色身，分別了達一切色海，放出無量無邊的法雲，普照一切諸佛世界，顯現無量無邊的諸佛，顯現無量無邊的自在神力，覺悟眾生，長養善根，在每一個念頭中，令不可思議的眾生，對於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），得到不退轉。 『佛子！如你所問，得到此法門需要多久？我今承佛神力，為你解說。佛子！菩薩圓滿智慧，遠離一切虛妄，本性清凈，一切種智，超出一切諸障礙山，隨所應化，都能夠普遍照耀。佛子！譬如太陽的性質，沒有黑暗；只是太陽落山之後，天下就黑暗，太陽出來就大光明；菩薩圓滿明凈的智慧之日也是如此，遠離一切虛妄，普遍照耀一切，教化眾生。佛子！譬如清凈的太陽，出現在閻浮提（Jambudvipa），普遍照耀天下眾寶山樹，影子顯現在一切；大海、河流、池塘、眾生之類，沒有不看見的，太陽也不會進入這些池流之中，菩薩的智慧之日也是如此，出現在三有（欲界、色界、無色界）
【English Translation】 English version The color of the moon, emitting clouds of wonderful flowers like Mount Sumeru, manifesting clouds of various garlands, displaying clouds of all Padma flowers, the colors of all fragrant images filling the Dharma realm, scattering clouds of all powdered incense, manifesting the pure vow bodies of all Buddhas, all sounds emitting lion's roars resounding through the Dharma realm sea, the pure body color of Samantabhadra Bodhisattva, in every thought manifesting such colors, filling the ten directions to teach sentient beings. Some beings are liberated by seeing, some by thinking; some manifest the turning of the Dharma wheel; some manifest timely responses; some manifest closeness; some manifest enlightenment; some manifest free and powerful spiritual abilities; some manifest various transformations; some manifest inconceivable free and powerful spiritual transformations, liberating sentient beings, extinguishing unwholesome dharmas, establishing wholesome dharmas, fulfilling great vows, the power of all-knowing wisdom, the power of the Bodhisattva's Dharma gate, fully accomplishing great compassion and great mercy. O son of the Buddha! I abide in this Dharma gate, manifesting immeasurable forms, distinctly understanding all seas of form, emitting immeasurable and boundless Dharma clouds, universally illuminating all Buddha worlds, manifesting immeasurable and boundless Buddhas, manifesting immeasurable and boundless free and powerful spiritual abilities, awakening sentient beings, nurturing good roots, in every thought, causing inconceivable sentient beings to attain non-retrogression in Anuttara-samyak-sambodhi. 『O son of the Buddha! As you have asked, how long does it take to attain this Dharma gate? I now rely on the Buddha's spiritual power to explain it to you. O son of the Buddha! A Bodhisattva's wisdom is complete, free from all falsehood, pure in nature, possessing all-knowing wisdom, surpassing all mountains of obstacles, universally illuminating all that should be transformed. O son of the Buddha! It is like the nature of the sun, which has no darkness; only when the sun sets, the world becomes dark, and when it rises, there is great light; the Bodhisattva's complete and clear wisdom-sun is also like this, free from all falsehood, universally illuminating all, teaching sentient beings. O son of the Buddha! It is like the pure sun, rising in Jambudvipa, universally illuminating all the precious mountains and trees in the world, its shadows appearing in everything; the great oceans, rivers, ponds, and all kinds of sentient beings, none do not see it, and the sun does not enter these ponds and streams; the Bodhisattva's wisdom-sun is also like this, rising in the three realms of existence (the desire realm, the form realm, and the formless realm)
海，于佛實法虛空中行，住于寂滅，應現一切趣趣生處，同眾生身而化度之，實不生死，無所染著，離一切虛妄，無修短想。何以故？佛子！菩薩摩訶薩離諸顛倒，了一切世，悉如夢幻，解真實法，無有眾生，圓滿大悲，皆悉對現一切眾生而教化之。佛子！譬如大船不依此岸，不樂彼岸，不著中流，于大海中，濟度眾生；菩薩摩訶薩亦復如是，以波羅蜜力船，于生死海，濟度眾生，不依此岸，不樂彼岸，而度眾生，於一切劫，修菩薩行，不起劫想，亦不見劫有修短相。佛子！譬如虛空出過法界一切世界，有成、有敗，而彼虛空，本性清凈，無所染污，不可沮壞，遠離恐怖一切障礙，而能普持未來諸劫一切佛剎；菩薩摩訶薩心亦復如是，以虛空等圓滿智慧，莊嚴其心，發起一切大愿風輪，持一切眾生，令滅惡道生諸善趣，心無憂喜，安立眾生一切智道，除滅煩惱生死過患。佛子！譬如化人，無有實形，生、老、病、死、飢渴等苦，菩薩出生如化智慧，不可沮壞，妙色法身亦復如是，於一切劫諸生死中，化度眾生，而無所著，亦無恐怖、無貪、無恚，除滅一切熾然煩惱，心不貪樂一切趣生。
「佛子！菩薩智慧雖復如是甚深難測，我當承佛神力，為汝解說，令未來世諸菩薩等滿足大愿，成就諸力。佛子！乃往古世過
【現代漢語翻譯】 現代漢語譯本：海，佛在真實的法性虛空中行走，安住于寂靜涅槃，應現於一切眾生所處的境界，以與眾生相同的身形來教化他們，實際上並沒有生死，沒有任何執著，遠離一切虛妄，沒有長短的分別。為什麼呢？佛子！菩薩摩訶薩遠離一切顛倒，明瞭一切世間，都如夢幻泡影，理解真實的法性，沒有眾生可度，圓滿大悲心，都以對眾生示現的方式來教化他們。佛子！譬如大船不依賴此岸，不貪戀彼岸，不執著于中流，在大海中，救度眾生；菩薩摩訶薩也是如此，以波羅蜜（到達彼岸的方法）的力量為船，在生死苦海中，救度眾生，不依賴此岸，不貪戀彼岸，而救度眾生，在一切劫（時間單位）中，修菩薩行，不起劫的念頭，也不見劫有長短的分別。佛子！譬如虛空超越法界（宇宙）的一切世界，有成、有敗，而虛空，其本性清凈，沒有污染，不可破壞，遠離恐怖和一切障礙，能夠普遍地承載未來諸劫的一切佛剎（佛的國土）；菩薩摩訶薩的心也是如此，以等同虛空的圓滿智慧，莊嚴其心，發起一切大愿的風輪，承載一切眾生，使他們滅除惡道，生於善趣，心中沒有憂愁和喜悅，安立眾生於一切智道，消除煩惱和生死的過患。佛子！譬如化人，沒有真實的形體，卻有生、老、病、死、飢渴等痛苦，菩薩出生如幻化的智慧，不可破壞，其微妙的色身也是如此，在一切劫的生死輪迴中，教化眾生，而沒有執著，也沒有恐怖、貪婪、嗔恨，消除一切熾盛的煩惱，心中不貪戀一切眾生所處的境界。 『佛子！菩薩的智慧雖然如此深奧難測，我將憑藉佛的神力，為你們解說，使未來世的菩薩們滿足大愿，成就各種力量。佛子！在久遠的過去世』
【English Translation】 English version: 'O sea, the Buddha walks in the true Dharma void, dwells in tranquil extinction, manifests in all realms of existence, transforming beings with forms like their own, yet truly without birth or death, without any attachment, detached from all illusions, and without thoughts of short or long. Why is this so? O son of Buddha! The Bodhisattva Mahasattva is detached from all inversions, understands all worlds as dreams and illusions, comprehends the true Dharma, knows there are no beings to be saved, perfects great compassion, and teaches all beings through manifestations. O son of Buddha! Just as a great ship does not rely on this shore, does not desire the other shore, and does not cling to the middle stream, but crosses the great ocean, saving beings; so too, the Bodhisattva Mahasattva, with the ship of Paramita (perfection), crosses the sea of birth and death, saving beings, not relying on this shore, not desiring the other shore, but saving beings. In all kalpas (eons), they practice the Bodhisattva path, without the thought of kalpas, and without seeing kalpas as short or long. O son of Buddha! Just as the void transcends all worlds of the Dharma realm (universe), with their formation and destruction, yet the void is pure in nature, without defilement, indestructible, free from fear and all obstacles, and can universally support all Buddha-lands of future kalpas; so too is the mind of the Bodhisattva Mahasattva, adorned with wisdom equal to the void, initiating the wind-wheels of great vows, supporting all beings, causing them to extinguish evil paths and be born in good realms, with no sorrow or joy in their minds, establishing beings on the path of all-knowing wisdom, and eliminating the suffering of afflictions and birth and death. O son of Buddha! Just as a phantom person has no real form, yet experiences suffering such as birth, old age, sickness, death, hunger, and thirst, the Bodhisattva gives rise to wisdom like a phantom, indestructible, and their wondrous form body is also like this, in all kalpas of birth and death, transforming beings, without attachment, without fear, without greed, without hatred, eliminating all burning afflictions, and their minds do not crave any realm of existence.' 'O son of Buddha! Although the wisdom of the Bodhisattva is so profound and immeasurable, I will, by the power of the Buddha, explain it to you, so that the Bodhisattvas of future ages may fulfill their great vows and attain all powers. O son of Buddha! In the ancient past'
世界海微塵等劫，復過是數有劫名善光，彼有世界名曰寶光。于彼劫中，有萬如來出興於世，最初如來號法輪音聲虛空燈，彼閻浮提中，有寶莊嚴王都，彼有大林名善光明。於此林中有一道場名曰善華；彼道場上，有寶蓮花師子之座，時，彼如來於此座上，成阿耨多羅三藐三菩提。爾時，人民壽十千歲，殺盜、淫佚、妄言、兩舌、惡口、綺語、貪恚、邪見，行如是等十不善道；時，彼如來於百歲中，坐于道場，為諸菩薩及諸天王並閻浮提宿植德者，而為說法，其餘眾生，待善根熟。爾時，國王名曰勝光，時，彼人民行十不善，貪著五欲，作種種惡，遠離善法，不孝父母，不敬沙門、婆羅門，有無量眾生犯王治法，囚執囹圄，受諸楚毒。
「爾時，彼王有一太子名曰善伏，端正殊特，成就妙色，具二十八大人之相，處在中宮，采女圍繞，聞彼獄人楚毒音聲，聞已憂惱，起大悲心。入彼獄中，見諸罪人，裸形亂髮，繫縛搒笞，悲號流淚，苦毒無量，太子見已，發大悲心，慰諭之言：『莫恐！莫怖！我今能令汝等解脫。』於是太子往詣王所，白言：『大王！獄中罪人愿施無畏，大王哀愍，幸垂矜赦。』
「時，彼大王召諸群臣，而共參議此事云何？群臣答言：『彼諸罪人，竊盜官物，謀弒大王，侵犯宮人，有如
【現代漢語翻譯】 現代漢語譯本：經過像世界微塵一樣多的劫數之後，又過了這麼多的劫數，有一個劫叫做善光。那個劫中，有一個世界叫做寶光。在那個劫中，有一萬個如來（佛的稱號）出現於世。最初的如來號為法輪音聲虛空燈。在那個閻浮提（我們所居住的這個世界）中，有一個名為寶莊嚴的王都，那裡有一片大森林叫做善光明。在這片森林中，有一個道場叫做善華；那個道場上，有一個寶蓮花獅子座。當時，那位如來在這個座位上，成就了阿耨多羅三藐三菩提（無上正等正覺，即最高的覺悟）。那時，人們的壽命是十千歲，他們行殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見等十不善道。當時，那位如來在道場中坐了一百年，為諸菩薩以及諸天王和閻浮提中過去種下善根的人說法，其餘眾生則等待善根成熟。當時，國王名叫勝光。那時，那裡的人民行十不善，貪戀五欲（色、聲、香、味、觸），作種種惡事，遠離善法，不孝順父母，不尊敬沙門（出家修道的人）、婆羅門（古印度祭司），有無數眾生觸犯王法，被囚禁在監獄裡，遭受各種酷刑。 當時，那位國王有一個太子名叫善伏，他相貌端正，非常出衆，具有美好的容貌，具備二十八種大人之相（佛的特徵），住在宮中，被宮女們圍繞。他聽到監獄裡犯人遭受酷刑的聲音，聽後感到憂愁煩惱，生起了大悲心。他進入監獄，看到那些罪人，他們赤身裸體，頭髮散亂，被捆綁鞭打，悲號流淚，痛苦無量。太子看到后，生起了大悲心，安慰他們說：『不要害怕！不要恐懼！我現在能讓你們解脫。』於是太子前往國王那裡，稟告說：『大王！監獄裡的罪人希望得到無畏的施捨，大王您慈悲憐憫，希望您能赦免他們。』 當時，那位大王召集各位大臣，共同商議這件事該如何處理？大臣們回答說：『那些罪人，偷盜官府的財物，圖謀殺害大王，侵犯宮女，有這樣的罪行，所以被囚禁。』
【English Translation】 English version: After kalpas (eons) as numerous as the dust particles of the world, and then again after that many kalpas, there was a kalpa named Good Light. In that kalpa, there was a world named Precious Light. In that kalpa, ten thousand Tathagatas (Buddhas) appeared in the world. The first Tathagata was named Dharma Wheel Sound Empty Lamp. In that Jambudvipa (the world we inhabit), there was a royal capital named Precious Adornment, and there was a large forest named Good Brightness. In this forest, there was a Bodhimanda (place of enlightenment) named Good Flower; on that Bodhimanda, there was a precious lotus lion seat. At that time, that Tathagata, on this seat, attained Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, the people's lifespan was ten thousand years, and they practiced the ten non-virtuous paths of killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views. At that time, that Tathagata sat in the Bodhimanda for one hundred years, teaching the Dharma to the Bodhisattvas, the heavenly kings, and those in Jambudvipa who had planted good roots in the past, while the rest of the sentient beings waited for their good roots to mature. At that time, the king was named Victorious Light. At that time, the people there practiced the ten non-virtuous deeds, were attached to the five desires (form, sound, smell, taste, touch), committed various evils, stayed away from good practices, were not filial to their parents, did not respect the Shramanas (ascetics) and Brahmins (priests), and countless beings violated the king's laws, were imprisoned, and suffered various tortures. At that time, that king had a prince named Good Subduer, who was upright and outstanding, possessed a beautiful appearance, and had the twenty-eight marks of a great man (characteristics of a Buddha). He lived in the palace, surrounded by palace women. He heard the sounds of the prisoners suffering torture in the prison, and after hearing them, he felt worried and distressed, and a great compassion arose in him. He entered the prison and saw those prisoners, naked, with disheveled hair, bound and whipped, crying and weeping, suffering immeasurable pain. After seeing this, the prince developed great compassion and comforted them, saying: 'Do not be afraid! Do not be terrified! I can now liberate you.' Then the prince went to the king and reported, 'Great King! The prisoners in the prison wish to be granted fearlessness. Great King, please have compassion and grant them pardon.' At that time, that great king summoned all the ministers and discussed together what should be done about this matter? The ministers replied, 'Those prisoners stole government property, plotted to kill the great king, violated the palace women, and have such crimes, so they are imprisoned.'
是罪，必應刑戮，若救彼者，罪應至死。』
「時，彼太子大悲深至救護彼故，作如是言：『我代獄囚受諸楚毒，愿苦治我，我為救彼，不惜身命，欲令罪囚，悉得解脫，所以者何？若我不救此眾生者，云何能濟三界牢獄？諸在生死牢獄眾生，悉為貪愛之所纏縛，愚癡所蔽，受種種苦，身形鄙陋，心常放逸，而不能知出要之道，無智慧光，著諸法界，無有福慧，遠離實智，染縛結垢，幽閉苦獄，隨順惡魔，生、老、病、死常為憂惱之所逼迫，我當云何令彼解脫？我今應當舍自身命而救拔之。』
「爾時，五百大臣咸發聲言：『大王！當知如太子意，放獄囚者，毀壞王法，危及我等，不治太子，國不久立！』王聞此言，即發威怒，令誅太子，王后聞之，毀容降服，與千采女馳詣王所，頭面禮足，如是請言：『大王！當知太子有罪，愿垂慈恕賜其壽命！』時，彼大王即召太子，太子既至，復白王言：『愿垂哀赦獄囚苦人，若不矜恕，我代受苦。』王言：『隨意！』
「爾時，太子即入獄中，放諸罪人，代受楚毒，曾無中悔，一向正念，一切種智，大悲為首，饒益眾生。夫人白王：『愿聽太子在外，半月佈施修福，然後隨王如法苦治。』王即聽許。
「時，彼都城北，有一大林名曰日光，太子詣彼
【現代漢語翻譯】 現代漢語譯本：『如果犯了罪，必定要處以刑罰，如果有人救他，那救人者也應處以死刑。』 當時，那位太子因為極度悲憫，想要救護那些囚犯，就說：『我願意代替獄中的囚犯承受各種痛苦，希望用刑罰來懲罰我，我爲了救他們，不惜犧牲自己的生命，想要讓所有罪犯都得到解脫。為什麼呢？如果我不救這些眾生，又怎麼能救度三界牢獄中的眾生呢？那些在生死牢獄中的眾生，都被貪愛所束縛，被愚癡所矇蔽，遭受各種痛苦，身體醜陋，內心常常放縱，不能知道解脫之道，沒有智慧的光芒，執著于各種法界，沒有福德和智慧，遠離真實的智慧，被染污和束縛所困擾，幽閉在痛苦的牢獄中，順從惡魔，生、老、病、死常常逼迫著他們，我應當如何讓他們解脫呢？我現在應當捨棄自己的生命來救拔他們。』 當時，五百位大臣都大聲說：『大王！您應該知道，如果按照太子的意思，釋放囚犯，就會破壞王法，危及我們，如果不懲治太子，國家很快就會滅亡！』國王聽到這些話，就勃然大怒，下令要處死太子。王后聽到后，毀壞自己的容貌，表示降服，帶著一千名宮女跑到國王那裡，頭面觸地禮拜，這樣請求說：『大王！您應該知道太子有罪，希望您能慈悲寬恕，饒他一命！』當時，國王就召見太子，太子來到后，又對國王說：『希望您能憐憫赦免那些受苦的囚犯，如果不憐憫他們，我願意代替他們受苦。』國王說：『隨你的便！』 當時，太子就進入監獄，釋放了所有的罪犯，代替他們承受刑罰，從來沒有後悔，一心正念，以一切種智（sarvajñāna，指佛陀的智慧）為目標，以大悲心為首要，利益眾生。王后對國王說：『希望您能允許太子在外面半個月，佈施修福，然後按照法律對太子進行懲罰。』國王就答應了。 當時，在都城的北邊，有一片大森林，名叫日光（Sūryaprabha），太子就去了那裡。
【English Translation】 English version: 'If there is a crime, there must be punishment, and if someone saves the criminal, that savior should also be put to death.' At that time, the prince, with deep compassion, wanted to protect those prisoners, so he said: 'I am willing to endure all kinds of suffering in place of the prisoners, hoping to be punished instead of them. I am willing to sacrifice my life to save them, wanting all the criminals to be released. Why? If I do not save these beings, how can I save the beings in the prison of the three realms? Those beings in the prison of birth and death are bound by greed and love, blinded by ignorance, suffering all kinds of pain, with ugly bodies, and their minds are often unrestrained. They cannot know the path to liberation, they have no light of wisdom, they are attached to all kinds of realms, they have no merit or wisdom, they are far from true wisdom, they are troubled by defilement and bondage, they are confined in the prison of suffering, they follow evil demons, and they are constantly oppressed by birth, old age, sickness, and death. How should I liberate them? I should now give up my life to save them.' At that time, five hundred ministers all said loudly: 'Great King! You should know that if you release the prisoners according to the prince's wishes, it will destroy the laws of the kingdom and endanger us. If the prince is not punished, the country will soon perish!' When the king heard these words, he became furious and ordered the prince to be executed. When the queen heard this, she disfigured herself, showing submission, and went to the king with a thousand palace women, bowing her head to the ground, and pleaded: 'Great King! You should know that the prince is guilty, I hope you can be merciful and spare his life!' At that time, the king summoned the prince. After the prince arrived, he said to the king again: 'I hope you can have compassion and pardon those suffering prisoners. If you do not have compassion for them, I am willing to suffer in their place.' The king said: 'As you wish!' At that time, the prince entered the prison, released all the criminals, and endured the punishment in their place. He never regretted it, his mind was always focused on the right thought, with the goal of all-knowing wisdom (sarvajñāna, referring to the wisdom of the Buddha), with great compassion as the priority, and benefiting all beings. The queen said to the king: 'I hope you can allow the prince to be outside for half a month, giving alms and cultivating merit, and then punish the prince according to the law.' The king agreed. At that time, to the north of the capital city, there was a large forest called Sunlight (Sūryaprabha), and the prince went there.
，設大施會，須食與食、須衣與衣，乃至車乘、華鬘、涂香、末香、幢幡、繒蓋，及餘一切寶莊嚴具，期限既滿。爾時，國王及諸群臣、長者、居士、男女、大小、並諸外道，皆悉雲集。爾時，法輪音聲虛空燈如來，知諸眾生應化時至，與大眾俱，天王圍繞，龍王供養；夜叉王守護；乾闥婆王讚歎；阿修羅王禮侍；迦樓羅王以清凈心散諸雜寶；緊那羅王歡喜讚歎，供養過去諸佛；摩睺羅伽王悲泣正觀；與如是等無量大眾前後圍繞，來詣彼會。
「爾時，太子及諸大眾，遙見佛來，端嚴殊特，諸根寂定，如大象王神心澄明凈；若淵海，顯現如來自在境界，勝妙功德，相好嚴身，圓滿光明，普照一切，震動十方無量世界。一切毛孔，普出如來微妙香云，普雨種種諸莊嚴云，行佛威儀，除滅一切眾生煩惱。爾時，太子既見如來，歡喜無量，五體投地，合掌白言：『善來世尊！念哀取我，唯愿世尊處摩尼座。』諸菩薩眾皆就寶座，周匝圍繞。時，佛坐已，除滅一切眾生苦患，離諸障蓋堪聖法器。
「爾時，如來知諸眾生應受化者，而為演說圓滿因緣修多羅。時，彼大眾聞正法已，八十那由他眾生皆起離垢清凈法眼，得無學地，一萬衆生得大乘道，滿足普賢菩薩行愿，見十方佛轉正法輪，現自在力，百佛世界微塵等
【現代漢語翻譯】 現代漢語譯本：於是，（國王）設立盛大的佈施法會，需要食物的就給予食物，需要衣服的就給予衣服，乃至車乘、花鬘（用花編成的頭飾）、涂香（塗抹身體的香料）、末香（磨成粉末的香料）、幢幡（旗幟）、繒蓋（絲綢傘蓋），以及其他一切珍寶裝飾品，期限屆滿。當時，國王以及各位大臣、長者、居士、男女老少，還有各路外道，都聚集到一起。這時，法輪音聲虛空燈如來（佛名），知道眾生應該被教化的時機已到，就與大眾一起，天王圍繞，龍王供養；夜叉王守護；乾闥婆王（天界樂神）讚歎；阿修羅王（好戰的神）侍奉；迦樓羅王（金翅鳥神）以清凈心散佈各種珍寶；緊那羅王（天界歌神）歡喜讚歎，供養過去諸佛；摩睺羅伽王（大蟒神）悲傷地進行正觀；與這樣無量的大眾前後圍繞，來到法會現場。 當時，太子和各位大眾，遠遠地看見佛陀到來，儀容端莊殊勝，諸根寂靜安定，如同大象王一般內心澄澈明凈；像深淵大海一樣，顯現出如來自在的境界，殊勝美妙的功德，相好莊嚴其身，圓滿的光明，普照一切，震動十方無量世界。一切毛孔，都散發出如來微妙的香云，普降各種莊嚴的雲彩，行持佛的威儀，消除一切眾生的煩惱。當時，太子見到如來，歡喜無量，五體投地，合掌說道：『世尊，您來得真好！請您憐憫我，接受我的請求，愿世尊坐上摩尼寶座。』各位菩薩都坐上寶座，環繞四周。這時，佛陀坐下後，消除了所有眾生的痛苦和憂患，使他們脫離了各種障礙，成為堪受聖法的器皿。 這時，如來知道眾生中應該接受教化的人，就為他們演說圓滿因緣的修多羅（佛經）。當時，在場的大眾聽聞正法后，八十那由他（數量單位，表示極大的數目）的眾生都生起了離垢清凈的法眼，證得無學地（不再需要學習的境界），一萬衆生證得大乘道，滿足普賢菩薩的行愿，見到十方諸佛轉動正法輪，顯現自在神力，如同百佛世界微塵數一樣。
【English Translation】 English version: Then, (the king) established a grand almsgiving assembly, providing food to those who needed it, clothing to those who needed it, and even carriages, flower garlands (head ornaments made of flowers), scented pastes (fragrant substances applied to the body), powdered incense, banners, silken canopies, and all other precious ornaments, until the designated time was fulfilled. At that time, the king, along with all the ministers, elders, lay practitioners, men, women, young, and old, as well as various non-Buddhist practitioners, all gathered together. Then, the Tathagata (Buddha) named 'Dharma Sound Empty Lamp' (a Buddha's name), knowing that the time for enlightening beings had arrived, came with the assembly, surrounded by heavenly kings, with dragon kings making offerings; yaksha kings (nature spirits) protecting; gandharva kings (celestial musicians) praising; asura kings (warrior deities) attending; garuda kings (mythical bird-like creatures) scattering various treasures with pure hearts; kinnara kings (celestial musicians) joyfully praising and making offerings to past Buddhas; mahoraga kings (serpent deities) contemplating with sorrow; surrounded by such immeasurable multitudes, they arrived at the assembly. At that time, the prince and the assembly, seeing the Buddha coming from afar, with a dignified and extraordinary appearance, his senses tranquil and settled, like a great elephant king with a clear and pure mind; like a deep ocean, manifesting the Tathagata's state of freedom, supreme and wonderful merits, adorned with auspicious marks, with perfect light, illuminating everything, shaking the immeasurable worlds of the ten directions. From every pore, the Tathagata emitted subtle clouds of fragrance, raining down various clouds of adornments, displaying the Buddha's dignified conduct, eliminating the afflictions of all beings. At that time, the prince, seeing the Tathagata, was immeasurably joyful, prostrated himself with his five limbs touching the ground, and said with palms joined: 'Welcome, World Honored One! Please have compassion on me, and may the World Honored One take a seat on the mani throne.' All the Bodhisattvas took their seats, surrounding the area. Then, after the Buddha sat down, he eliminated the suffering and afflictions of all beings, freeing them from all obstacles, making them vessels capable of receiving the sacred Dharma. At that time, the Tathagata, knowing those among the beings who were ready to be enlightened, expounded the Sutra (Buddhist scripture) of perfect causes and conditions. Then, after the assembly heard the true Dharma, eighty nayutas (a large number) of beings all arose with the pure Dharma eye free from defilements, attained the state of no more learning, ten thousand beings attained the Mahayana path, fulfilled the vows of Samantabhadra Bodhisattva, saw the Buddhas of the ten directions turning the Dharma wheel, manifesting their power of freedom, as numerous as the dust particles of a hundred Buddha worlds.
眾生，具摩訶衍，滅十方世界無量眾生惡道苦難，生天人趣。時，彼太子得隨應化覺悟眾生長養善根法門。佛子！爾時，太子豈異人乎？我身是也！我於一切眾生，起大悲心，普饒益之；不著三界，又亦不求名譽果報，舍離憍慢，不輕他人，不加彼惡，不貪財利，遠離三有，莊嚴大乘，開一切智門，普行菩薩無量諸行。
「佛子！我于爾時，得此法門。時諸大臣今五百惡人調達眷屬是也。彼諸人等，佛皆教化，令發阿耨多羅三藐三菩提心，過未來世須彌山微塵等劫，成等正覺；所住世界同名寶光；國界莊嚴、父母種姓、受胎、出生、棄家學道、往詣道場、轉正法輪、說修多羅、語言、音聲、光明、眷屬、壽命、法住、及其名號，皆悉不同。其最初佛，號饒益月；第二佛號大悲師子；第三佛號救護眾生；最後如來號大醫王。
「佛子！當知本諸罪人我所救者，即拘樓孫等賢劫千佛，及百萬阿僧祇諸大菩薩，于無量精進妙德慧佛所，發阿耨多羅三藐三菩提心，今悉現在十方國土，行菩薩行，修習增廣，此隨應化覺悟眾生，長養善根法門者是也；佛子！時，王勝光者，今薩遮尼揵子大論師是也；時，王宮人諸眷屬者，即彼尼揵六萬弟子與師俱來共佛論義，悉降伏之，授阿耨多羅三藐三菩提記者是也。此諸人等，
【現代漢語翻譯】 現代漢語譯本：眾生，具備大乘（摩訶衍，Mahayana），能滅除十方世界無量眾生在惡道中的苦難，使他們轉生到天道或人道。當時，那位太子獲得了隨順眾生根性而教化覺悟，增長善根的法門。佛子！那時，那位太子難道是別人嗎？就是我自身啊！我對一切眾生，生起大悲心，普遍地饒益他們；不執著于欲界、色界、無色界這三界，也不追求名譽和果報，捨棄驕慢，不輕視他人，不加害於他人，不貪圖財利，遠離三有（欲有、色有、無色有），莊嚴大乘，開啟一切智慧之門，普遍地修行菩薩無量的各種行為。 佛子！我當時，獲得了這個法門。當時的大臣們，就是現在的五百惡人提婆達多（Devadatta）的眷屬。那些人，佛都教化他們，使他們發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi, 無上正等正覺之心），經過未來世如須彌山微塵那樣多的劫數，成就無上正等正覺；他們所居住的世界都名為寶光；國界的莊嚴、父母的種姓、受胎、出生、捨棄家庭出家學道、前往道場、轉動法輪、宣說修多羅（Sutra, 佛經）、語言、音聲、光明、眷屬、壽命、佛法住世的時間，以及他們的名號，都各不相同。其中最初成佛的，號為饒益月；第二位佛號為大悲師子；第三位佛號為救護眾生；最後一位如來號為大醫王。 佛子！應當知道，當初那些罪人被我所救度的，就是拘樓孫（Krakucchanda）等賢劫千佛，以及百萬阿僧祇（Asankhya, 無量數）諸大菩薩，他們在無量精進妙德慧佛那裡，發起了阿耨多羅三藐三菩提心，現在都存在於十方國土，修行菩薩行，修習增廣，這就是隨順眾生根性而教化覺悟，增長善根的法門。佛子！當時的勝光王，就是現在的薩遮尼揵子（Satyaka Nigantha）大論師；當時的王宮眷屬，就是那些尼揵（Nigantha, 外道）的六萬弟子，他們與他們的老師一起來與佛辯論，都被佛降伏，並被授記將證得阿耨多羅三藐三菩提。這些人等，
【English Translation】 English version: Sentient beings, possessing the Mahayana (Great Vehicle), can extinguish the suffering of countless beings in the evil realms of the ten directions, causing them to be reborn in the heavens or human realms. At that time, that prince obtained the Dharma gate of enlightening beings according to their capacities and nurturing their roots of goodness. Disciple of the Buddha! Was that prince someone else at that time? It was myself! Towards all sentient beings, I arose with great compassion, universally benefiting them; not attached to the three realms (desire realm, form realm, formless realm), nor seeking fame or rewards, abandoning arrogance, not looking down on others, not harming them, not being greedy for wealth, staying away from the three existences, adorning the Mahayana, opening the gate of all wisdom, and universally practicing the immeasurable actions of a Bodhisattva. Disciple of the Buddha! At that time, I obtained this Dharma gate. The ministers at that time were the present five hundred evil people, the retinue of Devadatta. Those people, the Buddha all taught them, causing them to generate the mind of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and after passing through as many kalpas (eons) as the dust particles of Mount Sumeru in the future, they will attain Unsurpassed Perfect Enlightenment; the worlds they dwell in will all be named 'Treasure Light'; the adornments of their realms, the lineage of their parents, their conception, birth, renunciation of home to practice the Way, their going to the Bodhi tree, turning the Dharma wheel, expounding the Sutras, their language, voice, light, retinue, lifespan, the duration of their Dharma, and their names, will all be different. The first Buddha among them will be named 'Beneficial Moon'; the second Buddha will be named 'Great Compassionate Lion'; the third Buddha will be named 'Savior of Sentient Beings'; and the last Tathagata will be named 'Great Physician King'. Disciple of the Buddha! You should know that those sinners whom I saved in the past are the thousand Buddhas of the Bhadrakalpa (Fortunate Aeon), such as Krakucchanda, and the millions of Asankhya (innumerable) great Bodhisattvas, who generated the mind of Anuttara-samyak-sambodhi at the place of the immeasurable Buddhas of Diligent, Wonderful Virtue, and Wisdom. Now they are all present in the lands of the ten directions, practicing the Bodhisattva path, cultivating and expanding, and this is the Dharma gate of enlightening beings according to their capacities and nurturing their roots of goodness. Disciple of the Buddha! The King Victorious Light at that time is the present great teacher Satyaka Nigantha; the royal family members at that time are the sixty thousand disciples of the Niganthas, who came with their teacher to debate with the Buddha, and were all subdued by the Buddha, and were given the prediction that they will attain Anuttara-samyak-sambodhi. These people,
當成正覺，世界劫號，皆悉不同。
「佛子！我于爾時，救罪人已，父母聽我舍離國土、妻子、眷屬，於法輪音聲虛空燈佛所，出家學道，五百歲中，凈修梵行，於此中間得一萬三昧、一萬陀羅尼門、一萬諸明、一萬法藏、一萬薩婆若勇猛精進、一萬清凈忍門、一萬寂滅禪定、一萬方便般若波羅蜜，各於十方現前；對見一萬如來、出生一萬菩薩大愿，長養菩薩一萬諸力；又得菩薩一萬神通，于唸唸中，各游十方一萬佛剎；于唸唸中，各憶十方一萬佛海；見彼如來一萬化海，普游十方，教化眾生；于唸唸中，見十佛世界眾生，于諸趣中，死此生彼，或好、或丑、或之善處、或入惡道，知彼眾生諸心，心法、心意所行，及諸根海行業善根，皆悉明達。
「佛子！我于爾時命終之後，即復于彼閻浮提中王宮，受生作轉輪王。彼法輪音聲虛空燈如來滅度之後，我于爾時，守護正法；次值法虛空妙德王佛；次為釋王，即彼道場值天藏佛；次為焰摩天王，即彼世界值大地功德山佛；復值法輪光音聲王佛；次為化樂天王，即彼世界值虛空燈智王佛；次為阿修羅王，即彼世界值一切法雷震王佛；次為他化自在天王，即彼世界值不可壞力幢佛；次為梵王，即彼世界值法輪化普光音佛。佛子！于彼寶光世界善光劫中，一萬如來
【現代漢語翻譯】 現代漢語譯本：當成就正覺時，世界和劫的名稱，都各不相同。 『佛子！我那時，救了罪人後，父母聽任我捨棄國土、妻子、眷屬，在法輪音聲虛空燈佛（指佛名）那裡，出家學道，五百歲中，清凈地修持梵行。在這期間，我得到一萬種三昧（指禪定），一萬種陀羅尼門（指總持法門），一萬種諸明（指智慧光明），一萬種法藏（指佛法寶藏），一萬種薩婆若（指一切智）的勇猛精進，一萬種清凈忍門（指安忍法門），一萬種寂滅禪定（指寂靜的禪定），一萬種方便般若波羅蜜（指智慧到彼岸的方法），各自在十方世界顯現。親眼見到一萬如來，生出一萬菩薩大愿，增長菩薩一萬種力量；又得到菩薩一萬種神通，在每一個念頭中，都遊歷十方一萬佛剎；在每一個念頭中，都憶念十方一萬佛海；見到那些如來的一萬種化身，普遍遊歷十方，教化眾生；在每一個念頭中，見到十佛世界眾生，在各種輪迴中，在此死去，在彼出生，或好、或丑、或到善處、或入惡道，知道那些眾生的各種心念、心法、心意所行，以及各種根的行業善根，都完全明瞭通達。 『佛子！我那時命終之後，又在閻浮提（指我們所居住的娑婆世界）的王宮中，受生作轉輪王。在那法輪音聲虛空燈如來滅度之後，我那時，守護正法；接著遇到法虛空妙德王佛（指佛名）；接著作為釋王，在那道場遇到天藏佛（指佛名）；接著作為焰摩天王，在那世界遇到大地功德山佛（指佛名）；又遇到法輪光音聲王佛（指佛名）；接著作為化樂天王，在那世界遇到虛空燈智王佛（指佛名）；接著作為阿修羅王，在那世界遇到一切法雷震王佛（指佛名）；接著作為他化自在天王，在那世界遇到不可壞力幢佛（指佛名）；接著作為梵王，在那世界遇到法輪化普光音佛（指佛名）。佛子！在那寶光世界善光劫中，有一萬如來。
【English Translation】 English version: When attaining perfect enlightenment, the names of the worlds and kalpas are all different. 'Buddha-son! At that time, after saving the sinners, my parents allowed me to abandon my country, wife, and family. At the place of the Buddha named 'Dharma-Wheel Sound Empty Lamp' (referring to a Buddha's name), I left home to study the Way. For five hundred years, I purely cultivated Brahma-conduct. During this time, I obtained ten thousand samadhis (referring to meditative states), ten thousand dharani gates (referring to the gates of total retention), ten thousand kinds of illuminations (referring to wisdom light), ten thousand dharma treasuries (referring to the treasures of the Buddha's teachings), ten thousand kinds of Sarvajna (referring to all-knowing wisdom) vigorous advancements, ten thousand pure forbearance gates (referring to the gates of patience), ten thousand tranquil samadhis (referring to tranquil meditation), and ten thousand expedient prajna paramitas (referring to the methods of wisdom reaching the other shore), each appearing in the ten directions. I personally saw ten thousand Tathagatas, generated ten thousand great Bodhisattva vows, increased the ten thousand powers of Bodhisattvas; I also obtained ten thousand Bodhisattva supernormal powers, in each thought, I traveled to ten thousand Buddha-lands in the ten directions; in each thought, I remembered ten thousand Buddha-seas in the ten directions; I saw the ten thousand transformation bodies of those Tathagatas, universally traveling in the ten directions, teaching and transforming sentient beings; in each thought, I saw sentient beings in ten Buddha-worlds, in various cycles of rebirth, dying here and being born there, whether good or bad, going to good places or entering evil paths, knowing the various thoughts, dharma, and intentions of those sentient beings, as well as the good roots of the actions of their various senses, all of which were completely clear and understood. 'Buddha-son! After my life ended at that time, I was reborn in the royal palace of Jambudvipa (referring to the world we live in, the Saha world), as a wheel-turning king. After that Tathagata 'Dharma-Wheel Sound Empty Lamp' passed into Nirvana, I protected the true Dharma at that time; then I encountered the Buddha named 'Dharma-Empty Wonderful Virtue King' (referring to a Buddha's name); then as King Shakra, I encountered the Buddha named 'Heavenly Treasure' (referring to a Buddha's name) in that Bodhi-mandala; then as King Yama, I encountered the Buddha named 'Great Earth Merit Mountain' (referring to a Buddha's name) in that world; then I encountered the Buddha named 'Dharma-Wheel Light Sound King' (referring to a Buddha's name); then as King of the Joyful Heaven, I encountered the Buddha named 'Empty Lamp Wisdom King' (referring to a Buddha's name) in that world; then as King Asura, I encountered the Buddha named 'All Dharma Thunder King' (referring to a Buddha's name) in that world; then as King of the Paranirmitavasavartin Heaven, I encountered the Buddha named 'Indestructible Power Banner' (referring to a Buddha's name) in that world; then as King Brahma, I encountered the Buddha named 'Dharma-Wheel Transformation Universal Light Sound' (referring to a Buddha's name) in that world. Buddha-son! In the Good Light Kalpa of that Precious Light World, there were ten thousand Tathagatas.'
出興於世，我悉值遇。次復有劫名曰日光，六十億佛出興於世。時，我為王名大智慧；值最初相好功德山佛，復值妙音聲佛，次為大臣值離垢童子佛，次為阿修羅王值勇猛精進佛，復值究竟相好佛，次為商人值離垢臂佛，次為城天值師子行佛，次為毗沙門天王值天周羅佛，次為乾闥婆王值法上名稱佛，次為鳩槃荼王值光明天冠佛，恭敬供養。佛子！我諸趣受身供養如是等六十億佛；於一一佛所，教化無量無邊眾生；我於一一佛所，得種種三昧門，種種陀羅尼門，具足諸辯，種種智慧，種種法光，照十方海，諸佛剎海，見諸佛海如一劫中；值遇諸佛，恭敬供養；於世界微塵等劫一切世界中，諸佛興世，我悉值遇恭敬供養，聞法受持，守護正法，亦復如是，于諸佛所，修此法門。」
爾時，愿勇光明守護眾生夜天欲重明此義，以偈頌曰：
「歡喜恭敬心， 能問甚深法， 我當承佛力， 為汝分別說。 過於不思議， 世界海塵劫， 爾時有一劫， 名曰為善光。 彼時有世界， 名曰為寶光， 于彼世界中， 十千佛興世。 我值彼諸佛， 恭敬悉供養， 于彼如來所， 修習此法門。 爾時有王都， 名曰可愛樂， 廣博悉平正， 種種妙莊嚴。 眾生雜行起，
【現代漢語翻譯】 現代漢語譯本：當他們出現於世時，我全都遇到過。接下來還有一個劫叫做日光，有六十億佛出現於世。那時，我為國王，名叫大智慧；遇到最初的相好功德山佛（佛名，意為具有殊勝相貌和功德如山一般的佛），又遇到妙音聲佛（佛名，意為聲音美妙的佛），之後作為大臣遇到離垢童子佛（佛名，意為清凈無染的童子佛），之後作為阿修羅王遇到勇猛精進佛（佛名，意為勇猛精進的佛），又遇到究竟相好佛（佛名，意為具有究竟圓滿相好的佛），之後作為商人遇到離垢臂佛（佛名，意為手臂清凈無染的佛），之後作為城天遇到師子行佛（佛名，意為行走如獅子般威猛的佛），之後作為毗沙門天王（護法神，四大天王之一，掌管北方）遇到天周羅佛（佛名，具體含義不詳），之後作為乾闥婆王（天神，帝釋天的樂神）遇到法上名稱佛（佛名，意為在佛法上名聲顯赫的佛），之後作為鳩槃荼王（鬼神，守護神）遇到光明天冠佛（佛名，意為頭戴光明寶冠的佛），恭敬供養他們。佛子！我于各種趣向中受生，供養了像這樣六十億佛；在每一位佛那裡，教化了無量無邊的眾生；我在每一位佛那裡，得到了種種三昧門（禪定之門），種種陀羅尼門（總持法門），具足各種辯才，種種智慧，種種法光，照耀十方大海，諸佛剎海，見到諸佛如一劫中；遇到諸佛，恭敬供養；在如世界微塵數一樣多的劫中，在一切世界中，諸佛出現於世，我都遇到並恭敬供養，聽聞佛法並受持，守護正法，也是這樣，在諸佛那裡，修習這個法門。 那時，愿勇光明守護眾生夜天（菩薩名，意為發願勇猛，光明照耀，守護眾生的夜天神）想要再次闡明這個道理，用偈頌說道： 『以歡喜恭敬的心，能夠詢問如此甚深的佛法，我應當憑藉佛的力量，為你們分別解說。', 『經過不可思議，如世界海微塵數一樣多的劫，那時有一個劫，叫做善光。', 『那時有一個世界，叫做寶光，在這個世界中，有十千佛出現於世。', 『我遇到那些佛，恭敬地供養他們，在那些如來那裡，修習這個法門。', 『那時有一個王都，叫做可愛樂，廣大而平正，有各種美妙的莊嚴。', 『眾生雜亂的行為開始，'
【English Translation】 English version: When they appeared in the world, I encountered them all. Next, there was a kalpa named Sunlight, and sixty billion Buddhas appeared in the world. At that time, I was a king named Great Wisdom; I encountered the first Buddha, Mount of Merits with Excellent Marks (Buddha's name, meaning a Buddha with excellent marks and merits like a mountain), and then I encountered Wonderful Sound Buddha (Buddha's name, meaning a Buddha with a wonderful voice), then as a minister, I encountered Immaculate Child Buddha (Buddha's name, meaning a pure and undefiled child Buddha), then as an Asura king, I encountered Courageous and Diligent Buddha (Buddha's name, meaning a courageous and diligent Buddha), and then I encountered Ultimate Excellent Marks Buddha (Buddha's name, meaning a Buddha with ultimate and perfect excellent marks), then as a merchant, I encountered Immaculate Arm Buddha (Buddha's name, meaning a Buddha with pure and undefiled arms), then as a city deva, I encountered Lion Walk Buddha (Buddha's name, meaning a Buddha who walks with the majesty of a lion), then as Vaishravana deva king (a guardian deity, one of the Four Heavenly Kings, in charge of the north), I encountered Heavenly Zhouluo Buddha (Buddha's name, specific meaning unknown), then as a Gandharva king (a celestial being, a musician of Indra), I encountered Dharma Supreme Name Buddha (Buddha's name, meaning a Buddha with a prominent reputation in the Dharma), then as a Kumbhanda king (a ghost deity, a guardian deity), I encountered Light Heavenly Crown Buddha (Buddha's name, meaning a Buddha wearing a bright heavenly crown), and respectfully made offerings to them. O son of Buddha! I have taken birth in various realms and made offerings to sixty billion Buddhas like these; at each Buddha's place, I have taught countless sentient beings; at each Buddha's place, I have obtained various Samadhi gates (gates of meditation), various Dharani gates (gates of total retention), possessed all kinds of eloquence, various wisdoms, various Dharma lights, illuminating the ten directions of the great oceans, the Buddha-land oceans, seeing the Buddhas as if in one kalpa; encountering the Buddhas, respectfully making offerings; in kalpas as numerous as the dust particles of the world, in all worlds, when Buddhas appeared in the world, I encountered and respectfully made offerings, listened to the Dharma and upheld it, protected the true Dharma, and it was also like this, at the places of the Buddhas, I cultivated this Dharma gate. At that time, the Night Deva, Wish Courageous Light Protecting Sentient Beings (Bodhisattva's name, meaning a night deva who vows to be courageous, illuminate with light, and protect sentient beings), wishing to further clarify this meaning, spoke in verses: 'With a joyful and respectful heart, one can inquire about such profound Dharma, I shall rely on the power of the Buddha, to explain it to you separately.' 'Passing through inconceivable kalpas, as numerous as the dust particles of the ocean of worlds, at that time there was a kalpa, called Good Light.' 'At that time there was a world, called Precious Light, in this world, ten thousand Buddhas appeared in the world.' 'I encountered those Buddhas, respectfully made offerings to them, at those Tathagatas' places, I cultivated this Dharma gate.' 'At that time there was a royal city, called Delightful, vast and even, with various wonderful adornments.' 'Sentient beings' miscellaneous actions arose,'
世界有凈穢， 時彼諸眾生， 多行不善法。 爾時有大王， 號曰為勝光， 正法治天下， 等心於一切。 彼王有太子， 號名曰善伏， 端嚴甚姝妙， 相好莊嚴身。 時彼諸人民， 有犯王法者， 幽閉在牢獄， 太子悉救之。 爾時諸臣等， 俱白大王言， 太子欲危王， 宜應加苦治。 時王用臣言， 如法治太子， 諸臣送太子， 至彼刑戮處。 王后聞此已， 來白大王言， 愿聽十五日， 佈施修功德。 時王即聽許， 令其修福業， 肴膳車乘等， 隨欲悉給之。 所期日已盡， 將至刑戮處， 彼時一切眾， 悲感悉號泣。 時法輪音聲， 虛空燈如來， 知眾生根熟， 往詣大眾所。 顯現自在力， 演說圓滿經， 無量諸眾生， 悉授菩提記。 爾時王太子， 即發菩提心， 愿我悉度脫， 一切諸群萌。 供養彼如來， 即隨佛出家， 勇猛精進力， 專求無上道。 具足此法門， 大悲念眾生， 知法真實相， 劫海修菩提。 一切諸導師， 次第興出世， 我皆悉恭敬， 供養護持法。 剎海微塵等， 一切諸劫中， 如來出興世， 恭敬悉
【現代漢語翻譯】 現代漢語譯本 世界有清凈和污穢之分，那時那裡的眾生，大多奉行不善的法。 當時有一位大王，名叫勝光（Shèngguāng），以正法治理天下，平等對待一切眾生。 這位國王有一位太子，名叫善伏（Shànfú），容貌端正莊嚴，相貌美好。 當時那裡的人民，有觸犯王法的人，被關在牢獄中，太子都把他們救了出來。 當時各位大臣，一起稟告大王說，太子想要危害大王，應該對他施加嚴厲的懲罰。 當時國王聽信了大臣的話，依法懲治太子，大臣們把太子送到刑場。 王后聽到這件事後，來稟告大王說，希望允許十五天的時間，讓她佈施修功德。 當時國王就允許了，讓她修福業，食物、車輛等，都隨她的意願供給。 所定的期限已到，將要被帶到刑場，那時所有的人，都感到悲傷哭泣。 這時，法輪的聲音響起，虛空燈如來（Xūkōngdēng Rúlái）出現，知道眾生的根基已經成熟，就來到大眾所在的地方。 顯現自在的力量，演說圓滿的經典，無數的眾生，都被授予菩提的預記。 當時國王的太子，就發起了菩提心，愿我都能度脫，一切的眾生。 供養那位如來，就跟隨佛出家，以勇猛精進的力量，專心尋求無上的道。 具足這個法門，以大悲心念眾生，知道法的真實相，在無數劫中修菩提。 一切的導師，次第出現於世，我都恭敬地供養，護持佛法。 在如微塵般多的剎土和劫數中，如來出世，我都恭敬地供養。
【English Translation】 English version The world has purity and defilement, and at that time, most of the beings there practiced unwholesome dharmas. At that time, there was a great king named Sheng Guang (Victorious Light), who governed the world with righteous dharma, treating all beings equally. This king had a crown prince named Shan Fu (Good Subduer), whose appearance was upright and dignified, with beautiful features. At that time, among the people there, those who violated the king's laws were imprisoned, and the crown prince rescued them all. At that time, the ministers together reported to the great king, saying that the crown prince intended to harm the king and should be severely punished. At that time, the king listened to the ministers' words and punished the crown prince according to the law. The ministers sent the crown prince to the execution ground. After hearing about this, the queen came to report to the great king, saying that she wished to be granted fifteen days to make offerings and cultivate merit. At that time, the king granted her permission, allowing her to cultivate meritorious deeds, and provided food, vehicles, and other things according to her wishes. When the appointed time arrived, and he was about to be taken to the execution ground, all the people felt sorrow and wept. At this time, the sound of the Dharma wheel arose, and the Tathagata Xukongdeng (Lamp of Emptiness) appeared, knowing that the roots of sentient beings were ripe, and went to where the assembly was. Manifesting the power of freedom, he expounded the perfect sutra, and countless sentient beings were given predictions of Bodhi. At that time, the king's crown prince generated the Bodhi mind, vowing to liberate all sentient beings. Making offerings to that Tathagata, he then left home to follow the Buddha, with the power of courageous diligence, single-mindedly seeking the unsurpassed path. Having fully attained this Dharma gate, with great compassion for sentient beings, knowing the true nature of the Dharma, he cultivated Bodhi for countless kalpas. All the guides appeared in the world in succession, and I respectfully made offerings and upheld the Dharma. In all the lands and kalpas as numerous as dust particles, when the Tathagatas appear in the world, I respectfully make offerings.
供養。 善伏我身是， 修習大悲心， 不惜身壽命， 救護彼苦人。 逮得此法門， 劫海常修習， 唸唸悉增長， 無量諸功德。 所見諸最勝， 方便為我說， 聞已即修習， 此寂滅法門。 無量劫修此， 不思議法門， 佛雨甘露海， 我已悉飲之。 依止此法門， 普游十方界， 一念悉分別， 三世諸佛剎。 依此法門故， 見三世佛海， 于諸最勝所， 現身如電光。 依此法門故， 遍詣十方佛， 各現大神力， 勝妙威儀法。 依此法門故， 能為問難海， 不思議諸佛， 所說聞受持。 依此法門故， 於十方世界， 諸佛大眾中， 自在顯神變。 依此法門故， 種種現色身， 能於一身中， 顯現諸佛身。 依此法門故， 一一毛孔中， 放大光明海， 除眾生煩惱。 依此法門故， 一一毛孔中， 出化無量身， 法雨濟眾生。 此法難思議， 菩薩所修學， 依住此法門， 盡來劫修行。 除滅諸邪見， 隨應化眾生， 悉令得安住， 一切種智地。 不可思議趣， 顯現種種身， 隨其所應化， 而為演說法。
「佛子！我唯成就此法門，諸
【現代漢語翻譯】 現代漢語譯本 供養。 善於調伏自身，修習廣大的慈悲心，不吝惜自己的身體和壽命，救護那些受苦的人。 獲得這種法門后，在漫長的劫數中不斷修習，每一個念頭都在增長，積累無量的功德。 所見到的最殊勝的境界，都方便地為我講述，聽聞后立即修習，這寂滅的法門。 無量劫來修習這不可思議的法門，佛陀降下甘露般的法雨，我已經完全飲用。 依靠這個法門，普遍遊歷十方世界，一念之間就能分辨三世諸佛的剎土。 依靠這個法門，見到三世諸佛的海洋，在那些最殊勝的地方，顯現身形如閃電般迅速。 依靠這個法門，遍訪十方諸佛，各自展現大神力，殊勝美妙的威儀和法則。 依靠這個法門，能夠解答如海洋般深廣的疑問，接受並持守不可思議的諸佛所說。 依靠這個法門，在十方世界，諸佛的大眾之中，自在地顯現神通變化。 依靠這個法門，顯現種種不同的色身，能夠在一個身體中，顯現諸佛的身體。 依靠這個法門，每一個毛孔中，都放出廣大的光明，消除眾生的煩惱。 依靠這個法門，每一個毛孔中，都化現出無量的身體，降下法雨救濟眾生。 這個法門難以思議，是菩薩所修學的，依靠並安住于這個法門，盡未來劫修行。 消除一切邪見，隨順眾生根器進行教化，使他們都能安住於一切種智（sarvajñāna）的境界。 以不可思議的境界，顯現種種不同的身形，隨其所應教化的對象，而為他們演說佛法。 『佛子！我僅僅成就了這種法門，諸
【English Translation】 English version Offering. Well subduing my body, cultivating great compassion, not sparing my body or life, rescuing those who suffer. Having attained this Dharma gate, I constantly practice it through countless kalpas, each thought increasing, accumulating immeasurable merits. All the most supreme realms I have seen, are expediently explained to me, and upon hearing, I immediately practice this Dharma gate of quiescence. Having practiced this inconceivable Dharma gate for countless kalpas, the Buddha's rain of nectar, I have completely drunk it. Relying on this Dharma gate, I universally travel through the ten directions, in a single thought, I can distinguish the Buddha lands of the three times. Relying on this Dharma gate, I see the ocean of Buddhas of the three times, in those most supreme places, I manifest my body like a flash of lightning. Relying on this Dharma gate, I visit Buddhas in the ten directions, each manifesting great divine power, supreme and wonderful majestic Dharma. Relying on this Dharma gate, I am able to answer questions as vast as the ocean, receiving and upholding what the inconceivable Buddhas have spoken. Relying on this Dharma gate, in the ten directions, among the great assemblies of Buddhas, I freely manifest miraculous transformations. Relying on this Dharma gate, I manifest various forms, able to manifest the bodies of Buddhas within one body. Relying on this Dharma gate, from each pore, I emit a vast ocean of light, removing the afflictions of sentient beings. Relying on this Dharma gate, from each pore, I emanate countless bodies, raining down Dharma to save sentient beings. This Dharma is inconceivable, practiced by Bodhisattvas, relying on and abiding in this Dharma gate, I will practice for kalpas to come. Eliminating all wrong views, transforming sentient beings according to their needs, enabling them to abide in the realm of all-knowing wisdom (sarvajñāna). With inconceivable realms, manifesting various forms, according to those who should be transformed, I expound the Dharma for them. 'Buddha-child! I have only accomplished this Dharma gate, all
大菩薩超出世間，普照諸趣，悉能究竟一切境界，壞障礙山，了達法相，善巧方便，分別諸法，解法無我，攝取教化，度脫眾生，皆悉了知三世法界，善知一切語言道海，我當云何能入如是大智慧海、大智境界三昧解脫法門自在？善男子！此閻浮提，有一園林名流彌尼，彼有天名妙德圓滿。汝詣彼問云何菩薩行菩薩行？生如來家？為世間燈？盡未來劫，修菩薩行，心無疲倦？」
時，善財童子，頭面敬禮彼夜天足，繞畢辭退。◎
◎爾時，善財童子正念思惟彼夜天教，修習增長隨所應化覺悟眾生長養善根法門；漸漸遊行，至彼林中，周遍推求妙德圓滿林天，見坐眾寶樓閣之上，二萬那由他諸天圍繞，為說菩薩受生海經，生如來家，長養菩薩功德。
爾時，善財頭面禮足，白言：「天神！我已先發阿耨多羅三藐三菩提心，云何菩薩行菩薩行？生如來家？為世間燈？」
答言：「佛子！菩薩有十種受生法。若有菩薩行是法者，生如來家，于唸唸中，長養善根，不退、不怖、不惱、不亂、不懈、不悔，至一切智順知法界，修解脫道；於一念中，長養一切諸波羅蜜，舍離世間，具足佛地智慧猛盛，佛法現前，順真實義，滿薩婆若。何等為十？所謂：供養一切佛，方便虛空愿藏菩薩受生法；滿菩提心枝
【現代漢語翻譯】 現代漢語譯本：大菩薩超越世間，普遍照耀所有眾生，能夠徹底瞭解一切境界，摧毀障礙之山，通達諸法實相，善於運用各種方便法門，分辨各種法，理解法無我之理，攝受教化眾生，使他們脫離苦難，完全瞭解過去、現在、未來三世的法界，精通一切語言之道。我應當如何才能進入如此廣大的智慧之海、大智慧境界的三昧解脫法門，獲得自在呢？善男子！在這閻浮提（Jambudvipa，指我們所居住的這個世界）中，有一個園林叫做流彌尼（Lumbini），那裡有一位天神名叫妙德圓滿（Sundara-Sri）。你到那裡去請教他，菩薩如何修行菩薩行？如何出生于如來之家？如何成為世間的明燈？如何盡未來劫，修菩薩行，而心中沒有疲倦？ 當時，善財童子，向那位夜天（Yaksa，一種天神）的腳下頂禮，繞行之後告辭退下。 這時，善財童子正念思惟那位夜天的教誨，修習增長隨所應化的覺悟眾生、長養善根的法門；漸漸地，到達那個園林中，到處尋找妙德圓滿林天，看見他坐在眾寶樓閣之上，有兩萬那由他（Nayuta，數量單位，表示極大的數目）諸天圍繞，為他們宣說菩薩受生海經，講述如何出生于如來之家，如何增長菩薩的功德。 當時，善財童子向他頂禮，說道：『天神！我早已發了阿耨多羅三藐三菩提心（Anuttara-Samyak-Sambodhi，無上正等正覺之心），請問菩薩如何修行菩薩行？如何出生于如來之家？如何成為世間的明燈？』 他回答說：『佛子！菩薩有十種受生法。如果菩薩修行這些法，就能出生于如來之家，在每一個念頭中，增長善根，不退轉、不恐懼、不煩惱、不散亂、不懈怠、不後悔，直至獲得一切智慧，順應了解法界，修習解脫之道；在一念之間，增長一切波羅蜜（Paramita，到達彼岸），舍離世間，具足佛地的智慧，佛法現前，順應真實之義，圓滿薩婆若（Sarvajna，一切智）。這十種受生法是什麼呢？就是：供養一切佛，方便虛空愿藏菩薩受生法；圓滿菩提心之枝幹；』
【English Translation】 English version: The great Bodhisattva transcends the world, universally illuminates all beings, is able to thoroughly understand all realms, destroys the mountains of obstacles, comprehends the true nature of all dharmas, is skilled in using various expedient means, distinguishes all dharmas, understands the principle of no-self in dharmas, gathers and teaches sentient beings, liberating them from suffering, fully understands the dharma realms of the past, present, and future, and is proficient in all languages. How should I enter such a vast ocean of wisdom, the samadhi liberation dharma gate of great wisdom, and attain freedom? Good man! In this Jambudvipa (referring to the world we live in), there is a garden called Lumbini, where there is a deva (a celestial being) named Sundara-Sri. Go there and ask him how a Bodhisattva practices the Bodhisattva path? How does one be born into the family of the Tathagata (the Thus Come One, an epithet of the Buddha)? How does one become a lamp for the world? How does one cultivate the Bodhisattva path for the duration of future kalpas (eons) without fatigue in the mind? At that time, Sudhana (the seeker of truth) bowed his head to the feet of that Yaksa (a type of celestial being), circumambulated him, and then took his leave. Then, Sudhana, with mindfulness, contemplated the Yaksa's teachings, cultivating and increasing the methods of awakening sentient beings according to their needs and nurturing the roots of goodness; gradually, he arrived at that garden, searching everywhere for the deva Sundara-Sri, and saw him sitting on a jeweled pavilion, surrounded by twenty thousand nayutas (a large number) of devas, expounding the Sutra of the Bodhisattva's Birth, explaining how to be born into the family of the Tathagata and how to increase the merits of a Bodhisattva. At that time, Sudhana bowed his head to his feet and said, 'Deva! I have already generated the mind of Anuttara-Samyak-Sambodhi (the unsurpassed perfect enlightenment). How does a Bodhisattva practice the Bodhisattva path? How does one be born into the family of the Tathagata? How does one become a lamp for the world?' He replied, 'Son of the Buddha! There are ten ways a Bodhisattva is born. If a Bodhisattva practices these methods, he will be born into the family of the Tathagata, and in every thought, he will increase his roots of goodness, without regression, fear, affliction, distraction, laziness, or regret, until he attains all wisdom, understands the dharma realm, and cultivates the path of liberation; in a single thought, he increases all Paramitas (perfections), abandons the world, possesses the wisdom of the Buddha's stage, the Buddha's dharma manifests, accords with the true meaning, and fulfills Sarvajna (omniscience). What are these ten ways? They are: making offerings to all Buddhas, the expedient method of the Bodhisattva's birth in the treasury of vows of emptiness; fulfilling the branches of the Bodhi mind;'
藏菩薩受生法；現前方便觀察寂滅虛空藏菩薩受生法；以凈直心，普照三世藏菩薩受生法；普照一切藏菩薩受生法；生如來家藏菩薩受生法；佛光明力藏菩薩受生法；具足分別薩婆若門藏菩薩受生法；一切法界化莊嚴藏菩薩受生法；勇猛精進至佛地藏菩薩受生法。
「佛子！何等為供養一切佛，方便虛空愿藏受生法？此菩薩摩訶薩發如是愿：我當恭敬供養一切諸佛，無量喜心見佛無厭，具不壞信，積集功德，供養諸佛，心無厭足。佛子！是為初受生法，薩婆若初門長養善根故。
「佛子！何等為滿足菩提心枝藏受生法？此菩薩摩訶薩發阿耨多羅三藐三菩提心，起大悲心救護一切眾生故；值遇佛心常見佛故；求正法心無所惜故；大莊嚴心向薩婆若故；發大慈心，普覆攝取一切眾生故；不捨一切眾生心，薩婆若莊嚴不可壞故；離諂曲心，得實智故；如說行心，得菩薩道故；不欺一切佛心，滿足諸佛大誓願故；為薩婆若，發大願心教化未來一切眾生故；如是等佛剎微塵等菩提心枝滿足，生如來家。佛子！是為第二受生法。
「佛子！何等為現前方便觀察寂滅虛空藏受生法？此菩薩摩訶薩，觀察寂滅一切法海心；究竟滿足一切智道不疲倦心；正念善法業海心；一切菩薩諸三昧海清凈心；具一切菩薩諸功德心
【現代漢語翻譯】 現代漢語譯本：藏菩薩受生法；現前方便觀察寂滅虛空藏菩薩受生法；以凈直心，普照三世藏菩薩受生法；普照一切藏菩薩受生法；生如來家藏菩薩受生法；佛光明力藏菩薩受生法；具足分別薩婆若（一切智）門藏菩薩受生法；一切法界化莊嚴藏菩薩受生法；勇猛精進至佛地藏菩薩受生法。
『佛子！何等為供養一切佛，方便虛空愿藏受生法？』此菩薩摩訶薩發如是愿：『我當恭敬供養一切諸佛，無量喜心見佛無厭，具不壞信，積集功德，供養諸佛，心無厭足。』佛子！是為初受生法，薩婆若（一切智）初門長養善根故。
『佛子！何等為滿足菩提心枝藏受生法？』此菩薩摩訶薩發阿耨多羅三藐三菩提（無上正等正覺）心，起大悲心救護一切眾生故；值遇佛心常見佛故；求正法心無所惜故；大莊嚴心向薩婆若（一切智）故；發大慈心，普覆攝取一切眾生故；不捨一切眾生心，薩婆若（一切智）莊嚴不可壞故；離諂曲心，得實智故；如說行心，得菩薩道故；不欺一切佛心，滿足諸佛大誓願故；為薩婆若（一切智），發大願心教化未來一切眾生故；如是等佛剎微塵等菩提心枝滿足，生如來家。佛子！是為第二受生法。
『佛子！何等為現前方便觀察寂滅虛空藏受生法？』此菩薩摩訶薩，觀察寂滅一切法海心；究竟滿足一切智道不疲倦心；正念善法業海心；一切菩薩諸三昧海清凈心；具一切菩薩諸功德心
【English Translation】 English version: The Dharma of the Womb of Bodhisattvas; The Dharma of the Womb of the Bodhisattva Observing the Tranquility of Emptiness through Present Means; The Dharma of the Womb of the Bodhisattva Illuminating the Three Worlds with a Pure and Straight Mind; The Dharma of the Womb of the Bodhisattva Illuminating All; The Dharma of the Womb of the Bodhisattva Born into the Family of the Tathagata; The Dharma of the Womb of the Bodhisattva with the Power of the Buddha's Light; The Dharma of the Womb of the Bodhisattva Fully Discerning the Gate of Sarvajna (Omniscience); The Dharma of the Womb of the Bodhisattva Transforming and Adorning All Dharma Realms; The Dharma of the Womb of the Bodhisattva Vigorously Advancing to the Buddha's Stage.
'Child of the Buddha! What is the Dharma of the Womb of the Bodhisattva of the Convenient Emptiness of Vows, which is the offering to all Buddhas?' This Bodhisattva Mahasattva makes this vow: 'I shall respectfully offer to all Buddhas, with boundless joy seeing the Buddhas without weariness, possessing indestructible faith, accumulating merits, offering to the Buddhas, with a heart that is never satisfied.' Child of the Buddha! This is the first Dharma of the Womb, because it is the initial gate of Sarvajna (Omniscience) for nurturing good roots.
'Child of the Buddha! What is the Dharma of the Womb of the Bodhisattva that Fulfills the Branches of the Bodhi Mind?' This Bodhisattva Mahasattva generates the mind of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), arising from great compassion to protect all sentient beings; encountering the Buddha's mind and constantly seeing the Buddha; seeking the true Dharma without any reluctance; with a great adornment mind directed towards Sarvajna (Omniscience); generating great loving-kindness, universally covering and embracing all sentient beings; not abandoning the mind towards all sentient beings, because the adornment of Sarvajna (Omniscience) is indestructible; abandoning deceitful minds, attaining true wisdom; acting according to what is said, attaining the Bodhisattva path; not deceiving the minds of all Buddhas, fulfilling the great vows of all Buddhas; for the sake of Sarvajna (Omniscience), generating a great vow to teach and transform all future sentient beings; thus, the branches of the Bodhi mind, as numerous as the dust particles in Buddha-lands, are fulfilled, and one is born into the family of the Tathagata. Child of the Buddha! This is the second Dharma of the Womb.
'Child of the Buddha! What is the Dharma of the Womb of the Bodhisattva Observing the Tranquility of Emptiness through Present Means?' This Bodhisattva Mahasattva observes the mind of the tranquil sea of all dharmas; the mind that is ultimately fulfilling the path of omniscience without weariness; the mind of the sea of righteous dharma karma; the pure mind of all Bodhisattvas' samadhi seas; the mind possessing all the merits of all Bodhisattvas.
；出生一切菩薩莊嚴道心；于無量劫勇猛精進不休息心；出生普賢行化一切眾生心；善學威儀，住菩薩德，一切諸有悉非有心。佛子！是為第三受生法。
「佛子！何等為以凈直心普照三世藏受生法？此菩薩摩訶薩，凈直心界照佛菩提，深入菩薩方便法海，深心不壞猶若金剛，背一切有諸生死趣，向一切佛，具自在力趣諸勝道，增益菩薩根，離垢凈心，不可動轉，長養大愿，常為諸佛之所護念，壞散一切諸障礙山，悉為眾生而作歸依。佛子！是為第四受生法。
「佛子！何等為普照一切藏受生法？此菩薩摩訶薩具足方便，教化眾生，不貪財利，以清凈心悉舍一切，持無量凈戒，住佛境界，具足忍法，得一切佛忍，光明法勇猛精進，究竟一切智境界，修習諸禪，具足清凈圓滿普門三昧智慧，以明凈慧日普照法界，得無礙眼，見一切佛海，深入一切諸法原底，智者所贊，令眾生歡喜，修習正法，見真實相。佛子！是為第五受生法。
「佛子！何等為生如來家藏受生法？此菩薩摩訶薩生如來家，隨諸佛教，具足一切甚深法門，同三世一切諸佛大愿，同三世一切諸佛善根，同三世一切諸佛法身，遠離世間向離世間趣，長養白凈法，住大功德法門，得佛持定，見諸如來隨所應化，凈諸眾生，不捨大愿，聞法受
【現代漢語翻譯】 現代漢語譯本：出生一切菩薩莊嚴的道心；在無量劫中勇猛精進，不休息的心；出生普賢（Samantabhadra）菩薩的行愿，教化一切眾生的心；善於學習威儀，安住于菩薩的德行，視一切存在皆為非實有的心。佛子！這就是第三種受生之法。 現代漢語譯本：佛子！什麼是用清凈正直的心普照三世的藏受生之法？這位菩薩摩訶薩（Bodhisattva-Mahāsattva），以清凈正直的心界照耀佛的菩提（bodhi），深入菩薩的方便法海，深心堅定不壞如金剛，背離一切有生死的輪迴，趨向一切佛，具足自在的力量趨向各種殊勝的道，增長菩薩的根基，遠離垢染，清凈的心不可動搖，增長大愿，常為諸佛所護念，摧毀一切障礙之山，為一切眾生作歸依。佛子！這就是第四種受生之法。 現代漢語譯本：佛子！什麼是普照一切藏的受生之法？這位菩薩摩訶薩具足方便，教化眾生，不貪圖財利，以清凈的心捨棄一切，持守無量的清凈戒律，安住于佛的境界，具足忍辱之法，得到一切佛的忍可，光明之法勇猛精進，究竟一切智的境界，修習各種禪定，具足清凈圓滿的普門三昧（samādhi）智慧，以明凈的慧日普照法界，得到無礙的眼睛，見到一切佛海，深入一切諸法的根源，為智者所讚歎，令眾生歡喜，修習正法，見到真實之相。佛子！這就是第五種受生之法。 現代漢語譯本：佛子！什麼是生於如來家的藏受生之法？這位菩薩摩訶薩生於如來家，隨順諸佛的教誨，具足一切甚深的法門，與三世一切諸佛的大愿相同，與三世一切諸佛的善根相同，與三世一切諸佛的法身相同，遠離世間，趨向出世間，增長清凈的法，安住于大功德的法門，得到佛的持定，見到諸如來隨所應化，凈化眾生，不捨大愿，聽聞佛法，接受佛法。
【English Translation】 English version: Giving rise to the noble mind adorned by all Bodhisattvas; with a mind of courageous and tireless diligence through immeasurable kalpas; giving rise to the practice and vows of Samantabhadra (Universal Worthy), the mind to transform all sentient beings; being skilled in learning deportment, abiding in the virtues of a Bodhisattva, with a mind that sees all existence as non-substantial. O son of Buddha! This is the third method of taking birth. English version: O son of Buddha! What is the method of taking birth that illuminates the three realms with a pure and upright mind? This Bodhisattva-Mahāsattva, with a pure and upright mind, illuminates the Bodhi (enlightenment) of the Buddha, deeply enters the ocean of expedient methods of the Bodhisattvas, with a deep and unbreakable mind like diamond, turning away from all realms of birth and death, towards all Buddhas, possessing the power of freedom to pursue all superior paths, increasing the roots of the Bodhisattva, with a pure mind free from defilement, unshakeable, nurturing great vows, constantly protected by all Buddhas, destroying all mountains of obstacles, and becoming a refuge for all sentient beings. O son of Buddha! This is the fourth method of taking birth. English version: O son of Buddha! What is the method of taking birth that illuminates all realms? This Bodhisattva-Mahāsattva is equipped with expedient means, teaching and transforming sentient beings, not greedy for wealth and gain, with a pure mind relinquishing all, upholding immeasurable pure precepts, abiding in the realm of the Buddha, possessing the Dharma of patience, obtaining the patience of all Buddhas, with the light of Dharma, courageously and diligently advancing, reaching the ultimate realm of all-knowing wisdom, cultivating various dhyanas (meditative states), possessing the pure and complete wisdom of the universal Samadhi (concentration), with the bright sun of wisdom illuminating all realms, obtaining unobstructed eyes, seeing all oceans of Buddhas, deeply entering the origin of all Dharmas, praised by the wise, bringing joy to sentient beings, cultivating the true Dharma, and seeing the true nature. O son of Buddha! This is the fifth method of taking birth. English version: O son of Buddha! What is the method of taking birth that is born into the family of the Tathagata? This Bodhisattva-Mahāsattva is born into the family of the Tathagata, following the teachings of all Buddhas, possessing all profound Dharma gates, sharing the great vows of all Buddhas of the three times, sharing the roots of goodness of all Buddhas of the three times, sharing the Dharmakaya (Dharma body) of all Buddhas of the three times, turning away from the world and towards the path of liberation, nurturing pure Dharma, abiding in the Dharma gate of great merit, obtaining the concentration held by the Buddha, seeing all Tathagatas transforming according to what is appropriate, purifying sentient beings, not abandoning great vows, hearing the Dharma, and receiving the Dharma.
持。佛子！是為第六受生法。
「佛子！何等為佛光明力藏受生法？此菩薩摩訶薩深入佛力，遍游十方，供養諸佛，心無疲倦，知一切法如幻如夢，色如電光，成就如化，自在通明；知一切有生趣如影；知一切佛所轉法輪皆悉如響，悉究竟說一切法界。佛子！是為第七受生法。
「佛子！何等為具足分別薩婆若門藏受生法？此菩薩摩訶薩，以童子身，住菩薩住，觀薩婆若，于無量劫，觀察一一諸智慧門；劫猶可盡，諸智慧門不可窮盡，究竟菩薩自在境界諸三昧門，唸唸悉詣十方佛所，入不可壞三昧境界，不可壞法、不可壞智無邊境界，得非境界，于少境界悉具足，得不可說地，于無量中，得有量法，知諸世間名假施設，分別一切語言之法。佛子！是為第八受生法。
「佛子！何等為一切法界化莊嚴藏受生法？此菩薩摩訶薩種種莊嚴無量佛剎，究竟眾生諸變化身佛，應化身無所依止，清凈法化，悉行一切無礙法界，應受化者為彼現身，教示種種諸菩薩行，善能出生離諸障礙，一切智門凈智慧藏，教化眾生，未曾失時。佛子！是為第九受生法。
「佛子！何等為勇猛精進至佛地藏受生法？此菩薩摩訶薩悉於三世諸如來所，受灌頂法，一切世界境界無障礙，菩薩悉知三世眾生死此生彼，修菩薩行，
【現代漢語翻譯】 現代漢語譯本：佛子！這就是第六種受生之法。 佛子！什麼是佛光明力藏受生法？這位菩薩摩訶薩深入佛力，遍游十方，供養諸佛，心中沒有疲倦，知道一切法如幻如夢，色如電光，成就如化，自在通明；知道一切有生趣如影子；知道一切佛所轉的法輪都像迴響，完全徹底地說盡一切法界。佛子！這就是第七種受生之法。 佛子！什麼是具足分別薩婆若（一切智）門藏受生法？這位菩薩摩訶薩，以童子之身，安住于菩薩的境界，觀察薩婆若，在無量劫中，觀察每一個智慧之門；即使劫數可以窮盡，智慧之門卻不可窮盡，完全通達菩薩自在境界的各種三昧之門，唸唸都到達十方佛的處所，進入不可破壞的三昧境界，不可破壞的法、不可破壞的智慧的無邊境界，得到非境界，在少許境界中完全具足，得到不可說的地位，在無量之中，得到有量的法，知道世間一切名稱都是假立的，分別一切語言的法則。佛子！這就是第八種受生之法。 佛子！什麼是一切法界化莊嚴藏受生法？這位菩薩摩訶薩用種種莊嚴來裝飾無量的佛剎，完全通達眾生各種變化之身佛，應化身沒有所依止，清凈法化，完全行於一切無礙的法界，應受教化的人就為他們現身，教示種種菩薩的修行，善於出生遠離一切障礙，一切智的門，清凈智慧的寶藏，教化眾生，從不失時。佛子！這就是第九種受生之法。 佛子！什麼是勇猛精進至佛地藏受生法？這位菩薩摩訶薩在過去、現在、未來一切如來處，接受灌頂之法，一切世界境界都沒有障礙，菩薩完全知道過去、現在、未來一切眾生在此處死亡，在彼處出生，修菩薩行，
【English Translation】 English version: 'Buddha's child! This is the sixth method of rebirth.' 'Buddha's child! What is the rebirth method of the treasury of the Buddha's light and power? This Bodhisattva Mahasattva deeply enters the Buddha's power, travels throughout the ten directions, makes offerings to all Buddhas, and has no weariness in his heart. He knows that all dharmas are like illusions and dreams, that form is like lightning, that achievements are like transformations, and that he is free and clear. He knows that all realms of existence are like shadows; he knows that all the Dharma wheels turned by the Buddhas are like echoes, and he completely and thoroughly explains all the realms of dharma. Buddha's child! This is the seventh method of rebirth.' 'Buddha's child! What is the rebirth method of the treasury of fully distinguishing the doors of Sarvajna (all-knowing wisdom)? This Bodhisattva Mahasattva, in the form of a youth, dwells in the Bodhisattva's state, observes Sarvajna, and for immeasurable kalpas, observes each and every door of wisdom. Even if kalpas could be exhausted, the doors of wisdom cannot be exhausted. He completely understands the various samadhi doors of the Bodhisattva's free realm, and in every thought, he reaches the places of the Buddhas in the ten directions, enters the indestructible samadhi realm, the indestructible dharma, the boundless realm of indestructible wisdom, attains the non-realm, is fully complete in a small realm, attains the indescribable stage, and within the immeasurable, attains the measurable dharma, knowing that all worldly names are provisional designations, and distinguishing all the laws of language. Buddha's child! This is the eighth method of rebirth.' 'Buddha's child! What is the rebirth method of the treasury of the adornment of all dharma realms? This Bodhisattva Mahasattva adorns immeasurable Buddha lands with various adornments, completely understands the various transformation bodies of Buddhas of sentient beings, the transformation bodies have no reliance, the pure dharma transformation, completely travels in all unobstructed dharma realms, appears to those who should be transformed, teaches various Bodhisattva practices, is skilled in giving rise to freedom from all obstacles, the door of all-knowing wisdom, the treasury of pure wisdom, and teaches sentient beings without ever losing the right time. Buddha's child! This is the ninth method of rebirth.' 'Buddha's child! What is the rebirth method of courageous and diligent progress to the Buddha's stage? This Bodhisattva Mahasattva receives the dharma of empowerment from all the Tathagatas of the three times, all the realms of the world are without obstruction, the Bodhisattva completely knows that all sentient beings of the three times die here and are born there, and cultivates the Bodhisattva practices,'
知諸眾生心次第起；知三世佛次成正覺，善巧方便知法次第；知一切劫次第成敗，隨應眾生顯現莊嚴，成等正覺顯現次第；轉正法輪，教化無量無邊眾生。佛子！是為第十受生法。菩薩摩訶薩住是法已，種種莊嚴一切佛剎無量億劫，無量法海，無量境界，教化眾生，覺悟無量諸法界流，顯現諸佛不可思議如虛空等深法境界，無量諸行，攝取眾生，現轉法輪，於一切世界，護持佛法，悉於一切境界，以微妙音說不可說佛正法雲，住諸法門趣無礙道，以一切法莊嚴道場，隨所應度成佛興世，教化成熟無邊眾生。
「時，彼林天欲重明此義，以偈頌曰：
「『清凈正直心， 先發如是愿， 普見一切佛， 供養無厭足， 皆悉凈莊嚴， 三世諸佛剎， 以愿莊嚴心， 度脫諸群生。 修習寂滅法， 其心無厭足， 三世無障礙， 身心如虛空。 深入大悲海， 直心如須彌， 窮盡大智海， 是為人中雄。 大慈覆一切， 增廣諸度海， 教化諸群生， 此是無上人。 知法真實相， 三世佛家生， 究竟諸法海， 是為智慧者。 清凈妙法身， 其心無障礙， 己身滿十方， 具足如來力。 甚深智慧中， 逮得自在
【現代漢語翻譯】 現代漢語譯本 知道所有眾生的心念如何次第生起；知道過去、現在、未來三世諸佛如何次第成就正覺（samyak-saṃbodhi，無上正等正覺），善巧方便地知道佛法如何次第演進；知道一切劫（kalpa，時間單位）如何次第成住壞空，隨順眾生的根器顯現莊嚴，成就無上正等正覺的次第；轉動法輪（dharma-cakra，佛陀的教法），教化無量無邊的眾生。佛子！這就是第十種受生法。菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）安住于這種法之後，以種種莊嚴來裝飾一切佛剎（buddha-kṣetra，佛的國土），經歷無量億劫，進入無量法海，達到無量境界，教化眾生，覺悟無量諸法界的流轉，顯現諸佛不可思議如虛空般深邃的法界境界，以無量諸行攝取眾生，展現轉法輪，在一切世界護持佛法，在一切境界中，以微妙的音聲宣說不可言說的佛陀正法，安住于諸法門，趨向無礙之道，以一切法莊嚴道場，隨所應度的眾產生佛出世，教化成熟無邊眾生。
當時，林天爲了重申這個道理，用偈頌說道：
『以清凈正直的心，先發起這樣的願望，普遍見到一切佛，供養永不滿足，都用清凈莊嚴來裝飾三世諸佛的國土，以願力莊嚴自己的心，度脫一切眾生。 修習寂滅之法，其心永不滿足，在三世中沒有障礙，身心如同虛空。 深入大悲之海，直心如同須彌山（Sumeru，宇宙中心），窮盡大智慧之海，這樣的人是人中的雄杰。 以大慈覆蓋一切，增廣各種度脫之海，教化一切眾生，這樣的人是無上之人。 知道佛法真實的相狀，在三世諸佛的家中出生，究竟諸法之海，這樣的人是具有智慧的人。 擁有清凈微妙的法身，其心沒有障礙，自身充滿十方，具足如來的力量。 在甚深的智慧中，獲得自在。』
【English Translation】 English version Knowing the sequential arising of all beings' minds; knowing how the Buddhas of the three times attain perfect enlightenment in sequence, skillfully and expediently knowing the sequential progression of the Dharma; knowing the sequential formation, duration, destruction, and emptiness of all kalpas (eons), manifesting adornments according to the capacities of beings, and the sequence of attaining perfect enlightenment; turning the wheel of Dharma, teaching immeasurable and boundless beings. O son of the Buddha! This is the tenth method of taking birth. Having abided in this method, the Bodhisattva-Mahasattva (great Bodhisattva) adorns all Buddha-lands with various adornments for immeasurable eons, enters immeasurable oceans of Dharma, reaches immeasurable realms, teaches beings, awakens to the flow of immeasurable Dharma realms, manifests the inconceivable, profound Dharma realm of the Buddhas, like space, gathers beings with immeasurable practices, manifests the turning of the wheel of Dharma, protects the Buddha's Dharma in all worlds, in all realms, with subtle sounds, speaks the unspeakable true Dharma of the Buddha, abides in all Dharma gates, moves towards the unobstructed path, adorns the Bodhimanda (place of enlightenment) with all Dharmas, and according to what should be liberated, becomes a Buddha and appears in the world, teaching and maturing boundless beings.
At that time, the Deva of the Forest, wishing to clarify this meaning again, spoke in verse:
'With a pure and upright mind, first make such a vow, to see all Buddhas universally, to make offerings without satiety, to adorn all the Buddha-lands of the three times with purity and adornment, to adorn one's own mind with vows, and to liberate all beings. Cultivating the Dharma of quiescence, the mind is never satisfied, there are no obstacles in the three times, the body and mind are like space. Deeply entering the ocean of great compassion, the upright mind is like Mount Sumeru (the center of the universe), exhausting the ocean of great wisdom, such a person is a hero among people. Covering all with great compassion, expanding the oceans of various liberations, teaching all beings, such a person is the supreme one. Knowing the true nature of the Dharma, born in the family of the Buddhas of the three times, reaching the ultimate of the ocean of all Dharmas, such a person is a wise one. Possessing a pure and subtle Dharma body, the mind is without obstacles, the self fills the ten directions, possessing the power of the Tathagata (Buddha). In the profound wisdom, attaining freedom.'
力， 專求一切智， 究竟三昧海。 嚴凈諸佛剎， 教化一切眾， 顯現自在力， 是為稱莊嚴。 深入最勝力， 長養薩婆若， 法界無障礙， 此是真佛子。』
「佛子！菩薩摩訶薩具此十法，生如來家，為世間燈。佛子！我成就此無量境界自在法門。」
爾時，善財白言：「天神！此法門者，境界云何？」
答言：「佛子！我已具足一切菩薩受生大愿，是故，我來生此林中本願力故，正念菩薩受生之法。於後百年，菩薩從彼兜率陀天降神下生，時，此林中有十種瑞相。何等為十？一者、此林忽然廣博，地平如掌。二者、土石雜穢變為金剛，眾妙莊嚴。三者、寶娑羅樹周匝行列。四者、時，此林中沉水末香，出過諸天種種莊嚴。五者、諸妙華鬘寶莊嚴具，皆悉充滿。六者、諸寶樹中，自然流出種種妙寶。七者、諸池水中，出芙蓉華。八者、時此林中娑婆世界，欲、色、諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，恭敬作禮，合掌而住。九者、天女乃至摩睺羅伽女赍供養具，合掌恭敬，於一面住。十者、十方一切佛𪗇中放光明，名曰菩薩受生，自在燈普照此林，于彼一一諸光明中，現一切佛受生自在，出家自在，一切菩薩功德自在，又出如
【現代漢語翻譯】 現代漢語譯本 『致力於追求一切智慧（sarvajna），最終達到三昧（samadhi）之海。 莊嚴清凈諸佛的剎土（buddhaksetra），教化一切眾生， 顯現自在的力量，這被稱為真正的莊嚴。 深入最殊勝的力量，增長一切智慧（sarvajna）， 在法界（dharmadhatu）中無所障礙，這才是真正的佛子。 佛子！菩薩摩訶薩（bodhisattva-mahasattva）具備這十種法，便能生於如來之家，成為世間的明燈。佛子！我成就了這無量境界的自在法門。』 這時，善財童子（Sudhana）問道：『天神！這個法門，它的境界是怎樣的呢？』 天神回答說：『佛子！我已經具足了一切菩薩受生的大愿，因此，我來到這片樹林中，是由於本願的力量，正念菩薩受生的法則。在之後的一百年，菩薩將從兜率陀天（Tusita）降神下生，那時，這片樹林中會出現十種瑞相。是哪十種呢？第一，這片樹林會忽然變得廣闊，地面平坦如手掌。第二，泥土和碎石等雜物會變成金剛，以各種美妙的裝飾來莊嚴。第三，寶娑羅樹（sala）會周匝排列成行。第四，那時，這片樹林中會散發出沉水末香，勝過諸天所有的各種莊嚴。第五，各種美妙的花鬘和寶莊嚴具，都會充滿其中。第六，各種寶樹中，會自然流出各種美妙的寶物。第七，池塘的水中，會生出芙蓉花。第八，那時，這片樹林中，娑婆世界（saha）的欲界、色界諸天、龍（naga）、夜叉（yaksa）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuda）、緊那羅（kinnara）、摩睺羅伽（mahoraga）等，都會恭敬作禮，合掌而立。第九，天女乃至摩睺羅伽女，會拿著供養的器具，合掌恭敬地站在一旁。第十，十方一切佛剎（buddhaksetra）中會放出光明，名為菩薩受生，自在燈普照這片樹林，在那每一道光明中，都會顯現一切佛受生的自在，出家的自在，一切菩薩功德的自在，又會顯現如來』
【English Translation】 English version 'Devoted to seeking all wisdom (sarvajna), ultimately reaching the sea of samadhi. Adorning and purifying the Buddha-lands (buddhaksetra), teaching and transforming all beings, Manifesting the power of freedom, this is called true adornment. Deeply entering the most supreme power, nurturing all wisdom (sarvajna), Being unobstructed in the dharma realm (dharmadhatu), this is a true child of the Buddha.' 'Child of the Buddha! A Bodhisattva-Mahasattva (bodhisattva-mahasattva) who possesses these ten qualities is born into the family of the Tathagata and becomes a lamp for the world. Child of the Buddha! I have attained this immeasurable realm of the Dharma-gate of freedom.' At that time, Sudhana asked, 'Heavenly Spirit! What is the realm of this Dharma-gate?' The heavenly spirit replied, 'Child of the Buddha! I have already fulfilled all the great vows of a Bodhisattva's birth. Therefore, I have come to this forest because of the power of my original vows, and I am mindful of the laws of a Bodhisattva's birth. In the next hundred years, a Bodhisattva will descend from the Tusita Heaven (Tusita) to be born. At that time, there will be ten auspicious signs in this forest. What are the ten? First, this forest will suddenly become vast and the ground will be as flat as the palm of a hand. Second, the soil, stones, and other impurities will transform into diamonds, adorned with various exquisite decorations. Third, rows of precious sala trees (sala) will encircle the area. Fourth, at that time, the fragrance of aloeswood will emanate from this forest, surpassing all the various adornments of the heavens. Fifth, various exquisite flower garlands and precious ornaments will be abundant. Sixth, various precious treasures will naturally flow from the precious trees. Seventh, lotus flowers will emerge from the water in the ponds. Eighth, at that time, in this forest, the desire realm and form realm heavens, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, and mahoragas of the Saha world (saha) will respectfully bow and stand with their palms together. Ninth, heavenly maidens and even mahoraga maidens will bring offerings, stand respectfully with their palms together on one side. Tenth, light will emanate from all the Buddha-lands (buddhaksetra) in the ten directions, called the Bodhisattva's birth, the lamp of freedom, illuminating this forest. In each of those lights, the freedom of all Buddhas' births, the freedom of renunciation, the freedom of all Bodhisattvas' merits, and the Tathagata's'
來微妙音聲。佛子！是為林中十種瑞相。此相現時，諸天王等知必當有菩薩下生，我見此瑞，歡喜無量。
「佛子！摩耶夫人出迦毗羅城，入此園林，生太子時，自然而有十種光明；因此光故，一切眾生得法光明。何等為十？所謂：寶芽藏光；一切香光；缽曇摩光；出微妙聲贊善生光；十方菩薩初發心光；一切菩薩得入諸地自在法光；一切菩薩諸波羅蜜大智慧光；出生菩薩無量大智愿光；方便化度眾生智光；普照一切法界諸佛，受胎出生，棄家學道，成正覺光。佛子！是為十種光明，此光普照無量無邊諸眾生心。
「佛子！摩耶夫人於此林中，在畢利叉樹下坐時，現菩薩十種受生自在。何等為十？爾時，欲界一切天王、天子、天女、色界諸天及龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，並其眷屬，皆悉雲集，為欲供養彼菩薩故。
「爾時，摩耶夫人放大功德妙色光明，普照一切，其餘光明悉蔽不現，猶如聚墨，除滅眾生一切煩惱，一切惡道苦，又於一切諸毛孔中，放大光明，普照十方，無所障礙，是為菩薩第一受生自在。複次，佛子！摩耶夫人腹內，悉能容受三千大千世界，又能顯現百億四天下，于彼百億閻浮提中，王都、京邑、所住園林、名字各異；摩耶夫人遍坐彼處，諸天圍繞
【現代漢語翻譯】 現代漢語譯本：傳來微妙的聲音。佛子！這就是林中出現的十種瑞相。這些瑞相出現時，諸天王等都知道必定有菩薩將要降生，我見到這些瑞相，歡喜無量。 佛子！摩耶夫人離開迦毗羅城（Kapilavastu，古印度釋迦族城邦），進入這個園林，當她生下太子時，自然而然地出現了十種光明；因為這些光明的緣故，一切眾生都得到了佛法的光明。這十種光明是什麼呢？它們分別是：寶芽藏光（象徵菩薩的珍貴和潛力），一切香光（象徵菩薩的德行芬芳），缽曇摩光（Padma，蓮花，象徵清凈），發出微妙聲音讚歎善生的光（象徵對菩薩降生的讚美），十方菩薩初發心光（象徵菩薩初發菩提心），一切菩薩得入諸地自在法光（象徵菩薩證悟的自在），一切菩薩諸波羅蜜大智慧光（象徵菩薩圓滿的智慧），出生菩薩無量大智愿光（象徵菩薩的宏大願力），方便化度眾生智光（象徵菩薩的善巧方便），以及普照一切法界諸佛，受胎、出生、舍家學道、成就正覺的光（象徵菩薩的整個成佛過程）。佛子！這就是十種光明，這些光明普遍照耀著無量無邊的眾生之心。 佛子！摩耶夫人在這個園林中，坐在畢利叉樹（Piliksha，一種樹）下時，顯現了菩薩的十種受生自在。這十種自在是什麼呢？那時，欲界的一切天王、天子、天女、諸天以及龍、夜叉（Yaksa，一種鬼神）、乾闥婆（Gandharva，一種天神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種歌神）、摩睺羅伽（Mahoraga，一種大蟒神），以及他們的眷屬，都聚集到這裡，是爲了供養那位菩薩。 那時，摩耶夫人放出大功德的微妙色光明，普遍照耀一切，其餘的光明都被遮蔽而不再顯現，就像一團墨一樣，消除了眾生的一切煩惱和一切惡道的痛苦。而且，她從一切毛孔中放出光明，普遍照耀十方，沒有任何障礙，這是菩薩的第一種受生自在。其次，佛子！摩耶夫人的腹內，能夠容納三千大千世界，又能顯現百億四天下，在那百億閻浮提（Jambudvipa，人所居住的世界）中，王都、京邑、所住的園林，名字各不相同；摩耶夫人遍坐于那些地方，諸天圍繞著她。
【English Translation】 English version: There came subtle sounds. Oh, son of Buddha! These are the ten auspicious signs in the forest. When these signs appear, the heavenly kings and others know that a Bodhisattva is about to descend. Seeing these auspicious signs, I am filled with immeasurable joy. Oh, son of Buddha! When Maya (Mayadevi, Buddha's mother) left Kapilavastu (an ancient city of the Shakya clan) and entered this garden, and when she gave birth to the prince, ten kinds of light naturally appeared. Because of these lights, all sentient beings obtained the light of the Dharma. What are these ten lights? They are: the light of the treasure bud (symbolizing the preciousness and potential of the Bodhisattva), the light of all fragrances (symbolizing the virtuous fragrance of the Bodhisattva), the light of the Padma (lotus, symbolizing purity), the light that emits subtle sounds praising the auspicious birth (symbolizing praise for the Bodhisattva's birth), the light of the initial aspiration of Bodhisattvas in the ten directions (symbolizing the initial Bodhicitta of Bodhisattvas), the light of the Dharma of freedom attained by all Bodhisattvas entering the various stages (symbolizing the freedom of Bodhisattvas' enlightenment), the light of the great wisdom of all Bodhisattvas' Paramitas (symbolizing the perfect wisdom of Bodhisattvas), the light of the immeasurable great wisdom and vows of the Bodhisattva's birth (symbolizing the Bodhisattva's great vows), the light of the wisdom of skillful means to transform sentient beings (symbolizing the Bodhisattva's skillful means), and the light that illuminates all Buddhas in the Dharma realm, their conception, birth, renunciation, and attainment of enlightenment (symbolizing the entire process of the Bodhisattva's Buddhahood). Oh, son of Buddha! These are the ten lights, and these lights universally illuminate the minds of countless sentient beings. Oh, son of Buddha! When Maya was sitting under the Piliksha tree (a type of tree) in this garden, she manifested the ten freedoms of a Bodhisattva's birth. What are these ten freedoms? At that time, all the heavenly kings, heavenly sons, heavenly daughters, and all the devas (gods) of the desire realm, as well as the dragons, Yakshas (a type of spirit), Gandharvas (a type of celestial musician), Asuras (a type of warring god), Garudas (a type of bird-like god), Kinnaras (a type of celestial musician), and Mahoragas (a type of serpent god), along with their retinues, all gathered there to make offerings to that Bodhisattva. At that time, Maya emitted a light of great merit and wondrous color, universally illuminating everything. All other lights were obscured and no longer visible, like a mass of ink, eliminating all the afflictions and sufferings of all evil paths for sentient beings. Moreover, she emitted light from all her pores, universally illuminating the ten directions without any obstruction. This is the first freedom of a Bodhisattva's birth. Furthermore, oh, son of Buddha! Maya's womb could contain the three thousand great thousand worlds, and she could manifest a hundred billion four continents. In those hundred billion Jambudvipas (the world where humans live), the royal capitals, cities, and gardens where she resided had different names. Maya was sitting in all those places, surrounded by the devas.
，悉為顯現不可思議智慧自在，是為菩薩第二受生自在。複次，佛子！摩耶夫人一一毛孔中，顯現如來於過去世為菩薩時，恭敬尊重供養諸佛，彼諸如來所說正法，于毛孔中，皆悉得聞，譬如明鏡凈池水中，見日月像；摩耶夫人諸毛孔中，顯現如來於過去世為菩薩時，恭敬尊重供養諸佛，彼諸如來所說正法，皆悉得聞，亦復如是，是為菩薩第三受生自在。複次，佛子！摩耶夫人一一毛孔中，顯現如來於過去世諸世界中，城邑、聚落、山林、河池、一切諸處，行菩薩行，隨彼諸劫所值諸佛，清凈善根壽命名號，及善知識如是等事，皆悉顯現，菩薩于彼諸受生時，摩耶夫人常為其母，是為菩薩第四受生自在。複次，佛子！摩耶夫人一一毛孔中，顯現如來於過去世為菩薩時，其身色相行業威儀所受苦樂，是為菩薩第五受生自在。複次，佛子！摩耶夫人一一毛孔中，顯現如來於過去世為菩薩時，所行佈施，身體、手足、眼耳、鼻舌、骨齒、髓腦、心血、皮肉、妻子、眷屬、城邑、聚落、宮殿、寶物、一切內外並諸受者，皆悉顯現，又聞求者所言音聲，是為菩薩第六受生自在。複次，佛子！摩耶夫人身中普出過去諸佛，本為菩薩最後生時，莊嚴佛剎眾生，樹林華鬘諸香、涂香、末香、摩尼寶王娛樂讚歎如是等事，充滿此林，皆悉
【現代漢語翻譯】 現代漢語譯本：完全是爲了顯現不可思議的智慧和自在，這是菩薩的第二種受生自在。再者，佛子！摩耶夫人（釋迦牟尼的生母）的每一個毛孔中，都顯現如來在過去世作為菩薩時，恭敬尊重供養諸佛的情景，那些如來所說的正法，在毛孔中都能完全聽到，就像在明鏡或清澈的水池中看到日月影像一樣；摩耶夫人的每個毛孔中，顯現如來在過去世作為菩薩時，恭敬尊重供養諸佛，那些如來所說的正法，都能完全聽到，也是如此，這是菩薩的第三種受生自在。再者，佛子！摩耶夫人的每一個毛孔中，都顯現如來在過去世的各個世界中，在城邑、村落、山林、河流、池塘等一切地方，修行菩薩道，隨著那些劫數所遇到的諸佛，他們的清凈善根、壽命、名號，以及善知識等事，都完全顯現出來，菩薩在那些受生的時候，摩耶夫人常常是他的母親，這是菩薩的第四種受生自在。再者，佛子！摩耶夫人的每一個毛孔中，都顯現如來在過去世作為菩薩時，他的身形相貌、行為舉止、威儀以及所受的苦樂，這是菩薩的第五種受生自在。再者，佛子！摩耶夫人的每一個毛孔中，都顯現如來在過去世作為菩薩時，所行的佈施，包括身體、手足、眼睛、耳朵、鼻子、舌頭、骨頭、牙齒、骨髓、腦髓、心血、面板、肌肉、妻子、眷屬、城邑、村落、宮殿、寶物，一切內外之物以及接受佈施的人，都完全顯現出來，又能聽到求佈施者的聲音，這是菩薩的第六種受生自在。再者，佛子！摩耶夫人的身體中普遍顯現出過去諸佛，他們原本作為菩薩最後一次受生時，莊嚴佛剎的眾生，樹林、花鬘、各種香、涂香、末香、摩尼寶王、娛樂讚歎等事，充滿這個樹林，都完全顯現出來。
【English Translation】 English version: Entirely for the manifestation of inconceivable wisdom and freedom, this is the second freedom of a Bodhisattva's birth. Furthermore, son of Buddha! In each pore of Maya's (Buddha's mother) body, there appears the Tathagata (Buddha) in past lives as a Bodhisattva, respectfully honoring and making offerings to all Buddhas. The true Dharma spoken by those Buddhas is completely heard in each pore, just as one sees the images of the sun and moon in a clear mirror or a clear pond; in each pore of Maya's body, there appears the Tathagata in past lives as a Bodhisattva, respectfully honoring and making offerings to all Buddhas, and the true Dharma spoken by those Buddhas is completely heard, it is also like this, this is the third freedom of a Bodhisattva's birth. Furthermore, son of Buddha! In each pore of Maya's body, there appears the Tathagata in past lives in various worlds, in cities, villages, mountains, forests, rivers, ponds, and all places, practicing the Bodhisattva path, along with the Buddhas encountered in those kalpas (eons), their pure good roots, lifespan, names, and good teachers, all these things are completely manifested. When the Bodhisattva takes those births, Maya is always his mother, this is the fourth freedom of a Bodhisattva's birth. Furthermore, son of Buddha! In each pore of Maya's body, there appears the Tathagata in past lives as a Bodhisattva, his physical appearance, actions, demeanor, and the suffering and joy he experienced, this is the fifth freedom of a Bodhisattva's birth. Furthermore, son of Buddha! In each pore of Maya's body, there appears the Tathagata in past lives as a Bodhisattva, the acts of giving he performed, including his body, hands, feet, eyes, ears, nose, tongue, bones, teeth, marrow, brain, heart blood, skin, flesh, wife, family, cities, villages, palaces, treasures, all internal and external things, and those who received the offerings, all are completely manifested, and the voices of those seeking offerings are heard, this is the sixth freedom of a Bodhisattva's birth. Furthermore, son of Buddha! From Maya's body, there universally appear past Buddhas, who originally as Bodhisattvas in their last birth, adorned the Buddha lands with beings, forests, flower garlands, various fragrances, scented powders, incense, Mani jewel kings, entertainment, praises, and such things, filling this forest, all are completely manifested.
聞見，是為菩薩第七受生自在。複次，佛子！摩耶夫人身中，又出諸天宮殿、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、及人宮殿，眾寶莊嚴，妙香普熏，無能壞者，出過諸天，為欲供養彼菩薩故，充滿此林，是為菩薩第八受生自在。複次，佛子！摩耶夫人身中，又出十不可說億那由他世界微塵等，菩薩其身色像相好莊嚴，光明自在，及其眷屬皆悉同彼盧舍那佛是諸大士，從彼出已，讚歎菩薩，是為菩薩第九受生自在。複次，佛子！菩薩生時，于摩耶夫人前地金剛輪中，生大蓮華，金剛為莖，有十世界微塵等寶葉摩尼寶王以為其臺，眾寶香鬘，以阿僧祇寶網羅覆其上，一切天王所共執持；一切乾闥婆王普雨香云，讚歎過去諸佛功德；一切夜叉王圍繞守護，自然出生眾妙寶華、娛樂音聲；一切阿修羅王，皆悉降伏，頭面敬禮，一切迦樓羅王，以寶繒幡莊嚴虛空；一切緊那羅王歡喜諦觀心無厭足，讚歎歌頌菩薩功德；一切摩睺羅伽王，歡喜踴躍，普雨種種寶莊嚴云，是為菩薩第十受生自在。佛子！摩耶夫人生菩薩時，如虛空中現明凈日、如雷電光、如山起云、如闇中燈，菩薩爾時，雖現出生，而悉解達一切諸法如電、夢幻，不來、不去、不生、不滅。佛子！我一念中，悉知菩薩此閻浮提受生自在、出生自在
【現代漢語翻譯】 現代漢語譯本 聽聞和看見，這是菩薩第七種受生自在。再者，佛子！摩耶夫人身中，又出現諸天宮殿、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鵬鳥）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）以及人類的宮殿，這些宮殿都用各種珍寶裝飾，散發著美妙的香氣，沒有東西可以破壞它們，它們超越了諸天，爲了供養那位菩薩而充滿這片樹林，這是菩薩第八種受生自在。再者，佛子！摩耶夫人身中，又出現十不可說億那由他（極大的數字）世界微塵數那麼多的菩薩，他們的身色、形象、相好都莊嚴無比，光明自在，他們的眷屬都和盧舍那佛一樣。這些大士從摩耶夫人身中出來后，讚歎菩薩，這是菩薩第九種受生自在。再者，佛子！菩薩出生時，在摩耶夫人面前的金剛輪中，生出一朵大蓮花，花莖是金剛做的，有十個世界微塵數那麼多的寶葉，摩尼寶王作為花臺，各種珍寶香鬘，用無數的寶網覆蓋在上面，一切天王共同執持；一切乾闥婆王普降香云，讚歎過去諸佛的功德；一切夜叉王圍繞守護，自然出現各種美妙的寶花和娛樂的音聲；一切阿修羅王都降伏，頭面敬禮；一切迦樓羅王用寶繒幡裝飾虛空；一切緊那羅王歡喜地觀看，心中沒有厭倦，讚歎歌頌菩薩的功德；一切摩睺羅伽王歡喜跳躍，普降各種寶莊嚴云，這是菩薩第十種受生自在。佛子！摩耶夫人生菩薩時，就像虛空中出現明亮的太陽，像雷電的光芒，像山上升起的云，像黑暗中的燈，菩薩那時，雖然顯現出生，卻完全瞭解一切諸法如電、如夢幻，不來、不去、不生、不滅。佛子！我一念之間，完全知道菩薩在這閻浮提（我們所居住的世界）受生自在、出生自在。
【English Translation】 English version Hearing and seeing, this is the seventh freedom of birth for a Bodhisattva. Furthermore, O son of Buddha! From the body of Maya, there also emerged celestial palaces, dragons, Yakshas (a type of spirit), Gandharvas (celestial musicians), Asuras (a type of warring god), Garudas (a large bird), Kinnaras (celestial singers), Mahoragas (a type of serpent god), and human palaces, all adorned with various treasures, emitting wonderful fragrances, indestructible, surpassing the heavens, and filling this forest for the purpose of making offerings to that Bodhisattva. This is the eighth freedom of birth for a Bodhisattva. Furthermore, O son of Buddha! From the body of Maya, there also emerged Bodhisattvas as numerous as the dust particles of ten inexpressible billions of Nayutas (a very large number) of worlds, their bodies, forms, and marks adorned with splendor, their light free and unhindered, and their retinues all like the Buddha Vairocana. These great beings, having emerged from her body, praised the Bodhisattva. This is the ninth freedom of birth for a Bodhisattva. Furthermore, O son of Buddha! When the Bodhisattva was born, in the Vajra Wheel before Maya, a great lotus flower grew, its stem made of Vajra, with leaves as numerous as the dust particles of ten worlds, and a Mani jewel king as its platform. Various precious fragrant garlands, covered by countless nets of jewels, were held by all the celestial kings. All the Gandharva kings rained down fragrant clouds, praising the merits of past Buddhas. All the Yaksha kings surrounded and protected it, and naturally, various wonderful precious flowers and sounds of entertainment appeared. All the Asura kings were subdued, bowing their heads in reverence. All the Garuda kings adorned the sky with banners of precious silk. All the Kinnara kings joyfully gazed upon it, their hearts without weariness, praising and singing the merits of the Bodhisattva. All the Mahoraga kings leaped with joy, raining down various clouds of precious adornments. This is the tenth freedom of birth for a Bodhisattva. O son of Buddha! When Maya gave birth to the Bodhisattva, it was like the appearance of a bright sun in the sky, like the light of lightning, like clouds rising from a mountain, like a lamp in the darkness. At that time, although the Bodhisattva appeared to be born, he fully understood that all dharmas are like lightning, like dreams, not coming, not going, not being born, and not ceasing. O son of Buddha! In a single thought, I fully know the freedom of birth and the freedom of emergence of the Bodhisattva in this Jambudvipa (the world we inhabit).
；亦知百億閻浮提，受生自在、出生自在；亦知三千大千世界微塵等佛剎，十佛世界微塵等佛剎，乃至悉知一切世界微塵等佛剎菩薩受生自在、出生自在，亦復如是。」◎
大方廣佛華嚴經卷第五十五 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第五十六
東晉天竺三藏佛馱跋陀羅譯
入法界品第三十四之十三
◎爾時，善財白圓滿妙德林天言：「天神得此菩薩受生自在法門，其已久如？」答言：「佛子！乃往古世，過億佛剎微塵等劫，有劫名可悅樂，彼有世界名一切寶。彼劫世界中，有八十那由他佛出興於世，其最初佛號不可壞自在幢王。彼世界中一閻浮提有一王都，名莊嚴幢，王名寶焰眼光第一，夫人名善喜光。如此世界摩耶夫人為盧舍那佛母，彼世界中善喜光夫人為最初如來母，亦復如是。善喜光夫人生菩薩時，與二百萬那由他諸采女眾詣金色園林，攀寶樹枝，生彼如來。時，有乳母名離垢光。諸天王等以雜香湯洗浴太子，抱授乳母，乳母敬受，歡喜無量，即得菩薩普眼境界三昧。得三昧已，見十方佛無所障礙，復得菩薩受生自在法門。佛子！譬如初受胎識，速疾無礙，得此法門，知一切佛受生自在，亦復如是。佛子！于意云何？彼乳母者
【現代漢語翻譯】 現代漢語譯本：『也知道百億閻浮提（Jambudvipa，指我們所居住的這個世界），菩薩在那裡受生自在、出生自在；也知道三千大千世界微塵數那麼多的佛剎（Buddha-ksetra，佛所教化的國土），十佛世界微塵數那麼多的佛剎，乃至完全知道一切世界微塵數那麼多的佛剎中，菩薩受生自在、出生自在，也是如此。』
《大方廣佛華嚴經》卷第五十五 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第五十六
東晉天竺三藏佛馱跋陀羅譯
入法界品第三十四之十三
『這時，善財童子問圓滿妙德林天神說：「天神得到這個菩薩受生自在法門，已經多久了？」天神回答說：「佛子！在很久遠的過去，經過億佛剎微塵數那麼多的劫，有一個劫名叫可悅樂，那個劫中有一個世界名叫一切寶。那個劫的世界中，有八十那由他（Nayuta，數量單位，指千萬）佛出世，其中最初的佛號為不可壞自在幢王。那個世界中，一個閻浮提有一個王都，名叫莊嚴幢，國王名叫寶焰眼光第一，王后名叫善喜光。就像這個世界的摩耶夫人是盧舍那佛的母親一樣，那個世界中善喜光夫人是最初如來的母親，也是如此。善喜光夫人生菩薩的時候，與二百萬那由他眾多的采女一起到金色園林，攀著寶樹的枝條，生下了那位如來。當時，有一位乳母名叫離垢光。諸天王等用各種香湯為太子洗浴，然後抱給乳母，乳母恭敬地接受，歡喜無量，當下就得到了菩薩普眼境界三昧（Samadhi，禪定）。得到三昧后，見到十方諸佛沒有障礙，又得到了菩薩受生自在法門。佛子！譬如初受胎的意識，迅速而沒有障礙，得到這個法門，知道一切佛受生自在，也是如此。佛子！你認為怎麼樣？那位乳母』
【English Translation】 English version: 'Also knowing that in hundreds of billions of Jambudvipas (the world we live in), Bodhisattvas have the freedom of birth and the freedom of manifestation; also knowing that in Buddha-ksetras (Buddha's lands) as numerous as the dust particles of three thousand great chiliocosms, in Buddha-ksetras as numerous as the dust particles of ten Buddha-worlds, and even fully knowing that in all Buddha-ksetras as numerous as the dust particles of all worlds, Bodhisattvas have the freedom of birth and the freedom of manifestation, it is also like this.'
The Avatamsaka Sutra, Volume 55 Taisho Tripitaka Volume 09, No. 0278, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 56
Translated by Buddhabhadra of Eastern Jin Dynasty
Chapter 34, Part 13: Entering the Dharma Realm
'At that time, Sudhana asked the Deva of the Forest of Perfect Wonderful Virtue, saying, 「How long has it been since the Deva obtained this Dharma-gate of the Bodhisattva』s freedom of birth?」 The Deva replied, 「Son of Buddha! In the very distant past, after eons as numerous as the dust particles of hundreds of millions of Buddha-ksetras, there was an eon named Delightful, and in that eon there was a world named All Treasures. In that world of that eon, eighty nayutas (a unit of number, meaning ten million) of Buddhas appeared in the world, and the first Buddha was named Unbreakable Sovereign Banner King. In that world, in one Jambudvipa, there was a royal capital named Adorned Banner, and the king was named Jewel Flame Eye Light First, and the queen was named Good Joy Light. Just as in this world, Queen Maya was the mother of Vairocana Buddha, in that world, Queen Good Joy Light was the mother of the first Tathagata, it was also like this. When Queen Good Joy Light gave birth to the Bodhisattva, she went with two million nayutas of palace ladies to the Golden Garden, and while holding onto the branches of the jeweled trees, she gave birth to that Tathagata. At that time, there was a wet nurse named Immaculate Light. The Deva Kings and others bathed the prince with various fragrant waters, and then handed him to the wet nurse. The wet nurse respectfully received him, and was filled with immeasurable joy, and immediately obtained the Samadhi (meditative concentration) of the Bodhisattva's Universal Eye Realm. After obtaining the Samadhi, she saw the Buddhas of the ten directions without any obstruction, and also obtained the Dharma-gate of the Bodhisattva's freedom of birth. Son of Buddha! Just like the initial consciousness of conception, which is swift and without obstruction, obtaining this Dharma-gate, knowing that all Buddhas have the freedom of birth, it is also like this. Son of Buddha! What do you think? That wet nurse』
，豈異人乎？我身是也。我從是來念念常見菩薩受生自在法海，盧舍那佛教化眾生自在神力。佛子！我念念中悉得三千大千世界微塵等凈智慧眼，常見一切世界微塵等剎及彼諸佛，知彼如來自在受生。又復了知盧舍那佛初發大愿，乃至悉知十方諸佛初發大愿，亦復如是。亦恭敬供養彼諸如來，彼佛說法我悉得聞，受持修行。」
時，彼林天承佛神力，觀察十方，欲重明此一切境界菩薩受生自在法門義故，以偈頌曰：
「佛子汝所問， 最勝寂滅境， 一心善諦聽， 我今說因緣。 過億剎塵劫， 劫名可悅樂， 八十那由他， 如來出興世， 最初如來名， 無壞自在幢。 我時見彼佛， 金色林中生， 乳母離垢光， 今則我身是。 太子金色身， 天王抱授我， 敬受無上人， 觀察不見頂。 圓體難思議， 視之無厭足， 離垢清凈身， 相好自莊嚴。 我見妙寶像， 歡喜心無量， 思惟難思議， 長養功德海。 見彼自在力， 我發菩提心， 專求佛功德， 具足諸愿海。 嚴凈諸世界， 遠離三惡道， 于諸世界中， 供養一切佛。 專求大愿海， 除滅眾生苦， 聞彼初佛法， 成就此法門。 我于億剎塵，
【現代漢語翻譯】 現代漢語譯本 難道是別人嗎？就是我自身啊。我從那時起，唸唸都能見到菩薩們自在受生的法海，以及盧舍那佛（Vairocana Buddha）教化眾生的自在神力。佛子！我念念之中都能獲得如同三千大千世界微塵那樣多的清凈智慧之眼，常常見到一切世界如同微塵那樣多的剎土以及那些佛陀，知道那些如來（Tathagata）自在受生。我又了知盧舍那佛最初發下的大愿，乃至完全知曉十方諸佛最初發下的大愿，也是如此。我也恭敬供養那些如來，那些佛陀說法，我都能聽到，並受持修行。」 當時，那位林天（Forest Deva）承佛的神力，觀察十方，爲了再次闡明這菩薩受生自在法門的意義，用偈頌說道： 『佛子你所問的，是最殊勝寂滅的境界，一心好好地聽，我現在說其中的因緣。 在過去無數的剎土微塵劫之前，那個劫的名字叫做可悅樂，有八十那由他（nayuta，數量單位，意為億）的如來出世。 最初的那位如來，名字叫做無壞自在幢（Avikara-svatantra-dhvaja）。 我當時見到那位佛陀，在金色的樹林中誕生，乳母是離垢光（Vimala-prabha），現在就是我的身體。 太子是金色的身體，天王抱著他交給我，我恭敬地接受這位無上的人，觀察他卻看不到頭頂。 他的圓滿身體難以思議，看著他永遠不會厭倦，他那離垢清凈的身體，自然具有種種相好莊嚴。 我見到他那美妙的寶像，心中歡喜無量，思惟他難以思議，增長了功德之海。 見到他那自在的力量，我發起了菩提心，專心尋求佛的功德，具足了各種愿海。 我莊嚴清凈各個世界，遠離三惡道，在各個世界中，供養一切佛陀。 我專心尋求大愿之海，消除眾生的痛苦，聽聞那位最初佛陀的教法，成就了這個法門。 我于無數剎土微塵劫中，
【English Translation】 English version Is it different from others? It is my own body. From that time on, in every thought, I constantly see the Dharma ocean of Bodhisattvas' free births, and the free spiritual power of Vairocana Buddha in teaching sentient beings. O son of Buddha! In every thought, I obtain pure wisdom eyes as numerous as the dust particles of three thousand great chiliocosms, and I constantly see the lands as numerous as the dust particles of all worlds and those Buddhas, knowing those Tathagatas' free births. Moreover, I understand the great vows initially made by Vairocana Buddha, and even fully know the initial great vows made by all Buddhas in the ten directions, and it is the same. I also respectfully make offerings to those Tathagatas, and I hear the Dharma preached by those Buddhas, and I receive and practice it.』 At that time, the Forest Deva, relying on the Buddha's spiritual power, observed the ten directions, and in order to further clarify the meaning of this Dharma gate of Bodhisattvas' free births, spoke in verses: 'O son of Buddha, what you ask about is the most supreme state of tranquility. Listen attentively with one mind, and I will now explain the causes and conditions. In the past, countless kalpas ago, as many as the dust particles of lands, the name of that kalpa was 'Joyful'. There were eighty nayutas (a unit of number, meaning billions) of Tathagatas who appeared in the world. The name of the first Tathagata was Avikara-svatantra-dhvaja (Unchanging Self-Sovereign Banner). At that time, I saw that Buddha born in a golden forest, and his wet nurse was Vimala-prabha (Immaculate Light), and now that is my body. The prince had a golden body, and the heavenly king held him and gave him to me. I respectfully received this supreme being, and when I observed him, I could not see the top of his head. His perfect body was inconceivable, and looking at him, one would never tire. His immaculate and pure body was naturally adorned with various marks and characteristics. When I saw his wonderful and precious image, my heart was filled with immeasurable joy. Contemplating him was inconceivable, and it increased the ocean of merit. Seeing his free power, I aroused the Bodhi mind, and I single-mindedly sought the merits of the Buddha, and I fulfilled all the oceans of vows. I adorned and purified all the worlds, and I stayed away from the three evil paths. In all the worlds, I made offerings to all the Buddhas. I single-mindedly sought the ocean of great vows, and I eliminated the suffering of sentient beings. Hearing the teachings of that first Buddha, I accomplished this Dharma gate. In countless kalpas as many as the dust particles of lands,
一切諸劫中， 修習菩薩行， 嚴凈此法門。 彼劫中諸佛， 我已悉供養， 守護其正法， 凈修法門海。 億剎塵等劫， 諸佛出興世， 持彼正法輪， 修難議法門。 一念悉了知， 一切剎微塵， 一一微塵中， 見無量剎海。 彼佛初生時， 顯現自在力， 我於一念中， 皆悉分別見。 不可思議剎， 見彼諸菩薩， 或處兜率天， 專求佛菩提。 無量剎海中， 見彼生自在， 無量眾圍繞， 而為其說法。 一念中悉見， 無量諸剎海， 一切諸菩薩， 出家詣道場。 不可思議剎， 得成最正覺， 顯現諸方便， 除滅眾生苦。 一一微塵中， 轉無盡法輪， 無盡妙音海， 普雨甘露法。 唸唸中悉見， 一一微塵中， 億剎塵等佛， 示現般涅槃。 見無量剎海， 如來初受生， 一一諸佛所， 無量身供養。 不思議剎海， 無量諸群生， 我以諸方便， 為說甘露法。 佛子我知此， 不思議法門， 無量諸劫數， 稱讚不可盡。
「佛子！我唯知此菩薩受生自在法門，諸大菩薩能以諸劫為一念藏，顯現一切諸妙方便，供養諸佛，滿足大愿，覺了一切諸佛正
【現代漢語翻譯】 現代漢語譯本 在一切劫數中，我修習菩薩的行持，莊嚴清凈這個法門。 在那些劫數中，我已供養了所有的佛，守護他們的正法，清凈地修習法門之海。 在像億萬個剎土微塵那樣多的劫數中，諸佛出現於世，他們持有正法輪，修習難以思議的法門。 我一念之間就能完全瞭解一切剎土的微塵，在每一個微塵中，都能見到無量的剎土之海。 當那些佛初生時，他們顯現自在的力量，我於一念之間，都能分別見到。 在不可思議的剎土中，我見到那些菩薩，有的在兜率天（欲界天之一，彌勒菩薩在此等待成佛），專心求取佛的菩提（覺悟）。 在無量的剎土之海中，我見到他們自在地誕生，被無量的眾生圍繞，併爲他們說法。 在一念之間，我能見到無量的剎土之海，一切的菩薩都出家前往道場。 在不可思議的剎土中，他們成就最正覺，顯現各種方便法門，消除眾生的痛苦。 在每一個微塵中，他們轉動無盡的法輪，發出無盡的妙音之海，普遍降下甘露之法。 在每一個念頭中，我都能見到，在每一個微塵中，有像億萬個剎土微塵那樣多的佛，示現般涅槃（佛的最終寂滅）。 我見到無量的剎土之海，如來（佛的稱號）初次受生，在每一位佛的處所，我都以無量的身體去供養。 在不可思議的剎土之海中，有無量的眾生，我用各種方便法門，為他們宣說甘露之法。 佛子，我知道這個不可思議的法門，即使經過無量的劫數，也無法稱讚完畢。 『佛子！我只知道這個菩薩受生自在的法門，那些大菩薩能以諸劫為一念來藏納，顯現一切奇妙的方便，供養諸佛，滿足大愿，覺悟一切諸佛的正法。』
【English Translation】 English version In all kalpas (eons), I cultivate the bodhisattva practices, adorning and purifying this Dharma gate. In those kalpas, I have already made offerings to all the Buddhas, protected their true Dharma, and purely cultivated the ocean of Dharma gates. In kalpas as numerous as the dust particles of billions of lands, Buddhas appear in the world, holding the true Dharma wheel, and cultivating the inconceivable Dharma gates. In a single thought, I can fully understand all the dust particles of all lands, and in each dust particle, I can see immeasurable oceans of lands. When those Buddhas are first born, they manifest their power of freedom, and in a single thought, I can see them all distinctly. In inconceivable lands, I see those bodhisattvas, some in Tushita Heaven (one of the heavens in the desire realm, where Maitreya Bodhisattva waits to become a Buddha), single-mindedly seeking the Bodhi (enlightenment) of the Buddha. In immeasurable oceans of lands, I see them being born freely, surrounded by immeasurable beings, and expounding the Dharma for them. In a single thought, I can see immeasurable oceans of lands, and all the bodhisattvas leaving their homes to go to the Bodhimanda (place of enlightenment). In inconceivable lands, they attain the most perfect enlightenment, manifesting various skillful means, and eliminating the suffering of sentient beings. In each dust particle, they turn the endless Dharma wheel, emitting endless oceans of wonderful sounds, and universally raining down the nectar of Dharma. In every thought, I can see that in each dust particle, there are Buddhas as numerous as the dust particles of billions of lands, manifesting Parinirvana (the final passing away of a Buddha). I see immeasurable oceans of lands, where the Tathagatas (title of a Buddha) are first born, and in the presence of each Buddha, I make offerings with immeasurable bodies. In inconceivable oceans of lands, there are immeasurable sentient beings, and I use various skillful means to expound the nectar of Dharma for them. Buddha's son, I know this inconceivable Dharma gate, and even after immeasurable kalpas, it cannot be fully praised. 'Buddha's son! I only know this Dharma gate of the bodhisattva's free birth, those great bodhisattvas can store all kalpas in a single thought, manifest all wonderful skillful means, make offerings to all Buddhas, fulfill great vows, and awaken to the true Dharma of all Buddhas.'
法，示現一切諸趣受生，生諸佛所，教化眾生未曾失時，為眾生現受生自在，于諸佛剎現自在云，常生一切諸如來家。我當云何能知、能說彼諸功德？佛子！迦毗羅城有釋迦女，名曰瞿夷。汝詣彼問云何菩薩游生死中教化眾生？」時，善財童子頭面敬禮彼林天足，繞畢辭退，◎◎向于彼城。正念思惟增廣明凈菩薩受生自在法門，漸漸遊行，至菩薩會莊嚴講堂，離憂妙德天所。
爾時，彼天一萬諸天以為眷屬，來迎善財，白言：「善來大智慧人！修不思議菩薩法門，以凈直心滿足大愿，廣菩薩行，向正法城，究竟菩薩無量方便。我觀仁者勇猛精進，修菩薩道，心無懈倦，威儀庠序，諸根調伏，不久必當逮得無上清凈，莊嚴佛身、口、意，相好嚴身，十力智慧莊嚴其心，遊行十方教化眾生。我觀仁者修行勇猛精進力故，必當得見三世諸佛，受諸如來一切法雲，修習菩薩禪定法門、寂滅之法，入于甚深如來法門。何以故？詣善知識，親近供養，正念思惟，善知識教，無有退轉、疲倦之心。除滅障礙，降伏諸魔，無能壞者，令一切眾生得歡喜故。」
善財答言：「如天所說，我願如是！欲令一切眾生歡喜，除滅煩惱諸不善法，具足善法得安隱樂。一切眾生以眾惡業煩惱結故，入三惡道，受無量苦，菩薩見已，起憂
【現代漢語翻譯】 現代漢語譯本：佛法，示現一切眾生在六道輪迴中受生，在諸佛所在之處出生，教化眾生從不失時，為眾生示現受生自在，在諸佛剎土示現自在的雲彩，常生於一切諸如來之家。我應當如何才能知曉、才能述說那些功德呢？佛子！迦毗羅城（Kapilavastu，古印度城市名）有一位釋迦族的女子，名叫瞿夷（Gopā，釋迦牟尼的妻子）。你到她那裡去問：『菩薩如何遊歷生死之中教化眾生？』當時，善財童子頭面頂禮那位林天（林中的天神）的腳，繞行完畢后告辭離開，朝著那座城市走去。他正念思惟，增廣明凈菩薩受生自在的法門，漸漸地，到達了菩薩集會的莊嚴講堂，也就是離憂妙德天（離憂妙德天神）所在的地方。 那時，那位天神帶著一萬諸天作為眷屬，前來迎接善財，說道：『歡迎您，大智慧的人！您修習不可思議的菩薩法門，以清凈正直的心滿足大愿，廣行菩薩行，走向正法之城，究竟菩薩無量的方便。我看到您勇猛精進，修菩薩道，心中沒有懈怠疲倦，威儀莊重有序，諸根調伏，不久必定能夠證得無上清凈，莊嚴佛的身、口、意，相好莊嚴其身，以十力智慧莊嚴其心，遍及十方教化眾生。我看到您修行勇猛精進的力量，必定能夠得見三世諸佛，接受諸如來的一切法雲，修習菩薩禪定法門、寂滅之法，進入甚深如來法門。為什麼呢？因為您親近善知識，供養善知識，正念思惟善知識的教誨，沒有退轉和疲倦之心。您能除滅障礙，降伏諸魔，沒有誰能夠破壞您，使一切眾生都得到歡喜。』 善財回答說：『正如天神所說，我的願望也是如此！我希望使一切眾生歡喜，除滅煩惱和一切不善之法，具足善法，得到安穩快樂。一切眾生因為種種惡業和煩惱的束縛，墮入三惡道，遭受無量的痛苦，菩薩見到這種情況，就會生起憂慮。』
【English Translation】 English version: The Dharma manifests all beings taking birth in various realms, being born in the places of all Buddhas, teaching sentient beings without ever missing the right time, manifesting the freedom of taking birth for sentient beings, manifesting clouds of freedom in all Buddha-lands, and constantly being born in the families of all Tathagatas. How can I know and speak of those merits? Son of Buddha! In the city of Kapilavastu, there is a Shakya woman named Gopā. Go to her and ask: 『How does a Bodhisattva travel through birth and death to teach sentient beings?』 At that time, Sudhana bowed his head to the feet of that forest deity, circumambulated him, and then took his leave, heading towards that city. He was mindful and contemplated, expanding and clarifying the Dharma of the Bodhisattva's freedom in taking birth, and gradually arrived at the adorned assembly hall of the Bodhisattvas, the place of the deity named 'Free from Sorrow, Wonderful Virtue'. At that time, that deity, with ten thousand deities as his retinue, came to greet Sudhana, saying: 『Welcome, person of great wisdom! You cultivate the inconceivable Dharma of the Bodhisattvas, fulfilling great vows with a pure and upright mind, broadly practicing the Bodhisattva path, heading towards the city of the true Dharma, and mastering the immeasurable skillful means of the Bodhisattvas. I see that you are courageous and diligent, cultivating the Bodhisattva path, without any laziness or weariness in your mind, with dignified and orderly conduct, your senses subdued, and soon you will surely attain the supreme purity, adorning the body, speech, and mind of a Buddha, with excellent marks adorning your body, and with the wisdom of the ten powers adorning your mind, teaching sentient beings in all ten directions. I see that because of your courageous and diligent practice, you will surely see the Buddhas of the three times, receive all the Dharma clouds of the Tathagatas, cultivate the Bodhisattva's Dharma of meditation and the Dharma of extinction, and enter the profound Dharma of the Tathagatas. Why is this so? Because you approach good teachers, make offerings to them, mindfully contemplate their teachings, and have no thought of retreat or weariness. You can eliminate obstacles, subdue all demons, and no one can destroy you, thus making all sentient beings happy.』 Sudhana replied: 『As the deity has said, such is my wish! I wish to make all sentient beings happy, eliminate afflictions and all unwholesome Dharmas, fulfill wholesome Dharmas, and attain peaceful happiness. All sentient beings, because of various evil karmas and the bonds of afflictions, fall into the three evil paths and suffer immeasurable pain. When a Bodhisattva sees this, he will feel sorrow.』
悲心。譬如有人唯有一子，愛念情重，忽有人來割截其身、肢節手足，慈父見已，悼惻悲念。菩薩若見眾生造惡業緣煩惱結故，入三惡道，受無量苦，見如是已，痛心悲念，亦復如是。菩薩若見眾生具身、口、意諸善業故，生天人中，受身心樂，見如是已，歡樂無量，何以故？菩薩摩訶薩不自為故求薩婆若，不貪生死、五欲快樂，不隨心想、諸見顛倒、結使纏縛、貪愛邪見，不著眾生種種樂想，不著禪味，不為結礙流轉生死。菩薩但見諸有海中，一切眾生受無量苦，發大悲願而攝取之。常以大悲大願力故，行菩薩行，供養諸佛，求薩婆若；欲令眾生遠離煩惱，凈佛世界，調伏一切噁心眾生，悉令具足清凈身心，行菩薩行而無疲倦。若有菩薩如是行者，悉能莊嚴一切眾生，出生長養天人樂故；為父母皆令安立菩提心故；為養育，皆令究竟菩薩道故；為衛護，皆令遠離三惡道故；為大船師，皆令得度生死海故；為歸依，令舍諸魔煩惱怖故；為導師，皆令逮得清涼處故；為知濟，皆令得度佛剎海故；為主藏臣，皆令得入法寶洲故；為凈妙華，令開一切佛功德華故；為大光明，普放功德智慧光故；為歡喜，皆令端嚴勝殊妙故；為所尊，遠離一切諸惡業故；為普賢，具足一切諸功德故；為燈明，常放智慧凈妙光故；為慶雲，常雨
【現代漢語翻譯】 現代漢語譯本 悲心。譬如有人只有一個兒子，愛念之情非常深重，忽然有人來割截他的身體、肢體手足，慈愛的父親看到后，會感到悲痛憐憫。菩薩如果看到眾生因為造作惡業，被煩惱所束縛，墮入三惡道，遭受無量的痛苦，看到這些后，也會痛心悲憫，就像那位父親一樣。菩薩如果看到眾生因為具足身、口、意諸善業，而生到天界或人間，享受身心快樂，看到這些后，會感到無量的歡喜。為什麼呢？因為菩薩摩訶薩不是爲了自己才求得一切智（薩婆若），不貪戀生死、五欲的快樂，不隨順自己的想法、各種錯誤的見解、煩惱的束縛、貪愛邪見，不執著于眾生種種快樂的想法，不執著于禪定的滋味，不被煩惱所障礙而流轉生死。菩薩只是看到在生死苦海中，一切眾生遭受無量的痛苦，所以發起大悲的願望來攝取他們。菩薩常常以大悲大愿的力量，修行菩薩的行持，供養諸佛，求得一切智（薩婆若）；想要讓眾生遠離煩惱，清凈佛的世界，調伏一切噁心的眾生，使他們都具足清凈的身心，修行菩薩的行持而不感到疲倦。如果有菩薩這樣修行，就能莊嚴一切眾生，使他們出生並增長天人的快樂；作為父母，使他們都安立菩提心；作為養育者，使他們都最終成就菩薩道；作為衛護者，使他們都遠離三惡道；作為大船師，使他們都得度生死苦海；作為歸依處，使他們都捨棄諸魔的煩惱恐怖；作為導師，使他們都獲得清涼的境界；作為救濟者，使他們都得度佛剎的苦海；作為主藏大臣，使他們都進入法寶的洲渚；作為清凈美妙的花朵，使一切佛的功德之花開放；作為大光明，普遍放出功德智慧的光芒；作為歡喜，使他們都端正莊嚴，殊勝美妙；作為所尊敬的對象，使他們遠離一切諸惡業；作為普賢菩薩，使他們具足一切諸功德；作為燈明，常常放出智慧清凈美妙的光芒；作為慶雲，常常降下甘露法雨。
【English Translation】 English version Compassionate Mind. For example, if someone has only one child, their love and affection for that child are very deep. Suddenly, someone comes and cuts off the child's body, limbs, hands, and feet. The compassionate father, upon seeing this, feels grief and pity. If a Bodhisattva sees sentient beings creating evil karma, bound by afflictions, falling into the three evil realms, and suffering immeasurable pain, upon seeing this, they also feel heartbroken and compassionate, just like that father. If a Bodhisattva sees sentient beings possessing good deeds of body, speech, and mind, being born in the heavens or among humans, and enjoying physical and mental happiness, upon seeing this, they feel immeasurable joy. Why is this so? Because a Bodhisattva Mahasattva does not seek Sarvajna (all-knowing wisdom) for their own sake, does not crave the pleasures of birth and death or the five desires, does not follow their own thoughts, various wrong views, the bonds of afflictions, craving, or wrong views, does not cling to the idea of various pleasures of sentient beings, does not cling to the taste of meditation, and is not hindered by afflictions from transmigrating in birth and death. A Bodhisattva only sees that in the sea of birth and death, all sentient beings suffer immeasurable pain, and therefore they generate a great compassionate vow to embrace them. A Bodhisattva constantly uses the power of great compassion and great vows to practice the Bodhisattva path, make offerings to all Buddhas, and seek Sarvajna (all-knowing wisdom); they wish to enable sentient beings to be free from afflictions, purify the Buddha's world, tame all evil-minded sentient beings, and enable them all to possess pure body and mind, practicing the Bodhisattva path without fatigue. If a Bodhisattva practices in this way, they can adorn all sentient beings, enabling them to be born and grow in the happiness of gods and humans; as parents, they establish them all in the Bodhi mind; as nurturers, they enable them all to ultimately achieve the Bodhisattva path; as protectors, they enable them all to be free from the three evil realms; as great ship captains, they enable them all to cross the sea of birth and death; as a refuge, they enable them to abandon the fears of all demons and afflictions; as a guide, they enable them all to attain a cool and peaceful state; as a savior, they enable them all to cross the sea of Buddha lands; as a chief treasurer, they enable them all to enter the island of Dharma treasures; as pure and wonderful flowers, they enable all the flowers of the Buddha's merits to bloom; as great light, they universally emit the light of merit and wisdom; as joy, they enable them all to be upright, dignified, and wonderfully superior; as the respected one, they enable them to be free from all evil deeds; as Samantabhadra (Universal Worthy), they enable them to possess all merits; as a lamp, they constantly emit the pure and wonderful light of wisdom; as auspicious clouds, they constantly rain down the sweet dew of Dharma.
一切甘露法故。天神！菩薩摩訶薩如是行者，一切眾生悉皆愛念，樂正法故。」
爾時，善財將升法堂，彼離憂妙德天與百萬眷屬，各各赍持妙香、華鬘及諸雜寶，散善財上，以偈頌曰：
「無量無數劫， 世燈或出現， 普為眾生故， 正求佛菩提。 無量億諸劫， 難見難值遇， 功德日今出， 照除世間闇。 見諸眾生類， 愚惑癡所覆， 廣發大悲心， 專求無師道。 清凈正直心， 不惜身壽命， 親近善知識， 專求佛菩提。 一切無所依， 不著於世間， 離垢清凈心， 無礙如虛空。 行諸菩薩行， 具滿妙功德， 放大智慧光， 普照一切世。 不離於世間， 亦不著世間， 行世無障礙， 如風游虛空。 譬如大災起， 一切無能滅， 勇猛精進火， 求道亦如是。 勇猛大精進， 一切莫能壞， 金剛慧師子， 遊行無所畏。 一切法海中， 一切諸佛海， 親近善知識， 速見彼諸佛。」◎
◎爾時，離憂妙德天偈讚歎已，恭敬法故，俱升法堂，升法堂已，周遍推求彼釋迦女。即見坐于寶蓮華藏師子之座，八萬四千眾女圍繞，皆是貴族王者之女，悉於過去彼菩薩所修行諸行，同彼菩薩一切
【現代漢語翻譯】 現代漢語譯本 因為一切都是甘露之法。天神啊！菩薩摩訶薩如果這樣修行，一切眾生都會愛戴和思念他，因為他們都樂於接受正法。
那時，善財童子將要登上法堂，那位離憂妙德天（Liyou Miaode Tian，意為遠離憂愁，具有美妙德行的天神）帶著百萬眷屬，各自拿著美妙的香、花環和各種珍寶，散在善財童子身上，並用偈頌說道：
『在無量無數劫中，世間的明燈偶爾會出現，爲了普度眾生，他們正求佛的菩提（Bodhi，意為覺悟）。 在無量億劫中，他們難以見到，難以值遇，功德的太陽今天升起，照亮並驅散世間的黑暗。 看到眾生被愚癡和迷惑所覆蓋，他們廣發大悲心，專心尋求無師自通的道。 他們以清凈正直的心，不惜生命，親近善知識，專心尋求佛的菩提。 他們一切都無所依賴，不執著於世間，以清凈無垢的心，無礙如虛空。 他們修行菩薩的行，圓滿具足美妙的功德，放出大智慧的光芒，普照一切世間。 他們不離開世間，也不執著於世間，在世間行走沒有障礙，如同風在虛空中游蕩。 譬如大災難發生，一切都無法將其消滅，勇猛精進的火焰，求道也是如此。 勇猛的大精進，一切都無法將其摧毀，金剛智慧的獅子，無所畏懼。 在一切法海中，在一切諸佛的海中，親近善知識，就能迅速見到那些諸佛。』
那時，離憂妙德天用偈頌讚嘆完畢，爲了恭敬佛法，一同登上法堂。登上法堂后，他們四處尋找那位釋迦女（Shijia Nu，指釋迦牟尼佛的女性後裔或化身）。隨即看到她坐在寶蓮花藏獅子座上，周圍有八萬四千位女子圍繞，她們都是貴族和國王的女兒，她們在過去都與那位菩薩一同修行，與那位菩薩的一切行為相同。
【English Translation】 English version Because all are the Dharma of nectar. O Devas! If a Bodhisattva-Mahasattva practices in this way, all sentient beings will love and cherish him, because they are all delighted in the true Dharma.
At that time, Sudhana was about to ascend the Dharma hall. That Deva Liyou Miaode (Liyou Miaode Tian, meaning the Deva who is free from sorrow and possesses wonderful virtues) with a million attendants, each carrying wonderful incense, flower garlands, and various treasures, scattered them upon Sudhana, and spoke in verses:
'In immeasurable countless kalpas, the lamps of the world occasionally appear, for the sake of universally saving sentient beings, they are earnestly seeking the Bodhi (Bodhi, meaning enlightenment) of the Buddha. In immeasurable billions of kalpas, they are difficult to see and difficult to encounter, the sun of merit now rises, illuminating and dispelling the darkness of the world. Seeing sentient beings covered by ignorance and delusion, they broadly generate great compassion, and wholeheartedly seek the path of self-enlightenment without a teacher. With pure and upright minds, they do not cherish their lives, they draw near to good teachers, and wholeheartedly seek the Bodhi of the Buddha. They are independent of everything, not attached to the world, with pure and undefiled minds, unobstructed like the void. They practice the Bodhisattva's conduct, fully possess wonderful merits, emit the light of great wisdom, and universally illuminate all worlds. They do not leave the world, nor are they attached to the world, they walk in the world without obstruction, like the wind wandering in the void. For example, when a great disaster arises, nothing can extinguish it, the fire of courageous diligence, the pursuit of the path is also like this. Courageous great diligence, nothing can destroy it, the Vajra wisdom lion, is fearless. In the ocean of all Dharmas, in the ocean of all Buddhas, drawing near to good teachers, one can quickly see those Buddhas.'
At that time, after the Deva Liyou Miaode finished praising with verses, out of respect for the Dharma, they ascended the Dharma hall together. After ascending the Dharma hall, they searched everywhere for that Shakya woman (Shijia Nu, referring to a female descendant or manifestation of Shakyamuni Buddha). Immediately they saw her sitting on the lion throne of the treasure lotus treasury, surrounded by eighty-four thousand women, all of whom were daughters of nobles and kings, who in the past had practiced all the practices with that Bodhisattva, and were the same as that Bodhisattva in all their actions.
善根，常以佈施、愛語攝取眾生，求薩婆若，利益一切，令諸眾生同佛菩提。大悲為首，普念眾生如一子想，修習大慈，普覆一切。過去已曾於菩薩所修不思議勝妙智慧，于阿耨多羅三藐三菩提得不退轉，具足成滿諸波羅蜜，心無所著，直心智慧，皆悉清凈。求薩婆若，離障蓋網，超出諸難，得凈法身。行普賢行，長養菩薩一切諸力，成就圓滿凈智慧日。
爾時，善財五體投地，敬禮瞿夷，禮已，合掌於一面住，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何行生死中而無所染？覺了一切諸法實相，超出聲聞、緣覺之地，住如來地而不捨離菩薩所行？修菩薩行不離佛地，超出世間，法身圓滿，應世受生，普現種種諸方便身？知法無性，示現一切眾生之身，解甚深法，以妙音聲而為說法？知眾生空而能不捨化諸世間？知一切佛不生不滅而能供養，心無退轉？知無業報而行善業，無有休息？」
爾時，瞿夷作如是言：「善哉！善哉！善男子！能問諸菩薩摩訶薩所行之法，修習普賢諸行愿者，能如是問。諦聽！諦聽！善思念之！我當承佛神力，為汝解說。善男子！若有菩薩成就十法，則能滿足因陀羅網普智光明菩薩之行。何等為十？所謂：依善知識、廣發無量諸弘誓願、修凈勝妙正直、希望集
【現代漢語翻譯】 現代漢語譯本 善根，常常通過佈施、愛語來攝受眾生，爲了求得薩婆若（一切智），利益一切眾生，使所有眾生都能達到佛的菩提境界。以大悲心為首要，普遍地關愛眾生如同對待自己的獨生子一樣，修習大慈心，普遍地覆蓋一切眾生。過去已經曾在菩薩那裡修習過不可思議的殊勝智慧，在阿耨多羅三藐三菩提（無上正等正覺）上得到不退轉，圓滿具足了各種波羅蜜（到彼岸），心中沒有任何執著，以正直的心和智慧，都達到清凈的境界。爲了求得薩婆若，遠離各種障礙和覆蓋，超越各種困難，得到清凈的法身。修行普賢菩薩的行愿，增長菩薩的一切力量，成就圓滿清凈的智慧之光。 當時，善財童子五體投地，恭敬地禮拜瞿夷（一位菩薩），禮拜完畢后，合掌站在一邊，說道：『大聖！我早已發起了阿耨多羅三藐三菩提心，但是還不知道菩薩如何在生死輪迴中修行而不被污染？如何覺悟一切諸法的真實相，超越聲聞、緣覺的境界，安住于如來地而不捨離菩薩的修行？如何修行菩薩行而不離開佛地，超越世間，法身圓滿，應世受生，普遍示現各種方便之身？如何知道法無自性，卻能示現一切眾生的身形，理解甚深的佛法，用美妙的聲音來宣說佛法？如何知道眾生是空性的，卻不捨棄教化世間？如何知道一切佛不生不滅，卻能供養他們，心不退轉？如何知道沒有業報，卻能行善業，永不停止？』 當時，瞿夷菩薩這樣說道：『善哉！善哉！善男子！你能夠詢問諸位菩薩摩訶薩所修行的法門，修習普賢菩薩的各種行愿的人，才能這樣發問。仔細聽！仔細聽！好好思考！我將憑藉佛的神力，為你解說。善男子！如果有菩薩成就了十種法，就能圓滿因陀羅網普智光明菩薩的修行。是哪十種呢？就是：依止善知識，廣發無量的各種弘誓大愿，修習清凈殊勝的正直之心，希望積聚'
【English Translation】 English version Good roots, often through giving and loving speech, gather sentient beings, seeking Sarvajna (all-knowing wisdom), benefiting all, enabling all beings to attain the Bodhi of the Buddha. With great compassion as the foremost, universally caring for sentient beings as if they were one's only child, cultivating great loving-kindness, universally covering all. In the past, having cultivated inconceivable, supremely wonderful wisdom with Bodhisattvas, attaining non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete enlightenment), fully accomplishing all Paramitas (perfections), with no attachment in the mind, with a straightforward heart and wisdom, all reaching a state of purity. Seeking Sarvajna, departing from all obstacles and coverings, transcending all difficulties, attaining a pure Dharma body. Practicing the conduct of Samantabhadra, nurturing all the powers of a Bodhisattva, accomplishing the perfect and pure sun of wisdom. At that time, Sudhana prostrated himself with his five limbs touching the ground, respectfully paying homage to Govi (a Bodhisattva). After paying homage, he stood to one side with his palms joined, and said: 'Great Sage! I have already generated the mind for Anuttara-samyak-sambodhi, but I do not yet know how a Bodhisattva practices in the cycle of birth and death without being defiled? How does one awaken to the true nature of all dharmas, transcend the realms of Sravakas and Pratyekabuddhas, abide in the realm of the Tathagata without abandoning the practice of a Bodhisattva? How does one practice the Bodhisattva path without leaving the Buddha's realm, transcend the world, perfect the Dharma body, be born into the world, and universally manifest various expedient bodies? How does one know that dharmas have no inherent nature, yet manifest the forms of all sentient beings, understand profound Dharma, and use wonderful sounds to expound the Dharma? How does one know that sentient beings are empty, yet not abandon the task of transforming the world? How does one know that all Buddhas neither arise nor cease, yet make offerings to them, with no regression in mind? How does one know there is no karmic retribution, yet perform good deeds without rest?' At that time, Govi spoke thus: 'Excellent! Excellent! Good man! One who can inquire about the practices of the Bodhisattva Mahasattvas, and cultivate the various vows of Samantabhadra, can ask such questions. Listen carefully! Listen carefully! Think well! I will, by the power of the Buddha, explain it to you. Good man! If a Bodhisattva accomplishes ten dharmas, then they can fulfill the practice of the Bodhisattva of the Indrajala-Prabha-Jnana (Net of Indra's Light of Wisdom). What are the ten? They are: relying on good teachers, widely generating immeasurable great vows, cultivating pure, supreme, and upright minds, hoping to accumulate'
一切智功德、聞佛出世歡喜無量、心常樂住三世佛所、隨順一切諸大菩薩、悉為一切佛所護持、清凈大悲、遠離生死，是為十法。若有菩薩成就此法，則能滿足因陀羅網普智光明菩薩之行。佛子！若諸菩薩勇猛精進，心無退轉，出生修習佛無盡法，值善知識故。佛子！菩薩有十法值善知識。何等為十？所謂：不惜身命、不求世樂、知諸法相而不捨離、一切智愿、觀察法界、離三有海、無所依住、深入一切菩薩諸愿、普照一切諸佛世界、凈修菩薩圓滿智慧，是為十法值善知識。」
爾時，瞿夷承佛神力，觀察十方，欲重明此義，以偈頌曰：
「無諂于知識， 智慧廣無量， 專求佛菩提， 利益諸眾生。 恭敬善知識， 其心如佛想， 勇猛精進力， 具因陀網行。 解脫心增廣， 其量均虛空， 攝取於三世， 佛剎及眾生。 直心如虛空， 遠離煩惱垢， 出生佛功德， 是為身云行。 不思議智慧， 積集功德海， 清凈福業藏， 不染於世間。 一切諸佛所， 聞法無厭足， 智慧燈普照， 是為照世行。 一念皆能詣， 十方剎海佛， 聞法分別知， 是為隨順行。 見佛眷屬海， 究竟三昧海， 滿足諸大愿， 是因陀網行。
【現代漢語翻譯】 現代漢語譯本 擁有對一切事物的智慧功德，聽到佛陀出世感到無比歡喜，內心常常安住在過去、現在、未來三世諸佛的境界中，隨順一切大菩薩的教導，完全被一切佛陀所護持，擁有清凈的大悲心，遠離生死輪迴，這被稱為十種修行方法。如果菩薩能夠成就這十種修行方法，就能圓滿因陀羅網普智光明菩薩的修行。 佛子！如果各位菩薩勇猛精進，內心沒有退轉，生起修習佛陀無盡的教法，是因為值遇了善知識的緣故。佛子！菩薩有十種方法可以值遇善知識。是哪十種呢？就是：不吝惜自己的生命，不追求世俗的快樂，瞭解諸法的實相而不捨離，發願獲得一切智慧，觀察法界，脫離三有（欲界、色界、無色界）的苦海，不執著于任何事物，深入瞭解一切菩薩的願望，普遍照耀一切諸佛的世界，清凈地修習菩薩圓滿的智慧，這被稱為值遇善知識的十種方法。 這時，瞿夷（佛陀的弟子）承蒙佛陀的神力，觀察十方世界，想要再次闡明這個道理，就用偈頌說道： 『對善知識沒有諂媚之心，智慧廣大無邊，專心尋求佛陀的菩提智慧，利益一切眾生。 恭敬善知識，把他們看作佛陀一樣，以勇猛精進的力量，具足因陀羅網（Indra's net）的修行。 解脫的心胸更加寬廣，其廣大如同虛空，能夠攝取過去、現在、未來三世的佛剎和眾生。 心像虛空一樣正直，遠離煩惱的污垢，生出佛陀的功德，這就是身云（body cloud）的修行。 擁有不可思議的智慧，積累功德如大海，清凈的福德如同寶藏，不被世俗所污染。 在一切諸佛的處所，聽聞佛法沒有厭倦，智慧之燈普遍照耀，這就是照世（illuminating the world）的修行。 一念之間就能到達十方剎土的諸佛面前，聽聞佛法並能分別瞭解，這就是隨順（following）的修行。 見到佛陀的眷屬如大海，最終達到三昧（samadhi）的境界，滿足一切大愿，這就是因陀羅網（Indra's net）的修行。』
【English Translation】 English version Having the merit of wisdom regarding all things, feeling immeasurable joy upon hearing of the Buddha's appearance in the world, the mind constantly dwells in the realms of the Buddhas of the past, present, and future, following the teachings of all great Bodhisattvas, being completely protected by all Buddhas, possessing pure great compassion, and being far from the cycle of birth and death, these are known as the ten practices. If a Bodhisattva can accomplish these ten practices, they can fulfill the practice of the Bodhisattva of the Indra's Net Universal Wisdom Light. Buddha's disciples! If all Bodhisattvas are courageous and diligent, with no retreat in their minds, giving rise to the practice of the Buddha's inexhaustible teachings, it is because they have encountered good teachers. Buddha's disciples! There are ten ways for Bodhisattvas to encounter good teachers. What are these ten? They are: not being stingy with one's own life, not seeking worldly pleasures, understanding the true nature of all dharmas without abandoning them, vowing to attain all wisdom, observing the Dharma realm, escaping the sea of the three realms (desire realm, form realm, formless realm), not clinging to anything, deeply understanding all the vows of Bodhisattvas, universally illuminating all the worlds of the Buddhas, and purely cultivating the complete wisdom of Bodhisattvas. These are known as the ten ways to encounter good teachers. At that time, Goyi (a disciple of the Buddha), empowered by the Buddha's spiritual power, observed the ten directions and, wishing to further clarify this meaning, spoke in verses: 'Without flattery towards good teachers, with wisdom vast and boundless, wholeheartedly seeking the Bodhi wisdom of the Buddha, benefiting all sentient beings. Respecting good teachers, regarding them as Buddhas, with the power of courageous diligence, possessing the practice of Indra's net. The mind of liberation becomes even more expansive, its vastness like the void, able to encompass the Buddha lands and sentient beings of the past, present, and future. The mind is as upright as the void, far from the defilements of afflictions, giving rise to the merits of the Buddha, this is the practice of the body cloud. Possessing inconceivable wisdom, accumulating merits like the ocean, pure blessings like a treasure, not being tainted by the world. In the presence of all Buddhas, listening to the Dharma without weariness, the lamp of wisdom universally illuminates, this is the practice of illuminating the world. In a single thought, one can reach the Buddhas in the ten directions, hearing the Dharma and understanding it distinctly, this is the practice of following. Seeing the Buddha's retinue like the ocean, ultimately reaching the state of samadhi, fulfilling all great vows, this is the practice of Indra's net.'
未來劫修行， 諸佛所護念， 普照諸世界， 是為法光行。 大悲見眾生， 智日出世間， 法光除癡闇， 是為智日行。 見諸趣眾生， 迴流生死中， 為轉凈法輪， 是為普賢行。 智慧身無量， 隨應而示現， 普於一切趣， 度脫諸群生， 發起大慈悲， 普覆於一切， 遍照諸群生， 令得佛菩提，
「善男子！我已成就分別觀察一切菩薩三昧海法門。」
善財白言：「大聖！此法門者，境界云何？」
答言：「善男子！我入是法門，知此娑婆世界眾生，佛剎微塵等劫中，死此生彼，作善惡業，受諸果報，在生死道出生死者，正定、邪定及不定，聚有使善根、無使善根，具足善根、不具足善根，不善善根，善根攝不善根、不善根攝善根，善根所起、不善根所起，一切善惡，皆悉了知。彼諸劫中佛興於世，我悉了知。知彼諸佛初發道心，行菩薩行，出生一切諸大愿海。知彼供養一切諸佛，具菩薩行，成等正覺，轉正法輪，現自在力，化度眾生。知彼眷屬聲聞、緣覺之所修行，過去修習一切善根，得明凈智，成就寂滅自在法門，顯現種種自在神力，教化眾生而般涅槃。知彼眷屬諸菩薩眾，初發道心，修習善根，出生種種諸大願行，成就滿足諸
【現代漢語翻譯】 現代漢語譯本 在未來的無量劫中修行，諸佛都會護念著你，你的光芒將普照所有世界，這就是所謂的法光修行。 以大慈悲之心看待眾生，智慧之光如同太陽般照耀世間，用佛法之光碟機散愚癡的黑暗，這就是所謂的智日修行。 看到眾生在六道中輪迴，在生死苦海中沉浮，爲了讓他們脫離苦海而轉動清凈的法輪，這就是所謂的普賢修行。 智慧之身無量無邊，隨著眾生的根器而顯現不同的形象，普遍地在一切道中，救度所有的眾生。 發起廣大的慈悲心，普遍地覆蓋一切眾生，用佛光普照所有眾生，使他們最終都能證得佛的菩提智慧。 『善男子！我已經成就了分別觀察一切菩薩三昧海法門。』 善財童子問道：『大聖！這個法門的境界是怎樣的呢？』 回答說：『善男子！我進入這個法門后，知道這個娑婆世界（Saha world）的眾生，在如佛剎微塵數般多的劫數中，在此處死去又在彼處出生，造作善業或惡業，承受各種果報，在生死輪迴中不斷地出生和死亡，他們的心性是正定（certainty of righteousness）、邪定（certainty of evil）還是不定（uncertainty），他們是具有善根（roots of goodness）、不具有善根，還是具足善根、不具足善根，或者是不善的善根，善根所攝的不善根、不善根所攝的善根，善根所產生的、不善根所產生的，所有這些善惡業，我都完全了知。在那些劫數中，諸佛出世，我也完全了知。我知道那些佛最初發菩提心，修行菩薩道，生出一切廣大的愿海。我知道他們供養一切諸佛，具足菩薩的修行，成就無上正等正覺，轉動正法輪，顯現自在的神力，教化度脫眾生。我知道他們的眷屬聲聞（Śrāvaka）、緣覺（Pratyekabuddha）所修行的，過去所修習的一切善根，得到明凈的智慧，成就寂滅自在的法門，顯現種種自在的神力，教化眾生后而入涅槃。我知道他們的眷屬諸菩薩眾，最初發菩提心，修習善根，生出種種廣大的願行，成就圓滿的諸行。』
【English Translation】 English version In future kalpas (aeons) of practice, you will be protected by all Buddhas, your light will illuminate all worlds, this is known as the practice of Dharma light. With great compassion, view all sentient beings, the light of wisdom shines like the sun in the world, using the light of Dharma to dispel the darkness of ignorance, this is known as the practice of the Sun of Wisdom. Seeing sentient beings in the six realms of existence, sinking in the sea of birth and death, to liberate them from suffering by turning the pure Dharma wheel, this is known as the practice of Samantabhadra (Universal Worthy). The body of wisdom is boundless, manifesting different forms according to the capacities of sentient beings, universally in all realms, saving all living beings. Arousing great compassion, universally covering all beings, illuminating all beings with the Buddha's light, so that they may ultimately attain the Bodhi wisdom of the Buddha. 'Good man! I have already accomplished the Dharma gate of discerning and observing all Bodhisattvas' Samadhi (meditative absorption) ocean.' Sudhana (Good Wealth) asked: 'Great Sage! What is the realm of this Dharma gate?' He replied: 'Good man! When I enter this Dharma gate, I know that the sentient beings of this Saha world (world of endurance), in kalpas as numerous as the dust particles of Buddha lands, die here and are born there, creating good or bad karma, receiving various karmic retributions, constantly being born and dying in the cycle of birth and death, whether their minds are in a state of certainty of righteousness, certainty of evil, or uncertainty, whether they have roots of goodness, do not have roots of goodness, or have complete roots of goodness, or incomplete roots of goodness, or unwholesome roots of goodness, whether wholesome roots of goodness encompass unwholesome roots, or unwholesome roots encompass wholesome roots, what arises from wholesome roots, what arises from unwholesome roots, all these good and bad karmas, I fully understand. In those kalpas, when Buddhas appear in the world, I also fully understand. I know that those Buddhas initially aroused the Bodhi mind, practiced the Bodhisattva path, and generated all the vast oceans of vows. I know that they made offerings to all Buddhas, fulfilled the Bodhisattva practices, attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), turned the wheel of the true Dharma, manifested their power of freedom, and taught and liberated sentient beings. I know that their retinue of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) practiced, cultivated all good roots in the past, attained clear and pure wisdom, accomplished the Dharma gate of tranquil and free liberation, manifested various powers of freedom, taught sentient beings, and then entered Nirvana. I know that their retinue of Bodhisattvas initially aroused the Bodhi mind, cultivated good roots, generated various vast vows and practices, and accomplished all practices to perfection.'
波羅蜜，種種莊嚴菩薩之道、菩薩諸地自在之力、菩薩諸地住、分別修習諸菩薩地、凈菩薩地、修菩薩地、菩薩諸地相、菩薩諸地智、菩薩諸攝智、菩薩善巧方便教化眾生、菩薩諸住、菩薩圓滿凈行、菩薩自在行、菩薩三昧海、菩薩方便，于唸唸中悉知菩薩諸三昧海，一切種智，電光法雲，得諸法忍，盡一切智底。知彼菩薩諸佛剎海，究竟法海；知眾生海，修習一切菩薩法門，滿足大愿，顯現種種自在神力，如是等事，我悉了知。如此娑婆世界知十方世界世界性、世界海、世界輪、世界圓滿、世界分別、世界旋、世界轉、世界蓮華、世界須彌、世界相中事，亦復如是。盧舍那佛本願力故，我悉深入分別念知，何以故？此法門者，悉知一切眾生心海；知一切眾生積集善根；知一切眾生有垢、有凈；知一切眾生性；知一切聲聞三昧自在法門；知一切緣覺菩薩諸佛三昧自在法門，如是等事，悉分別知。」
善財白言：「大聖！發阿耨多羅三藐三菩提心來，其已久如？」
答言：「佛子！乃往古世，過世界微塵等劫，有劫名勝光明。時，有世界名離恐怖。彼世界中有四天下，彼閻浮提中有一王都，名妙德樹須彌山，於八十王都最為殊勝。彼有王，名一切寶主。有六萬采女、五百大臣、五百王子，端正勇健，摧伏怨
【現代漢語翻譯】 現代漢語譯本：關於波羅蜜（paramita，意為「到彼岸」），種種莊嚴菩薩之道、菩薩諸地自在之力、菩薩在各個階段的安住、分別修習菩薩的各個階段、清凈菩薩的各個階段、修習菩薩的各個階段、菩薩各個階段的特徵、菩薩各個階段的智慧、菩薩的各種攝受智慧、菩薩善巧方便教化眾生、菩薩的各種安住狀態、菩薩圓滿清凈的行為、菩薩自在的行為、菩薩的三昧（samadhi，意為「禪定」）之海、菩薩的方便法門，在每一個念頭中都能完全瞭解菩薩的各種三昧之海，一切種智（sarvajnata，意為「一切智」），如電光般迅速的法雲，獲得對諸法的忍可，達到一切智慧的究竟。瞭解那些菩薩的諸佛剎海（buddhaksetra，意為「佛土」），究竟的法海；瞭解眾生之海，修習一切菩薩的法門，滿足宏大的誓願，顯現種種自在的神力，像這些事情，我全部都瞭解。像這樣，對於娑婆世界（saha world，我們所處的世界）瞭解十方世界的世界性、世界海、世界輪、世界的圓滿、世界的分別、世界的旋轉、世界的運轉、世界的蓮花、世界的須彌山、世界各種現象中的事情，也是如此。由於盧舍那佛（Vairocana Buddha）的本願力，我都能深入分別念知，為什麼呢？因為這個法門，能夠完全瞭解一切眾生的心海；瞭解一切眾生積累的善根；瞭解一切眾生有垢染、有清凈；瞭解一切眾生的本性；瞭解一切聲聞（sravaka，意為「聽聞佛法者」）的三昧自在法門；瞭解一切緣覺（pratyekabuddha，意為「獨覺」）菩薩諸佛的三昧自在法門，像這些事情，我都能分別瞭解。 善財（Sudhana）菩薩問道：『大聖！您發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，意為「無上正等正覺之心」）以來，已經有多久了？』 回答說：『佛子！在很久遠的過去，經過像世界微塵那樣多的劫數，有一個劫叫做勝光明。那時，有一個世界叫做離恐怖。那個世界中有四大洲，在那個閻浮提（Jambudvipa，我們所處的洲）中有一個王都，叫做妙德樹須彌山，在八十個王都中最為殊勝。那裡有一位國王，叫做一切寶主。他有六萬名采女、五百名大臣、五百名王子，他們都端正勇健，能夠摧伏怨敵。』
【English Translation】 English version: About the paramita (perfection), the various adornments of the bodhisattva path, the power of the bodhisattva's stages of freedom, the bodhisattva's dwelling in various stages, the separate cultivation of the bodhisattva's stages, the purification of the bodhisattva's stages, the cultivation of the bodhisattva's stages, the characteristics of the bodhisattva's stages, the wisdom of the bodhisattva's stages, the various wisdoms of the bodhisattva's gathering, the bodhisattva's skillful means of teaching sentient beings, the bodhisattva's various states of dwelling, the bodhisattva's perfect pure conduct, the bodhisattva's free conduct, the bodhisattva's ocean of samadhi (meditative absorption), the bodhisattva's expedient methods, in every thought, one can fully understand the bodhisattva's various oceans of samadhi, the sarvajnata (omniscience), the dharma clouds as swift as lightning, obtaining the acceptance of all dharmas, reaching the ultimate of all wisdom. Understanding those bodhisattvas' buddha-ksetra (buddha-fields), the ultimate ocean of dharma; understanding the ocean of sentient beings, cultivating all the bodhisattva's dharma gates, fulfilling great vows, manifesting various free and divine powers, like these things, I understand them all. Like this, regarding the saha world (our world), understanding the nature of the ten directions of the world, the ocean of worlds, the wheel of worlds, the perfection of worlds, the distinctions of worlds, the rotation of worlds, the turning of worlds, the lotus of worlds, the Mount Sumeru of worlds, the matters in the various phenomena of the world, it is also like this. Because of the original vow power of Vairocana Buddha, I can deeply understand and discern, why? Because this dharma gate can fully understand the mind ocean of all sentient beings; understand the accumulated good roots of all sentient beings; understand that all sentient beings have defilements and purity; understand the nature of all sentient beings; understand the samadhi freedom dharma gates of all sravakas (hearers of the dharma); understand the samadhi freedom dharma gates of all pratyekabuddhas (solitary realizers), bodhisattvas, and buddhas, like these things, I can understand them separately. Bodhisattva Sudhana asked: 'Great Sage! Since you generated the anuttara-samyak-sambodhi-citta (the mind of unsurpassed, right, and complete enlightenment), how long has it been?' The answer was: 'Son of Buddha! In the very distant past, after passing through kalpas (eons) as numerous as the dust particles of worlds, there was a kalpa called Superior Light. At that time, there was a world called Free from Fear. In that world, there were four continents, and in that Jambudvipa (our continent), there was a royal capital called Mount Sumeru of Wonderful Virtue Trees, which was the most outstanding among eighty royal capitals. There was a king there named Lord of All Treasures. He had sixty thousand concubines, five hundred ministers, and five hundred princes, all of whom were handsome, brave, and capable of subduing enemies.'
敵。其王太子，名增上功德主。顏貌殊勝，相好嚴身，與萬采女俱，持妙幢蓋，散眾寶華，作諸妓樂，乘妙寶車，詣香芽山，遊戲園林。
「時，彼道路坦然平正，種種莊嚴，散眾妙華，寶樹行列，眾妙寶帳以覆其上。于彼路側，積眾寶，聚雜種寶，衣諸莊嚴，具肴膳飲食，如是等事，隨其所須，皆給施之。時，有母人，名曰善現。將一童女，名離垢妙德，端嚴姝妙，修短得所，顏容無倫，目發紺色，唇齒丹素，口出梵音，才能巧妙，言語聰辯，修習慈心，見者無厭，少貪恚癡，常懷慚愧，心無諂曲，乘妙寶車，采女圍繞，從母遊觀。先太子前至香芽園，太子見已，生染愛心，語其母言：『欲娉賢女以為我妻。』
「母語女言：『太子今欲求汝為妃，于意云何？』
「女白母言：『若欲使我為彼妃者，當自殞滅。』
「母報女曰：『勿作此言！所以者何？今此太子悉已具足轉輪王相，必為聖主，有玉女寶，汝當爾時不堪給使，此處尊勝，莫生難心。』時，彼園外有一道場，名法雲光。有勝日光如來、應供、等正覺出興於世，于彼道場成無上道。時，女夢見彼如來身，于夢覺已，空中有天而告之曰：『汝夢所見是勝日光佛，成道已來始經七日，今在道場無量菩薩大眾圍繞彼佛眾會，一切天龍八
【現代漢語翻譯】 現代漢語譯本：當時，有一個國家，它的國王太子名叫增上功德主（意為增加功德的主人）。他容貌出衆，儀態美好，與成千上萬的美女一起，手持精美的旗幟和寶蓋，散佈各種珍貴的花朵，演奏各種音樂，乘坐華麗的寶車，前往香芽山（意為香氣萌發的山）的園林遊玩。 當時，道路平坦寬闊，裝飾華麗，散佈著各種奇花異草，寶樹成行，上面覆蓋著精美的寶帳。在道路兩側，堆積著各種寶物，聚集著各種珍貴的珠寶，衣物和各種裝飾品，以及美味的食物，這些東西都根據需要提供給人們。當時，有一位名叫善現的母親，帶著一個名叫離垢妙德（意為遠離污垢的美好品德）的女孩，她端莊美麗，身材勻稱，容貌無與倫比，眼睛和頭髮呈深藍色，嘴唇和牙齒紅白分明，口中發出清凈的聲音，才華橫溢，言語聰慧，修習慈悲之心，見到她的人都不會感到厭倦，她很少有貪婪、嗔恨和愚癡，常常懷有慚愧之心，內心沒有虛偽和欺騙，她乘坐著華麗的寶車，被眾多美女環繞，跟隨母親遊玩。她先於太子到達香芽園，太子見到她后，產生了愛慕之心，對他的母親說：『我想娶這位賢淑的女子為妻。』 母親對女兒說：『太子現在想娶你為妃子，你覺得怎麼樣？』 女兒對母親說：『如果一定要我做他的妃子，我寧願死去。』 母親對女兒說：『不要說這樣的話！為什麼呢？現在的太子已經具備了轉輪王的相貌，將來必定成為聖明的君主，擁有玉女寶，到那時你將無法侍奉他，這裡是尊貴的地方，不要產生為難的心。』當時，在園林外有一個道場，名叫法雲光（意為佛法如雲般的光芒）。有勝日光如來（意為勝過日光的光明佛）、應供（意為值得供養的聖者）、等正覺（意為達到正等覺悟的佛陀）出現於世，在那個道場成就了無上的佛道。當時，女孩夢見了那位如來的身相，從夢中醒來后，空中有一個天人告訴她說：『你夢中所見的是勝日光佛，他成道以來才過了七天，現在在道場，有無量菩薩大眾圍繞著他，一切天龍八部都在那裡。』
【English Translation】 English version: At that time, there was a kingdom, and its crown prince was named Zengshang Gongde Zhu (meaning 'Lord of Increasing Merit'). He had an exceptional appearance, with excellent features, and was accompanied by tens of thousands of beautiful women. They held exquisite banners and canopies, scattered various precious flowers, played various musical instruments, and rode in magnificent jeweled carriages to the gardens of Xiangya Mountain (meaning 'Fragrant Sprout Mountain') for recreation. At that time, the roads were flat and wide, adorned with various decorations, scattered with various exotic flowers and plants, with rows of precious trees, and covered with exquisite jeweled tents. On the sides of the roads, various treasures were piled up, with collections of precious jewels, clothing, and various ornaments, as well as delicious food, all provided to people according to their needs. At that time, there was a mother named Shanxian, who was with a girl named Ligou Miaode (meaning 'Beautiful Virtue Free from Defilement'). She was dignified and beautiful, with a well-proportioned figure, an unparalleled appearance, deep blue eyes and hair, red and white lips and teeth, a pure voice, exceptional talent, intelligent speech, cultivated compassion, and those who saw her would not tire of her. She had little greed, hatred, and ignorance, often had a sense of shame, and her heart was without hypocrisy or deceit. She rode in a magnificent jeweled carriage, surrounded by many beautiful women, and followed her mother for sightseeing. She arrived at Xiangya Garden before the prince, and when the prince saw her, he developed feelings of love and said to his mother, 'I want to marry this virtuous woman as my wife.' The mother said to her daughter, 'The prince now wants to marry you as his consort, what do you think?' The daughter said to her mother, 'If I must become his consort, I would rather die.' The mother said to her daughter, 'Do not say such things! Why? The current prince already possesses the characteristics of a Chakravartin king, and will surely become a wise ruler, possessing the Jewel of a Woman. At that time, you will not be able to serve him. This is a place of honor, do not have a difficult heart.' At that time, outside the garden, there was a Bodhimanda (place of enlightenment) named Fayun Guang (meaning 'Dharma Cloud Light'). There, the Tathagata (meaning 'Thus Gone One') named Shengri Guang (meaning 'Surpassing Sunlight'), the Arhat (meaning 'Worthy One'), the Samyak-sambuddha (meaning 'Perfectly Enlightened One') appeared in the world, and attained the supreme path of enlightenment at that Bodhimanda. At that time, the girl dreamed of the appearance of that Tathagata, and after waking from the dream, a deva (celestial being) in the sky told her, 'The one you saw in your dream is the Shengri Guang Buddha, and it has only been seven days since he attained enlightenment. He is now at the Bodhimanda, surrounded by countless Bodhisattvas, and all the Devas, Nagas, and the eight classes of beings are there.'
部、鬼神乃至無量凈居諸天地神、風神、海神、火神、山神、樹神、叢林藥草城郭等神皆悉雲集，奉覲世尊，聽受正法。』時，彼女人聞是語已，詣太子所，合掌而立，以偈白言：
「『我色世間最， 智慧無倫匹， 才妙善言論， 觀者無厭足。 太子應當知， 我心善貞潔， 志尚心端直， 清凈無所染。 遠離於瞋恚， 貪慾及愚癡， 以真凈直心， 饒益諸群生。 我見太子身， 相好自莊嚴， 見已喜無量， 諸根悉調伏。 妙體猶凈金， 發美紺青色， 額廣目明徹， 必為自在王。 其身逾金山， 相好自嚴飾， 我今太子所， 合掌恭敬住。 其目凈修廣， 方臆如師子， 觀者無厭足， 妙音應納我。 舌相廣長妙， 猶如赤銅色， 演出梵音聲， 聞者踴躍喜。 口方牙深固， 齒白而齊密， 若有睹見者， 一切皆歡喜。 離垢清凈身， 具相三十二， 成就此妙相， 必為轉輪王。』
「爾時，太子語彼女言：『汝是誰女？為誰守護？若先屬他，我則不宜起染愛心。』
「爾時，太子說偈問言：
「『清凈功德身， 見者無厭足， 誰為
【現代漢語翻譯】 現代漢語譯本：『諸如天龍八部（佛教中的八類護法神）的鬼神，乃至無量凈居天（色界天中最高級的五層天）的諸天地神、風神、海神、火神、山神、樹神、叢林藥草城郭等神都聚集在一起，前來朝見世尊（佛陀），聽受正法。』當時，那位女子聽到這些話后，來到太子（指釋迦牟尼）面前，合掌而立，用偈頌說道： 『我的容貌在世間最為出衆，智慧無人能比，才華橫溢，善於言辭，觀看我的人都不會感到厭倦。 太子您應當知道，我的內心善良貞潔，志向高尚，心地正直，清凈沒有受到任何污染。 我遠離嗔恨、貪慾和愚癡，以真誠清凈的心，饒益一切眾生。 我看到太子您的身體，相貌美好，自然莊嚴，看到後心中無比歡喜，諸根都得到了調伏。 您美妙的身體如同純凈的黃金，頭髮美麗，呈紺青色，額頭寬廣，眼睛明亮清澈，必定會成為自在之王。 您的身軀如同金山一般，相貌美好，自然莊嚴，我現在在太子您面前，合掌恭敬地站立。 您的眼睛清凈修長而寬廣，胸膛方正如同獅子，觀看您的人都不會感到厭倦，您美妙的聲音應該接納我。 您的舌頭廣長而美妙，如同赤銅色，發出梵音，聽到的人都會歡喜踴躍。 您的口方正，牙齒深固，牙齒潔白而整齊，如果有人看到您，都會感到歡喜。 您擁有清凈無垢的身體，具足三十二種大丈夫相，成就如此美妙的相貌，必定會成為轉輪聖王（擁有統治世界的理想君主）。』 當時，太子對那位女子說：『你是誰的女兒？由誰守護？如果已經屬於他人，我就不應該生起愛戀之心。』 當時，太子用偈頌問道： 『你擁有清凈功德之身，觀看你的人都不會感到厭倦，是誰的女兒？由誰守護？』
【English Translation】 English version: 『Gods and spirits, including the eight classes of supernatural beings (Naga, Yaksha, Gandharva, Asura, Garuda, Kinnara, Mahoraga, and Rakshasa), and countless pure abode gods of the heavens, wind gods, sea gods, fire gods, mountain gods, tree gods, gods of forests, herbs, cities, and so on, all gathered to pay homage to the World Honored One (Buddha) and listen to the true Dharma.』 At that time, the woman, having heard these words, went to the prince (referring to Siddhartha Gautama), stood with her palms together, and spoke in verse: 『My beauty is the most outstanding in the world, my wisdom is unparalleled, my talent is excellent, and my speech is skillful. Those who look at me never tire of it. Prince, you should know that my heart is kind and chaste, my aspirations are noble, my mind is upright, and I am pure and undefiled. I am far from anger, greed, and ignorance. With a sincere and pure heart, I benefit all living beings. I see your body, Prince, with its beautiful features and natural dignity. Seeing you, my heart is filled with immeasurable joy, and all my senses are subdued. Your beautiful body is like pure gold, your hair is beautiful and dark blue, your forehead is broad, and your eyes are bright and clear. You will surely become a sovereign king. Your body is like a golden mountain, with beautiful features and natural adornment. Now I stand before you, Prince, with my palms together in reverence. Your eyes are pure, long, and wide, your chest is square like a lion's, and those who look at you never tire of it. Your beautiful voice should accept me. Your tongue is long, wide, and beautiful, like the color of red copper. It emits a Brahma-like sound, and those who hear it are filled with joy and excitement. Your mouth is square, your teeth are deep and firm, and your teeth are white, even, and close together. If anyone sees you, they will all be happy. You have a pure and undefiled body, possessing the thirty-two marks of a great man. Having achieved such beautiful features, you will surely become a Chakravartin (an ideal universal ruler).』 At that time, the prince said to the woman, 『Whose daughter are you? Who protects you? If you already belong to another, then I should not develop feelings of love.』 At that time, the prince asked in verse: 『You have a pure and virtuous body, and those who look at you never tire of it. Whose daughter are you? Who protects you?』
汝父母， 為誰所守護。 若先有所屬， 我不起欲想， 非分生淫心， 命終墮惡道。 不應為豪貴， 種種富樂故， 發起如是等， 放逸貪亂心。 種種生邪見， 幻誑諸諂偽， 如是造諸惡， 流轉於世間。 父母知識所， 應起恭敬心， 慈悲廣覆護， 一切諸群萌。 若於一切處， 所從聞法者， 能生諸善故， 應起恭敬心。 一切諸導師， 正法菩薩眾， 聖僧功德海， 皆悉應恭敬。 修習諸功德， 遠離一切惡， 安住于正法， 廣行菩薩道。 若無歸依者， 應起大慈心， 諸在三惡道， 應發大悲念。 一切諸法界， 有成必有敗， 舍心平等觀， 莫隨煩惱魔。 應發菩提心， 覺悟諸群生， 無量劫修行， 不起疲倦想。』
「時，彼女母說偈白言：
「『唯愿太子聽， 此女從生來， 乃至今長成， 一切諸因緣。 太子所生日， 女從蓮華生， 其目凈修廣， 肢節悉具足。 我曾於春月， 遊觀娑羅園， 睹見諸卉木， 種種華榮茂。 同遊八百女， 容儀悉端嚴， 皆已具足知， 諸
【現代漢語翻譯】 現代漢語譯本 『你的父母，是被誰所守護的呢？ 如果她已經有所歸屬，我就不會生起慾望的想法， 不會產生非分的淫心，否則命終會墮入惡道。 不應該因為豪門貴族的種種富裕快樂， 就發起這樣的放縱貪婪之心。 產生種種邪見，虛幻欺騙， 像這樣造作諸惡，就會在世間流轉。 對於父母和長輩，應該生起恭敬之心， 以慈悲心廣泛地覆蓋和保護一切眾生。 如果在任何地方，從那裡聽到佛法的人， 能夠生起各種善念，都應該生起恭敬之心。 對於一切導師，正法的菩薩眾， 以及聖僧的功德如海，都應該恭敬。 修習各種功德，遠離一切惡行， 安住于正法，廣泛地修行菩薩道。 對於沒有依靠的人，應該生起大慈悲心， 對於那些在三惡道中的眾生，應該發起大悲的念頭。 一切諸法界，有成必有敗， 以舍心平等地看待，不要跟隨煩惱魔。 應該發起菩提心，覺悟一切眾生， 在無量劫中修行，不要產生疲倦的想法。』
這時，她的母親用偈語說道：
『希望太子聽我說，這個女孩從出生以來， 直到現在長大成人，一切的因緣。 在太子出生的那一天，這個女孩從蓮花中出生， 她的眼睛清澈明亮，四肢都非常完整。 我曾經在春月，遊覽娑羅園（Salavana）， 看到各種花草樹木，都開得非常茂盛。 一同遊玩的有八百位女子，容貌都非常端莊美麗， 她們都具備了各種知識，
【English Translation】 English version 'Your parents, by whom are they protected?' If she already belongs to someone, I will not arise with thoughts of desire, Nor will I generate illicit lust, otherwise, upon death, I will fall into evil realms. One should not, because of the wealth and happiness of the noble and powerful, arise with such indulgent and greedy thoughts. Generating various wrong views, illusions, deceit, and hypocrisy, by creating such evils, one will transmigrate in the world. Towards parents and elders, one should generate a respectful heart, with compassion, broadly covering and protecting all sentient beings. In any place, from whom one hears the Dharma, if they can generate various good thoughts, one should generate a respectful heart. Towards all teachers, the Bodhisattvas of the true Dharma, and the ocean of merits of the holy Sangha, all should be respected. Cultivate various merits, stay away from all evils, abide in the true Dharma, and broadly practice the Bodhisattva path. Towards those who have no refuge, one should generate great compassion, towards those in the three evil realms, one should generate thoughts of great pity. In all realms of Dharma, there is formation and decay, view with equanimity, do not follow the demon of afflictions. One should generate Bodhicitta (the mind of enlightenment), awaken all sentient beings, practice for countless kalpas (eons), and not generate thoughts of weariness.'
Then, her mother spoke in verse:
'May the prince listen, this girl from the time of her birth, until now, when she has grown up, all the causes and conditions. On the day the prince was born, this girl was born from a lotus flower, her eyes are clear and bright, and her limbs are all complete. I once in the spring month, visited Salavana (grove of Sala trees), and saw various flowers and trees, all blooming luxuriantly. There were eight hundred women who traveled with me, all with dignified and beautiful appearances, they all possessed various kinds of knowledge,
巧技能法。 彼園有浴池， 名曰眾莊嚴， 我于池岸坐， 采女眾圍繞。 時彼浴池中， 千葉蓮華生， 寶葉琉璃莖， 閻浮檀金臺。 眾妙寶香須， 普放凈光明， 遍照閻浮提， 猶若日初出。 時見此玉女， 從彼蓮華生， 睹者皆念言， 此則善業報。 目發紺青色， 其身如紫金， 眾寶以莊嚴， 觀者心無厭。 離垢凈無穢， 肢節悉具足， 猶如真金像， 安處寶蓮華。 毛孔栴檀香， 普熏於一切， 口出蓮華香， 演妙梵音聲。 此是玉女寶， 世間所希有， 身相悉具足， 種種妙莊嚴。 一切諸技術， 世間言論法， 究竟悉縷練， 愿為哀納受。 此是玉女寶， 身份悉圓滿， 功德具莊嚴， 宿行之所得。 善知眾生病， 起患之所由， 又知對治法， 除滅眾疑惑。 一切閻浮提， 眾生語言法， 種種妓樂音， 無不善通達。 此女修功德， 遠離女人法， 能轉眾生心， 唯愿哀納受。 舍離嫉妒心， 不醉於五欲， 不起瞋恚心， 修習忍智慧。 精進持凈戒， 能辦一切事，
【現代漢語翻譯】 現代漢語譯本 巧技能法。 那花園裡有一個浴池，名叫眾莊嚴（意為多種裝飾）。 我坐在池邊，被眾多采女圍繞。 那時，浴池中生出一朵千葉蓮花， 蓮葉是寶玉做的，蓮莖是琉璃做的，蓮臺是閻浮檀金（一種金色）做的。 蓮花散發出各種奇妙的寶香，普照著清凈的光明， 光芒遍照閻浮提（指我們所居住的世界），就像初升的太陽一樣。 當時，我看到一位玉女從蓮花中誕生， 見到她的人都說，這是善業的果報。 她的眼睛和頭髮是深藍色，身體像紫金一樣， 用各種珍寶裝飾著，看到她的人心中沒有厭倦。 她清凈無垢，沒有瑕疵，肢體完整， 就像一個真正的金像，安坐在寶蓮花上。 她的毛孔散發出栴檀香（一種香木），普熏一切， 口中散發出蓮花香，發出美妙的梵音。 這是玉女中的珍寶，世間罕見， 她的身相完美，有各種美妙的裝飾。 她精通一切技術，世間的言論法則， 都徹底地練習過，希望您能慈悲地接受她。 這是玉女中的珍寶，她的身形完美無缺， 功德莊嚴，是她前世修行所得。 她善於瞭解眾生的疾病，以及疾病產生的原因， 也知道對治的方法，能消除眾生的疑惑。 她精通閻浮提（指我們所居住的世界）所有眾生的語言， 以及各種歌舞音樂，沒有不精通的。 這位女子修習功德，遠離女人的習性， 能轉變眾生的心，只希望您能慈悲地接受她。 她捨棄嫉妒心，不沉迷於五欲（色、聲、香、味、觸）， 不起嗔恨心，修習忍辱和智慧。 她精進持守清凈的戒律，能辦成一切事情。
【English Translation】 English version Skillful Means Dharma. In that garden, there was a bathing pond, named 'Adorned with Multitudes'. I sat on the bank of the pond, surrounded by many celestial maidens. At that time, a thousand-petaled lotus flower grew in the pond, Its petals were made of precious gems, its stem of lapis lazuli, and its platform of Jambudvipa gold (a type of gold). It emitted various wonderful precious fragrances, radiating pure light, Illuminating all of Jambudvipa (the world we inhabit), like the rising sun. Then, I saw a jade maiden born from the lotus flower, Those who saw her all said, 'This is the result of good karma'. Her eyes and hair were dark blue, her body like purple gold, Adorned with various treasures, those who saw her never grew tired of looking. She was pure and without blemish, her limbs complete, Like a true golden statue, she sat upon a precious lotus flower. Her pores emitted the fragrance of sandalwood, perfuming everything, Her mouth emitted the fragrance of lotus flowers, and she spoke with a wonderful Brahma voice. This is a treasure among jade maidens, rare in the world, Her form is perfect, with various wonderful adornments. She is proficient in all skills, the laws of worldly discourse, Having thoroughly practiced them all, I hope you will compassionately accept her. This is a treasure among jade maidens, her form is completely perfect, Her merits are adorned, the result of her past practices. She is skilled in understanding the diseases of sentient beings, and the causes of those diseases, She also knows the methods of treatment, and can dispel the doubts of sentient beings. She is proficient in the languages of all sentient beings in Jambudvipa (the world we inhabit), As well as various forms of music and dance, there is nothing she is not skilled in. This woman cultivates merit, and is free from the ways of women, She can transform the minds of sentient beings, I only hope you will compassionately accept her. She has abandoned jealousy, and is not intoxicated by the five desires (form, sound, smell, taste, touch), She does not give rise to anger, and cultivates patience and wisdom. She diligently upholds pure precepts, and can accomplish all things.
專求諸功德， 太子愿納受。 若見諸貧窮， 老病眾苦逼， 無所歸依者， 大悲普慈念。 常欲利眾生， 不求自安樂， 功德莊嚴身， 饒益於一切。 于諸威儀中， 常修不放逸， 修習諸善法， 見者無不悅。 功德普莊嚴， 遠離染污心， 常求善知識， 恭敬樂供養。 修習大慈法， 棄捨怨結心， 智慧無與等， 唯愿哀納受。』
「爾時，太子答言：『善女！我已先發阿耨多羅三藐三菩提心，欲無量劫行菩薩行，積集一切功德智慧，凈修一切諸波羅蜜，恭敬、供養一切諸佛，護持正法，嚴凈一切諸佛世界，令如來種相續不斷，教化眾生，滅生死苦，住究竟樂。欲令眾生凈智慧眼，住菩薩道，修菩薩行，具足一切菩薩諸地。令一切眾生心大歡喜，我當盡未來劫行檀波羅蜜，悉舍一切國城、妻子、肢節、手足、頭目、髓腦，或在家佈施、出家修道，汝于爾時，莫作障礙，壞我道心。』
「爾時，太子重為彼女而說偈言：
「『哀愍眾生故， 我發菩提心， 無量無數劫， 積集智功德。 無量劫海中， 修習諸大愿， 廣修菩薩行， 具足一切地。 三世諸佛所， 學六波羅蜜，
【現代漢語翻譯】 現代漢語譯本 『專心追求各種功德，太子您願意接受這些嗎？ 如果看到那些貧窮、年老、疾病纏身，被各種痛苦逼迫，無所依靠的人，請以大悲心和普遍的慈愛來關懷他們。 要常常想著利益眾生，不求自己的安樂，用功德來莊嚴自身，利益一切眾生。 在各種威儀舉止中，要常常修習不放逸，修習各種善法，讓見到的人都感到喜悅。 用功德普遍莊嚴自身，遠離被污染的心，常常尋求善知識，恭敬地樂於供養他們。 修習大慈悲的法門，捨棄怨恨和結怨的心，您的智慧無人能比，只希望您能慈悲地接受這些。』
『那時，太子回答說：『善女子！我早已發了阿耨多羅三藐三菩提心（無上正等正覺之心），想要在無量劫中修行菩薩道，積累一切功德和智慧，清凈地修習一切波羅蜜（到達彼岸的方法），恭敬供養一切諸佛，護持正法，莊嚴清凈一切諸佛的世界，使如來的種子相續不斷，教化眾生，滅除生死之苦，安住于究竟的快樂。想要讓眾生擁有清凈的智慧之眼，安住于菩薩道，修行菩薩行，具足一切菩薩的階位。讓一切眾生心中充滿歡喜，我將盡未來劫修行檀波羅蜜（佈施），捨棄一切國城、妻子、肢體、手足、頭目、骨髓和腦髓，或者在家佈施，或者出家修道，你那時不要阻礙我，破壞我的道心。』
『那時，太子再次為那位女子說了偈語：』
『爲了憐憫眾生，我發起了菩提心（覺悟之心），在無量無數劫中，積累智慧和功德。 在無量劫海中，修習各種大愿，廣泛地修行菩薩道，具足一切菩薩的階位。 在三世諸佛那裡，學習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），
【English Translation】 English version 'Devoted to seeking all merits, may the Prince accept them. If you see those who are poor, old, sick, and oppressed by various sufferings, with no one to rely on, have great compassion and universal loving-kindness for them. Always think of benefiting sentient beings, not seeking your own comfort, adorn yourself with merits, and benefit all beings. In all your conduct, always practice non-negligence, cultivate all good dharmas, so that those who see you will be pleased. Adorn yourself universally with merits, stay away from a defiled mind, always seek good teachers, and respectfully delight in making offerings to them. Cultivate the dharma of great compassion, abandon resentment and the mind of enmity, your wisdom is unparalleled, we only hope you will compassionately accept these.'
'At that time, the Prince replied: 'Good woman! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment), desiring to practice the Bodhisattva path for immeasurable kalpas, accumulating all merits and wisdom, purely cultivating all Paramitas (perfections), respectfully making offerings to all Buddhas, protecting the true Dharma, adorning and purifying all Buddha worlds, so that the lineage of the Tathagata continues without interruption, teaching sentient beings, extinguishing the suffering of birth and death, and dwelling in ultimate bliss. I desire to enable sentient beings to have pure eyes of wisdom, to dwell on the Bodhisattva path, to practice the Bodhisattva conduct, and to fulfill all the Bodhisattva stages. To make all sentient beings' hearts greatly rejoice, I will practice Dana Paramita (giving) for all future kalpas, giving up all countries, cities, wives, limbs, hands, feet, heads, eyes, marrow, and brains, either giving in the household or leaving home to cultivate the path. At that time, do not obstruct me and destroy my mind of the path.'
'At that time, the Prince again spoke verses for that woman:'
'Out of compassion for sentient beings, I have generated the Bodhi mind (mind of enlightenment), in immeasurable and countless kalpas, accumulating wisdom and merits. In the immeasurable ocean of kalpas, I cultivate various great vows, extensively practice the Bodhisattva path, and fulfill all the Bodhisattva stages. In the presence of the Buddhas of the three times, I learn the six Paramitas (giving, morality, patience, diligence, meditation, and wisdom),
聞法能修行， 專求菩薩道。 十方垢濁剎， 我悉令嚴凈， 除滅諸群生， 三惡道苦患。 以諸方便力， 廣度一切眾， 除滅愚癡闇， 住一切智道。 供養諸佛海， 凈修一切地， 發起大慈悲， 內外一切舍。 若我施來求， 妻子諸眷屬， 在家及出家， 汝莫作障礙。 若能如是者， 我則納受汝。』
「時，女答言：『敬從來教，乃至出家不敢有礙。』即說偈言：
「『一切劫海中， 地獄火燒身， 若能眷納我， 甘心受此苦。 一切生死身， 碎末如微塵， 若能眷納我， 甘心受此苦。 無量劫頂戴， 一切金剛山， 若能眷納我， 甘心受此苦。 一切生死海， 以我施無悔， 若得法王處， 愿令我亦然。 無量無數劫， 修行菩薩道， 有來求我者， 歡喜愿施與。 太子見眾苦， 發起菩提心， 無量大慈悲， 攝眾生及我。 我不求豪富， 不貪五欲樂， 但願共行法， 而為太子妻。 修廣明凈眼， 慈愍觀眾生， 不起染污心， 必成菩提道。 太子游行時， 地出衆寶華， 此相無有疑，
【現代漢語翻譯】 現代漢語譯本 『聽聞佛法能夠修行，專心追求菩薩道（Bodisattva-yana，覺悟眾生的道路）。 我要使十方充滿污垢的世界，都變得莊嚴清凈， 消除所有眾生在三惡道（地獄、餓鬼、畜生）所受的痛苦。 運用各種方便法門的力量，廣泛地度化一切眾生， 消除愚癡的黑暗，使他們安住於一切智（Sarvajna，佛陀的智慧）的道路。 我要供養諸佛如海，清凈地修習一切菩薩的階位（Bhumis，菩薩修行的階段）， 發起廣大的慈悲心，捨棄內外一切所有。 如果我佈施時有人來求，包括妻子和所有親屬， 無論是在家還是出家，你都不要阻礙我。 如果能夠做到這樣，我就會接受你。』
當時，女子回答說：『我敬從您的教誨，乃至您出家我也不會阻礙。』隨即說了偈語：
『在一切劫海（Kalpa，極長的時間單位）中，即使在地獄被火焰焚燒身體， 如果能被您接納，我也甘心承受這樣的痛苦。 即使一切生死之身，粉碎如微塵， 如果能被您接納，我也甘心承受這樣的痛苦。 即使在無量劫中，頭頂揹負一切金剛山（Vajra，堅固不壞的山）， 如果能被您接納，我也甘心承受這樣的痛苦。 即使在一切生死苦海中，我以無悔的心施捨， 如果能得到法王（Dharmaraja，佛陀）的果位，愿我也能如此。 在無量無數劫中，修行菩薩道， 如果有來向我求取的人，我都會歡喜地施與。 太子（Siddhartha，釋迦牟尼佛的俗名）見到眾生的苦難，發起了菩提心（Bodhi-citta，覺悟之心）， 以無量的大慈悲心，攝受眾生和我。 我不追求豪富，也不貪戀五欲之樂（色、聲、香、味、觸）， 只願能與您一同修行佛法，成為太子的妻子。 修習廣闊明凈的眼睛，以慈悲心看待眾生， 不起染污之心，必定能成就菩提道（Bodhi-marga，覺悟之道）。 太子接受她時，地上涌出各種寶華， 這個瑞相毫無疑問，
【English Translation】 English version 'Hearing the Dharma, one can practice, and wholeheartedly seek the Bodhisattva path (Bodisattva-yana, the path of enlightening beings).' 'I shall make the ten directions of impure lands, all become solemn and pure,' 'Eliminating the suffering of all beings in the three evil realms (hell, hungry ghosts, animals).' 'Using the power of various skillful means, extensively liberate all beings,' 'Eliminating the darkness of ignorance, enabling them to dwell on the path of all-knowing wisdom (Sarvajna, the wisdom of the Buddha).' 'I shall make offerings to the Buddhas as vast as the sea, and purely cultivate all the Bodhisattva stages (Bhumis, stages of Bodhisattva practice),' 'Arousing great compassion, and relinquishing all internal and external possessions.' 'If, when I am giving, someone comes to ask, including my wife and all relatives,' 'Whether they are lay or ordained, you must not obstruct me.' 'If you can do this, then I will accept you.'
At that time, the woman replied: 'I respectfully follow your teachings, and even if you leave home, I will not hinder you.' Then she spoke in verse:
'In all the kalpas (Kalpa, extremely long periods of time), even if my body is burned by the flames of hell,' 'If I can be accepted by you, I would willingly endure such suffering.' 'Even if all my lives are shattered into dust,' 'If I can be accepted by you, I would willingly endure such suffering.' 'Even if for countless kalpas, I were to carry all the Vajra (Vajra, indestructible) mountains on my head,' 'If I can be accepted by you, I would willingly endure such suffering.' 'Even in the sea of all births and deaths, I give without regret,' 'If I can attain the position of the Dharma King (Dharmaraja, the Buddha), may I also be like that.' 'In countless and immeasurable kalpas, practicing the Bodhisattva path,' 'If there are those who come to ask of me, I will joyfully give.' 'The prince (Siddhartha, the secular name of Shakyamuni Buddha), seeing the suffering of beings, aroused the Bodhi-citta (Bodhi-citta, the mind of enlightenment),' 'With immeasurable great compassion, embracing all beings and me.' 'I do not seek wealth and luxury, nor do I crave the pleasures of the five desires (form, sound, smell, taste, touch),' 'I only wish to practice the Dharma with you, and become the prince's wife.' 'Cultivating vast and clear eyes, viewing all beings with compassion,' 'Without arising defiled thoughts, I will surely attain the Bodhi path (Bodhi-marga, the path of enlightenment).' 'When the prince accepted her, various precious flowers emerged from the earth,' 'This auspicious sign is without doubt,'
必為轉輪王。 我昔于夢見， 正覺勝日光， 菩提樹下坐， 大眾悉圍繞。 夢中見彼佛， 以手摩我頂， 覺已大歡喜， 踴躍無有量。 空中時有天， 名曰清凈身， 彼天為我說， 道場佛興世。 我發如是念， 若見太子者， 當爲分別說， 勝日光佛興。 我昔所志願， 於今悉成滿， 唯愿俱往詣， 供養彼如來。』
「爾時，太子聞彼如來出興於世，心大歡喜，踴躍無量，欲見彼佛，以五百寶散彼女人，又與妙德光藏凈周羅寶並妙衣服。時，彼女母即為太子而說偈言：
「『今此玉女寶， 功德莊嚴身， 我昔所志樂， 此愿今成滿。 持戒不放逸， 智慧諸功德， 普於一切世， 最勝無倫匹。 此女蓮華生， 種姓無譏嫌， 遠離諸不善， 太子同志愿。 此女身柔軟， 猶如天繒纊， 蒙彼手摩者， 眾患悉除滅。 毛孔所出香， 芬馨無倫比， 眾生若聞者， 悉住于凈戒。 其身凈無垢， 譬如真金像， 若有睹見者， 離害具慈心。 口出微妙音， 無不樂聞者， 若有聽斯音， 遠離諸惡業。 心凈無瑕穢，
【現代漢語翻譯】 現代漢語譯本 必定會成為轉輪王（擁有統治世界的理想君主）。 我過去在夢中見到，正覺（指佛陀）如同殊勝的日光， 在菩提樹下端坐，大眾都圍繞著他。 夢中我見到那位佛陀，用手摩我的頭頂， 醒來后我非常歡喜，喜悅得無法言說。 那時空中有一位天人，名叫清凈身（天人的名字）， 那位天人對我說，道場（佛陀覺悟的地方）有佛出世。 我心中生起這樣的念頭，如果見到太子， 應當為他分別解說，殊勝日光佛（佛陀名號）已經出世。 我過去所發的願望，如今都已實現圓滿， 只希望我們一起前往，供養那位如來（佛陀的稱號）。』
『那時，太子聽到如來出世的訊息，心中非常歡喜，喜悅得無法言說，想要見到那位佛陀，就用五百件寶物散給那位女子，又送給她妙德光藏凈周羅寶（一種寶物）和精美的衣服。當時，她的母親就為太子說了偈語：
『如今這位玉女寶（指女子），功德莊嚴她的身體， 我過去所期望的，這個願望如今已經實現圓滿。 她持戒不放逸，擁有智慧和各種功德， 在一切世間，都是最殊勝無與倫比的。 這位女子如蓮花般出生，種姓高貴沒有可指責之處， 遠離各種不善的行為，和太子有共同的願望。 這位女子身體柔軟，如同天上的絲綢， 被她的手摩過的人，各種疾病都會消除。 她毛孔散發出的香氣，芬芳無比， 眾生如果聞到，都會安住于清凈的戒律。 她的身體清凈沒有污垢，如同真金的雕像， 如果有誰見到她，都會遠離傷害，生起慈悲之心。 她口中發出微妙的聲音，沒有誰不喜歡聽， 如果有誰聽到這聲音，都會遠離各種惡業。 她的心清凈沒有瑕疵，
【English Translation】 English version He will surely become a Chakravartin (an ideal monarch who rules the world). I once saw in a dream, the Perfectly Awakened One (referring to the Buddha) like the glorious sunlight, Sitting under the Bodhi tree, with the multitude all around him. In the dream, I saw that Buddha, who touched my head with his hand, Upon waking, I was greatly delighted, my joy was immeasurable. At that time, there was a Deva (a celestial being) in the sky, named Pure Body (the name of the Deva), That Deva told me, in the Bodhimanda (the place of Buddha's enlightenment), a Buddha has appeared in the world. I had this thought in my mind, if I see the Prince, I should explain to him separately, that the Glorious Light Buddha (name of the Buddha) has appeared. My wishes from the past, have now all been fulfilled, I only wish that we go together, to make offerings to that Tathagata (title of the Buddha).』
『At that time, the Prince heard the news of the Tathagata's appearance in the world, his heart was filled with great joy, his delight was immeasurable, wanting to see that Buddha, he scattered five hundred treasures to that woman, and also gave her the Wondrous Virtue Light Treasury Pure Zhou Luo Jewel (a kind of treasure) and exquisite clothes. At that time, her mother spoke the following verses for the Prince:
『Now this Jade Maiden Treasure (referring to the woman), her body is adorned with merits, What I had wished for in the past, this wish is now fulfilled. She upholds the precepts without negligence, possesses wisdom and various merits, In all the worlds, she is the most supreme and unparalleled. This woman was born like a lotus flower, her lineage is noble and without reproach, She is far from all unwholesome actions, and shares the same aspirations as the Prince. This woman's body is soft, like celestial silk, Those who are touched by her hand, all diseases will be eliminated. The fragrance emitted from her pores, is incomparably fragrant, If sentient beings smell it, they will all abide in pure precepts. Her body is pure and without blemish, like a statue of pure gold, If anyone sees her, they will be free from harm and develop a compassionate heart. Her mouth emits subtle sounds, which everyone loves to hear, If anyone hears this sound, they will be far from all evil deeds. Her heart is pure and without flaw,
質直無諂曲， 隨其所聞法， 如說能修行。 恭敬善知識， 及所尊重者， 遠離貪慾心， 專求于正法。 此女心不恃， 妙色蓮花生， 世間諸榮樂， 唯求無上道。』
「時，彼太子與此女俱，並一萬采女出香芽園，各乘寶車，往詣道場，下車步進，遙見如來相好嚴身，其心澄凈，如鏡淵渟，諸根調伏猶如象王，心大歡喜，踴躍無量。與采女眾往詣佛所，頭面禮足，恭敬供養，繞無數匝，各持五百眾妙寶華，供散彼佛，為彼如來興立五百眾香樓閣，雜寶嚴飾。時，彼如來為說普門燈明修多羅，聞說經已，於一切法中得三昧海，所謂：諸佛愿海三昧、普照三世光藏三昧、對見一切諸佛三昧、普照一切眾生三昧、普照世界海凈智燈光明三昧、普照眾生根海智光明三昧、救護眾生光云三昧、教化眾生現前智燈明三昧、聞持諸佛法輪三昧、具普賢行凈云三昧，於一切法中得如是等諸三昧海。
「時，彼玉女于諸法中得不可壞寂靜法門，于阿耨多羅三藐三菩提得不退轉。
「時，彼太子與諸眷屬禮彼如來，繞無數匝，辭退還宮，詣父王所，頭面敬禮，白言：『大王！彼道場上勝日光佛始成正覺。』
「王問太子：『從誰聞乎？』
「答言：『從彼離垢妙
【現代漢語翻譯】 現代漢語譯本 『心地正直沒有虛偽諂媚， 隨順所聽聞的佛法，能夠如教奉行。 恭敬善知識（指引修行的人），以及所尊重的人， 遠離貪婪慾望的心，專心追求正法。 這位女子心中不依恃，美妙的蓮花化生， 對於世間一切的榮華快樂，只求無上的佛道。』
『當時，那位太子和這位女子一起，帶著一萬名采女走出香芽園，各自乘坐寶車，前往道場。下車步行前進，遠遠看見如來（佛的稱號）相貌莊嚴，身心澄凈，如同明鏡般清澈，諸根調伏如同象王，心中非常歡喜，踴躍無量。與采女們一同前往佛陀所在之處，頭面禮拜佛足，恭敬供養，繞佛無數圈，各自拿著五百種珍妙寶花，供養散佈在佛前，為佛陀興建五百座香樓閣，用各種珍寶裝飾。當時，佛陀為他們宣說《普門燈明修多羅》（經名），聽聞此經后，在一切法中得到三昧海（禪定境界），即：諸佛愿海三昧、普照三世光藏三昧、對見一切諸佛三昧、普照一切眾生三昧、普照世界海凈智燈光明三昧、普照眾生根海智光明三昧、救護眾生光云三昧、教化眾生現前智燈明三昧、聞持諸佛法輪三昧、具普賢行凈云三昧，在一切法中得到如此等等的三昧海。
『當時，那位玉女在諸法中得到不可破壞的寂靜法門，在阿耨多羅三藐三菩提（無上正等正覺）中得到不退轉。』
『當時，那位太子和他的眷屬禮拜佛陀，繞佛無數圈，告辭退回宮殿，前往父王那裡，頭面敬禮，稟告說：『大王！在道場上，勝日光佛（佛名）剛剛成就正覺。』
『國王問太子：『你從哪裡聽說的？』
『太子回答說：『從那位離垢妙
【English Translation】 English version 'Being honest and without flattery or deceit, Following the Dharma (Buddhist teachings) as heard, able to practice as taught. Respecting the Kalyāṇamitra (spiritual friend), and those who are revered, Distancing oneself from the mind of greed and desire, focusing solely on the true Dharma. This woman's heart does not rely on, the wondrous lotus birth, Regarding all worldly glories and pleasures, she only seeks the unsurpassed path.'
'At that time, that prince and this woman, along with ten thousand palace women, left the Fragrant Sprout Garden, each riding in a jeweled chariot, and went to the Bodhimaṇḍa (place of enlightenment). Getting out of their chariots, they walked forward, and from afar saw the Tathāgata (Buddha's title) with his majestic appearance, their minds becoming clear and pure, like a deep, still mirror, their senses subdued like an elephant king, their hearts filled with great joy, leaping with immeasurable delight. Together with the palace women, they went to where the Buddha was, bowed their heads to his feet, respectfully made offerings, circumambulated him countless times, each holding five hundred kinds of exquisite jeweled flowers, offering and scattering them before the Buddha, and built five hundred fragrant pavilions for the Tathāgata, adorned with various treasures. At that time, the Tathāgata expounded the 'Universal Light Lamp Sutra', and upon hearing this sutra, they attained the Samādhi Sea (state of meditative absorption) in all dharmas, namely: the Samādhi of the Ocean of Vows of all Buddhas, the Samādhi of the Light Treasury that Illuminates the Three Worlds, the Samādhi of Seeing all Buddhas, the Samādhi of Illuminating all Sentient Beings, the Samādhi of the Light of Pure Wisdom that Illuminates the Ocean of Worlds, the Samādhi of the Light of Wisdom that Illuminates the Roots of Sentient Beings, the Samādhi of the Light Cloud that Protects Sentient Beings, the Samādhi of the Light of Wisdom that Manifests the Teaching of Sentient Beings, the Samādhi of Retaining the Dharma Wheel of all Buddhas, the Samādhi of the Pure Cloud of Universal Conduct, and in all dharmas, they attained such Samādhi Seas.
'At that time, that jade maiden attained the indestructible Dharma gate of tranquility in all dharmas, and in Anuttarā-Samyak-Saṃbodhi (unexcelled perfect enlightenment) she attained non-retrogression.'
'At that time, that prince and his retinue bowed to the Tathāgata, circumambulated him countless times, bid farewell and returned to the palace, went to his father the king, bowed his head in respect, and reported: 'Great King! At the Bodhimaṇḍa, the Buddha named Victorious Sunlight has just attained enlightenment.'
'The king asked the prince: 'From whom did you hear this?'
'The prince replied: 'From that Immaculate Wonderful
德女聞。』時，王聞已，歡喜無量，猶如貧人得大寶藏，作如是念：『佛無上寶難值、難遇，能滅眾生惡道、貧苦，為無上醫；善對治法，除滅眾生諸煩惱患，為善導師；于生死海，濟度眾生，置涅槃處。』作是念已，召諸小王及諸群臣並婆羅門、剎利、居士，皆悉集會而告之曰：『我聞太子無上吉語云：勝日光佛出興於世。我聞是已，歡喜無量，無以酬報，今舍王位授與太子。』王舍位已，與諸眷屬往詣道場勝日光佛所，頭面禮足，退坐一面。◎
「◎爾時，如來觀察彼王及諸眷屬白毫相中放大光明，名曰一切眾生心燈，普照十方無量世界，一切諸王顯現如來不可思議自在神力，應受化者令彼心凈，具足不可思議功德，超出世間，其身清凈，以微妙音為大眾說離癡曀法真實燈陀羅尼門，佛剎微塵等陀羅尼以為眷屬。彼王聞已，即得廣大智慧光明，閻浮提微塵等菩薩得此陀羅尼，六十那由他人得諸漏盡，一萬衆生皆得離垢清凈法眼，無量眾生悉發阿耨多羅三藐三菩提心。又以不可思議自在神力，於十方剎以三乘法化度眾生。
「爾時，彼王作如是念：『此諸功德若不出家則不能辦，我今應當于如來所出家修道。』前白佛言：『今從世尊出家學道。』佛答王言：『宜知是時。』時，王即與一萬眷屬出家修道
【現代漢語翻譯】 現代漢語譯本：
德女聽到這話。當時，國王聽了之後，歡喜無量，就像貧窮的人得到巨大的寶藏一樣，心中這樣想：『佛是無上的珍寶，難以遇到，能夠滅除眾生惡道和貧苦，是無上的醫生；善於對治各種病癥，能夠消除眾生各種煩惱，是善於引導的導師；在生死苦海中，救度眾生，將他們安置在涅槃的境界。』這樣想之後，國王召集各位小王和群臣，以及婆羅門（Brahmana，印度教祭司階層）、剎利（Kshatriya，印度教的武士和統治者階層）、居士，都召集起來告訴他們說：『我聽到太子說了無上的吉祥話，說勝日光佛（Vairochana Buddha）出世了。我聽到這話，歡喜無量，沒有什麼可以報答的，現在我將王位讓給太子。』國王讓出王位之後，就和眷屬一起前往道場，去勝日光佛那裡，頭面頂禮佛足，然後退坐在一旁。
當時，如來觀察國王和他的眷屬，從白毫相中放出大光明，這光明名為一切眾生心燈，普遍照耀十方無量世界，一切諸王都顯現出如來不可思議的自在神力，應受教化的人都讓他們內心清凈，具足不可思議的功德，超越世間，自身清凈，用微妙的聲音為大眾宣說離癡暗法真實燈陀羅尼門（Dharani，一種咒語或真言），以佛剎微塵數一樣的陀羅尼作為眷屬。國王聽了之後，立刻得到廣大的智慧光明，閻浮提（Jambudvipa，我們所居住的這個世界）微塵數一樣的菩薩得到這個陀羅尼，六十那由他（Nayuta，一個很大的數字單位）的人得到諸漏盡（指斷絕一切煩惱），一萬衆生都得到離垢清凈的法眼，無量眾生都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。又用不可思議的自在神力，在十方世界用三乘佛法教化度脫眾生。
當時，國王心中這樣想：『這些功德如果不出家就不能成就，我現在應當在如來那裡出家修道。』於是上前對佛說：『我現在想跟隨世尊出家學道。』佛回答國王說：『應當知道時機。』當時，國王就和一萬眷屬一起出家修道。 English version:
The daughter of virtue heard this. At that time, the king, having heard this, was immeasurably joyful, like a poor person who had obtained a great treasure. He thought to himself, 'The Buddha is the supreme treasure, difficult to encounter, able to extinguish the evil paths and poverty of sentient beings, and is the supreme physician; skillful in treating all ailments, able to eliminate the various afflictions of sentient beings, and is a skillful guide; in the sea of birth and death, he saves sentient beings, placing them in the state of Nirvana.' Having thought this, the king summoned all the lesser kings and ministers, as well as the Brahmins (Brahmana, the priestly class in Hinduism), Kshatriyas (Kshatriya, the warrior and ruler class in Hinduism), and lay practitioners, and told them all, 'I have heard the supreme auspicious words of the prince, saying that Vairochana Buddha (Vairochana Buddha) has appeared in the world. Having heard this, I am immeasurably joyful, and there is nothing I can do to repay it. Now I will relinquish the throne to the prince.' After relinquishing the throne, the king, along with his retinue, went to the Bodhi-mandala (place of enlightenment), to where Vairochana Buddha was, bowed his head to the Buddha's feet, and then sat down to one side.
At that time, the Tathagata (Buddha), observing the king and his retinue, emitted great light from the white hair mark (urna) between his eyebrows. This light was called the 'Lamp of the Minds of All Sentient Beings,' and it illuminated the immeasurable worlds of the ten directions. All the kings manifested the inconceivable, self-mastery power of the Tathagata. Those who were to be converted had their minds purified, were endowed with inconceivable merits, transcended the world, and were pure in body. With a subtle voice, he spoke to the assembly the 'Gate of the Dharani (Dharani, a type of mantra or incantation) of the True Lamp of the Dharma that is Free from Ignorance,' with Dharanis as numerous as the dust particles of Buddha-lands as his retinue. Having heard this, the king immediately obtained vast wisdom and light. Bodhisattvas as numerous as the dust particles of Jambudvipa (Jambudvipa, the world we inhabit) obtained this Dharani. Sixty Nayutas (Nayuta, a large numerical unit) of people attained the extinction of all outflows (referring to the cessation of all afflictions). Ten thousand sentient beings all obtained the pure Dharma-eye free from defilement, and immeasurable sentient beings all generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, the mind of unsurpassed, complete, and perfect enlightenment). Furthermore, with inconceivable self-mastery power, he converted and liberated sentient beings in the ten directions with the three vehicles of the Dharma.
At that time, the king thought to himself, 'These merits cannot be accomplished if I do not leave home. Now I should leave home and cultivate the path with the Tathagata.' He then went forward and said to the Buddha, 'Now I wish to leave home and learn the path with the World-Honored One.' The Buddha replied to the king, 'It is appropriate to know the time.' At that time, the king, along with ten thousand of his retinue, left home and cultivated the path.
【English Translation】 The daughter of virtue heard this. At that time, the king, having heard this, was immeasurably joyful, like a poor person who had obtained a great treasure. He thought to himself, 'The Buddha is the supreme treasure, difficult to encounter, able to extinguish the evil paths and poverty of sentient beings, and is the supreme physician; skillful in treating all ailments, able to eliminate the various afflictions of sentient beings, and is a skillful guide; in the sea of birth and death, he saves sentient beings, placing them in the state of Nirvana.' Having thought this, the king summoned all the lesser kings and ministers, as well as the Brahmins (Brahmana, the priestly class in Hinduism), Kshatriyas (Kshatriya, the warrior and ruler class in Hinduism), and lay practitioners, and told them all, 'I have heard the supreme auspicious words of the prince, saying that Vairochana Buddha (Vairochana Buddha) has appeared in the world. Having heard this, I am immeasurably joyful, and there is nothing I can do to repay it. Now I will relinquish the throne to the prince.' After relinquishing the throne, the king, along with his retinue, went to the Bodhi-mandala (place of enlightenment), to where Vairochana Buddha was, bowed his head to the Buddha's feet, and then sat down to one side. At that time, the Tathagata (Buddha), observing the king and his retinue, emitted great light from the white hair mark (urna) between his eyebrows. This light was called the 'Lamp of the Minds of All Sentient Beings,' and it illuminated the immeasurable worlds of the ten directions. All the kings manifested the inconceivable, self-mastery power of the Tathagata. Those who were to be converted had their minds purified, were endowed with inconceivable merits, transcended the world, and were pure in body. With a subtle voice, he spoke to the assembly the 'Gate of the Dharani (Dharani, a type of mantra or incantation) of the True Lamp of the Dharma that is Free from Ignorance,' with Dharanis as numerous as the dust particles of Buddha-lands as his retinue. Having heard this, the king immediately obtained vast wisdom and light. Bodhisattvas as numerous as the dust particles of Jambudvipa (Jambudvipa, the world we inhabit) obtained this Dharani. Sixty Nayutas (Nayuta, a large numerical unit) of people attained the extinction of all outflows (referring to the cessation of all afflictions). Ten thousand sentient beings all obtained the pure Dharma-eye free from defilement, and immeasurable sentient beings all generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, the mind of unsurpassed, complete, and perfect enlightenment). Furthermore, with inconceivable self-mastery power, he converted and liberated sentient beings in the ten directions with the three vehicles of the Dharma. At that time, the king thought to himself, 'These merits cannot be accomplished if I do not leave home. Now I should leave home and cultivate the path with the Tathagata.' He then went forward and said to the Buddha, 'Now I wish to leave home and learn the path with the World-Honored One.' The Buddha replied to the king, 'It is appropriate to know the time.' At that time, the king, along with ten thousand of his retinue, left home and cultivated the path.
，皆得離癡曀法真實燈陀羅尼門及世界微塵等陀羅尼。又得菩薩十明及無量辯凈無礙身，詣諸佛所，悉聞受持佛正法輪，為大法師，以神通力遍諸世界，隨所應化，為彼現身。讚歎佛法並諸過去菩薩所行菩薩本生，又讚歎佛無量無邊自在神力，守護正法。
「爾時，太子月十五日，王得道時，于其正殿，采女圍繞，七寶自至。一金輪寶，名勝自在；二象寶，名曰青山；三紺馬寶，名勇疾風；四神珠寶，名光藏云；五主藏臣寶，名曰大財；六玉女寶，名凈妙德；七主兵臣寶，名離垢眼。得是七寶，于閻浮提作轉輪王時，有千子，端正勇猛，能伏怨敵。時，彼人民熾盛，豐樂自在，八萬王城，城各建立五百樓閣，大僧伽藍，眾寶莊嚴，一一僧伽藍起廣大塔，一切眾寶以為莊嚴，香華繒蓋而供養之；一一王城次第請佛，以不思議眾妙供具供養如來。
「時，佛入城，無量眾生皆大歡喜，長養善根，發菩提心，以廣大悲饒益眾生，正求佛法，知真實義，平等觀察三世諸法，明凈智慧，普照三世，知三世佛次第出世，攝取眾生，向菩薩道，行菩薩行，安住菩薩平等正法，逮得如來法輪，智光深入法海，能於己身見一切剎，善知諸根，弘誓願海得一切智。爾時，如來次第受彼諸王請時，如是饒益無量眾生。佛子！爾時
【現代漢語翻譯】 現代漢語譯本：都能夠獲得脫離愚癡黑暗的法真實燈陀羅尼門（一種咒語或修行法門）以及如世界微塵般眾多的陀羅尼。又能夠獲得菩薩的十種智慧，以及無量無礙的辯才和清凈的身體，前往諸佛所在之處，全部聽聞並受持佛陀的正法，成為大法師，以神通力遍佈各個世界，根據所應教化的對象，為他們顯現身形。讚歎佛法以及過去諸位菩薩所修行的菩薩本生故事，又讚歎佛陀無量無邊的自在神力，守護正法。 當時，太子在十五日，國王得道的時候，在他的正殿中，采女們圍繞著他，七種寶物自然而至。第一是金輪寶，名為勝自在；第二是象寶，名為青山；第三是紺馬寶，名為勇疾風；第四是神珠寶，名為光藏云；第五是主藏臣寶，名為大財；第六是玉女寶，名為凈妙德；第七是主兵臣寶，名為離垢眼。得到這七種寶物，在閻浮提（我們所居住的這個世界）做轉輪王的時候，有千個兒子，端正勇猛，能夠降伏怨敵。當時，那裡的人民興盛，富足安樂，有八萬座王城，每座城都建立了五百座樓閣，以及大型的僧伽藍（寺院），用各種珍寶裝飾，每個僧伽藍都建起了廣大的佛塔，用一切珍寶來裝飾，用香、花、絲綢和傘蓋來供養；每座王城依次邀請佛陀，用不可思議的各種美妙供品來供養如來。 當時，佛陀進入城中，無量眾生都非常歡喜，增長善根，發起菩提心，以廣大的悲心饒益眾生，正確地尋求佛法，瞭解真實的意義，平等地觀察過去、現在、未來三世的諸法，擁有明凈的智慧，普遍照耀三世，知道三世諸佛依次出世，攝取眾生，引導他們走向菩薩道，修行菩薩行，安住于菩薩的平等正法，獲得如來的法輪，智慧之光深入法海，能夠在自身中見到一切剎土，善於瞭解眾生的根性，弘揚誓願之海，獲得一切智慧。當時，如來依次接受那些國王的邀請時，就這樣饒益了無量眾生。佛子！當時
【English Translation】 English version: all can obtain the 'Dharma Real Light Dharani Gate' (a type of mantra or practice) that frees one from the darkness of ignorance, as well as countless dharanis like the dust particles of the world. They also gain the ten wisdoms of a Bodhisattva, limitless and unobstructed eloquence, and a pure body. They go to the places where the Buddhas are, hear and uphold all the Buddhas' true Dharma, become great Dharma masters, and use their supernatural powers to pervade all worlds. According to what needs to be transformed, they manifest their bodies for them. They praise the Dharma and the past lives of the Bodhisattvas, and also praise the immeasurable and boundless power of the Buddhas, protecting the true Dharma. At that time, on the fifteenth day of the month, when the prince became king, in his main hall, surrounded by palace women, seven treasures came naturally. The first was the golden wheel treasure, named 'Victorious Freedom'; the second was the elephant treasure, named 'Green Mountain'; the third was the dark blue horse treasure, named 'Brave Swift Wind'; the fourth was the divine pearl treasure, named 'Light Hidden Cloud'; the fifth was the chief treasurer treasure, named 'Great Wealth'; the sixth was the jade maiden treasure, named 'Pure Wonderful Virtue'; and the seventh was the chief military officer treasure, named 'Immaculate Eye'. Having obtained these seven treasures, when he became a Chakravartin (universal monarch) in Jambudvipa (the world we live in), he had a thousand sons, who were handsome, brave, and able to subdue enemies. At that time, the people there were prosperous, wealthy, and happy. There were eighty thousand royal cities, each city having five hundred pavilions and large Sangharamas (monasteries), decorated with various treasures. Each Sangharama had a large pagoda, decorated with all kinds of treasures, and offerings of incense, flowers, silk, and canopies were made. Each royal city invited the Buddha in turn, offering the Tathagata with inconceivable and wonderful offerings. At that time, when the Buddha entered the city, countless beings were overjoyed, grew their roots of goodness, generated the Bodhi mind, benefited beings with great compassion, correctly sought the Dharma, understood the true meaning, observed the dharmas of the past, present, and future equally, possessed clear wisdom, universally illuminated the three times, knew that the Buddhas of the three times appeared in succession, gathered beings, guided them towards the Bodhisattva path, practiced the Bodhisattva conduct, dwelled in the equal and true Dharma of the Bodhisattvas, obtained the Dharma wheel of the Tathagata, the light of wisdom penetrated deeply into the ocean of Dharma, could see all the lands in their own bodies, were good at understanding the roots of beings, promoted the ocean of vows, and obtained all wisdom. At that time, when the Tathagata accepted the invitations of those kings in turn, he benefited countless beings in this way. Buddha's son! At that time
，太子增上功德主，豈異人乎？今釋迦牟尼佛是也。爾時，王寶主，寶華佛是也，寶華如來今在東方。過世界海微塵等世界海，有一世界海，名法界虛空光云；中有世界，名佛圓滿光妙德燈；彼有道場，名曰一切天王光幢；彼佛始成正覺，與不可說佛剎微塵等菩薩大眾圍繞說法，彼寶華佛為菩薩時，凈彼剎海，彼剎海中三世諸佛出興世者，皆寶華佛為菩薩時，教化令發阿耨多羅三藐三菩提心。爾時，女母善現者，今我母善目是也。王眷屬者，彼如來所大眾是也。皆悉具足普賢諸行，成就大愿，清凈法身，普照世間，其心無壞，逮得菩薩諸三昧門，以清凈眼皆悉對見一切諸佛、一切如來，以虛空等妙音聲云轉正法輪，悉聞受持，于諸法中得自在力，出入息頃遍游一切諸佛世界；以微妙音為眾生說法，而未曾離一切佛所，盡未來劫，修菩薩行，隨所應化，悉為現身。爾時，離垢妙德寶女共增上功德主轉輪王四事供養勝日光佛者，我身是也。彼佛滅度后，其世界中有六十百千億那由他佛出興於世，其最初佛號明凈身；次名凈明月普照智；次名智觀幢；次名廣智光明王；次名精進金剛那羅延；次名不壞智；次名智普緣；次名凈德智云；次名師子智光；次名周羅光明；次名功德光幢；次名智日幢；次名開寶蓮華身；次名功德光；
次名智光云；次名普明凈月；次名莊嚴蓋妙音；次名師子勇猛智照；次名法界慧月；次名覺眾生心虛空電光；次名善鼻妙香；次名寂滅響；次名甘露山；次名法海雷音；次名無壞智音；次名覺空電光周羅；次名月光白毫相云；次名圓面凈慧；次名善覺智華光；次名寶焰山妙德王；次名廣德夜光；次名妙寶月幢；次名具三昧身；次名勝寶光王；次名現普智光；次名焰海門燈；次名離垢妙音王；次名無等功德；次名勝幢；次名修臂；次名本願凈月；次名真實智燈；次名法上妙音；次名明凈妙德藏王；次名乘幢；次名法海蓮華。佛子！彼一劫中，如是次第六十百千億那由他佛出興於世，我悉親近、恭敬、供養，其最後佛名廣解脫光，于彼佛所得凈智眼。
「佛子！爾時，彼佛初成正覺，入城教化，我時為王夫人，與彼大王恭敬、供養，聞彼佛說如來性起燈修多羅，聞已，得凈智眼，又得觀察菩薩三昧海法門。佛子！我得此法門已，於世界微塵等劫受持修習，是諸劫中，值無量佛出興於世，我悉恭敬供養。佛子！我或一劫值一如來出興於世，恭敬供養，或二、或三、或不可說；或於一劫，值世界微塵等佛出興於世，我悉恭敬供養，而未能知諸大菩薩身量像貌及其身業、心行、智慧三昧境界。
「佛子！我若見修菩
【現代漢語翻譯】 現代漢語譯本： 其次名為智光（智慧之光），其次名為普明凈月（普遍明亮的清凈之月），其次名為莊嚴蓋妙音（以莊嚴覆蓋的微妙之音），其次名為師子勇猛智照（如獅子般勇猛的智慧照耀），其次名為法界慧月（法界中的智慧之月），其次名為覺眾生心虛空電光（覺悟眾生內心的虛空閃電之光），其次名為善鼻妙香（美好的鼻子散發微妙的香氣），其次名為寂滅響（寂靜涅槃之聲），其次名為甘露山（甘甜的露水之山），其次名為法海雷音（法海中的雷鳴之音），其次名為無壞智音（不壞的智慧之音），其次名為覺空電光周羅（覺悟虛空閃電般的光芒環繞），其次名為月光白毫相云（月光般潔白的眉間白毫相云），其次名為圓面凈慧（圓滿的面容和清凈的智慧），其次名為善覺智華光（善於覺悟的智慧之花的光芒），其次名為寶焰山妙德王（寶焰山中具有微妙功德的王者），其次名為廣德夜光（廣佈功德的夜間之光），其次名為妙寶月幢（微妙珍寶的月亮旗幟），其次名為具三昧身（具有三昧禪定的身體），其次名為勝寶光王（殊勝珍寶光芒的王者），其次名為現普智光（顯現普遍智慧之光），其次名為焰海門燈（火焰之海的門燈），其次名為離垢妙音王（遠離塵垢的微妙聲音之王），其次名為無等功德（無與倫比的功德），其次名為勝幢（殊勝的旗幟），其次名為修臂（修長的手臂），其次名為本願凈月（本願的清凈之月），其次名為真實智燈（真實的智慧之燈），其次名為法上妙音（法中最微妙的聲音），其次名為明凈妙德藏王（明亮清凈的微妙功德寶藏之王），其次名為乘幢（乘坐的旗幟），其次名為法海蓮華（法海中的蓮花）。佛子！在那一劫中，像這樣次第出現六十百千億那由他（數量單位，表示極大的數字）佛出世，我都親自親近、恭敬、供養，其中最後一位佛名為廣解（廣泛理解），我從那位佛那裡得到了清凈的智慧之眼。 佛子！那時，那位佛初成正覺，進入城市教化眾生，我當時是國王的夫人，與那位大王一起恭敬、供養，聽聞那位佛宣說《如來性起燈修多羅》（佛陀本性顯現的經典），聽聞后，得到了清凈的智慧之眼，又得到了觀察菩薩三昧海法門（菩薩禪定如海的法門）。佛子！我得到這個法門后，在如世界微塵般多的劫數中受持修習，在這諸劫中，值遇無數佛出世，我都恭敬供養。佛子！我或者在一劫中值遇一位如來出世，恭敬供養，或者兩三位，或者不可說；或者在一劫中，值遇如世界微塵般多的佛出世，我都恭敬供養，但仍然不能知道諸大菩薩的身量、相貌以及他們的身業、心行、智慧三昧境界。 佛子！我如果見到修菩
【English Translation】 English version: The next was named Wisdom Light, the next was named Universal Bright Pure Moon, the next was named Adorned Canopy Wonderful Sound, the next was named Lion's Courageous Wisdom Illumination, the next was named Dharma Realm Wisdom Moon, the next was named Awakening Sentient Beings' Mind Empty Space Lightning, the next was named Good Nose Wonderful Fragrance, the next was named Tranquil Extinction Sound, the next was named Ambrosia Mountain, the next was named Dharma Ocean Thunder Sound, the next was named Indestructible Wisdom Sound, the next was named Awakening Empty Space Lightning Circumambulation, the next was named Moonlight White Hair Mark Cloud, the next was named Round Face Pure Wisdom, the next was named Good Awakening Wisdom Flower Light, the next was named Jewel Flame Mountain Wonderful Virtue King, the next was named Vast Virtue Night Light, the next was named Wonderful Jewel Moon Banner, the next was named Having Samadhi Body, the next was named Victorious Jewel Light King, the next was named Manifesting Universal Wisdom Light, the next was named Flame Ocean Gate Lamp, the next was named Pure Wonderful Sound King, the next was named Incomparable Merit, the next was named Victorious Banner, the next was named Cultivated Arm, the next was named Original Vow Pure Moon, the next was named True Wisdom Lamp, the next was named Dharma Supreme Wonderful Sound, the next was named Bright Pure Wonderful Virtue Treasury King, the next was named Riding Banner, the next was named Dharma Ocean Lotus Flower. Buddha's children! In that one kalpa, in this order, sixty hundred thousand million nayutas (a large number) of Buddhas appeared in the world, and I personally approached, respected, and made offerings to them all. The last of these Buddhas was named Vast Understanding, and from that Buddha, I obtained the pure wisdom eye. Buddha's children! At that time, that Buddha first attained perfect enlightenment and entered the city to teach and transform beings. At that time, I was the queen of the king, and together with that great king, I respectfully made offerings. I heard that Buddha preach the 'Tathagata Nature Arising Lamp Sutra' (a scripture on the manifestation of the Buddha's inherent nature). After hearing it, I obtained the pure wisdom eye and also obtained the Dharma gate of observing the Bodhisattva Samadhi Ocean (the Dharma gate of Bodhisattva's meditation like an ocean). Buddha's children! After obtaining this Dharma gate, I upheld and practiced it for kalpas as numerous as the dust particles in the world. In these kalpas, I encountered countless Buddhas appearing in the world, and I respectfully made offerings to them all. Buddha's children! I might encounter one Tathagata appearing in the world in one kalpa, and respectfully make offerings, or two or three, or an inexpressible number; or in one kalpa, I might encounter Buddhas as numerous as the dust particles in the world, and I respectfully made offerings to them all, but I still could not know the body size, appearance, and their bodily actions, mental activities, wisdom, and samadhi realms of the great Bodhisattvas. Buddha's children! If I see a Bodhi
薩行者，歡喜無量，恭敬供養，以諸方便而攝取之，令于阿耨多羅三藐三菩提，得不退轉。佛子！我於世界微塵等劫，值遇諸佛，恭敬供養，彼佛說法悉聞受持。時，彼諸佛各以種種修多羅為我說此法門，我聞是已，悉於三世佛剎海中、諸如來所、佛眷屬所修此法門，又行菩薩行、菩薩大愿海，種種法門中修此法門，猶未能知普賢菩薩所行法門，何以故？佛子！普賢法門猶如虛空無量無邊，又如眾生及三世海、十方剎海及諸法界無量無邊。佛子！普賢菩薩法門與諸佛身境界齊等。我於世界微塵等劫，觀菩薩身，心無厭足，何以故？我于菩薩一一毛孔中，唸唸悉見無量無邊莊嚴世界，佛坐道場，成等正覺，于大眾中以微妙音轉正法輪，說種種修多羅，種種諸乘，種種清凈。複次，佛子！我于菩薩一一毛孔中，唸唸悉見諸眾生海各有所住及其境界、諸根不同；於三世中發菩提心，行菩薩行，具大愿海，凈諸菩薩無量無邊波羅蜜海，及諸菩薩本生之海，無量無邊大慈悲海；攝取眾生悉令歡喜，乃至悉見一切菩薩現處中宮，采女圍繞。佛子！我于菩薩一一毛孔中，皆悉睹見如是等事。佛子！我唯知此法門，諸大菩薩皆悉究竟諸方便海，顯現一切眾生等身，隨順世間，於一切毛孔普放一切相海光明，了法無性，諸眾生類等如虛空
【現代漢語翻譯】 現代漢語譯本：修行者啊，（菩薩）歡喜無量，恭敬供養，用各種方便法門來攝取他們，使他們在阿耨多羅三藐三菩提（無上正等正覺）的道路上，永不退轉。佛子啊！我在如世界微塵數一樣多的劫數中，值遇過諸佛，恭敬供養他們，那些佛所說的法我都聽聞並受持。當時，那些佛各自用各種修多羅（佛經）為我講述這個法門，我聽聞之後，在三世（過去、現在、未來）的佛剎海中、在諸如來處、在佛的眷屬處修習這個法門，又修行菩薩行、菩薩大愿海，在種種法門中修習這個法門，仍然不能完全瞭解普賢菩薩所修行的法門。為什麼呢？佛子啊！普賢法門猶如虛空一樣無量無邊，又如眾生和三世海、十方剎海以及諸法界一樣無量無邊。佛子啊！普賢菩薩的法門與諸佛的境界相等。我在如世界微塵數一樣多的劫數中，觀察菩薩的身相，心中沒有厭倦滿足的時候。為什麼呢？我在菩薩的每一個毛孔中，唸唸都看到無量無邊的莊嚴世界，佛坐在道場，成就無上正等正覺，在大眾中用微妙的聲音轉動正法輪，宣說各種修多羅，各種乘法，各種清凈的法門。再次，佛子啊！我在菩薩的每一個毛孔中，唸唸都看到諸眾生海各自所住的地方及其境界、諸根的不同；在三世中發菩提心，修行菩薩行，具足大愿海，清凈諸菩薩無量無邊的波羅蜜海，以及諸菩薩本生之海，無量無邊的大慈悲海；攝取眾生使他們都歡喜，乃至看到一切菩薩出現在宮殿中央，被采女圍繞。佛子啊！我在菩薩的每一個毛孔中，都看到像這樣的事情。佛子啊！我只知道這個法門，諸大菩薩都完全通達各種方便法門，顯現一切眾生一樣的身形，隨順世間，在一切毛孔中普遍放出一切相海光明，了知法的無自性，諸眾生類都如同虛空一樣。 現代漢語譯本：我所知道的就只有這些了。
【English Translation】 English version: O practitioner, (the Bodhisattva) rejoices immeasurably, makes respectful offerings, and uses various skillful means to gather them, ensuring that they do not regress on the path to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). O son of the Buddha! In kalpas as numerous as the dust particles of the world, I have encountered Buddhas, respectfully made offerings to them, and heard and upheld all the Dharma they taught. At that time, those Buddhas each used various Sutras to explain this Dharma gate to me. After hearing this, I practiced this Dharma gate in the Buddha-lands of the three times (past, present, and future), in the presence of the Tathagatas, and among the Buddha's retinue. I also practiced the Bodhisattva path, the great vows of the Bodhisattvas, and practiced this Dharma gate in various Dharma gates, yet I still could not fully understand the Dharma gate practiced by Samantabhadra Bodhisattva. Why is that? O son of the Buddha! The Dharma gate of Samantabhadra is like the boundless and limitless void, and like the immeasurable and boundless beings, the seas of the three times, the seas of the ten directions, and all the Dharma realms. O son of the Buddha! The Dharma gate of Samantabhadra Bodhisattva is equal to the realm of all Buddhas. In kalpas as numerous as the dust particles of the world, I have observed the form of the Bodhisattva, and my heart has never been weary or satisfied. Why is that? In each pore of the Bodhisattva, I see countless and boundless adorned worlds in every moment, where Buddhas sit in the Bodhimanda, attain unexcelled perfect enlightenment, turn the wheel of the Dharma with subtle sounds among the assembly, and expound various Sutras, various vehicles, and various pure Dharma gates. Furthermore, O son of the Buddha! In each pore of the Bodhisattva, I see in every moment the various beings dwelling in their respective places and their realms, and the differences in their faculties; in the three times, they generate the Bodhi mind, practice the Bodhisattva path, fulfill the great vows, purify the boundless and limitless Paramita seas of the Bodhisattvas, as well as the seas of the Bodhisattvas' past lives, and the boundless and limitless seas of great compassion; they gather beings and make them all rejoice, and even see all the Bodhisattvas appearing in the center of palaces, surrounded by palace women. O son of the Buddha! In each pore of the Bodhisattva, I see such things. O son of the Buddha! I only know this Dharma gate. All the great Bodhisattvas fully understand all the skillful means, manifest bodies like all beings, accord with the world, universally emit the light of all the sea of forms from all their pores, understand the non-self-nature of Dharma, and all beings are like the void. English version: This is all I know.
，一切至處皆悉如如，顯現神變，于諸法界得自在力，遊戲普門一切諸地法門海中；我當云何能知、能說彼功德行？」
爾時，瞿夷語善財言：「善男子！此迦毗羅城摩耶夫人，汝詣彼問云何菩薩修習諸行，不染世法？供養諸佛，于菩薩行得不退轉？除滅障礙，不由他悟，入諸法門，常能應現一切佛所？攝取眾生，盡未來劫，修菩薩行而不退轉，究竟滿足大乘諸愿，長養一切眾生善根？」
爾時，瞿夷承佛神力，欲重明此義，以偈頌曰：
「我見樂修行， 菩薩諸行者， 歡喜心無量， 皆悉攝取之。 乃昔久遠世， 過百剎塵劫， 有劫名清凈， 世界名光明。 爾時彼劫中， 六十百千億， 那由他諸佛， 出興於世間。 最後等正覺， 號為法幢燈， 彼佛滅度后， 有王名智山。 以大自在力， 王領閻浮提， 悉能廣降伏， 一切諸怨敵。 王子有五百， 端正身姝妙， 其體凈圓滿， 見者無厭足。 深信諸佛法， 恭敬而供養， 守護正法藏， 受持樂修習。 彼王有太子， 名曰善光明， 三十相嚴身， 饒益諸群生。 五百億人俱， 出家行學道， 勇猛精進力， 護持彼佛法。 王都名智樹， 一
【現代漢語翻譯】 現代漢語譯本 『一切所到之處都如如不動，顯現神通變化，在所有法界中獲得自在的力量，在一切諸地法門的大海中自由自在地遊歷；我怎麼能夠知道、能夠說出他的功德和修行呢？』 當時，瞿夷對善財說：『善男子！這位迦毗羅城（Kapilavastu）的摩耶夫人（Māyā），你到她那裡去請教，菩薩如何修習各種行為，而不被世俗的法則所污染？如何供養諸佛，在菩薩的修行中不退轉？如何消除障礙，不依賴他人開悟，進入各種法門，常常能夠應現於一切佛的所在？如何攝取眾生，盡未來世，修菩薩行而不退轉，最終圓滿大乘的各種願望，增長一切眾生的善根？』 當時，瞿夷承蒙佛的神力，想要再次闡明這個道理，用偈頌說道： 『我見到樂於修行的，菩薩的各種修行者，他們歡喜的心是無量的，我都全部攝取他們。 在很久遠的過去，超過百千個剎土微塵劫之前，有一個劫叫做清凈，世界叫做光明。 那時那個劫中，有六十百千億那由他（Nayuta，數量單位，意為億）諸佛，出現於世間。 最後一位等正覺（Sammasambuddha，意為正等覺悟者），名為法幢燈（Dharmadhvaja-pradīpa）。 那位佛滅度后，有一位國王名叫智山（Jñāna-parvata）。 他以大自在的力量，統治閻浮提（Jambudvīpa，意為南贍部洲），能夠廣泛地降伏一切怨敵。 國王有五百個王子，容貌端正美好，他們的身體清凈圓滿，見到他們的人沒有厭倦。 他們深信諸佛的教法，恭敬地供養，守護正法的寶藏，受持並樂於修習。 那位國王有一位太子，名叫善光明（Subha-prabha），他以三十二相莊嚴其身，饒益一切眾生。 有五百億人與他一起，出家修行佛道，他們以勇猛精進的力量，護持那位佛的教法。 王都的名字叫智樹（Jñāna-vṛkṣa），一
【English Translation】 English version 'Everywhere he goes, he is always in suchness, manifesting miraculous transformations, gaining the power of self-mastery in all realms of Dharma, freely roaming in the ocean of Dharma doors of all the stages; how can I know or speak of his merits and practices?' At that time, Govi said to Sudhana, 'Good man! This Māyā (Māyādevī), the mother of the city of Kapilavastu, go to her and ask how a Bodhisattva cultivates all practices without being tainted by worldly laws? How does one make offerings to all Buddhas and not regress in the Bodhisattva path? How does one eliminate obstacles, not rely on others for enlightenment, enter all Dharma doors, and always be able to appear in all places where Buddhas are? How does one gather sentient beings, throughout the future kalpas, cultivate the Bodhisattva path without regression, ultimately fulfill the great vows of the Mahayana, and nurture the good roots of all sentient beings?' At that time, Govi, empowered by the Buddha's spiritual power, wishing to further clarify this meaning, spoke in verses: 'I see those who delight in practice, all the practitioners of the Bodhisattva path, their joyful hearts are immeasurable, and I gather them all. In the distant past, beyond hundreds of thousands of dust-mote kalpas, there was a kalpa called Pure, and a world called Light. At that time, in that kalpa, there were sixty hundred thousand nayutas (Nayuta, a unit of number, meaning billions) of Buddhas appearing in the world. The last Sammasambuddha (Sammasambuddha, meaning the perfectly enlightened one) was named Dharmadhvaja-pradīpa (Dharmadhvaja-pradīpa, meaning the lamp of the Dharma banner). After that Buddha passed into parinirvana, there was a king named Jñāna-parvata (Jñāna-parvata, meaning mountain of wisdom). With great self-mastery, he ruled Jambudvīpa (Jambudvīpa, meaning the southern continent), and was able to widely subdue all enemies. The king had five hundred princes, with upright and beautiful appearances, their bodies pure and complete, those who saw them were never tired of looking. They deeply believed in the teachings of all Buddhas, respectfully made offerings, protected the treasury of the true Dharma, upheld and delighted in practicing it. That king had a crown prince named Subha-prabha (Subha-prabha, meaning auspicious light), who adorned his body with the thirty-two marks, benefiting all sentient beings. Five hundred billion people together with him, left home to practice the path, with courageous and diligent power, they protected the teachings of that Buddha. The name of the royal capital was Jñāna-vṛkṣa (Jñāna-vṛkṣa, meaning tree of wisdom), one
億城圍繞， 有林名靜德， 眾寶樹莊嚴。 善光住此林， 廣說佛正法， 辯才無窮盡， 令眾悉清凈。 或為乞食故， 入彼王都城， 庠序有威儀， 見者莫不欣。 游步如師子， 志意常安諦， 諸根悉調伏， 念慧現在前。 爾時有長者， 名曰歡喜幢， 我為長者女， 名曰隨順光。 時我于城中， 遇見善光明， 相好莊嚴身， 歡喜心無量。 次乞至我門， 我以染心施， 摩尼莊嚴具， 投彼善光缽。 雖以染愛心， 供養彼佛子， 二百五十劫， 不經三惡道。 常于天人中， 尊貴王家生， 恒見善光明， 妙相莊嚴身。 於後所過劫， 二百有五十， 善現女家生， 名離垢妙德。 我見勝自在， 發起供養心， 不惜身壽命， 隨其所施與。 時與太子俱， 覲佛勝日光， 歡喜心無量， 發起菩提心。 彼劫最後佛， 名廣解脫光， 出興於世間， 我值悉供養。 從彼最後佛， 得凈智慧眼， 了知諸法相， 除滅虛妄倒。 得觀察菩薩， 三昧海法門， 一念悉睹見， 不可思議剎。 見彼諸佛剎， 或凈或垢穢， 于凈不貪樂， 于穢不憎惡
【現代漢語翻譯】 現代漢語譯本 城池周圍環繞， 有一片名為靜德的樹林，以各種珍寶樹裝飾得莊嚴華麗。 善光（一位菩薩）住在這片樹林里，廣泛宣說佛陀的正法， 他的辯才無窮無盡，使眾生都得到清凈。 有時爲了乞食，他會進入王都城， 在行進時舉止威儀，見到他的人沒有不歡喜的。 他行走時如獅子般威嚴，心意總是安穩平靜， 各種感官都已調伏，正念和智慧時時現前。 當時有一位長者，名叫歡喜幢（一位富有的長者）， 我是這位長者的女兒，名叫隨順光（長者的女兒）。 那時我在城中，遇見了善光明（菩薩的別名）， 他相貌莊嚴，我心中無比歡喜。 後來他乞食來到我家門前，我以染著愛慾的心施捨， 用摩尼寶珠裝飾的器物，投入善光的缽中。 雖然是以染愛之心，供養了這位佛子， 但在二百五十劫中，我沒有墮入三惡道。 我常常在天界和人間，出生于尊貴的王族之家， 總是能見到善光明（菩薩），他相貌莊嚴。 在之後經過的二百五十劫中， 我出生在善現女（一位女性）的家中，名叫離垢妙德（女性的名字）。 我見到勝自在（佛的別名），生起了供養之心， 不吝惜自己的身體和壽命，隨他所需而施與。 當時我和太子一起，覲見了佛陀勝日光（佛的別名）， 心中無比歡喜，發起了菩提心。 在那一劫的最後一位佛，名叫廣解（佛的別名）， 他出現於世間，我遇到他並供養了他。 從最後那位佛那裡，我得到了清凈的智慧眼， 了知了諸法的實相，消除了虛妄顛倒的見解。 我得到了觀察菩薩的三昧海法門， 一念之間就能看到不可思議的佛剎。 我見到那些佛剎，有的清凈，有的污穢， 對於清凈的佛剎不貪戀，對於污穢的佛剎不憎惡。
【English Translation】 English version Surrounded by cities, There is a forest named Jingde (Quiet Virtue), adorned with various precious trees. Shanguang (Good Light, a Bodhisattva) dwells in this forest, widely expounding the Buddha's true Dharma, His eloquence is inexhaustible, enabling all beings to be purified. Sometimes, for the sake of begging for food, he enters the royal capital city, His demeanor is dignified as he walks, and those who see him cannot help but rejoice. He walks with the majesty of a lion, his mind is always stable and peaceful, All his senses are subdued, and mindfulness and wisdom are always present. At that time, there was an elder named Huanxichuang (Joy Banner, a wealthy elder), I was the daughter of this elder, named Suishunguang (Following Light, the elder's daughter). Then, in the city, I met Shanguangming (Good Bright Light, another name for the Bodhisattva), His appearance was dignified and adorned, and my heart was filled with immeasurable joy. Later, he came to my door to beg for food, and I gave with a heart of attachment and desire, Using a vessel adorned with Mani jewels, I placed it into Shanguang's bowl. Although I offered to this son of the Buddha with a heart of attachment, For two hundred and fifty kalpas, I did not fall into the three evil paths. I was often born in the heavens and among humans, in noble royal families, And I always saw Shanguangming (the Bodhisattva), his appearance dignified and adorned. In the two hundred and fifty kalpas that followed, I was born into the family of Shanxiannu (Good Manifestation Woman, a woman), named Ligoumiaode (Immaculate Wonderful Virtue, a woman's name). I saw Shengzizai (Victorious Self-Mastery, another name for the Buddha), and I generated a heart of offering, Not begrudging my body and life, giving whatever he needed. At that time, I, along with the prince, went to see the Buddha Shengriguang (Victorious Sun Light, another name for the Buddha), My heart was filled with immeasurable joy, and I generated the Bodhi mind. The last Buddha of that kalpa was named Guangjie (Vast Understanding, another name for the Buddha), He appeared in the world, and I met and offered to him. From that last Buddha, I obtained the pure eye of wisdom, I understood the true nature of all dharmas, and eliminated false and inverted views. I obtained the Samadhi sea Dharma gate of observing Bodhisattvas, In a single thought, I could see inconceivable Buddha lands. I saw those Buddha lands, some pure and some defiled, I did not crave the pure Buddha lands, nor did I hate the defiled ones.
。 普見諸世界， 如來坐道場， 一念見諸佛， 不思議光海。 亦見佛眷屬， 一切三摩提， 一切諸法門， 皆悉無障礙。 又知彼業行， 隨其所住地， 及諸大愿海， 一念悉了知。 我于菩薩身， 見諸菩薩等， 無量劫修行， 一切莫能測。 一一毛孔見， 阿僧祇劫剎， 風輪水火輪， 一切大地輪。 種種所依住， 世界形類相， 諸妙莊嚴具， 眾生身差別。 又見世界海， 一切諸世界， 諸佛出興世， 說法度眾生。 我于無量劫， 修習菩薩行， 猶不知菩薩， 身業心智慧。」
時，善財童子頭面敬禮彼瞿夷足，繞畢辭退。◎
大方廣佛華嚴經卷第五十六 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第五十七
東晉天竺三藏佛馱跋陀羅譯
入法界品第三十四之十四
◎爾時，善財童子作如是念：「我當云何見善知識？善知識者遠離世間住，無所住，不著諸入，超出障礙，趣無礙道，具凈法身、善業、化身，以明凈智觀諸世間，大愿成滿，持佛法，身如意。法身非生滅身、非來去身、非虛實身、非聚散身。一切諸相即一相。身離邊見、身無
【現代漢語翻譯】 現代漢語譯本 普遍看見所有世界，如來坐在菩提道場， 一念之間就能看見所有佛，那光芒之海不可思議。 也看見佛的眷屬，以及一切三摩地（專注的境界）， 一切諸法門，都完全沒有障礙。 又知道他們的業行，隨著他們所居住的地方， 以及他們所發的大愿之海，一念之間全部都瞭解。 我從菩薩的身上，看見諸位菩薩等， 無量劫以來修行，一切都無法測度。 從每一個毛孔中，都能看見阿僧祇劫（無數劫）的剎土（佛土）， 風輪、水輪、火輪，以及一切大地輪。 種種所依止的住處，世界的形狀和類別， 各種美妙的莊嚴器具，眾生身體的差別。 又看見世界海，一切諸世界， 諸佛出現於世，說法度化眾生。 我于無量劫以來，修習菩薩的行持， 仍然不瞭解菩薩的身業和心智慧。 當時，善財童子向瞿夷（一位菩薩）的腳恭敬頂禮，繞行之後告退。 《大方廣佛華嚴經》卷第五十六 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第五十七 東晉天竺三藏佛馱跋陀羅譯 入法界品第三十四之十四 當時，善財童子心中這樣想：『我應當如何才能見到善知識？善知識是遠離世間而住的，無所執著，不執著于各種感官的接觸，超越了障礙，趨向無礙的道路，具足清凈的法身、善業和化身，以明凈的智慧觀察世間，大愿圓滿，持有佛法，身體如意。法身不是生滅之身，不是來去之身，不是虛實之身，不是聚合分散之身。一切諸相即是一相。身體遠離邊見，身體沒有
【English Translation】 English version Universally seeing all worlds, the Tathagata sits in the Bodhi-mandala, In a single thought, one sees all Buddhas, an ocean of inconceivable light. Also seeing the Buddha's retinue, all Samadhis (states of concentration), All Dharma-gates, all without any obstruction. Also knowing their karmic actions, according to where they dwell, And the oceans of their great vows, all understood in a single thought. From the bodies of Bodhisattvas, I see all Bodhisattvas, Cultivating for countless kalpas, all beyond measure. From each pore, one sees Asamkhya kalpas (countless eons) of lands, Wind wheels, water wheels, fire wheels, and all earth wheels. Various places of dwelling, the shapes and forms of worlds, All kinds of wonderful adornments, the differences in beings' bodies. Also seeing the ocean of worlds, all the worlds, Buddhas appearing in the world, teaching the Dharma to liberate beings. I, for countless kalpas, have cultivated the Bodhisattva path, Yet still do not understand the Bodhisattva's bodily actions and mind-wisdom.』 At that time, Sudhana respectfully bowed his head to the feet of Goyi (a Bodhisattva), circumambulated her, and then took his leave. The Avatamsaka Sutra, Scroll Fifty-Six Taisho Tripitaka Volume 09, No. 0278, The Avatamsaka Sutra The Avatamsaka Sutra, Scroll Fifty-Seven Translated by the Tripiṭaka Master Buddhabhadra of Tianzhu (India) of the Eastern Jin Dynasty Chapter Thirty-Four, Part Fourteen, Entering the Dharma Realm At that time, Sudhana thought to himself: 『How should I see a good teacher? A good teacher dwells apart from the world, without dwelling anywhere, not attached to any sense inputs, transcending obstacles, proceeding on the unobstructed path, possessing a pure Dharma-body, good karma, and a transformation body, observing the world with clear wisdom, fulfilling great vows, upholding the Buddha's Dharma, with a body that is as one wishes. The Dharma-body is not a body of birth and death, not a body of coming and going, not a body of emptiness and reality, not a body of gathering and scattering. All forms are one form. The body is free from extreme views, the body has no
所著、身無窮盡、身滅眾虛妄。如電光身、如幻夢身、如映象身、如凈日身，充滿一切諸方，化身於三世中無壞。法身非身之身，如是等身一切世間所不能見；唯是普賢菩薩所見彼善知識行無礙行，我當云何能見、親近知其相貌？聞法受持？」作是念已；時，有城天，名曰寶眼，眷屬圍繞，在虛空中，為善財現妙莊嚴身，以天寶、冠寶莊嚴具供養善財，作如是言：「善男子！應守護心城，離生死故；應莊嚴心城，得十力故；應凈心城，遠離慳嫉諸諂曲故；應滅熾然猛焰心城，諸禪三昧法門相續得自在故；應照心城，常以般若波羅蜜光照如來海及眷屬故；應長養心城，攝取諸佛方便道故；應堅固心城，出生普賢諸行愿故；應修心城，諸魔魔民及余怨敵莫能壞故；應明心城，得諸如來智光明故；應修無壞心城，能受如來正法雲故；應具心城，己心悉受一切如來功德海故；應廣心城，大慈普覆一切眾生故；應蓋心城，以法普覆障不善故；應進心城，無量大悲救一切眾生故；應開心城門，正念一切三世佛故；應達心城，悉知諸佛轉正法輪、修多羅法門因緣起故；應知心城道，開示顯現一切智道故；應持心城，具三世佛諸愿海故；應知心城力，長養法界功德力故；應放心城，普照光明，知一切眾生諸根、欲性、結業、習氣、諸垢
【現代漢語翻譯】 現代漢語譯本：他所顯現的身體，是無窮無盡的，他的身體消滅了所有虛妄的觀念。他的身體如同閃電般的光芒，如同幻覺和夢境，如同鏡中的影像，如同清凈的太陽，充滿一切方向，在過去、現在、未來三世中變化而不朽壞。他的法身並非我們通常理解的身體，這樣的身體是世間一切眾生都無法看見的；只有普賢菩薩（Samantabhadra Bodhisattva，象徵一切諸佛的理德與行德）才能見到他，因為他具有無礙的善知識的修行。我應當如何才能見到他、親近他，並瞭解他的相貌呢？我如何才能聽聞佛法並受持呢？」善財童子（Sudhana，求道者）這樣想著。這時，有一位名叫寶眼的城天（a city deity named Ratnacakṣus），被眷屬圍繞著，在虛空中，為善財童子顯現了美妙莊嚴的身體，用天上的寶冠和裝飾品供養善財童子，並說道：「善男子！你應當守護你的心城，因為它能使你脫離生死；你應當莊嚴你的心城，因為它能使你獲得十力（十種佛的智慧和力量）；你應當凈化你的心城，因為它能使你遠離慳吝、嫉妒和虛偽；你應當熄滅你心中熾熱的火焰，因為這樣你才能自在地獲得禪定和三昧的法門；你應當照亮你的心城，因為這樣你才能用般若波羅蜜（Prajñāpāramitā，智慧的完美）的光芒照耀如來（Tathāgata，佛的稱號）的海洋及其眷屬；你應當滋養你的心城，因為它能使你攝取諸佛的方便之道；你應當堅固你的心城，因為它能使你生出普賢菩薩的各種行愿；你應當修習你的心城，因為它能使你免受魔王、魔民和其他怨敵的破壞；你應當明亮你的心城，因為它能使你獲得諸如來的智慧光明；你應當修習不壞的心城，因為它能接受如來的正法之云；你應當具足你的心城，因為它能使你的心完全接受一切如來的功德之海；你應當擴充套件你的心城，因為它能使你用大慈悲覆蓋一切眾生；你應當覆蓋你的心城，因為它能用佛法覆蓋和遮擋不善；你應當前進你的心城，因為它能使你用無量的大悲去救度一切眾生；你應當打開你的心城之門，因為它能使你正念一切三世諸佛；你應當通達你的心城，因為它能使你完全瞭解諸佛轉正法輪（Dharmacakra Pravartana，佛陀的首次說法）、修多羅（Sūtra，佛經）法門的因緣；你應當知道你的心城之道，因為它能開示和顯現一切智之道；你應當持有你的心城，因為它能使你具足三世諸佛的愿海；你應當知道你的心城之力，因為它能增長法界的功德之力；你應當釋放你的心城，因為它能普照光明，瞭解一切眾生的根基、慾望、業力、習氣和各種污垢。 現代漢語譯本：」
【English Translation】 English version: 'His manifested body is infinite and inexhaustible, and his body extinguishes all false notions. His body is like a flash of lightning, like an illusion or a dream, like a reflection in a mirror, like the pure sun, filling all directions, transforming in the three times (past, present, and future) without decay. His Dharma body is not a body in the usual sense, and such a body cannot be seen by all beings in the world; only Samantabhadra Bodhisattva (symbolizing the principle and practice of all Buddhas) can see him, because he has the unobstructed practice of a good teacher. How should I be able to see him, approach him, and understand his appearance? How can I hear the Dharma and uphold it?' Sudhana (the seeker of truth) thought in this way. At that time, a city deity named Ratnacakṣus, surrounded by his retinue, appeared in the sky, manifesting a wonderfully adorned body for Sudhana, and offered heavenly jeweled crowns and ornaments to Sudhana, saying, 'Good man! You should guard your mind-city, because it can free you from birth and death; you should adorn your mind-city, because it can enable you to obtain the ten powers (ten kinds of Buddha's wisdom and power); you should purify your mind-city, because it can enable you to stay away from stinginess, jealousy, and hypocrisy; you should extinguish the burning flames in your mind-city, because in this way you can freely obtain the Dharma of meditation and samadhi; you should illuminate your mind-city, because in this way you can use the light of Prajñāpāramitā (the perfection of wisdom) to illuminate the ocean of the Tathāgata (the title of Buddha) and his retinue; you should nourish your mind-city, because it can enable you to grasp the expedient paths of all Buddhas; you should strengthen your mind-city, because it can enable you to generate the various vows and practices of Samantabhadra Bodhisattva; you should cultivate your mind-city, because it can protect you from the destruction of Mara, Mara's people, and other enemies; you should brighten your mind-city, because it can enable you to obtain the light of wisdom of all Tathāgatas; you should cultivate the indestructible mind-city, because it can receive the clouds of the Tathāgata's true Dharma; you should complete your mind-city, because it can enable your mind to fully receive the ocean of merits of all Tathāgatas; you should expand your mind-city, because it can enable you to cover all beings with great compassion; you should cover your mind-city, because it can use the Dharma to cover and shield against unwholesomeness; you should advance your mind-city, because it can enable you to save all beings with immeasurable great compassion; you should open the gates of your mind-city, because it can enable you to be mindful of all Buddhas of the three times; you should penetrate your mind-city, because it can enable you to fully understand the causes and conditions of the turning of the Dharma wheel (Dharmacakra Pravartana, the Buddha's first sermon) and the Sūtra (Buddhist scriptures) teachings of all Buddhas; you should know the path of your mind-city, because it can reveal and manifest the path of all wisdom; you should hold your mind-city, because it can enable you to possess the ocean of vows of all Buddhas of the three times; you should know the power of your mind-city, because it can increase the power of merits of the Dharma realm; you should release your mind-city, because it can illuminate all with light, understanding the roots, desires, karma, habits, and various defilements of all beings.' English version: '
凈故；應知心城自在力，攝取一切諸法界故；應瑩心城，住佛念故；應知心城實相，了達諸法無實性故；應知心城如幻，入一切智正法城故。菩薩摩訶薩若如是知諸心城者，則能積集一切善根，何以故？蠲除無量諸障礙故。所謂：見佛障、聞法障、供養佛障、攝眾生障、凈佛剎障。佛子！菩薩摩訶薩若有如是無障礙心，以少方便，能見一切諸善知識，究竟成就一切種智。」爾時，有天名法妙德，在虛空中，妙聲讚歎摩耶夫人，又放種種色光明網，廣照無量諸佛世界。爾時，善財見光明網，照諸佛身，繞一匝已，然後還來入善財頂，充滿其身。爾時，善財即得離垢凈光明眼，除滅一切愚癡闇障；得離翳眼，了知一切眾生實性；得離垢眼，觀一切法性；得凈慧眼，觀一切剎性；得凈光眼，見佛法身；得普明眼，觀不思議如來色身；得無礙光眼，觀察一切世界成敗；得遍光眼，見一切佛轉正法輪，出生修多羅；得普境界眼，觀察無量諸佛神力，教化眾生，得普見眼；觀一切世界隨因緣起。諸佛興世時，有守護菩薩法堂羅剎鬼王，名曰善眼；與妻子俱，一萬羅剎眷屬圍繞，在虛空中，散眾妙華，語善財言：「善男子！若有菩薩成就十法，則能親近諸善知識。何等為十？所謂：直心清凈，遠離諂曲；不壞大悲，攝取眾生；觀察眾
【現代漢語翻譯】 現代漢語譯本：清凈的緣故；應當知道心城具有自在的力量，因為它能攝取一切諸法界；應當使心城光明，安住于對佛的憶念中；應當知道心城的真實相，通達諸法沒有真實自性的道理；應當知道心城如幻，進入一切智慧的正法之城。菩薩摩訶薩如果這樣瞭解諸心城，就能積累一切善根，為什麼呢？因為能去除無量諸障礙。這些障礙包括：見佛的障礙、聽法的障礙、供養佛的障礙、攝受眾生的障礙、清凈佛剎的障礙。佛子！菩薩摩訶薩如果有這樣無障礙的心，就能以少許方便，見到一切善知識，最終成就一切種智（佛陀的智慧）。 當時，有一位天神名叫法妙德，在虛空中，用美妙的聲音讚歎摩耶夫人（釋迦牟尼佛的母親），又放出種種顏色的光明網，廣泛照耀無量諸佛世界。當時，善財童子看到光明網，照耀諸佛的身體，環繞一圈后，然後又回到善財童子的頭頂，充滿他的全身。當時，善財童子立即得到離垢清凈的光明眼，消除了所有愚癡的黑暗障礙；得到離翳眼，瞭解一切眾生的真實本性；得到離垢眼，觀察一切法的本性；得到清凈慧眼，觀察一切佛剎的本性；得到清凈光眼，見到佛的法身；得到普明眼，觀察不可思議的如來色身；得到無礙光眼，觀察一切世界的成敗；得到遍光眼，見到一切佛轉動正法輪，宣說修多羅（佛經）；得到普境界眼，觀察無量諸佛的神力，教化眾生；得到普見眼，觀察一切世界隨因緣而生起。諸佛出世時，有一位守護菩薩法堂的羅剎鬼王，名叫善眼；他與妻子以及一萬羅剎眷屬圍繞，在虛空中，散佈各種美妙的花朵，對善財童子說：『善男子！如果菩薩成就十種法，就能親近諸善知識。是哪十種呢？就是：直心清凈，遠離諂媚虛偽；不破壞大悲心，攝受眾生；觀察眾』
【English Translation】 English version: Because of purity; it should be known that the mind-city has the power of self-mastery, because it encompasses all the realms of phenomena; the mind-city should be made bright, dwelling in the mindfulness of the Buddha; the true nature of the mind-city should be known, understanding that all phenomena have no real nature; the mind-city should be known as illusory, entering the city of the true Dharma of all wisdom. If a Bodhisattva Mahasattva knows these mind-cities in this way, then they can accumulate all good roots. Why? Because they can remove immeasurable obstacles. These obstacles include: the obstacle to seeing the Buddha, the obstacle to hearing the Dharma, the obstacle to making offerings to the Buddha, the obstacle to gathering sentient beings, and the obstacle to purifying Buddha-lands. O son of the Buddha! If a Bodhisattva Mahasattva has such an unobstructed mind, they can, with little effort, see all good teachers and ultimately achieve all-knowing wisdom (Buddha's wisdom). At that time, there was a deva (god) named Dharma Wonderful Virtue, in the empty space, praising Queen Maya (the mother of Shakyamuni Buddha) with wonderful sounds, and also emitting nets of light of various colors, widely illuminating immeasurable Buddha-worlds. At that time, Sudhana saw the net of light, illuminating the bodies of the Buddhas, circling once, and then returning to the top of Sudhana's head, filling his entire body. At that time, Sudhana immediately obtained the pure and bright eye free from defilement, eliminating all the darkness of ignorance; obtained the eye free from obstruction, understanding the true nature of all sentient beings; obtained the eye free from defilement, observing the nature of all phenomena; obtained the pure wisdom eye, observing the nature of all Buddha-lands; obtained the pure light eye, seeing the Dharma-body of the Buddha; obtained the universally illuminating eye, observing the inconceivable form-body of the Tathagata; obtained the unobstructed light eye, observing the formation and destruction of all worlds; obtained the universally illuminating eye, seeing all Buddhas turning the wheel of the true Dharma, proclaiming the Sutras; obtained the universally encompassing eye, observing the immeasurable divine powers of all Buddhas, teaching sentient beings; obtained the universally seeing eye, observing all worlds arising according to conditions. When the Buddhas appear in the world, there is a Rakshasa (demon) king named Good Eye, who guards the Bodhisattva's Dharma hall; he, along with his wife and ten thousand Rakshasa attendants, surrounded him, in the empty space, scattering various wonderful flowers, and said to Sudhana: 'Good man! If a Bodhisattva achieves ten dharmas, then they can be close to all good teachers. What are these ten? They are: having a straightforward and pure mind, being far from flattery and deceit; not destroying great compassion, gathering sentient beings; observing the multitude'
生非真實性，于薩婆若心不退轉；于佛大眾得堅信力；以凈慧眼觀諸法性；無壞大悲普覆眾生；明凈慧光了諸法界；善對治法，雨甘露云除生死苦；順善知識；以明凈眼觀諸法性相續不斷。菩薩成就此十法者，則能親近諸善知識。
「複次，佛子！菩薩成就十三昧門，則能睹見諸善知識。何等為十？所謂：凈法虛空圓滿三昧；觀察一切方海三昧；分別一切境界三昧；對見十方諸佛三昧；長養功德藏海三昧；唸唸不捨善知識三昧；現前見一切如來功德善知識三昧；詣善知識三昧；常得不離一切善知識三昧；恭敬供養善知識無過失三昧。善男子！菩薩成就此十三昧門，則能睹見諸善知識。又得諸善知識微妙音聲轉正法輪三昧法門；若有菩薩住此法門，悉知一切諸佛平等，常能睹見諸善知識。」
爾時，善財答羅剎言：「善哉！善哉！以哀愍故，方便教我見善知識。愿為我說云何往詣善知識所？於何方處城邑、聚落求善知識？」
答言：「善男子！敬禮十方求善知識，正念思惟一切境界求善知識；勇猛自在，遍游十方求善知識；知身、知行，如夢、如電，詣善知識。」
爾時，善財隨順其教，即時睹見大寶蓮華從地涌出。金剛為莖，摩尼為葉，凈寶為臺，眾妙香須，以阿僧祇摩尼寶網羅覆其上。蓮
【現代漢語翻譯】 現代漢語譯本 不執著于虛幻的真實性，對於一切智慧（薩婆若，Sarvajna，指佛陀的智慧）之心永不退轉；對於佛陀的教誨和僧團（佛大眾）生起堅定的信心；以清凈的智慧之眼觀察一切事物的本質（諸法性）；以無盡的大悲心普遍覆蓋一切眾生；以明凈的智慧之光照亮一切法界；善於運用對治之法，降下甘露之云以消除生死之苦；親近善知識；以明凈的眼睛持續不斷地觀察一切事物的本質和現象。菩薩如果成就這十種法，就能親近善知識。 『再者，佛子！菩薩成就十三種三昧法門，就能見到善知識。這十三種是什麼呢？它們是：清凈法界虛空圓滿三昧；觀察一切方海三昧；分別一切境界三昧；對見十方諸佛三昧；增長功德寶藏海三昧；念念不忘善知識三昧；現前見到一切如來功德的善知識三昧；前往善知識處的三昧；常不離一切善知識的三昧；恭敬供養善知識而無過失的三昧。善男子！菩薩成就這十三種三昧法門，就能見到善知識。又能得到善知識以微妙音聲轉動正法輪的三昧法門；如果有菩薩安住於此法門，就能完全瞭解一切諸佛的平等性，並能經常見到善知識。』 這時，善財（Sudhana）對羅剎（Rakshasa）說：『太好了！太好了！您以慈悲心，方便地教導我如何見到善知識。請您告訴我，應該如何前往善知識處？在什麼地方的城市、村落尋找善知識？』 羅剎回答說：『善男子！恭敬禮拜十方，以求善知識；以正念思維一切境界，以求善知識；以勇猛自在之心，遍游十方，以求善知識；了知自身和行為，如夢如電，前往善知識處。』 這時，善財順從羅剎的教導，立刻看到一朵巨大的寶蓮花從地涌出。花莖是金剛所成，花葉是摩尼寶所成，花臺是凈寶所成，花須是各種美妙的香氣，上面覆蓋著無數的摩尼寶網。蓮花
【English Translation】 English version Not adhering to unreal existence, never retreating from the mind of all-knowing wisdom (Sarvajna); having firm faith in the Buddha's teachings and the Sangha (Buddha's assembly); observing the nature of all phenomena (Dharmata) with pure wisdom eyes; universally covering all sentient beings with boundless great compassion; illuminating all realms of existence with clear wisdom light; skillfully applying antidotal methods, raining down clouds of nectar to eliminate the suffering of birth and death; drawing near to virtuous teachers; continuously observing the nature and phenomena of all things with clear eyes. A Bodhisattva who accomplishes these ten dharmas can draw near to virtuous teachers. 'Furthermore, son of Buddha! A Bodhisattva who accomplishes thirteen samadhi gates can see virtuous teachers. What are these thirteen? They are: the samadhi of pure Dharma realm, emptiness, and perfection; the samadhi of observing all oceans of directions; the samadhi of distinguishing all realms; the samadhi of seeing Buddhas in the ten directions; the samadhi of cultivating the treasury of merit; the samadhi of never forgetting virtuous teachers; the samadhi of directly seeing virtuous teachers with the merits of all Tathagatas; the samadhi of going to virtuous teachers; the samadhi of always being inseparable from all virtuous teachers; the samadhi of respectfully offering to virtuous teachers without fault. Good man! A Bodhisattva who accomplishes these thirteen samadhi gates can see virtuous teachers. Furthermore, they can obtain the samadhi gate of virtuous teachers turning the wheel of the Dharma with subtle sounds; if a Bodhisattva dwells in this Dharma gate, they will fully understand the equality of all Buddhas and will always be able to see virtuous teachers.' At that time, Sudhana said to Rakshasa: 'Excellent! Excellent! Out of compassion, you have expediently taught me how to see virtuous teachers. Please tell me, how should I go to the place of virtuous teachers? In what cities or villages should I seek virtuous teachers?' Rakshasa replied: 'Good man! Respectfully bow to the ten directions to seek virtuous teachers; contemplate all realms with right mindfulness to seek virtuous teachers; with courageous and free mind, travel throughout the ten directions to seek virtuous teachers; understand the body and actions as dreams and lightning, and go to the place of virtuous teachers.' At that time, Sudhana followed the teachings of Rakshasa and immediately saw a great treasure lotus flower emerge from the ground. The stem was made of vajra, the leaves were made of mani jewels, the platform was made of pure jewels, the stamens were of various wonderful fragrances, and it was covered with countless mani jewel nets. The lotus
華臺上有一樓觀，名曰攝取法界方藏。金剛為地，樓有千柱，一切摩尼眾寶合成，種種莊嚴，懸阿僧祇妙寶、瓔珞、阿僧祇寶以為欄楯。
爾時，善財見樓觀中有摩尼寶師子之座。眾寶莊飾；雜寶欄楯；敷眾妙衣；寶網覆上；建寶幢蓋；于金鈴中，出妙音聲，雨妙香華；諸寶鈴中出諸菩薩願行音聲；寶月幢中出佛化身；凈摩尼中顯現如來次第受生；日摩尼中放無量光，照十方剎；摩尼寶王光明幢中放一切佛，圓滿光明；明凈寶中出衆供具，一切眾生燈佛正法雲；如意寶中唸唸出生普賢自在，充滿法界；須彌幢中出天妙聲，讚歎如來。
爾時，善財見此不可思議莊嚴高座、不可思議眷屬圍繞；見摩耶夫人處彼座上，端正姝妙，具凈色身、出三世間色身、一切世間對現色身、遠離一切有趣色身、隨其所應教化色身、一切眾生不染色身、起廣大色身、與一切眾生等色身、一切眾生無等色身、一切眾生見不虛色身；種種色身，隨所應化，顯現色身、無量形像色身、普門形像色身、一切眾生對現色身、廣大自在門莊嚴色身、教化一切眾生色身、一切眾生對現垂形色身、一切時現種種不壞色身、一切眾生究竟不究竟住持色身；不去色身，於一切趣無所滅故；不來色身，於一切趣無所生故；不起色身，不起、不現故；不
【現代漢語翻譯】 現代漢語譯本：華麗的蓮花臺上有一座樓閣，名為『攝取法界方藏』（意為包含整個法界所有法則的寶藏）。地面由金剛構成，樓閣有千根柱子，全部由各種摩尼寶珠和珍寶構成，裝飾華麗，懸掛著無數的珍寶和瓔珞，無數的寶物作為欄桿。 當時，善財童子看到樓閣中有一個摩尼寶獅子座。用各種珍寶裝飾；有雜寶欄桿；鋪著各種美妙的衣物；上面覆蓋著寶網；豎立著寶幢和寶蓋；在金鈴中，發出美妙的聲音，降下美妙的香花；在各種寶鈴中發出諸菩薩的願行之聲；在寶月幢中出現佛的化身；在清凈的摩尼寶珠中顯現如來次第受生的過程；在日摩尼寶珠中放出無量的光芒，照耀十方世界；在摩尼寶王光明幢中放出一切佛的圓滿光明；在明凈寶珠中出現各種供養器具，一切眾生燈佛的正法雲；在如意寶珠中，唸唸出生普賢菩薩的自在，充滿整個法界；在須彌幢中發出天上的美妙聲音，讚歎如來。 當時，善財童子看到這個不可思議的莊嚴高座，被不可思議的眷屬圍繞；看到摩耶夫人（佛陀的生母）坐在那個座位上，端莊美麗，具有清凈的色身，超越三界色身，在一切世間顯現的色身，遠離一切有情趣的色身，隨其所應教化的色身，一切眾生不染著的色身，顯現廣大的色身，與一切眾生平等的色身，一切眾生無與倫比的色身，一切眾生所見不虛的色身；各種色身，隨所應化，顯現色身，無量形像的色身，普門形像的色身，在一切眾生面前顯現的色身，廣大自在門莊嚴的色身，教化一切眾生的色身，在一切眾生面前垂示形像的色身，一切時顯現各種不壞的色身，一切眾生究竟和不究竟所住持的色身；不去的色身，因為在一切趣中沒有滅亡；不來的色身，因為在一切趣中沒有出生；不生起的色身，因為不生起，不顯現；不
【English Translation】 English version: On a magnificent lotus platform, there was a pavilion named 『Sarva Dharma Dhatu Mandala』 (meaning the treasure that contains all the laws of the entire Dharma realm). The ground was made of diamond, and the pavilion had a thousand pillars, all constructed from various Mani jewels and treasures, adorned with splendor, hanging countless jewels and necklaces, and countless treasures as railings. At that time, Sudhana saw a Mani jewel lion throne in the pavilion. It was decorated with various treasures; had railings of mixed jewels; was covered with various exquisite garments; a jeweled net covered it; jeweled banners and canopies were erected; from the golden bells, beautiful sounds emerged, and exquisite fragrant flowers rained down; from the various jeweled bells came the sounds of the vows and practices of the Bodhisattvas; in the jeweled moon banner appeared the manifestations of the Buddhas; in the pure Mani jewel appeared the process of the Tathagatas' successive births; in the sun Mani jewel emitted immeasurable light, illuminating the ten directions; in the Mani jewel king's light banner emitted the perfect light of all Buddhas; in the clear and bright jewel appeared various offerings, the Dharma cloud of the lamp of all sentient beings; in the wish-fulfilling jewel, the freedom of Samantabhadra was born in every moment, filling the entire Dharma realm; in the Sumeru banner came heavenly beautiful sounds, praising the Tathagata. At that time, Sudhana saw this inconceivable, majestic high seat, surrounded by an inconceivable retinue; saw Maya (the mother of Buddha) sitting on that seat, dignified and beautiful, possessing a pure form body, a form body that transcends the three realms, a form body that appears in all worlds, a form body that is free from all sentient realms, a form body that teaches according to what is appropriate, a form body that is not tainted by all sentient beings, a form body that manifests vastness, a form body that is equal to all sentient beings, a form body that is incomparable to all sentient beings, a form body that is not false in the eyes of all sentient beings; various form bodies, manifesting form bodies according to what is appropriate, form bodies of immeasurable forms, form bodies of universal forms, form bodies that appear before all sentient beings, form bodies adorned with the vast and free gate, form bodies that teach all sentient beings, form bodies that show their forms before all sentient beings, form bodies that manifest various indestructible forms at all times, form bodies that are upheld by all sentient beings, both ultimately and not ultimately; a form body that does not go, because it does not perish in all realms; a form body that does not come, because it is not born in all realms; a form body that does not arise, because it does not arise, does not appear; does not
滅色身，離一切世間語言道故；不虛色身，隨所得故；不欺色身，隨應世間故；無所至色身，不生不死故；不壞色身，法性無壞故；無相色身，三世語言斷故；一相色身，無相善說相故；如電色身，隨應一切眾生心故；如幻色身，智幻滿故；如焰色身，持眾生想故；如影色身，一切眾生本願相續不斷故；如夢色身，隨應眾生不可壞故；究竟法界色身，凈如虛空故；現大悲色身，成就一切眾生故；顯現無礙門色身，于唸唸中滿法界故；無量無邊色身，凈一切世門離語言道故；無所依色身，教化眾生究竟愿故；住持色身，能辦一切眾生事故；不生色身，幻愿滿故；無比色身，出世間故；隨應色身，隨應度故；不雜色身，隨業相續故；如意珠色身，滿足一切眾生愿故；離虛妄色身，一切眾生虛妄起故；離覺觀色身，一切眾生不能思察故；不究竟色身，除滅生死故；清凈色身，離如來覺觀故；如是色非色，色如電故；受非受，除滅世間苦受故；離一切想，分別一切眾生想故；出生行非行，諸業如幻故；離識境界，滿足菩薩智慧愿故；空無所有，一切眾生語言斷故；色身成就，妙色不滅故。
爾時，善財見摩耶夫人隨應眾生示現如是種種無量色身眾生，或見過他化自在天王女身，乃至過四天王女身；或見過龍王女身，乃至
【現代漢語翻譯】 現代漢語譯本 滅除色身（rūpa-kāya，物質之身），因為它超越了一切世俗語言的表達；色身並非虛妄，因為它隨順所證悟的境界而顯現；色身並非欺騙，因為它隨順世間眾生的根器而示現；色身無所從來，因為它不生不滅；色身不會壞滅，因為法性（dharma-dhātu，宇宙的真實本性）是不可壞的；色身無相，因為它超越了過去、現在、未來三世的語言描述；色身是一相，因為它以無相之相善巧地宣說真理；色身如閃電般，因為它隨順一切眾生的心念而顯現；色身如幻象般，因為它圓滿了智慧的幻化；色身如火焰般，因為它承載著眾生的妄想；色身如影子般，因為它使一切眾生的本願相續不斷；色身如夢境般，因為它隨順眾生而不可破壞；色身究竟遍及法界，因為它清凈如虛空；色身顯現大悲，因為它成就一切眾生；色身顯現無礙之門，因為它在每一念中都充滿法界；色身無量無邊，因為它清凈一切世間之門，超越語言的表達；色身無所依傍，因為它教化眾生直至究竟的願望；色身住持，因為它能辦成一切眾生的事情；色身不生，因為它圓滿了幻化的願望；色身無比，因為它超越了世間；色身隨順，因為它隨順所要度化的眾生；色身不雜，因為它隨順業力的相續；色身如如意寶珠，因為它滿足一切眾生的願望；色身遠離虛妄，因為一切眾生的虛妄由此而生；色身遠離覺觀，因為一切眾生無法思量觀察；色身不究竟，因為它滅除了生死；色身清凈，因為它遠離了如來的覺觀；這樣的色身並非真實存在，它如閃電般瞬息萬變；感受並非真實的感受，因為它滅除了世間的痛苦感受；遠離一切妄想，卻能分別一切眾生的妄想；生起的行為並非真實的行為，因為諸業如幻象；遠離意識的境界，因為它圓滿了菩薩的智慧願望；空無所有，因為它超越了一切眾生的語言表達；色身成就，因為它美妙的色相永不磨滅。 當時，善財童子見到摩耶夫人隨順眾生示現如此種種無量的色身，有的眾生見到她示現他化自在天王（Paranirmitavasavartin，欲界頂層天）的女兒身，乃至四天王（Caturmaharajika，欲界第一層天）的女兒身；有的眾生見到她示現龍王（Naga-raja，龍族之王）的女兒身，乃至...
【English Translation】 English version The destruction of the rūpa-kāya (form body), because it transcends all worldly language; the rūpa-kāya is not false, because it manifests according to what is attained; the rūpa-kāya is not deceptive, because it manifests according to the capacities of sentient beings in the world; the rūpa-kāya has no origin, because it is neither born nor dies; the rūpa-kāya is indestructible, because the dharma-dhātu (the true nature of the universe) is indestructible; the rūpa-kāya is without form, because it transcends the language of the three times (past, present, and future); the rūpa-kāya is of one form, because it skillfully expounds the truth with the form of no-form; the rūpa-kāya is like lightning, because it manifests according to the minds of all sentient beings; the rūpa-kāya is like an illusion, because it fulfills the illusion of wisdom; the rūpa-kāya is like a flame, because it carries the delusions of sentient beings; the rūpa-kāya is like a shadow, because it makes the original vows of all sentient beings continue without interruption; the rūpa-kāya is like a dream, because it is indestructible according to sentient beings; the rūpa-kāya ultimately pervades the dharma-dhātu, because it is pure like space; the rūpa-kāya manifests great compassion, because it accomplishes all sentient beings; the rūpa-kāya manifests the gate of unobstructedness, because it fills the dharma-dhātu in every moment; the rūpa-kāya is immeasurable and boundless, because it purifies all worldly gates and transcends the expression of language; the rūpa-kāya is without reliance, because it teaches sentient beings until their ultimate wishes are fulfilled; the rūpa-kāya abides, because it can accomplish the affairs of all sentient beings; the rūpa-kāya is unborn, because it fulfills the illusionary vows; the rūpa-kāya is incomparable, because it transcends the world; the rūpa-kāya is adaptable, because it adapts to the sentient beings to be liberated; the rūpa-kāya is not mixed, because it follows the continuity of karma; the rūpa-kāya is like a wish-fulfilling jewel, because it fulfills the wishes of all sentient beings; the rūpa-kāya is free from falsehood, because the falsehood of all sentient beings arises from it; the rūpa-kāya is free from perception and contemplation, because all sentient beings cannot contemplate it; the rūpa-kāya is not ultimate, because it eliminates birth and death; the rūpa-kāya is pure, because it is free from the perception and contemplation of the Tathagata; such a rūpa-kāya is not real, it is as fleeting as lightning; feeling is not real feeling, because it eliminates the suffering of the world; it is free from all thoughts, yet it can distinguish the thoughts of all sentient beings; the arising actions are not real actions, because all karmas are like illusions; it is free from the realm of consciousness, because it fulfills the wisdom vows of the Bodhisattva; it is empty and without substance, because it transcends the language of all sentient beings; the rūpa-kāya is accomplished, because its wonderful form never perishes. At that time, Sudhana saw Lady Maya manifesting such various immeasurable rūpa-kāyas according to sentient beings. Some sentient beings saw her manifesting as the daughter of the Paranirmitavasavartin (the king of the highest heaven in the desire realm), and even as the daughter of the Caturmaharajika (the four heavenly kings); some sentient beings saw her manifesting as the daughter of the Naga-raja (the king of the dragons), and even...
過人王女身。爾時，善財見如是等種種色身，長養一切眾生善根，行不可壞檀波羅蜜，大悲普念一切眾生，出生如來無量功德。勇猛精進求薩婆若，知一切法皆寂滅相，入深忍海，具足一切無壞禪定，修習一切三昧境界，逮得如來圓滿禪定，滅一切眾生諸煩惱海。皆悉嚴凈一切法界，分別了知諸佛法輪，以明凈智觀一切法海，見一切佛心無厭足。次第觀察三世如來，開一切佛門，見三世佛。次第興世凈佛道，戒如如如空，攝一切眾生而教化之，得凈法身，凈一切佛剎。諸大誓願究竟，化度一切眾生。一念充遍諸佛境界，出生菩薩自在神力。顯現無量清凈色身，降一切魔力，增長功德力，生善法力，得一切佛力，具菩薩力，生一切智力。如來智慧普照一切，悉知無量眾生心海，了知眾生諸根欲性。一身充滿十方無量無邊佛剎，悉分別知佛剎成敗，開凈智眼，見三世海、諸佛法海出生一切如來功德，知一切菩薩所修功德，從初發心乃至究竟長養一切眾生善根，於一切世間讚歎一切諸佛功德，成滿一切菩薩母愿。
爾時，善財見摩耶夫人有如是等閻浮提微塵等未曾有事，即變化己身，悉與摩耶夫人身等，合掌禮敬，五體投地，即得無量無邊諸三昧門。正念修習，分別觀察，隨順出生印證。證已，從三昧起；起已，敬繞
【現代漢語翻譯】 現代漢語譯本：超越常人的王女之身。那時，善財童子見到如此種種色身，增長一切眾生的善根，修行不可摧毀的檀波羅蜜（佈施的完美），以大悲心普遍關懷一切眾生，生出如來無量的功德。他勇猛精進地追求薩婆若（一切智），了知一切法皆是寂滅之相，進入深忍之海，具足一切不可破壞的禪定，修習一切三昧（禪定）境界，獲得如來圓滿的禪定，滅除一切眾生的煩惱之海。他完全莊嚴清凈一切法界，分別了知諸佛的法輪，以明凈的智慧觀察一切法海，見到一切佛心無厭足。他次第觀察三世如來，開啟一切佛門，見到三世佛。次第興起於世，清凈佛道，戒律如如如空，攝受一切眾生而教化他們，獲得清凈的法身，清凈一切佛剎。他所有的大誓願都究竟圓滿，化度一切眾生。一念之間充滿諸佛境界，生出菩薩自在的神力。他顯現無量清凈的色身，降伏一切魔力，增長功德力，生出善法力，獲得一切佛力，具足菩薩力，生出一切智力。如來的智慧普遍照耀一切，完全知曉無量眾生的心海，瞭解眾生的根器和慾望。他一身充滿十方無量無邊的佛剎，完全分別知曉佛剎的成敗，開啟清凈的智慧之眼，見到三世之海、諸佛法海，生出一切如來的功德，知曉一切菩薩所修的功德，從最初發心乃至最終，增長一切眾生的善根，在一切世間讚歎一切諸佛的功德，成就圓滿一切菩薩的母愿。 那時，善財童子見到摩耶夫人有如此等同閻浮提（我們所居住的娑婆世界）微塵般多的未曾有之事，即變化自己的身體，完全與摩耶夫人的身體相等，合掌禮敬，五體投地，立即獲得無量無邊的諸三昧門。他以正念修習，分別觀察，隨順出生印證。證悟之後，從三昧中起身；起身之後，恭敬地繞行。
【English Translation】 English version: Surpassing the body of an ordinary king's daughter. At that time, Sudhana saw such various forms, nurturing the roots of goodness in all sentient beings, practicing the indestructible Dāna pāramitā (perfection of giving), with great compassion universally mindful of all sentient beings, bringing forth the immeasurable merits of the Tathāgata. He vigorously advanced in seeking Sarvajña (omniscience), knowing that all dharmas are of the nature of quiescence, entering the deep ocean of forbearance, possessing all indestructible samādhis (meditative absorptions), cultivating all the realms of samādhi, attaining the perfect samādhi of the Tathāgata, extinguishing the ocean of afflictions of all sentient beings. He completely adorned and purified all the realms of dharma, discerningly understanding the Dharma wheel of all Buddhas, observing all the oceans of dharma with clear wisdom, seeing all Buddhas without satiety in his heart. He sequentially observed the Tathāgatas of the three times, opening all the gates of the Buddhas, seeing the Buddhas of the three times. He sequentially arose in the world, purifying the path of the Buddha, his precepts like emptiness, gathering all sentient beings and teaching them, attaining the pure Dharma body, purifying all Buddha-lands. All his great vows were ultimately fulfilled, transforming and liberating all sentient beings. In a single thought, he pervaded the realms of all Buddhas, bringing forth the supernatural powers of a Bodhisattva. He manifested immeasurable pure forms, subduing all demonic forces, increasing the power of merit, generating the power of good dharmas, attaining all the powers of the Buddhas, possessing the powers of a Bodhisattva, generating the power of omniscience. The wisdom of the Tathāgata universally illuminates all, completely knowing the ocean of minds of immeasurable sentient beings, understanding the faculties and desires of sentient beings. His single body filled the immeasurable and boundless Buddha-lands of the ten directions, completely discerning the success and failure of the Buddha-lands, opening the pure eye of wisdom, seeing the ocean of the three times, the ocean of the Dharma of all Buddhas, bringing forth all the merits of the Tathāgata, knowing the merits cultivated by all Bodhisattvas, from the initial aspiration to the ultimate, nurturing the roots of goodness in all sentient beings, in all worlds praising the merits of all Buddhas, fulfilling all the motherly vows of a Bodhisattva. At that time, Sudhana saw that Māyādevī had such unprecedented events as numerous as the dust particles of Jambudvīpa (the world we inhabit), and he transformed his own body, making it completely equal to the body of Māyādevī, joining his palms in reverence, prostrating with his five limbs touching the ground, and immediately attained immeasurable and boundless gates of samādhi. He cultivated with right mindfulness, discerningly observing, and in accordance with the arising of the seal of confirmation. Having attained realization, he arose from samādhi; having arisen, he respectfully circumambulated.
摩耶夫人及諸眷屬，恭敬合掌於一面住，白言：「大聖！文殊師利菩薩，往昔教我發阿耨多羅三藐三菩提心，求善知識，親近供養。我已漸求至大聖所，愿為演說云何菩薩學菩薩行、修菩薩道？」
答言：「佛子！我已成就大愿智幻法門。得此法門故，為盧舍那如來母。於此閻浮提迦毗羅城凈飯王宮，從右脅生悉達太子，顯現不可思議自在神力。善男子！菩薩于兜率天命終時，一一毛孔放大光明，名一切如來受生圓滿功德，顯現不可說不可說佛剎微塵等菩薩受生莊嚴，普照一切世界；照已，來觸我頂，遍入我身一切毛孔；入已，普見菩薩受生，自在莊嚴，又見出家、往詣道場、成等正覺，菩薩、天人、大眾圍繞，恭敬供養轉正法輪。彼諸如來於過去世行菩薩行，于諸佛所恭敬供養髮菩提心，凈諸佛剎。無量化身充滿法界，教化眾生，乃至示現大般涅槃，如是等事，皆悉睹見。又，善男子！彼妙光明來入我身，我身爾時超出世間，與虛空等，亦不過人身，悉能容受十方菩薩，莊嚴宮殿。◎◎爾時，菩薩從兜率天降神下時，與十佛剎微塵等菩薩俱，皆悉同行大愿，善根莊嚴，法門智慧自在，一切諸地清凈，法身無量，色身究竟，普賢諸大願行悉皆同等。如是菩薩眷屬圍繞，又與八萬諸龍王俱，娑伽羅龍王等，及諸夜
【現代漢語翻譯】 現代漢語譯本：摩耶夫人（Mayadevi，釋迦牟尼的生母）及其眷屬，恭敬地合掌站在一旁，說道：『大聖！文殊師利菩薩（Manjusri Bodhisattva，象徵智慧的菩薩），過去曾教導我發無上正等正覺之心（anuttara-samyak-sambodhi-citta，即成佛之心），尋求善知識，親近供養。我已逐漸尋訪至大聖您這裡，愿您為我演說菩薩如何學習菩薩的修行、修持菩薩之道？』 佛陀回答說：『佛子！我已成就大愿智幻法門（mahapranidhana-jnana-maya-dharma-paryaya，一種通過願力、智慧和幻化來度化眾生的法門）。因為得到這個法門，我成為盧舍那如來（Vairocana Buddha，報身佛）的母親。在這閻浮提（Jambudvipa，我們所居住的娑婆世界）的迦毗羅城（Kapilavastu）凈飯王（Suddhodana）的王宮中，從右脅生下悉達太子（Siddhartha，釋迦牟尼的俗名），顯現不可思議的自在神通之力。善男子！菩薩在兜率天（Tusita Heaven，欲界天之一）命終時，每一個毛孔都放出大光明，名為一切如來受生圓滿功德（sarva-tathagata-jatisampurna-guna），顯現不可說不可說佛剎微塵數（buddha-ksetra-paramanu，極多的佛國）的菩薩受生莊嚴，普照一切世界；照耀之後，來觸碰我的頭頂，遍入我身體的每一個毛孔；進入之後，普遍見到菩薩受生的自在莊嚴，又見到出家、前往道場、成就正等正覺，菩薩、天人、大眾圍繞，恭敬供養，轉正法輪。那些如來在過去世行菩薩行，在諸佛處恭敬供養，發菩提心，清凈諸佛剎。無量化身充滿法界，教化眾生，乃至示現大般涅槃（maha-parinirvana，佛陀的最終寂滅），這些事情我都全部看見。而且，善男子！那美妙的光明進入我身體時，我的身體那時超出世間，與虛空相等，但也沒有超過人身，能夠容納十方菩薩，莊嚴宮殿。』 『那時，菩薩從兜率天降生時，與十佛剎微塵數菩薩一同前來，他們都同行大愿，以善根莊嚴，法門智慧自在，一切諸地清凈，法身無量，色身究竟，普賢菩薩（Samantabhadra Bodhisattva，象徵行愿的菩薩）的諸大願行都完全相同。這樣的菩薩眷屬圍繞，又與八萬諸龍王一同前來，如娑伽羅龍王（Sagara，海龍王）等，以及諸夜叉（yaksa，一種鬼神）』
【English Translation】 English version: Queen Maya (Mayadevi, the mother of Shakyamuni) and her retinue, respectfully placing their palms together, stood to one side and said, 'Great Sage! Manjusri Bodhisattva (Manjusri Bodhisattva, the bodhisattva symbolizing wisdom), in the past, taught me to generate the mind of anuttara-samyak-sambodhi (the mind of enlightenment), to seek good teachers, and to draw near and make offerings. I have gradually sought and arrived at the Great Sage's place. I wish you would explain how a bodhisattva learns the practice of a bodhisattva and cultivates the path of a bodhisattva?' The Buddha replied, 'Child of the Buddha! I have already accomplished the Dharma gate of great vow, wisdom, and illusion (mahapranidhana-jnana-maya-dharma-paryaya, a dharma gate that uses vows, wisdom, and illusion to liberate beings). Because of obtaining this Dharma gate, I became the mother of Vairocana Tathagata (Vairocana Buddha, the Sambhogakaya Buddha). In this Jambudvipa (Jambudvipa, the world we live in), in the city of Kapilavastu, in the palace of King Suddhodana, Siddhartha (Siddhartha, the secular name of Shakyamuni) was born from my right side, manifesting inconceivable, self-mastering, spiritual powers. Good man! When a bodhisattva passes away in the Tusita Heaven (Tusita Heaven, one of the heavens in the desire realm), each pore of their body emits great light, called the perfect merit of all Tathagatas' births (sarva-tathagata-jatisampurna-guna), manifesting the adornments of the births of inexpressible, inexpressible Buddha-ksetra-paramanu (buddha-ksetra-paramanu, countless Buddha lands) number of bodhisattvas, illuminating all worlds; after illuminating, it comes to touch the top of my head, pervading every pore of my body; after entering, I universally see the self-mastering adornments of the bodhisattva's birth, and also see the renunciation, the going to the bodhi-mandala, the attainment of perfect enlightenment, with bodhisattvas, devas, and the great assembly surrounding, respectfully making offerings, and turning the wheel of the Dharma. Those Tathagatas in past lives practiced the bodhisattva path, made respectful offerings at the places of all Buddhas, generated the bodhi mind, and purified all Buddha lands. Limitless transformation bodies fill the Dharma realm, teaching and transforming sentient beings, even manifesting the great parinirvana (maha-parinirvana, the final passing away of the Buddha), all these things I have seen. Moreover, good man! When that wonderful light entered my body, my body at that time transcended the world, becoming equal to space, but not exceeding the human body, able to contain the palaces adorned by the bodhisattvas of the ten directions.' 'At that time, when the bodhisattva descended from the Tusita Heaven, they came together with bodhisattvas equal to the dust motes of ten Buddha lands, all practicing the same great vows, adorned with good roots, with the Dharma gate wisdom being self-mastering, all the grounds being pure, the Dharma body being limitless, the form body being ultimate, and the great vows and practices of Samantabhadra Bodhisattva (Samantabhadra Bodhisattva, the bodhisattva symbolizing practice and vows) being completely the same. Such a retinue of bodhisattvas surrounded them, and they also came together with eighty thousand dragon kings, such as Sagara Dragon King (Sagara, the sea dragon king), and all the yakshas (yaksa, a type of ghost or spirit).'
叉八部神等，恭敬供養。降神下時，放大光明普照世界；現自在力除滅一切諸惡道苦；以巧方便教化不可思議眾生，皆悉令知宿世業行；令諸菩薩修不放逸，無所染著，救護眾生，令悉睹見此菩薩身，現如是等諸奇特事：與大眾俱，來處我胎，彼諸菩薩於我胎內遊行自在，或以三千大千世界以為一步，或不可說不可說佛剎微塵等世界以為一步。又唸唸中十方一切世界，一切佛所不可說不可說菩薩眷屬，及四天王、忉利天王乃至梵王，如是等一切天王皆入我胎欲見菩薩，恭敬、供養、聽受正法，悉皆容受如是等眾，而胎不廣大亦不迫迮，於此世界示現如是神變，受生十方一切閻浮提中亦復如是，亦不分身種種現化，隨其所應為菩薩母。何以故？修此大愿智幻法門故。善男子！我為盧舍那佛母，拘樓孫佛、拘那含牟尼佛、迦葉佛、彌勒佛、師子佛、法幢佛、善眼佛、凈華佛、妙德華佛、提舍佛、弗沙佛、歡喜意佛、自在佛、離垢佛、明凈月佛、執炬佛、樂靜佛、金剛楯佛、清凈義佛、阿私陀佛、度彼岸佛、高焰山佛、執燈佛、寶蓮華佛、功德稱佛、無量德持佛、妙德燈佛、莊嚴身佛、善威儀佛、妙德慈佛、善幢佛、智盛佛、無量音佛、無諍佛、散疑佛、清凈佛、廣光佛、速凈佛、妙德云佛、莊嚴頂發佛、樹王佛、莊嚴寶冠
佛、智海佛、凈寶佛、堅天冠佛、具諸愿佛、大自在佛、妙德王佛、勝妙德佛、栴檀云佛、廣凈眼佛、殊勝慧佛、修習智佛、高王佛、自在慧佛、離色佛、師子喜佛、無上王佛、妙德頂佛、金剛智山佛、妙德藏佛、寶網嚴身佛、善慧佛、自在天佛、大地天佛、無著功德佛、眾牙佛、慧光佛、妙德天佛、無上坐佛、無上德佛、仙人伏根佛、隨順語佛、自在德幢佛、明凈幢佛、分別支佛、毗舍佉佛、放一切眾生香光明佛、金剛寶嚴佛、歡喜眼佛、滅欲塵佛、高大身佛、善天佛、無上天佛、向寂滅佛、覺智佛、離塵垢佛、光焰王佛、安住佛、毗舍佉天佛、金剛山佛、智焰盛妙德佛、安隱佛、優波提舍佛、具凈德佛、樂賢德佛、第一義勇佛、百光焰佛、一增上佛、深音聲佛、大地王佛、白凈佛、山音聲佛、殊勝佛、不可壞佛、無上醫佛、功德月佛、不違逆佛、功德聚佛、月出佛、功德天佛、光明盛佛、娑羅陰佛、藥王佛、勝寶佛、金剛慧佛、八十妙德佛、一切無壞佛、大名稱王佛、勇進持佛、無量光佛、大莊嚴焰佛、法王不虛佛、不退地佛、明凈天佛、苦行佛、凈天佛、同意佛、解脫音佛、無壞王佛、滅諂偽佛、凈薝蔔光佛、善勝月佛、執明炬佛、莊嚴身佛、不可說佛、觀眾生佛、無量光佛、無畏音佛、最勝天佛、無畏智盛佛
【現代漢語翻譯】 現代漢語譯本：佛（Buddha），智海佛（Wisdom Ocean Buddha），凈寶佛（Pure Treasure Buddha），堅天冠佛（Firm Heavenly Crown Buddha），具諸愿佛（Possessor of All Vows Buddha），大自在佛（Great Self-Mastery Buddha），妙德王佛（King of Wonderful Virtue Buddha），勝妙德佛（Superior Wonderful Virtue Buddha），栴檀云佛（Sandalwood Cloud Buddha），廣凈眼佛（Vast Pure Eye Buddha），殊勝慧佛（Supreme Wisdom Buddha），修習智佛（Cultivator of Wisdom Buddha），高王佛（High King Buddha），自在慧佛（Self-Mastery Wisdom Buddha），離色佛（Free from Form Buddha），師子喜佛（Lion Joy Buddha），無上王佛（Supreme King Buddha），妙德頂佛（Summit of Wonderful Virtue Buddha），金剛智山佛（Vajra Wisdom Mountain Buddha），妙德藏佛（Treasury of Wonderful Virtue Buddha），寶網嚴身佛（Adorned with Jewel Net Buddha），善慧佛（Good Wisdom Buddha），自在天佛（Self-Mastery Heaven Buddha），大地天佛（Great Earth Heaven Buddha），無著功德佛（Unattached Merit Buddha），眾牙佛（Many Teeth Buddha），慧光佛（Wisdom Light Buddha），妙德天佛（Wonderful Virtue Heaven Buddha），無上坐佛（Supreme Seat Buddha），無上德佛（Supreme Virtue Buddha），仙人伏根佛（Sage Subduing Roots Buddha），隨順語佛（Conforming Speech Buddha），自在德幢佛（Self-Mastery Virtue Banner Buddha），明凈幢佛（Clear Pure Banner Buddha），分別支佛（Discriminating Branches Buddha），毗舍佉佛（Visakha Buddha），放一切眾生香光明佛（Emitting Fragrant Light for All Beings Buddha），金剛寶嚴佛（Vajra Jewel Adornment Buddha），歡喜眼佛（Joyful Eye Buddha），滅欲塵佛（Extinguishing Desire Dust Buddha），高大身佛（Tall Great Body Buddha），善天佛（Good Heaven Buddha），無上天佛（Supreme Heaven Buddha），向寂滅佛（Towards Nirvana Buddha），覺智佛（Awakened Wisdom Buddha），離塵垢佛（Free from Dust and Defilement Buddha），光焰王佛（Radiant Flame King Buddha），安住佛（Abiding Buddha），毗舍佉天佛（Visakha Heaven Buddha），金剛山佛（Vajra Mountain Buddha），智焰盛妙德佛（Wisdom Flame Flourishing Wonderful Virtue Buddha），安隱佛（Peaceful Buddha），優波提舍佛（Upadesha Buddha），具凈德佛（Possessor of Pure Virtue Buddha），樂賢德佛（Joyful Virtuous Buddha），第一義勇佛（First Meaning Courage Buddha），百光焰佛（Hundred Radiant Flames Buddha），一增上佛（One Supreme Buddha），深音聲佛（Profound Voice Buddha），大地王佛（Great Earth King Buddha），白凈佛（White Pure Buddha），山音聲佛（Mountain Voice Buddha），殊勝佛（Supreme Buddha），不可壞佛（Indestructible Buddha），無上醫佛（Supreme Physician Buddha），功德月佛（Merit Moon Buddha），不違逆佛（Non-Contradictory Buddha），功德聚佛（Merit Accumulation Buddha），月出佛（Moonrise Buddha），功德天佛（Merit Heaven Buddha），光明盛佛（Flourishing Light Buddha），娑羅陰佛（Sala Shade Buddha），藥王佛（Medicine King Buddha），勝寶佛（Superior Treasure Buddha），金剛慧佛（Vajra Wisdom Buddha），八十妙德佛（Eighty Wonderful Virtues Buddha），一切無壞佛（All Indestructible Buddha），大名稱王佛（Great Renown King Buddha），勇進持佛（Courageous Advance Holder Buddha），無量光佛（Immeasurable Light Buddha），大莊嚴焰佛（Great Adornment Flame Buddha），法王不虛佛（Dharma King Not False Buddha），不退地佛（Non-Retreating Ground Buddha），明凈天佛（Clear Pure Heaven Buddha），苦行佛（Ascetic Practice Buddha），凈天佛（Pure Heaven Buddha），同意佛（Same Meaning Buddha），解脫音佛（Liberation Sound Buddha），無壞王佛（Indestructible King Buddha），滅諂偽佛（Extinguishing Flattery and Deceit Buddha），凈薝蔔光佛（Pure Champak Light Buddha），善勝月佛（Good Victory Moon Buddha），執明炬佛（Holding Bright Torch Buddha），莊嚴身佛（Adorned Body Buddha），不可說佛（Inexpressible Buddha），觀眾生佛（Observing Beings Buddha），無量光佛（Immeasurable Light Buddha），無畏音佛（Fearless Sound Buddha），最勝天佛（Most Superior Heaven Buddha），無畏智盛佛（Fearless Wisdom Flourishing Buddha） English version: Buddha, Wisdom Ocean Buddha, Pure Treasure Buddha, Firm Heavenly Crown Buddha, Possessor of All Vows Buddha, Great Self-Mastery Buddha, King of Wonderful Virtue Buddha, Superior Wonderful Virtue Buddha, Sandalwood Cloud Buddha, Vast Pure Eye Buddha, Supreme Wisdom Buddha, Cultivator of Wisdom Buddha, High King Buddha, Self-Mastery Wisdom Buddha, Free from Form Buddha, Lion Joy Buddha, Supreme King Buddha, Summit of Wonderful Virtue Buddha, Vajra Wisdom Mountain Buddha, Treasury of Wonderful Virtue Buddha, Adorned with Jewel Net Buddha, Good Wisdom Buddha, Self-Mastery Heaven Buddha, Great Earth Heaven Buddha, Unattached Merit Buddha, Many Teeth Buddha, Wisdom Light Buddha, Wonderful Virtue Heaven Buddha, Supreme Seat Buddha, Supreme Virtue Buddha, Sage Subduing Roots Buddha, Conforming Speech Buddha, Self-Mastery Virtue Banner Buddha, Clear Pure Banner Buddha, Discriminating Branches Buddha, Visakha Buddha, Emitting Fragrant Light for All Beings Buddha, Vajra Jewel Adornment Buddha, Joyful Eye Buddha, Extinguishing Desire Dust Buddha, Tall Great Body Buddha, Good Heaven Buddha, Supreme Heaven Buddha, Towards Nirvana Buddha, Awakened Wisdom Buddha, Free from Dust and Defilement Buddha, Radiant Flame King Buddha, Abiding Buddha, Visakha Heaven Buddha, Vajra Mountain Buddha, Wisdom Flame Flourishing Wonderful Virtue Buddha, Peaceful Buddha, Upadesha Buddha, Possessor of Pure Virtue Buddha, Joyful Virtuous Buddha, First Meaning Courage Buddha, Hundred Radiant Flames Buddha, One Supreme Buddha, Profound Voice Buddha, Great Earth King Buddha, White Pure Buddha, Mountain Voice Buddha, Supreme Buddha, Indestructible Buddha, Supreme Physician Buddha, Merit Moon Buddha, Non-Contradictory Buddha, Merit Accumulation Buddha, Moonrise Buddha, Merit Heaven Buddha, Flourishing Light Buddha, Sala Shade Buddha, Medicine King Buddha, Superior Treasure Buddha, Vajra Wisdom Buddha, Eighty Wonderful Virtues Buddha, All Indestructible Buddha, Great Renown King Buddha, Courageous Advance Holder Buddha, Immeasurable Light Buddha, Great Adornment Flame Buddha, Dharma King Not False Buddha, Non-Retreating Ground Buddha, Clear Pure Heaven Buddha, Ascetic Practice Buddha, Pure Heaven Buddha, Same Meaning Buddha, Liberation Sound Buddha, Indestructible King Buddha, Extinguishing Flattery and Deceit Buddha, Pure Champak Light Buddha, Good Victory Moon Buddha, Holding Bright Torch Buddha, Adorned Body Buddha, Inexpressible Buddha, Observing Beings Buddha, Immeasurable Light Buddha, Fearless Sound Buddha, Most Superior Heaven Buddha, Fearless Wisdom Flourishing Buddha
【English Translation】 English version: Buddha (Buddha), Wisdom Ocean Buddha, Pure Treasure Buddha, Firm Heavenly Crown Buddha, Possessor of All Vows Buddha, Great Self-Mastery Buddha, King of Wonderful Virtue Buddha, Superior Wonderful Virtue Buddha, Sandalwood Cloud Buddha, Vast Pure Eye Buddha, Supreme Wisdom Buddha, Cultivator of Wisdom Buddha, High King Buddha, Self-Mastery Wisdom Buddha, Free from Form Buddha, Lion Joy Buddha, Supreme King Buddha, Summit of Wonderful Virtue Buddha, Vajra Wisdom Mountain Buddha, Treasury of Wonderful Virtue Buddha, Adorned with Jewel Net Buddha, Good Wisdom Buddha, Self-Mastery Heaven Buddha, Great Earth Heaven Buddha, Unattached Merit Buddha, Many Teeth Buddha, Wisdom Light Buddha, Wonderful Virtue Heaven Buddha, Supreme Seat Buddha, Supreme Virtue Buddha, Sage Subduing Roots Buddha, Conforming Speech Buddha, Self-Mastery Virtue Banner Buddha, Clear Pure Banner Buddha, Discriminating Branches Buddha, Visakha Buddha, Emitting Fragrant Light for All Beings Buddha, Vajra Jewel Adornment Buddha, Joyful Eye Buddha, Extinguishing Desire Dust Buddha, Tall Great Body Buddha, Good Heaven Buddha, Supreme Heaven Buddha, Towards Nirvana Buddha, Awakened Wisdom Buddha, Free from Dust and Defilement Buddha, Radiant Flame King Buddha, Abiding Buddha, Visakha Heaven Buddha, Vajra Mountain Buddha, Wisdom Flame Flourishing Wonderful Virtue Buddha, Peaceful Buddha, Upadesha Buddha, Possessor of Pure Virtue Buddha, Joyful Virtuous Buddha, First Meaning Courage Buddha, Hundred Radiant Flames Buddha, One Supreme Buddha, Profound Voice Buddha, Great Earth King Buddha, White Pure Buddha, Mountain Voice Buddha, Supreme Buddha, Indestructible Buddha, Supreme Physician Buddha, Merit Moon Buddha, Non-Contradictory Buddha, Merit Accumulation Buddha, Moonrise Buddha, Merit Heaven Buddha, Flourishing Light Buddha, Sala Shade Buddha, Medicine King Buddha, Superior Treasure Buddha, Vajra Wisdom Buddha, Eighty Wonderful Virtues Buddha, All Indestructible Buddha, Great Renown King Buddha, Courageous Advance Holder Buddha, Immeasurable Light Buddha, Great Adornment Flame Buddha, Dharma King Not False Buddha, Non-Retreating Ground Buddha, Clear Pure Heaven Buddha, Ascetic Practice Buddha, Pure Heaven Buddha, Same Meaning Buddha, Liberation Sound Buddha, Indestructible King Buddha, Extinguishing Flattery and Deceit Buddha, Pure Champak Light Buddha, Good Victory Moon Buddha, Holding Bright Torch Buddha, Adorned Body Buddha, Inexpressible Buddha, Observing Beings Buddha, Immeasurable Light Buddha, Fearless Sound Buddha, Most Superior Heaven Buddha, Fearless Wisdom Flourishing Buddha
、妙德華佛、月光焰佛、不退慧佛、離愛佛、不著慧佛、長養德聚佛、滅惡道佛、無量化師子吼佛、義不退佛、見無礙佛、降眾魔佛、不著相佛、離虛妄海佛、清凈海佛、不可沮壞須彌山佛、無著智佛、無量坐佛、與魔戰佛、隨師行佛、無上調佛、常月佛、饒益王佛、不動陰佛、饒益名佛、饒益慧佛、壽持佛、壽名佛、滿稱佛、無壞盛佛、色明凈佛、無相智佛、勇無動佛、難思妙德佛、同月行佛、無量身佛、隨順王佛、增壽天佛。佛子！如是等賢劫一切佛，於此世界成等正覺，我悉為母，亦於十方一切世界教化眾生。」
爾時，善財白言：「大聖！得此法門其已久如？」
答言：「佛子！乃往古世，過不可思議非諸菩薩通明境界不可數劫，有劫名凈光明，有世界名曰妙德須彌山王。其土清凈無諸垢穢，眾寶合成種種嚴飾，見者無厭。彼世界中有千億四天下，諸四天下中有一四天下，彼四天下中有八十億大王之都，彼王都中有一王都，名曰智幢，有轉輪王名曰勇盛。彼王都北有一道場，名月光明，其道場神名慈妙德。時，有菩薩名離垢幢，坐于道場，臨成正覺時，有惡魔名金剛光明，與眷屬俱，至菩薩所，壞其道行；時，勇盛王具足菩薩神力自在，化作兵眾，多彼魔軍而摧伏之；時，彼菩薩得成正覺；時，
{ "translations": [ "現代漢語譯本：妙德華佛（擁有美妙德行的花朵之佛）、月光焰佛（如月光般閃耀火焰的佛）、不退慧佛（智慧永不退轉的佛）、離愛佛（遠離愛慾的佛）、不著慧佛（不執著于智慧的佛）、長養德聚佛（增長德行積聚的佛）、滅惡道佛（滅除惡道的佛）、無量化師子吼佛（能發出無量變化獅子吼的佛）、義不退佛（義理永不退轉的佛）、見無礙佛（見解無障礙的佛）、降眾魔佛（降伏一切魔的佛）、不著相佛（不執著于表象的佛）、離虛妄海佛（脫離虛妄之海的佛）、清凈海佛（如清凈之海的佛）、不可沮壞須彌山佛（如不可摧毀的須彌山的佛）、無著智佛（沒有執著的智慧的佛）、無量坐佛（擁有無量坐姿的佛）、與魔戰佛（與魔戰鬥的佛）、隨師行佛（跟隨導師修行的佛）、無上調佛（無上調御的佛）、常月佛（如常月般存在的佛）、饒益王佛（利益眾生的王者之佛）、不動陰佛（不受陰影動搖的佛）、饒益名佛（名號能利益眾生的佛）、饒益慧佛（智慧能利益眾生的佛）、壽持佛（壽命長久的佛）、壽名佛（名號能帶來長壽的佛）、滿稱佛（圓滿稱讚的佛）、無壞盛佛（不會衰敗的興盛之佛）、色明凈佛（色身明凈的佛）、無相智佛（擁有無相智慧的佛）、勇無動佛（勇猛不動搖的佛）、難思妙德佛（難以思議的擁有美妙德行的佛）、同月行佛（與月亮同行般的佛）、無量身佛（擁有無量化身的佛）、隨順王佛（隨順眾生的王者之佛）、增壽天佛（能增長壽命的天之佛）。佛子！像這樣等賢劫（賢劫，佛教中一個時間單位）的一切佛，在這個世界成就正等正覺，我都是他們的母親，也在十方一切世界教化眾生。」\n\n\t\t那時，善財（善財童子，佛教人物）問：「大聖！您得到這個法門有多久了？」\n\n\t\t回答說：「佛子！在遙遠的過去，經過不可思議、非諸菩薩通明境界不可數的劫（劫，佛教中一個時間單位），有一個劫名為凈光明，有一個世界名為妙德須彌山王。那個國土清凈沒有污垢，由各種珍寶構成，裝飾得非常華麗，看到的人不會厭倦。那個世界中有千億個四天下（四天下，佛教宇宙觀中的一個世界單位），每個四天下中有一個四天下，那個四天下中有八十億個大王之都，那些王都中有一個王都，名為智幢，有一個轉輪王（轉輪王，佛教中擁有統治世界的王者）名為勇盛。那個王都的北面有一個道場，名為月光明，那個道場的守護神名為慈妙德。當時，有一位菩薩名為離垢幢，坐在道場中，當他快要成就正覺時，有一個惡魔名為金剛光明，帶著他的眷屬，來到菩薩那裡，想要破壞他的修行；當時，勇盛王具足菩薩的神力自在，化作軍隊，擊敗了魔軍；當時，那位菩薩成就了正等正覺；當時，", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", 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"現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：",
道場神見此事已，歡喜無量，發如是愿。此轉輪王乃至成佛，我為其母。善男子！我曾於彼道場，供養十那由他佛。善男子！彼道場神，豈異人乎？我身是也。轉輪王者，盧舍那佛是也。善男子！我從爾時發願已來，盧舍那佛於一切有行菩薩行，教化眾生，乃至最後受生，我常為母。複次，善男子！現在、過去、十方、無量、無邊諸佛，放大光明來照我身、宮殿、住處者，彼最後生，我悉為母。善男子！我唯知此大愿智幻法門；諸大菩薩具大悲藏，教化眾生，心無厭足，得自在法，一一毛孔現一切佛自在神力。我當云何能知、能說彼功德行？」爾時，摩耶夫人告善財童子言：「善男子！於此世界三十三天，有王名正念王，有童女名天主光。汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子敬受其教，頭面作禮，繞無數匝，戀慕瞻仰，卻行而退。遂往天宮見彼童女，禮足圍繞，合掌前住，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？我聞聖者善能誘誨，愿為我說。」
天女答言：「善男子！我得菩薩解脫，名無礙念清凈莊嚴。善男子！我念過去有最勝劫，名青蓮華。我于彼劫中，供養恒河沙等諸佛如來。彼諸如來從初出家，我皆瞻奉、守護、供養，造僧伽
【現代漢語翻譯】 現代漢語譯本：道場神見到這件事後，歡喜無量，發了這樣的愿：『這位轉輪王乃至成佛，我將做他的母親。』善男子！我曾在那個道場，供養了十那由他（極大的數量單位）佛。善男子！那個道場神，難道是別人嗎？就是我自身啊。轉輪王，就是盧舍那佛（報身佛）啊。善男子！我從那時發願以來，盧舍那佛在一切有為法中修行菩薩行，教化眾生，乃至最後一次受生，我都常做他的母親。再說，善男子！現在、過去、十方、無量、無邊的諸佛，放出大光明來照耀我的身體、宮殿、住處，他們最後一次受生時，我都做他們的母親。善男子！我只知道這種大愿智幻法門；諸大菩薩具有大悲藏，教化眾生，心無厭足，得到自在法，每一個毛孔都能顯現一切佛的自在神力。我怎麼能夠知道、能夠說出他們的功德行呢？」這時，摩耶夫人（釋迦牟尼佛的生母）告訴善財童子說：『善男子！在這個世界三十三天（欲界第二天），有一位國王名叫正念王，有一位童女名叫天主光。你到那裡去問她，菩薩如何學習菩薩行、修菩薩道。』 當時，善財童子恭敬地接受了她的教誨，頭面頂禮，繞了無數圈，戀戀不捨地瞻仰著她，然後退了出去。於是前往天宮，見到了那位童女，禮拜她的雙足，圍繞她，合掌站在前面，說道：『聖者！我早已發了阿耨多羅三藐三菩提心（無上正等正覺之心），但是還不知道菩薩如何學習菩薩行、修菩薩道？我聽說聖者您善於引導教誨，希望您能為我講說。』 天女回答說：『善男子！我得到了一種菩薩解脫法門，名叫無礙念清凈莊嚴。善男子！我記得過去有一個最殊勝的劫，名叫青蓮華。我在那個劫中，供養了恒河沙數那麼多的諸佛如來。那些如來從最初出家時，我就都瞻仰、守護、供養他們，建造僧伽（僧團）』
【English Translation】 English version: The deity of the Bodhimanda, seeing this event, was immeasurably joyful and made this vow: 'This Cakravartin King, until he becomes a Buddha, I will be his mother.' Good man! I have, in that Bodhimanda, made offerings to ten nayutas (an extremely large number) of Buddhas. Good man! Is that Bodhimanda deity someone different? It is my own self. The Cakravartin King is Vairocana Buddha (the Sambhogakaya Buddha). Good man! Since I made that vow, Vairocana Buddha has been practicing the Bodhisattva path in all conditioned phenomena, teaching and transforming sentient beings, and until his last birth, I have always been his mother. Furthermore, good man! The countless, boundless Buddhas of the present, past, and ten directions, who emit great light to illuminate my body, palaces, and dwelling places, in their last birth, I will be their mother. Good man! I only know this great vow of wisdom and illusion dharma gate; the great Bodhisattvas possess the great treasury of compassion, teaching and transforming sentient beings, with insatiable hearts, attaining the Dharma of freedom, and each pore of their skin manifests the free and divine power of all Buddhas. How can I know or speak of their meritorious deeds?' At that time, Maya (the mother of Shakyamuni Buddha) said to Sudhana: 'Good man! In this world of the Thirty-Three Heavens (the second heaven of the desire realm), there is a king named King Right Mindfulness, and there is a maiden named Heavenly Light. Go to her and ask how a Bodhisattva learns the Bodhisattva practice and cultivates the Bodhisattva path.' At that time, Sudhana respectfully received her teachings, bowed his head to the ground, circumambulated her countless times, gazed at her with longing, and then retreated. He then went to the heavenly palace, saw that maiden, bowed at her feet, circumambulated her, joined his palms, and stood before her, saying: 'Holy one! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva learns the Bodhisattva practice and cultivates the Bodhisattva path? I have heard that you are skilled in guiding and teaching, and I hope you will speak to me about it.' The heavenly maiden replied: 'Good man! I have attained a Bodhisattva liberation called Unobstructed Thought Pure Adornment. Good man! I remember that in the past there was a most excellent kalpa (eon) called Blue Lotus. In that kalpa, I made offerings to as many Buddhas Tathagatas as there are sands in the Ganges River. From the time those Tathagatas first left home, I have always revered, protected, and made offerings to them, and built sanghas (monastic communities).'
藍營辦什物。又彼諸佛從為菩薩住母胎時，誕生之時，行七步時，大師子吼時，住童子位在宮中時，向菩提樹成正覺時，轉正法輪、現佛神變、教化調伏眾生之時，如是一切諸所作事，從初發心乃至法盡，我皆明憶無有遺余，常現在前，念持不忘。又憶過去劫，名善地，我于彼供養十恒河沙等諸佛如來。又過去劫，名為妙德，我于彼供養一佛世界微塵等諸佛如來。又劫名無所得，我于彼供養八十四億百千那由他諸佛如來。又劫名善光，我于彼供養閻浮提微塵等諸佛如來。又劫名無量光，我于彼供養二十恒河沙等諸佛如來。又劫名精進德，我于彼供養一恒河沙等諸佛如來。又劫名善悲，我于彼供養八十恒河沙等諸佛如來。又劫名勝游，我于彼供養六十恒河沙等諸佛如來。又劫名妙月，我于彼供養七十恒河沙等諸佛如來。善男子！如是憶念恒河沙劫，我常不捨諸佛如來、應、正等覺，從彼一切諸如來所，聞此無礙念清凈莊嚴菩薩解脫，受持修行，恒不間斷，隨順趣入。如是先劫所有如來，從初菩薩乃至法盡，一切神變我以凈嚴解脫之力，皆隨憶念明瞭現前，持而順行，曾無懈廢。善男子！我唯知此無礙念清凈解脫，如諸菩薩摩訶薩出生死夜，朗然明徹，永離癡冥，未嘗惛寐，心無諸蓋，身行輕安，于諸法性清凈覺了，成就
十力，開悟群生。而我云何能知、能說彼功德行？善男子！迦毗羅城有童子師，名曰遍友。汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子以聞法故，身心遍悅，不思議善根流派增廣，頭面敬禮天主光足，繞無數匝，戀仰辭去。從天宮下，漸向彼城，至遍友所，禮足圍繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？我聞聖者善能誘誨，愿為我說。」
遍友答言：「善男子！此有童子名善知眾藝，學菩薩字智。汝可問之，當爲汝說。」
爾時，善財即至其所，頭頂禮敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？我聞聖者善能誘誨，愿為我說。」
時，彼童子告善財言：「善男子！我得菩薩解脫，名善知眾藝。我恒唱持入此解脫根本之字，唱阿字時，入般若波羅蜜門，名菩薩威德各別境界；唱羅字時，入般若波羅蜜門，名平等一味最上無邊；唱波字時，入般若波羅蜜門，名法界無異相；唱者字時，入般若波羅蜜門，名普輪斷差別；唱多字時，入般若波羅蜜門，名得無依無上；唱邏字時，入般若波羅蜜門，名離依止無垢；唱荼(徒假反)字時，入般若波羅蜜門，
【現代漢語翻譯】 現代漢語譯本 十力（如來十種智慧力量），開悟眾生。我怎麼能夠知道、能夠說出他的功德和修行呢？善男子！在迦毗羅城有一個童子老師，名叫遍友。你到他那裡去問，菩薩如何學習菩薩的修行，修持菩薩的道。」 當時，善財童子因為聽聞佛法，身心都感到喜悅，不可思議的善根像河流一樣增長擴大，他向天主光（指天神）的腳下恭敬地頂禮，繞了無數圈，依依不捨地告辭離去。他從天宮下來，逐漸走向那座城市，到了遍友那裡，向他頂禮，繞著他走，合掌恭敬地站在一邊，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但是還不知道菩薩如何學習菩薩的修行，修持菩薩的道？我聽說聖者您善於教導，希望您能為我講解。』 遍友回答說：『善男子！這裡有一個童子，名叫善知眾藝，他學習菩薩的文字智慧。你可以去問他，他會為你講解的。』 當時，善財童子就到了善知眾藝那裡，向他頂禮，站在一邊，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心，但是還不知道菩薩如何學習菩薩的修行，修持菩薩的道？我聽說聖者您善於教導，希望您能為我講解。』 當時，那個童子告訴善財說：『善男子！我得到了菩薩的解脫法門，名叫善知眾藝。我經常唱誦進入這個解脫根本的文字，唱誦『阿』字時，進入般若波羅蜜（智慧到彼岸）的法門，名為菩薩威德各自不同的境界；唱誦『羅』字時，進入般若波羅蜜的法門，名為平等一味最上無邊；唱誦『波』字時，進入般若波羅蜜的法門，名為法界沒有差異的相；唱誦『者』字時，進入般若波羅蜜的法門，名為普遍輪轉斷除差別；唱誦『多』字時，進入般若波羅蜜的法門，名為得到無所依賴的無上境界；唱誦『邏』字時，進入般若波羅蜜的法門，名為脫離依賴的無垢境界；唱誦『荼』字時，進入般若波羅蜜的法門，
【English Translation】 English version The Ten Powers (of a Tathagata), enlighten all beings. How can I know or speak of his merits and practices? Good man! In Kapilavastu, there is a teacher of young boys named Venu (Friend Everywhere). Go to him and ask how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva.』 At that time, Sudhana, having heard the Dharma, felt joy throughout his body and mind, and his inconceivable roots of goodness increased and expanded like a flowing river. He respectfully bowed his head to the feet of the Lord of Gods (referring to a deity), circumambulated him countless times, and reluctantly took his leave. Descending from the heavenly palace, he gradually approached that city, and upon reaching Venu, he bowed at his feet, circumambulated him, joined his palms in reverence, and stood to one side, saying: 『Holy One! I have already awakened the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva. I have heard that you, Holy One, are skilled in guidance, and I wish you would explain it to me.』 Venu replied: 『Good man! There is a young boy here named Sarvajna-kala-kusala (Skilled in All Arts), who studies the wisdom of Bodhisattva letters. You can ask him, and he will explain it to you.』 At that time, Sudhana immediately went to Sarvajna-kala-kusala, bowed his head in reverence, stood to one side, and said: 『Holy One! I have already awakened the mind of Anuttara-samyak-sambodhi, but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva. I have heard that you, Holy One, are skilled in guidance, and I wish you would explain it to me.』 At that time, the young boy said to Sudhana: 『Good man! I have attained the Bodhisattva liberation called Sarvajna-kala-kusala. I constantly chant the letters that are the root of this liberation. When I chant the letter 『a』, I enter the gate of Prajna-paramita (perfection of wisdom), which is called the realm of the distinct majestic powers of Bodhisattvas; when I chant the letter 『ra』, I enter the gate of Prajna-paramita, which is called the supreme, boundless, and equal taste; when I chant the letter 『pa』, I enter the gate of Prajna-paramita, which is called the non-differentiated aspect of the Dharma realm; when I chant the letter 『ca』, I enter the gate of Prajna-paramita, which is called the universal turning away from differentiation; when I chant the letter 『da』, I enter the gate of Prajna-paramita, which is called attaining the unsurpassed state of non-reliance; when I chant the letter 『la』, I enter the gate of Prajna-paramita, which is called the stainless state of detachment from reliance; when I chant the letter 『dha』, I enter the gate of Prajna-paramita,
名不退轉之行；唱婆字時，入般若波羅蜜門，名金剛場；唱荼字時，入般若波羅蜜門，名曰普輪；唱沙字時，入般若波羅蜜門，名為海藏；唱他字時，入般若波羅蜜門，名普生安住；唱那字時，入般若波羅蜜門，名圓滿光；唱那字時，入般若波羅蜜門，名差別積聚；唱史吒字時，入般若波羅蜜門，名普光明，息諸煩惱；唱迦字時，入般若波羅蜜門，名差別一味；唱娑字時，入般若波羅蜜門，名霈然法雨；唱摩字時，入般若波羅蜜門，名大流湍激，眾峰齊峙；唱伽字時，入般若波羅蜜門，名普上安立；唱娑他字時，入般若波羅蜜門，名真如藏遍平等；唱社字時，入般若波羅蜜門，名入世間海清凈；唱室者字時，入般若波羅蜜門，名一切諸佛正念莊嚴；唱拖字時，入般若波羅蜜門，名觀察圓滿法聚；唱奢字時，入般若波羅蜜門，名一切諸佛教授輪光；唱佉字時，入般若波羅蜜門，名凈修因地現前智藏；唱叉字時，入般若波羅蜜門，名息諸業海藏蘊；唱娑多字時，入般若波羅蜜門，名蠲諸惑障開凈光明；唱壤字時，入般若波羅蜜門，名作世間了悟因；唱頗字時，入般若波羅蜜門，名智慧輪，斷生死；唱婆字時，入般若波羅蜜門，名一切宮殿具足莊嚴；唱車字時，入般若波羅蜜門，名修行戒藏各別圓滿；唱娑摩字時，入般若波
【現代漢語翻譯】 現代漢語譯本 修行者若能不退轉，當唱誦『婆』字時，便能進入般若波羅蜜（智慧的完美）之門，此境界名為金剛場（堅固不壞的場所）；當唱誦『荼』字時，便能進入般若波羅蜜之門，此境界名為普輪（普遍的輪轉）；當唱誦『沙』字時，便能進入般若波羅蜜之門，此境界名為海藏（如海般深廣的寶藏）；當唱誦『他』字時，便能進入般若波羅蜜之門，此境界名為普生安住（普遍產生安穩的住所）；當唱誦『那』字時，便能進入般若波羅蜜之門，此境界名為圓滿光（圓滿的光明）；當唱誦『那』字時，便能進入般若波羅蜜之門，此境界名為差別積聚（各種差別的積聚）；當唱誦『史吒』字時，便能進入般若波羅蜜之門，此境界名為普光明（普遍的光明），能止息一切煩惱；當唱誦『迦』字時，便能進入般若波羅蜜之門，此境界名為差別一味（差別中的同一）；當唱誦『娑』字時，便能進入般若波羅蜜之門，此境界名為霈然法雨（普降的佛法之雨）；當唱誦『摩』字時，便能進入般若波羅蜜之門，此境界名為大流湍激，眾峰齊峙（如大水奔流，眾山並立）；當唱誦『伽』字時，便能進入般若波羅蜜之門，此境界名為普上安立（普遍安立於至高之處）；當唱誦『娑他』字時，便能進入般若波羅蜜之門，此境界名為真如藏遍平等（真如的寶藏遍及一切平等）；當唱誦『社』字時，便能進入般若波羅蜜之門，此境界名為入世間海清凈（進入世間如海般清凈）；當唱誦『室者』字時，便能進入般若波羅蜜之門，此境界名為一切諸佛正念莊嚴（一切諸佛正念的莊嚴）；當唱誦『拖』字時，便能進入般若波羅蜜之門，此境界名為觀察圓滿法聚（觀察圓滿的佛法聚集）；當唱誦『奢』字時，便能進入般若波羅蜜之門，此境界名為一切諸佛教授輪光（一切諸佛教導的輪光）；當唱誦『佉』字時，便能進入般若波羅蜜之門，此境界名為凈修因地現前智藏（清凈修行因地所顯現的智慧寶藏）；當唱誦『叉』字時，便能進入般若波羅蜜之門，此境界名為息諸業海藏蘊（止息一切業力之海的寶藏）；當唱誦『娑多』字時，便能進入般若波羅蜜之門，此境界名為蠲諸惑障開凈光明（去除一切迷惑障礙，開啟清凈光明）；當唱誦『壤』字時，便能進入般若波羅蜜之門，此境界名為作世間了悟因（作為世間覺悟的因）；當唱誦『頗』字時，便能進入般若波羅蜜之門，此境界名為智慧輪，斷生死（智慧之輪，斷除生死輪迴）；當唱誦『婆』字時，便能進入般若波羅蜜之門，此境界名為一切宮殿具足莊嚴（一切宮殿都具足莊嚴）；當唱誦『車』字時，便能進入般若波羅蜜之門，此境界名為修行戒藏各別圓滿（修行戒律的寶藏各自圓滿）；當唱誦『娑摩』字時，便能進入般若波羅蜜之門，此境界名為
【English Translation】 English version For those who practice without regression, when chanting the syllable 'ba' (婆), they enter the gate of Prajna Paramita (Perfection of Wisdom), which is called Vajra Field (indestructible place); when chanting the syllable 'dha' (荼), they enter the gate of Prajna Paramita, which is called Universal Wheel; when chanting the syllable 'sha' (沙), they enter the gate of Prajna Paramita, which is called Ocean Treasury; when chanting the syllable 'ta' (他), they enter the gate of Prajna Paramita, which is called Universal Arising Abiding; when chanting the syllable 'na' (那), they enter the gate of Prajna Paramita, which is called Perfect Light; when chanting the syllable 'na' (那), they enter the gate of Prajna Paramita, which is called Accumulation of Differences; when chanting the syllable 'shta' (史吒), they enter the gate of Prajna Paramita, which is called Universal Brightness, extinguishing all afflictions; when chanting the syllable 'ka' (迦), they enter the gate of Prajna Paramita, which is called Difference in Oneness; when chanting the syllable 'sa' (娑), they enter the gate of Prajna Paramita, which is called Abundant Dharma Rain; when chanting the syllable 'ma' (摩), they enter the gate of Prajna Paramita, which is called Great Torrent Rushing, Peaks Standing Together; when chanting the syllable 'ga' (伽), they enter the gate of Prajna Paramita, which is called Universal Establishment on High; when chanting the syllable 'satha' (娑他), they enter the gate of Prajna Paramita, which is called True Suchness Treasury Pervading Equality; when chanting the syllable 'sha' (社), they enter the gate of Prajna Paramita, which is called Entering the World Ocean Purity; when chanting the syllable 'shicha' (室者), they enter the gate of Prajna Paramita, which is called All Buddhas' Right Mindfulness Adornment; when chanting the syllable 'tra' (拖), they enter the gate of Prajna Paramita, which is called Observing the Perfect Dharma Assembly; when chanting the syllable 'sha' (奢), they enter the gate of Prajna Paramita, which is called All Buddhas' Teaching Wheel Light; when chanting the syllable 'kha' (佉), they enter the gate of Prajna Paramita, which is called Pure Cultivation Cause Ground Manifest Wisdom Treasury; when chanting the syllable 'cha' (叉), they enter the gate of Prajna Paramita, which is called Extinguishing All Karma Ocean Treasury; when chanting the syllable 'sata' (娑多), they enter the gate of Prajna Paramita, which is called Removing All Delusions and Obstacles, Opening Pure Light; when chanting the syllable 'ram' (壤), they enter the gate of Prajna Paramita, which is called Creating the Cause of Worldly Understanding; when chanting the syllable 'pha' (頗), they enter the gate of Prajna Paramita, which is called Wheel of Wisdom, Cutting Off Birth and Death; when chanting the syllable 'ba' (婆), they enter the gate of Prajna Paramita, which is called All Palaces Fully Adorned; when chanting the syllable 'cha' (車), they enter the gate of Prajna Paramita, which is called Practice of Precepts Treasury, Each Perfect; when chanting the syllable 'sama' (娑摩), they enter the gate of Prajna Paramita, which is called
羅蜜門，名隨十方現見諸佛；唱訶娑字時，入般若波羅蜜門，名觀察一切無緣眾生，方便攝受，令生海藏；唱訶字時，入般若波羅蜜門，名修行趣入一切功德海；唱伽字時，入般若波羅蜜門，名持一切法雲堅固海藏；唱吒字時，入般若波羅蜜門，名十方諸佛隨愿現前；唱拏字時，入般若波羅蜜門，名不動字輪聚集諸億字；唱娑頗字時，入般若波羅蜜門，名化眾生究竟處；唱娑迦字時，入般若波羅蜜門，名諸地滿足、無著無礙、解脫光明輪遍照；唱阇字時，入般若波羅蜜門，名宣說一切佛法境界；唱多娑字時，入般若波羅蜜門，名一切虛空法雷遍吼；唱侘(恥加反)字時，入般若波羅蜜門，名曉諸迷識無我明燈；唱陀字時，入般若波羅蜜門，名一切法輪出生之藏。善男子！我唱如是入諸解脫根本字時，此四十二般若波羅蜜門為首，入無量無數般若波羅蜜門。善男子！我唯知此善知眾藝菩薩解脫，如諸菩薩摩訶薩能於一切世、出世間善巧之法，以智通達到于彼岸。殊方異藝，咸綜無遺；文字算數蘊其深解；醫藥咒術善𤻲眾病。有諸眾生，鬼魅所持怨憎咒詛、惡星變怪、死屍奔逐、癲癇羸𤸃種種諸疾，咸能救之使得痊癒。又善別知金玉、珠貝、珊瑚、琉璃、摩尼、硨磲、雞薩羅等一切寶藏出生之處，品類不同，價直多少。村
【現代漢語翻譯】 現代漢語譯本 唱誦『羅蜜』(Ra-mi)字時，進入般若波羅蜜(Prajnaparamita)之門，名為『隨十方顯現諸佛』；唱誦『訶娑』(Ha-sa)字時，進入般若波羅蜜之門，名為『觀察一切無緣眾生，方便攝受，令生海藏』；唱誦『訶』(Ha)字時，進入般若波羅蜜之門，名為『修行趣入一切功德海』；唱誦『伽』(Ga)字時，進入般若波羅蜜之門，名為『持一切法雲堅固海藏』；唱誦『吒』(Ta)字時，進入般若波羅蜜之門，名為『十方諸佛隨愿現前』；唱誦『拏』(Na)字時，進入般若波羅蜜之門，名為『不動字輪聚集諸億字』；唱誦『娑頗』(Sa-pha)字時，進入般若波羅蜜之門，名為『化眾生究竟處』；唱誦『娑迦』(Sa-ka)字時，進入般若波羅蜜之門，名為『諸地滿足、無著無礙、解脫明輪遍照』；唱誦『阇』(Ja)字時，進入般若波羅蜜之門，名為『宣說一切佛法境界』；唱誦『多娑』(Da-sa)字時，進入般若波羅蜜之門，名為『一切虛空法雷遍吼』；唱誦『侘』(Cha)字時，進入般若波羅蜜之門，名為『曉諸迷識無我明燈』；唱誦『陀』(Dha)字時，進入般若波羅蜜之門，名為『一切法輪出生之藏』。善男子！我唱誦這些進入諸解脫根本的字時，以這四十二般若波羅蜜門為首，進入無量無數般若波羅蜜門。善男子！我只知道這位善知眾藝菩薩的解脫，如同諸菩薩摩訶薩(Bodhisattva-mahasattva)能於一切世間和出世間的善巧之法，以智慧通達彼岸。各種不同的技藝，都能全面掌握，沒有遺漏；文字、算數蘊含著深刻的理解；醫藥、咒術善於治療各種疾病。如果有眾生被鬼魅所控制，遭受怨恨詛咒、惡星變異、死屍追逐、癲癇等各種疾病，都能救治使之痊癒。又善於辨別金、玉、珠、貝、珊瑚、琉璃、摩尼(Mani)、硨磲、雞薩羅等一切寶藏的產地，種類不同，價值多少。村
【English Translation】 English version When chanting the syllable 『Ra-mi』, one enters the gate of Prajnaparamita (Perfection of Wisdom), known as 『Manifesting all Buddhas in the ten directions』; when chanting the syllable 『Ha-sa』, one enters the gate of Prajnaparamita, known as 『Observing all beings without conditions, skillfully embracing them, causing them to generate the ocean of treasures』; when chanting the syllable 『Ha』, one enters the gate of Prajnaparamita, known as 『Practicing and entering the ocean of all merits』; when chanting the syllable 『Ga』, one enters the gate of Prajnaparamita, known as 『Holding the firm ocean of all Dharma clouds』; when chanting the syllable 『Ta』, one enters the gate of Prajnaparamita, known as 『All Buddhas in the ten directions manifesting according to their vows』; when chanting the syllable 『Na』, one enters the gate of Prajnaparamita, known as 『The immovable wheel of syllables gathering billions of syllables』; when chanting the syllable 『Sa-pha』, one enters the gate of Prajnaparamita, known as 『The ultimate place for transforming beings』; when chanting the syllable 『Sa-ka』, one enters the gate of Prajnaparamita, known as 『The fulfillment of all grounds, without attachment or hindrance, the wheel of liberation shining everywhere』; when chanting the syllable 『Ja』, one enters the gate of Prajnaparamita, known as 『Expounding the realm of all Buddha-Dharma』; when chanting the syllable 『Da-sa』, one enters the gate of Prajnaparamita, known as 『The thunder of all space-Dharma resounding everywhere』; when chanting the syllable 『Cha』, one enters the gate of Prajnaparamita, known as 『The bright lamp of no-self illuminating all confused consciousness』; when chanting the syllable 『Dha』, one enters the gate of Prajnaparamita, known as 『The treasury from which all Dharma wheels arise』. Good man! When I chant these syllables that enter the root of all liberations, these forty-two gates of Prajnaparamita are the foremost, entering immeasurable and countless gates of Prajnaparamita. Good man! I only know the liberation of this Bodhisattva who is skilled in all arts, just as the Bodhisattva-mahasattvas are able to reach the other shore with wisdom through all skillful methods of the worldly and transcendental realms. Various different arts are all comprehensively mastered without omission; writing and arithmetic contain profound understanding; medicine and incantations are good at curing all kinds of diseases. If there are beings possessed by demons, suffering from hateful curses, evil star changes, pursuit by corpses, epilepsy, and various other diseases, they can all be saved and healed. Furthermore, they are good at distinguishing the places of origin of all treasures such as gold, jade, pearls, shells, coral, lapis lazuli, Mani, tridacna, and kimsuka, their different types, and their value. Village
營鄉邑、大小都城、宮殿苑園、巖泉藪澤，凡是一切人眾所居，菩薩咸能隨方攝護。又善觀察天文地理、人相吉兇、鳥獸音聲、雲霞氣候、年穀豐儉、國土安危，如是世間所有技藝莫不該練，盡其源本。又能分別出世之法，正名辯義，觀察體相，隨順修行，智入其中，無疑無礙，無愚闇，無頑鈍，無憂惱，無沉沒，無不現證。而我云何能知、能說彼功德行？善男子！此摩竭提國有一聚落，彼中有城，名婆呾那。有優婆夷，號曰賢勝。汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子頭面敬禮眾藝之足，繞無數匝，戀仰辭去。向聚落城至賢勝所，禮足圍繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？我聞聖者善能誘誨，愿為我說。」
賢勝答言：「善男子！我得菩薩法門，名無依處道場，既自開解復為人說。又得無盡三昧非彼三昧法，有盡無盡以能出生一切智性眼無盡故；又能出生一切智性耳無盡故；又能出生一切智性鼻無盡故；又能出生一切智性舌無盡故；又能出生一切智性身無盡故；又能出生一切智性意無盡故；又能出生一切智性種種慧明無盡故；又能出生一切智性周遍神通無盡故；又能出生一切智性如海波濤無量功德皆無盡
【現代漢語翻譯】 現代漢語譯本：菩薩能夠隨順各地的風俗習慣，守護村落、大小城市、宮殿園林、山巖泉水、草澤濕地等一切人眾居住的地方。菩薩還善於觀察天文地理、人的相貌吉兇、鳥獸的叫聲、雲霞氣候、年成好壞、國家安危。世間所有的技藝，菩薩沒有不精通的，都能掌握其根本。菩薩還能分辨出世間的佛法，正確地解釋名相和義理，觀察事物的本體和現象，隨順佛法修行，智慧深入其中，沒有疑惑和障礙，沒有愚昧和昏暗，沒有頑固和遲鈍，沒有憂愁和煩惱，沒有沉淪和墮落，沒有不能證悟的。而我怎麼能夠知道、能夠說盡菩薩的功德和修行呢？善男子！在這個摩竭提國（Magadha，古印度十六雄國之一）有一個村落，那裡有一座城市，名叫婆呾那（Pataliputra，古印度城市名）。有一位優婆夷（Upasika，在家女佛教徒），名叫賢勝（Sudarshana）。你到她那裡去，問她菩薩如何學習菩薩的修行，如何修持菩薩之道。」 當時，善財童子（Sudhana）向眾藝童子的腳下頂禮，繞了無數圈，依依不捨地告辭離去。他前往那個村落城市，到了賢勝那裡，向她頂禮，繞著她走，合掌恭敬地站在一邊，說道：「聖者！我早已發起了無上正等正覺（Anuttara-samyak-sambodhi）之心，但是還不知道菩薩如何學習菩薩的修行，如何修持菩薩之道？我聽說聖者您善於教導，希望您能為我講解。」 賢勝回答說：「善男子！我得到了一種菩薩法門，名為無依處道場（Anasraya-sthana-bodhimanda），我既自己開悟，又能為他人講解。我又得到了一種無盡三昧（Ananta-samadhi），這種三昧不是有盡或無盡的法，它能生出一切智慧的眼睛，這種眼睛是無盡的；它能生出一切智慧的耳朵，這種耳朵是無盡的；它能生出一切智慧的鼻子，這種鼻子是無盡的；它能生出一切智慧的舌頭，這種舌頭是無盡的；它能生出一切智慧的身體，這種身體是無盡的；它能生出一切智慧的意念，這種意念是無盡的；它能生出一切智慧的種種光明，這種光明是無盡的；它能生出一切智慧的周遍神通，這種神通是無盡的；它能生出一切智慧的如海波濤般的無量功德，這些功德都是無盡的。
【English Translation】 English version: Bodhisattvas are able to adapt to the customs of various places, protecting villages, large and small cities, palaces and gardens, rocky springs, and marshlands—all places where people dwell. Bodhisattvas are also skilled in observing astronomy, geography, the auspiciousness of people's appearances, the sounds of birds and beasts, the weather of clouds and mists, the abundance of harvests, and the safety of countries. There is no worldly skill that Bodhisattvas are not proficient in; they can master the fundamentals of all of them. Bodhisattvas can also distinguish the Dharma of the world, correctly explain terms and meanings, observe the essence and phenomena of things, practice in accordance with the Dharma, and their wisdom penetrates deeply, without doubt or hindrance, without ignorance or darkness, without stubbornness or dullness, without sorrow or distress, without sinking or falling, and without anything they cannot realize. How can I know or fully describe the merits and practices of Bodhisattvas? Good man! In this country of Magadha, there is a village, and in that village, there is a city called Pataliputra. There is an Upasika named Sudarshana. Go to her and ask her how Bodhisattvas learn the practice of Bodhisattvas and how they cultivate the path of Bodhisattvas. At that time, Sudhana bowed his head to the feet of the Youth of Many Arts, circled him countless times, and reluctantly took his leave. He went to that village city and arrived at Sudarshana's place. He bowed to her feet, circled her, stood respectfully with his palms together, and said, 'Holy one! I have already awakened the mind of Anuttara-samyak-sambodhi, but I do not yet know how Bodhisattvas learn the practice of Bodhisattvas and how they cultivate the path of Bodhisattvas. I have heard that you are skilled in teaching, and I hope you can explain it to me.' Sudarshana replied, 'Good man! I have attained a Bodhisattva Dharma gate called the Anasraya-sthana-bodhimanda. I have both awakened myself and can explain it to others. I have also attained an Ananta-samadhi. This samadhi is not a Dharma of finitude or infinitude; it can give rise to the eyes of all wisdom, and these eyes are endless; it can give rise to the ears of all wisdom, and these ears are endless; it can give rise to the noses of all wisdom, and these noses are endless; it can give rise to the tongues of all wisdom, and these tongues are endless; it can give rise to the bodies of all wisdom, and these bodies are endless; it can give rise to the minds of all wisdom, and these minds are endless; it can give rise to the various lights of all wisdom, and these lights are endless; it can give rise to the pervasive spiritual powers of all wisdom, and these powers are endless; it can give rise to the immeasurable merits of all wisdom, like the waves of the sea, and these merits are all endless.'
故；又能出生一切智性遍世間光無盡故。善男子！我唯知此無依處道場法門，如諸菩薩摩訶薩一切無著功德行。而我云何盡能知說？善男子！南方有城，名為沃田。彼有長者，名堅固解脫。汝可往問云何菩薩學菩薩行、修菩薩道。」
爾時，善財禮賢勝足，繞無數匝，戀慕瞻仰，辭退南行。到于彼城，詣長者所，禮足圍繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？我聞聖者善能誘誨，愿為我說。」
長者答言：「善男子！我得菩薩解脫，名無著清凈念。我自得是解脫已來，法愿充滿，於十方佛所無復希求。善男子！我唯知此凈念解脫，如諸菩薩摩訶薩獲無所畏大師子吼，安住高廣福慧之聚。而我云何能知、能說彼功德行？善男子！即此城中有一長者，名為妙月，其長者宅常有光明。汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子禮堅固足，繞無數匝，辭退而行。向妙月所，禮足圍繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？我聞聖者善能誘誨，愿為我說。」
妙月答言：「善男子！我得菩薩解脫，名凈智光明。善男子！我唯知此智光解脫，如
【現代漢語翻譯】 現代漢語譯本： 因此，又能出生一切智慧的本性，遍照世間的光明無有窮盡。善男子！我只知道這無所依處的道場法門，就像諸位菩薩摩訶薩一切無執著的功德行。我又怎麼能完全知道並說出來呢？善男子！南方有一座城市，名叫沃田。那裡有一位長者，名叫堅固解脫。你可以去問他，菩薩如何學習菩薩的修行，修持菩薩的道。」 當時，善財童子禮拜賢勝的腳，繞了無數圈，戀戀不捨地瞻仰著，告辭後向南走去。到達那座城市，來到長者那裡，禮拜他的腳，繞著他，合掌恭敬，站在一邊，說道：『聖者！我已先發了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，修持菩薩的道？我聽說聖者您善於引導教誨，希望您能為我解說。』 長者回答說：『善男子！我得到了菩薩的解脫法門，名為無著清凈念。自從我得到這個解脫以來，法愿已經圓滿，對於十方諸佛不再有任何希求。善男子！我只知道這清凈唸的解脫，就像諸位菩薩摩訶薩獲得無所畏懼的大師子吼，安住在高廣的福慧聚集之中。我又怎麼能知道、能說出他們的功德修行呢？善男子！就在這座城市中，有一位長者，名叫妙月，他的宅邸常常有光明。你可以去問他，菩薩如何學習菩薩的修行，修持菩薩的道。』 當時，善財童子禮拜堅固的腳，繞了無數圈，告辭后離去。前往妙月所在的地方，禮拜他的腳，繞著他，合掌恭敬，站在一邊，說道：『聖者！我已先發了阿耨多羅三藐三菩提心，但還不知道菩薩如何學習菩薩的修行，修持菩薩的道？我聽說聖者您善於引導教誨，希望您能為我解說。』 妙月回答說：『善男子！我得到了菩薩的解脫法門，名為凈智光明。善男子！我只知道這智慧光明的解脫，就像諸位菩薩摩訶薩
【English Translation】 English version: Therefore, it can also give rise to the nature of all wisdom, and its light pervades the world without end. Good man! I only know this Dharma gate of the Bodhimanda (place of enlightenment) that is without reliance, like the unobstructed meritorious practices of all Bodhisattva Mahasattvas (great Bodhisattvas). How can I possibly know and explain all of it? Good man! There is a city to the south called Fertile Field. There is an elder there named Firm Liberation. You can go and ask him how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva.』 At that time, Sudhana (the seeker of enlightenment) bowed at the feet of Virtuous Victory, circled him countless times, gazed at him with longing, and took his leave to travel south. He arrived at that city, went to the elder, bowed at his feet, circled him, joined his palms in reverence, stood to one side, and said, 『Holy one! I have already awakened the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva. I have heard that you, holy one, are skilled in guiding and teaching, and I wish you would explain it to me.』 The elder replied, 『Good man! I have attained the Bodhisattva liberation called Unattached Pure Mindfulness. Since I attained this liberation, my Dharma vows have been fulfilled, and I no longer seek anything from the Buddhas of the ten directions. Good man! I only know this liberation of pure mindfulness, like the Bodhisattva Mahasattvas who have obtained the fearless lion』s roar, dwelling in the gathering of vast merit and wisdom. How can I know and explain their meritorious practices? Good man! In this very city, there is an elder named Wondrous Moon, whose house is always filled with light. You can go and ask him how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva.』 At that time, Sudhana bowed at the feet of Firm, circled him countless times, took his leave, and departed. He went to where Wondrous Moon was, bowed at his feet, circled him, joined his palms in reverence, stood to one side, and said, 『Holy one! I have already awakened the mind of Anuttara-samyak-sambodhi, but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva. I have heard that you, holy one, are skilled in guiding and teaching, and I wish you would explain it to me.』 Wondrous Moon replied, 『Good man! I have attained the Bodhisattva liberation called Pure Wisdom Light. Good man! I only know this liberation of wisdom light, like the Bodhisattva Mahasattvas
諸菩薩摩訶薩證得無量解脫法門，而我云何能知、能說彼功德行？善男子！於此南方，有城名出生，彼有長者，名無勝軍。汝詣彼問云何菩薩學菩薩行、修菩薩道。」
是時，善財禮妙月足，繞無數匝，戀仰辭去。漸向彼城，至長者所，禮足圍繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？我聞聖者善能誘誨，愿為我說。」
長者答言：「善男子！我得菩薩解脫，名無盡相。我以證此菩薩解脫，見無量佛，得無盡藏。善男子！我唯知此無盡相解脫，如諸菩薩摩訶薩得無限智、無礙辯才。而我云何能知、能說彼功德行？善男子！於此城南有一聚落，名之為法。彼聚落中有婆羅門，名尸毗最勝。汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子禮無勝軍足，繞無數匝，戀仰辭去，漸次南行。詣彼聚落，見尸毗最勝，禮足圍繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？我聞聖者善能誘誨，愿為我說。」
婆羅門答言：「善男子！我得菩薩法門，名誠愿語。過去、現在、未來菩薩以是語故，乃至於阿耨多羅三藐三菩提無有退轉，無已退，無現退，無當退。
【現代漢語翻譯】 現代漢語譯本：諸位菩薩摩訶薩（菩薩中的大菩薩）證得了無量解脫法門，我怎麼能夠知道、能夠說出他們的功德和修行呢？善男子！在這南方，有一座城市名叫出生，那裡有一位長者，名叫無勝軍。你到他那裡去請教，問他菩薩如何學習菩薩的修行，如何修持菩薩之道。」 這時，善財童子向妙月菩薩的足部頂禮，繞了無數圈，依依不捨地告辭離去。他逐漸向那座城市走去，到了長者那裡，向他頂禮，繞行，合掌恭敬，站在一邊，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但是還不知道菩薩如何學習菩薩的修行，如何修持菩薩之道？我聽說聖者您善於教導，希望您能為我講解。』 長者回答說：『善男子！我證得了一種菩薩解脫法門，名為無盡相。我因為證得了這種菩薩解脫，見到了無量的佛，獲得了無盡的寶藏。善男子！我只知道這無盡相解脫，而諸位菩薩摩訶薩獲得了無限的智慧、無礙的辯才。我怎麼能夠知道、能夠說出他們的功德和修行呢？善男子！在這座城市的南邊有一個村落，名叫法。那個村落里有一位婆羅門，名叫尸毗最勝。你到他那裡去請教，問他菩薩如何學習菩薩的修行，如何修持菩薩之道。』 這時，善財童子向無勝軍的足部頂禮，繞了無數圈，依依不捨地告辭離去，逐漸向南走去。他到了那個村落，見到了尸毗最勝，向他頂禮，繞行，合掌恭敬，站在一邊，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心，但是還不知道菩薩如何學習菩薩的修行，如何修持菩薩之道？我聽說聖者您善於教導，希望您能為我講解。』 婆羅門回答說：『善男子！我證得了一種菩薩法門，名為誠愿語。過去、現在、未來的菩薩因為這種語言的緣故，乃至達到阿耨多羅三藐三菩提都不會退轉，沒有已經退轉的，沒有現在退轉的，也沒有將來會退轉的。
【English Translation】 English version: The Bodhisattva Mahasattvas (great Bodhisattvas) have attained immeasurable doors of liberation, how can I know or speak of their merits and practices? Good man! To the south of here, there is a city named 'Birth', and there is an elder named 'Invincible Army'. Go to him and ask how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva.』 At that time, Sudhana (the seeker) bowed at the feet of Wonderful Moon, circled him countless times, and reluctantly took his leave. He gradually went towards that city, arrived at the elder's place, bowed to him, circled him, joined his palms in reverence, stood to one side, and said: 『Holy one! I have already awakened the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva? I have heard that you, holy one, are skilled in teaching, I wish you would explain it to me.』 The elder replied: 『Good man! I have attained a Bodhisattva liberation called 'Inexhaustible Aspect'. Because I have attained this Bodhisattva liberation, I have seen immeasurable Buddhas and obtained inexhaustible treasures. Good man! I only know this Inexhaustible Aspect liberation, while the Bodhisattva Mahasattvas have obtained infinite wisdom and unimpeded eloquence. How can I know or speak of their merits and practices? Good man! To the south of this city, there is a village named 'Dharma'. In that village, there is a Brahmin named 'Shivi the Most Excellent'. Go to him and ask how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva.』 At that time, Sudhana bowed at the feet of Invincible Army, circled him countless times, and reluctantly took his leave, gradually heading south. He arrived at that village, saw Shivi the Most Excellent, bowed to him, circled him, joined his palms in reverence, stood to one side, and said: 『Holy one! I have already awakened the mind of Anuttara-samyak-sambodhi, but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva? I have heard that you, holy one, are skilled in teaching, I wish you would explain it to me.』 The Brahmin replied: 『Good man! I have attained a Bodhisattva Dharma door called 'Sincere Vow Speech'. Because of this speech, Bodhisattvas of the past, present, and future, will not regress even until they reach Anuttara-samyak-sambodhi, there is no regression that has already happened, no regression that is happening now, and no regression that will happen in the future.』
善男子！我以住于誠愿語故，隨意所作莫不成滿。善男子！我唯知此誠語法門，如諸菩薩摩訶薩與誠愿語，行止無違，言必以誠，未曾虛妄，無量功德因之出生。而我云何能知、能說？善男子！於此南方有城，名妙意華門。彼有童子，名曰德生。復有童女，名為有德。汝詣彼問云何菩薩學菩薩行、修菩薩道。」
時，善財童子於法尊重，禮婆羅門足，繞無數匝，戀仰而去。漸次南行，至於彼城，見童子、童女，頂禮其足。圍繞畢已，於前合掌而作是言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？唯愿慈哀為我宣說！」
時，童子、童女告善財言：「善男子！我等證得菩薩解脫，名為幻住。以斯凈智觀諸世間皆幻住，因緣生故；一切眾生皆幻住，業煩惱所起故；一切法皆幻住，無明有愛等展轉緣生故；一切三界皆幻住，顛倒智所生故；一切眾生生滅，生、老、死、憂悲、苦惱皆幻住，虛妄分別所生故；一切國土皆幻住，想倒、心倒、見倒、無明所現故；一切聲聞、辟支佛皆幻住，智斷分別所成故；一切菩薩皆幻住，能自調伏教化眾生殊勝智心及諸行愿之所成故；一切菩薩眾會變化調伏諸所施為皆幻住，愿及智所攝成故。善男子！幻境自性不可思議。善男子！我等二人但
【現代漢語翻譯】 現代漢語譯本： 『善男子！我因為安住于真實愿語的緣故，所以隨意所作沒有不圓滿的。善男子！我只知道這種真實語的法門，就像諸位菩薩摩訶薩以真實愿語，行為舉止沒有違背，言語必定真實，從不虛妄，無量的功德因此而生。而我怎麼能夠知道、能夠說出呢？善男子！在這南方有一座城市，名叫妙意華門。那裡有一個童子，名叫德生（具有德行而生），還有一個童女，名叫有德（具有德行）。你到他們那裡去問，菩薩如何學習菩薩的修行，修持菩薩的道。』 當時，善財童子對佛法非常尊重，禮拜婆羅門的腳，繞了無數圈，依依不捨地離開了。他逐漸向南行走，到達了那座城市，見到童子和童女，頂禮他們的腳。圍繞完畢后，在他們面前合掌說道：『聖者！我早已發了阿耨多羅三藐三菩提心（無上正等正覺之心），但是不知道菩薩如何學習菩薩的修行，修持菩薩的道？希望你們慈悲哀憐，為我宣說！』 當時，童子和童女告訴善財說：『善男子！我們證得了菩薩的解脫，名為幻住（如幻的安住）。以這種清凈的智慧觀察世間一切都是幻住，因為因緣而生；一切眾生都是幻住，因為業和煩惱而生起；一切法都是幻住，因為無明和愛等輾轉相因而生；一切三界都是幻住，因為顛倒的智慧而生；一切眾生的生滅、生、老、死、憂悲、苦惱都是幻住，因為虛妄分別而生；一切國土都是幻住，因為想倒、心倒、見倒、無明所顯現；一切聲聞、辟支佛都是幻住，因為智慧和斷除分別所成就；一切菩薩都是幻住，因為能夠自我調伏、教化眾生的殊勝智慧心以及各種行愿所成就；一切菩薩眾會變化調伏的各種行為都是幻住，因為愿和智慧所攝持成就。善男子！幻境的自性不可思議。善男子！我們二人只知道這種幻住的解脫法門。』
【English Translation】 English version: 'Good man! Because I dwell in the words of sincere vows, whatever I do is always fulfilled. Good man! I only know this Dharma gate of sincere speech. Like the Bodhisattva Mahasattvas, with sincere vows, their conduct is never contradictory, their words are always truthful, never false, and countless merits arise from this. How can I know or speak of this? Good man! In the south, there is a city called Wonderful Intent Flower Gate. There is a boy named Virtue Born (born with virtue), and a girl named Possessing Virtue (possessing virtue). Go to them and ask how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva.' At that time, Sudhana, with great respect for the Dharma, bowed at the feet of the Brahmin, circled him countless times, and left with longing. Gradually traveling south, he arrived at that city, saw the boy and girl, and bowed at their feet. After circling them, he joined his palms in front of them and said, 'Saints! I have already awakened the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment), but I do not know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva? I beseech you to compassionately explain it to me!' At that time, the boy and girl said to Sudhana, 'Good man! We have attained the Bodhisattva's liberation, called Illusory Abiding (abiding like an illusion). With this pure wisdom, we observe that all the worlds are illusory abidings, because they arise from conditions; all sentient beings are illusory abidings, because they arise from karma and afflictions; all dharmas are illusory abidings, because they arise from ignorance and love, and so on, in a chain of causation; all three realms are illusory abidings, because they arise from inverted wisdom; all the births and deaths of sentient beings, birth, old age, death, sorrow, grief, and suffering are illusory abidings, because they arise from false discriminations; all lands are illusory abidings, because they are manifested by inverted perceptions, inverted minds, inverted views, and ignorance; all Sravakas and Pratyekabuddhas are illusory abidings, because they are accomplished by wisdom and the separation of discriminations; all Bodhisattvas are illusory abidings, because they are accomplished by the superior wisdom mind that can tame themselves and teach sentient beings, as well as by various practices and vows; all the transformations and taming activities of the Bodhisattva assemblies are illusory abidings, because they are accomplished by vows and wisdom. Good man! The nature of illusion is inconceivable. Good man! We two only know this Dharma gate of illusory abiding.'
能知此菩薩解脫，如諸菩薩摩訶薩善入無邊諸事幻網。彼功德行，我等云何能知、能說？」時，童子、童女說自解脫已，諸善根力不思議故，令善財身柔軟、光澤，自說本願。◎
大方廣佛華嚴經卷第五十七 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第五十八
東晉天竺三藏佛馱跋陀羅譯
入法界品第三十四之十五
◎又作是言：「善男子！於此南方，有一國土，名曰海澗；彼有園林，名大莊嚴藏；于彼林中，有大樓觀，名嚴凈藏，菩薩往昔善根所起，菩薩諸愿自在，諸通智力，巧妙方便，功德大悲法門所起。彼園中有菩薩摩訶薩，名曰彌勒。常化父母、親戚、眷屬，及同行者；又復長養其餘無量眾生善根，令住大乘。亦欲為汝顯現菩薩方便法門，欲明菩薩受生自在，欲對現教化一切眾生，令厭諸有，宣明菩薩大慈悲力，覺悟菩薩無相法門，明諸有趣，悉無自相。汝詣彼問云何菩薩凈菩薩道、云何菩薩學菩薩戒、云何菩薩凈菩薩心、云何菩薩發諸大愿、云何菩薩積功德具、云何菩薩得菩薩地、云何菩薩滿足一切諸波羅蜜、云何菩薩得諸忍法、云何菩薩住功德行、云何菩薩近善知識；何以故？彼菩薩摩訶薩，究竟一切諸菩薩行，分別了知眾生心行
【現代漢語翻譯】 現代漢語譯本：『能夠了解這位菩薩的解脫境界，就像諸位菩薩摩訶薩善巧地進入無邊諸事的幻網一樣。他們的功德和修行，我們怎麼能夠知道、能夠說出來呢？』當時，童子和童女說完他們各自的解脫境界后，由於他們善根力量不可思議，使得善財童子的身體變得柔軟、光澤，他們自己也說出了本來的願望。
又說：『善男子！在南方，有一個國土，名叫海澗；那裡有一個園林，名叫大莊嚴藏；在那園林中，有一座大樓閣，名叫嚴凈藏，是菩薩往昔的善根所生起的，是菩薩的各種願力自在，各種神通智慧的力量，巧妙的方便，功德大悲法門所生起的。那園林中有一位菩薩摩訶薩，名叫彌勒（Maitreya）。他經常教化父母、親戚、眷屬，以及同修道友；又進一步增長其餘無量眾生的善根，使他們安住于大乘。他也想要為你顯現菩薩的方便法門，想要闡明菩薩受生自在的道理，想要對你展現教化一切眾生的方法，使他們厭離各種存在，宣揚菩薩的大慈悲力量，覺悟菩薩的無相法門，闡明各種存在，都沒有自己的真實相狀。你到他那裡去請教：菩薩如何清凈菩薩道？菩薩如何學習菩薩戒？菩薩如何清凈菩薩心？菩薩如何發起各種大愿？菩薩如何積累功德資糧？菩薩如何證得菩薩的果位？菩薩如何圓滿一切波羅蜜（paramita）？菩薩如何獲得各種忍辱法門？菩薩如何安住于功德修行？菩薩如何親近善知識？為什麼呢？因為那位菩薩摩訶薩，究竟通達一切菩薩的修行，分別了知眾生的心行。』
【English Translation】 English version: 'Being able to understand this Bodhisattva's liberation is like how the Bodhisattva Mahasattvas skillfully enter the illusory net of boundless affairs. How can we know or speak of their merits and practices?' At that time, after the youths had spoken of their respective liberations, due to the inconceivable power of their roots of goodness, they caused Sudhana's body to become soft and radiant, and they themselves spoke of their original vows.
Furthermore, they said: 'Good man! In the south, there is a country called Ocean Ravine; there is a garden there called Great Adornment Treasury; in that garden, there is a great pavilion called Solemn Purity Treasury, which arose from the Bodhisattva's good roots in the past, from the Bodhisattva's various vows being unhindered, from the power of various spiritual penetrations and wisdom, from skillful means, and from the Dharma of great merit and compassion. In that garden, there is a Bodhisattva Mahasattva named Maitreya. He constantly teaches his parents, relatives, family members, and fellow practitioners; he also further cultivates the good roots of countless other beings, causing them to abide in the Mahayana. He also wishes to reveal to you the Bodhisattva's skillful means, to explain the principle of the Bodhisattva's freedom in taking birth, to demonstrate the methods of teaching all beings, causing them to be weary of all existences, to proclaim the Bodhisattva's great compassion, to awaken to the Bodhisattva's Dharma of no-form, and to explain that all existences have no true self-nature. Go to him and ask: How does a Bodhisattva purify the Bodhisattva path? How does a Bodhisattva learn the Bodhisattva precepts? How does a Bodhisattva purify the Bodhisattva mind? How does a Bodhisattva make great vows? How does a Bodhisattva accumulate merit and resources? How does a Bodhisattva attain the Bodhisattva stage? How does a Bodhisattva fulfill all the paramitas? How does a Bodhisattva obtain all the Dharma of patience? How does a Bodhisattva abide in meritorious practice? How does a Bodhisattva draw near to good teachers? Why is this? Because that Bodhisattva Mahasattva has thoroughly understood all the practices of the Bodhisattvas and clearly knows the minds and practices of all beings.'
，以巧便智而教化之；滿足一切諸波羅蜜，住菩薩地，得諸忍門；證於菩薩離生之法，于諸佛所而得授記；于菩薩法，自在遊戲，持諸佛持；無量諸佛，以一切智甘露正法，而灌其頂。
「善男子！彼菩薩摩訶薩，能示導汝真善知識，堅菩提心，長養善根，住正直心；現菩薩根，說無礙法平等諸地，讚歎菩薩所出生道，具諸菩薩願行功德，能廣演說普賢所行。善男子！汝不應於一善根中，生知足想；一光明法，一行，一愿，一授記別，得法忍門，六波羅蜜；菩薩諸地，所凈佛剎，近善知識；於是事中，生知足想。何以故？善男子！菩薩摩訶薩應一向求無量善根；積集無量菩提具；積集無量菩提因緣；修習無量諸大回向；教化成熟無量眾生，了知無量諸眾生心、諸根欲性、眾生諸行；除滅無量眾生煩惱結業習氣；除滅無量眾生邪見諸染污心；令發無量諸清凈心；拔出無量諸苦惱刺；消竭無量愛慾之海；遠離無量愚癡闇冥；壞散無量大憍慢山；解散無量生死繫縛；越度無量煩惱有流；煎竭無量受生海源；拯拔無量愛慾淤泥，於三界獄，免濟苦難；悉令安立八聖道支，普令滅除三毒熾然；斷絕無量諸魔鉤餌；遠離無量諸惡魔業；凈修無量菩薩直心；長養菩薩無量方便；出生菩薩無量諸根；凈修菩薩無量欲性；深入菩薩
【現代漢語翻譯】 現代漢語譯本：以巧妙方便的智慧來教化眾生；圓滿一切波羅蜜（paramita，意為「到彼岸」），安住于菩薩的果位，獲得各種忍辱法門；證得菩薩超越生死的境界，在諸佛那裡得到授記；在菩薩的修行中，自在地運用各種方法，持有諸佛的教誨；無量諸佛以一切智的甘露正法，灌頂加持他們。 『善男子！』這位菩薩摩訶薩（bodhisattva-mahasattva，意為「偉大的菩薩」）能夠引導你認識真正的善知識，堅定菩提心，增長善根，安住于正直的心；展現菩薩的根基，宣說無礙的法，平等地對待各個修行階段，讚歎菩薩所修行的道路，具備菩薩的願行功德，能夠廣泛地演說普賢菩薩的修行。『善男子！』你不應該在一種善根中，產生滿足的想法；對於一種光明之法，一種修行，一個願望，一個授記，獲得法忍，六波羅蜜，菩薩的各個階段，所凈化的佛剎，親近善知識，在這些事情中，產生滿足的想法。為什麼呢？『善男子！』菩薩摩訶薩應該一直追求無量的善根；積累無量的菩提資糧；積累無量的菩提因緣；修習無量的大回向；教化成熟無量的眾生，瞭解無量眾生的心、根性、慾望和行為；消除無量眾生的煩惱、業障和習氣；消除無量眾生的邪見和染污的心；使他們生起無量的清凈心；拔出無量痛苦的荊棘；消竭無量愛慾的海洋；遠離無量愚癡的黑暗；摧毀無量的大驕慢山；解脫無量生死的束縛；超越無量煩惱的河流；煎熬無量受生的根源；拯救無量愛慾的泥潭，從三界監獄中，解脫苦難；使他們安立於八聖道支，普遍地消除三毒的熾盛；斷絕無量魔的鉤餌；遠離無量惡魔的作為；清凈地修習無量菩薩的正直心；增長菩薩無量的方便；出生菩薩無量的根基；清凈地修習菩薩無量的慾望；深入菩薩的境界
【English Translation】 English version: They teach and transform beings with skillful and expedient wisdom; they fulfill all the paramitas (perfections, meaning 'to the other shore'), abide in the bodhisattva stage, and attain all the doors of patience; they realize the bodhisattva's dharma of transcending birth, and receive predictions from all the Buddhas; in the bodhisattva's practice, they freely use various methods, holding the teachings of all the Buddhas; countless Buddhas, with the nectar of the all-knowing wisdom and the true dharma, anoint their heads. 'Good man!' This bodhisattva-mahasattva (great bodhisattva) is able to guide you to recognize true good teachers, strengthen the bodhi mind, grow good roots, and abide in an upright mind; they manifest the roots of a bodhisattva, proclaim the unobstructed dharma, treat all stages of practice equally, praise the path practiced by bodhisattvas, possess the merits of bodhisattva vows and practices, and are able to extensively expound the practices of Samantabhadra. 'Good man!' You should not, in one good root, generate a thought of contentment; regarding one dharma of light, one practice, one vow, one prediction, attaining dharma patience, the six paramitas, the various stages of a bodhisattva, the purified Buddha lands, and being close to good teachers, in these matters, generate a thought of contentment. Why is that? 'Good man!' A bodhisattva-mahasattva should always seek limitless good roots; accumulate limitless bodhi provisions; accumulate limitless bodhi causes and conditions; cultivate limitless great dedications; teach and mature limitless beings, understand the minds, faculties, desires, and actions of limitless beings; eliminate the afflictions, karmic hindrances, and habitual tendencies of limitless beings; eliminate the wrong views and defiled minds of limitless beings; cause them to generate limitless pure minds; pull out the thorns of limitless suffering; exhaust the ocean of limitless desires; stay away from the darkness of limitless ignorance; destroy the mountains of limitless great arrogance; untie the bonds of limitless birth and death; cross the rivers of limitless afflictions; dry up the sources of limitless rebirth; rescue from the mud of limitless desires, and from the prison of the three realms, liberate from suffering; establish them in the eightfold noble path, universally eliminate the blazing of the three poisons; sever the hooks and baits of limitless demons; stay away from the actions of limitless evil demons; purify the upright mind of limitless bodhisattvas; grow the limitless skillful means of bodhisattvas; bring forth the limitless roots of bodhisattvas; purify the limitless desires of bodhisattvas; and deeply enter the realm of bodhisattvas.
無量等法；修行菩薩無量勝行；清凈菩薩無量功德；凈修菩薩無量威儀；示現菩薩無量隨順世間；發起無量不壞信心；發起無量大精進力；凈修無量諸正念力；成滿無量諸三昧力；開發無量諸大慧力；堅固無量諸欲性力；積聚無量諸功德力；長養無量諸凈智力；發起無量菩薩諸力；成滿無量諸如來力；悉分別知無量法門；普入無量諸法方面；凈修無量法門；發起無量法明，照無量法，無量諸根；了知無量諸煩惱病；積集無量諸妙法藥，以善方便，療眾結病；修習無量甘露正法；詣諸佛剎，恭敬供養無量如來；遍入菩薩大眾源底，護持無量如來正法；不譏無量眾生罪咎；除滅無量惡道諸難；令無量眾生生天人中；總攝無量諸眾生類；凈修無量陀羅尼門；成滿無量諸大願行；修習無量大慈願力；不惜壽命，求無量法；修習無量寂滅法力；出生無量凈智通明；知無量眾生諸趣受生，而為應現無量化身；知無量心諸語言法；悉入菩薩無量諸行，修菩薩法；觀察菩薩甚深法門；覺悟菩薩難知境界；到諸菩薩難至之趣；攝持菩薩勇猛功德；證於菩薩離生凈妙難證之法；覺悟菩薩諸莊嚴行；於一切處，顯現菩薩自在神力；受持菩薩無壞法雲；增廣菩薩無量無邊凈智慧行；究竟無量諸波羅蜜，受于菩薩無量記別；深入菩薩無量忍門；修
【現代漢語翻譯】 現代漢語譯本：無量等法（指無量無邊的佛法）；修行菩薩無量殊勝的修行；清凈菩薩無量功德；清凈修行菩薩無量威儀；示現菩薩無量隨順世間的方式；發起無量不壞的信心；發起無量大精進的力量；清凈修行無量諸正念的力量；成就圓滿無量諸三昧的力量；開發無量諸大智慧的力量；堅固無量諸欲求的本性力量；積聚無量諸功德的力量；增長養育無量諸清凈智慧的力量；發起無量菩薩的各種力量；成就圓滿無量諸如來的力量；完全分別知曉無量法門；普遍進入無量諸法方面；清凈修行無量法門；發起無量法光明，照耀無量法，無量諸根；了知無量諸煩惱病；積集無量諸妙法藥，以善巧方便，治療眾生的煩惱結縛；修習無量甘露正法；前往諸佛剎土，恭敬供養無量如來；普遍進入菩薩大眾的根源，護持無量如來正法；不譏諷無量眾生的罪過；消除滅除無量惡道諸難；令無量眾生生於天人之中；總攝無量諸眾生種類；清凈修行無量陀羅尼門（總持法門）；成就圓滿無量諸大願行；修習無量大慈願力；不吝惜生命，求取無量佛法；修習無量寂滅法力；出生無量清凈智慧通達明瞭；知曉無量眾生諸趣受生，而為應現無量化身；知曉無量心諸語言法；完全進入菩薩無量諸行，修菩薩法；觀察菩薩甚深法門；覺悟菩薩難以知曉的境界；到達諸菩薩難以到達的境地；攝持菩薩勇猛的功德；證得菩薩離生清凈微妙難以證得的法；覺悟菩薩諸莊嚴的修行；在一切處，顯現菩薩自在的神力；受持菩薩無壞的法雲；增廣菩薩無量無邊的清凈智慧修行；究竟圓滿無量諸波羅蜜（到達彼岸的方法），接受菩薩無量的授記；深入菩薩無量忍辱之門；修
【English Translation】 English version: Immeasurable equal dharmas (referring to the immeasurable and boundless Buddha's teachings); cultivating immeasurable superior practices of Bodhisattvas; purifying immeasurable merits of Bodhisattvas; purifying and cultivating immeasurable dignified conduct of Bodhisattvas; demonstrating immeasurable ways of Bodhisattvas conforming to the world; arousing immeasurable indestructible faith; arousing immeasurable great vigor; purifying and cultivating immeasurable powers of right mindfulness; accomplishing and fulfilling immeasurable powers of samadhi; developing immeasurable powers of great wisdom; strengthening immeasurable powers of the nature of desires; accumulating immeasurable powers of merits; nurturing and growing immeasurable powers of pure wisdom; arousing immeasurable various powers of Bodhisattvas; accomplishing and fulfilling immeasurable powers of all Tathagatas; completely and distinctly knowing immeasurable dharma doors; universally entering immeasurable aspects of all dharmas; purifying and cultivating immeasurable dharma doors; arousing immeasurable dharma light, illuminating immeasurable dharmas, immeasurable roots; understanding immeasurable afflictions and illnesses; accumulating immeasurable wonderful dharma medicines, using skillful means to cure the afflictions and bonds of beings; cultivating immeasurable nectar-like righteous dharmas; going to all Buddha lands, respectfully making offerings to immeasurable Tathagatas; universally entering the source of the Bodhisattva assembly, upholding the immeasurable righteous dharmas of the Tathagatas; not criticizing the faults of immeasurable beings; eliminating and extinguishing the difficulties of immeasurable evil paths; causing immeasurable beings to be born among gods and humans; encompassing immeasurable kinds of beings; purifying and cultivating immeasurable dharani doors (total retention methods); accomplishing and fulfilling immeasurable great vows and practices; cultivating immeasurable great compassionate vow power; not being stingy with life, seeking immeasurable Buddha's teachings; cultivating immeasurable power of the dharma of quiescence; giving rise to immeasurable pure wisdom and clear understanding; knowing the immeasurable rebirths of beings in various realms, and manifesting immeasurable transformation bodies accordingly; knowing the immeasurable mental languages and dharmas; completely entering the immeasurable practices of Bodhisattvas, cultivating the Bodhisattva path; observing the profound dharma doors of Bodhisattvas; awakening to the difficult-to-know realms of Bodhisattvas; reaching the places difficult for Bodhisattvas to reach; upholding the courageous merits of Bodhisattvas; realizing the pure, subtle, and difficult-to-realize dharma of Bodhisattvas' detachment from birth; awakening to the adornment practices of Bodhisattvas; in all places, manifesting the free and divine powers of Bodhisattvas; receiving and upholding the indestructible dharma clouds of Bodhisattvas; expanding the immeasurable and boundless pure wisdom practices of Bodhisattvas; ultimately perfecting immeasurable paramitas (methods of reaching the other shore), receiving immeasurable predictions of Bodhisattvas; deeply entering the immeasurable door of patience of Bodhisattvas; cultivating
治菩薩不思議地諸正法門；于無量劫，以大弘誓而自莊嚴，供養諸佛，凈不可說諸佛世界，發不可說菩薩願行。
「善男子！略說菩薩教化一切眾生：於一切劫，行菩薩行；於一切趣，應現受生；以明凈智，了一切三世；凈一切剎，滿一切愿，供養一切佛；與一切菩薩，同修願行，親近一切諸善知識。是故，善男子！應一向求諸善知識，若見聞法，恭敬供養；于善知識，勿生嫌疑，身心懈厭；令一切善知識，心大歡悅。何以故？因善知識究竟一切諸菩薩行；成滿一切菩薩功德、一切菩薩大愿、一切菩薩善根、一切菩薩助道法；生一切菩薩法；明凈一切菩薩法門；凈修一切菩薩禁戒，一切菩薩禪定三昧，一切菩薩堅固無上菩提之心，一切菩薩總持辯才；凈一切菩薩功德藏；同一切菩薩大愿；解一切菩薩密法，一切菩薩法寶；長養一切菩薩諸根；積集一切菩薩智；聚護一切菩薩功德法藏；清凈一切菩薩受生；聞持一切菩薩法雲；出生一切菩薩正道；發起一切菩薩道心；成就一切諸佛菩提，一切菩薩諸行；了知十方一切法界；贊一切菩薩直心功德；起一切菩薩大慈悲力；攝一切菩薩無量善根；得一切菩薩道支；得一切菩薩饒益眾生心，遠離惡道，安住大乘，修菩薩行，遠惡知識；于菩薩法，心不退轉，超出凡夫、聲聞
【現代漢語翻譯】 現代漢語譯本：修習菩薩不可思議境界的各種正法門；在無量劫中，以大弘誓來莊嚴自己，供養諸佛，清凈不可言說的諸佛世界，發起不可言說的菩薩願行。
『善男子！』簡略地說，菩薩教化一切眾生：在一切劫中，行菩薩行；在一切道趣中，應現受生；以明凈的智慧，了知一切三世；清凈一切佛剎，圓滿一切願望，供養一切佛；與一切菩薩，共同修習願行，親近一切善知識。因此，『善男子！』應當一心求取善知識，如果見到或聽到佛法，要恭敬供養；對於善知識，不要產生嫌疑，身心不要懈怠厭倦；要讓一切善知識，內心都感到歡喜。為什麼呢？因為依靠善知識才能究竟一切菩薩行；成就圓滿一切菩薩功德、一切菩薩大愿、一切菩薩善根、一切菩薩助道法；生起一切菩薩法；明凈一切菩薩法門；清凈修習一切菩薩禁戒，一切菩薩禪定三昧，一切菩薩堅固無上的菩提之心，一切菩薩總持辯才；清凈一切菩薩功德藏；同一切菩薩大愿；理解一切菩薩秘密法，一切菩薩法寶；增長一切菩薩諸根；積集一切菩薩智慧；聚集守護一切菩薩功德法藏；清凈一切菩薩受生；聽聞並受持一切菩薩法雲；出生一切菩薩正道；發起一切菩薩道心；成就一切諸佛菩提，一切菩薩諸行；了知十方一切法界；讚歎一切菩薩直心功德；生起一切菩薩大慈悲力；攝取一切菩薩無量善根；獲得一切菩薩道支；獲得一切菩薩饒益眾生的心，遠離惡道，安住大乘，修菩薩行，遠離惡知識；對於菩薩法，心不退轉，超出凡夫、聲聞（sravaka）的境界。
【English Translation】 English version: Cultivating the various correct Dharma doors of the inconceivable realm of Bodhisattvas; in immeasurable kalpas, adorning oneself with great vows, making offerings to all Buddhas, purifying the ineffable Buddha worlds, and initiating ineffable Bodhisattva vows and practices.
'Good man!' Briefly speaking, Bodhisattvas teach all sentient beings: in all kalpas, practicing Bodhisattva conduct; in all realms of existence, manifesting to receive birth; with clear and pure wisdom, understanding all three times; purifying all Buddha lands, fulfilling all vows, making offerings to all Buddhas; with all Bodhisattvas, jointly cultivating vows and practices, drawing near to all good teachers. Therefore, 'Good man!' one should wholeheartedly seek good teachers, if seeing or hearing the Dharma, respectfully making offerings; towards good teachers, do not harbor suspicion, do not be lax or weary in body and mind; let all good teachers feel great joy in their hearts. Why is this so? Because relying on good teachers one can ultimately achieve all Bodhisattva practices; accomplish and fulfill all Bodhisattva merits, all Bodhisattva great vows, all Bodhisattva roots of goodness, all Bodhisattva aids to the path; generate all Bodhisattva Dharmas; clarify all Bodhisattva Dharma doors; purely cultivate all Bodhisattva precepts, all Bodhisattva samadhi, all Bodhisattva firm and unsurpassed Bodhi mind, all Bodhisattva dharani and eloquence; purify all Bodhisattva merit treasuries; share all Bodhisattva great vows; understand all Bodhisattva secret Dharmas, all Bodhisattva Dharma treasures; nurture all Bodhisattva roots; accumulate all Bodhisattva wisdom; gather and protect all Bodhisattva merit Dharma treasuries; purify all Bodhisattva rebirths; hear and uphold all Bodhisattva Dharma clouds; bring forth all Bodhisattva correct paths; initiate all Bodhisattva Bodhi minds; accomplish all Buddhas' Bodhi, all Bodhisattva practices; understand all Dharma realms of the ten directions; praise all Bodhisattva's merits of straightforward mind; generate all Bodhisattva's great compassion and power; gather all Bodhisattva's immeasurable roots of goodness; obtain all Bodhisattva path factors; obtain all Bodhisattva's mind of benefiting sentient beings, depart from evil paths, abide in the Mahayana, cultivate Bodhisattva practices, stay away from evil teachers; regarding the Bodhisattva Dharma, the mind does not regress, transcending the realms of ordinary beings and Sravakas (hearers).
、緣覺一切世間，心無惑亂，無所染著，廣修菩薩無量諸行；長養一切諸善功德，除滅煩惱，一切諸魔，莫能沮壞。因善知識，悉能成辨如是等事。何以故？善知識者，能令除滅諸障礙故。遠不善法，離惡知識，滅無明闇，諸邪見縛，超出生死一切世間；斷魔鉤餌，拔苦惱刺，出無智險難，邪惑山澗，越度有流，諸惡邪徑；示導清凈菩提正道，教菩薩法，修習四道明凈慧眼；安立薩婆若，增長菩提心，廣大慈悲；修波羅蜜，住菩薩地，得深法忍；凈一切善根，積集一切菩薩功德，施與一切菩薩功德；見一切佛，心大歡喜，護持凈戒，解真實義；出正法門，離諸邪道，現明法門，普照一切，聞持無量諸佛法雲；滅一切煩惱，增益一切智，住一切佛法。
「複次；善男子！善知識者，則為慈母，生佛家故；善知識者，則為慈父，以無量事，益眾生故；善知識者，則為養育守護，不為一切惡故；善知識者，則為大師，教化令學菩薩戒故；善知識者，則為導師，教化令至彼岸道故；善知識者，則為良醫，療治一切煩惱患故；善知識者，則為雪山，長養明凈智慧藥故；善知識者，則為勇將，防護一切諸恐怖故；善知識者，則為牢船，悉令越度生死海故；善知識者，則為船師，令至一切智法寶洲故。是故，善男子！應當如是
【現代漢語翻譯】 現代漢語譯本：緣覺（Pratyekabuddha，獨覺）覺悟一切世間，心中沒有迷惑和混亂，沒有執著和染污，廣泛地修習菩薩無量的各種修行；增長一切善的功德，消除煩惱，一切魔障都不能夠破壞。依靠善知識，都能夠成就這些事情。為什麼呢？因為善知識能夠使人消除一切障礙。遠離不善的法，遠離惡知識，滅除無明的黑暗，各種邪見的束縛，超越生死輪迴的一切世間；斬斷魔的鉤餌，拔除痛苦的荊棘，脫離無知的險境，邪惑的山澗，超越有漏的河流，各種邪惡的道路；指示引導清凈的菩提正道，教導菩薩的法門，修習四道清凈的智慧之眼；安立一切智（Sarvajna），增長菩提心，廣大的慈悲；修習波羅蜜（Paramita，到彼岸），安住菩薩的地位，得到甚深的法忍；清凈一切善根，積累一切菩薩的功德，施與一切菩薩的功德；見到一切佛，心中非常歡喜，護持清凈的戒律，理解真實的意義；進入正法的門徑，遠離各種邪道，顯現光明的法門，普遍照耀一切，聽聞並受持無量諸佛的法雲；滅除一切煩惱，增長一切智慧，安住於一切佛法之中。 再者，善男子！善知識就像慈母，因為能生出佛的家族；善知識就像慈父，因為用無量的方法利益眾生；善知識就像養育者和守護者，不會做任何惡事；善知識就像大師，教導人們學習菩薩的戒律；善知識就像導師，教導人們到達彼岸的道路；善知識就像良醫，治療一切煩惱的疾病；善知識就像雪山，生長明凈智慧的藥物；善知識就像勇猛的將領，防護一切恐怖；善知識就像堅固的船隻，使人能夠渡過生死的海洋；善知識就像船師，使人到達一切智慧的法寶洲。因此，善男子！應當這樣看待善知識。
【English Translation】 English version: Pratyekabuddhas (those who attain enlightenment on their own) awaken to all the world, their minds are without confusion or disorder, without attachment or defilement, extensively cultivating the immeasurable practices of Bodhisattvas; nurturing all good merits, eliminating afflictions, and no demons can destroy them. Relying on good teachers, they can accomplish all these things. Why is this so? Because good teachers can enable the removal of all obstacles. They stay far from unwholesome dharmas, away from evil companions, extinguish the darkness of ignorance, the bonds of all wrong views, and transcend all the worlds of birth and death; they cut off the hooks and bait of demons, pull out the thorns of suffering, escape the dangers of ignorance, the ravines of delusion, cross the streams of existence, and all evil paths; they show and guide the pure path of Bodhi, teach the Dharma of Bodhisattvas, cultivate the four paths of clear wisdom eyes; establish Sarvajna (omniscience), increase the Bodhi mind, and great compassion; cultivate Paramitas (perfections), abide in the Bodhisattva grounds, attain deep forbearance of the Dharma; purify all good roots, accumulate all the merits of Bodhisattvas, and bestow all the merits of Bodhisattvas; see all Buddhas, with great joy in their hearts, uphold pure precepts, understand the true meaning; enter the gate of the true Dharma, stay away from all evil paths, manifest the bright Dharma gate, universally illuminate all, hear and uphold the immeasurable Dharma clouds of all Buddhas; extinguish all afflictions, increase all wisdom, and abide in all the Buddhadharmas. Furthermore, good man! A good teacher is like a loving mother, because they give birth to the family of the Buddha; a good teacher is like a loving father, because they benefit sentient beings with immeasurable means; a good teacher is like a nurturer and protector, not doing any evil; a good teacher is like a master, teaching people to learn the precepts of Bodhisattvas; a good teacher is like a guide, teaching people to reach the path to the other shore; a good teacher is like a good physician, healing all the diseases of afflictions; a good teacher is like a snow mountain, growing the medicine of clear wisdom; a good teacher is like a brave general, protecting against all fears; a good teacher is like a sturdy ship, enabling people to cross the ocean of birth and death; a good teacher is like a captain, enabling people to reach the treasure island of all wisdom. Therefore, good man! You should view good teachers in this way.
正念思惟，詣善知識。又，善男子！詣善知識，發大地心，持一切事，無疲倦故；發金剛心，堅固正直，不可壞故；發金剛山心，一切苦患，不能壞故；發無自心，隨彼意故；發弟子心，不違一切教故；發僮僕心，一切苦役，不疲厭故；發養育心，不畏煩惱所污染故；發傭作心，隨所受教，不違逆故；發卑下心，遠離自大，增上慢故；發成熟心，善知時非時故；發寶馬心，離𢤱悷心不調故；發大車心，載一切故；發大象心，伏諸根故；發大山心，一切惡風，不能動故；發小犬心，離瞋恚故；發栴陀羅心，離憍慢故；發折角心，離威勢故；發大風心，無所著故；發大船心，于彼此岸，往返不疲故；發橋樑心，度善知識教故；發孝子心，見善知識，無厭足故；發王子心，順君教故。又，善男子！應于自身，生病苦想；于善知識，生醫王想；于所說教，生良藥想。又于自身，生遠行想；于善知識，生導師想；于所說教，生正路想。又于自身，生趣彼岸想；于善知識，生知濟想；于所說法，生涼池想。又于自身，生農夫想；于善知識；生龍王想；于所說法，生時澤想；于隨說行，產生熟想。又于自身，生貧窮想；于善知識，生毗沙門寶天王想；于所說教，生珍寶想。又于自身，生弟子想；于善知識，生大師想；于所說法，生修
【現代漢語翻譯】 現代漢語譯本：以正念思維，去親近善知識（kalyāṇa-mitra，指引修行的人）。還有，善男子！親近善知識，要發起如大地般的心，承擔一切事務，不感到疲倦；發起如金剛般的心，堅定正直，不可摧毀；發起如金剛山般的心，一切痛苦和災難都不能動搖；發起無我之心，順從善知識的意願；發起弟子之心，不違背一切教誨；發起僕人之心，對於一切苦役，不感到疲倦厭煩；發起養育之心，不畏懼被煩惱所污染；發起傭工之心，順從所接受的教導，不違逆；發起謙卑之心，遠離自大和增上慢；發起成熟之心，善於分辨時機是否恰當；發起寶馬之心，遠離不馴服的桀驁不馴；發起大車之心，能夠承載一切；發起大象之心，能夠調伏諸根；發起大山之心，一切惡風都不能動搖；發起小犬之心，遠離嗔恨；發起旃陀羅（caṇḍāla，印度社會最低等級的人）之心，遠離驕慢；發起折角之心，遠離威勢；發起大風之心，無所執著；發起大船之心，在彼岸和此岸之間往返不疲倦；發起橋樑之心，度過善知識的教誨；發起孝子之心，見到善知識，沒有厭足；發起王子之心，順從君主的教誨。還有，善男子！應當對於自身，生起病苦的想法；對於善知識，生起醫王的想；對於所說的教誨，生起良藥的想法。又對於自身，生起遠行的想法；對於善知識，生起導師的想法；對於所說的教誨，生起正路的想。又對於自身，生起想要到達彼岸的想法；對於善知識，生起知曉如何濟度的想法；對於所說的法，生起清涼池的想法。又對於自身，生起農夫的想法；對於善知識，生起龍王的想法；對於所說的法，生起及時雨的想法；對於隨教奉行，生起成熟的想法。又對於自身，生起貧窮的想法；對於善知識，生起毗沙門（Vaiśravaṇa，佛教的護法神，掌管財富）寶天王的想法；對於所說的教誨，生起珍寶的想法。又對於自身，生起弟子的想法；對於善知識，生起大師的想法；對於所說的法，生起修行的想法。 English version: With mindfulness, approach a virtuous teacher (kalyāṇa-mitra, a guide in spiritual practice). Furthermore, good man! Approaching a virtuous teacher, generate a mind like the earth, bearing all tasks without weariness; generate a mind like a diamond, firm and upright, indestructible; generate a mind like a diamond mountain, unshaken by all suffering and calamities; generate a selfless mind, compliant to the teacher's will; generate a disciple's mind, not disobeying any teachings; generate a servant's mind, not weary of any labor; generate a nurturing mind, not fearing defilement by afflictions; generate a worker's mind, following instructions without resistance; generate a humble mind, far from arrogance and conceit; generate a mature mind, discerning the right timing; generate a mind like a precious horse, free from untamed stubbornness; generate a mind like a great cart, capable of carrying all; generate a mind like an elephant, subduing the senses; generate a mind like a great mountain, unmoved by any evil winds; generate a mind like a small dog, free from anger; generate a mind like a caṇḍāla (the lowest caste in Indian society), free from pride; generate a mind like a broken horn, free from power; generate a mind like a great wind, unattached to anything; generate a mind like a great ship, tirelessly traveling between this shore and the other shore; generate a mind like a bridge, crossing over the teachings of the virtuous teacher; generate a mind like a filial son, never tiring of seeing the virtuous teacher; generate a mind like a prince, obeying the king's teachings. Furthermore, good man! Regarding oneself, generate the thought of being sick; regarding the virtuous teacher, generate the thought of a king of medicine; regarding the teachings, generate the thought of good medicine. Also, regarding oneself, generate the thought of a long journey; regarding the virtuous teacher, generate the thought of a guide; regarding the teachings, generate the thought of the right path. Also, regarding oneself, generate the thought of reaching the other shore; regarding the virtuous teacher, generate the thought of knowing how to ferry across; regarding the Dharma, generate the thought of a cool pond. Also, regarding oneself, generate the thought of a farmer; regarding the virtuous teacher, generate the thought of a dragon king; regarding the Dharma, generate the thought of timely rain; regarding practicing the teachings, generate the thought of maturation. Also, regarding oneself, generate the thought of being poor; regarding the virtuous teacher, generate the thought of Vaiśravaṇa (a Buddhist guardian deity of wealth) the treasure king; regarding the teachings, generate the thought of precious jewels. Also, regarding oneself, generate the thought of a disciple; regarding the virtuous teacher, generate the thought of a master; regarding the Dharma, generate the thought of practice.
【English Translation】 With mindful contemplation, approach a virtuous teacher. Furthermore, good man! Approaching a virtuous teacher, generate a mind like the earth, bearing all tasks without weariness; generate a mind like a diamond, firm and upright, indestructible; generate a mind like a diamond mountain, unshaken by all suffering and calamities; generate a selfless mind, compliant to the teacher's will; generate a disciple's mind, not disobeying any teachings; generate a servant's mind, not weary of any labor; generate a nurturing mind, not fearing defilement by afflictions; generate a worker's mind, following instructions without resistance; generate a humble mind, far from arrogance and conceit; generate a mature mind, discerning the right timing; generate a mind like a precious horse, free from untamed stubbornness; generate a mind like a great cart, capable of carrying all; generate a mind like an elephant, subduing the senses; generate a mind like a great mountain, unmoved by any evil winds; generate a mind like a small dog, free from anger; generate a mind like a caṇḍāla, free from pride; generate a mind like a broken horn, free from power; generate a mind like a great wind, unattached to anything; generate a mind like a great ship, tirelessly traveling between this shore and the other shore; generate a mind like a bridge, crossing over the teachings of the virtuous teacher; generate a mind like a filial son, never tiring of seeing the virtuous teacher; generate a mind like a prince, obeying the king's teachings. Furthermore, good man! Regarding oneself, generate the thought of being sick; regarding the virtuous teacher, generate the thought of a king of medicine; regarding the teachings, generate the thought of good medicine. Also, regarding oneself, generate the thought of a long journey; regarding the virtuous teacher, generate the thought of a guide; regarding the teachings, generate the thought of the right path. Also, regarding oneself, generate the thought of reaching the other shore; regarding the virtuous teacher, generate the thought of knowing how to ferry across; regarding the Dharma, generate the thought of a cool pond. Also, regarding oneself, generate the thought of a farmer; regarding the virtuous teacher, generate the thought of a dragon king; regarding the Dharma, generate the thought of timely rain; regarding practicing the teachings, generate the thought of maturation. Also, regarding oneself, generate the thought of being poor; regarding the virtuous teacher, generate the thought of Vaiśravaṇa the treasure king; regarding the teachings, generate the thought of precious jewels. Also, regarding oneself, generate the thought of a disciple; regarding the virtuous teacher, generate the thought of a master; regarding the Dharma, generate the thought of practice.
學想。又于自身，生怯劣想；于善知識，生勇健想；于所說法，生器仗想。又于自身，生商人想；于善知識，生導師想；于所說法，生珍寶想，隨聞說行，生勝寶想。又于自身，生子息想；于善知識，生慈父想；于所說法，生立家想。又于自身，生王子想；于善知識，生大臣想；于所說法，學王教想。善男子！詣善知識，應正思念，發如是想。何以故？因凈直心，見善知識：隨順其教，增長善根，如依雪山，出衆藥草；為佛法器，如海吞流；生諸勝德，如海出寶；凈菩提心，如煉真金；超出世間，如海須彌；不染世間，如水蓮華；不沒諸惡，如海死屍；長白凈法，如月盛滿；普照法界，如日回耀；長菩薩身，如母養子。善男子！略說菩薩摩訶薩，若能隨順善知識教得十不可說百千億那由他諸功德；明十不可說百千億那由他凈直深心；增長十不可說百千億那由他菩薩諸根；凈十不可說百千億那由他菩薩諸持；滅十不可說百千億那由他諸障礙法；超十不可說百千億那由他諸惡魔業；入十不可說百千億那由他菩薩法門；滿十不可說百千億那由他諸妙功德；修十不可說百千億那由他菩薩所行；具十不可說百千億那由他菩薩大愿。善男子！略說菩薩，因善知識究竟一切菩薩行、一切菩薩波羅蜜、一切菩薩地、一切菩薩忍、一切菩
【現代漢語翻譯】 現代漢語譯本：
要學習這樣的想法。對於自身，要生起怯弱的想法；對於善知識（指引修行的人），要生起勇猛強健的想法；對於所聽聞的佛法，要生起如同武器般可以依靠的想法。對於自身，要生起商人的想法；對於善知識，要生起導師的想法；對於所聽聞的佛法，要生起珍寶的想法，並隨之修行，生起勝過珍寶的想法。對於自身，要生起子女的想法；對於善知識，要生起慈父的想法；對於所聽聞的佛法，要生起建立家庭的想法。對於自身，要生起王子的想法；對於善知識，要生起大臣的想法；對於所聽聞的佛法，要生起學習王教的想法。
善男子！親近善知識時，應當正確地思念，生起這樣的想法。為什麼呢？因為以清凈正直的心，見到善知識：隨順他的教導，增長善根，如同依靠雪山，能生長出各種藥草；成為佛法的器皿，如同大海容納河流；生出各種殊勝的功德，如同大海產出珍寶；凈化菩提心，如同煉製真金；超越世間，如同大海中的須彌山；不被世間污染，如同水中的蓮花；不沉沒于各種惡行，如同大海中的死屍；增長清凈的善法，如同滿月；普照法界，如同太陽迴轉照耀；增長菩薩的身體，如同母親養育子女。
善男子！簡略地說，菩薩摩訶薩（大菩薩），如果能夠隨順善知識的教導，可以獲得十不可說百千億那由他（數量單位，表示極大的數量）的各種功德；明瞭十不可說百千億那由他的清凈正直的深心；增長十不可說百千億那由他的菩薩的各種根基；凈化十不可說百千億那由他的菩薩的各種堅持；滅除十不可說百千億那由他的各種障礙；超越十不可說百千億那由他的各種魔業；進入十不可說百千億那由他的菩薩法門；圓滿十不可說百千億那由他的各種妙功德；修行十不可說百千億那由他的菩薩所行；具足十不可說百千億那由他的菩薩大愿。
善男子！簡略地說，菩薩因為善知識，最終成就一切菩薩行、一切菩薩波羅蜜（到達彼岸的方法）、一切菩薩地（菩薩修行的階段）、一切菩薩忍（菩薩的忍耐）……
【English Translation】 English version:
One should learn to think in this way. Regarding oneself, one should generate a thought of timidity; regarding a virtuous teacher (a guide in spiritual practice), one should generate a thought of courage and strength; regarding the Dharma that is taught, one should generate a thought of it being like a weapon to rely on. Regarding oneself, one should generate the thought of a merchant; regarding a virtuous teacher, one should generate the thought of a guide; regarding the Dharma that is taught, one should generate the thought of it being like a treasure, and follow it in practice, generating the thought that it is superior to any treasure. Regarding oneself, one should generate the thought of a child; regarding a virtuous teacher, one should generate the thought of a compassionate father; regarding the Dharma that is taught, one should generate the thought of establishing a home. Regarding oneself, one should generate the thought of a prince; regarding a virtuous teacher, one should generate the thought of a minister; regarding the Dharma that is taught, one should generate the thought of learning the king's teachings.
Good man! When approaching a virtuous teacher, one should contemplate correctly and generate such thoughts. Why is this so? Because with a pure and upright mind, seeing a virtuous teacher: following his teachings, one increases good roots, like relying on the snow mountains, where various medicinal herbs grow; one becomes a vessel for the Dharma, like the ocean receiving rivers; one generates various supreme virtues, like the ocean producing treasures; one purifies the Bodhi mind, like refining pure gold; one transcends the world, like Mount Sumeru in the ocean; one is not defiled by the world, like a lotus flower in water; one does not sink into various evil deeds, like a corpse in the ocean; one increases pure good dharmas, like the full moon; one illuminates the Dharma realm universally, like the sun turning and shining; one grows the Bodhisattva body, like a mother nurturing her child.
Good man! Briefly speaking, a Bodhisattva Mahasattva (a great Bodhisattva), if able to follow the teachings of a virtuous teacher, can obtain ten unspeakable hundreds of thousands of billions of nayutas (a unit of large numbers) of various merits; understand ten unspeakable hundreds of thousands of billions of nayutas of pure, upright, and profound minds; increase ten unspeakable hundreds of thousands of billions of nayutas of the Bodhisattva's various roots; purify ten unspeakable hundreds of thousands of billions of nayutas of the Bodhisattva's various holdings; extinguish ten unspeakable hundreds of thousands of billions of nayutas of various obstacles; transcend ten unspeakable hundreds of thousands of billions of nayutas of various demonic activities; enter ten unspeakable hundreds of thousands of billions of nayutas of Bodhisattva Dharma gates; fulfill ten unspeakable hundreds of thousands of billions of nayutas of various wonderful merits; practice ten unspeakable hundreds of thousands of billions of nayutas of Bodhisattva practices; possess ten unspeakable hundreds of thousands of billions of nayutas of Bodhisattva great vows.
Good man! Briefly speaking, a Bodhisattva, because of a virtuous teacher, ultimately accomplishes all Bodhisattva practices, all Bodhisattva Paramitas (methods of reaching the other shore), all Bodhisattva Bhumis (stages of Bodhisattva practice), all Bodhisattva Kṣānti (Bodhisattva's patience)...
薩陀羅尼、一切菩薩三昧門、一切菩薩通明智自在、一切菩薩迴向、一切菩薩大愿。善男子！如是等一切法，善知識為本：依善知識起、依善知識生、依善知識取、依善知識發、依善知識長、依善知識住、依善知識得。」
爾時，善財聞如是等贊善知識諸菩薩行，如來正法；心大歡喜，踴躍無量，正念思惟菩薩所行。漸漸遊行，向海澗國；以過去際修身業力，及清凈心，遠離惡行，超出世間虛妄惑倒；求佛法實義，長養諸根，滿足大愿，具精進力；不惜身命，饒益眾生，修菩薩行，積集佛法；見諸如來，凈一切剎，供養法師，護持正法；成就菩薩諸凈愿身，善知緣起，修習不可思議善根。作是念已，凈心信敬一切菩薩，如世尊想；修習諸根，心不顛倒，正念恭敬，離世間想；滿足諸愿，出生無量菩薩化身，讚歎三世一切諸佛菩薩法門；智慧覺悟，如來菩薩，一切至處自在神力；乃至一毛孔中，佛、菩薩身，皆悉充滿無礙智眼，觀十方法界及虛空界，三世諸法。爾時，善財如是恭敬供養，具諸愿忍；以無量智，觀境界地。
爾時，善財五體敬禮彼嚴凈藏高大樓觀，作如是念：「此是諸佛菩薩、諸善知識；是諸佛塔；是如來像，諸佛菩薩、法寶住處；是聲聞、緣覺，亦是其塔；此是眾聖、亦是父母、亦是福田
【現代漢語翻譯】 現代漢語譯本：薩陀羅尼（總持，能持一切法而不失）、一切菩薩三昧門（菩薩入定的法門）、一切菩薩通明智自在（菩薩通達明瞭的智慧和自在）、一切菩薩迴向（菩薩將功德迴向給眾生）、一切菩薩大愿（菩薩的宏大誓願）。善男子！像這樣的一切法，都以善知識為根本：依靠善知識而生起，依靠善知識而產生，依靠善知識而獲取，依靠善知識而發起，依靠善知識而增長，依靠善知識而安住，依靠善知識而獲得。
當時，善財童子聽到這些讚歎善知識的菩薩行和如來正法的言辭，心中無比歡喜，踴躍不已，正念思惟菩薩的修行。他漸漸地，向海澗國走去；憑藉過去世所修的身業之力，以及清凈的心，遠離惡行，超越世間的虛妄迷惑顛倒；爲了尋求佛法的真實意義，增長諸根，滿足大愿，具足精進的力量；不惜身命，饒益眾生，修菩薩行，積聚佛法；見到諸如來，清凈一切剎土，供養法師，護持正法；成就菩薩的清凈愿身，善於瞭解緣起，修習不可思議的善根。他這樣想后，以清凈的心信敬一切菩薩，如同看待世尊一樣；修習諸根，心不顛倒，正念恭敬，遠離世間俗念；滿足諸愿，化生出無量菩薩化身，讚歎三世一切諸佛菩薩的法門；以智慧覺悟，如來菩薩，一切所到之處的自在神力；乃至一個毛孔中，佛、菩薩的身形，都充滿無礙的智慧之眼，觀察十方法界以及虛空界，三世諸法。當時，善財童子如此恭敬供養，具足諸愿忍；以無量的智慧，觀察境界之地。
當時，善財童子五體投地，敬禮那莊嚴清凈、高大的樓觀，心中這樣想：『這裡是諸佛菩薩、諸善知識的所在；是諸佛的寶塔；是如來的形像，諸佛菩薩、法寶的住處；也是聲聞、緣覺的寶塔；這裡是眾聖賢的所在，也是父母，也是福田。』
【English Translation】 English version: 'Sādhāraṇī (Dharani, the ability to hold all dharmas without loss), all Bodhisattva Samadhi Gates (the meditation methods of Bodhisattvas), all Bodhisattva's unobstructed wisdom and freedom, all Bodhisattva's dedication (of merit to all beings), all Bodhisattva's great vows. Good man! All these dharmas are rooted in good teachers: they arise from good teachers, they are born from good teachers, they are obtained from good teachers, they are initiated by good teachers, they grow from good teachers, they abide in good teachers, they are attained through good teachers.'
At that time, Sudhana, upon hearing these praises of the Bodhisattva practices and the Tathagata's true Dharma, was filled with great joy and boundless elation. He contemplated the practices of Bodhisattvas with right mindfulness. Gradually, he journeyed towards the country of Haijian; relying on the power of his past bodily actions and a pure mind, he distanced himself from evil deeds, transcended the delusions and confusions of the world. Seeking the true meaning of the Buddha's Dharma, he nurtured his faculties, fulfilled his great vows, and possessed the power of diligence. He did not cherish his life, but benefited all beings, practiced the Bodhisattva path, and accumulated the Buddha's Dharma. He saw all the Tathagatas, purified all lands, made offerings to Dharma teachers, and protected the true Dharma. He achieved the pure vow body of a Bodhisattva, understood the principle of dependent origination, and cultivated inconceivable roots of goodness. Having thought thus, with a pure mind, he believed and revered all Bodhisattvas as if they were the World Honored One. He cultivated his faculties, his mind was not inverted, he was mindful and respectful, and he was free from worldly thoughts. He fulfilled his vows, manifested countless Bodhisattva transformation bodies, and praised the Dharma of all Buddhas and Bodhisattvas of the three times. With wisdom and enlightenment, he understood the Tathagata's and Bodhisattva's free and divine powers in all places. Even in a single pore, the bodies of Buddhas and Bodhisattvas were filled with unobstructed wisdom eyes, observing the ten directions of the Dharma realm and the realm of space, and all dharmas of the three times. At that time, Sudhana made offerings with such reverence, possessing all the patience of vows; with immeasurable wisdom, he observed the realm of the environment.
At that time, Sudhana prostrated himself with his five limbs in reverence before the magnificent and pure tower, and thought thus: 'This is the place of all Buddhas, Bodhisattvas, and good teachers; this is the stupa of all Buddhas; this is the image of the Tathagata, the dwelling place of all Buddhas, Bodhisattvas, and the Dharma treasure; it is also the stupa of Sravakas and Pratyekabuddhas; this is the place of all sages, it is also like parents, and it is also a field of merit.'
；此是一切法界境界。」作是念已，又復等觀，猶如虛空；等觀如法界，無有障礙；等觀如實際，至一切處；等觀如如來，除諸虛妄，無所染著；等觀如影、如夢、如電、如響，悉從緣起，非有非無，深心信解。隨諸業因，而受果報，知從信心，成等正覺。因解佛功德，供養諸佛；因恭敬心，出佛化身；因修善根，起諸佛法；因般若波羅蜜，起一切波羅蜜；因堅固愿，起諸佛法；因諸迴向，起一切菩薩行。一切智境界法界，解了迴向非常、非斷，非生、非滅，非無因作。舍離有見、諸顛倒惑，謂從自在而生諸法；本有實性，次第而出；離我、我所，深達緣起；入諸法界，見有為法，猶如映象。離有無見，不生、不滅；滅邪癡惑，了諸法空，悉無自在；超出諸相，入無相際，而亦不違種生芽法，悉知一切從因緣生，如因印故而生印像，如鏡中像、如電、如夢、如響、如幻，各隨因有。一切諸法，亦復如是，隨業受報，以善方便，潤澤諸法。
爾時，善財禮未起間，知法如是，得不思議善根；柔軟身心，稽首禮畢，敬繞十匝，合掌諦觀。復作是念：「此是解空無相愿者之所住處；離虛妄者之所住處；住法界者；了知眾生非實有者；知不生者；知一切世間無所著者；方便分別一切眾生者；一切無所依者；離一切相者；
【現代漢語翻譯】 現代漢語譯本：『這就是一切法界（dharma-dhātu，宇宙萬法所依之處）的境界。』這樣想之後，又進一步平等觀照，如同虛空一般；平等觀照如同法界，沒有障礙；平等觀照如同實際（tathatā，真如），到達一切處；平等觀照如同如來（tathāgata，佛），去除一切虛妄，沒有執著；平等觀照如同影子、夢境、閃電、迴響，都從因緣生起，非有非無，內心深信理解。隨著各種業因，而承受果報，知道從信心，成就等正覺（samya-sambodhi，無上正等正覺）。因為理解佛的功德，供養諸佛；因為恭敬心，化現佛身；因為修習善根，生起諸佛法；因為般若波羅蜜（prajñā-pāramitā，智慧到彼岸），生起一切波羅蜜；因為堅固的願力，生起諸佛法；因為各種迴向，生起一切菩薩行。一切智（sarvajña，佛陀的智慧）境界的法界，理解迴向不是恒常、不是斷滅，不是生起、不是滅亡，不是無因而作。舍離有見、各種顛倒迷惑，認為從自在而生起諸法；本來具有實性，次第而出；遠離我、我所，深刻通達緣起；進入諸法界，見到有為法，如同映象。遠離有無的見解，不生、不滅；滅除邪見癡惑，了知諸法空性，都沒有自在；超出各種相，進入無相的境界，但也不違背種子生芽的法則，完全知道一切從因緣生起，如同因為印章而產生印像，如同鏡中的像、如同閃電、如同夢境、如同迴響、如同幻象，各自隨著因緣而有。一切諸法，也是如此，隨著業力承受果報，用善巧方便，滋潤諸法。 當時，善財童子禮拜還未起身，知道法是這樣的，獲得不可思議的善根；身心柔軟，頂禮完畢，恭敬地繞行十圈，合掌專注地觀察。又這樣想：『這是理解空無相愿的人所住的地方；是遠離虛妄的人所住的地方；是安住於法界的人所住的地方；是了知眾生並非真實存在的人所住的地方；是了知不生的人所住的地方；是了知一切世間沒有執著的人所住的地方；是方便分別一切眾生的人所住的地方；是一切無所依的人所住的地方；是遠離一切相的人所住的地方；』
【English Translation】 English version: 『This is the realm of all dharma-dhātu (the realm of all dharmas, the basis of all phenomena).』 Having thought thus, he further contemplated equally, like empty space; contemplated equally like the dharma-dhātu, without obstruction; contemplated equally like the tathatā (suchness), reaching all places; contemplated equally like the tathāgata (Buddha), removing all falsehood, without attachment; contemplated equally like shadows, dreams, lightning, echoes, all arising from conditions, neither existent nor non-existent, with deep faith and understanding. According to various karmic causes, one receives karmic results, knowing that from faith, one achieves samyak-sambodhi (perfect enlightenment). Because of understanding the Buddha's merits, one makes offerings to all Buddhas; because of a respectful mind, one manifests Buddha bodies; because of cultivating good roots, one arises all Buddha dharmas; because of prajñā-pāramitā (perfection of wisdom), one arises all pāramitās; because of firm vows, one arises all Buddha dharmas; because of various dedications, one arises all bodhisattva practices. The dharma-dhātu of the realm of sarvajña (omniscience), understanding dedication is not constant, not annihilation, not arising, not ceasing, not causeless. Abandoning views of existence, various inverted delusions, thinking that all dharmas arise from self-existence; originally possessing real nature, emerging in sequence; being apart from self and what belongs to self, deeply understanding dependent origination; entering all dharma-dhātus, seeing conditioned dharmas, like reflections in a mirror. Being apart from views of existence and non-existence, neither arising nor ceasing; extinguishing wrong views and delusions, understanding that all dharmas are empty, without self-existence; transcending all forms, entering the realm of formlessness, yet not violating the law of seeds sprouting, fully knowing that all arise from conditions, like an image arising from a seal, like an image in a mirror, like lightning, like a dream, like an echo, like an illusion, each existing according to its conditions. All dharmas are also like this, receiving karmic results according to karma, using skillful means to nourish all dharmas. At that time, Sudhana, while still bowing, knew the dharma to be thus, and obtained inconceivable good roots; his body and mind became soft, and after bowing, he respectfully circumambulated ten times, with palms joined, observing attentively. He thought again: 『This is the place where those who understand the vow of emptiness and formlessness dwell; the place where those who are apart from falsehood dwell; the place where those who abide in the dharma-dhātu dwell; the place where those who know that sentient beings are not real dwell; the place where those who know non-arising dwell; the place where those who know that there is no attachment in all the world dwell; the place where those who skillfully distinguish all sentient beings dwell; the place where those who are without any reliance dwell; the place where those who are apart from all forms dwell;』
知一切法無自性者；不虛妄取一切業者；了知一切心意識相者；知一切道，非出、非不出者；住一切甚深大智度者；方便充滿普門法界者；寂滅一切眾煩惱者；智慧斷除見愛慢者；一切禪定解脫三昧神通遊戲者；修一切菩薩三昧境界者；安住一切如來所者；以一劫為一切劫，以一切劫為一劫者；以一切剎為一剎，以一剎為一切剎，而亦不壞諸剎相者；以一法為一切法，以一切法為一法，而亦不壞諸法相者；以一眾生為一切眾生，以一切眾生為一眾生，而解眾生無差別者；以一佛為一切佛，以一切佛為一佛，而解諸佛無有二者；以三世為一念，以一念為三世者；於一念中，詣一切剎者；普照饒益一切眾生者；得一切入者；出過眾生，為教化故，而不捨離者；不依一切剎，而遊行莊嚴一切世界，供養佛者；詣一切佛無染著者；依善知識，不味法者；住一切魔宮，不樂欲者；入一切相，而不捨離一切智者；了一切眾生身，無我、無眾生、無二觀者；自身容受一切世界，而不壞法性者；盡未來劫，修諸願行，而不取劫長短相者；不離一毛端處，而現一切世界，普為眾生說正法者；可尊重者；解甚深法者；達無二者；了無性者；善對治者；體法空者；住慈悲者；遠離一切聲聞、緣覺地者；超出一切魔境界者；不染一切世間境界者
；究竟一切菩薩法門者；隨順一切佛法門者；厭一切生死，而不證聲聞，離生法者；知一切法無生，而亦不起不生見者；觀不凈法，不證離欲法，不染愛者；修習大慈，不為除滅瞋恚法者；觀于緣起，一切法中，無愚癡者；住於四禪，不隨生者；住四無量，不生無色，為教化者；修習止觀，不證明脫化眾生者；住空三昧，滅無見者；住無相三昧，為化眾生，不捨相者；住無愿三昧，不捨菩薩一切愿者；一切煩惱業中，得自在力，為教化故，示現隨順煩惱業者；離於生死，而現受生，為教化者；離一切趣，現入諸趣，化眾生者；修大慈悲，不隨愛者；修習喜心，見眾生苦，常憂戚者；修習舍心，而不捨離利他事者；得九次第定，而不厭離欲界生者；離於諸受，而不證實際者；住三脫門，而不證聲聞解脫法者；觀四真諦，而不證諸果者；觀于緣起，離邊見者；修八正道，而不永出生死難者；超凡夫地，而不墮於二乘地者；觀陰熾然，而不永滅於五陰者；離四魔道，而不永舍諸魔覺者；舍六入障，而現受者；觀真如相，而不證於實際法者；現學一切乘，而不捨離摩訶衍者。如此樓觀，住一切功德者之所住處。」
爾時，善財以偈頌曰：
「安住大慈心， 彌勒摩訶薩， 具足妙功德， 饒益諸群生。 住于
【現代漢語翻譯】 現代漢語譯本：究竟一切菩薩法門（菩薩修行的種種方法）；隨順一切佛法門（遵循所有佛陀的教誨）；厭離一切生死輪迴，卻不證得聲聞（小乘佛教）的境界，不脫離生死之法；了知一切法本無生，卻也不執著于無生的見解；觀察不凈之法，卻不證得離欲之法，不被愛慾所染；修習大慈之心，卻不爲了消除嗔恚而修；觀察緣起之理，在一切法中，沒有愚癡；安住於四禪定，卻不隨禪定而生；安住於四無量心（慈、悲、喜、舍），卻不生於無色界，爲了教化眾生；修習止觀，卻不爲了自己解脫而化度眾生；安住于空三昧，滅除一切見解；安住于無相三昧，爲了化度眾生，不捨棄一切相；安住于無愿三昧，不捨棄菩薩的一切願望；在一切煩惱業中，得到自在的力量，爲了教化眾生，示現隨順煩惱業；脫離生死輪迴，卻示現受生，爲了教化眾生；脫離一切道趣，卻示現進入諸道趣，化度眾生；修習大慈大悲，卻不隨愛慾所染；修習喜心，見到眾生受苦，常常憂愁；修習舍心，卻不捨棄利益眾生的事業；得到九次第定，卻不厭離欲界之生；脫離一切感受，卻不證得實際之理；安住於三解脫門（空、無相、無愿），卻不證得聲聞的解脫之法；觀察四真諦，卻不證得諸果位；觀察緣起之理，脫離邊見；修習八正道，卻不永遠脫離生死之苦；超越凡夫的境界，卻不墮入二乘（聲聞、緣覺）的境界；觀察五陰熾盛，卻不永遠滅除五陰；脫離四魔之道，卻不永遠捨棄諸魔的覺悟；捨棄六入的障礙，卻示現接受六入；觀察真如之相，卻不證得實際之法；示現學習一切乘，卻不捨離大乘（摩訶衍）。如此樓觀，是安住一切功德者所居住的地方。 爾時，善財童子以偈頌說道： 『安住大慈心，彌勒摩訶薩（大菩薩），具足妙功德，饒益諸群生。』
【English Translation】 English version: Ultimately mastering all Bodhisattva practices (the various methods of practice of Bodhisattvas); conforming to all Buddha's teachings (following all the teachings of the Buddha); being weary of all birth and death, yet not attaining the state of a Śrāvaka (Hinayana Buddhism), not escaping the cycle of birth and death; knowing that all dharmas are without origination, yet not clinging to the view of non-origination; observing impure dharmas, yet not attaining the dharma of detachment from desire, not being tainted by love and desire; cultivating great compassion, yet not cultivating to eliminate anger; observing the principle of dependent origination, in all dharmas, without ignorance; abiding in the four dhyānas (meditative absorptions), yet not being born according to the dhyānas; abiding in the four immeasurables (loving-kindness, compassion, joy, equanimity), yet not being born in the formless realm, for the sake of teaching sentient beings; cultivating cessation and contemplation, yet not liberating sentient beings for one's own liberation; abiding in the samadhi of emptiness, eliminating all views; abiding in the samadhi of no-characteristics, for the sake of liberating sentient beings, not abandoning all characteristics; abiding in the samadhi of no-desire, not abandoning all the vows of a Bodhisattva; in all afflictions and karmas, obtaining the power of freedom, for the sake of teaching sentient beings, manifesting in accordance with afflictions and karmas; escaping the cycle of birth and death, yet manifesting birth, for the sake of teaching sentient beings; escaping all realms of existence, yet manifesting entry into all realms of existence, liberating sentient beings; cultivating great loving-kindness and compassion, yet not being tainted by love and desire; cultivating joy, seeing sentient beings suffering, always being sorrowful; cultivating equanimity, yet not abandoning the work of benefiting others; attaining the nine successive samadhis, yet not being weary of birth in the desire realm; escaping all feelings, yet not attaining the ultimate reality; abiding in the three doors of liberation (emptiness, no-characteristics, no-desire), yet not attaining the liberation of a Śrāvaka; observing the four noble truths, yet not attaining the various fruits; observing the principle of dependent origination, escaping biased views; cultivating the eightfold noble path, yet not permanently escaping the suffering of birth and death; transcending the realm of ordinary beings, yet not falling into the realm of the two vehicles (Śrāvakas and Pratyekabuddhas); observing the five aggregates blazing, yet not permanently extinguishing the five aggregates; escaping the four paths of demons, yet not permanently abandoning the awakening of all demons; abandoning the obstacles of the six entrances, yet manifesting acceptance of the six entrances; observing the aspect of Suchness, yet not attaining the dharma of ultimate reality; manifesting the learning of all vehicles, yet not abandoning the Mahāyāna (Great Vehicle). Such a pavilion is the place where those who abide in all merits reside. At that time, Sudhana recited a verse: 'Abiding in great compassion, Maitreya Mahāsattva (great Bodhisattva), possessing wonderful merits, benefiting all sentient beings.'
灌頂地， 諸佛之長子， 思惟佛境界， 安住此法堂。 一切諸佛子， 常履大乘行， 遊行諸法界， 安住此法堂。 施戒忍精進， 禪智方便愿， 究竟彼岸者， 安住此法堂。 無礙智如空， 普照三世法， 了知一切者， 安住此法堂。 解了一切法， 真實無生相， 如鳥游空者， 安住此法堂。 除滅貪恚癡， 一切諸顛倒， 常樂寂靜者， 安住此法堂。 三脫門道觀， 陰入界緣起， 遠離惡道者， 安住此法堂。 深入無礙智， 等觀眾生剎， 知法無性者， 安住此法堂。 三世法無礙， 猶如空中風， 無所染著者， 安住此法堂。 見眾生受苦， 無有歸依處， 大悲普濟者， 安住此法堂。 見盲冥眾生， 舍正入險路， 為示正道者， 安住此法堂。 見諸有為中， 生老病死逼， 令免恐怖者， 安住此法堂。 見眾生結患， 積集智慧藥， 悲心醫王者， 安住此法堂。 見無量眾生， 漂溺生死海， 大悲船度者， 安住此法堂。 深入生死海， 摧滅煩惱龍， 采佛智寶者， 安住此法堂。 愿地慈悲眼， 觀海出衆生， 如金翅鳥者，
【現代漢語翻譯】 現代漢語譯本 如同接受灌頂的地位，是諸佛的長子， 他們思索著佛的境界，安住在這法堂之中。 一切諸佛的弟子，常常踐行著大乘的修行， 他們遍及一切法界，安住在這法堂之中。 他們實踐佈施、持戒、忍辱、精進， 禪定、智慧、方便和願力，最終到達彼岸，安住在這法堂之中。 他們擁有無礙的智慧，如同虛空一般，普遍照耀著過去、現在、未來三世的法， 他們了知一切，安住在這法堂之中。 他們理解一切法的真實，沒有生滅的相狀， 如同鳥兒在空中自由飛翔，安住在這法堂之中。 他們消除貪婪、嗔恨、愚癡，以及一切的顛倒妄想， 常常安樂於寂靜，安住在這法堂之中。 他們修習空、無相、無愿這三解脫門，觀察五陰、十二入、十八界和十二因緣， 遠離惡道，安住在這法堂之中。 他們深入無礙的智慧，平等看待一切眾生和國土， 了知諸法沒有自性，安住在這法堂之中。 他們對於過去、現在、未來三世的法沒有障礙，如同空中的風一樣， 沒有執著和染污，安住在這法堂之中。 他們看到眾生遭受痛苦，沒有可以依靠的地方， 以大悲心普遍救濟眾生，安住在這法堂之中。 他們看到盲目無知的眾生，捨棄正道而走入險途， 為他們指示正道，安住在這法堂之中。 他們看到一切有為法中，存在著生、老、病、死， 使眾生免除恐懼，安住在這法堂之中。 他們看到眾生被煩惱所困擾，積聚智慧的良藥， 以悲心作為醫治眾生的王者，安住在這法堂之中。 他們看到無量的眾生，漂流在生死的苦海之中， 以大悲的船隻來度脫眾生，安住在這法堂之中。 他們深入生死的苦海，摧毀煩惱的巨龍， 採擷佛陀智慧的珍寶，安住在這法堂之中。 他們以慈悲的眼睛，觀察著苦海中的眾生， 如同金翅鳥一般，安住在這法堂之中。
【English Translation】 English version Like those who have received the consecration, they are the eldest sons of all Buddhas, They contemplate the realm of the Buddha, and abide in this Dharma hall. All the disciples of the Buddhas, constantly practice the Mahayana path, They pervade all the realms of Dharma, and abide in this Dharma hall. They practice giving, keeping precepts, patience, diligence, Meditation, wisdom, skillful means, and vows, ultimately reaching the other shore, and abide in this Dharma hall. They possess unobstructed wisdom, like the void, universally illuminating the Dharma of the three times (past, present, and future), They understand everything, and abide in this Dharma hall. They comprehend the truth of all dharmas, which have no characteristics of arising or ceasing, Like birds freely flying in the sky, they abide in this Dharma hall. They eliminate greed, hatred, and delusion, as well as all inverted views, They are always joyful in tranquility, and abide in this Dharma hall. They practice the three doors of liberation (emptiness, signlessness, and wishlessness), observe the five aggregates, twelve entrances, eighteen realms, and twelve links of dependent origination, They are far from the evil paths, and abide in this Dharma hall. They deeply penetrate unobstructed wisdom, equally viewing all sentient beings and lands, They understand that all dharmas have no self-nature, and abide in this Dharma hall. They have no obstruction regarding the dharmas of the three times, like the wind in the sky, They have no attachment or defilement, and abide in this Dharma hall. They see sentient beings suffering, with no place to rely on, With great compassion, they universally save sentient beings, and abide in this Dharma hall. They see blind and ignorant sentient beings, abandoning the right path and entering dangerous paths, They show them the right path, and abide in this Dharma hall. They see that in all conditioned dharmas, there is birth, old age, sickness, and death, They enable sentient beings to be free from fear, and abide in this Dharma hall. They see sentient beings troubled by afflictions, and accumulate the medicine of wisdom, With compassion, they are the kings of healing sentient beings, and abide in this Dharma hall. They see countless sentient beings, drifting in the sea of birth and death, With the boat of great compassion, they ferry sentient beings across, and abide in this Dharma hall. They deeply enter the sea of birth and death, destroying the dragons of afflictions, They gather the treasures of the Buddha's wisdom, and abide in this Dharma hall. With compassionate eyes, they observe the sentient beings in the sea of suffering, Like the Garuda bird, they abide in this Dharma hall.
安住此法堂。 法界空中行， 猶如凈日月， 慧光普照者， 安住此法堂。 為一一眾生， 盡未來際劫， 荷負諸苦者， 安住此法堂。 一一諸剎中， 盡來劫修行， 金剛精進者， 安住此法堂。 一坐處聞持， 諸佛法無厭， 大智慧海者， 安住此法堂。 遍游世界海， 及諸大眾海， 供養佛海者， 安住此法堂。 一切劫海中， 修諸願行海， 出生功德者， 安住此法堂。 一一毛孔中， 佛剎劫眾生， 無礙眼見者， 安住此法堂。 一念中遍入， 不可說諸劫， 知念無礙者， 安住此法堂。 一切剎微塵， 眾生水渧等， 生此等愿者， 安住此法堂。 無量劫修行， 總持禪定愿， 解脫法門者， 安住此法堂。 一切諸佛子， 出生無量德， 饒益眾生者， 安住此法堂。 成就無礙智， 通明巧方便， 隨應現生者， 安住此法堂。 從初發道心， 究竟一切行， 化身滿法界， 顯現自在力。 一念成正覺， 入無量智業， 莫能測量者， 安住此法堂。 無礙凈慧力， 遊行諸法界， 無垢智觀者， 安住此法堂。 成就無礙足， 一切
【現代漢語翻譯】 現代漢語譯本 安住于這法堂之中。 在法界虛空中行走，猶如清凈的日月，以智慧之光普照一切的修行者，安住于這法堂之中。 爲了每一個眾生，在未來無盡的劫數中，承擔所有痛苦的修行者，安住于這法堂之中。 在每一個佛剎（Buddha-ksetra，佛的國土）中，在未來無盡的劫數中修行，擁有金剛般精進的修行者，安住于這法堂之中。 在一個坐處聽聞並受持，對於諸佛的教法永不厭倦，擁有如大海般廣大智慧的修行者，安住于這法堂之中。 遍游世界之海，以及所有大眾之海，供養諸佛的修行者，安住于這法堂之中。 在一切劫數之海中，修習各種願行之海，出生無量功德的修行者，安住于這法堂之中。 在每一個毛孔中，顯現佛剎（Buddha-ksetra，佛的國土）和劫數中的眾生，以無礙之眼見證一切的修行者，安住于這法堂之中。 在一念之間遍入不可說盡的劫數，了知念頭無有障礙的修行者，安住于這法堂之中。 對於一切佛剎（Buddha-ksetra，佛的國土）的微塵，眾生如水滴般眾多，生起如此大愿的修行者，安住于這法堂之中。 在無量劫中修行，總持禪定之愿，解脫一切法門的修行者，安住于這法堂之中。 一切諸佛之子，出生無量功德，饒益一切眾生的修行者，安住于這法堂之中。 成就無礙的智慧，通達明瞭巧妙的方便法門，隨應眾生根器而示現的修行者，安住于這法堂之中。 從最初發菩提心，到最終圓滿一切修行，化身充滿法界，顯現自在之力的修行者。 在一念之間成就正覺，進入無量智慧的境界，其功德不可測量的修行者，安住于這法堂之中。 擁有無礙清凈的智慧之力，通達一切法界，以無垢智慧觀察一切的修行者，安住于這法堂之中。 成就無礙的足跡，遍及一切
【English Translation】 English version Abiding in this Dharma hall. Walking in the emptiness of the Dharma realm, like the pure sun and moon, those who illuminate all with the light of wisdom, abide in this Dharma hall. For each and every sentient being, throughout endless future kalpas (aeons), those who bear all suffering, abide in this Dharma hall. In each and every Buddha-ksetra (Buddha-field), practicing throughout endless future kalpas, those with diamond-like diligence, abide in this Dharma hall. Hearing and upholding the Dharma in one sitting, never tiring of the teachings of all Buddhas, those with wisdom as vast as the ocean, abide in this Dharma hall. Traveling throughout the ocean of worlds, and the ocean of all assemblies, those who make offerings to the ocean of Buddhas, abide in this Dharma hall. In the ocean of all kalpas (aeons), cultivating the ocean of vows and practices, those who give rise to merit and virtue, abide in this Dharma hall. In each and every pore, manifesting Buddha-ksetras (Buddha-fields) and sentient beings of kalpas (aeons), those who see all with unobstructed eyes, abide in this Dharma hall. In a single thought, pervading countless inexpressible kalpas (aeons), those who know thoughts without obstruction, abide in this Dharma hall. For all the dust motes of Buddha-ksetras (Buddha-fields), sentient beings as numerous as water droplets, those who give rise to such great vows, abide in this Dharma hall. Practicing for immeasurable kalpas (aeons), upholding the vows of samadhi (meditative absorption), those who liberate all Dharma doors, abide in this Dharma hall. All the children of the Buddhas, giving rise to immeasurable merit and virtue, those who benefit all sentient beings, abide in this Dharma hall. Accomplishing unobstructed wisdom, understanding skillful means, those who manifest according to the needs of sentient beings, abide in this Dharma hall. From the initial arising of the Bodhi mind, to the ultimate completion of all practices, those whose transformation bodies fill the Dharma realm, manifesting the power of freedom. In a single thought, attaining perfect enlightenment, entering the realm of immeasurable wisdom, those whose merit cannot be measured, abide in this Dharma hall. Possessing the power of unobstructed pure wisdom, understanding all Dharma realms, those who observe with immaculate wisdom, abide in this Dharma hall. Accomplishing unobstructed feet, pervading all
無所著， 了剎無二者， 安住此法堂。 觀諸寂滅法， 皆悉如虛空， 離垢境界者， 安住此法堂。 大悲觀眾生， 諸苦所逼迫， 拔濟饒益者， 安住此法堂。 不離一坐處， 普現眾生前， 如明凈日月， 除滅魔鉤餌。 佛子住此堂， 哀愍諸群生， 出無量化身， 充滿諸法界。 佛子住此堂， 遍游諸世界， 一切如來所， 無量無數劫。 無依入此堂， 稱量佛境界， 無量無數劫， 其心無厭倦。 佛子住此堂， 唸唸入諸定， 一一三昧門， 顯現佛境界。 佛子住此堂， 覺了一切剎， 三世一切劫， 眾生佛名號。 佛子住此堂， 諸劫為一念， 遠離妄想惑， 隨順於眾生。 佛子住此堂， 修習諸三昧， 一一心念中， 了達三世法。 佛子住此堂， 一處跏趺坐， 普現一切剎， 一切諸趣中。 佛子住此堂， 悉飲佛法海， 深入智慧海， 超度功德海。 無礙智思量， 三世無數剎， 諸劫諸如來， 無數眾生類。 佛子住此堂， 常於一念中， 了知於三世， 諸佛剎成敗。 善知諸最勝， 所修諸行愿， 並眾生諸根， 修習佛境界。
【現代漢語翻譯】 現代漢語譯本 不執著于任何事物， 明瞭佛剎（Buddha-ksetra，佛的國土）與自身無二無別，安住于這法堂之中。 觀察一切寂滅之法，都如同虛空一般， 遠離塵垢境界的人，安住于這法堂之中。 以大悲心觀照眾生，被各種痛苦所逼迫， 能夠拔除眾生痛苦、給予利益的人，安住于這法堂之中。 不離開一個座位，卻能普遍顯現在眾生面前， 如同明凈的日月，能夠消除魔的誘惑。 佛子（Buddha-putra，佛的弟子）安住在這法堂，憐憫一切眾生， 化現出無量的化身，充滿整個法界（Dharmadhatu，宇宙）。 佛子安住在這法堂，遍游各個世界， 在一切如來（Tathagata，佛的稱號）之處，經歷無量無數劫。 無所依傍地進入這法堂，衡量佛的境界， 經歷無量無數劫，他們的心也不會厭倦。 佛子安住在這法堂，唸唸之間進入各種禪定（Samadhi，精神集中狀態）， 在每一個三昧（Samadhi，禪定）之門中，顯現佛的境界。 佛子安住在這法堂，覺悟一切佛剎， 知曉過去、現在、未來一切劫，眾生和佛的名號。 佛子安住在這法堂，將諸劫視為一念， 遠離虛妄的念頭和迷惑，隨順於眾生。 佛子安住在這法堂，修習各種三昧， 在每一個心念中，了達過去、現在、未來三世的法。 佛子安住在這法堂，在一個地方跏趺而坐（盤腿坐）， 普遍顯現在一切佛剎，一切諸趣（輪迴的六道）之中。 佛子安住在這法堂，完全飲用佛法的海洋， 深入智慧的海洋，超越功德的海洋。 以無礙的智慧思量，過去、現在、未來無數的佛剎， 諸劫中出現的如來，以及無數的眾生種類。 佛子安住在這法堂，常常在一念之間， 了知過去、現在、未來三世，諸佛剎的成敗。 善於瞭解最殊勝的，所修習的各種行愿， 以及眾生的各種根性，從而修習佛的境界。
【English Translation】 English version Without attachment to anything, Understanding that the Buddha-ksetra (Buddha's land) and oneself are not two, they dwell in this Dharma hall. Observing all the dharmas of quiescence, all are like the void, Those who are free from defiled realms, dwell in this Dharma hall. With great compassion, they observe sentient beings, who are oppressed by various sufferings, Those who can remove the suffering of beings and give them benefit, dwell in this Dharma hall. Without leaving one seat, they can appear universally before sentient beings, Like the clear sun and moon, they can eliminate the temptations of Mara. The Buddha-putra (Buddha's disciples) dwell in this Dharma hall, pitying all living beings, Manifesting countless transformation bodies, filling the entire Dharmadhatu (universe). The Buddha-putra dwell in this Dharma hall, traveling throughout all worlds, In the presence of all Tathagatas (Buddha's title), they experience countless kalpas. Without reliance, they enter this Dharma hall, measuring the realm of the Buddha, Experiencing countless kalpas, their minds will not be weary. The Buddha-putra dwell in this Dharma hall, entering various samadhis (meditative states) in every thought, In each gate of samadhi, they manifest the realm of the Buddha. The Buddha-putra dwell in this Dharma hall, awakening to all Buddha-ksetras, Knowing all kalpas of the past, present, and future, the names of beings and Buddhas. The Buddha-putra dwell in this Dharma hall, regarding all kalpas as one thought, Free from false thoughts and delusions, they accord with sentient beings. The Buddha-putra dwell in this Dharma hall, practicing various samadhis, In every thought, they understand the dharmas of the three times (past, present, future). The Buddha-putra dwell in this Dharma hall, sitting in the lotus position in one place, Universally appearing in all Buddha-ksetras, in all the six realms of existence. The Buddha-putra dwell in this Dharma hall, completely drinking the ocean of the Buddha's Dharma, Deeply entering the ocean of wisdom, transcending the ocean of merit. With unobstructed wisdom, they contemplate the countless Buddha-ksetras of the past, present, and future, The Tathagatas who appear in all kalpas, and the countless kinds of sentient beings. The Buddha-putra dwell in this Dharma hall, always in one thought, Knowing the success and failure of the Buddha-ksetras in the three times. They are skilled in understanding the most supreme, the various vows and practices they cultivate, As well as the various faculties of sentient beings, thereby cultivating the realm of the Buddha.
一一微塵中， 見一切劫剎， 諸佛及眷屬， 一切眾生類。 佛子住此堂， 常觀一切法， 眾生剎世劫， 皆悉無自性。 觀察眾生等， 法等如來等， 愿等世界等， 三世悉平等。 佛子住此堂， 教化諸群生， 供養諸如來， 思惟諸法界。 無量智慧業， 滿足諸大愿， 無數劫演說， 不可得窮盡。 一切諸佛子， 具足無量德， 安住此法堂， 我合掌敬禮。 諸佛之長子， 彌勒無礙行， 我今合掌禮， 唯愿慈矜愍。」◎
◎爾時，善財讚歎樓觀諸菩薩已，合掌恭敬供養；禮訖，于門下立，欲見彌勒菩薩。爾時，遙見彌勒菩薩，與無量天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，大眾圍繞，從外而來。威德特尊，普照一切；不染世法，超出一切世間眾魔境界；滅諸障礙，深入如來菩薩境界；供養諸佛，等諸佛法；冠解脫繒凈妙天冠，住大智網；于諸佛所，得一切智；甘露灌頂，生諸佛法，得薩婆若。
爾時，善財頭面敬禮，一心合掌，白言：「大聖！云何菩薩學菩薩行、修菩薩道？既修學已，具一切佛法，隨所請眾生，悉令度脫，成就大愿；究竟一切菩薩所行，安慰一切諸天世人；不負
【現代漢語翻譯】 現代漢語譯本 在每一個微小的微塵中，都能見到一切的劫數和剎土（佛土）， 諸佛以及他們的眷屬，還有一切的眾生種類。 佛子們安住在這法堂中，常常觀察一切法， 眾生、剎土、世界、劫數，都完全沒有自性。 觀察眾生等同於法，法等同於如來， 愿等同於世界，過去、現在、未來三世都是平等的。 佛子們安住在這法堂中，教化一切眾生， 供養一切如來，思惟一切法界。 以無量的智慧和事業，滿足一切的大愿， 即使經過無數劫的演說，也無法窮盡。 一切的佛子，都具足無量的功德， 安住在這法堂中，我合掌恭敬禮拜。 諸佛的長子，彌勒（未來佛）擁有無礙的修行， 我今天合掌禮拜，只願您慈悲憐憫。 當時，善財（求道者）讚歎樓觀的諸位菩薩后，合掌恭敬供養；禮拜完畢，站在門下，想要見彌勒菩薩。這時，遠遠地看見彌勒菩薩，與無量的天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人、非人等大眾圍繞，從外面而來。威德特別尊貴，普照一切；不被世俗的法所污染，超越一切世間眾魔的境界；滅除一切障礙，深入如來菩薩的境界；供養諸佛，等同諸佛的法；頭戴解脫的繒帶和清凈美妙的天冠，安住在大智慧的網中；在諸佛那裡，得到一切智慧；甘露灌頂，生出諸佛的法，得到薩婆若（一切智）。 當時，善財頭面敬禮，一心合掌，說道：『大聖！菩薩如何學習菩薩的修行，修菩薩的道？既然修學了，就具足一切佛法，隨著所請求的眾生，都讓他們得到解脫，成就大愿；究竟一切菩薩所行，安慰一切諸天世人；不辜負』
【English Translation】 English version In each tiny dust mote, one can see all kalpas (eons) and kshetras (Buddha-fields), All Buddhas and their retinues, and all kinds of sentient beings. The Buddha's children dwell in this hall, constantly observing all dharmas (teachings), Sentient beings, kshetras, worlds, and kalpas, all are without self-nature. Observing sentient beings as equal to dharmas, dharmas as equal to Tathagatas (Buddhas), Vows as equal to worlds, the three times (past, present, future) are all equal. The Buddha's children dwell in this hall, teaching all living beings, Making offerings to all Tathagatas, contemplating all dharma-realms. With immeasurable wisdom and deeds, fulfilling all great vows, Even after countless kalpas of explanation, it cannot be exhausted. All the Buddha's children, possessing immeasurable virtues, Abide in this dharma hall, I join my palms in reverence. The eldest son of all Buddhas, Maitreya (the future Buddha) with unobstructed practice, I now join my palms in reverence, may you have compassion and mercy. At that time, Sudhana (the seeker of truth), having praised the Bodhisattvas of the tower, joined his palms in respectful offering; after bowing, he stood at the door, desiring to see Bodhisattva Maitreya. At that time, he saw from afar Bodhisattva Maitreya, surrounded by a great assembly of countless devas (gods), nagas (dragons), yakshas (guardians), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), humans, and non-humans, coming from outside. His majestic virtue was especially honored, illuminating all; not defiled by worldly dharmas, transcending all realms of worldly demons; extinguishing all obstacles, deeply entering the realm of the Tathagata Bodhisattvas; making offerings to all Buddhas, equal to the dharmas of all Buddhas; wearing a crown of liberation and pure, wondrous celestial crown, dwelling in the net of great wisdom; at the places of all Buddhas, obtaining all wisdom; with nectar anointing, generating the dharmas of all Buddhas, obtaining Sarvajna (omniscience). At that time, Sudhana bowed his head in reverence, with one-pointed mind, joining his palms, and said: 'Great Sage! How do Bodhisattvas learn the practice of Bodhisattvas, cultivate the path of Bodhisattvas? Having cultivated and learned, they possess all the Buddha's dharmas, according to the beings who request, they all cause them to be liberated, fulfilling great vows; completing all the practices of Bodhisattvas, comforting all devas and humans; not failing'
本心，不違三寶，不欺天人，不罔眾生，不斷佛種，持菩薩家，如來正法；如是等事，唯愿演說。」
爾時，彌勒觀察大眾，指善財言：「汝等見是童子，問菩薩行，具足一切功德者不？此童子者，勇猛精進，專求實義，以正直心，得不退轉，常修勝法，心無厭足，如救頭然，求善知識，親近供養，聞法受持。此童子者，昔于頻陀伽羅城，受文殊師利教，求善知識，展轉經由一百一十諸善知識，問菩薩行，心無疲倦，次來我所。如是童子，學大乘者，甚為希有，成滿大愿，能辨大事，具大莊嚴，常以大慈，救護眾生，起大精進波羅蜜，示導大眾，乘大法船，度生死海，令住大道，得大法寶，長養大智。如是之人，難得聞見，親近共住，同行亦難。何以故？此童子者，發心救護一切眾生，除滅眾苦，惡道諸難，邪見險路，愚癡之闇，超出生死，壞一切趣輪，度魔境界，於一切世間，無所染著；出欲泥，解貪縛，除邪倒，摧慢幢，拔使刺，廢諸蓋，裂愛網，滅無明，竭有流，離諂幻，凈心垢，釋疑惑；度無智海，厭生死苦，乘大法船，濟四使流，于大愛河，造智慧橋；愚癡闇中，然智慧燈：于生死路，示以正道；煩惱病者，令服法藥；生老死者，授甘露法；三毒盛者，滅以定水，令得清涼；諸憂怖者，施以無畏；三
【現代漢語翻譯】 現代漢語譯本：『本心，不違背佛、法、僧三寶（三寶：佛教的三個根本要素），不欺騙天神和人，不矇蔽眾生，不中斷佛種（佛種：成佛的潛力），秉持菩薩的家風（菩薩家：菩薩的修行方式），如來（如來：佛的稱號）的正法；像這樣的事情，希望您能為我們演說。』 當時，彌勒（彌勒：未來佛）觀察大眾，指著善財（善財：求道者）說：『你們看到這個童子了嗎？他詢問菩薩的修行，具備一切功德。這個童子勇猛精進，專心尋求真理，以正直的心，得到不退轉的境界，常常修習殊勝的佛法，內心沒有厭倦，像救頭燃一樣，尋求善知識（善知識：指導修行的人），親近供養，聽聞佛法並接受奉行。這個童子，過去在頻陀伽羅城（頻陀伽羅城：地名），接受文殊師利（文殊師利：智慧的象徵）的教導，尋求善知識，輾轉經歷了一百一十位善知識，詢問菩薩的修行，內心沒有疲倦，然後來到我這裡。像這樣的童子，學習大乘佛法（大乘佛法：以普度眾生為目標的佛教教義）的人，非常稀有，能夠成就圓滿的大愿，能夠辨別大事，具備偉大的莊嚴，常常以大慈悲心，救護眾生，發起大精進波羅蜜（大精進波羅蜜：菩薩的六種修行方法之一，指精進修行），引導大眾，乘坐大法船，度過生死苦海，使他們安住于大道，得到大法寶，增長大智慧。像這樣的人，很難得聽聞見到，親近共住，一起修行也很難。為什麼呢？因為這個童子，發心救護一切眾生，消除一切痛苦，惡道的災難，邪見的險路，愚癡的黑暗，超越生死，摧毀一切輪迴，度過魔的境界，在一切世間，沒有絲毫的染著；脫離慾望的泥潭，解開貪婪的束縛，消除邪見顛倒，摧毀傲慢的高幢，拔除煩惱的毒刺，廢除各種障礙，撕裂愛慾的羅網，消滅無明，竭盡有漏（有漏：指有煩惱的世間），遠離諂媚虛幻，凈化內心的污垢，解除疑惑；度過無知的苦海，厭惡生死的痛苦，乘坐大法船，救濟四種煩惱的河流，在大愛河上，建造智慧的橋樑；在愚癡的黑暗中，點燃智慧的明燈；在生死的道路上，指示正確的道路；對於煩惱的病人，讓他們服用佛法的良藥；對於生老死的人，授予甘露的佛法；對於三毒（三毒：貪嗔癡）熾盛的人，用禪定的水來熄滅，讓他們得到清涼；對於各種憂愁恐懼的人，給予無畏的安慰；三
【English Translation】 English version: 『My original intention is not to violate the Three Jewels (Three Jewels: Buddha, Dharma, and Sangha), not to deceive gods and humans, not to mislead sentient beings, not to cut off the Buddha-seed (Buddha-seed: the potential to become a Buddha), to uphold the Bodhisattva's family (Bodhisattva's family: the way of practice of a Bodhisattva), the Tathagata's (Tathagata: an epithet of the Buddha) true Dharma; such matters, I wish you would explain.』 At that time, Maitreya (Maitreya: the future Buddha), observing the assembly, pointed to Sudhana (Sudhana: a seeker of the path) and said: 『Have you seen this youth? He inquires about the practice of Bodhisattvas and is endowed with all merits. This youth is courageous and diligent, single-mindedly seeking the true meaning, with an upright mind, attaining non-retrogression, constantly cultivating the supreme Dharma, his mind without weariness, like saving a head on fire, seeking good teachers (good teachers: those who guide practice), drawing near to make offerings, hearing the Dharma and receiving it. This youth, in the past in the city of Pundarika (Pundarika: a place name), received the teachings of Manjushri (Manjushri: the symbol of wisdom), seeking good teachers, passing through one hundred and ten good teachers, inquiring about the practice of Bodhisattvas, his mind without fatigue, and then came to me. Such a youth, who studies the Mahayana Dharma (Mahayana Dharma: Buddhist teachings aimed at universal salvation), is very rare, able to accomplish great vows, able to discern great matters, endowed with great adornments, constantly with great compassion, protecting sentient beings, initiating the great Paramita of diligence (great Paramita of diligence: one of the six practices of a Bodhisattva, referring to diligent practice), guiding the assembly, riding the great Dharma boat, crossing the sea of birth and death, enabling them to abide in the great path, obtaining the great Dharma treasure, increasing great wisdom. Such a person is difficult to hear of and see, to draw near and live with, and to practice together is also difficult. Why is that? Because this youth, has resolved to protect all sentient beings, to eliminate all suffering, the calamities of evil paths, the dangerous paths of wrong views, the darkness of ignorance, to transcend birth and death, to destroy all cycles of rebirth, to cross the realm of demons, in all the world, without any attachment; to escape the mud of desire, to untie the bonds of greed, to eliminate wrong views and inversions, to destroy the high banner of arrogance, to pull out the thorns of afflictions, to abolish all hindrances, to tear the net of love, to extinguish ignorance, to exhaust the outflows (outflows: referring to the world of afflictions), to be free from flattery and illusion, to purify the defilements of the mind, to resolve doubts; to cross the sea of ignorance, to be weary of the suffering of birth and death, to ride the great Dharma boat, to save the flow of the four afflictions, on the great river of love, to build a bridge of wisdom; in the darkness of ignorance, to light the lamp of wisdom; on the path of birth and death, to show the right path; for those sick with afflictions, to let them take the medicine of the Dharma; for those subject to birth, old age, and death, to bestow the Dharma of nectar; for those with the three poisons (three poisons: greed, hatred, and ignorance) rampant, to extinguish them with the water of samadhi, to let them obtain coolness; for those with various worries and fears, to bestow fearlessness; three
有獄者，開以智門；邪見縛者，斷以慧劍；住三界城，開解脫門；在危險者，示安隱處；懼結賊者，施以無畏；墜三惡塹者，俯接令出；為陰賊害者，置涅槃城；著眾生者，示八正道；住六入空聚者，拯以慧明；失津要者，示以正濟；近惡知識者，令親善友；樂童蒙者，誘以聖法；樂住生死宅者，普令超入一切智城。救護一切眾生之類，不捨清凈，求菩提心，積集大乘，心無疲倦，飲正法雨，而無厭足；勇猛究竟諸功德事，凈諸法門，修菩薩行，心無疲懈；不退方便，出生大愿，見善知識，心樂無厭；奉給所為，隨順其教，不以為苦。
「諸善男子！世間有能發起無上菩提心者，甚為希有，若發心已，如是精進求佛法者，亦甚希有；如是樂欲，凈菩薩道，具菩薩行，不惜身命，求善知識，不違其教；集菩提分，不貪利養，不捨菩薩正直之心；不著家業，不染五欲，不戀父母及諸親族，但樂專修一切種智；如是之人，倍復希有。諸善男子！若有菩薩，如是學者，則能究竟菩薩所行，成滿大愿，近佛菩提，凈一切剎；教化眾生，深入法界，具足一切諸波羅蜜；廣菩薩行，畢本意性，出於魔業；值遇一切諸善知識，於一生中，能具普賢菩薩諸行。此童子者，入威儀海，諸智慧海；修菩提海，菩薩行海；成滿一切諸佛愿
【現代漢語翻譯】 現代漢語譯本：對於那些身陷牢獄的人，開啟智慧之門；對於那些被邪見束縛的人，用智慧之劍斬斷束縛；對於那些居住在三界之城的人，開啟解脫之門；對於那些身處危險境地的人，指示他們安全的處所；對於那些懼怕煩惱賊的人，給予他們無畏的勇氣；對於那些墜入三惡道深淵的人，俯身接引他們出來；對於那些被五陰之賊所傷害的人，安置他們于涅槃之城；對於那些執著于眾生的人，指示他們八正道；對於那些居住在六入空聚的人，用智慧之光拯救他們；對於那些迷失方向的人，指示他們正確的渡口；對於那些親近惡知識的人，讓他們親近善友；對於那些喜歡幼稚無知的人，用神聖的佛法引導他們；對於那些樂於居住在生死之家的人，普遍引導他們超越進入一切智之城。救護一切眾生，不捨棄清凈，追求菩提心（覺悟之心），積累大乘（菩薩乘）功德，內心沒有疲倦，飲用正法之雨，而沒有厭足；勇猛精進地完成各種功德之事，凈化各種法門，修行菩薩行，內心沒有懈怠；不退失方便，生起大愿，見到善知識，內心歡喜沒有厭倦；奉獻自己所能，隨順善知識的教導，不認為這是苦事。 諸位善男子！世間能夠發起無上菩提心的人，非常稀有，如果發起了菩提心，像這樣精進地追求佛法的人，也非常稀有；像這樣樂於清凈菩薩道，具足菩薩行，不惜身命，尋求善知識，不違揹他們的教導；積累菩提資糧，不貪圖利養，不捨棄菩薩正直之心；不執著於家業，不染著五欲，不留戀父母和親族，只樂於專修一切種智（佛的智慧）；像這樣的人，更加稀有。諸位善男子！如果有菩薩，像這樣學習，就能究竟菩薩所行，圓滿大愿，接近佛的菩提，清凈一切佛剎；教化眾生，深入法界，具足一切諸波羅蜜（到達彼岸的方法）；廣修菩薩行，完成本來的意願，脫離魔的干擾；值遇一切善知識，在一生中，能夠具足普賢菩薩（十大愿王）的各種修行。這位童子，進入威儀之海，各種智慧之海；修行菩提之海，菩薩行之海；圓滿一切諸佛的願望。
【English Translation】 English version: For those imprisoned, open the gate of wisdom; for those bound by wrong views, sever the bonds with the sword of wisdom; for those dwelling in the city of the three realms (desire realm, form realm, formless realm), open the gate of liberation; for those in danger, show them a safe place; for those who fear the thieves of afflictions, grant them fearlessness; for those who have fallen into the abyss of the three evil paths, reach down and pull them out; for those harmed by the thieves of the five aggregates (form, feeling, perception, mental formations, consciousness), place them in the city of Nirvana; for those attached to sentient beings, show them the Eightfold Path; for those dwelling in the empty gathering of the six entrances (eyes, ears, nose, tongue, body, mind), rescue them with the light of wisdom; for those who have lost their way, show them the right crossing; for those who associate with evil companions, lead them to befriend good friends; for those who enjoy childish ignorance, guide them with the sacred Dharma; for those who are happy dwelling in the house of birth and death, universally guide them to transcend and enter the city of all-knowing wisdom. Protect and care for all sentient beings, without abandoning purity, seeking the Bodhi mind (mind of enlightenment), accumulating the Mahayana (Great Vehicle) teachings, with no weariness in their hearts, drinking the rain of the true Dharma, without satiety; courageously and thoroughly completing all meritorious deeds, purifying all Dharma gates, practicing the Bodhisattva path, with no laziness in their hearts; without regressing in skillful means, giving rise to great vows, seeing good teachers, with joy in their hearts without weariness; offering what they can, following the teachings of good teachers, without considering it suffering. O good men! It is extremely rare in this world for someone to arouse the unsurpassed Bodhi mind, and if they have aroused it, it is also extremely rare for them to diligently seek the Buddha's teachings in this way; it is also rare for them to be so eager to purify the Bodhisattva path, to possess the Bodhisattva practices, to not cherish their lives, to seek good teachers, and not to disobey their teachings; to accumulate the provisions for enlightenment, not to be greedy for gain and offerings, not to abandon the upright mind of a Bodhisattva; not to be attached to family affairs, not to be tainted by the five desires, not to be attached to parents and relatives, but only to be happy to focus on cultivating all-knowing wisdom (Buddha's wisdom); such people are even more rare. O good men! If there is a Bodhisattva who studies in this way, then they will be able to complete the Bodhisattva's practices, fulfill their great vows, approach the Bodhi of the Buddha, purify all Buddha lands; teach sentient beings, deeply enter the Dharma realm, possess all the Paramitas (perfections); broadly cultivate the Bodhisattva practices, fulfill their original intentions, escape from the works of Mara (demon); encounter all good teachers, and in one lifetime, be able to possess all the practices of Samantabhadra Bodhisattva (Universal Worthy Bodhisattva). This youth enters the ocean of dignified conduct, the ocean of all wisdoms; cultivates the ocean of Bodhi, the ocean of Bodhisattva practices; and fulfills all the vows of all Buddhas.
海；詣諸剎海；見諸佛海；入眷屬海；行供養海；聞正法海；飲妙法海；成滿一切菩薩力海。顯現一切自在力云，一切眾生，無不見者。滅一切煩惱處；入一切佛處；入諸法門處；入諸三昧處；住諸通明處；遊行法界處；如日月出，照一切眾生處。不依諸相，如空中鳥；常樂寂靜，無壞法門；遍游因陀羅網世界，諸佛世界，如風無礙，深入法界；現諸世間，見三世佛，心大歡喜，踴躍無量；隨諸佛教，為聖法器；得諸法門，具菩薩行，現自在力。
「善財！汝今得最大利；于無量劫，難聞見者，汝悉聞見，知彼功德；所謂：得見文殊師利，積無量德，遠離一切險難惡道，安住正法；過童蒙地，住諸菩薩功德之地，具智慧地，得諸佛地，菩薩行海；成滿虛空等諸佛智藏，專求無量諸妙功德，心無厭倦。若能如是堅直心者，則能樂求諸善知識，具菩薩行；教化眾生，具不思議清凈之信；諸妙功德，正法義者，悉得睹見一切佛子。善財！汝今獲大善利，次第睹見諸佛真子；隨彼自說，願行所得，汝從聞已，皆悉具得，如是行者，于無量劫之所難辦；以是因緣，諸佛子等，次第為說，難聞見者，汝悉聞見。從彼聞法，現自在力，為一切佛之所護念，菩薩所攝；隨順彼教，得大善利，長養一切諸菩薩性，學諸功德，不斷佛
【現代漢語翻譯】 現代漢語譯本：到達諸佛剎土之海；見到諸佛之海；進入眷屬之海；進行供養之海；聽聞正法之海；飲用妙法之海；成就圓滿一切菩薩力量之海。顯現一切自在力量的云，一切眾生，沒有不看見的。滅除一切煩惱之處；進入一切佛的境界；進入諸法門之處；進入諸三昧之處；安住于諸通明之處；法界之處；如同日月升起，照耀一切眾生之處。不依賴任何表象，如同空中的鳥；常樂於寂靜，擁有不壞的法門；遍游因陀羅網（Indra's net，佛教宇宙觀中描述世界相互關聯的網）世界，諸佛世界，如同風一樣無礙，深入法界；顯現在各個世間，見到過去、現在、未來三世諸佛，心中無比歡喜，踴躍無量；隨順諸佛的教誨，成為聖法的器皿；獲得諸法門，具備菩薩的修行，顯現自在的力量。 善財！你現在獲得了最大的利益；在無量劫中，難以聽聞和見到的，你都聽聞和見到了，並且瞭解了他們的功德；所謂：得見文殊師利（Manjusri，智慧的象徵），積累了無量的功德，遠離一切危險和惡道，安住在正法之中；超越了童蒙的階段，安住在諸菩薩功德的境界，具備智慧的境界，獲得諸佛的境界，菩薩的修行之海；成就圓滿如同虛空一樣的諸佛智慧寶藏，專心追求無量的各種美妙功德，心中沒有厭倦。如果能夠像這樣堅定直心，就能樂於尋求諸善知識，具備菩薩的修行；教化眾生，具備不可思議的清凈信心；各種美妙的功德，正法的意義，都能見到一切佛子。善財！你現在獲得了巨大的善利，次第見到諸佛真正的弟子；隨順他們自己所說，願望和修行所得到的，你從聽聞之後，都全部獲得，像這樣修行，在無量劫中都難以辦到；因為這個因緣，諸佛的弟子們，次第為你講述，難以聽聞和見到的，你都聽聞和見到了。從他們那裡聽聞佛法，顯現自在的力量，被一切佛所護念，被菩薩所攝受；隨順他們的教誨，獲得巨大的善利，增長一切菩薩的本性，學習各種功德，不斷絕佛的傳承。
【English Translation】 English version: Reaching the sea of Buddha lands; seeing the sea of Buddhas; entering the sea of retinues; performing the sea of offerings; hearing the sea of the true Dharma; drinking the sea of the wonderful Dharma; accomplishing and fulfilling the sea of all Bodhisattva powers. Manifesting clouds of all sovereign powers, which all beings without exception see. Eradicating all places of affliction; entering all Buddha realms; entering all Dharma gates; entering all Samadhi states; abiding in all states of clear understanding; the realm of the Dharma; like the sun and moon rising, illuminating all beings. Not relying on any forms, like birds in the sky; always delighting in tranquility, possessing indestructible Dharma gates; traveling throughout the Indra's net (a metaphor for the interconnectedness of the universe) world, the Buddha worlds, like the wind without obstruction, deeply entering the Dharma realm; appearing in all worlds, seeing the Buddhas of the past, present, and future, with great joy in the heart, leaping with immeasurable delight; following the teachings of all Buddhas, becoming a vessel for the sacred Dharma; obtaining all Dharma gates, possessing the practice of a Bodhisattva, manifesting sovereign powers. Sudhana! You have now obtained the greatest benefit; what is difficult to hear and see in immeasurable kalpas, you have heard and seen, and you know their merits; that is, having seen Manjusri (symbol of wisdom), accumulated immeasurable merits, distanced yourself from all dangers and evil paths, abiding in the true Dharma; having surpassed the stage of a novice, abiding in the realm of Bodhisattva merits, possessing the realm of wisdom, obtaining the realm of Buddhas, the sea of Bodhisattva practices; accomplishing and fulfilling the treasury of Buddha wisdom equal to space, wholeheartedly seeking immeasurable wonderful merits, without weariness in the heart. If one can have such a firm and upright mind, then one can joyfully seek all good teachers, possess the practice of a Bodhisattva; teach sentient beings, possess inconceivable pure faith; all wonderful merits, the meaning of the true Dharma, can see all the Buddha's children. Sudhana! You have now obtained great good benefits, successively seeing the true disciples of the Buddhas; according to what they themselves say, what they have obtained through vows and practices, you, after hearing, have obtained all of them, such practice is difficult to accomplish in immeasurable kalpas; because of this cause, the disciples of the Buddhas, successively explain to you, what is difficult to hear and see, you have heard and seen. From them, hearing the Dharma, manifesting sovereign powers, being protected by all Buddhas, being embraced by Bodhisattvas; following their teachings, obtaining great good benefits, nurturing all Bodhisattva nature, learning all merits, without ceasing the lineage of the Buddha.
種；常為諸佛甘露灌頂，不久當與諸佛子等，隨前眾生，因其修善，皆悉令獲勝妙果報。善財！汝應發大歡喜，不久當得大果報故；無量菩薩，于無數劫，修菩薩行；汝今一生，皆悉具得，皆由直心精進力故。其有欲得如是法者，當如善財之所修學，便得究竟諸菩薩行，滿一切愿，達一切法；譬如慶雲，隨所覆處，能降甘澤；隨智慧愿，具菩薩行，亦復如是。善財！當知我所顯說，皆是普賢菩薩所行，應當了知，近善知識。過去諸佛，專求菩提，修習此行；于無量劫，諸有為中，受無量苦，猶不值遇過去諸佛，不具是行。善財！汝今皆得成就，聞諸佛法，行菩薩行；其有眾生，聞是行者，得大善利；成滿大愿，親近諸佛，為佛真子，必成佛道；清凈解脫，除滅諸惡，遠離眾苦，積功德聚；清凈法身，遊行十方，見諸如來菩薩大眾，長養善根，如水蓮華；值遇諸佛，聞持正法，安住佛道，具諸佛愿，究竟諸佛功德彼岸。」
爾時，彌勒告善財言：「汝可往詣文殊師利，問諸法門智慧境界，普賢所行；彼當爲汝，分別演說。」
爾時，善財聞是語已，悲泣流淚；文殊師利即時申臂，遙授善財華寶瓔珞。善財得已，歡喜供散彌勒菩薩；彌勒菩薩即以右手摩善財頂，贊言：「善哉！善哉！佛子！汝亦不久當與我等
【現代漢語翻譯】 現代漢語譯本：'種子；常常被諸佛的甘露灌頂，不久將與諸佛之子們一樣，隨著之前的眾生，因為他們修習善行，都使他們獲得殊勝美好的果報。善財（Sudhana，求道者）！你應該生起大歡喜，因為不久你將獲得大的果報；無量菩薩，在無數劫中，修習菩薩行；你今生，都全部獲得，都是因為你直心精進的力量。那些想要獲得這樣法的人，應當像善財所修學的那樣，便能究竟菩薩的修行，滿足一切願望，通達一切法；譬如慶雲（祥雲），隨著它覆蓋的地方，能夠降下甘露；隨著智慧的願望，具足菩薩的修行，也是這樣。善財！應當知道我所顯說，都是普賢菩薩（Samantabhadra，象徵菩薩的行愿）所修行的，應當瞭解，親近善知識。過去的諸佛，專心求菩提（bodhi，覺悟），修習這種修行；在無量劫中，在一切有為法中，遭受無量的痛苦，仍然沒有遇到過去的諸佛，不具備這種修行。善財！你現在都獲得了成就，聽聞諸佛的法，修行菩薩的修行；那些眾生，聽到這種修行的人，得到大的善利；成就圓滿大愿，親近諸佛，成為佛的真子，必定成就佛道；清凈解脫，消除一切惡，遠離一切苦，積累功德的聚集；清凈法身，在十方，見到諸如來菩薩大眾，增長善根，如水中的蓮花；遇到諸佛，聽聞並受持正法，安住于佛道，具足諸佛的願望，究竟諸佛功德的彼岸。' 這時，彌勒（Maitreya，未來佛）告訴善財說：'你可以前往文殊師利（Manjusri，象徵智慧的菩薩）那裡，詢問諸法門的智慧境界，普賢所修行的；他應當為你，分別演說。' 這時，善財聽到這些話后，悲傷地流下眼淚；文殊師利立刻伸出手臂，遙遠地授予善財華寶瓔珞（花朵和珠寶製成的項鍊）。善財得到后，歡喜地供養散給彌勒菩薩；彌勒菩薩立刻用右手摩善財的頭頂，讚歎說：'好啊！好啊！佛子！你也不久將與我們一樣'
【English Translation】 English version: 'Seeds; often being anointed with the nectar of the Buddhas, soon will be like the sons of the Buddhas, following the previous sentient beings, because they cultivate good deeds, all will be enabled to obtain supreme and wonderful karmic rewards. Sudhana! You should generate great joy, because soon you will obtain great karmic rewards; countless Bodhisattvas, in countless kalpas, cultivate the Bodhisattva path; you, in this lifetime, have obtained all of them, all because of the power of your straightforward mind and diligence. Those who wish to obtain such a Dharma, should cultivate as Sudhana has, then they will be able to ultimately complete the Bodhisattva's practice, fulfill all wishes, and understand all Dharmas; just like auspicious clouds, wherever they cover, they can bring down sweet dew; following the wishes of wisdom, possessing the Bodhisattva's practice, it is also like this. Sudhana! You should know that what I have revealed and spoken, are all the practices of Samantabhadra, you should understand, and draw near to good teachers. The Buddhas of the past, single-mindedly sought Bodhi, cultivated this practice; in countless kalpas, in all conditioned phenomena, they endured countless sufferings, yet still did not encounter the Buddhas of the past, and did not possess this practice. Sudhana! You have now all achieved it, heard the Dharma of the Buddhas, and cultivated the Bodhisattva's practice; those sentient beings, who hear of this practice, will obtain great benefits; accomplish and fulfill great vows, draw near to the Buddhas, become true sons of the Buddhas, and will surely achieve Buddhahood; pure liberation, eliminating all evils, departing from all sufferings, accumulating a collection of merits; pure Dharma body, in the ten directions, seeing all the Tathagatas and Bodhisattva assemblies, growing good roots, like lotus flowers in water; encountering the Buddhas, hearing and upholding the true Dharma, abiding in the Buddha's path, possessing all the vows of the Buddhas, and ultimately reaching the other shore of the Buddhas' merits.' At that time, Maitreya said to Sudhana: 'You may go to Manjusri, and ask about the wisdom realms of the Dharma doors, and what Samantabhadra practices; he should, for you, explain and expound them separately.' At that time, when Sudhana heard these words, he wept with sorrow; Manjusri immediately extended his arm, and remotely bestowed upon Sudhana a garland of flowers and jewels. After Sudhana received it, he joyfully offered and scattered it to Maitreya; Maitreya immediately stroked Sudhana's head with his right hand, and praised him, saying: 'Good! Good! Son of the Buddha! You too will soon be like us.'
。」
爾時，善財踴躍無量，以偈頌曰：
「無量無數劫， 難得聞見者， 我今得奉覲， 無上善知識。 文殊我所尊， 究竟功德岸， 蒙見善知識， 愿速還親近。」
爾時，善財五體敬禮彌勒菩薩，合掌白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道？大聖！今者已為諸佛授一生記，證於菩薩離生正法，住菩薩住；究竟一切諸波羅蜜，具足一切諸法忍門；成就菩薩一切諸地，自在遊戲，一切法門；得一切三昧，到于菩薩隨所至趣；逮得一切陀羅尼辯才，方便光明，具足成就菩薩自在；積集一切助菩提分，遊戲巧方便慧；得一切通明；隨所修學，悉已究竟菩薩諸行；具一切愿，知諸乘門，持如來持，攝佛菩提，守護一切諸佛法藏；出生智寶菩薩功德，如來密教，常為菩薩大眾上首。為煩惱賊所逼迫者，以勇猛力，能為摧滅，令得安隱；生死曠野，迷正路者，示以正道；煩惱患者，治以良醫；諸眾生尊為天中天，為無上聖。勝出二乘生死海者，為作導師，而度脫之，張大教網，亙生死海；諸調伏者，攝而取之，長養善根，安立菩薩；于無礙乘，究竟一切諸菩薩事，住諸佛所。唯愿大聖，為我演說云何菩薩學菩薩行、修菩薩道。」
爾時，
【現代漢語翻譯】 現代漢語譯本 當時，善財童子無比歡喜，以偈頌說道： 『無量無數劫以來，難以聽聞和見到的人， 我今天能夠有幸瞻仰，無上的善知識。 文殊菩薩是我所尊敬的，是功德究竟的彼岸， 有幸見到善知識，愿能迅速再次親近。』 當時，善財童子五體投地敬禮彌勒菩薩，合掌說道：『大聖！我已先發了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，修持菩薩的道？大聖！您現在已經被諸佛授予一生補處之記，證得了菩薩離生正法，安住于菩薩的境界；究竟了一切諸波羅蜜（到彼岸的方法），具足了一切諸法忍門（對一切法安忍的法門）；成就了菩薩的一切諸地（菩薩修行的各個階段），自在地遊戲於一切法門；獲得了一切三昧（禪定），到達了菩薩所能到達的任何境界；獲得了所有陀羅尼（總持）的辯才，方便的光明，具足成就了菩薩的自在；積聚了一切助菩提分（幫助覺悟的因素），遊戲于巧妙的方便智慧；獲得了一切通明（神通智慧）；隨著所修所學，都已經究竟了菩薩的各種修行；具足了一切願望，知道各種乘門（教法），持有如來的教法，攝取佛的菩提，守護一切諸佛的法藏；出生了智慧寶藏菩薩的功德，如來的秘密教誨，常常作為菩薩大眾的首領。對於被煩惱賊所逼迫的人，以勇猛的力量，能夠摧毀他們，使他們得到安穩；對於在生死曠野中迷失正路的人，指示他們正確的道路；對於煩惱的患者，用良藥醫治他們；諸位眾生尊敬您為天中之天，為無上的聖者。您勝出二乘（聲聞乘和緣覺乘）生死苦海的人，作為導師，而度脫他們，張開廣大的教化之網，覆蓋生死之海；對於那些應該被調伏的人，攝取他們，長養他們的善根，安立菩薩的地位；在無礙的乘法中，究竟一切菩薩的事業，安住在諸佛的境界。唯愿大聖，為我演說菩薩如何學習菩薩的修行，修持菩薩的道。』 當時，
【English Translation】 English version At that time, Sudhana was overjoyed and spoke in verses: 'For immeasurable and countless kalpas, it is rare to hear and see, Today I have the honor to behold, the supreme good teacher. Manjushri, whom I respect, is the shore of ultimate merit, Having the fortune to see the good teacher, I wish to quickly draw near again.' At that time, Sudhana prostrated himself before Bodhisattva Maitreya, with his five limbs touching the ground, and said with his palms together: 'Great Sage! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva? Great Sage! You have now been given the prediction of becoming a Buddha in your next life by all the Buddhas, have realized the Dharma of Bodhisattvas' detachment from birth, and abide in the state of a Bodhisattva; you have perfected all the Paramitas (ways to reach the other shore), and are fully endowed with all the doors of Dharma-kshanti (patience towards all dharmas); you have accomplished all the Bodhisattva Bhumis (stages of Bodhisattva practice), freely playing in all the Dharma doors; you have attained all Samadhis (meditative states), reaching any state a Bodhisattva can reach; you have obtained all the Dharani (mantras) eloquence, the light of skillful means, and have fully accomplished the freedom of a Bodhisattva; you have accumulated all the factors that aid enlightenment, playing with skillful means and wisdom; you have obtained all the clear understandings; in whatever you have studied and practiced, you have perfected all the practices of a Bodhisattva; you are fully endowed with all vows, know all the vehicles (teachings), uphold the teachings of the Tathagata, embrace the Bodhi of the Buddha, protect all the Dharma treasures of all the Buddhas; you have given birth to the merits of the Bodhisattva, the treasure of wisdom, the secret teachings of the Tathagata, and you are always the leader of the Bodhisattva assembly. For those who are oppressed by the thieves of afflictions, you can destroy them with your courageous power, and bring them peace; for those who have lost their way in the wilderness of birth and death, you show them the right path; for those who are afflicted by afflictions, you cure them with good medicine; all beings respect you as the supreme among the heavens, as the unsurpassed sage. You surpass those who are in the sea of birth and death of the two vehicles (Shravakayana and Pratyekabuddhayana), and you act as their guide, leading them to liberation, spreading the great net of teachings, covering the sea of birth and death; for those who should be tamed, you embrace them, nurture their roots of goodness, and establish them in the position of a Bodhisattva; in the unobstructed vehicle, you perfect all the deeds of a Bodhisattva, and abide in the realm of all the Buddhas. I beseech you, Great Sage, to explain to me how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva.' At that time,
彌勒菩薩摩訶薩觀察善財，指示大眾，嘆其功德，以偈頌曰：
「善財童子者， 凈直心智慧， 專求菩薩行， 而來至我所。 善來大悲云， 能雨甘露法， 具足三凈眼， 菩薩行無厭。 善來正直心， 精進無懈惓， 諸根悉調伏， 專求菩薩行。 善來無壞行， 常求善知識， 了達一切法， 教化諸群生。 善來清凈道， 安住功德藏， 勇猛精進力， 逮得最勝地。 善來難見者， 諸佛功德子， 增長諸善根， 深入無量境。 善來平等者， 利衰及譭譽， 苦樂世間法， 其心無所染。 善來安樂者， 直心離諂曲， 除滅于憍慢， 瞋恚放逸法。 善來最勝藏， 觀察一切眾， 長養功德藏， 其心無疲倦。 善來三世智， 圓滿諸法界， 了佛功德藏， 其心無疲倦。 善來妙蓮華， 增長名稱云， 諸佛子教來， 我示無礙趣。 成就智慧網， 了達不思議， 廣修菩薩行， 教化諸群生。 專求佛菩提， 修習離垢行， 聞持諸大愿， 至此無疲倦。 去來現在佛， 所成諸行業， 善財欲修學， 故來至我所。 志求真法師， 演說正道法， 善教菩薩者，
【現代漢語翻譯】 現代漢語譯本 彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva，未來佛）觀察善財童子（Sudhana），向大眾指示，讚歎他的功德，用偈頌說道： 『善財童子，心地純凈正直，充滿智慧， 一心專求菩薩的修行，所以來到我這裡。 善來啊，如大悲的雲朵，能降下甘露般的佛法， 具足清凈的三種眼，修菩薩行永不厭倦。 善來啊，正直的心，精進修行從不懈怠， 諸根都已調伏，一心專求菩薩的修行。 善來啊，行為沒有過失，常求善知識（kalyāṇa-mitra，指引修行的人）， 通達一切法，教化一切眾生。 善來啊，清凈的道，安住在功德的寶藏中， 以勇猛精進的力量，獲得最殊勝的境界。 善來啊，難得一見的人，是諸佛的功德之子， 增長各種善根，深入無量的境界。 善來啊，平等的人，對於利益和衰敗，譭謗和讚譽， 痛苦和快樂這些世間法，他的心都不受污染。 善來啊，安樂的人，心地正直沒有諂媚虛偽， 去除驕慢，嗔恨和放逸的行為。 善來啊，最殊勝的寶藏，觀察一切眾生， 增長功德的寶藏，他的心永不疲倦。 善來啊，具有三世智慧的人，圓滿一切法界， 通達佛的功德寶藏，他的心永不疲倦。 善來啊，美妙的蓮花，增長名聲的雲朵， 諸佛的弟子前來求教，我將指示他無礙的修行之道。 成就智慧之網，通達不可思議的境界， 廣修菩薩的修行，教化一切眾生。 一心專求佛的菩提（bodhi，覺悟），修習清凈無垢的行為， 聽聞並受持各種大愿，來到這裡永不疲倦。 過去、現在、未來的佛，所成就的各種行業， 善財都想學習，所以來到我這裡。 立志尋求真正的法師，演說正道的佛法， 善於教導菩薩的人，'
【English Translation】 English version Maitreya Bodhisattva Mahāsattva, observing Sudhana, addressed the assembly, praised his merits, and spoke in verses: 'Sudhana, the youth, has a pure, upright heart, full of wisdom, He single-mindedly seeks the practice of a Bodhisattva, and thus comes to me. Welcome, like a cloud of great compassion, able to rain down the Dharma like sweet nectar, Possessing the three pure eyes, he never tires of practicing the Bodhisattva path. Welcome, with an upright heart, diligently practicing without laziness, His senses are all subdued, single-mindedly seeking the practice of a Bodhisattva. Welcome, with flawless conduct, constantly seeking good teachers (kalyāṇa-mitra), Understanding all dharmas, teaching and transforming all beings. Welcome, the pure path, dwelling in the treasury of merits, With the power of courageous diligence, attaining the most supreme state. Welcome, one who is rarely seen, a child of the Buddhas' merits, Increasing all good roots, deeply entering immeasurable realms. Welcome, the equal one, regarding gain and loss, praise and blame, Suffering and happiness, these worldly dharmas, his heart is not tainted. Welcome, the peaceful one, with an upright heart, free from flattery and deceit, Eliminating arrogance, anger, and the ways of indulgence. Welcome, the most supreme treasure, observing all beings, Increasing the treasury of merits, his heart never tires. Welcome, the one with wisdom of the three times, perfecting all realms of Dharma, Understanding the treasury of the Buddha's merits, his heart never tires. Welcome, the wonderful lotus flower, increasing the clouds of fame, The disciples of the Buddhas come seeking guidance, I will show him the unobstructed path of practice. Accomplishing the net of wisdom, understanding the inconceivable, Extensively practicing the Bodhisattva path, teaching and transforming all beings. Single-mindedly seeking the Bodhi (enlightenment) of the Buddha, practicing pure and untainted conduct, Hearing and upholding various great vows, coming here without weariness. The past, present, and future Buddhas, all the practices they have accomplished, Sudhana wishes to learn, therefore he comes to me. Aspiring to seek a true Dharma teacher, to expound the Dharma of the right path, One who is skilled in teaching Bodhisattvas.'
故來至我所。 佛子修智慧， 具足於菩提， 親近善知識， 故來至我所。 眾生慈父母， 長養諸功德， 究竟菩提道， 故來至我所。 生老病死者， 無上良醫王， 眾生之釋天， 雨甘露法藥。 眾生明凈日， 普照諸正道， 眾生之凈月， 功德圓滿故。 譬如須彌山， 怨親心不動， 猶如大海水， 未曾有增減， 猶如海導師， 度脫無量眾， 一切無所著， 故來至我所。 勇健精進力， 拯救諸眾生， 悉令得安樂， 專求善知識。 建立正法幢， 顯現佛功德， 除滅惡道苦， 開諸善趣門。 能詣諸導師， 睹見佛妙身， 聞持彼密教， 專求黠慧師。 欲具妙智色， 託生種姓家， 究竟諸功德， 故來至我所。 無比正直心， 親近善知識， 聞其所說教， 皆悉能奉行。 因昔無量德， 文殊令發心， 隨順其教命， 專求佛菩提。 舍天宮家屬， 父母諸親戚， 世間一切樂， 謙苦求知識。 如是清凈行， 於此命終已， 得諸勝妙果， 升入佛法堂。 善財見眾生， 生老病死苦， 為發大悲心， 專求佛菩提。 見五道輪轉， 眾苦
【現代漢語翻譯】 現代漢語譯本 因此來到我這裡。 佛子修習智慧，圓滿菩提（覺悟），親近善知識（良師益友），因此來到我這裡。 視眾生如慈父慈母，增長各種功德，最終達到菩提之道，因此來到我這裡。 對於生老病死的人們，是無上的良醫之王，是眾生的釋天（帝釋天，佛教的護法神），降下甘露般的法藥。 是眾生清凈光明的太陽，普遍照耀著各種正道，是眾生清凈的月亮，功德圓滿的緣故。 譬如須彌山（佛教中的聖山），對於怨恨和親近的人心不動搖，猶如大海水，未曾有增減，猶如航海的導師，度脫無量的眾生，一切都無所執著，因此來到我這裡。 以勇猛強健的精進力，拯救各種眾生，使他們都得到安樂，專心尋求善知識。 建立正法的旗幟，顯現佛的功德，消除惡道的痛苦，開啟各種善趣的門。 能夠前往各種導師那裡，瞻仰佛的微妙之身，聽聞並受持他們的秘密教誨，專心尋求有智慧的老師。 想要具備美好的智慧和相貌，託生于高貴的種姓之家，最終成就各種功德，因此來到我這裡。 以無比正直的心，親近善知識，聽聞他們所說的教誨，都能夠奉行實踐。 因為過去無量的功德，文殊（文殊菩薩，象徵智慧）令他們發菩提心，隨順他的教導和命令，專心尋求佛的菩提。 捨棄天宮的家屬，父母和各種親戚，世間的一切快樂，謙卑辛苦地尋求善知識。 像這樣清凈的修行，在此生命終結之後，得到各種殊勝美妙的果報，升入佛法的殿堂。 善財（善財童子，佛教故事中的求道者）見到眾生，遭受生老病死的痛苦，因此發起大悲心，專心尋求佛的菩提。 見到五道（地獄、餓鬼、畜生、人、天）輪迴，各種痛苦
【English Translation】 English version Therefore, they come to my place. The Buddha's disciples cultivate wisdom, perfect Bodhi (enlightenment), and draw near to good teachers, therefore, they come to my place. They regard sentient beings as kind fathers and mothers, cultivate various merits, and ultimately reach the path of Bodhi, therefore, they come to my place. For those who are subject to birth, old age, sickness, and death, they are the supreme king of physicians, the Shakra (Indra, a protector deity in Buddhism) of sentient beings, raining down the nectar of Dharma. They are the clear and bright sun of sentient beings, universally illuminating all righteous paths, the pure moon of sentient beings, because of the perfection of merits. Like Mount Sumeru (a sacred mountain in Buddhism), their hearts are unmoved by hatred or affection, like the waters of the great ocean, never increasing or decreasing, like a guide at sea, delivering countless beings, they are unattached to anything, therefore, they come to my place. With courageous and vigorous effort, they save all sentient beings, enabling them to attain peace and happiness, and wholeheartedly seek good teachers. They establish the banner of the righteous Dharma, manifest the merits of the Buddha, eliminate the suffering of evil paths, and open the doors to all good realms. They are able to go to various teachers, behold the wondrous body of the Buddha, hear and uphold their secret teachings, and wholeheartedly seek wise teachers. Desiring to possess wonderful wisdom and appearance, to be born into noble families, and ultimately accomplish all merits, therefore, they come to my place. With an incomparably upright heart, they draw near to good teachers, and upon hearing their teachings, they are able to practice them. Because of immeasurable merits in the past, Manjushri (Bodhisattva of wisdom) inspires them to awaken the Bodhi mind, follow his teachings and commands, and wholeheartedly seek the Bodhi of the Buddha. They abandon their heavenly palaces, families, parents, and all relatives, all the pleasures of the world, and humbly and diligently seek good teachers. Such pure practice, after this life ends, they attain various supreme and wonderful rewards, and ascend into the hall of the Buddha's Dharma. Sudhana (a seeker of truth in Buddhist stories) sees sentient beings suffering from birth, old age, sickness, and death, therefore, he awakens great compassion and wholeheartedly seeks the Bodhi of the Buddha. Seeing the cycle of the five paths (hell, hungry ghosts, animals, humans, and gods), and all kinds of suffering
所逼迫， 修智金剛輪， 壞散苦趣輪。 眾生田荒穢， 貪恚邪見刺， 為凈修治故， 專求利智犁。 眾生處癡闇， 盲冥失正路， 善財為導師， 慧光示正道。 忍辱為密鎧， 執持慧利劍， 乘於三脫門， 摧滅煩惱賊。 善財勇猛力， 普為三界眾， 除滅諸恐怖， 令置安隱處。 善財為海師， 造立大法船， 越度爾焰海， 令住凈寶洲。 善財為一切， 法界中凈日， 以愿智慧光， 普照眾生類。 善財為覺月， 妙法悉圓滿， 慈定清涼光， 滅諸煩惱熱。 善財智海依， 直心金剛地， 菩薩行漸深， 出生妙法寶。 菩提心龍王， 升於法界空， 興雲雨甘露， 長養白凈果。 凈信心為炷， 慈悲為香油， 正念為寶器， 然彼耀世燈。 道心迦羅邏， 慈悲為胞段， 菩提分肢節， 長養如來藏。 增益功德藏， 清凈智慧藏， 熾盛智慧藏， 成滿諸愿藏。 如是大莊嚴， 救護諸群生， 一切天人中， 難聞難得見。 如是智慧樹， 根深不可動， 方便為敷茂， 饒益諸群生。 欲聞一切法， 除滅諸疑惑， 具足妙功德， 專求善知識。
【現代漢語翻譯】 現代漢語譯本 被種種逼迫所困擾， 修持智慧金剛輪（一種象徵堅不可摧的智慧的修行），摧毀散滅痛苦輪迴。 眾生的心田荒蕪污穢，充滿貪婪、嗔恨和邪見的荊棘， 爲了凈化修治這片心田，應專心尋求銳利的智慧之犁。 眾生處於愚癡黑暗之中，像盲人一樣迷失了正道， 善財（Sudhana，佛教故事中的求道者）是他們的導師，用智慧的光芒指示正確的道路。 以忍辱為堅固的鎧甲，手持銳利的智慧之劍， 乘著空、無相、無愿這三解脫之門，摧毀煩惱的賊寇。 善財以勇猛的力量，普遍爲了三界（欲界、色界、無色界）的眾生， 消除一切恐懼，使他們安住在安穩之處。 善財是渡海的船師，建造大法船， 超越慾望的火焰之海，使眾生安住在清凈的寶洲。 善財對於一切眾生，如同法界（宇宙）中清凈的太陽， 用願力和智慧的光芒，普遍照耀一切眾生。 善財如同覺悟的月亮，妙法圓滿無缺， 以慈悲禪定的清涼光芒，熄滅一切煩惱的熱惱。 善財是智慧之海的依靠，是正直之心的金剛之地， 菩薩的修行逐漸深入，從中生出微妙的法寶。 菩提心（Bodhicitta，覺悟之心）如同龍王，升到法界虛空之中， 興起雲雨般的甘露，滋養純潔的善果。 以清凈的信心為燈芯，以慈悲為香油， 以正念為寶器，點燃這照耀世間的明燈。 道心如同最初的胚胎，以慈悲為胞衣， 菩提分的各個部分如同肢體，滋養著如來藏（Tathagatagarbha，佛性）。 增長功德的寶藏，清凈智慧的寶藏， 熾盛智慧的寶藏，成就圓滿一切願望的寶藏。 如此偉大的莊嚴，救護一切眾生， 在一切天人和人中，都難以聽聞，難以得見。 如此的智慧之樹，根深蒂固不可動搖， 以方便為枝葉繁茂，饒益一切眾生。 想要聽聞一切佛法，消除一切疑惑， 具足微妙的功德，應當專心尋求善知識。
【English Translation】 English version Being oppressed by various afflictions, Cultivate the Vajra Wheel of Wisdom (a practice symbolizing indestructible wisdom), destroying and scattering the wheel of suffering. The fields of sentient beings are barren and defiled, filled with the thorns of greed, hatred, and wrong views, To purify and cultivate these fields, one should diligently seek the sharp plow of wisdom. Sentient beings dwell in the darkness of ignorance, like the blind, they have lost the right path, Sudhana (a seeker of truth in Buddhist stories) is their guide, using the light of wisdom to show the correct path. With patience as a strong armor, holding the sharp sword of wisdom, Riding on the three gates of liberation—emptiness, signlessness, and wishlessness—destroy the thieves of afflictions. Sudhana, with his courageous power, universally for the beings of the three realms (desire realm, form realm, formless realm), Eliminates all fears, placing them in a secure and peaceful place. Sudhana is the captain of the sea, building the great Dharma ship, Transcending the sea of flames of desire, enabling beings to dwell on the pure treasure island. Sudhana, for all beings, is like the pure sun in the Dharma realm (universe), Using the light of vows and wisdom, universally illuminating all sentient beings. Sudhana is like the moon of enlightenment, the wonderful Dharma is complete and perfect, With the cool light of compassion and samadhi, extinguishing the heat of all afflictions. Sudhana is the reliance of the sea of wisdom, the diamond ground of an upright heart, The practice of the Bodhisattva gradually deepens, from which arises the wonderful treasure of Dharma. The Bodhicitta (the mind of enlightenment) is like a dragon king, ascending into the emptiness of the Dharma realm, Raising clouds and rain like nectar, nourishing pure and virtuous fruits. With pure faith as the wick, with compassion as the oil, With right mindfulness as the precious vessel, light this lamp that illuminates the world. The mind of the path is like the initial embryo, with compassion as the amniotic sac, The various parts of the Bodhi factors are like limbs, nourishing the Tathagatagarbha (Buddha-nature). Increasing the treasure of merit, the treasure of pure wisdom, The treasure of blazing wisdom, accomplishing and fulfilling all wishes. Such great adornment, protects and saves all living beings, Among all gods, humans, and beings, it is difficult to hear and difficult to see. Such a tree of wisdom, its roots are deep and immovable, With skillful means as its flourishing branches, benefiting all living beings. Those who wish to hear all the Buddha's teachings, eliminate all doubts, Possessing wonderful merits, should diligently seek a virtuous teacher.
摧滅煩惱魔， 消滅邪愛垢， 悉令得解脫， 專求智慧者。 安住功德道， 究竟滅三塗， 開示諸善趣， 令具涅槃道。 顯現八正路， 除滅諸邪見， 壞裂煩惱網， 消竭愛慾海。 善財明凈日， 普照群萌類， 能為調御士， 拯濟三有眾。 覺悟於一切， 永出五欲泥， 除滅虛妄想， 為開解脫門。 分別諸法界， 嚴凈如來剎， 究竟一切法， 善財應歡喜。 勇猛修方便， 信心不可壞， 積集妙功德， 成滿諸大愿。 不久見諸佛， 了達一切法， 嚴凈諸佛剎， 成就佛菩提。 隨順威儀海， 究竟諸行海， 度脫於一切， 無量眾生海。 出生諸善法， 具足妙功德， 與諸佛子等， 圓滿解脫法。 成滿諸大愿， 降伏一切魔， 具足清凈業， 除滅諸煩惱。 成就一切智， 了達甚深法， 除滅諸群生， 煩惱眾苦患。 一切眾生輪， 迴流生死輪， 為轉凈法輪， 除滅眾苦輪。 守護佛種姓， 凈修法種姓， 攝取僧種性， 了三世種姓。 成滿大愿網， 壞散邪見網， 攫裂諸愛網， 決破眾苦網。 成就直心性， 具足智慧性， 嚴凈
【現代漢語翻譯】 現代漢語譯本 摧毀煩惱之魔，消滅邪惡愛慾的污垢， 使一切眾生都得到解脫，這是那些專心追求智慧的人所期望的。 安住于功德之道，最終滅除三惡道（地獄、餓鬼、畜生）， 開示通往善趣的道路，使眾生具備通往涅槃的道路。 顯現八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定），消除一切邪見， 摧毀煩惱的羅網，使愛慾的海洋枯竭。 善財（Sudhana）如同明凈的太陽，普遍照耀著一切眾生， 能夠成為調御者，救濟三有（欲界、色界、無色界）中的眾生。 覺悟一切真理，永遠脫離五欲（色、聲、香、味、觸）的泥潭， 消除虛妄的念頭，為眾生開啟解脫之門。 分別諸法界（一切事物的界限），莊嚴清凈如來（Tathagata）的佛剎， 究竟通達一切法，善財（Sudhana）應當歡喜。 勇猛地修習方便法門，信心不可動搖， 積累殊勝的功德，圓滿成就一切大愿。 不久將見到諸佛，通達一切法， 莊嚴清凈諸佛的佛剎，成就佛的菩提（Bodhi，覺悟）。 隨順威儀的海洋，究竟諸行的海洋， 度脫一切無量眾生的海洋。 出生一切善法，具足殊勝的功德， 與諸佛的弟子們一起，圓滿解脫之法。 成就一切大愿，降伏一切魔障， 具足清凈的業行，消除一切煩惱。 成就一切智慧，通達甚深的佛法， 消除一切眾生的煩惱和痛苦。 一切眾生在輪迴中，不斷地流轉生死， 爲了轉動清凈的法輪，消除眾生的痛苦。 守護佛的種姓，清凈地修習佛法的種姓， 攝取僧的種姓，瞭解過去、現在、未來三世的種姓。 成就廣大的愿網，摧毀邪見的羅網， 撕裂愛慾的羅網，決破眾生的痛苦之網。 成就正直的心性，具足智慧的本性， 莊嚴清凈
【English Translation】 English version Destroying the demons of afflictions, eliminating the defilement of evil desires, Enabling all to attain liberation, this is what those who earnestly seek wisdom aspire to. Dwelling in the path of merit, ultimately extinguishing the three evil realms (hell, hungry ghosts, animals), Revealing the paths to good destinies, enabling beings to possess the path to Nirvana. Manifesting the Eightfold Path (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration), eliminating all wrong views, Shattering the net of afflictions, drying up the ocean of desires. Sudhana, like the clear and bright sun, universally illuminates all beings, Able to be a tamer, rescuing beings in the three realms of existence (desire realm, form realm, formless realm). Awakening to all truths, forever escaping the mire of the five desires (form, sound, smell, taste, touch), Eliminating false thoughts, opening the gate of liberation for beings. Distinguishing all realms of phenomena, adorning and purifying the Buddha-lands of the Tathagata, Ultimately understanding all dharmas, Sudhana should rejoice. Vigorously practicing skillful means, with unwavering faith, Accumulating supreme merits, fulfilling all great vows. Soon seeing all the Buddhas, understanding all dharmas, Adorning and purifying the Buddha-lands, attaining the Bodhi (enlightenment) of the Buddha. Following the ocean of dignified conduct, ultimately the ocean of all practices, Liberating the ocean of all immeasurable beings. Giving rise to all good dharmas, possessing supreme merits, Together with the disciples of all Buddhas, perfecting the dharma of liberation. Accomplishing all great vows, subduing all demonic obstacles, Possessing pure actions, eliminating all afflictions. Attaining all wisdom, understanding the profound dharma, Eliminating the afflictions and sufferings of all beings. All beings in the cycle of rebirth, continuously revolving in the cycle of birth and death, In order to turn the pure Dharma wheel, eliminating the cycle of suffering for beings. Protecting the lineage of the Buddha, purely cultivating the lineage of the Dharma, Embracing the lineage of the Sangha, understanding the lineages of the three times (past, present, future). Accomplishing the vast net of vows, destroying the net of wrong views, Tearing apart the net of desires, breaking through the net of suffering for beings. Accomplishing the nature of straightforwardness, possessing the nature of wisdom, Adorning and purifying
世界性， 度脫眾生性。 善財令一切， 無量諸群生， 諸佛及菩薩， 皆悉大歡喜。 善財凈慧光， 普照諸剎法， 一切眾生類， 皆見無量佛。 照明諸法界， 清凈眾生界， 遠離諸惡道， 除滅三有苦。 令眾離邪道， 顯現諸善道， 修習八正道， 安立解脫道。 普令諸群生， 度脫生死海， 除滅諸煩惱， 安住功德海。 消竭煩惱海， 令度三有海， 諸根悉調伏， 不染於世間。」◎
大方廣佛華嚴經卷第五十八 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第五十九
東晉天竺三藏佛馱跋陀羅譯
入法界品第三十四之十六
◎爾時，彌勒菩薩以如是等，讚歎善財諸妙功德，令無量眾生髮道心已，告善財言：「善哉！善哉！童子！乃能發阿耨多羅三藐三菩提心，專求一切佛法，饒益一切世間，救護一切眾生。善男子！汝得善利人身壽命，值遇諸佛，得見文殊師利大善知識；汝為法器，善根潤澤，長清白法，凈勝欲性，為善知識之所總攝，諸佛護念。何以故？菩提心者，則為一切諸佛種子，能生一切諸佛法故；菩提心者，則為良田，長養眾生白凈法故；菩提心者，則為大
【現代漢語翻譯】 現代漢語譯本 是世界性的，能夠度脫眾生的本性。 善財童子使一切，無量眾多的眾生， 諸佛和菩薩，都感到非常歡喜。 善財童子清凈的智慧之光，普遍照耀各個佛剎的法， 一切眾生種類，都能見到無量的佛。 光明照耀各個法界，清凈眾生的世界， 遠離各種惡道，消除三有的痛苦。 使眾生離開邪道，顯現各種善道， 修習八正道，安立解脫之道。 普遍使一切眾生，度脫生死的苦海， 消除各種煩惱，安住在功德的海洋。 使煩惱的海洋枯竭，使眾生度過三有的苦海， 各種根器都得到調伏，不被世間所污染。
《大方廣佛華嚴經》卷第五十八 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第五十九
東晉天竺三藏佛馱跋陀羅譯
入法界品第三十四之十六
這時，彌勒菩薩用這些話，讚歎善財童子的各種美妙功德，使無量眾生髮起道心之後，告訴善財童子說：『太好了！太好了！童子！你竟然能夠發起阿耨多羅三藐三菩提心（無上正等正覺之心），專心尋求一切佛法，饒益一切世間，救護一切眾生。善男子！你得到了善利的人身壽命，值遇了諸佛，得見文殊師利（智慧第一的菩薩）這樣的大善知識；你堪為法器，善根滋潤，增長清白之法，清凈殊勝的欲性，被善知識所攝受，諸佛所護念。為什麼呢？菩提心（覺悟之心）是所有諸佛的種子，能夠產生一切諸佛的法；菩提心是良田，能夠長養眾生清凈的法；菩提心是大的
【English Translation】 English version It is universal, the nature of liberating all beings. Sudhana (善財) causes all, countless multitudes of beings, All Buddhas and Bodhisattvas, to be greatly delighted. Sudhana's pure wisdom light, universally illuminates the Dharma of all Buddha-lands, All kinds of sentient beings, can see countless Buddhas. Illuminating all Dharma realms, purifying the realms of sentient beings, Departing from all evil paths, eliminating the suffering of the three realms of existence. Causing beings to leave the wrong paths, revealing all good paths, Practicing the Eightfold Noble Path, establishing the path of liberation. Universally causing all beings, to cross the sea of birth and death, Eliminating all afflictions, dwelling in the ocean of merit. Exhausting the ocean of afflictions, causing beings to cross the sea of the three realms of existence, All faculties are subdued, not defiled by the world.
'The Flower Adornment Sutra', Scroll 58 Taisho Tripitaka Volume 09, No. 0278, 'The Flower Adornment Sutra'
'The Flower Adornment Sutra', Scroll 59
Translated by the Tripiṭaka Master Buddhabhadra of Tianzhu (India) of the Eastern Jin Dynasty
Chapter 34, Part 16: Entering the Dharma Realm
At that time, Bodhisattva Maitreya, with these and other words, praised Sudhana's various wonderful merits, causing countless beings to generate the aspiration for enlightenment, then said to Sudhana: 'Excellent! Excellent! Child! You are able to generate the aspiration for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), wholeheartedly seeking all the Buddha-Dharma, benefiting all the world, and protecting all sentient beings. Good man! You have obtained the beneficial human life, encountered the Buddhas, and have seen the great good teacher Manjushri (Bodhisattva of great wisdom); you are a vessel of the Dharma, your good roots are nourished, growing pure Dharma, pure and excellent desire nature, being embraced by good teachers, and protected by the Buddhas. Why is this so? The Bodhi-mind (mind of enlightenment) is the seed of all Buddhas, able to generate all the Buddha-Dharma; the Bodhi-mind is the fertile field, able to nurture the pure Dharma of sentient beings; the Bodhi-mind is the great
地，能持一切諸世間故；菩提心者，則為凈水，洗濯一切煩惱垢故；菩提心者，則為大風，一切世間無障礙故；菩提心者，則為盛火，能燒一切邪見愛故；菩提心者，則為凈日，普照一切眾生類故；菩提心者，則為明月，諸白凈法悉圓滿故；菩提心者，則為凈燈，普照一切諸法界故；菩提心者，則為凈眼，悉能睹見邪正道故；菩提心者，則為大道，皆令得入一切智城故；菩提心者，則為正濟，悉令得到出要處故；菩提心者，則為大乘，容載一切諸菩薩故；菩提心者，則為門戶，令入一切菩薩行故；菩提心者，則為宮殿，安住修習三昧法故；菩提心者，則為園觀，于中游戲受法樂故；菩提心者，則為勝宅，一切眾生所歸依故；菩提心者，則為依止，因修一切菩薩行故；菩提心者，則為守護，能滿菩薩諸大愿故；菩提心者，則為慈母，增長一切諸菩薩故；菩提心者，則為養育，守護一切諸菩薩故；菩提心者，則為善知識，離一切惡諸恐怖故；菩提心者，則為大王，勝諸聲聞、緣覺心故；菩提心者，則為最勝，成滿一切無比愿故；菩提心者，則為大海，悉能容受諸功德故；菩提心者，則為須彌山王，等觀眾生心不動故；菩提心者，則為金剛圍山，攝持一切諸眾生故；菩提心者，則為雪山，長養智慧清涼藥故；菩提心者，則為
【現代漢語翻譯】 現代漢語譯本 菩提心（bodhicitta，覺悟之心）如同大地，能承載世間一切；菩提心如同凈水，能洗滌一切煩惱污垢；菩提心如同大風，在世間通行無礙；菩提心如同旺盛的火焰，能焚燒一切邪見和貪愛；菩提心如同清凈的太陽，普照一切眾生；菩提心如同明月，使一切清凈的法圓滿；菩提心如同明燈，普照一切法界；菩提心如同清凈的眼睛，能看清正道和邪道；菩提心如同大道，能引導眾生進入一切智慧之城；菩提心如同正渡船，能使眾生到達解脫之地；菩提心如同大乘（Mahayana，佛教教義，旨在普度眾生），能容納一切菩薩；菩提心如同門戶，能使眾生進入菩薩的修行；菩提心如同宮殿，能安住並修習三昧（samadhi，禪定）之法；菩提心如同園林，能在其中游戲並享受佛法的快樂；菩提心如同美好的家宅，是一切眾生所歸依之處；菩提心如同依靠，是修習一切菩薩行的基礎；菩提心如同守護，能圓滿菩薩的各種大愿；菩提心如同慈母，能增長一切菩薩；菩提心如同養育，能守護一切菩薩；菩提心如同善知識，能使眾生遠離一切惡和恐懼；菩提心如同大王，勝過聲聞（sravaka，聽聞佛法而修行者）和緣覺（pratyekabuddha，獨自覺悟者）之心；菩提心如同最殊勝者，能成就和圓滿一切無與倫比的願望；菩提心如同大海，能容納一切功德；菩提心如同須彌山王（Sumeru，佛教宇宙觀中的中心山），能平等對待眾生而心不動搖；菩提心如同金剛圍山，能攝持一切眾生；菩提心如同雪山，能生長智慧的清涼藥。
【English Translation】 English version The bodhicitta (the mind of enlightenment) is like the earth, capable of holding all the worlds; the bodhicitta is like pure water, washing away all the defilements of afflictions; the bodhicitta is like a great wind, unobstructed in all the worlds; the bodhicitta is like a blazing fire, capable of burning away all wrong views and attachments; the bodhicitta is like a pure sun, shining universally on all sentient beings; the bodhicitta is like a bright moon, making all pure dharmas complete; the bodhicitta is like a pure lamp, illuminating all the realms of dharma; the bodhicitta is like a pure eye, capable of seeing the right and wrong paths; the bodhicitta is like a great road, leading all beings into the city of all wisdom; the bodhicitta is like a proper ferry, enabling all to reach the place of liberation; the bodhicitta is like the Mahayana (the Great Vehicle, a branch of Buddhism focused on universal salvation), capable of containing all bodhisattvas; the bodhicitta is like a gate, enabling entry into the practices of all bodhisattvas; the bodhicitta is like a palace, where one can dwell and cultivate the samadhi (meditative concentration); the bodhicitta is like a garden, where one can play and enjoy the bliss of the dharma; the bodhicitta is like a superior dwelling, a place of refuge for all sentient beings; the bodhicitta is like a reliance, the foundation for cultivating all bodhisattva practices; the bodhicitta is like a protector, capable of fulfilling all the great vows of bodhisattvas; the bodhicitta is like a loving mother, nurturing all bodhisattvas; the bodhicitta is like a nurturer, protecting all bodhisattvas; the bodhicitta is like a good teacher, enabling one to be free from all evil and fear; the bodhicitta is like a great king, surpassing the minds of sravakas (hearers of the Buddha's teachings) and pratyekabuddhas (solitary realizers); the bodhicitta is like the most supreme, capable of accomplishing and fulfilling all incomparable vows; the bodhicitta is like a great ocean, capable of containing all merits; the bodhicitta is like Mount Sumeru (the central mountain in Buddhist cosmology), remaining unmoved while regarding all beings equally; the bodhicitta is like the Vajra Mountain range, holding all sentient beings; the bodhicitta is like a snow mountain, growing the cool medicine of wisdom.
香山，出生一切功德香故；菩提心者，則為虛空，諸妙功德無邊際故；菩提心者，則為蓮華，不染一切世間法故；菩提心者，則為寶象，悉能調伏一切根故；菩提心者，則為寶馬，遠離諸惡𢤱悷法故；菩提心者，則為調御師，悉能守護摩訶衍故；菩提心者，則為良藥，𤻲治一切煩惱病故；菩提心者，則為沃焦，消盡一切不善法故；菩提心者，則為金剛，壞散一切諸惡法故；菩提心者，則為和香，出生一切功德香故；菩提心者，則為妙華，一切世間所愛樂故；菩提心者，則為白栴檀，除滅五欲諸熱病故；菩提心者，則為樂器，微妙音聲聞法界故；菩提心者，則為勇健，摧滅煩惱諸怨敵故；菩提心者，則為善鑷，拔出一切煩惱刺故；菩提心者，則為尊主，于餘一切莫能勝故；菩提心者，則為毗沙門天王，舍離一切諸貧苦故；菩提心者，則為妙德，莊嚴一切諸功德故；菩提心者，則為莊嚴具，嚴飾一切諸菩薩故；菩提心者，則為火災，焚燒一切有為法故；菩提心者，則為無壞藥王樹根，長養一切諸佛法故；菩提心者，則為龍珠，除滅無量煩惱毒故；菩提心者，則為水珠，凈諸心垢煩惱濁故；菩提心者，則為如意珠，具足一切功德利故；菩提心者，則為天德瓶，滿足一切所欲樂故；菩提心者，則為劫初樹，出生一切莊嚴具故；
【現代漢語翻譯】 現代漢語譯本 菩提心如同香山，因為它能生出一切功德之香；菩提心如同虛空，因為它具有無邊無際的微妙功德；菩提心如同蓮花，因為它不被一切世間法所污染；菩提心如同寶象，因為它能調伏一切根（指眼、耳、鼻、舌、身、意六根）；菩提心如同寶馬，因為它能遠離一切邪惡和暴戾之法；菩提心如同調御師，因為它能守護大乘佛法（摩訶衍）；菩提心如同良藥，因為它能治癒一切煩惱之病；菩提心如同沃焦（一種能使土地肥沃的肥料），因為它能消除一切不善之法；菩提心如同金剛，因為它能摧毀一切邪惡之法；菩提心如同和香，因為它能生出一切功德之香；菩提心如同妙華，因為它被一切世間所喜愛；菩提心如同白栴檀（一種香木），因為它能消除五欲（色、聲、香、味、觸）所帶來的熱病；菩提心如同樂器，因為它能發出微妙的聲音，使法界都能聽聞佛法；菩提心如同勇士，因為它能摧毀煩惱的怨敵；菩提心如同善鑷，因為它能拔出一切煩惱之刺；菩提心如同尊主，因為它超越一切，無能勝過；菩提心如同毗沙門天王（佛教護法神），因為它能使人舍離一切貧窮困苦；菩提心如同妙德，因為它能莊嚴一切功德；菩提心如同莊嚴具，因為它能裝飾一切菩薩；菩提心如同火災，因為它能焚燒一切有為法（指因緣和合而生的事物）；菩提心如同無壞藥王樹根，因為它能生長一切佛法；菩提心如同龍珠，因為它能消除無量煩惱之毒；菩提心如同水珠，因為它能凈化心中的污垢和煩惱的渾濁；菩提心如同如意珠，因為它能具足一切功德利益；菩提心如同天德瓶，因為它能滿足一切所欲之樂；菩提心如同劫初樹（世界初成時的樹），因為它能生出一切莊嚴之具。
【English Translation】 English version The Bodhi mind is like a fragrant mountain, because it gives rise to the fragrance of all merits; the Bodhi mind is like the void, because it has boundless and subtle merits; the Bodhi mind is like a lotus flower, because it is not stained by all worldly dharmas; the Bodhi mind is like a precious elephant, because it can subdue all roots (referring to the six senses: eyes, ears, nose, tongue, body, and mind); the Bodhi mind is like a precious horse, because it can stay away from all evil and violent dharmas; the Bodhi mind is like a tamer, because it can protect the Mahayana (Great Vehicle) teachings; the Bodhi mind is like good medicine, because it can cure all diseases of afflictions; the Bodhi mind is like fertile soil, because it can eliminate all unwholesome dharmas; the Bodhi mind is like a diamond, because it can destroy all evil dharmas; the Bodhi mind is like blended incense, because it gives rise to the fragrance of all merits; the Bodhi mind is like a wonderful flower, because it is loved by all in the world; the Bodhi mind is like white sandalwood, because it can eliminate the hot diseases caused by the five desires (form, sound, smell, taste, and touch); the Bodhi mind is like a musical instrument, because it can produce subtle sounds that allow the Dharma realm to hear the teachings; the Bodhi mind is like a brave warrior, because it can destroy the enemies of afflictions; the Bodhi mind is like good tweezers, because it can pull out all the thorns of afflictions; the Bodhi mind is like a supreme lord, because it surpasses all and cannot be overcome; the Bodhi mind is like Vaishravana (a Buddhist guardian deity), because it can liberate people from all poverty and suffering; the Bodhi mind is like wonderful virtue, because it can adorn all merits; the Bodhi mind is like ornaments, because it can decorate all Bodhisattvas; the Bodhi mind is like a fire, because it can burn all conditioned dharmas (things that arise from causes and conditions); the Bodhi mind is like the root of the indestructible medicine king tree, because it can grow all Buddhist teachings; the Bodhi mind is like a dragon pearl, because it can eliminate the poison of countless afflictions; the Bodhi mind is like a water pearl, because it can purify the impurities and turbidity of afflictions in the mind; the Bodhi mind is like a wish-fulfilling jewel, because it can fulfill all merits and benefits; the Bodhi mind is like a heavenly treasure vase, because it can satisfy all desired pleasures; the Bodhi mind is like the tree at the beginning of the kalpa (world formation), because it can give rise to all ornaments.
菩提心者，則為恒娑衣，不受一切諸塵垢故；菩提心者，則為正業，本性凈故；菩提心者，則為利犁，修治一切眾生田故；菩提心者，則為那羅延箭，悉能鑒徹身見鎧故；菩提心者，則為厭離，決定了知苦患相故；菩提心者，則為利槊，能刺一切煩惱賊故；菩提心者，則為甘露雨，能滅一切煩惱火故；菩提心者，則為利劍，斬除一切煩惱惡故；菩提心者，則為金椎，壞散一切憍慢山故；菩提心者，則為利刀，斬截七使煩惱鎧故；菩提心者，則為勇健幢，傾倒一切諸魔幢故；菩提心者，則為釿斧，斫伐無知諸苦樹故；菩提心者，則為器仗，防護一切諸艱難故；菩提心者，則為善手，防護一切諸度身故；菩提心者，則為妙足，安立一切諸功德故；菩提心者，則為眼藥，除滅一切無明曀故；菩提心者，則為善拔刺，悉能拔出身見刺故；菩提心者，則為安隱床，除滅一切生死苦床故；菩提心者，則為善友，度脫無量生死難故；菩提心者，則為善利，遠離一切衰耗法故；菩提心者，則為天人師，善知菩薩出要道故；菩提心者，則為寶藏，無量功德不可盡故；菩提心者，則為涌泉，清冷智慧無窮盡故；菩提心者，則為凈鏡，顯現一切諸法門故；菩提心者，則為凈池，洗濯一切諸垢穢故；菩提心者，則為大河流，引諸度四攝法故；菩
【現代漢語翻譯】 現代漢語譯本 菩提心（bodhicitta，覺悟之心）如同恒常的衣物，因為它不受一切塵垢的污染；菩提心如同正當的行業，因為它本性清凈；菩提心如同鋒利的犁，因為它能耕耘一切眾生的福田；菩提心如同那羅延（Narayana，印度教神祇）的箭，因為它能徹底穿透身見（satkayadristi，認為五蘊為真實自我的錯誤見解）的鎧甲；菩提心如同厭離心，因為它能明確瞭解痛苦的真相；菩提心如同銳利的矛，因為它能刺穿一切煩惱的賊寇；菩提心如同甘露雨，因為它能熄滅一切煩惱的火焰；菩提心如同鋒利的劍，因為它能斬斷一切煩惱的惡習；菩提心如同金剛杵，因為它能摧毀一切驕慢的山峰；菩提心如同利刀，因為它能斬斷七種使人煩惱的束縛；菩提心如同勇猛的旗幟，因為它能推倒一切魔的旗幟；菩提心如同斧頭，因為它能砍伐無知的痛苦之樹；菩提心如同武器，因為它能保護我們免受一切艱難困苦；菩提心如同善巧的手，因為它能保護我們免受一切墮落；菩提心如同美好的足，因為它能安立一切功德；菩提心如同眼藥，因為它能消除一切無明的黑暗；菩提心如同善巧的拔刺器，因為它能拔出身見之刺；菩提心如同安穩的床，因為它能消除一切生死輪迴的痛苦；菩提心如同善友，因為它能救度我們脫離無量生死的苦難；菩提心如同善利，因為它能使我們遠離一切衰敗之法；菩提心如同天人導師，因為它能善巧地引導菩薩走向解脫之道；菩提心如同寶藏，因為它蘊含著無量無盡的功德；菩提心如同涌泉，因為它清涼的智慧無窮無盡；菩提心如同明鏡，因為它能顯現一切法門；菩提心如同清凈的池塘，因為它能洗滌一切污垢；菩提心如同大河，因為它能引導我們修習四攝法（佈施、愛語、利行、同事）
【English Translation】 English version The bodhicitta (awakening mind) is like a constant garment, because it is not defiled by any dust; the bodhicitta is like a righteous action, because its nature is pure; the bodhicitta is like a sharp plow, because it cultivates the field of merit for all sentient beings; the bodhicitta is like the arrow of Narayana (a Hindu deity), because it can completely pierce through the armor of self-view (satkayadristi, the mistaken view of considering the five aggregates as a real self); the bodhicitta is like renunciation, because it clearly understands the nature of suffering; the bodhicitta is like a sharp spear, because it can pierce through all the thieves of afflictions; the bodhicitta is like the rain of nectar, because it can extinguish all the fires of afflictions; the bodhicitta is like a sharp sword, because it can cut off all the evil habits of afflictions; the bodhicitta is like a golden mallet, because it can shatter all the mountains of arrogance; the bodhicitta is like a sharp knife, because it can cut off the seven fetters of afflictions; the bodhicitta is like a courageous banner, because it can topple all the banners of demons; the bodhicitta is like an axe, because it can chop down the trees of ignorance and suffering; the bodhicitta is like a weapon, because it protects us from all hardships; the bodhicitta is like a skillful hand, because it protects us from all downfalls; the bodhicitta is like beautiful feet, because it establishes all merits; the bodhicitta is like eye medicine, because it can eliminate all the darkness of ignorance; the bodhicitta is like a skillful thorn remover, because it can pull out the thorn of self-view; the bodhicitta is like a safe bed, because it can eliminate all the suffering of birth and death; the bodhicitta is like a good friend, because it can deliver us from the immeasurable suffering of birth and death; the bodhicitta is like a good benefit, because it can keep us away from all the laws of decline; the bodhicitta is like a teacher of gods and humans, because it skillfully guides bodhisattvas on the path to liberation; the bodhicitta is like a treasure, because it contains immeasurable and inexhaustible merits; the bodhicitta is like a spring, because its cool wisdom is endless; the bodhicitta is like a clear mirror, because it can reveal all the Dharma doors; the bodhicitta is like a pure pond, because it can wash away all defilements; the bodhicitta is like a great river, because it leads us to practice the four means of attraction (giving, kind speech, beneficial action, and cooperation)
提心者，則為龍王，悉能普雨甘露法故；菩提心者，則為命根，任持菩薩大悲法故；菩提心者，則為甘露，能令安住不死法故；菩提心者，則為羅網，網取一切所應化故；菩提心者，則為善罥，攝取一切諸眾生故；菩提心者，則為鉤餌，釣出生死淵居眾生故；菩提心者，則為阿伽陀藥，除滅一切諸惡患故；菩提心者，則為波羅提毗叉藥，悉能療治五欲毒故；菩提心者，則為大地，消滅無量邪想水故；菩提心者，則為風輪，壞散一切諸障蓋故；菩提心者，則為寶洲，出生道品功德寶故；菩提心者，則為種性，長養一切白凈法故；菩提心者，則為居宅，納受一切功德寶故；菩提心者，則為大城，菩薩、商人所住處故；菩提心者，則為金藥，消煩惱垢，令清凈故；菩提心者，則為香蜜，具足一切功德味故；菩提心者，則為正道，令入一切智城故；菩提心者，則為寶器，容受一切白凈法故；菩提心者，則為時澤，悉能除滅煩惱塵故；菩提心者，則為安住，出生菩薩之所住故；菩提心者，則為壽行，不取聲聞諸解脫故；菩提心者，則為琉璃寶，其性凈妙不受垢故；菩提心者，則為伊尼羅寶，勝諸聲聞、緣覺智故；菩提心者，則為法鼓，覺悟煩惱長寢眾生故；菩提心者，則為凈水，其性清凈，無垢濁故；菩提心者，則為閻浮檀金，
【現代漢語翻譯】 現代漢語譯本 發起菩提心的人，就如同龍王（Naga Raja），能夠普遍降下甘露般的佛法；菩提心，就如同生命的根基，能夠任持菩薩的大悲法門；菩提心，就如同甘露，能夠使人安住于不死的境界；菩提心，就如同羅網，能夠網羅一切應該被教化的眾生；菩提心，就如同善巧的罥索，能夠攝取一切眾生；菩提心，就如同鉤餌，能夠釣出居住在生死深淵中的眾生；菩提心，就如同阿伽陀藥（Agada），能夠消除一切惡疾；菩提心，就如同波羅提毗叉藥（Prativisa），能夠治療五欲之毒；菩提心，就如同大地，能夠消滅無量邪念之水；菩提心，就如同風輪，能夠摧毀一切障礙和覆蓋；菩提心，就如同寶洲，能夠產生道品功德之寶；菩提心，就如同種子，能夠生長一切清凈的善法；菩提心，就如同居所，能夠容納一切功德之寶；菩提心，就如同大城，是菩薩和商人所居住的地方；菩提心，就如同金藥，能夠消除煩惱的污垢，使之清凈；菩提心，就如同香蜜，具足一切功德的滋味；菩提心，就如同正道，能夠引導眾生進入一切智之城；菩提心，就如同寶器，能夠容納一切清凈的善法；菩提心，就如同及時的雨澤，能夠消除一切煩惱的塵垢；菩提心，就如同安住之處，能夠產生菩薩的住所；菩提心，就如同長壽的行為，不取聲聞的解脫；菩提心，就如同琉璃寶，其性清凈美妙，不受污染；菩提心，就如同伊尼羅寶（Indranila），勝過聲聞和緣覺的智慧；菩提心，就如同法鼓，能夠覺醒沉睡在煩惱中的眾生；菩提心，就如同凈水，其性清凈，沒有污垢；菩提心，就如同閻浮檀金（Jambudvipa gold），
【English Translation】 English version The one who generates Bodhicitta is like the Dragon King (Naga Raja), who can universally rain down the nectar of Dharma; Bodhicitta is like the root of life, capable of upholding the great compassion of the Bodhisattva's Dharma; Bodhicitta is like nectar, capable of enabling one to abide in the realm of immortality; Bodhicitta is like a net, capable of capturing all beings who should be taught; Bodhicitta is like a skillful snare, capable of gathering all sentient beings; Bodhicitta is like a hook and bait, capable of fishing out beings dwelling in the abyss of birth and death; Bodhicitta is like the Agada medicine, capable of eliminating all evil diseases; Bodhicitta is like the Prativisa medicine, capable of curing the poison of the five desires; Bodhicitta is like the earth, capable of extinguishing the water of countless evil thoughts; Bodhicitta is like the wheel of wind, capable of destroying all obstacles and coverings; Bodhicitta is like a treasure island, capable of producing the treasures of the qualities of the path; Bodhicitta is like a seed, capable of growing all pure and virtuous dharmas; Bodhicitta is like a dwelling, capable of containing all treasures of merit; Bodhicitta is like a great city, the place where Bodhisattvas and merchants reside; Bodhicitta is like golden medicine, capable of eliminating the defilements of afflictions, making it pure; Bodhicitta is like fragrant honey, possessing the taste of all merits; Bodhicitta is like the right path, capable of leading beings into the city of all-knowing wisdom; Bodhicitta is like a treasure vessel, capable of containing all pure and virtuous dharmas; Bodhicitta is like timely rain, capable of eliminating all the dust of afflictions; Bodhicitta is like a place of abiding, capable of giving rise to the dwelling of Bodhisattvas; Bodhicitta is like the practice of longevity, not taking the liberation of the Sravakas; Bodhicitta is like the lapis lazuli treasure, its nature is pure and wonderful, not subject to defilement; Bodhicitta is like the Indranila treasure, surpassing the wisdom of Sravakas and Pratyekabuddhas; Bodhicitta is like the Dharma drum, capable of awakening beings who are long asleep in afflictions; Bodhicitta is like pure water, its nature is pure, without defilement; Bodhicitta is like Jambudvipa gold,
令有為善，如聚墨故；菩提心者，則為山王，超出一切諸世間故；菩提心者，則為歸依，悉能救護諸眾生故；菩提心者，則為實義，遠離一切虛妄法故；菩提心者，則為無上寶，悉令歡喜，得滿足故；菩提心者，則為大會，隨彼所須，令充悅故；菩提心者，則為尊長，于諸眾生無倫匹故；菩提心者，則為寶藏，受持一切諸佛法故；菩提心者，則為因陀羅網，攝諸煩惱阿修羅故；菩提心者，則為毗樓那風，震動教化眾生心故；菩提心者，則為因陀羅火，焚燒一切煩惱習故；菩提心者，則為無上塔，一切天人應供養故。佛子！菩提心者，如是無量功德成就，悉與一切諸佛菩薩諸功德等。何以故？因菩提心，出生一切諸菩薩行，三世諸佛成正覺故。
「◎善男子！譬如有人得自在藥，離五恐怖。何等為五？所謂：火不能燒、水不能漂、毒不能中、刀不能傷、熏不能害。菩薩摩訶薩亦復如是，發菩提心，攝薩婆若，離五恐怖。何等為五？所謂：不為慾火所燒，諸有流水所不能漂，瞋恚惡毒所不能中，煩惱利刀所不能傷，邪覺觀煙燻不能害。
「善男子！譬如有人得解脫藥，終不橫死。菩薩摩訶薩亦復如是，得菩提心妙智慧藥，生死過患所不能害。
「善男子！譬如有人得龍王藥，若有毒蟲聞其藥氣，即避遠
【現代漢語翻譯】 現代漢語譯本：如果行善是有為的，就像聚集墨水一樣；菩提心（bodhicitta，覺悟之心）則像山王一樣，超越一切世間；菩提心是歸依之處，能夠救護一切眾生；菩提心是真實的意義，遠離一切虛妄的法；菩提心是無上的珍寶，能使一切眾生歡喜，得到滿足；菩提心是盛大的集會，能隨眾生所需，令其充實喜悅；菩提心是尊長，在一切眾生中無與倫比；菩提心是寶藏，受持一切諸佛的教法；菩提心是因陀羅網（Indra's net，帝釋天的網），能攝伏一切煩惱的阿修羅（asura，非天）；菩提心是毗樓那風（Vairōcana's wind，毗盧遮那佛的風），能震動教化眾生的心；菩提心是因陀羅火（Indra's fire，帝釋天的火），能焚燒一切煩惱的習氣；菩提心是無上的寶塔，一切天人都應供養。佛子！菩提心具有如此無量的功德，與一切諸佛菩薩的功德相等。為什麼呢？因為菩提心能出生一切菩薩的修行，三世諸佛因此成就正覺。 善男子！譬如有人得到自在藥，能遠離五種恐怖。哪五種呢？就是：火不能燒、水不能漂、毒不能侵、刀不能傷、煙不能害。菩薩摩訶薩也是這樣，發起菩提心，攝取一切智慧，遠離五種恐怖。哪五種呢？就是：不被貪慾之火所燒，不被諸有（輪迴）的流水所漂，不被嗔恚的毒所侵，不被煩惱的利刀所傷，不被邪見的煙所害。 善男子！譬如有人得到解脫藥，終不會橫死。菩薩摩訶薩也是這樣，得到菩提心的妙智慧藥，不會被生死的過患所傷害。 善男子！譬如有人得到龍王藥，如果有毒蟲聞到藥的氣味，就會立即避開。
【English Translation】 English version: If doing good is conditioned, it is like gathering ink; the bodhicitta (mind of enlightenment) is like the king of mountains, surpassing all worldly realms; the bodhicitta is a refuge, able to protect all sentient beings; the bodhicitta is the true meaning, far from all illusory dharmas; the bodhicitta is the supreme treasure, able to make all beings rejoice and be satisfied; the bodhicitta is a great assembly, able to fulfill all needs, making them content and joyful; the bodhicitta is a venerable elder, unparalleled among all beings; the bodhicitta is a treasure trove, upholding all the teachings of the Buddhas; the bodhicitta is Indra's net, subduing all the asuras (demigods) of afflictions; the bodhicitta is Vairōcana's wind, shaking and transforming the minds of sentient beings; the bodhicitta is Indra's fire, burning away all the habits of afflictions; the bodhicitta is the supreme stupa, worthy of offerings from all gods and humans. O son of the Buddha! The bodhicitta has such immeasurable merits, equal to the merits of all Buddhas and Bodhisattvas. Why is that? Because the bodhicitta gives rise to all the practices of Bodhisattvas, and the Buddhas of the three times attain perfect enlightenment because of it. Good man! It is like a person who obtains a medicine of freedom, which protects them from five fears. What are the five? They are: fire cannot burn, water cannot drown, poison cannot harm, swords cannot injure, and smoke cannot hurt. A Bodhisattva Mahasattva is also like this, having generated the bodhicitta, embracing all wisdom, and being free from five fears. What are the five? They are: not being burned by the fire of greed, not being drowned by the flowing waters of existence, not being harmed by the poison of anger, not being injured by the sharp swords of afflictions, and not being hurt by the smoke of wrong views. Good man! It is like a person who obtains the medicine of liberation, who will never die an untimely death. A Bodhisattva Mahasattva is also like this, having obtained the wondrous medicine of wisdom of the bodhicitta, and will not be harmed by the faults of birth and death. Good man! It is like a person who obtains the medicine of the dragon king, if any poisonous insects smell the scent of the medicine, they will immediately flee far away.
去。菩薩摩訶薩亦復如是，得菩提心大龍王藥，一切煩惱諸惡毒蟲，聞其藥氣，皆悉散滅。
「善男子！譬如有人得不可壞藥，一切怨敵，不得其便。菩薩摩訶薩亦復如是，得菩提心不壞法藥，一切煩惱諸魔怨敵，所不能壞。
「善男子！譬如有人得頻伽陀藥，能出毒刺。菩薩摩訶薩亦復如是，得菩提心頻伽陀藥，能出三毒諸邪見刺。
「善男子！譬如有人得善見藥王，滅一切病。菩薩摩訶薩亦復如是，得菩提心善見藥王，滅一切眾生諸煩惱病。
「善男子！譬如刪陀那大藥王樹，其有眾生在彼樹蔭，身諸惡瘡皆得除愈。菩薩摩訶薩亦復如是，得菩提心刪陀藥樹，其有眾生依蔭此樹，一切煩惱不善業瘡，皆得除愈。
「善男子！譬如藥王樹，名無壞根，以其力故，長養一切閻浮提樹。菩提心樹亦復如是，以其力故，長養一切學、無學菩薩善根。
「善男子！譬如藥草，名阿藍婆，若用涂體，身得柔澤，意離諸惡。菩薩摩訶薩亦復如是，得菩提心阿藍婆藥，長身、口、意諸善行業。
「善男子！譬如有人得念力藥，有所聞法，終不忘失。菩薩摩訶薩亦復如是，得菩提心念力藥者，聞持一切佛法不忘。
「善男子！譬如有藥，名曰蓮華，其有服者，住壽一劫。菩薩摩訶
【現代漢語翻譯】 現代漢語譯本：
『去。菩薩摩訶薩（偉大的菩薩）也是如此，得到菩提心（覺悟之心）這種大龍王藥，一切煩惱和各種惡毒的蟲子，聞到這藥的氣味，都會全部消散。
『善男子！譬如有人得到不可摧毀的藥，一切怨敵都無法加害。菩薩摩訶薩也是如此，得到菩提心這種不壞的法藥，一切煩惱和各種魔怨敵，都無法摧毀。
『善男子！譬如有人得到頻伽陀藥（一種能拔除毒刺的藥），能拔出毒刺。菩薩摩訶薩也是如此，得到菩提心這種頻伽陀藥，能拔出貪、嗔、癡三毒和各種邪見的毒刺。
『善男子！譬如有人得到善見藥王（一種能治癒一切疾病的藥），能滅除一切疾病。菩薩摩訶薩也是如此，得到菩提心這種善見藥王，能滅除一切眾生的各種煩惱疾病。
『善男子！譬如刪陀那大藥王樹（一種能治癒疾病的樹），如果有眾生在這樹蔭下，身上的各種惡瘡都能得到治癒。菩薩摩訶薩也是如此，得到菩提心這種刪陀藥樹，如果有眾生依靠這樹的庇廕，一切煩惱和不善業的瘡疤，都能得到治癒。
『善男子！譬如藥王樹，名為無壞根，因為它的力量，能生長養育整個閻浮提（我們所居住的世界）的樹木。菩提心樹也是如此，因為它的力量，能生長養育一切有學和無學菩薩的善根。
『善男子！譬如有一種藥草，名為阿藍婆，如果用來塗抹身體，身體會變得柔軟光滑，內心會遠離各種邪惡。菩薩摩訶薩也是如此，得到菩提心這種阿藍婆藥，能增長身、口、意各種善的行業。
『善男子！譬如有人得到念力藥，聽到任何佛法，都不會忘記。菩薩摩訶薩也是如此，得到菩提心這種念力藥，能聽聞並記住一切佛法而不忘失。
『善男子！譬如有一種藥，名為蓮華，如果有人服用，可以住世一劫（極長的時間）。菩薩摩訶
【English Translation】 English version:
'Go. A Bodhisattva Mahasattva (a great Bodhisattva) is also like this; having obtained the great dragon king medicine of Bodhicitta (the mind of enlightenment), all afflictions and various poisonous insects, upon smelling the scent of this medicine, will all scatter and disappear.
'Good man! It is like someone who obtains an indestructible medicine, and all enemies cannot harm them. A Bodhisattva Mahasattva is also like this; having obtained the indestructible Dharma medicine of Bodhicitta, all afflictions and various demonic enemies cannot destroy them.
'Good man! It is like someone who obtains the Pingala medicine (a medicine that can remove poisonous thorns), which can extract poisonous thorns. A Bodhisattva Mahasattva is also like this; having obtained the Pingala medicine of Bodhicitta, they can extract the poisonous thorns of the three poisons (greed, hatred, and delusion) and various wrong views.
'Good man! It is like someone who obtains the Good Seeing Medicine King (a medicine that can cure all diseases), which can eliminate all diseases. A Bodhisattva Mahasattva is also like this; having obtained the Good Seeing Medicine King of Bodhicitta, they can eliminate all the afflictions and diseases of all sentient beings.
'Good man! It is like the great sandalwood medicine king tree (a tree that can cure diseases), if there are sentient beings under its shade, all the sores on their bodies will be healed. A Bodhisattva Mahasattva is also like this; having obtained the sandalwood medicine tree of Bodhicitta, if there are sentient beings relying on the shade of this tree, all the sores of afflictions and unwholesome karma will be healed.
'Good man! It is like the medicine king tree, named 'Indestructible Root,' because of its power, it can grow and nourish all the trees in Jambudvipa (the world we live in). The Bodhicitta tree is also like this; because of its power, it can grow and nourish the good roots of all Bodhisattvas, both those who are still learning and those who have completed their learning.
'Good man! It is like a medicinal herb, named 'Arambha,' if it is used to anoint the body, the body will become soft and smooth, and the mind will be free from all evils. A Bodhisattva Mahasattva is also like this; having obtained the Arambha medicine of Bodhicitta, they can increase all good actions of body, speech, and mind.
'Good man! It is like someone who obtains the power of mindfulness medicine, and whatever Dharma they hear, they will never forget. A Bodhisattva Mahasattva is also like this; having obtained the power of mindfulness medicine of Bodhicitta, they can hear and retain all the Buddha's teachings without forgetting.
'Good man! It is like a medicine, named 'Lotus Flower,' if someone takes it, they can live for one kalpa (an extremely long period of time). A Bodhisattva Maha
薩亦復如是，服菩提心蓮華藥者，阿僧祇劫而得自在。
「善男子！譬如有人執翳身藥，一切眾生所不能見。菩薩摩訶薩亦復如是，得菩提心翳身藥者，一切諸魔所不能見。
「善男子！譬如大海有摩尼寶，名積眾寶，若不至他方，設火災起，乃至消減海水一渧無有是處。菩提之心積眾寶珠，亦復如是，處於菩薩直心海中，乃至以一善根迴向薩婆若，有忘失者，無有是處，而薩婆若無所染著，不離善根。
「善男子！譬如摩尼名凈光明，有人以此瓔珞身者，蔽余寶光，悉如聚墨。菩薩摩訶薩亦復如是，以菩提心摩尼寶珠瓔珞其身，映蔽聲聞、緣覺心寶。
「善男子！譬如水珠，置濁水中，水即澄清。菩提心珠亦復如是，除滅一切煩惱垢濁。
「善男子！譬如有人得住水寶珠，瓔珞其身，入深水中而不沒溺。菩薩摩訶薩亦復如是，得菩提心住水寶珠，入生死海而不沉沒。
「善男子！譬如有人得大龍寶珠，往到龍所，龍不為害。菩薩摩訶薩亦復如是，得菩提心大龍寶珠，入欲界中，煩惱惡龍所不能害。
「善男子！譬如帝釋有摩尼寶，瓔珞其身，于天中尊。菩薩摩訶薩亦復如是，著菩提心寶瓔珞者，悉於一切三界中尊。
「善男子！譬如有人得隨意珠，除滅一切貧窮
【現代漢語翻譯】 現代漢語譯本 也是如此，服用菩提心蓮花葯的人，經過無數劫就能獲得自在。 『善男子！譬如有人拿著隱身藥，一切眾生都看不見他。菩薩摩訶薩也是如此，得到菩提心隱身藥的人，一切魔都看不見他。 『善男子！譬如大海中有一顆摩尼寶（如意寶珠），名為積眾寶，即使不到其他地方，就算髮生火災，乃至海水減少一滴，也是不可能的。菩提之心如同積聚眾寶的寶珠，也是如此，處於菩薩的直心海中，乃至以一個善根迴向一切智（薩婆若），有遺忘的，也是不可能的，而一切智不會被污染，也不會離開善根。 『善男子！譬如摩尼寶珠名為凈光明，有人用它來裝飾身體，就能遮蔽其他寶物的光芒，都像聚集的墨一樣黯淡。菩薩摩訶薩也是如此，用菩提心摩尼寶珠裝飾身體，就能遮蔽聲聞、緣覺的心寶。 『善男子！譬如水珠，放在渾濁的水中，水就會立刻澄清。菩提心珠也是如此，能消除一切煩惱的污垢。 『善男子！譬如有人得到一顆能停留在水中的寶珠，裝飾在身上，進入深水中也不會沉沒。菩薩摩訶薩也是如此，得到菩提心能停留在水中的寶珠，進入生死之海也不會沉沒。 『善男子！譬如有人得到大龍寶珠，去到龍的地方，龍也不會傷害他。菩薩摩訶薩也是如此，得到菩提心大龍寶珠，進入欲界中，煩惱惡龍也不能傷害他。 『善男子！譬如帝釋天（因陀羅）有一顆摩尼寶珠，裝飾在身上，在天界中最為尊貴。菩薩摩訶薩也是如此，佩戴菩提心寶珠的人，在一切三界中最為尊貴。 『善男子！譬如有人得到如意寶珠，能消除一切貧窮。
【English Translation】 English version It is the same; those who take the Bodhi-mind lotus medicine will attain freedom after countless kalpas (aeons). 'Good man! It is like a person who possesses a medicine of invisibility, which makes them unseen by all beings. Bodhisattva Mahasattvas are also like this; those who obtain the Bodhi-mind medicine of invisibility cannot be seen by any demons. 'Good man! It is like the ocean having a mani jewel (wish-fulfilling jewel) called 'Accumulation of All Treasures.' Even if it does not go to other places, if a fire disaster occurs, even if the seawater were to decrease by a single drop, it would be impossible. The Bodhi-mind, like a jewel that accumulates all treasures, is also like this; it resides in the ocean of a Bodhisattva's straightforward mind. Even if a single root of goodness is dedicated to Sarvajna (all-knowing wisdom), there is no possibility of it being forgotten, and Sarvajna is not tainted and does not depart from the root of goodness. 'Good man! It is like a mani jewel called 'Pure Light.' If someone adorns their body with it, it will obscure the light of other jewels, making them appear like gathered ink. Bodhisattva Mahasattvas are also like this; by adorning their bodies with the mani jewel of the Bodhi-mind, they obscure the mind-jewels of Sravakas (hearers) and Pratyekabuddhas (solitary realizers). 'Good man! It is like a water pearl; when placed in turbid water, the water immediately becomes clear. The Bodhi-mind pearl is also like this; it eliminates all the defilements of afflictions. 'Good man! It is like a person who obtains a water-dwelling jewel, adorns their body with it, and enters deep water without drowning. Bodhisattva Mahasattvas are also like this; by obtaining the water-dwelling jewel of the Bodhi-mind, they enter the ocean of birth and death without sinking. 'Good man! It is like a person who obtains a great dragon jewel; when they go to the place of dragons, the dragons do not harm them. Bodhisattva Mahasattvas are also like this; by obtaining the great dragon jewel of the Bodhi-mind, they enter the desire realm, and the evil dragons of afflictions cannot harm them. 'Good man! It is like Indra (Sakra, the king of gods) having a mani jewel, adorning his body with it, making him the most honored among the gods. Bodhisattva Mahasattvas are also like this; those who wear the jewel of the Bodhi-mind are the most honored in all three realms. 'Good man! It is like a person who obtains a wish-fulfilling jewel, which eliminates all poverty.
困苦。菩薩摩訶薩亦復如是，得菩提心隨意寶珠，除滅一切邪命貧苦。
「善男子！譬如火珠，因日光發，能出猛焰，得菩提心。明凈火珠亦復如是，因大慧光所感發故，出智慧火。
「善男子！譬如月珠，因月光發出清涼水，得菩提心。凈月寶珠亦復如是，因彼迴向善根，月光所感發已，出生善根諸大愿水。
「善男子！譬如龍王著如意寶冠，遠離恐怖。菩薩摩訶薩亦復如是，著菩提心大悲如意寶冠，遠離一切惡道諸難。
「善男子！譬如莊嚴一切眾生藏摩尼寶，悉能成滿一切所愿，無所損減，得菩提心。妙莊嚴藏摩尼寶者，成滿菩薩，及餘眾生所欲愿樂，無所損減。
「善男子！譬如轉輪王有摩尼寶，普照宮殿滅一切闇。菩薩摩訶薩亦復如是，得菩提心摩尼寶者，悉能普照五趣宮殿，滅一切闇。
「善男子！譬如有人為紺色寶光明所觸，即同其色。菩薩摩訶薩亦復如是，得菩提心紺色寶光，觀察諸法，善根迴向，同薩婆若色。
「善男子！如琉璃寶于百千歲處不凈中，不為所染。菩提之心凈琉璃寶亦復如是，于百千劫住欲界中，不為五欲之所染污，其性凈故。
「善男子！如離垢光凈摩尼寶，出一切寶。菩提之心離垢光寶亦復如是，出生凡夫、聲聞、緣覺、菩
【現代漢語翻譯】 現代漢語譯本 困苦。菩薩摩訶薩（菩薩中的大修行者）也像這樣，得到菩提心（覺悟之心）如同如意寶珠，能消除一切不正當的謀生方式帶來的貧困和痛苦。
『善男子！譬如火珠，因日光照射而發光，能發出猛烈的火焰，得到菩提心也是如此。明凈的火珠也像這樣，因為大智慧的光芒所感發，發出智慧之火。
『善男子！譬如月珠，因月光照射而發出清涼的水，得到菩提心也是如此。清凈的月亮寶珠也像這樣，因為將善根迴向，被月光所感發，產生出善根的各種大愿之水。
『善男子！譬如龍王戴著如意寶冠，就能遠離恐懼。菩薩摩訶薩也像這樣，戴著菩提心的大悲如意寶冠，就能遠離一切惡道中的各種苦難。
『善男子！譬如能莊嚴一切眾生的寶藏摩尼寶，能圓滿一切願望，不會減少，得到菩提心也是如此。美妙的莊嚴寶藏摩尼寶，能圓滿菩薩以及其他眾生所希望的願望和快樂，不會減少。
『善男子！譬如轉輪王擁有摩尼寶，能普照宮殿，消除一切黑暗。菩薩摩訶薩也像這樣，得到菩提心的摩尼寶，能普照五道輪迴的宮殿，消除一切黑暗。
『善男子！譬如有人被紺色寶的光芒所觸及，就會變成同樣的顏色。菩薩摩訶薩也像這樣，得到菩提心的紺色寶光，觀察諸法，將善根迴向，就會與薩婆若（一切智）的顏色相同。
『善男子！如琉璃寶在百千年中處於不潔凈的環境中，也不會被污染。菩提心的清凈琉璃寶也像這樣，在百千劫中住在欲界中，也不會被五欲所污染，因為它本性清凈。
『善男子！如離垢光凈摩尼寶，能產生一切寶物。菩提心的離垢光寶也像這樣，能產生凡夫、聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）、菩薩等一切聖賢。
【English Translation】 English version suffering. A Bodhisattva Mahasattva (a great being on the path to enlightenment) is also like this; having obtained the Bodhi-mind (the mind of enlightenment), like a wish-fulfilling jewel, they eliminate all poverty and suffering caused by wrong livelihood.
'Good man! It is like a fire pearl, which, when exposed to sunlight, emits fierce flames. Obtaining the Bodhi-mind is also like this. A clear and bright fire pearl is also like this; because it is inspired by the light of great wisdom, it emits the fire of wisdom.'
'Good man! It is like a moon pearl, which, when exposed to moonlight, emits cool water. Obtaining the Bodhi-mind is also like this. A pure moon jewel is also like this; because it directs its roots of goodness, and is inspired by moonlight, it gives rise to the great waters of vows of goodness.'
'Good man! It is like a Dragon King wearing a wish-fulfilling crown, who is then free from fear. A Bodhisattva Mahasattva is also like this; wearing the great compassionate wish-fulfilling crown of the Bodhi-mind, they are free from all the difficulties of the evil paths.'
'Good man! It is like a Mani jewel that adorns the treasury of all beings, which can fulfill all wishes without diminishing. Obtaining the Bodhi-mind is also like this. The wondrously adorned treasury Mani jewel can fulfill the wishes and joys of Bodhisattvas and other beings without diminishing.'
'Good man! It is like a Chakravartin King (a universal monarch) who possesses a Mani jewel that illuminates the palace and eliminates all darkness. A Bodhisattva Mahasattva is also like this; having obtained the Mani jewel of the Bodhi-mind, they can illuminate the palaces of the five realms of existence and eliminate all darkness.'
'Good man! It is like a person who, when touched by the light of a sapphire jewel, becomes the same color. A Bodhisattva Mahasattva is also like this; having obtained the sapphire light of the Bodhi-mind, they observe all dharmas, direct their roots of goodness, and become the same color as Sarvajna (omniscience).'
'Good man! It is like a lapis lazuli jewel that, even when placed in an unclean environment for hundreds of thousands of years, is not defiled. The pure lapis lazuli jewel of the Bodhi-mind is also like this; even when dwelling in the desire realm for hundreds of thousands of kalpas, it is not defiled by the five desires, because its nature is pure.'
'Good man! It is like a Mani jewel of pure light, free from defilement, which produces all treasures. The light jewel of the Bodhi-mind, free from defilement, is also like this; it gives rise to all sages, including ordinary beings, Sravakas (those who hear the teachings), Pratyekabuddhas (those who achieve enlightenment on their own), and Bodhisattvas.'
薩、諸佛功德珍寶。
「善男子！譬如大摩尼寶，悉能除滅一切諸闇。菩提心寶亦復如是，除滅一切無知闇冥。
「善男子！譬如大海有無價寶，商人船車載之入城，余摩尼寶無與等者。菩提之心無價寶珠亦復如是，處生死海，菩薩摩訶薩以大愿船載入解脫城，聲聞、緣覺諸功德寶，所不能及。
「善男子！譬如離垢大摩尼寶，處閻浮提，能照四萬由旬日月宮殿，皆悉顯現。菩提之心離垢寶珠亦復如是，住于生死，照法界空，佛境宮宅，悉令顯現。
「善男子！譬如摩尼風王，能持日月所照境界，所有香華一切品類。菩提之心摩尼風王亦復如是，悉能攝持一切種智所照境界，一切天人，聲聞、緣覺，諸佛菩薩，及諸有漏、無漏善根。
「善男子！譬如海中有摩尼寶，名曰海藏，顯現海中諸莊嚴事。菩提之心海藏寶珠亦復如是，顯現一切智境諸莊嚴事。
「善男子！譬如閻浮檀金，除如意寶，勝一切寶。菩提之心閻浮檀金亦復如是，除一切智勝諸功德。
「善男子！譬如有人善能咒龍，于諸龍中而得自在。菩薩摩訶薩亦復如是，得菩提心善咒術法，於一切煩惱龍而得自在。
「善男子！譬如勇士被執鎧仗，一切怨敵所不能壞。菩薩摩訶薩亦復如是，被菩提心大莊嚴具
【現代漢語翻譯】 現代漢語譯本 薩，諸佛的功德如同珍寶。 『善男子！譬如一顆巨大的摩尼寶（如意寶珠），能夠消除一切黑暗。菩提心寶也是如此，能夠消除一切無知的黑暗。』 『善男子！譬如大海中有無價之寶，商人用船載著它進入城市，其他的摩尼寶都無法與之相比。菩提之心這無價的寶珠也是如此，處於生死輪迴的大海中，菩薩摩訶薩用大愿之船載著它進入解脫之城，這是聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者）等一切功德之寶所無法企及的。』 『善男子！譬如一顆無垢的摩尼寶，處於閻浮提（我們所居住的世界），能夠照亮四萬由旬（古印度長度單位）的範圍，使日月宮殿都顯現出來。菩提之心這無垢的寶珠也是如此，處於生死輪迴中，照亮法界（宇宙萬法）的空性，使佛的境界和宮殿都顯現出來。』 『善男子！譬如摩尼風王，能夠承載日月所照耀的境界，以及所有的香花等一切品類。菩提之心這摩尼風王也是如此，能夠攝持一切種智（佛陀的智慧）所照耀的境界，以及一切天人、聲聞、緣覺、諸佛菩薩，以及所有有漏（有煩惱）和無漏（無煩惱）的善根。』 『善男子！譬如海中有一顆摩尼寶，名為海藏，能夠顯現海中的各種莊嚴景象。菩提之心這海藏寶珠也是如此，能夠顯現一切智慧境界的各種莊嚴景象。』 『善男子！譬如閻浮檀金（一種純金），除了如意寶之外，勝過一切寶物。菩提之心這閻浮檀金也是如此，除了佛陀的一切智慧之外，勝過一切功德。』 『善男子！譬如有人善於唸咒控制龍，在各種龍中能夠自在行動。菩薩摩訶薩也是如此，得到菩提心這種善巧的咒術，在一切煩惱之龍中能夠自在行動。』 『善男子！譬如勇士穿上鎧甲，拿著武器，一切怨敵都不能傷害他。菩薩摩訶薩也是如此，穿上菩提心的大莊嚴具。』
【English Translation】 English version Sa, the merits and virtues of all Buddhas are like precious jewels. 'Good man! It is like a great Mani jewel (wish-fulfilling jewel) that can eliminate all darkness. The jewel of Bodhicitta (the mind of enlightenment) is also like this, eliminating all the darkness of ignorance.' 'Good man! It is like a priceless treasure in the ocean, which merchants load onto ships and bring into the city, and no other Mani jewel can compare to it. The priceless jewel of Bodhicitta is also like this, being in the ocean of birth and death, the Bodhisattva Mahasattva (great being aspiring to enlightenment) carries it on the ship of great vows into the city of liberation, which the merits and virtues of Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (those who achieve enlightenment on their own) cannot reach.' 'Good man! It is like a pure Mani jewel, located in Jambudvipa (the world we live in), which can illuminate a radius of forty thousand yojanas (ancient Indian unit of distance), making the palaces of the sun and moon appear. The pure jewel of Bodhicitta is also like this, residing in the cycle of birth and death, illuminating the emptiness of the Dharma realm (the universe and all its phenomena), making the realms and palaces of the Buddhas appear.' 'Good man! It is like the Mani wind king, which can hold the realms illuminated by the sun and moon, as well as all kinds of fragrant flowers and other things. The Mani wind king of Bodhicitta is also like this, able to hold all the realms illuminated by the omniscient wisdom (Buddha's wisdom), as well as all gods and humans, Sravakas, Pratyekabuddhas, all Buddhas and Bodhisattvas, and all wholesome roots with and without outflows (with and without afflictions).' 'Good man! It is like a Mani jewel in the ocean, called the Ocean Treasury, which can manifest all the magnificent things in the ocean. The Ocean Treasury jewel of Bodhicitta is also like this, able to manifest all the magnificent things in the realm of omniscient wisdom.' 'Good man! It is like Jambudana gold (a type of pure gold), which, except for the wish-fulfilling jewel, surpasses all other treasures. The Jambudana gold of Bodhicitta is also like this, surpassing all merits and virtues except for the omniscient wisdom of the Buddha.' 'Good man! It is like someone who is skilled in chanting mantras to control dragons, and can move freely among all kinds of dragons. The Bodhisattva Mahasattva is also like this, having obtained the skillful mantra of Bodhicitta, and can move freely among all the dragons of afflictions.' 'Good man! It is like a brave warrior who puts on armor and takes up weapons, and no enemy can harm him. The Bodhisattva Mahasattva is also like this, putting on the great adornment of Bodhicitta.'
，一切煩惱諸魔怨敵，所不能壞。
「善男子！譬如憂陀伽娑羅栴檀，若燒一銖，香氣普熏小千世界；三千大千世界珍寶，所不能及。菩提心香亦復如是，以妙功德普熏法界，一切聲聞、緣覺功德，所不能及。
「善男子！譬如白栴檀，以涂其身，除諸惱熱，得清涼樂。菩提心香亦復如是，除滅覺觀貪恚癡熱，令智慧身悉得涼樂。
「善男子！譬如須彌山眾生品類，近彼山者，悉同其色。菩提心山亦復如是，若有近者，皆得同彼薩婆若色。
「善男子！譬如波利質多樹華香，閻浮提中，諸婆師華、薝蔔華等所不能及。菩提心香亦復如是，妙功德香，聲聞、緣覺，無漏戒定，智慧解脫，解脫知見，所不能及。
「善男子！譬如波利質多樹華，未開敷時，其香普熏閻浮提內，一切華香所不能及。菩提心華亦復如是，一切天人，有漏、無漏功德華香，所不能及。
「善男子！譬如波利質多樹華，一日熏衣，薝蔔華、婆師華雖千歲熏，所不能及。菩提心華亦復如是，一日所熏功德，香徹十方佛所，一切聲聞、緣覺，以無漏心熏諸功德，于百千劫所不能及。
「善男子！譬如那利羅樹，根莖枝葉，及其華果，悉益眾生。菩提心樹亦復如是，依因菩薩大慈悲生，從初發心，乃至究竟一
【現代漢語翻譯】 現代漢語譯本：一切煩惱和魔怨敵都不能摧毀它。 『善男子！譬如憂陀伽娑羅栴檀（一種珍貴的檀香），如果燒一銖，它的香氣就能普遍熏遍小千世界；三千大千世界的珍寶都比不上它。菩提心的香氣也是如此，以其微妙的功德普遍熏遍法界，一切聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）的功德都比不上它。 『善男子！譬如白栴檀，如果塗在身上，就能消除各種煩惱的熱，得到清涼的快樂。菩提心的香氣也是如此，能消除覺觀（思維和觀察）帶來的貪、嗔、癡的熱惱，使智慧之身完全得到清涼的快樂。 『善男子！譬如須彌山（佛教中的聖山），各種眾生靠近它，都會呈現出和它一樣的顏色。菩提心山也是如此，如果有眾生靠近它，都能獲得和薩婆若（一切智）一樣的顏色。 『善男子！譬如波利質多樹（天界的一種樹）的花香，在閻浮提（我們所居住的世界）中，各種婆師華、薝蔔華等都比不上它。菩提心的香氣也是如此，其微妙的功德之香，是聲聞、緣覺的無漏戒、定、智慧、解脫、解脫知見所不能比擬的。 『善男子！譬如波利質多樹的花，在未開放時，它的香氣就能普遍熏遍閻浮提，一切花香都比不上它。菩提心花也是如此，一切天人，有漏（有煩惱）和無漏（無煩惱）的功德之香都比不上它。 『善男子！譬如波利質多樹的花，如果熏過衣服一天，即使薝蔔華、婆師華熏過千年，也比不上它。菩提心花也是如此，一天所熏的功德，其香氣能傳遍十方佛土，一切聲聞、緣覺，即使以無漏心熏習各種功德，在百千劫中也比不上它。 『善男子！譬如那利羅樹（一種樹），它的根、莖、枝、葉，以及花和果實，都能利益眾生。菩提心樹也是如此，它依因菩薩的大慈悲而生，從最初發心，直到最終成就一切
【English Translation】 English version: All afflictions, demons, and enemies cannot destroy it. 'Good man! For example, if a single zhu of Udakagasara sandalwood (a precious type of sandalwood) is burned, its fragrance will pervade the small chiliocosm; the treasures of the three thousand great chiliocosms cannot compare to it. The fragrance of the Bodhi mind is also like this, with its wonderful merits pervading the Dharma realm, surpassing the merits of all Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who awaken through observing conditions).' 'Good man! For example, if white sandalwood is applied to the body, it can remove all the heat of afflictions and bring cool joy. The fragrance of the Bodhi mind is also like this, it can eliminate the heat of greed, hatred, and delusion caused by perception and contemplation, allowing the body of wisdom to fully attain cool joy.' 'Good man! For example, the various beings near Mount Sumeru (a sacred mountain in Buddhism) all take on its color. The mountain of the Bodhi mind is also like this, if anyone approaches it, they will all attain the color of Sarvajna (omniscience).' 'Good man! For example, the fragrance of the Parijata tree (a tree in the heavens) flowers, in Jambudvipa (the world we live in), cannot be matched by the various Vasika flowers, Champaka flowers, etc. The fragrance of the Bodhi mind is also like this, its wonderful merit fragrance cannot be matched by the non-outflow precepts, samadhi, wisdom, liberation, and knowledge of liberation of Sravakas and Pratyekabuddhas.' 'Good man! For example, when the Parijata tree flowers are not yet in full bloom, their fragrance can pervade Jambudvipa, and no other flower fragrance can match it. The Bodhi mind flower is also like this, the fragrance of the merits of all gods and humans, with outflows (with afflictions) and without outflows (without afflictions), cannot match it.' 'Good man! For example, if clothes are perfumed with the Parijata tree flowers for one day, even if Champaka flowers and Vasika flowers are used for a thousand years, they cannot match it. The Bodhi mind flower is also like this, the merit of one day's perfuming, its fragrance can reach the Buddhas of the ten directions, and all Sravakas and Pratyekabuddhas, even if they cultivate merits with a non-outflow mind for hundreds of thousands of kalpas, cannot match it.' 'Good man! For example, the roots, stems, branches, leaves, flowers, and fruits of the Narilara tree (a type of tree) all benefit sentient beings. The Bodhi mind tree is also like this, it arises from the great compassion of Bodhisattvas, from the initial aspiration to the final attainment of all'
切佛法，常能饒益一切眾生。
「善男子！譬如一兩阿羅娑藥，變千兩銅，以為真金，于彼藥分，無所損減。菩提心藥亦復如是，攝迴向智，除滅一切煩惱業障，凈一切法，同薩婆若色，煩惱惡業，不能損減。
「譬如小火，隨所焚燒，其焰轉盛。菩提心火亦復如是，隨所緣法，慧火猛盛。
「譬如一燈然百千燈，無所損減。菩提心燈亦復如是，悉然三世諸佛慧燈，無所損減。
「譬如明燈入大闇室，悉能照除一切闇冥。菩提心燈亦復如是，入心闇室，于無量劫積集癡闇，悉能除滅，具足菩薩明凈智慧。
「譬如燈炷，隨其精粗，光明亦爾，若益膏油，光明轉增。菩提心炷亦復如是，隨其本願，出智慧光，普照法界，增大悲油，教化眾生，凈佛世界，行諸佛事，無有窮盡。
「譬如他化自在天王，冠閻浮檀金自然天冠，欲界諸天，所不能壞。菩薩摩訶薩亦復如是，冠菩提心大愿天冠，聲聞、緣覺所不能壞。
「譬如大師子吼，小師子聞，皆悉勇健，一切禽獸，遠避竄伏。佛師子吼，諸菩薩等若聞，讚歎菩提心聲，長養法身，妄見眾生，潛伏退散。
「譬如有人用師子筋以為琴絃，音聲既奏，餘弦斷絕。一切如來波羅蜜身，出菩提心功德音聲，若樂五欲二乘法者，聞
【現代漢語翻譯】 現代漢語譯本 切實的佛法，常常能夠饒益一切眾生。
『善男子！譬如一兩阿羅娑藥（一種能點石成金的藥），能將千兩銅變成真金，而那藥本身卻沒有任何損耗。菩提心藥也是如此，它能攝取回向的智慧，消除一切煩惱和業障，凈化一切法，使其與薩婆若（一切智）的本質相同，煩惱和惡業都不能對其造成任何損耗。
『譬如小火，隨著燃燒，火焰會越來越旺盛。菩提心火也是如此，隨著所緣之法，智慧之火會更加猛烈。
『譬如一盞燈點燃百千盞燈，自身的光明不會減少。菩提心燈也是如此，它能點燃三世諸佛的智慧之燈，自身的光明不會減少。
『譬如明燈進入黑暗的房間，能照亮並驅散所有的黑暗。菩提心燈也是如此，進入內心的黑暗房間，能驅散無量劫以來積累的愚癡黑暗，使人具足菩薩的明凈智慧。
『譬如燈芯，隨著粗細不同，光明也不同，如果新增燈油，光明會更加明亮。菩提心燈芯也是如此，隨著其本願，發出智慧之光，普照法界，增大悲心之油，教化眾生，凈化佛國世界，行持諸佛的事業，永無止境。
『譬如他化自在天王（欲界頂層天的天王），頭戴閻浮檀金（一種珍貴的黃金）製成的天然天冠，欲界諸天都無法破壞。菩薩摩訶薩（大菩薩）也是如此，頭戴菩提心大愿天冠，聲聞（小乘修行者）、緣覺（中乘修行者）都無法破壞。
『譬如大獅子吼叫，小獅子聽到后都會變得勇猛，一切禽獸都會遠遠地躲藏起來。佛陀的獅子吼，諸菩薩等如果聽到，讚歎菩提心的聲音，就會增長法身，那些有妄見的眾生，就會潛伏退散。
『譬如有人用獅子的筋做琴絃，琴聲一響，其他的琴絃都會斷裂。一切如來（佛）的波羅蜜（到達彼岸）之身，發出菩提心的功德之聲，如果那些喜歡五欲（色、聲、香、味、觸）和二乘法（聲聞、緣覺）的人聽到，就會斷絕他們對這些的執著。』
【English Translation】 English version The true Dharma, can always benefit all sentient beings.
'Good man! For example, one ounce of arolasa medicine (a medicine that can turn stone into gold) can transform a thousand ounces of copper into real gold, without any loss to the medicine itself. The medicine of the Bodhi mind is also like this; it gathers the wisdom of dedication, eliminates all afflictions and karmic obstacles, purifies all dharmas, making them the same as the nature of Sarvajnata (all-knowing wisdom), and afflictions and evil karma cannot diminish it.'
'For example, a small fire, as it burns, its flames become stronger. The fire of the Bodhi mind is also like this; as it engages with the dharmas, the fire of wisdom becomes more intense.'
'For example, one lamp lights hundreds and thousands of lamps, without diminishing its own light. The lamp of the Bodhi mind is also like this; it lights the lamps of wisdom of all Buddhas of the three times, without diminishing its own light.'
'For example, a bright lamp entering a dark room can illuminate and dispel all darkness. The lamp of the Bodhi mind is also like this; entering the dark room of the heart, it can dispel the darkness of ignorance accumulated over countless kalpas, and enable one to possess the clear wisdom of a Bodhisattva.'
'For example, the wick of a lamp, depending on its thickness, has different levels of brightness, and if oil is added, the light becomes brighter. The wick of the Bodhi mind is also like this; according to its original vows, it emits the light of wisdom, illuminating the entire Dharma realm, increasing the oil of great compassion, teaching sentient beings, purifying the Buddha's world, and carrying out the work of all Buddhas, without end.'
'For example, the king of the Paranirmitavasavartin heaven (the king of the highest heaven in the desire realm) wears a natural crown made of Jambudvipa gold (a precious type of gold), which cannot be destroyed by the gods of the desire realm. The Bodhisattva Mahasattva (great Bodhisattva) is also like this; wearing the great vow crown of the Bodhi mind, it cannot be destroyed by the Sravakas (Hinayana practitioners) and Pratyekabuddhas (middle vehicle practitioners).'
'For example, when a great lion roars, the small lions become courageous, and all birds and beasts hide far away. When the Buddha's lion's roar is heard by the Bodhisattvas, praising the sound of the Bodhi mind, it will nourish their Dharma body, and those sentient beings with deluded views will hide and retreat.'
'For example, if someone uses a lion's sinew as a string for a musical instrument, when the sound is played, the other strings will break. The body of all Tathagatas (Buddhas) that has reached the other shore (Paramita) emits the sound of the merits of the Bodhi mind, and if those who enjoy the five desires (form, sound, smell, taste, touch) and the teachings of the two vehicles (Sravakas and Pratyekabuddhas) hear it, they will break their attachments to these things.'
悉斷滅。
「譬如牛、馬、羊乳合在一器，以師子乳投彼器中，余乳消盡，直過無礙。如來師子菩提心乳，著無量劫所積諸業煩惱乳中，皆悉消盡，不住聲聞、緣覺法中。
「譬如迦毗伽鳥在㲉中時，有大勢力，余鳥弗及。菩薩摩訶薩亦復如是，于生死㲉，發菩提心功德勢力，聲聞、緣覺所不能及。
「譬如金翅鳥初始生時，其目明凈，有大勢力，大小諸鳥所不能及。菩薩摩訶薩亦復如是，生如來家，發菩提心，慧眼明凈，有大勢力；聲聞、緣覺于百千劫，修習智慧，所不能及。
「譬如健士，以那羅延金剛利箭，射堅密鎧，直過無礙。菩薩摩訶薩亦復如是，以菩提心智慧利箭，射諸邪見煩惱密鎧，徹過無礙。
「譬如摩訶那伽大力勇士，奮威怒時，閻浮提人無能壞者。菩薩摩訶薩亦復如是，發大慈悲，修菩提心，一切世間諸魔眷屬，及煩惱業，所不能壞。
「譬如有人學大技術，雖未究竟，諸餘巧能所不能及。菩薩摩訶薩亦復如是，學菩提心願，雖未究竟，聲聞、緣覺諸餘眾生，所不能及。
「譬如有人學善射術，先自安立。菩薩摩訶薩亦復如是，學一切智地，先自安立菩提之心，必得一切佛法。
「譬如幻師，先讀幻術，然後示現一切幻事。菩薩摩訶薩亦復如
【現代漢語翻譯】 現代漢語譯本： 全部斷滅。
『譬如將牛、馬、羊的乳汁混合在一個容器中，然後投入獅子的乳汁，其餘的乳汁都會消盡，直接穿過而無阻礙。如來的獅子菩提心乳，投入到無量劫以來積累的各種業和煩惱的乳汁中，都會全部消盡，不會停留在聲聞、緣覺的法中。』
『譬如迦毗伽鳥（一種神鳥）在蛋中時，就具有強大的力量，其他鳥類無法比擬。菩薩摩訶薩也是如此，在生死之蛋中，發起菩提心的功德力量，是聲聞、緣覺所不能及的。』
『譬如金翅鳥（一種神鳥）剛出生時，眼睛明亮清澈，具有強大的力量，大小鳥類都無法比擬。菩薩摩訶薩也是如此，出生在如來之家，發起菩提心，智慧之眼明亮清澈，具有強大的力量；聲聞、緣覺即使修行百千劫的智慧，也無法比擬。』
『譬如健壯的勇士，用那羅延（一種神力）金剛利箭，射穿堅固的鎧甲，直接穿過而無阻礙。菩薩摩訶薩也是如此，用菩提心的智慧利箭，射穿各種邪見和煩惱的堅固鎧甲，徹底穿過而無阻礙。』
『譬如摩訶那伽（大力龍）大力勇士，奮起威怒時，閻浮提（人世間）的人沒有能摧毀他的。菩薩摩訶薩也是如此，發起大慈悲心，修菩提心，一切世間的魔的眷屬，以及煩惱和業，都不能摧毀他。』
『譬如有人學習高超的技藝，即使尚未達到極致，其他各種技巧也不能與之相比。菩薩摩訶薩也是如此，學習菩提心的願力，即使尚未達到極致，聲聞、緣覺等其他眾生，也不能與之相比。』
『譬如有人學習射箭的技藝，首先要讓自己站穩。菩薩摩訶薩也是如此，學習一切智地（佛的智慧），首先要讓自己安立菩提之心，必定能獲得一切佛法。』
『譬如幻術師，先學習幻術，然後才能示現各種幻象。菩薩摩訶薩也是如此，先學習菩提心，然後才能示現各種佛法。』
【English Translation】 English version: All are completely extinguished.
'For example, if cow's milk, horse's milk, and sheep's milk are mixed in a container, and then lion's milk is poured into that container, the remaining milk will be completely consumed, passing through without obstruction. The lion's Bodhi mind milk of the Tathagata, when poured into the milk of countless kalpas of accumulated karma and afflictions, will completely extinguish them all, not remaining in the Dharma of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas).'
'For example, when a Kalavinka bird (a mythical bird) is in its egg, it has great power, which other birds cannot match. The Bodhisattva Mahasattva is also like this; in the egg of birth and death, the power of merit from generating the Bodhi mind is unmatched by Sravakas and Pratyekabuddhas.'
'For example, when a Garuda (a mythical bird) is first born, its eyes are clear and bright, and it has great power, which birds of all sizes cannot match. The Bodhisattva Mahasattva is also like this; born into the family of the Tathagata, generating the Bodhi mind, the eye of wisdom is clear and bright, and it has great power; Sravakas and Pratyekabuddhas, even after cultivating wisdom for hundreds of thousands of kalpas, cannot match it.'
'For example, a strong warrior, using a Narayana (a divine power) Vajra arrow, can shoot through solid armor without obstruction. The Bodhisattva Mahasattva is also like this; using the sharp arrow of Bodhi mind wisdom, they can shoot through the solid armor of various wrong views and afflictions, completely passing through without obstruction.'
'For example, when a Mahānāga (a great dragon) powerful warrior unleashes their might and anger, no one in Jambudvipa (the human world) can destroy them. The Bodhisattva Mahasattva is also like this; generating great compassion, cultivating the Bodhi mind, all the retinue of demons in the world, as well as afflictions and karma, cannot destroy them.'
'For example, someone who studies a great skill, even if not yet perfected, cannot be matched by other various skills. The Bodhisattva Mahasattva is also like this; studying the aspiration of the Bodhi mind, even if not yet perfected, cannot be matched by Sravakas, Pratyekabuddhas, and other beings.'
'For example, someone who studies the art of archery must first establish themselves firmly. The Bodhisattva Mahasattva is also like this; studying the ground of all-knowing wisdom (Buddha's wisdom), they must first establish the Bodhi mind, and they will certainly attain all the Buddha Dharmas.'
'For example, a magician first studies magic, and then can manifest all kinds of illusions. The Bodhisattva Mahasattva is also like this; first studying the Bodhi mind, and then can manifest all kinds of Buddha Dharmas.'
是，發菩提心，然後顯現一切諸佛菩薩正法。
「譬如幻術，非色現色。菩提心相亦復如是，顯現法界功德莊嚴。
「譬如有人著閻浮檀金莊嚴之具，映蔽一切，悉如聚墨。菩薩摩訶薩亦復如是，以菩提心莊嚴之具，蔽諸眾生，聲聞、緣覺，所有功德。
「譬如阿夜揵多鐵，此鐵少分，悉能毀壞一切余鐵，諸鉤鎖縛。菩提之心亦復如是，斷諸邪見煩惱愛縛。
「譬如疾風，隨去無礙。菩提心風亦復如是，隨所行處，除諸煩惱，悉無障礙，不住聲聞、緣覺解脫。
「譬如有人善入大海而不沒溺，摩伽羅魚所不能害。菩薩摩訶薩亦復如是，以菩提心入生死海，不為生死之所染污，亦不證實際聲聞、緣覺，摩伽羅魚所不能害。
「譬如有人服食甘露，一切眾患所不能害。菩薩摩訶薩亦復如是，服菩提心甘露法藥，不墮聲聞、緣覺之地，修習大悲，滿足願行。
「譬如有人用翳身藥，以涂其目，自在遊行，無能見者。菩薩摩訶薩亦復如是，得菩提心滿足大愿，自在遊行，入魔境界，一切眾魔所不能見。
「譬如有人依恃大王，不畏餘人。菩薩摩訶薩亦復如是，依菩提心大力法王，除滅障蓋，不畏惡道。
「譬如有人居深水內，不畏火焚。菩薩摩訶薩亦復如是，居菩提
【現代漢語翻譯】 現代漢語譯本：是的，發起菩提心（bodhicitta，覺悟之心），然後顯現一切諸佛菩薩的正法。
『譬如幻術，不是顏色顯現顏色。菩提心的相狀也是如此，顯現法界（dharmadhatu，宇宙萬法）的功德莊嚴。
『譬如有人佩戴閻浮檀金（Jambudvipa，一種珍貴的金色）的莊嚴飾品，光芒映照之下，其他一切都如同聚集的墨色般黯淡。菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）也是如此，以菩提心的莊嚴飾品，遮蔽一切眾生、聲聞（sravaka，聽聞佛法而修行者）、緣覺（pratyekabuddha，獨自覺悟者）的所有功德。
『譬如阿夜揵多鐵（Ayaskanta，磁鐵），這種鐵的少許部分，就能摧毀一切其他的鐵，以及各種鉤鎖束縛。菩提之心也是如此，能斷除一切邪見、煩惱和愛慾的束縛。
『譬如疾風，隨處而去，毫無障礙。菩提心的風也是如此，隨其所行之處，都能消除一切煩惱，沒有任何障礙，不滯留在聲聞、緣覺的解脫境界。
『譬如有人善於進入大海而不被淹沒，摩伽羅魚（makara，一種海中巨獸）也不能傷害他。菩薩摩訶薩也是如此，以菩提心進入生死之海，不被生死所污染，也不證得實際的聲聞、緣覺的境界，摩伽羅魚也不能傷害他。
『譬如有人服食甘露，一切疾病都不能傷害他。菩薩摩訶薩也是如此，服用菩提心的甘露法藥，不墮入聲聞、緣覺的境界，修習大悲，圓滿願行。
『譬如有人使用隱身藥，塗在眼睛上，就能自在隱身，沒有人能看見他。菩薩摩訶薩也是如此，得到菩提心，圓滿大愿，自在隱身，進入魔的境界，一切魔都不能看見他。
『譬如有人依靠大王，就不畏懼其他人。菩薩摩訶薩也是如此，依靠菩提心的大力法王，消除障礙和遮蓋，不畏懼惡道。
『譬如有人居住在深水之中，就不畏懼火的焚燒。菩薩摩訶薩也是如此，居住在菩提
【English Translation】 English version: Yes, generate the bodhicitta (the mind of enlightenment), and then manifest all the Buddhas and Bodhisattvas' true Dharma.
'It is like an illusion, where color does not manifest color. The nature of bodhicitta is also like this, manifesting the meritorious adornments of the dharmadhatu (the realm of all phenomena).'
'It is like a person wearing ornaments of Jambudvipa gold (a precious type of gold), which, when illuminated, make everything else appear like a mass of ink. A Bodhisattva-Mahasattva (a great Bodhisattva) is also like this, using the adornments of bodhicitta to obscure all the merits of sentient beings, Sravakas (hearers of the Dharma), and Pratyekabuddhas (solitary realizers).'
'It is like Ayaskanta iron (magnet), a small portion of which can destroy all other iron, as well as all hooks and chains. The mind of bodhicitta is also like this, cutting off all wrong views, afflictions, and the bonds of attachment.'
'It is like a swift wind, going anywhere without obstruction. The wind of bodhicitta is also like this, wherever it goes, it removes all afflictions, without any obstruction, not dwelling in the liberation of Sravakas and Pratyekabuddhas.'
'It is like a person who is skilled at entering the ocean without drowning, and is not harmed by makara fish (a mythical sea creature). A Bodhisattva-Mahasattva is also like this, entering the ocean of birth and death with bodhicitta, not being defiled by birth and death, nor realizing the actual state of Sravakas and Pratyekabuddhas, and not being harmed by makara fish.'
'It is like a person who takes the nectar of immortality, and is not harmed by any illness. A Bodhisattva-Mahasattva is also like this, taking the nectar-like Dharma medicine of bodhicitta, not falling into the realm of Sravakas and Pratyekabuddhas, cultivating great compassion, and fulfilling vows and practices.'
'It is like a person who uses an invisibility potion, applying it to their eyes, and can freely become invisible, with no one able to see them. A Bodhisattva-Mahasattva is also like this, obtaining bodhicitta, fulfilling great vows, freely becoming invisible, entering the realm of Mara (demon), and not being seen by any Mara.'
'It is like a person who relies on a great king, and is not afraid of others. A Bodhisattva-Mahasattva is also like this, relying on the powerful Dharma King of bodhicitta, removing obstacles and coverings, and not fearing evil paths.'
'It is like a person who lives in deep water, and is not afraid of being burned by fire. A Bodhisattva-Mahasattva is also like this, dwelling in bodhi'
心善根水內，聲聞、緣覺解脫之火，所不能燒。
「譬如有人依恃猛將，不畏怨敵。菩薩摩訶薩亦復如是，依菩提心，不畏諸惡。
「譬如釋天執持金剛，降伏一切諸阿修羅。菩薩摩訶薩亦復如是，執菩提心摧滅諸魔，及餘外道。
「譬如有人服阿羅娑藥，不瘦不老，延壽無窮。菩薩摩訶薩亦復如是，服菩提心阿羅娑藥，于無量劫在生死中，修菩薩行，無所染著。
「譬如阿羅娑藥，初用凈水。菩提心藥亦復如是，一切菩薩所修行中，最為先首。
「譬如有人，諸根法中，命根為首。菩薩摩訶薩亦復如是，諸佛正法菩提之心，最為其首。
「譬如有人命根斷故，不能利益父母親族。菩薩摩訶薩亦復如是，離菩提心，不能饒益一切眾生。
「譬如大海，無能壞者。菩提心海亦復如是，聲聞、緣覺不能沮壞。
「譬如日光，諸星宿光所不能蔽。菩提心日亦復如是，圓滿大愿智慧日光，聲聞、緣覺無漏慧光，所不能蔽。
「譬如太子初生，已為大臣之所尊重。菩薩摩訶薩亦復如是，發菩提心已，為一切聲聞、緣覺所共尊重，修大悲故。
「譬如王子年雖幼少，一切大臣皆悉敬禮。菩薩摩訶薩亦復如是，發菩提心，聲聞、緣覺皆悉敬禮。
「譬如王子雖
【現代漢語翻譯】 現代漢語譯本 心善根（指菩提心）如水一般深厚，聲聞（指聽聞佛法而悟道者）、緣覺（指通過觀察因緣而悟道者）的解脫之火，都無法將其燒燬。 『譬如有人依靠勇猛的將領，就不畏懼怨敵。菩薩摩訶薩（指發大乘心，以救度眾生為己任的修行者）也是如此，依靠菩提心（指追求覺悟的心），就不畏懼各種邪惡。』 『譬如帝釋天（佛教中的天神）手持金剛杵，降伏一切阿修羅（一種好戰的神）。菩薩摩訶薩也是如此，執持菩提心，摧毀各種魔障，以及其他外道。』 『譬如有人服用阿羅娑藥（一種傳說中的長生不老藥），就不會衰老，壽命無窮。菩薩摩訶薩也是如此，服用菩提心這種阿羅娑藥，在無量劫的生死輪迴中，修菩薩行，不會被世俗所污染。』 『譬如阿羅娑藥，最初需要用凈水調和。菩提心藥也是如此，在一切菩薩的修行中，是最為首要的。』 『譬如一個人，在諸根（指眼、耳、鼻、舌、身、意）的法（指規律）中，命根（指生命力）最為重要。菩薩摩訶薩也是如此，在諸佛的正法中，菩提心最為重要。』 『譬如一個人的命根斷絕，就不能利益父母親族。菩薩摩訶薩也是如此，如果離開了菩提心，就不能利益一切眾生。』 『譬如大海，沒有任何力量可以摧毀它。菩提心海也是如此，聲聞、緣覺都不能使其衰敗。』 『譬如太陽的光芒，其他星宿的光芒都無法遮蔽。菩提心日也是如此，其圓滿的大愿智慧之光，聲聞、緣覺的無漏智慧之光，都無法遮蔽。』 『譬如太子剛出生，就已經被大臣們所尊重。菩薩摩訶薩也是如此，一旦發了菩提心，就會被一切聲聞、緣覺所共同尊重，因為他們修習大悲心。』 『譬如王子雖然年幼，所有大臣都會對他恭敬行禮。菩薩摩訶薩也是如此，一旦發了菩提心，聲聞、緣覺都會對他恭敬行禮。』 『譬如王子雖然年幼，』
【English Translation】 English version The root of good in the heart (referring to Bodhicitta) is like deep water, and the fire of liberation of Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through their own observation of causality) cannot burn it. 'It is like a person who relies on a brave general and is not afraid of enemies. A Bodhisattva Mahasattva (a practitioner who has generated the great aspiration to save all beings) is also like this; relying on Bodhicitta (the mind of enlightenment), they are not afraid of all evils.' 'It is like Sakra (a deity in Buddhism) holding a Vajra (a diamond thunderbolt) and subduing all Asuras (a type of warring deity). A Bodhisattva Mahasattva is also like this; holding Bodhicitta, they destroy all demons and other heretics.' 'It is like a person who takes the Arosaka medicine (a legendary elixir of immortality) and does not age or grow old, living an infinite life. A Bodhisattva Mahasattva is also like this; taking the Arosaka medicine of Bodhicitta, they practice the Bodhisattva path in the cycle of birth and death for countless kalpas (eons), without being tainted by the world.' 'It is like the Arosaka medicine, which initially needs to be mixed with pure water. The medicine of Bodhicitta is also like this; it is the most important thing in all the practices of Bodhisattvas.' 'It is like a person, among the laws of the senses (referring to the eyes, ears, nose, tongue, body, and mind), the life force is the most important. A Bodhisattva Mahasattva is also like this; among the Buddhas' true Dharma, Bodhicitta is the most important.' 'It is like a person whose life force is cut off, they cannot benefit their parents and relatives. A Bodhisattva Mahasattva is also like this; if they are separated from Bodhicitta, they cannot benefit all sentient beings.' 'It is like the ocean, which cannot be destroyed by any force. The ocean of Bodhicitta is also like this; Sravakas and Pratyekabuddhas cannot cause it to decline.' 'It is like the light of the sun, which cannot be obscured by the light of other stars. The sun of Bodhicitta is also like this; its light of perfect great vows and wisdom cannot be obscured by the light of the flawless wisdom of Sravakas and Pratyekabuddhas.' 'It is like a prince who, upon birth, is already respected by the ministers. A Bodhisattva Mahasattva is also like this; once they have generated Bodhicitta, they are respected by all Sravakas and Pratyekabuddhas because they cultivate great compassion.' 'It is like a prince who, although young, is respectfully greeted by all the ministers. A Bodhisattva Mahasattva is also like this; once they have generated Bodhicitta, they are respectfully greeted by all Sravakas and Pratyekabuddhas.' 'It is like a prince who, although young,'
未自在，已具成就國王儀相。菩薩摩訶薩亦復如是，雖為煩惱業障所覆，以具成就菩提心相。
「譬如目翳，見真凈寶，謂為不凈。菩提心寶亦復如是，無智不信，起不凈想。
「譬如咒藥，若有眾生見聞共住，一切眾病，皆悉除愈。菩提心藥亦復如是，長養善根，攝智慧藥，滿足大愿菩薩慧身，若有眾生見聞共住，修正念者，皆悉除滅煩惱諸病。
「譬如恒娑相衣，不受塵垢。菩提心衣亦復如是，不受一切生死塵垢。
「譬如有人常持甘露，專念不散，而能分別一切諸法。菩薩摩訶薩亦復如是，持菩提心甘露正法，正念不散，而能教化一切眾生，令具大愿，成智慧身。
「譬如犁無有扼則不堪用。菩提之心亦復如是，離正直心，于如來法，無有實義。
「譬如轉輪王有妙天冠，名曰象藏；洗彼冠時，四種兵眾，遊行虛空。菩提心冠亦復如是，凈諸菩薩一切善根，遠離三有，如來智慧無為境界，虛空中行。
「譬如金剛從金性生，非余寶生。菩提心寶亦復如是，大悲救護眾生性生，非余善生。
「譬如有樹不從根生，而能長養枝葉華果。菩提心樹亦復如是，無所依止，而能長養一切種智，通明大愿，普覆世間。
「譬如金剛，非一切器盡能發明，亦非諸器盡
【現代漢語翻譯】 現代漢語譯本 就像一個王子雖然還未登基，卻已經具備了成為國王的儀態。菩薩摩訶薩（菩薩中的大菩薩）也是如此，雖然被煩惱和業障所覆蓋，卻已經具備了菩提心（覺悟之心）的特徵。 『比如眼睛被翳障蔽，看到真正的清凈寶物，卻認為是不乾淨的。菩提心寶也是如此，沒有智慧和不相信的人，會產生不乾淨的想法。』 『比如咒語和藥物，如果有眾生見到、聽到或一起居住，一切疾病都會被治癒。菩提心藥也是如此，能夠增長善根，攝取智慧之藥，滿足大愿，成就菩薩的智慧之身。如果有眾生見到、聽到或一起居住，並修正念，一切煩惱疾病都會被消除。』 『比如恒娑相衣（一種非常潔凈的衣服），不會沾染塵垢。菩提心衣也是如此，不會沾染一切生死的塵垢。』 『比如有人經常持有甘露，專心不散，就能分辨一切諸法。菩薩摩訶薩也是如此，持有菩提心甘露正法，正念不散，就能教化一切眾生，使他們具備大愿，成就智慧之身。』 『比如犁沒有把手就不能使用。菩提之心也是如此，如果離開正直的心，對於如來的教法就沒有實際意義。』 『比如轉輪王（統治世界的理想君主）有美妙的天冠，名叫象藏；清洗這個天冠時，四種兵眾（象兵、馬兵、車兵、步兵）會遍佈虛空。菩提心冠也是如此，能夠凈化菩薩的一切善根，遠離三有（欲界、色界、無色界），達到如來智慧的無為境界，在虛空中執行。』 『比如金剛是從金的性質中產生，而不是從其他寶物中產生。菩提心寶也是如此，是從大悲救護眾生的性質中產生，而不是從其他善行中產生。』 『比如有樹不從根生長，卻能長養枝葉花果。菩提心樹也是如此，沒有所依止，卻能長養一切種智（佛陀的智慧），通達明瞭，成就大愿，普遍覆蓋世間。』 『比如金剛，不是所有的器皿都能顯現它的光芒，也不是所有的器皿都適合用來盛放它。』
【English Translation】 English version Just as a prince, though not yet enthroned, already possesses the demeanor of a king. So too is a Bodhisattva Mahasattva (a great Bodhisattva), though covered by afflictions and karmic obstacles, already possesses the characteristics of Bodhicitta (the mind of enlightenment). 'For example, if one's eyes are clouded by cataracts, they might see a truly pure jewel and think it is impure. The jewel of Bodhicitta is also like this; those without wisdom and faith will have impure thoughts about it.' 'For example, like a mantra or medicine, if beings see, hear, or live with it, all diseases will be cured. The medicine of Bodhicitta is also like this; it nurtures good roots, gathers the medicine of wisdom, fulfills great vows, and perfects the wisdom body of a Bodhisattva. If beings see, hear, or live with it, and cultivate right mindfulness, all afflictions and diseases will be eliminated.' 'For example, the Hengsa-xiang robe (an extremely clean robe) does not accept dust and dirt. The robe of Bodhicitta is also like this; it does not accept the dust and dirt of all birth and death.' 'For example, if someone constantly holds nectar, with focused and unwavering attention, they can discern all dharmas. A Bodhisattva Mahasattva is also like this; holding the nectar of the Bodhicitta's true Dharma, with focused and unwavering attention, they can teach and transform all beings, enabling them to fulfill great vows and achieve a body of wisdom.' 'For example, a plow without a handle is unusable. The mind of Bodhi is also like this; if it is separated from an upright mind, it has no real meaning in the Dharma of the Tathagata (Buddha).' 'For example, a Chakravartin King (an ideal ruler of the world) has a wonderful heavenly crown called Elephant Treasure; when this crown is washed, the four kinds of troops (elephant troops, horse troops, chariot troops, and infantry) fill the sky. The crown of Bodhicitta is also like this; it purifies all the good roots of Bodhisattvas, separates them from the three realms of existence (desire realm, form realm, formless realm), and reaches the unconditioned realm of the Tathagata's wisdom, moving in the sky.' 'For example, a diamond is born from the nature of gold, not from other treasures. The jewel of Bodhicitta is also like this; it is born from the nature of great compassion to protect and save beings, not from other good deeds.' 'For example, a tree that does not grow from roots can still nurture branches, leaves, flowers, and fruits. The tree of Bodhicitta is also like this; without any support, it can nurture all-knowing wisdom (Buddha's wisdom), achieve clear understanding, fulfill great vows, and universally cover the world.' 'For example, a diamond cannot be revealed by all vessels, nor are all vessels suitable for holding it.'
能容持。菩提心寶亦復如是，小心慳結，無智者器不能發明，諂曲邪見眾生器中，不能容持。
「譬如金剛，能壞眾寶。菩提之心亦復如是，決定了知一切諸法。
「譬如金剛，能壞眾山。菩提之心亦復如是，壞散一切諸邪見山。
「譬如金剛，雖破不全，一切眾寶猶不能及。菩提之心亦復如是，雖小懈怠，聲聞、緣覺諸功德寶，所不能及。
「譬如破金剛，猶能除滅諸貧困苦。菩提之心亦復如是，雖復小失威儀趣法，猶能除滅諸貧窮苦。
「譬如小金剛，悉能破壞一切諸物。菩提之心亦復如是，緣小境界，能破一切無知癡惑。
「譬如金剛，非常人所得。菩提之心亦復如是，非小心眾生之所能得。
「譬如金剛，無智術者所不能識。菩提之心亦復如是，無智眾生所不能識。
「譬如金剛，無能消滅。菩提之心亦復如是，一切諸法不能消盡。
「譬如金剛器仗，一切眾生，乃至摩訶那伽，不能執持，除那羅延力。菩提之心亦復如是，聲聞、緣覺不能受持，除諸菩薩摩訶薩。
「譬如金剛器仗，無不鑒徹，非余器仗之所能為。菩提之心亦復如是，觀察三世，教化眾生，阿僧祇劫受無量苦，聲聞、緣覺所不能及。
「譬如金剛，余不能持，除金剛地
【現代漢語翻譯】 現代漢語譯本 能容納和保持。菩提心（Bodhi-citta，覺悟之心）的珍寶也是如此，心胸狹隘、吝嗇的人，沒有智慧的人，都不能夠啓發它；虛偽諂媚、持有邪見的眾生，他們的心中不能容納和保持它。 『譬如金剛（vajra，一種堅硬的寶石），能夠摧毀各種珍寶。菩提之心也是如此，能夠確定地瞭解一切諸法（dharma，宇宙萬物及其規律）。』 『譬如金剛，能夠摧毀各種山峰。菩提之心也是如此，能夠摧毀和散除一切邪見之山。』 『譬如金剛，即使破碎不完整，一切珍寶仍然不能與之相比。菩提之心也是如此，即使稍微懈怠，聲聞（Śrāvaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，靠自己覺悟的人）的各種功德珍寶，都不能與之相比。』 『譬如破碎的金剛，仍然能夠消除各種貧困和痛苦。菩提之心也是如此，即使稍微失去威儀，行為不符合佛法，仍然能夠消除各種貧窮和痛苦。』 『譬如小小的金剛，能夠摧毀一切事物。菩提之心也是如此，即使是面對微小的境界，也能夠破除一切無知、愚癡和迷惑。』 『譬如金剛，不是普通人所能得到的。菩提之心也是如此，不是心胸狹隘的眾生所能得到的。』 『譬如金剛，沒有智慧和技巧的人不能識別。菩提之心也是如此，沒有智慧的眾生不能識別。』 『譬如金剛，沒有東西能夠消滅它。菩提之心也是如此，一切諸法都不能使它消盡。』 『譬如金剛器仗，一切眾生，乃至摩訶那伽（Mahānāga，大龍），都不能執持，除非擁有那羅延（Nārāyaṇa，印度教神祇，象徵力量）的力量。菩提之心也是如此，聲聞、緣覺不能受持，除非是諸菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）。』 『譬如金剛器仗，無所不透徹，不是其他器仗所能做到的。菩提之心也是如此，能夠觀察過去、現在、未來三世，教化眾生，在無數劫中承受無量的痛苦，這是聲聞、緣覺所不能達到的。』 『譬如金剛，其他東西不能夠持有，除非是金剛地（vajra-bhūmi，金剛之地）。』
【English Translation】 English version It can contain and hold. The treasure of Bodhi-citta (the mind of enlightenment) is also like this; those with narrow minds and stinginess, those without wisdom, cannot awaken it; beings who are deceitful and hold wrong views cannot contain and hold it in their hearts. 'For example, a vajra (a hard gem), can destroy all kinds of treasures. The Bodhi-citta is also like this, it can definitively understand all dharmas (all things and their laws).' 'For example, a vajra can destroy all kinds of mountains. The Bodhi-citta is also like this, it can destroy and scatter all mountains of wrong views.' 'For example, a vajra, even if broken and incomplete, all treasures still cannot compare to it. The Bodhi-citta is also like this, even if slightly negligent, the various meritorious treasures of Śrāvakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own) cannot compare to it.' 'For example, a broken vajra can still eliminate all poverty and suffering. The Bodhi-citta is also like this, even if it slightly loses its dignity and its behavior does not conform to the Dharma, it can still eliminate all poverty and suffering.' 'For example, a small vajra can destroy all things. The Bodhi-citta is also like this, even when facing small realms, it can break through all ignorance, delusion, and confusion.' 'For example, a vajra is not something that ordinary people can obtain. The Bodhi-citta is also like this, it is not something that beings with narrow minds can obtain.' 'For example, a vajra cannot be recognized by those without wisdom and skill. The Bodhi-citta is also like this, it cannot be recognized by beings without wisdom.' 'For example, a vajra cannot be destroyed by anything. The Bodhi-citta is also like this, all dharmas cannot exhaust it.' 'For example, a vajra weapon cannot be held by all beings, even Mahānāgas (great dragons), unless they possess the power of Nārāyaṇa (a Hindu deity symbolizing strength). The Bodhi-citta is also like this, it cannot be held by Śrāvakas and Pratyekabuddhas, except for Bodhisattva-mahāsattvas (great Bodhisattvas).' 'For example, a vajra weapon is all-penetrating, which other weapons cannot achieve. The Bodhi-citta is also like this, it can observe the three times of past, present, and future, teach sentient beings, and endure immeasurable suffering for countless kalpas, which Śrāvakas and Pratyekabuddhas cannot achieve.' 'For example, a vajra cannot be held by other things, except for the vajra-bhūmi (vajra ground).'
。菩提之心亦復如是，出生菩薩行愿功德，聲聞、緣覺所不能持，除薩婆若正直心者。
「譬如金剛器中盛水，不可消盡。菩提之心亦復如是，安住勝妙迴向善根，入生死趣，諸不善法不能消盡。
「譬如金剛，能持大地，不令墜沒。菩提之心亦復如是，持諸菩薩一切願行，不令墜落，沒於三界。
「譬如金剛，于百千劫，處於水中而不爛壞，亦無變異。菩提之心亦復如是，于無量劫，處生死中，諸煩惱業不能斷滅，亦無損減。
「譬如金剛，一切大火不能燒熱。菩提之心亦復如是，一切生死貪恚癡火，不能燒熱。
「譬如金剛道場之座，能持菩薩，降伏諸魔，成等正覺，余不能持。菩提之心亦復如是，能持一切菩薩願行，諸波羅蜜、諸忍、諸地，迴向受記，修菩提道，供養諸佛，聞法受行，一切諸心所不能持。
「善男子！菩提之心，成就如是無量功德；若有眾生髮菩提心，則具如是無量功德。是故，善男子！汝得善利，發阿耨多羅三藐三菩提心，修菩薩行，具足如是無量功德。
「善男子！汝先所問：『云何菩薩學菩薩行、修菩薩道者？』汝今入是明凈莊嚴藏大樓觀者，則能了知學菩薩行、修菩薩道，具足成就無量功德。」◎
◎爾時，善財童子敬繞彌勒菩薩
【現代漢語翻譯】 現代漢語譯本 菩提之心也是如此，它能生出菩薩的行愿功德，這是聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，指獨自悟道的人）所不能持有的，只有具備薩婆若（Sarvajña，一切智）正直心的人才能持有。 『譬如金剛器中盛水，不會被耗盡。菩提之心也是如此，它安住于殊勝的迴向善根，即使進入生死輪迴，各種不善的法也不能將其耗盡。』 『譬如金剛，能支撐大地，不讓其墜落。菩提之心也是如此，它能支撐所有菩薩的願行，不讓其墜落，沉沒於三界（欲界、色界、無色界）。』 『譬如金剛，即使在水中經歷百千劫，也不會腐爛損壞，也不會有任何變化。菩提之心也是如此，即使在無量劫中，處於生死輪迴之中，各種煩惱業也不能將其斷滅，也不會有任何損減。』 『譬如金剛，一切大火都不能將其燒熱。菩提之心也是如此，一切生死的貪慾、嗔恨、愚癡之火，都不能將其燒熱。』 『譬如金剛道場之座，能支撐菩薩，降伏各種魔障，成就無上正等正覺（Anuttarā-samyak-saṃbodhi），其他任何事物都不能支撐。菩提之心也是如此，它能支撐一切菩薩的願行，各種波羅蜜（Pāramitā，指到達彼岸的修行方法）、各種忍辱、各種菩薩的修行階段，迴向、受記，修菩提道，供養諸佛，聽聞佛法並實踐，其他任何心都不能支撐。』 『善男子！菩提之心，成就如此無量的功德；如果有眾生髮菩提心，就具備如此無量的功德。因此，善男子！你獲得了善利，發起了阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi，無上正等正覺之心），修菩薩行，具足如此無量的功德。』 『善男子！你先前所問：『菩薩如何學習菩薩行、修菩薩道？』你現在進入這明凈莊嚴藏大樓觀，就能瞭解學習菩薩行、修菩薩道，具足成就無量的功德。』 這時，善財童子恭敬地圍繞彌勒菩薩。
【English Translation】 English version The Bodhi mind is also like this, it gives rise to the meritorious virtues of a Bodhisattva's practices and vows, which Śrāvakas (those who practice by listening to the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) cannot uphold, except for those with a Sarvajña (all-knowing) upright mind. 'It is like water in a diamond vessel, which cannot be exhausted. The Bodhi mind is also like this, it abides in the superior and wonderful roots of merit from dedication, and even if it enters the cycle of birth and death, all unwholesome dharmas cannot exhaust it.' 'It is like a diamond, which can support the earth and prevent it from falling. The Bodhi mind is also like this, it supports all the vows and practices of Bodhisattvas, preventing them from falling and sinking into the three realms (the desire realm, the form realm, and the formless realm).' 'It is like a diamond, which does not rot or decay, nor does it change, even after being in water for hundreds of thousands of kalpas. The Bodhi mind is also like this, even in the cycle of birth and death for countless kalpas, all afflictions and karmas cannot destroy it, nor can they diminish it.' 'It is like a diamond, which cannot be heated by any great fire. The Bodhi mind is also like this, it cannot be heated by the fires of greed, hatred, and delusion of all births and deaths.' 'It is like the diamond seat of the Bodhi-mandala, which can support a Bodhisattva, subdue all demons, and attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), which nothing else can support. The Bodhi mind is also like this, it can support all the vows and practices of Bodhisattvas, all Pāramitās (perfections), all forms of patience, all stages of Bodhisattva practice, dedication, prediction, the practice of the Bodhi path, offerings to all Buddhas, hearing and practicing the Dharma, which no other mind can support.' 'Good man! The Bodhi mind achieves such immeasurable merits; if any sentient being generates the Bodhi mind, they possess such immeasurable merits. Therefore, good man! You have obtained great benefit by generating the mind of Anuttarā-samyak-saṃbodhi, practicing the Bodhisattva path, and possessing such immeasurable merits.' 'Good man! As you asked earlier: 『How does a Bodhisattva learn the Bodhisattva practices and cultivate the Bodhisattva path?』 Now that you have entered this great tower of the pure and adorned treasury, you can understand how to learn the Bodhisattva practices, cultivate the Bodhisattva path, and fully achieve immeasurable merits.' At that time, Sudhana respectfully circumambulated Maitreya Bodhisattva.
，合掌白言：「唯愿大聖開樓觀門，令我得入。」
爾時，彌勒菩薩即彈右指，門自然開，善財即入；入已，還閉。
爾時，善財觀察樓觀，廣大無量，猶如虛空，眾寶為地。有阿僧祇窗牖，卻敵欄楯，七寶合成阿僧祇幡幢蓋莊嚴，阿僧祇寶瓔珞垂帶，阿僧祇大師子幢半月寶像，諸寶繒彩。又阿僧祇天冠寶衣而以莊嚴，阿僧祇寶網羅覆其上，阿僧祇金鈴，自然演出微妙音聲。又雨無量寶華鬘云，諸妙香云，雨阿僧祇細末金屑，放阿僧祇勝妙光明，普照一切。有阿僧祇異類眾鳥，出和雅音。雨阿僧祇優缽羅缽曇摩分陀利華，出阿僧祇摩尼寶光，普照一切。于樓觀內，具有百千諸妙樓觀，不相障礙，莊校嚴飾，亦如上說。
爾時，善財睹見樓觀不可思議眾妙莊嚴，心大歡喜，踴躍無量；其心柔軟，離諸妄想，除滅一切愚癡闇障，正念思惟，專求妙趣，以無礙身恭敬作禮。禮已，彌勒菩薩威神力故，諸樓觀中，自見其身，又見無量自在神力，不思議事。或見彌勒，隨本種姓，壽命知識，長養善根，諸劫世界，一切佛所，及諸眷屬，因諸大愿，初發阿耨多羅三藐三菩提心；或見初得慈心三昧，因以為名。
或見彌勒行菩薩行，滿足一切諸波羅蜜，諸忍、諸地，凈佛世界，見諸如來，聞法受持，守護正
【現代漢語翻譯】 現代漢語譯本：善財童子合起手掌，恭敬地說：『唯愿大聖打開樓觀的門，讓我能夠進入。』 這時，彌勒菩薩就彈了一下右指，門自然打開，善財童子隨即進入；進入之後，門又自動關閉。 這時，善財童子觀察樓觀，廣大無邊，猶如虛空，地面由各種珍寶構成。有無數的窗戶，防禦用的欄桿，用七寶合成的無數幡幢寶蓋裝飾，無數的寶瓔珞垂掛，無數的大師子幢、半月寶像，以及各種寶貴的絲織品。又有無數的天冠寶衣用來裝飾，無數的寶網覆蓋其上，無數的金鈴，自然發出美妙的聲音。又降下無量的寶花鬘云，各種美妙的香云，降下無數細小的金粉，放出無數殊勝的光明，普照一切。有無數不同種類的鳥，發出和諧悅耳的聲音。降下無數的優缽羅花（青蓮花）、缽曇摩花（紅蓮花）、分陀利花（白蓮花），發出無數的摩尼寶光，普照一切。在樓觀內，有成百上千的各種美妙樓觀，互不障礙，裝飾得莊嚴華麗，也像上面所說的那樣。 這時，善財童子看到樓觀不可思議的眾多美妙莊嚴，心中非常歡喜，踴躍不已；他的心變得柔軟，遠離各種虛妄的念頭，消除了一切愚癡的黑暗障礙，以正念思維，專心追求妙趣，以無礙之身恭敬地頂禮。頂禮之後，由於彌勒菩薩的威神力，在各個樓觀中，善財童子都看到自己的身影，又看到無數自在的神力，不可思議的事情。有時看到彌勒菩薩，根據他本來的種姓、壽命、知識，增長善根，在各個劫數的世界，在一切佛的處所，以及他的眷屬，因為各種大愿，初發阿耨多羅三藐三菩提心（無上正等正覺之心）；有時看到他初得慈心三昧（慈悲的禪定），因此而得名。 有時看到彌勒菩薩修行菩薩行，圓滿一切諸波羅蜜（到達彼岸的方法），各種忍辱、各種菩薩的階位，清凈佛的世界，見到各種如來，聽聞佛法並受持，守護正法。
【English Translation】 English version: Then Sudhana, with his palms together, said respectfully, 'I wish that the Great Sage would open the gate of the tower so that I may enter.' At that time, Maitreya Bodhisattva snapped his right finger, and the gate opened naturally. Sudhana then entered; after he entered, the gate closed again. At that time, Sudhana observed the tower, which was vast and boundless, like empty space, with the ground made of various treasures. There were countless windows, defensive railings, and countless banners, canopies, and decorations made of seven treasures. Countless jeweled necklaces hung down, countless great lion banners, half-moon jeweled images, and various precious silks. There were also countless heavenly crowns and jeweled garments used for decoration, countless jeweled nets covering the top, and countless golden bells that naturally emitted subtle sounds. Moreover, there rained down immeasurable clouds of jeweled flower garlands, various wonderful clouds of incense, and countless fine gold dust, emitting countless superior and wonderful lights, illuminating everything. There were countless different kinds of birds, making harmonious and pleasant sounds. There rained down countless utpala (blue lotus), padma (red lotus), and pundarika (white lotus) flowers, emitting countless mani jewel lights, illuminating everything. Within the tower, there were hundreds and thousands of various wonderful towers, not obstructing each other, decorated magnificently, also as described above. At that time, Sudhana saw the inconceivable and wonderful decorations of the tower, and his heart was filled with great joy and boundless excitement; his heart became soft, free from all delusive thoughts, eliminating all ignorance and darkness, with right mindfulness, focusing on seeking the wonderful path, and respectfully bowed with his unobstructed body. After bowing, due to the majestic power of Maitreya Bodhisattva, in each tower, Sudhana saw his own image, and also saw countless free and divine powers, and inconceivable events. Sometimes he saw Maitreya Bodhisattva, according to his original lineage, lifespan, and knowledge, increasing his good roots, in various kalpas (eons) of worlds, in all the places of the Buddhas, and with his family, because of various great vows, initially generating the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, right, and complete enlightenment); sometimes he saw him initially attaining the Samadhi of Loving-kindness, and thus being named. Sometimes he saw Maitreya Bodhisattva practicing the Bodhisattva path, fulfilling all the Paramitas (perfections), various forms of patience, various Bodhisattva stages, purifying the Buddha worlds, seeing various Tathagatas, hearing the Dharma and upholding it, and protecting the true Dharma.
法，為大法師，得無生忍，知某方處，某如來所，劫數多少，而得受記。
或見彌勒為轉輪王，十善化世；或為四天王，饒益一切眾生；或為帝釋，訶責五欲；或為夜摩天王，贊不放逸；或為兜率天王，讚歎一生菩薩功德；或為化樂天王，贊自在法；或為魔王，說無常法；或為他化自在天王，讚歎菩薩莊嚴化身；或為梵王，讚歎四無量心；或為阿修羅王，調伏眷屬，入大智海，了達諸法悉如幻化；或為閻羅王，放大光明，普照地獄，滅一切苦。
或以肴膳飲食，施諸餓鬼；或為畜生受種種身，而為說法，除其癡闇；或為四天王眷屬說法，乃至為諸梵天王眷屬說法；或為諸龍眷屬說法，乃至為人、非人等眷屬說法；或為聲聞、緣覺，及諸菩薩大眾說法；或為發心菩薩，乃至十地菩薩說法。
或見讚歎初發心菩薩，乃至十地菩薩功德；或見滿足一切波羅蜜，入于平等諸法忍門、廣三昧門、樂深法門，修禪三昧，出生通明，充滿一切，行菩薩行，隨順世間，成就大愿；或見與同行菩薩俱，饒益眾生；或見與一生菩薩，諸佛現前，授記者俱。
或見彌勒于百千劫，經行誦唸，書寫經卷，無有懈息；或觀法門，思惟實義；或入諸禪，四無量心，解脫三昧，一切入等；或見出生菩薩通明；或見正受變化三
【現代漢語翻譯】 現代漢語譯本：他們是偉大的法師，證得無生法忍（對法無生滅的真理的領悟），知道在某個地方，某位如來（佛的稱號）所在之處，經歷多少劫數，並得到授記（佛對未來成佛的預言）。 有時他們示現為彌勒（未來佛）轉輪王（擁有統治世界的理想君主），以十善（不殺生、不偷盜等十種善行）教化世人；有時示現為四天王（佛教護法神），饒益一切眾生；有時示現為帝釋（忉利天之主），呵責五欲（色、聲、香、味、觸）；有時示現為夜摩天王（夜摩天之主），讚揚不放逸（精進修行）；有時示現為兜率天王（兜率天之主），讚歎一生補處菩薩（即將成佛的菩薩）的功德；有時示現為化樂天王（化樂天之主），讚揚自在法（不受束縛的修行方法）；有時示現為魔王（障礙修行的魔），宣說無常法（一切事物都在變化）；有時示現為他化自在天王（他化自在天之主），讚歎菩薩莊嚴的化身；有時示現為梵王（色界天之主），讚歎四無量心（慈、悲、喜、舍）；有時示現為阿修羅王（非天神），調伏眷屬，進入大智慧海，了達諸法都如幻化；有時示現為閻羅王（地獄之主），放出大光明，普照地獄，滅除一切痛苦。 有時他們以美味佳餚，佈施給餓鬼；有時示現為畜生，承受種種身體，而為它們說法，去除它們的愚癡黑暗；有時為四天王的眷屬說法，乃至為諸梵天王的眷屬說法；有時為諸龍的眷屬說法，乃至為人、非人等眷屬說法；有時為聲聞（聽聞佛法而修行的人）、緣覺（獨自悟道的人），以及諸菩薩大眾說法；有時為發心菩薩，乃至十地菩薩說法。 有時他們讚歎初發心菩薩，乃至十地菩薩的功德；有時他們示現圓滿一切波羅蜜（佈施、持戒等六種修行），進入平等諸法忍門（對一切法平等無二的領悟）、廣三昧門（廣大的禪定之門）、樂深法門（樂於深入佛法的法門），修習禪定，出生神通智慧，充滿一切，行菩薩行，隨順世間，成就大愿；有時他們示現與同行菩薩一起，饒益眾生；有時他們示現與一生補處菩薩，諸佛現前，接受授記。 有時他們示現彌勒在百千劫中，經行誦唸，書寫經卷，沒有懈怠；有時他們觀察法門，思惟真實的意義；有時他們進入諸禪定，四無量心，解脫三昧（從煩惱中解脫的禪定），一切入等；有時他們示現出生菩薩神通智慧；有時他們示現正受變化三昧（自在變化的禪定）。
【English Translation】 English version: They are great Dharma masters, having attained the 'non-origination forbearance' (understanding of the truth that dharmas neither arise nor cease), knowing in which direction, at which Tathagata's (title for a Buddha) place, how many kalpas (eons) have passed, and having received predictions (Buddha's prophecy of future Buddhahood). Sometimes they manifest as Maitreya (the future Buddha), a Chakravartin (ideal ruler who governs the world), teaching the world with the ten virtues (abstaining from killing, stealing, etc.); sometimes as the Four Heavenly Kings (Buddhist guardian deities), benefiting all sentient beings; sometimes as Indra (ruler of the Trayastrimsa Heaven), rebuking the five desires (form, sound, smell, taste, touch); sometimes as Yama (ruler of the Yama Heaven), praising non-negligence (diligent practice); sometimes as the Tushita Heaven King (ruler of the Tushita Heaven), praising the merits of a Bodhisattva in their last life before Buddhahood; sometimes as the Paranirmitavasavartin Heaven King (ruler of the Paranirmitavasavartin Heaven), praising the Dharma of freedom; sometimes as a Mara (demon who obstructs practice), speaking of the Dharma of impermanence (everything is changing); sometimes as the Paranirmitavasavartin Heaven King, praising the majestic transformation bodies of Bodhisattvas; sometimes as Brahma (ruler of the Form Realm), praising the four immeasurables (loving-kindness, compassion, joy, equanimity); sometimes as an Asura King (demi-god), subduing their retinue, entering the ocean of great wisdom, understanding that all dharmas are like illusions; sometimes as Yama (ruler of hell), emitting great light, illuminating hell, extinguishing all suffering. Sometimes they offer delicious food to hungry ghosts; sometimes they manifest as animals, taking on various bodies, and teach them the Dharma, removing their ignorance and darkness; sometimes they teach the Dharma to the retinue of the Four Heavenly Kings, and even to the retinue of the Brahma Kings; sometimes they teach the Dharma to the retinue of the dragons, and even to the retinue of humans and non-humans; sometimes they teach the Dharma to the Sravakas (those who hear and practice the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), and the great assembly of Bodhisattvas; sometimes they teach the Dharma to Bodhisattvas who have just generated the aspiration for enlightenment, and even to Bodhisattvas of the ten stages. Sometimes they praise the merits of Bodhisattvas who have just generated the aspiration for enlightenment, and even Bodhisattvas of the ten stages; sometimes they manifest as having perfected all Paramitas (perfections such as generosity and morality), entering the gate of forbearance of the equality of all dharmas (understanding that all dharmas are equal and non-dual), the gate of vast samadhi (vast meditative concentration), the gate of delight in the profound Dharma, practicing meditation, giving rise to spiritual powers and wisdom, filling all things, practicing the Bodhisattva path, conforming to the world, fulfilling great vows; sometimes they manifest as being with fellow Bodhisattvas, benefiting sentient beings; sometimes they manifest as being with Bodhisattvas in their last life before Buddhahood, with Buddhas appearing before them, receiving predictions. Sometimes they manifest as Maitreya, for hundreds of thousands of kalpas, walking and reciting, writing scriptures, without laziness; sometimes they observe the Dharma, contemplating its true meaning; sometimes they enter various meditations, the four immeasurables, the samadhi of liberation (meditation that frees one from afflictions), all the entrances, etc.; sometimes they manifest as giving rise to the spiritual powers and wisdom of Bodhisattvas; sometimes they manifest as rightly receiving the samadhi of transformation (meditation of free transformation).
昧，一一毛孔出化身云，所謂：天身云，諸龍、夜叉，乃至摩睺羅伽身云，四天王身云，乃至梵王身云，轉輪聖王、王子、大臣、長者、居士、聲聞、緣覺、如來身云，復見一一毛孔中，出一切眾生等化身云。
或出菩薩法門，所謂：讚歎菩提心功德門，檀波羅蜜門，乃至愿波羅蜜門；四攝諸禪、無量三昧、通明總持、諸諦諸辯、止觀解脫、緣起念處、正勤神足、根力覺道、聲聞、緣覺二乘所行、菩薩大乘、諸地諸忍、菩薩願行，現如是等一切法門。
或於樓觀，見諸如來，大眾圍繞、又知諸佛家族不同，種姓不同，其身壽量劫剎，教授無量法門，正法住世，分別了知，皆悉不同。
爾時，善財諸樓觀中，見一樓觀，高廣嚴飾，勝妙於前，包容三千大千世界、百億閻浮提、百億兜率天。菩薩命終降神，受胎出生，遊行七步，觀察十方，大師子吼，帝釋、梵王恭敬奉侍，現童子身，處宮殿中，出遊園觀，以薩婆若心，出家苦行，現受乳糜，往詣道場，降伏眾魔，觀菩提樹，轉正法輪，昇天宮殿，方土劫數，眷屬壽量，行菩薩行，滿足大愿，演說正法，教化眾生，現分舍利，皆悉不同。◎
大方廣佛華嚴經卷第五十九 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣
【現代漢語翻譯】 現代漢語譯本：
光明照耀，每一個毛孔都顯現出化身云，這些化身云包括：天人身云，諸龍、夜叉（守護神）、乃至摩睺羅伽（大蟒神）身云，四天王身云，乃至梵王身云，轉輪聖王（統治世界的理想君主）、王子、大臣、長者、居士、聲聞（聽聞佛法而修行的人）、緣覺（獨自覺悟的人）、如來（佛陀）身云，又看見每一個毛孔中，顯現出一切眾生等化身云。
或者顯現出菩薩的法門，包括：讚歎菩提心（覺悟之心）功德的法門，檀波羅蜜（佈施的完美）法門，乃至愿波羅蜜（願力的完美）法門；四攝（菩薩攝化眾生的四種方法），諸禪（禪定），無量三昧（無量禪定），通明總持（通達明瞭，總攝一切），諸諦（四聖諦）諸辯（辯才），止觀（止息妄念，觀察實相）解脫，緣起（因果關係）念處（四念處），正勤（四正勤）神足（四神足），根力（五根五力）覺道（七覺支，八正道），聲聞、緣覺二乘（小乘）所修行的法門，菩薩大乘（大乘）所修行的法門，諸地（菩薩修行的十地）諸忍（菩薩修行的忍辱），菩薩的願行，顯現出這樣等一切法門。
或者在樓觀中，看見諸如來，被大眾圍繞，又知道諸佛的家族不同，種姓不同，他們的壽命長短，所處的劫數，所教導的無量法門，正法住世的時間，分別了知，都各不相同。
這時，善財童子在各個樓觀中，看見一個樓觀，高大廣闊，莊嚴華麗，勝過之前的樓觀，它包容了三千大千世界、百億閻浮提（我們所居住的世界）、百億兜率天（彌勒菩薩所居之處）。菩薩命終降生，受胎出生，行走七步，觀察十方，發出大師子吼，帝釋（天帝）、梵王（色界天之主）恭敬侍奉，顯現童子身，住在宮殿中，出遊園林，以薩婆若心（一切智心），出家苦行，顯現接受乳糜，前往道場，降伏眾魔，觀看菩提樹，轉正法輪，升入天宮，所處的國土，所經歷的劫數，眷屬的壽命，所修行的菩薩行，所滿足的大愿，所演說的正法，所教化的眾生，所分舍的舍利，都各不相同。 English version:
The light shone, and from each pore of the skin emerged clouds of transformation bodies, namely: clouds of celestial bodies, clouds of dragons, yakshas (guardian spirits), and even mahoragas (great serpent gods), clouds of the Four Heavenly Kings, and even clouds of Brahma Kings, clouds of Chakravartin Kings (ideal world rulers), princes, ministers, elders, lay practitioners, shravakas (those who hear and practice the Dharma), pratyekabuddhas (those who attain enlightenment on their own), and Tathagatas (Buddhas), and again, from each pore of the skin, clouds of transformation bodies of all sentient beings emerged.
Or, the Dharma doors of Bodhisattvas appeared, including: the door of praising the merits of Bodhicitta (the mind of enlightenment), the door of Dana Paramita (the perfection of giving), and even the door of Pranidhana Paramita (the perfection of vows); the Four Means of Attraction (the four methods by which Bodhisattvas attract sentient beings), various Dhyanas (meditative states), immeasurable Samadhis (meditative absorptions), unobstructed and clear Dharanis (mnemonic devices), the Four Noble Truths, various Eloquences, Shamatha-Vipassana (calm abiding and insight), Liberation, Dependent Origination, the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Supernatural Power, the Five Roots and Five Powers, the Seven Factors of Enlightenment, the Eightfold Noble Path, the practices of the Shravakas and Pratyekabuddhas of the Two Vehicles (Hinayana), the practices of the Bodhisattvas of the Mahayana (Great Vehicle), the Ten Bhumis (stages of Bodhisattva practice), the various Kṣāntis (patience), the vows and practices of Bodhisattvas, all such Dharma doors appeared.
Or, in the pavilions, one saw various Tathagatas, surrounded by great assemblies, and also knew that the families of the Buddhas were different, their lineages were different, their lifespans, the kalpas (eons) they resided in, the immeasurable Dharma doors they taught, the duration of the True Dharma's presence in the world, were all different.
At that time, Sudhana saw in each pavilion, one pavilion that was tall, vast, adorned, and more magnificent than the previous ones, encompassing the three thousand great thousand worlds, hundreds of billions of Jambudvipas (the world we inhabit), and hundreds of billions of Tushita Heavens (the abode of Maitreya Bodhisattva). The Bodhisattva's passing away and descent, conception and birth, taking seven steps, observing the ten directions, roaring the great lion's roar, with Indra (the king of gods) and Brahma (the lord of the Brahma realm) respectfully attending, appearing as a child, residing in palaces, going out to parks and gardens, with the mind of Sarvajna (omniscience), leaving home and practicing asceticism, appearing to receive milk porridge, going to the Bodhi tree, subduing the demons, contemplating the Bodhi tree, turning the wheel of the Dharma, ascending to the heavenly palace, the lands they resided in, the kalpas they experienced, the lifespans of their retinues, the Bodhisattva practices they engaged in, the great vows they fulfilled, the True Dharma they expounded, the sentient beings they taught, the relics they distributed, were all different.
【English Translation】 The light shone, and from each pore of the skin emerged clouds of transformation bodies, namely: clouds of celestial bodies, clouds of dragons, yakshas (guardian spirits), and even mahoragas (great serpent gods), clouds of the Four Heavenly Kings, and even clouds of Brahma Kings, clouds of Chakravartin Kings (ideal world rulers), princes, ministers, elders, lay practitioners, shravakas (those who hear and practice the Dharma), pratyekabuddhas (those who attain enlightenment on their own), and Tathagatas (Buddhas), and again, from each pore of the skin, clouds of transformation bodies of all sentient beings emerged. Or, the Dharma doors of Bodhisattvas appeared, including: the door of praising the merits of Bodhicitta (the mind of enlightenment), the door of Dana Paramita (the perfection of giving), and even the door of Pranidhana Paramita (the perfection of vows); the Four Means of Attraction (the four methods by which Bodhisattvas attract sentient beings), various Dhyanas (meditative states), immeasurable Samadhis (meditative absorptions), unobstructed and clear Dharanis (mnemonic devices), the Four Noble Truths, various Eloquences, Shamatha-Vipassana (calm abiding and insight), Liberation, Dependent Origination, the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Supernatural Power, the Five Roots and Five Powers, the Seven Factors of Enlightenment, the Eightfold Noble Path, the practices of the Shravakas and Pratyekabuddhas of the Two Vehicles (Hinayana), the practices of the Bodhisattvas of the Mahayana (Great Vehicle), the Ten Bhumis (stages of Bodhisattva practice), the various Kṣāntis (patience), the vows and practices of Bodhisattvas, all such Dharma doors appeared. Or, in the pavilions, one saw various Tathagatas, surrounded by great assemblies, and also knew that the families of the Buddhas were different, their lineages were different, their lifespans, the kalpas (eons) they resided in, the immeasurable Dharma doors they taught, the duration of the True Dharma's presence in the world, were all different. At that time, Sudhana saw in each pavilion, one pavilion that was tall, vast, adorned, and more magnificent than the previous ones, encompassing the three thousand great thousand worlds, hundreds of billions of Jambudvipas (the world we inhabit), and hundreds of billions of Tushita Heavens (the abode of Maitreya Bodhisattva). The Bodhisattva's passing away and descent, conception and birth, taking seven steps, observing the ten directions, roaring the great lion's roar, with Indra (the king of gods) and Brahma (the lord of the Brahma realm) respectfully attending, appearing as a child, residing in palaces, going out to parks and gardens, with the mind of Sarvajna (omniscience), leaving home and practicing asceticism, appearing to receive milk porridge, going to the Bodhi tree, subduing the demons, contemplating the Bodhi tree, turning the wheel of the Dharma, ascending to the heavenly palace, the lands they resided in, the kalpas they experienced, the lifespans of their retinues, the Bodhisattva practices they engaged in, the great vows they fulfilled, the True Dharma they expounded, the sentient beings they taught, the relics they distributed, were all different.
佛華嚴經卷第六十
東晉天竺三藏佛馱跋陀羅譯
入法界品第三十四之十七
◎爾時，善財自見己身在諸佛所，見如是等諸奇特事。又聞樓觀諸金鈴中，出不思議微妙音聲，所謂：初發菩提心聲；菩薩所行諸度愿聲；恭敬供養，不可思議諸佛音聲；凈佛剎聲；佛法雲聲。諸莊嚴具，亦出如是微妙音聲。又聞某菩薩，在某世界，于某劫中，某知識化迴向善根，出生大愿；于某佛所，大眾之中，發菩提心聲。又聞菩薩修習諸行劫數多小，于某剎中，成正覺聲；如是名號，壽量長短，滿足大愿，化眾生聲；于諸菩薩、聲聞、緣覺、大眾之中，現般涅槃法住世聲。又聞菩薩于某世界，悉能廣行檀波羅蜜，凈持禁戒，修習忍辱，發行精進，入諸禪定，習應智慧；為求法故，舍諸珍寶、國城、妻子、頭目、手足。守護正法，為大法師，施清凈法，設大法會，建大法幢，擊法鼓，吹法螺，雨法雨，興立塔廟；種種莊嚴，安樂眾生，護佛法藏。又聞某佛，在某世界，于某劫中，成等正覺，眷屬多小，壽命長短，滿足大愿，教化眾生。聞如是等不可思議微妙音聲，身心柔軟，歡喜無量；即得無量陀羅尼門、辯才門、忍門、精進門、大愿門、通明門、智慧門、解脫門、波羅蜜門、三昧門。◎
◎爾時，善財于寶鏡
【現代漢語翻譯】 現代漢語譯本 當時，善財童子看到自己身處諸佛的所在，見到如此種種奇特之事。又聽到樓閣上的金鈴中，發出不可思議的微妙音聲，這些聲音是：初發菩提心（bódhicitta，覺悟之心）的聲音；菩薩所修行的各種度（pāramitā，到達彼岸）的願望之聲；恭敬供養，不可思議的諸佛的音聲；清凈佛剎（buddhakṣetra，佛的國土）的聲音；佛法如雲般傳播的聲音。各種莊嚴的器具，也發出如此微妙的音聲。又聽到某位菩薩，在某個世界，于某個劫（kalpa，極長的時間單位）中，被某位善知識（kalyāṇamitra，引導修行的人）教化迴向善根，生起大愿；在某佛的處所，大眾之中，發出菩提心的聲音。又聽到菩薩修習各種行（caryā，修行）的劫數多少，在某個佛剎中，成就正覺（samyaksaṃbodhi，完全的覺悟）的聲音；以及他們的名號，壽命長短，滿足大愿，教化眾生的聲音；在諸菩薩、聲聞（śrāvaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，獨自覺悟的人）等大眾之中，示現般涅槃（parinirvāṇa，完全的寂滅）和佛法住世的聲音。又聽到菩薩在某個世界，能夠廣泛地修行檀波羅蜜（dānapāramitā，佈施的到達彼岸），清凈地持守禁戒（śīla，戒律），修習忍辱（kṣānti，忍耐），發起精進（vīrya，努力），進入各種禪定（dhyāna，冥想），修習相應的智慧（prajñā，洞察力）；爲了求法，捨棄各種珍寶、國城、妻子、頭目、手足。守護正法，成為大法師，施予清凈的佛法，設立大法會，建立大法幢，敲擊法鼓，吹響法螺，降下法雨，興建塔廟；用種種莊嚴，安樂眾生，守護佛法寶藏。又聽到某佛，在某個世界，于某個劫中，成就等正覺，眷屬多少，壽命長短，滿足大愿，教化眾生。聽到如此等等不可思議的微妙音聲，身心柔軟，歡喜無量；即刻獲得無量陀羅尼門（dhāraṇī，總持法門）、辯才門（pratibhāna，辯論的才能）、忍門、精進門、大愿門、通明門、智慧門、解脫門（vimokṣa，從束縛中解脫）、波羅蜜門、三昧門（samādhi，禪定）。 當時，善財童子在寶鏡中
【English Translation】 English version At that time, Sudhana saw himself in the presence of all the Buddhas, and witnessed such extraordinary events. He also heard from the golden bells of the pavilions, inconceivable and subtle sounds, namely: the sound of the initial arising of bodhicitta (the mind of enlightenment); the sounds of the vows of the bodhisattvas (beings striving for enlightenment) in their practice of the various pāramitās (perfections); the sounds of the inconceivable Buddhas being revered and offered to; the sounds of the purification of the buddha-kṣetras (Buddha-fields); and the sounds of the Dharma spreading like clouds. The various adornments also emitted such subtle sounds. He also heard of a certain bodhisattva, in a certain world, during a certain kalpa (eon), being transformed by a certain kalyāṇamitra (spiritual friend) to turn towards good roots, and generating great vows; at the place of a certain Buddha, among the assembly, the sound of the arising of bodhicitta. He also heard of the bodhisattvas』 practice of various caryās (conducts) over many or few kalpas, in a certain buddha-kṣetra, the sound of attaining samyaksaṃbodhi (perfect enlightenment); as well as their names, the length of their lives, the fulfillment of their great vows, and the sounds of their teaching beings; among the assemblies of bodhisattvas, śrāvakas (hearers), pratyekabuddhas (solitary realizers), the sounds of the manifestation of parinirvāṇa (final liberation) and the Dharma abiding in the world. He also heard of bodhisattvas in certain worlds, being able to extensively practice dānapāramitā (perfection of giving), purely upholding śīla (precepts), practicing kṣānti (patience), generating vīrya (effort), entering various dhyānas (meditations), and practicing corresponding prajñā (wisdom); for the sake of seeking the Dharma, giving up various treasures, kingdoms, wives, heads, hands, and feet. Protecting the true Dharma, becoming great Dharma masters, bestowing pure Dharma, establishing great Dharma assemblies, erecting great Dharma banners, striking Dharma drums, blowing Dharma conches, raining Dharma rain, and building stupas and temples; with various adornments, bringing peace and joy to beings, and protecting the treasury of the Buddha's Dharma. He also heard of a certain Buddha, in a certain world, during a certain kalpa, attaining perfect enlightenment, the size of their retinue, the length of their lives, the fulfillment of their great vows, and their teaching of beings. Hearing such inconceivable and subtle sounds, his body and mind became soft, and he experienced immeasurable joy; he immediately attained immeasurable dhāraṇī (mantra) gates, pratibhāna (eloquence) gates, patience gates, effort gates, great vow gates, clear understanding gates, wisdom gates, vimokṣa (liberation) gates, pāramitā gates, and samādhi (meditation) gates. At that time, Sudhana in the treasure mirror
中，見諸如來及其眷屬；諸大菩薩、聲聞、緣覺；凈世界、不凈世界、雜世界；或世界有佛、或世界無佛、或上、中、下世界；或有世界如因陀羅網；或有翻覆仰伏世界。又復睹見平正世界，悉分別知五道別異。又見無量阿僧祇諸大菩薩，經行禪定，觀察諸法，發大悲心，普覆眾生，造種種論，辯眾義趣、或書經卷；或問、或答，或見出生三種迴向，及諸大愿，悉皆睹見如是等事。又見諸寶柱中，普放無量青黃赤白凈玻璃色，因尼羅寶閻浮檀金諸光明網；又見珠瓔珞中，出八功德香水；琉璃寶中，出無量光明。又見優缽羅缽曇摩分陀利中，生諸妙華，大如車輪；華中悉見男女、大小、釋梵四王、諸龍、夜叉，乃至人、非人等，及諸象馬、聲聞菩薩、一切眾生，種種形類，皆悉恭敬，合掌禮佛。又寶樹中，悉見種種妙色之身，所謂：如來身、菩薩身、天龍八部等身、釋梵天身、轉輪王身、四部眾身；各各執持眾供養具，尊重讚歎，恭敬禮拜。又見半月像中，放阿僧祇日月光明。又見彌勒於過去世修菩薩行，佈施頭目、髓腦、手足、肢節，一切身份、國城、妻子，種種諸物，隨其所須，盡給施之。又見彌勒讚歎諸佛，恭敬供養；或為醫王，療治眾病；失正路者，示以正道；或為大船師，導至寶洲；或為馬王，荷負眾生，令
離鬼難；或為論師，造諸經論；或為轉輪王，十善化世；或見孝順父母，近善知識，不違其教；或見聲聞、緣覺、菩薩、如來形色，教化眾生；或為法師，讚歎佛法，禪思誦唸，興諸福業，造立塔廟諸妙形像，以香華鬘恭敬供養；或教眾生三歸、五戒、八齋、十善，出家學道，聞法受持，正念思惟，住菩提心。又見彌勒于無量劫，行六波羅蜜，化眾生事；又見彌勒無量劫中諸善知識。
爾時，彌勒菩薩告善財言：「善來童子！汝見樓觀諸大菩薩不可思議自在力不？」「唯然，已見。」譬如有人，夢中睹見山林、河池、大海、須彌諸天宮殿，四天下中一切像類，見如是已，歡喜無量。爾時，善財亦復如是，以大菩薩威神力故，遠離虛妄，見三界法皆悉如夢；菩薩智慧無礙法門，入諸菩薩莊嚴法門，究竟菩薩不可思議諸妙方便，顯現菩薩神力自在。譬如有人當命終時，見中陰相；所謂：行惡業者，見於地獄、畜生、餓鬼，受諸楚毒；或見閻羅王持諸兵仗，囚執將去；或見刀山；或見劍樹；或見利葉割截眾生；或見鑊湯鬻治眾生；或聞種種悲苦音聲。若修善者，當命終時，悉見一切諸天宮殿；或見天女，種種莊嚴，遊戲快樂。見如是等諸妙勝事而不自覺；死此生彼，但見不可思議行業境界。善財童子亦復如是，于樓觀
【現代漢語翻譯】 現代漢語譯本 遠離鬼道之苦難；或者成為論師，撰寫各種經論；或者成為轉輪王（擁有統治世界的理想君主），以十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）教化世人；或者見到孝順父母，親近善知識（引導人們走向正道的良師益友），不違揹他們的教誨；或者見到聲聞（聽聞佛陀教誨而修行的人）、緣覺（通過自身修行覺悟的人）、菩薩（發願救度一切眾生的覺悟者）、如來（佛陀的稱號）的形象，教化眾生；或者成為法師，讚歎佛法，禪思誦唸，興辦各種福業，建造佛塔廟宇等精美形象，用香、花、鬘等恭敬供養；或者教導眾生皈依三寶（佛、法、僧），受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）、八齋戒（過午不食等八項戒律）、十善，出家修道，聽聞佛法並受持，以正念思維，安住于菩提心（追求覺悟的心）。又見到彌勒（未來佛）在無量劫中，修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），教化眾生的事蹟；又見到彌勒在無量劫中所遇到的各種善知識。 那時，彌勒菩薩對善財（求道者）說：『善來童子！你見到樓閣中諸大菩薩不可思議的自在力量了嗎？』『是的，我已經見到了。』譬如有人，在夢中看到山林、河流、池塘、大海、須彌山（佛教宇宙觀中的中心山）以及諸天宮殿，四天下（佛教宇宙觀中的四大洲）中的一切景象，看到這些后，心中無比歡喜。那時，善財也像這樣，因為大菩薩的威神力，遠離了虛妄，看到三界（欲界、色界、無色界）的法都像夢一樣；菩薩的智慧是無礙的法門，進入諸菩薩莊嚴的法門，最終達到菩薩不可思議的各種巧妙方便，顯現菩薩的神力自在。譬如有人在臨終時，看到中陰身（死亡到轉世之間的過渡狀態）的景象；所謂：造惡業的人，會看到地獄、畜生、餓鬼，遭受各種痛苦；或者看到閻羅王（地獄的統治者）拿著各種兵器，囚禁並帶走他們；或者看到刀山；或者看到劍樹；或者看到鋒利的葉子割截眾生；或者看到沸騰的鍋湯烹煮眾生；或者聽到各種悲慘痛苦的聲音。如果修行善業的人，在臨終時，會看到一切諸天宮殿；或者看到天女，各種莊嚴，遊戲快樂。看到這些美好的景象卻不自覺；死後生到其他地方，只是看到不可思議的行業境界。善財童子也像這樣，在樓閣中
【English Translation】 English version Separation from the difficulties of the ghost realm; or becoming a teacher, composing various scriptures and treatises; or becoming a Chakravartin king (an ideal monarch who rules the world), transforming the world with the Ten Virtues (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not using harsh language, not engaging in frivolous talk, not being greedy, not being angry, not holding wrong views); or seeing filial piety towards parents, being close to virtuous teachers (good mentors who guide people towards the right path), not disobeying their teachings; or seeing the forms of Sravakas (those who practice by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment through their own efforts), Bodhisattvas (enlightened beings who vow to save all sentient beings), and Tathagatas (a title of the Buddha), teaching and transforming sentient beings; or becoming a Dharma teacher, praising the Buddha's teachings, engaging in meditation and recitation, undertaking various meritorious deeds, building pagodas and temples with exquisite forms, and making respectful offerings with incense, flowers, and garlands; or teaching sentient beings to take refuge in the Three Jewels (Buddha, Dharma, Sangha), observe the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not drinking intoxicants), the Eight Precepts (eight rules of conduct including abstaining from eating after noon), the Ten Virtues, leave home to practice the Way, hear and uphold the Dharma, contemplate with right mindfulness, and abide in the Bodhi mind (the mind that seeks enlightenment). Also seeing Maitreya (the future Buddha) practicing the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) for countless eons, and the events of transforming sentient beings; also seeing the various virtuous teachers that Maitreya encountered in countless eons. At that time, Bodhisattva Maitreya said to Sudhana (a seeker of the Way): 'Welcome, young man! Have you seen the inconceivable and free powers of the great Bodhisattvas in the pavilion?' 'Yes, I have seen them.' It is like a person who, in a dream, sees mountains, forests, rivers, ponds, the ocean, Mount Sumeru (the central mountain in Buddhist cosmology), and the palaces of the heavens, all the sights in the four continents (the four major landmasses in Buddhist cosmology), and after seeing these, feels boundless joy. At that time, Sudhana was also like this, because of the majestic power of the great Bodhisattvas, he was separated from illusion, and saw that the dharmas of the three realms (the desire realm, the form realm, and the formless realm) were all like dreams; the wisdom of the Bodhisattvas is an unobstructed Dharma gate, entering the adorned Dharma gates of the Bodhisattvas, ultimately reaching the inconceivable skillful means of the Bodhisattvas, manifesting the divine powers and freedom of the Bodhisattvas. It is like a person who, at the time of death, sees the intermediate state (the transitional state between death and rebirth); that is, those who have committed evil deeds will see hell, animals, and hungry ghosts, suffering various torments; or see Yama (the ruler of hell) holding various weapons, imprisoning and taking them away; or see a mountain of knives; or see a tree of swords; or see sharp leaves cutting sentient beings; or see boiling cauldrons cooking sentient beings; or hear various tragic and painful sounds. If those who have cultivated good deeds, at the time of death, will see all the palaces of the heavens; or see heavenly maidens, adorned in various ways, playing and enjoying themselves. Seeing these wonderful sights without being aware; dying here and being born elsewhere, only seeing the inconceivable realms of karma. Sudhana was also like this, in the pavilion
內，見諸菩薩不可思議勝業境界。譬如有人，為非人所持，見種種形類，若有問難，悉能應答；善財童子亦復如是，以大菩薩威神力故，悉能分別，正念思惟一切諸法。譬如有人入于龍宮，七日半月，一歲百歲，謂為須臾；善財童子亦復如是，入彌勒菩薩神力宮殿，于百千劫，謂如須臾。譬如梵宮，名莊嚴藏，于中悉見三千世界異類形像；善財童子亦復如是，于樓觀中，悉見一切未曾有事。譬如比丘得一切入定，行、立、坐、臥，隨彼境界，悉現在前；善財童子亦復如是，于樓觀中，隨彼境界，悉分別知。譬如人見乾闥婆城，無所障礙；善財童子亦復如是，于樓觀中，見一切法，無所障礙。譬如有人昇天宮殿，見人住處，無所障礙；譬如大海，于中悉見三千世界，一切品類；譬如幻師，悉能顯現一切形色；善財童子亦復如是；于樓觀中，彌勒菩薩威神力故，悉見一切未曾有事，無所障礙。爾時，彌勒菩薩攝威神力，即時彈指告善財言：「善男子！汝從定起。」從定起已，而告之曰：「汝睹見此菩薩神力自在，大愿功德，依果菩薩莊嚴，修習奇特諸深妙行；出生死道一切法門，無量莊嚴，諸佛大愿，不可思議菩薩三昧；如是等事，汝悉見不？」
善財答言：「唯然，已見。蒙善知識威神力故。」
爾時，善
【現代漢語翻譯】 現代漢語譯本 在其中，他看到了菩薩們不可思議的殊勝事業境界。譬如有人，被非人（指鬼神等）所控制，能看到種種不同的形體和類別，如果有人向他提問，他都能回答；善財童子（Sudhana）也是這樣，因為大菩薩的威神力，他能夠分辨、正念思維一切諸法。譬如有人進入龍宮，七天半個月，甚至一年百年，都覺得像一瞬間；善財童子也是這樣，進入彌勒菩薩（Maitreya）的神力宮殿，在百千劫的時間裡，感覺就像一瞬間。譬如梵天宮殿，名為莊嚴藏，在其中能看到三千世界各種不同的形像；善財童子也是這樣，在樓觀中，能看到一切前所未有的事情。譬如比丘（bhiksu）得到一切入定，行走、站立、坐著、躺臥，隨著他的境界，一切都顯現在眼前；善財童子也是這樣，在樓觀中，隨著他的境界，都能分別知曉。譬如人看到乾闥婆城（Gandharva，天上的樂神）的幻影，沒有任何障礙；善財童子也是這樣，在樓觀中，看到一切法，沒有任何障礙。譬如有人升到天宮，看到人們居住的地方，沒有任何障礙；譬如大海，在其中能看到三千世界的一切種類；譬如幻術師，能顯現一切形色；善財童子也是這樣，在樓觀中，因為彌勒菩薩的威神力，能看到一切前所未有的事情，沒有任何障礙。這時，彌勒菩薩收回他的威神力，立刻彈指告訴善財說：『善男子！你從定中起來吧。』從定中起來后，彌勒菩薩告訴他說：『你看到了這些菩薩的神力自在，大愿功德，依果菩薩的莊嚴，修習奇特深妙的修行；出生死道的一切法門，無量的莊嚴，諸佛的大愿，不可思議的菩薩三昧（samadhi，禪定）；這些事情，你都看到了嗎？』 善財回答說：『是的，我已經看到了。蒙受善知識（kalyanamitra）的威神力。』 這時，善
【English Translation】 English version Within it, he saw the inconceivable and supreme accomplishments of the Bodhisattvas. For example, if someone were possessed by non-humans (referring to spirits and deities), they would see various forms and categories, and if someone asked them questions, they could answer; Sudhana was also like this, because of the great Bodhisattva's majestic power, he was able to discern and contemplate all dharmas with right mindfulness. For example, if someone entered a dragon palace, seven days, half a month, a year, or a hundred years would feel like an instant; Sudhana was also like this, entering the majestic palace of Maitreya Bodhisattva, a hundred thousand kalpas felt like an instant. For example, the Brahma palace, named the Adornment Treasury, within which one could see various forms of the three thousand worlds; Sudhana was also like this, in the tower, he could see all unprecedented things. For example, if a bhiksu attained all samadhis, whether walking, standing, sitting, or lying down, according to his state, everything would appear before him; Sudhana was also like this, in the tower, according to his state, he could discern and know everything. For example, if someone saw the illusion of a Gandharva city, there would be no obstruction; Sudhana was also like this, in the tower, seeing all dharmas, there was no obstruction. For example, if someone ascended to a heavenly palace, seeing where people lived, there would be no obstruction; like the great ocean, within which one could see all kinds of the three thousand worlds; like a magician, who could manifest all forms and colors; Sudhana was also like this, in the tower, because of Maitreya Bodhisattva's majestic power, he could see all unprecedented things, without any obstruction. At this time, Maitreya Bodhisattva withdrew his majestic power, and immediately snapped his fingers, telling Sudhana: 'Good man! Rise from your samadhi.' After rising from samadhi, Maitreya Bodhisattva told him: 'Have you seen the Bodhisattvas' majestic power and freedom, the merits of their great vows, the adornments of the Bodhisattvas who have attained the fruition, their practice of extraordinary and profound cultivation; all the dharma gates that lead out of the cycle of birth and death, the immeasurable adornments, the great vows of all Buddhas, the inconceivable Bodhisattva samadhis; have you seen all these things?' Sudhana replied: 'Yes, I have seen them. It is due to the majestic power of the kalyanamitra.' At this time, the good
財白言：「大聖！此何法門？」
答言：「入三世智正念思惟莊嚴藏法門。善男子！一生菩薩得如是等不可說不可說法門。」
「大聖！此諸奇特妙莊嚴法，從何所來？」
答言：「菩薩神力之所出生，而亦不在神力之中；不來、不去、無積聚處。譬如龍雨，不從身心，但以發意，欲雨則雨；然彼境界，不可思議。善男子！此諸奇特妙莊嚴法，亦復如是；無所從來，但以菩薩神力出生。善男子！譬如幻師，現種種事，無來去處；但以幻力，現種種事。此諸奇特妙莊嚴法，亦復如是；無來、無去，無住、無著，不生、不滅，但學菩薩智願力故，現如是事。」
爾時，善財白言：「大聖！從何所來？」
答言：「佛子！菩薩無來趣、無行住趣、無所著趣、不生不死趣、不往不至趣、不離不起趣、不捨不著趣、無業無報趣、無起無依趣、不常不斷趣。善男子！菩薩但為教化救護眾生，從大慈悲來，滅眾生苦故；從菩薩凈戒道來，隨其所樂，自在生故；從菩薩大愿道來，本發意故；從菩薩神通道來，滅眾生苦，住佛所故；從菩薩無增損趣來，不失身心諸善業故；從菩薩慧方便來，隨順一切眾生類故；從菩薩化身趣來，如電映象故。善男子！汝所問我何所來者，我從生處摩離國來；彼有聚落，名
【現代漢語翻譯】 現代漢語譯本 善財（Sudhana）問道：『大聖！這是什麼法門？』 回答說：『這是入三世智正念思惟莊嚴藏法門。善男子！一生補處菩薩能獲得像這樣不可說、不可說的法門。』 『大聖！這些奇特美妙的莊嚴法，是從哪裡來的呢？』 回答說：『是菩薩的神力所生，但也不在神力之中；不來、不去、沒有積聚之處。譬如龍降雨，不是從身體或心中發出，只是因為發了意願，想要下雨就下雨；然而那種境界，是不可思議的。善男子！這些奇特美妙的莊嚴法，也是這樣；沒有從哪裡來，只是因為菩薩的神力而產生。善男子！譬如幻術師，變現出種種事物，沒有來去之處；只是因為幻術的力量，變現出種種事物。這些奇特美妙的莊嚴法，也是這樣；無來、無去，無住、無著，不生、不滅，只是因為學習菩薩的智慧和願力，才顯現出這樣的事。』 這時，善財（Sudhana）問道：『大聖！您是從哪裡來的呢？』 回答說：『佛子！菩薩沒有來處、沒有行住之處、沒有執著之處、沒有生死之處、沒有往來之處、沒有離合之處、沒有舍著之處、沒有業報之處、沒有起始和依靠之處、沒有常斷之處。善男子！菩薩只是爲了教化救護眾生，從大慈悲而來，爲了滅除眾生的痛苦；從菩薩清凈的戒律之道而來，隨順眾生的喜好，自在地出生；從菩薩的大愿之道而來，因為本來的發願；從菩薩的神通之道而來，爲了滅除眾生的痛苦，安住于佛的境界；從菩薩無增無減的境界而來，不失去身心所修的善業；從菩薩的智慧和方便而來，隨順一切眾生的種類；從菩薩的化身而來，如同閃電和映象一般。善男子！你問我從哪裡來，我是從生處摩離國（Moli）來的；那裡有個聚落，名叫……』
【English Translation】 English version Sudhana said, 『Great Sage, what is this Dharma gate?』 He replied, 『This is the Dharma gate of entering the Samadhi of the Treasury of Adornments of Right Mindfulness and Contemplation of the Wisdom of the Three Times. Good man, a Bodhisattva in their last life obtains such unspeakable and indescribable Dharma gates.』 『Great Sage, where do these wondrous and exquisite adornment Dharmas come from?』 He replied, 『They are born from the spiritual power of the Bodhisattva, yet they are not within that spiritual power; they neither come nor go, and have no place of accumulation. For example, when a dragon rains, it does not come from its body or mind, but simply from its intention; when it wishes to rain, it rains. However, that realm is inconceivable. Good man, these wondrous and exquisite adornment Dharmas are also like this; they do not come from anywhere, but are born from the spiritual power of the Bodhisattva. Good man, it is like a magician who manifests various things, which have no place of coming or going; it is simply through the power of illusion that various things are manifested. These wondrous and exquisite adornment Dharmas are also like this; they neither come nor go, neither abide nor cling, neither arise nor cease, but simply through learning the wisdom and vows of the Bodhisattva, such things are manifested.』 At that time, Sudhana said, 『Great Sage, where do you come from?』 He replied, 『Child of the Buddha, a Bodhisattva has no place of coming, no place of going and abiding, no place of attachment, no place of birth and death, no place of going and arriving, no place of separation and arising, no place of abandoning and clinging, no place of karma and retribution, no place of arising and relying, and no place of permanence and impermanence. Good man, a Bodhisattva, solely for the sake of teaching and saving sentient beings, comes from great compassion, in order to extinguish the suffering of sentient beings; comes from the path of the Bodhisattva』s pure precepts, freely born according to their desires; comes from the path of the Bodhisattva』s great vows, because of their original aspiration; comes from the path of the Bodhisattva』s spiritual powers, in order to extinguish the suffering of sentient beings and abide in the realm of the Buddha; comes from the realm of the Bodhisattva』s non-increase and non-decrease, not losing the good karma of body and mind; comes from the Bodhisattva』s wisdom and skillful means, in accordance with all kinds of sentient beings; comes from the Bodhisattva』s transformation body, like lightning and reflections. Good man, as for your question about where I come from, I come from the country of Moli where I was born; there is a village there named…』
曰樓觀；有長者子，名瞿波羅，我為說法，令立菩提；我本生處諸群生等，隨所應化而為說法；亦為父母及諸親屬，隨應說法，安立大乘，而來至此。」
善財白言：「大聖！何等為菩薩生處？」
答言：「善男子！菩薩有十種生處，何等為十？所謂：菩提心，是菩薩生處，生菩薩家故；正直心，是菩薩生處，生善知識家故；安住諸地，是菩薩生處，生諸波羅蜜家故；出生大愿，是菩薩生處，生菩薩行家故；大悲，是菩薩生處，生四攝家故；真實觀法，是菩薩生處，生般若波羅蜜家故；摩訶衍，是菩薩生處，生方便波羅蜜家故；教化眾生，是菩薩生處，生菩提家故；智慧方便，是菩薩生處，生無生法忍家故；隨順諸法，是菩薩生處，生三世諸佛家故。
「善男子！菩薩摩訶薩以般若波羅蜜為母；大方便為父；檀波羅蜜為乳；尸波羅蜜為乳母；羼提波羅蜜為莊嚴具；毗梨耶波羅蜜為養育者；禪波羅蜜為潔凈；善知識為師；菩提分為朋友；一切善根為親族；一切菩薩為兄弟；菩提心為家；如說修行為家地；菩薩所住為家處；菩薩忍法為豪尊；出生大愿為巨富；具菩薩行為順家法；贊摩訶衍為紹家法；甘露灌頂一生菩薩為王太子，能凈修治三世佛家。
「佛子！如是菩薩，超凡夫地，證離生法；生
【現代漢語翻譯】 現代漢語譯本：『我曾前往樓觀；有一位長者之子，名叫瞿波羅（Gopala），我為他說法，使他立下菩提之心；我本生之處的眾生，我也隨其根性為他們說法；我也為我的父母和親屬，隨其根性說法，使他們安立於大乘，然後才來到這裡。』 善財童子問道：『大聖！什麼是菩薩的出生之處？』 答道：『善男子！菩薩有十種出生之處，是哪十種呢？所謂：菩提心，是菩薩的出生之處，因為菩薩生於菩提之家；正直心，是菩薩的出生之處，因為菩薩生於善知識之家；安住于諸地，是菩薩的出生之處，因為菩薩生於諸波羅蜜之家；出生大愿，是菩薩的出生之處，因為菩薩生於菩薩行之家；大悲，是菩薩的出生之處，因為菩薩生於四攝之家；真實觀法，是菩薩的出生之處，因為菩薩生於般若波羅蜜之家；摩訶衍（Mahayana，大乘），是菩薩的出生之處，因為菩薩生於方便波羅蜜之家；教化眾生，是菩薩的出生之處，因為菩薩生於菩提之家；智慧方便，是菩薩的出生之處，因為菩薩生於無生法忍之家；隨順諸法，是菩薩的出生之處，因為菩薩生於三世諸佛之家。 『善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）以般若波羅蜜（Prajnaparamita，智慧到彼岸）為母親；大方便為父親；檀波羅蜜（Danaparamita，佈施到彼岸）為乳汁；尸波羅蜜（Silaparamita，持戒到彼岸）為乳母；羼提波羅蜜（Ksantiparamita，忍辱到彼岸）為莊嚴具；毗梨耶波羅蜜（Viryaparamita，精進到彼岸）為養育者；禪波羅蜜（Dhyanaparamita，禪定到彼岸）為潔凈；善知識為老師；菩提分（Bodhipaksa，菩提的組成部分）為朋友；一切善根為親族；一切菩薩為兄弟；菩提心為家；如說修行（如教導般修行）為家地；菩薩所住為家處；菩薩忍法為豪尊；出生大愿為巨富；具菩薩行為順家法；贊摩訶衍為紹家法；甘露灌頂一生菩薩為王太子，能清凈修治三世佛家。 『佛子！這樣的菩薩，超越凡夫之地，證得離生法；生於……』
【English Translation】 English version: 'I went to Louguan; there was an elder's son named Gopala, I preached the Dharma for him, causing him to establish the Bodhi mind; the beings in the places where I was born, I also preached the Dharma according to their capacities; I also preached the Dharma for my parents and relatives, according to their capacities, causing them to be established in the Mahayana, and then I came here.' Sudhana asked: 'Great Sage! What are the birthplaces of a Bodhisattva?' He replied: 'Good man! A Bodhisattva has ten birthplaces. What are the ten? They are: the Bodhi mind, which is the birthplace of a Bodhisattva, because a Bodhisattva is born into the family of Bodhi; the upright mind, which is the birthplace of a Bodhisattva, because a Bodhisattva is born into the family of good teachers; abiding in the various stages, which is the birthplace of a Bodhisattva, because a Bodhisattva is born into the family of the Paramitas; the arising of great vows, which is the birthplace of a Bodhisattva, because a Bodhisattva is born into the family of Bodhisattva practices; great compassion, which is the birthplace of a Bodhisattva, because a Bodhisattva is born into the family of the Four Means of Attraction; the true contemplation of Dharma, which is the birthplace of a Bodhisattva, because a Bodhisattva is born into the family of Prajnaparamita; the Mahayana, which is the birthplace of a Bodhisattva, because a Bodhisattva is born into the family of Upayaparamita; teaching sentient beings, which is the birthplace of a Bodhisattva, because a Bodhisattva is born into the family of Bodhi; wisdom and skillful means, which is the birthplace of a Bodhisattva, because a Bodhisattva is born into the family of the non-origination Dharma-kshanti; and conforming to all Dharmas, which is the birthplace of a Bodhisattva, because a Bodhisattva is born into the family of the Buddhas of the three times.' 'Good man! A Bodhisattva-Mahasattva has Prajnaparamita as his mother; great skillful means as his father; Danaparamita as his milk; Silaparamita as his wet nurse; Ksantiparamita as his ornaments; Viryaparamita as his nurturer; Dhyanaparamita as his purity; good teachers as his teachers; the Bodhipaksa as his friends; all good roots as his relatives; all Bodhisattvas as his brothers; the Bodhi mind as his home; practicing as taught as his home ground; where a Bodhisattva dwells as his home place; a Bodhisattva's forbearance as his nobility; the arising of great vows as his great wealth; possessing Bodhisattva practices as the family law; praising the Mahayana as the continuation of the family law; and a Bodhisattva who has received the nectar consecration as the crown prince, who can purify and cultivate the family of the Buddhas of the three times.' 'Buddha-son! Such a Bodhisattva transcends the realm of ordinary beings, realizes the Dharma of non-origination; is born into...'
如來家，住佛種姓，不斷三寶；守護一切菩薩種姓，凈所生處，離諸惡道，悉為一切天人、釋梵、沙門、婆羅門恭敬供養；以生佛家，滿足一切大愿藏故。佛子！菩薩摩訶薩生如是家，知一切法悉如電光，一切趣中，受生無厭；了趣如化，雖現處中而無所著，達一切法悉無有我，心無憂悔，以大慈悲教化眾生而不疲倦；了達生死皆悉如夢，於一切劫行菩薩行而不懈廢；了知五陰皆悉如幻，不畏生死，知諸法界，心無所著；了一切法如熱時焰，於一切行不生倒惑，遊戲幻法，超魔境界；得凈法身，離煩惱業，于諸趣中而得自在，無顛倒惑。善男子！我凈法身，充滿一切法界，現一切眾生等色；一切眾生等音聲；一切眾生等名號；一切眾生等威儀；現一切眾生等隨順世間；現一切眾生等受生；現一切眾生等童子身；一切眾生等想；出生一切菩薩大愿，為變化身，與眾生等充滿法界。若諸同行，失道心者，還令發起菩提心故；我於此閻浮提南界，摩離國內，拘提聚落，婆羅門家種姓中生，為欲滅彼憍慢心故，化度父母及親族故，于中受生。善男子！我于南方，隨諸眾生所應，示現而化度之；於此命終，生兜率天。為欲化度彼諸天故，顯現勝妙智慧功德，消欲渴愛，令知諸行皆悉無常，天趣壽命，盛必有衰，入摩訶衍一生菩薩
【現代漢語翻譯】 現代漢語譯本：如來之家，安住于佛的種姓，不曾斷絕佛法僧三寶；守護一切菩薩的種姓，清凈所出生的處所，遠離各種惡道，都被一切天人、釋提桓因（天帝）、沙門（出家修行者）、婆羅門（祭司）恭敬供養；因為出生于佛的家族，滿足一切大愿的寶藏。佛子！菩薩摩訶薩出生于這樣的家族，了知一切法都像閃電的光芒，在一切輪迴中，接受生命而沒有厭倦；明瞭輪迴就像幻化，雖然顯現在其中卻沒有執著，通達一切法都沒有我，心中沒有憂愁和後悔，以大慈悲教化眾生而不感到疲倦；了達生死都像夢境，在一切劫中修行菩薩道而不懈怠；了知五蘊都像幻影，不畏懼生死，了知諸法界，心中沒有執著；明瞭一切法都像熱時的火焰，對於一切行為不產生顛倒的迷惑，遊戲于幻化的法，超越魔的境界；得到清凈的法身，脫離煩惱的業，在各種輪迴中得到自在，沒有顛倒的迷惑。善男子！我的清凈法身，充滿一切法界，顯現一切眾生一樣的顏色；一切眾生一樣的聲音；一切眾生一樣的名號；一切眾生一樣的威儀；顯現一切眾生一樣隨順世間；顯現一切眾生一樣受生；顯現一切眾生一樣的童子身；一切眾生一樣的想法；出生一切菩薩的大愿，作為變化之身，與眾生一樣充滿法界。如果那些同修，失去了道心的人，還讓他們發起菩提心；我在這閻浮提（我們所居住的娑婆世界）南方的摩離國，拘提聚落，婆羅門種姓的家中出生，爲了滅除他們的驕慢心，化度父母和親族，在其中受生。善男子！我在南方，隨著各種眾生所應，示現而化度他們；在此命終，生到兜率天（欲界天之一）。爲了化度那些天人，顯現殊勝的智慧功德，消除慾望的渴愛，讓他們知道一切行為都是無常的，天界的壽命，盛極必衰，進入摩訶衍（大乘）一生補處菩薩的果位。 English version: The Tathagata's (Buddha's) family dwells in the Buddha lineage, never severing the Three Jewels (Buddha, Dharma, Sangha); protecting all Bodhisattvas' lineages, purifying the place of birth, departing from all evil paths, and being respectfully honored and offered to by all gods, humans, Sakra (Indra), Sramanas (ascetics), and Brahmins (priests); because they are born into the Buddha's family, fulfilling all great vows' treasury. Son of Buddha! A Bodhisattva Mahasattva (great Bodhisattva) born into such a family, knows that all dharmas (teachings) are like flashes of lightning, in all realms of existence, receiving birth without weariness; understanding that existence is like an illusion, although appearing within it, they have no attachment, realizing that all dharmas are without self, their hearts have no sorrow or regret, with great compassion they teach sentient beings without fatigue; understanding that birth and death are like dreams, in all kalpas (eons) they practice the Bodhisattva path without laziness; knowing that the five skandhas (aggregates) are like illusions, not fearing birth and death, knowing all dharma realms, their hearts have no attachment; understanding that all dharmas are like heat mirages, in all actions they do not generate inverted delusions, playing with illusory dharmas, transcending the realm of Mara (demon); attaining a pure Dharma body, free from the karma of afflictions, in all realms of existence they attain freedom, without inverted delusions. Good man! My pure Dharma body, fills all dharma realms, manifesting colors like all sentient beings; sounds like all sentient beings; names like all sentient beings; dignified manners like all sentient beings; manifesting like all sentient beings in accordance with the world; manifesting like all sentient beings in receiving birth; manifesting like all sentient beings in the form of a child; thoughts like all sentient beings; giving rise to all great vows of Bodhisattvas, as a transformation body, filling the dharma realm like sentient beings. If those fellow practitioners, who have lost their aspiration for the path, I cause them to generate Bodhicitta (the mind of enlightenment); I, in this Jambudvipa (the world we live in) southern border, in the country of Marī, in the village of Kutī, was born into a Brahmin lineage, in order to extinguish their arrogance, to transform my parents and relatives, I received birth there. Good man! I, in the south, according to what is appropriate for all sentient beings, manifest and transform them; at the end of this life, I will be born in Tusita Heaven (one of the heavens in the desire realm). In order to transform those gods, I will manifest superior wisdom and merit, eliminating the thirst for desire, letting them know that all actions are impermanent, the lifespan of the heavens, when at its peak, will surely decline, entering the Mahayana (Great Vehicle) as a Bodhisattva who will attain Buddhahood in one more lifetime.
【English Translation】 The Tathagata's (Buddha's) family dwells in the Buddha lineage, never severing the Three Jewels (Buddha, Dharma, Sangha); protecting all Bodhisattvas' lineages, purifying the place of birth, departing from all evil paths, and being respectfully honored and offered to by all gods, humans, Sakra (Indra), Sramanas (ascetics), and Brahmins (priests); because they are born into the Buddha's family, fulfilling all great vows' treasury. Son of Buddha! A Bodhisattva Mahasattva (great Bodhisattva) born into such a family, knows that all dharmas (teachings) are like flashes of lightning, in all realms of existence, receiving birth without weariness; understanding that existence is like an illusion, although appearing within it, they have no attachment, realizing that all dharmas are without self, their hearts have no sorrow or regret, with great compassion they teach sentient beings without fatigue; understanding that birth and death are like dreams, in all kalpas (eons) they practice the Bodhisattva path without laziness; knowing that the five skandhas (aggregates) are like illusions, not fearing birth and death, knowing all dharma realms, their hearts have no attachment; understanding that all dharmas are like heat mirages, in all actions they do not generate inverted delusions, playing with illusory dharmas, transcending the realm of Mara (demon); attaining a pure Dharma body, free from the karma of afflictions, in all realms of existence they attain freedom, without inverted delusions. Good man! My pure Dharma body, fills all dharma realms, manifesting colors like all sentient beings; sounds like all sentient beings; names like all sentient beings; dignified manners like all sentient beings; manifesting like all sentient beings in accordance with the world; manifesting like all sentient beings in receiving birth; manifesting like all sentient beings in the form of a child; thoughts like all sentient beings; giving rise to all great vows of Bodhisattvas, as a transformation body, filling the dharma realm like sentient beings. If those fellow practitioners, who have lost their aspiration for the path, I cause them to generate Bodhicitta (the mind of enlightenment); I, in this Jambudvipa (the world we live in) southern border, in the country of Marī, in the village of Kutī, was born into a Brahmin lineage, in order to extinguish their arrogance, to transform my parents and relatives, I received birth there. Good man! I, in the south, according to what is appropriate for all sentient beings, manifest and transform them; at the end of this life, I will be born in Tusita Heaven (one of the heavens in the desire realm). In order to transform those gods, I will manifest superior wisdom and merit, eliminating the thirst for desire, letting them know that all actions are impermanent, the lifespan of the heavens, when at its peak, will surely decline, entering the Mahayana (Great Vehicle) as a Bodhisattva who will attain Buddhahood in one more lifetime.
，皆悉雲集；為欲教化諸同行故，欲開釋迦牟尼世尊所化蓮華，現彼受生。善男子！我于彼中，壽終下生，成正覺時，汝及文殊師利俱得見我。善男子！汝今往詣文殊師利，問云何菩薩學菩薩行、修菩薩道，具足成就普賢所行？彼當爲汝分別演說。何以故？文殊師利滿足無量億那由他菩薩願行，常為無量億那由他諸佛之母。又為無量億那由他諸菩薩師，勇猛精進，教化眾生，名稱普聞十方世界；常於一切諸佛眾中，為大法師，悉為諸佛之所讚歎，安住甚深智慧法門，分別了知一切法界；于無量劫，修諸法門，究竟普賢菩薩所行。善男子！文殊師利是汝善知識，能令汝得生如來家，長養善根，積功德聚；能示語汝諸善知識，滿足大愿，顯現一切菩薩不可思議功德。是故，善男子！汝應一心尊重，恭敬往詣其所。何以故？汝先所見諸善知識，修菩薩行，滿足大愿，得諸法門，皆由文殊師利威神力故。」
時，善財童子頭面敬禮彌勒菩薩，繞無數匝，辭退而行。
爾時，善財童子如是經游百一十城，到普門城邊，思惟而住，觀察十方，一心專求文殊師利：「何當會遇，面奉慈顏？」作是念時，文殊師利遙伸右手，過百一十由旬，至普門城，摩善財頂而作是言：「善哉！善哉！善男子！若離信根，憂悔心沒，功行
【現代漢語翻譯】 現代漢語譯本：都聚集在那裡；爲了教化所有同修道的人，爲了開啟釋迦牟尼世尊所教化的蓮花，顯現他們受生的情景。善男子！我在那裡，壽命終結後下生，成佛的時候，你和文殊師利（Manjushri，菩薩名，代表智慧）都會見到我。善男子！你現在去拜訪文殊師利，問他菩薩如何學習菩薩的修行，修持菩薩的道，圓滿成就普賢（Samantabhadra，菩薩名，代表行愿）的修行？他會為你詳細解說。為什麼呢？文殊師利圓滿了無量億那由他（Nayuta，數量單位，表示極大的數目）菩薩的願行，常常是無量億那由他諸佛的母親。又是無量億那由他諸菩薩的老師，勇猛精進，教化眾生，名聲傳遍十方世界；常常在一切諸佛的集會中，作為大法師，被諸佛所讚歎，安住在甚深的智慧法門中，分別了知一切法界；在無量劫中，修持各種法門，最終成就普賢菩薩的修行。善男子！文殊師利是你的善知識，能讓你進入如來的家族，增長善根，積累功德；能指示你所有的善知識，圓滿大愿，顯現一切菩薩不可思議的功德。因此，善男子！你應該一心尊重，恭敬地去拜訪他。為什麼呢？你先前所見到的所有善知識，修持菩薩的修行，圓滿大愿，獲得各種法門，都是因為文殊師利的威神力量。」 當時，善財童子（Sudhana，求道者）向彌勒菩薩（Maitreya，未來佛）頂禮，繞了無數圈，告辭離去。 那時，善財童子這樣遊歷了一百一十座城市，到達普門城邊，思考著停了下來，觀察十方，一心專求文殊師利：『什麼時候才能相遇，親見慈祥的容顏？』當他這樣想的時候，文殊師利遙遠地伸出右手，越過一百一十由旬（Yojana，古印度長度單位），到達普門城，摩善財的頭頂，說道：『好啊！好啊！善男子！如果離開了信根，憂愁悔恨的心就會沉沒，功行』
【English Translation】 English version: all gathered there; for the purpose of teaching all fellow practitioners, to reveal the lotus flowers transformed by Shakyamuni Buddha, and to show their rebirth. Good man! When I, in that place, reach the end of my life and descend to be reborn, when I attain enlightenment, you and Manjushri (a Bodhisattva representing wisdom) will both see me. Good man! Now go to visit Manjushri, and ask him how a Bodhisattva learns the practice of a Bodhisattva, cultivates the path of a Bodhisattva, and fully accomplishes the practice of Samantabhadra (a Bodhisattva representing practice and vows)? He will explain it to you in detail. Why is that? Manjushri has fulfilled the vows and practices of countless billions of Nayutas (a unit of large number) of Bodhisattvas, and is often the mother of countless billions of Nayutas of Buddhas. He is also the teacher of countless billions of Nayutas of Bodhisattvas, courageous and diligent, teaching sentient beings, his name is known throughout the ten directions; he is often the great Dharma teacher in all the assemblies of Buddhas, praised by all the Buddhas, dwelling in the profound Dharma gate of wisdom, distinguishing and understanding all the Dharma realms; in countless kalpas, he has cultivated various Dharma gates, and ultimately accomplished the practice of Samantabhadra Bodhisattva. Good man! Manjushri is your good teacher, who can lead you into the family of the Tathagata, increase your good roots, accumulate merits; he can show you all the good teachers, fulfill great vows, and reveal all the inconceivable merits of Bodhisattvas. Therefore, good man! You should wholeheartedly respect and reverently go to visit him. Why is that? All the good teachers you have seen before, who have cultivated the practice of Bodhisattvas, fulfilled great vows, and obtained various Dharma gates, are all due to the majestic power of Manjushri.」 At that time, Sudhana (a seeker of the path) bowed his head to Maitreya Bodhisattva (the future Buddha), circled him countless times, and took his leave. Then, Sudhana traveled through one hundred and ten cities, arrived at the edge of Pumen City, stopped to contemplate, observed the ten directions, and single-mindedly sought Manjushri: 'When will I meet him and see his compassionate face?' As he thought this, Manjushri extended his right hand from afar, passing over one hundred and ten yojanas (an ancient Indian unit of distance), reaching Pumen City, touched Sudhana's head, and said: 'Good! Good! Good man! If you are separated from the root of faith, the mind of sorrow and regret will sink, and the practice'
不具，退失精勤；于少功德，便以為足；於一善根，心生住著；不善發起菩薩行愿，不為善知識之所攝護，不為如來之所憶念。是等皆悉不能了知如是法性、如是理趣、如是所行、如是所住；若周遍知、若種種知、若盡原底、若漸趣入、若解說、若分別、若證知、若獲得；皆悉不能。」是時，文殊師利為善財童子示教誨已，慰諭令其歡喜踴躍，令得成就阿僧祇法門，得無量大智光明、無量菩薩陀羅尼、無量大愿、無量三昧、無量神通、無量智慧，皆已成就；復令得入普賢所行道場之內。既置善財自所住已，文殊師利還攝不現，於是善財得見三千大千世界微塵等諸善知識，不違其教，增長薩婆若大慈悲藏；以凈慧眼，普觀眾生，安住菩薩寂靜法門，分別了知諸法境界，入佛甚深大功德海；具解脫道，長養精進，為薩婆若修正直心，入於三世甚深法海；隨順諸佛清凈法輪，現入諸趣，於一切劫，修菩薩行，滿足大愿；明凈慧光，照一切智境，凈菩薩根，以凈慧光除愚癡翳，照一切法，了達法界一切佛剎及諸眾生；壞障礙山，住無礙法，具足成就諸地法藏，修習普賢菩薩所行。善財童子得聞普賢菩薩名號，行愿功德，諸地地具、地法、地得、地次第、地修、地住、地境界、地持、地共、地正道，一心欲見普賢菩薩。
【現代漢語翻譯】 現代漢語譯本：不具備精進的品質，退失了精勤的修行；對於少許的功德，就認為足夠了；對於一種善根，內心產生執著；不能發起菩薩的行愿，不被善知識所攝護，不被如來所憶念。這些人全都不能了知這樣的法性、這樣的理趣、這樣的所行、這樣的所住；無論是周遍地知曉、還是種種地知曉、還是徹底地知曉根源、還是逐漸地趣入、還是解說、還是分別、還是證知、還是獲得；全都不能做到。」這時，文殊師利菩薩為善財童子開示教誨之後，安慰他，使他歡喜踴躍，使他成就了無數的法門，得到了無量的大智慧光明、無量的菩薩陀羅尼、無量的大愿、無量的三昧、無量的神通、無量的智慧，都已經成就；又使他進入普賢菩薩所行的道場之內。安置好善財童子之後，文殊師利菩薩就隱身不見了，於是善財童子得見三千大千世界微塵數那麼多的善知識，不違揹他們的教導，增長了薩婆若（一切智）的大慈悲藏；用清凈的智慧之眼，普遍地觀察眾生，安住在菩薩寂靜的法門中，分別了知諸法的境界，進入佛甚深的大功德海；具足解脫之道，增長精進，爲了薩婆若修正直心，進入三世甚深的法海；隨順諸佛清凈的法輪，顯現在各個趣道中，在一切劫中，修菩薩行，滿足大愿；明凈的智慧之光，照耀一切智的境界，凈化菩薩的根基，用清凈的智慧之光去除愚癡的障礙，照耀一切法，通達法界一切佛剎以及所有眾生；摧毀障礙之山，安住于無礙的法中，具足成就諸地的法藏，修習普賢菩薩所行的法門。善財童子聽聞普賢菩薩的名號，以及他的行愿功德，諸地的具足、地之法、地之得、地之次第、地之修行、地之安住、地之境界、地之持守、地之共同、地之正道，一心想要見到普賢菩薩。 English version: Those who lack diligence, regress in their efforts; who, with little merit, consider themselves satisfied; who, with one root of goodness, become attached in their hearts; who do not initiate the vows and practices of a Bodhisattva, are not protected by virtuous teachers, and are not remembered by the Tathagata. All these are incapable of understanding such a nature of Dharma, such a principle, such practices, such a state of being; whether it be knowing comprehensively, knowing in various ways, knowing the root cause thoroughly, gradually entering, explaining, distinguishing, realizing, or attaining; they are all incapable.」 At that time, Manjushri Bodhisattva, having instructed and taught Sudhana, comforted him, making him joyful and elated, enabling him to accomplish countless Dharma gates, to obtain immeasurable great wisdom light, immeasurable Bodhisattva Dharanis, immeasurable great vows, immeasurable Samadhis, immeasurable supernatural powers, and immeasurable wisdom, all of which were accomplished; and further enabled him to enter the practice place of Samantabhadra. Having placed Sudhana in his own abode, Manjushri Bodhisattva then disappeared. Thereupon, Sudhana saw as many virtuous teachers as there are dust particles in three thousand great thousand worlds, and without disobeying their teachings, he increased the great treasury of compassion of Sarvajna (all-knowing wisdom); with pure wisdom eyes, he universally observed sentient beings, abiding in the peaceful Dharma gate of Bodhisattvas, distinguishing and understanding the realms of all Dharmas, entering the profound ocean of great merit of the Buddha; possessing the path of liberation, cultivating diligence, rectifying his mind for Sarvajna, entering the profound ocean of Dharma of the three times; following the pure Dharma wheel of all Buddhas, manifesting in all realms, in all kalpas, practicing the Bodhisattva path, fulfilling great vows; the bright and pure light of wisdom illuminating the realm of all-knowing wisdom, purifying the roots of Bodhisattvas, using the pure light of wisdom to remove the darkness of ignorance, illuminating all Dharmas, understanding all Buddha lands and all sentient beings in the Dharma realm; destroying the mountain of obstacles, abiding in unobstructed Dharma, fully accomplishing the Dharma treasury of all the grounds, practicing the practices of Samantabhadra Bodhisattva. Sudhana, having heard the name of Samantabhadra Bodhisattva, and his merits of vows and practices, the completeness of all the grounds, the Dharma of the grounds, the attainment of the grounds, the order of the grounds, the practice of the grounds, the abiding of the grounds, the realms of the grounds, the upholding of the grounds, the commonality of the grounds, and the right path of the grounds, wholeheartedly desired to see Samantabhadra Bodhisattva.
【English Translation】 Those who lack diligence, regress in their efforts; who, with little merit, consider themselves satisfied; who, with one root of goodness, become attached in their hearts; who do not initiate the vows and practices of a Bodhisattva, are not protected by virtuous teachers, and are not remembered by the Tathagata. All these are incapable of understanding such a nature of Dharma, such a principle, such practices, such a state of being; whether it be knowing comprehensively, knowing in various ways, knowing the root cause thoroughly, gradually entering, explaining, distinguishing, realizing, or attaining; they are all incapable.」 At that time, Manjushri Bodhisattva, having instructed and taught Sudhana, comforted him, making him joyful and elated, enabling him to accomplish countless Dharma gates, to obtain immeasurable great wisdom light, immeasurable Bodhisattva Dharanis, immeasurable great vows, immeasurable Samadhis, immeasurable supernatural powers, and immeasurable wisdom, all of which were accomplished; and further enabled him to enter the practice place of Samantabhadra. Having placed Sudhana in his own abode, Manjushri Bodhisattva then disappeared. Thereupon, Sudhana saw as many virtuous teachers as there are dust particles in three thousand great thousand worlds, and without disobeying their teachings, he increased the great treasury of compassion of Sarvajna (all-knowing wisdom); with pure wisdom eyes, he universally observed sentient beings, abiding in the peaceful Dharma gate of Bodhisattvas, distinguishing and understanding the realms of all Dharmas, entering the profound ocean of great merit of the Buddha; possessing the path of liberation, cultivating diligence, rectifying his mind for Sarvajna, entering the profound ocean of Dharma of the three times; following the pure Dharma wheel of all Buddhas, manifesting in all realms, in all kalpas, practicing the Bodhisattva path, fulfilling great vows; the bright and pure light of wisdom illuminating the realm of all-knowing wisdom, purifying the roots of Bodhisattvas, using the pure light of wisdom to remove the darkness of ignorance, illuminating all Dharmas, understanding all Buddha lands and all sentient beings in the Dharma realm; destroying the mountain of obstacles, abiding in unobstructed Dharma, fully accomplishing the Dharma treasury of all the grounds, practicing the practices of Samantabhadra Bodhisattva. Sudhana, having heard the name of Samantabhadra Bodhisattva, and his merits of vows and practices, the completeness of all the grounds, the Dharma of the grounds, the attainment of the grounds, the order of the grounds, the practice of the grounds, the abiding of the grounds, the realms of the grounds, the upholding of the grounds, the commonality of the grounds, and the right path of the grounds, wholeheartedly desired to see Samantabhadra Bodhisattva.
爾時，善財正念起如來金剛藏道場，一切寶蓮華藏師子座心；虛空界等心；一切無著心；凈一切剎無障礙心；於一切法境界無障礙心；充滿一切十方心；得薩婆若境界無量心；莊嚴道場心；深入分別法海心；教化成熟一切眾生廣大心；於一切劫，行菩薩行，究竟如來十力心。
爾時，善財起是心時，自善根力、佛威神力、普賢菩薩諸善根力；即見十種瑞相。何等為十？所謂：見一切凈剎莊嚴菩提；見一切剎無諸惡道；見一切剎凈如蓮華；見一切剎一切眾生，身心柔軟；見一切剎無量莊嚴；見一切剎一切眾生，三十二相，莊嚴其身；見一切剎莊嚴云覆；見一切剎一切眾產生就慈心；見一切剎莊嚴道場；見一切剎一切眾生，皆悉修習唸佛三昧；是為十。又見十種光相：見一切世界微塵，一一微塵中，放一切如來光明網云，與一切世界微塵等；一一微塵中，放一切佛種種色光，與一切世界微塵等，普照法界；一一微塵中，放一切寶云光明，與一切世界微塵等，普照法界；一一微塵中，放如來光焰輪云，普照法界；一一微塵中，出一切香云，普熏法界，讚歎普賢菩薩諸行，一切大愿諸功德海；一一微塵中，放一切日月光云，放普賢菩薩光明，普照法界；一一微塵中，出一切眾生等身云，相好莊嚴，放佛光明，普照法界；
【現代漢語翻譯】 現代漢語譯本：當時，善財童子正念想著如來金剛藏道場（如來證悟的場所），心中想著一切寶蓮華藏師子座（以寶蓮花為裝飾的獅子座），心量等同虛空界，心中沒有任何執著，以清凈的心看待一切佛剎而無障礙，對於一切法的境界沒有任何障礙，心充滿十方，獲得無量智慧的境界，以莊嚴道場為心，深入分別法海，教化成熟一切眾生，發廣大心，在一切劫中，行菩薩行，最終成就如來十力（如來的十種力量）的心。 當時，善財童子生起這樣的心念時，憑藉自身善根的力量、佛的威神力、普賢菩薩的各種善根力，立即見到十種瑞相。是哪十種呢？即：見到一切清凈佛剎莊嚴菩提（覺悟），見到一切佛剎沒有各種惡道，見到一切佛剎清凈如蓮花，見到一切佛剎一切眾生身心柔軟，見到一切佛剎無量莊嚴，見到一切佛剎一切眾生以三十二相（佛的三十二種殊勝相貌）莊嚴其身，見到一切佛剎莊嚴云覆蓋，見到一切佛剎一切眾產生就慈心，見到一切佛剎莊嚴道場，見到一切佛剎一切眾生都修習唸佛三昧（專注唸佛的禪定）。這就是十種瑞相。又見到十種光相：見到一切世界微塵，每一粒微塵中，都放出一切如來的光明網云，與一切世界微塵數量相等；每一粒微塵中，都放出一切佛的種種色光，與一切世界微塵數量相等，普遍照耀法界；每一粒微塵中，都放出一切寶云光明，與一切世界微塵數量相等，普遍照耀法界；每一粒微塵中，都放出如來光焰輪云，普遍照耀法界；每一粒微塵中，都出現一切香云，普遍薰染法界，讚歎普賢菩薩的各種修行，一切大愿和各種功德海；每一粒微塵中，都放出一切日月光云，放出普賢菩薩的光明，普遍照耀法界；每一粒微塵中，都出現一切眾生等身云，相好莊嚴，放出佛的光明，普遍照耀法界；
【English Translation】 English version: At that time, Sudhana, with right mindfulness, contemplated the Tathagata's Vajra Treasury Bodhimanda (the place where the Tathagata attained enlightenment), his mind dwelling on the Lion Throne adorned with all precious lotuses, his mind as vast as the realm of space, his mind free from all attachments, his mind perceiving all Buddha-lands without obstruction, his mind without obstruction in the realm of all dharmas, his mind filling all ten directions, his mind attaining the immeasurable realm of Sarvajna (all-knowing wisdom), his mind set on adorning the Bodhimanda, his mind deeply discerning the ocean of dharma, his mind vast in teaching and maturing all sentient beings, his mind, throughout all kalpas, practicing the bodhisattva path, and his mind ultimately achieving the ten powers of the Tathagata (the ten powers of a Buddha). At that time, when Sudhana generated this thought, by the power of his own good roots, the majestic power of the Buddha, and the power of all the good roots of Samantabhadra Bodhisattva, he immediately saw ten auspicious signs. What were the ten? They were: seeing all pure Buddha-lands adorned with Bodhi (enlightenment); seeing all Buddha-lands without any evil paths; seeing all Buddha-lands as pure as lotuses; seeing all sentient beings in all Buddha-lands with gentle bodies and minds; seeing all Buddha-lands with immeasurable adornments; seeing all sentient beings in all Buddha-lands adorned with the thirty-two marks (the thirty-two auspicious marks of a Buddha); seeing all Buddha-lands covered with adorned clouds; seeing all sentient beings in all Buddha-lands achieving loving-kindness; seeing all Buddha-lands with adorned Bodhimandas; and seeing all sentient beings in all Buddha-lands practicing the Samadhi of Buddha-Recollection (meditative concentration on the Buddha). These were the ten. He also saw ten kinds of light: seeing in each and every dust mote of all worlds, clouds of light nets of all Tathagatas, equal in number to all the dust motes of all worlds; in each and every dust mote, lights of all Buddhas of various colors, equal in number to all the dust motes of all worlds, universally illuminating the dharma realm; in each and every dust mote, lights of all precious clouds, equal in number to all the dust motes of all worlds, universally illuminating the dharma realm; in each and every dust mote, clouds of light flames of the Tathagatas, universally illuminating the dharma realm; in each and every dust mote, clouds of all fragrances, universally perfuming the dharma realm, praising the practices of Samantabhadra Bodhisattva, all great vows, and all oceans of merit; in each and every dust mote, clouds of all sun and moon lights, emitting the light of Samantabhadra Bodhisattva, universally illuminating the dharma realm; in each and every dust mote, clouds of bodies equal to all sentient beings, adorned with auspicious marks, emitting the light of the Buddha, universally illuminating the dharma realm;
一一微塵中，出一切菩薩身云，究竟一切行，充滿法界；一一微塵中，出一切寶形像云，充滿十方一切世界；一一微塵中，出一切如來身云，與一切世界微塵等，普雨一切甘露正法，充滿法界；是為十。
爾時，善財見十種瑞相已，即作是念：「我今必見普賢菩薩，增長善根，究竟菩薩妙行；見一切佛若見普賢菩薩；得一切智想，一心恭敬，欲見普賢菩薩。」爾時，善財即見普賢菩薩，在金剛藏道場，于如來前，處蓮華藏師子之座，大眾圍繞；心如虛空，無所染著，除滅障礙，凈一切剎；以無礙法，充滿十方，住一切智，入諸法界，教化眾生；於一切劫，行菩薩行，恭敬供養一切諸佛，心無退轉；于眾生中，最勝最上，一切世間無能壞者，一切菩薩不能察其智慧境界；具不思議諸妙功德，普觀三世等諸如來。
爾時，善財見普賢菩薩一一毛孔，放一切世界微塵等光明，普照一切虛空、法界等世界，除滅一切眾生苦患，悉能長養菩薩善根；一一毛孔，出種種香云，普熏十方一切如來及諸眷屬；一一毛孔，出一切世界微塵等華云；一一毛孔，出一切世界微塵等諸香樹云，出衆妙香，莊嚴法界；一一毛孔，出一切世界微塵等妙寶衣云，莊嚴虛空；一一毛孔，出一切世界微塵等種種寶樹，充滿虛空，以為莊嚴，雨
【現代漢語翻譯】 現代漢語譯本：每一個微塵中，都涌現出一切菩薩的身形云，圓滿一切修行，充滿整個法界；每一個微塵中，都涌現出一切寶物的形象云，充滿十方一切世界；每一個微塵中，都涌現出一切如來的身形云，數量與一切世界微塵相等，普遍降下一切甘露正法，充滿法界；這就是第十種瑞相。 當時，善財童子見到這十種瑞相后，心中想道：『我今天必定能見到普賢菩薩（Samantabhadra Bodhisattva），增長我的善根，圓滿菩薩的微妙修行；見到一切佛就像見到普賢菩薩一樣；獲得一切智慧的念想，一心恭敬，想要見到普賢菩薩。』當時，善財童子就看見普賢菩薩，在金剛藏道場（Vajragarbha Mandapa），在如來（Tathagata）面前，坐在蓮花藏獅子座上，大眾圍繞著他；他的心像虛空一樣，沒有任何執著，消除了一切障礙，凈化了一切佛剎；以無礙的法，充滿十方，安住於一切智慧，進入諸法界，教化眾生；在一切劫中，行菩薩行，恭敬供養一切諸佛，心無退轉；在眾生中，最為殊勝，一切世間都無法摧毀他，一切菩薩都無法測度他的智慧境界；具足不可思議的各種微妙功德，普遍觀察三世等一切如來。 當時，善財童子看見普賢菩薩的每一個毛孔，都放出與一切世界微塵相等的光明，普遍照耀一切虛空、法界等世界，消除一切眾生的苦難，都能增長菩薩的善根；每一個毛孔，都涌出種種香云，普遍薰染十方一切如來及他們的眷屬；每一個毛孔，都涌出與一切世界微塵相等的華云；每一個毛孔，都涌出與一切世界微塵相等的各種香樹云，散發出各種美妙的香氣，莊嚴法界；每一個毛孔，都涌出與一切世界微塵相等的各種妙寶衣云，莊嚴虛空；每一個毛孔，都涌出與一切世界微塵相等的各種寶樹，充滿虛空，作為莊嚴，降下
【English Translation】 English version: In each and every mote of dust, there emerged clouds of all Bodhisattvas' forms, perfecting all practices, filling the entire Dharma Realm; in each and every mote of dust, there emerged clouds of all precious forms, filling all worlds in the ten directions; in each and every mote of dust, there emerged clouds of all Tathagatas' forms, equal in number to the motes of dust in all worlds, universally raining down all sweet dew of the true Dharma, filling the Dharma Realm; this is the tenth auspicious sign. At that time, Sudhana (Sudhana) having seen these ten auspicious signs, thought to himself: 'Today I will surely see Samantabhadra Bodhisattva, increase my roots of goodness, and perfect the Bodhisattva's wondrous practices; seeing all Buddhas is like seeing Samantabhadra Bodhisattva; I will attain the thought of all wisdom, with one-pointed reverence, desiring to see Samantabhadra Bodhisattva.' At that time, Sudhana immediately saw Samantabhadra Bodhisattva, in the Vajragarbha Mandapa, before the Tathagata, seated on the Lion Throne of the Lotus Treasury, surrounded by the great assembly; his mind was like the void, without any attachments, eliminating all obstacles, purifying all Buddha-lands; with unobstructed Dharma, filling the ten directions, abiding in all wisdom, entering all Dharma Realms, teaching and transforming sentient beings; in all kalpas, practicing Bodhisattva practices, reverently making offerings to all Buddhas, his mind never retreating; among sentient beings, he is the most supreme, no one in all the world can destroy him, no Bodhisattva can fathom the realm of his wisdom; possessing inconceivable wondrous merits, universally observing all Tathagatas of the three times. At that time, Sudhana saw that from each and every pore of Samantabhadra Bodhisattva, there emanated light equal to the motes of dust in all worlds, universally illuminating all space, the Dharma Realm, and other worlds, eliminating the sufferings of all sentient beings, and able to nourish the Bodhisattvas' roots of goodness; from each and every pore, there emerged various clouds of incense, universally perfuming all Tathagatas in the ten directions and their retinues; from each and every pore, there emerged clouds of flowers equal to the motes of dust in all worlds; from each and every pore, there emerged clouds of various fragrant trees equal to the motes of dust in all worlds, emitting various wondrous fragrances, adorning the Dharma Realm; from each and every pore, there emerged clouds of various precious garments equal to the motes of dust in all worlds, adorning the void; from each and every pore, there emerged various precious trees equal to the motes of dust in all worlds, filling the void, as adornments, raining down
種種寶，供佛大眾；一一毛孔，出一切世界微塵等色界天身，充滿一切法界，一切眾生界，讚歎菩提；一一毛孔，出一切梵王身云，勸請如來，轉妙法輪；一一毛孔，出一切欲天身云，皆悉護持諸佛法輪；一一毛孔唸唸中，出一切世界微塵等三世諸佛，充滿虛空，無依眾生為作歸依；一一毛孔唸唸中，出一切世界微塵等清凈佛剎，諸佛菩薩充滿其中，教化成熟無量眾生；一一毛孔唸唸中，出一切世界微塵等凈、不凈佛剎，充滿虛空，令染污者，皆悉清凈；一一毛孔唸唸中，出一切世界微塵等不凈凈剎，調伏不凈眾生；一一毛孔唸唸中，出一切世界微塵等一切眾生身云，隨順世間，教化眾生；一一毛孔唸唸中，出一切世界微塵等菩薩身云，讚歎諸佛，長養一切眾生善根；一一毛孔唸唸中，出一切世界微塵等初發心菩薩身云，於一切剎，示現初發菩提之心；一一毛孔唸唸中，出一切世界微塵等菩薩身云，於一一剎，贊一切佛功德愿海，普賢菩薩所行妙行；一一毛孔唸唸中，出一切世界微塵等普賢所行，雨甘露法，令一切眾生修薩婆若；一一毛孔唸唸中，出一切世界微塵等佛，初成正覺，出興於世。
爾時，善財見如是等不可思議自在神力；見已，歡喜踴躍無量。重觀普賢一一身份、一一肢節、一一毛孔中，悉見三千
【現代漢語翻譯】 現代漢語譯本：以種種珍寶供養佛陀和大菩薩眾；每一個毛孔都涌現出如微塵般無數的天人身形，充滿整個法界和眾生界，讚歎菩提（覺悟）；每一個毛孔都涌現出梵天王的身形云，勸請如來（佛陀）轉動微妙的法輪（佛法）；每一個毛孔都涌現出欲界天人的身形云，都護持諸佛的法輪；每一個毛孔在每一個念頭中，都涌現出如微塵般無數的三世諸佛，充滿虛空，為無所依的眾生提供皈依；每一個毛孔在每一個念頭中，都涌現出如微塵般無數的清凈佛剎（佛的國土），諸佛菩薩充滿其中，教化成熟無量眾生；每一個毛孔在每一個念頭中，都涌現出如微塵般無數的清凈和不清凈的佛剎，充滿虛空，使染污的眾生都得到清凈；每一個毛孔在每一個念頭中，都涌現出如微塵般無數的不凈和清凈的佛剎，調伏不清凈的眾生；每一個毛孔在每一個念頭中，都涌現出如微塵般無數的眾生身形云，隨順世間，教化眾生；每一個毛孔在每一個念頭中，都涌現出如微塵般無數的菩薩身形云，讚歎諸佛，增長一切眾生的善根；每一個毛孔在每一個念頭中，都涌現出如微塵般無數的初發菩提心的菩薩身形云，在一切佛剎中，示現初發菩提之心；每一個毛孔在每一個念頭中，都涌現出如微塵般無數的菩薩身形云，在每一個佛剎中，讚歎一切佛的功德愿海，以及普賢菩薩所修行的微妙行持；每一個毛孔在每一個念頭中，都涌現出如微塵般無數的普賢菩薩所修行的法門，降下甘露法雨，使一切眾生修習薩婆若（一切智）；每一個毛孔在每一個念頭中，都涌現出如微塵般無數的佛陀，初成正覺，出現於世。 當時，善財童子見到如此不可思議的自在神力；見到后，歡喜踴躍，無法言喻。再次觀察普賢菩薩的每一個身份、每一個肢節、每一個毛孔中，都見到三千大千世界。
【English Translation】 English version: With various treasures, they make offerings to the Buddhas and great Bodhisattvas; from each pore, emanate countless heavenly beings, as numerous as dust motes, filling all of the Dharma Realm and the realm of sentient beings, praising Bodhi (enlightenment); from each pore, emanate clouds of Brahma Kings, urging the Tathagatas (Buddhas) to turn the wondrous Dharma wheel (Buddhist teachings); from each pore, emanate clouds of desire realm heavenly beings, all protecting the Buddhas' Dharma wheel; from each pore, in every thought, emanate countless Buddhas of the three times, as numerous as dust motes, filling the void, providing refuge for beings without reliance; from each pore, in every thought, emanate countless pure Buddha lands, as numerous as dust motes, filled with Buddhas and Bodhisattvas, teaching and maturing immeasurable beings; from each pore, in every thought, emanate countless pure and impure Buddha lands, as numerous as dust motes, filling the void, causing defiled beings to become pure; from each pore, in every thought, emanate countless impure and pure Buddha lands, as numerous as dust motes, subduing impure beings; from each pore, in every thought, emanate countless clouds of sentient beings, as numerous as dust motes, adapting to the world, teaching beings; from each pore, in every thought, emanate countless clouds of Bodhisattvas, as numerous as dust motes, praising the Buddhas, nurturing the roots of goodness in all beings; from each pore, in every thought, emanate countless clouds of Bodhisattvas who have just generated the Bodhi mind, as numerous as dust motes, in all lands, demonstrating the initial aspiration for Bodhi; from each pore, in every thought, emanate countless clouds of Bodhisattvas, as numerous as dust motes, in each land, praising the ocean of merits and vows of all Buddhas, and the wondrous practices of Samantabhadra Bodhisattva; from each pore, in every thought, emanate countless practices of Samantabhadra, as numerous as dust motes, raining down the nectar of Dharma, enabling all beings to cultivate Sarvajna (omniscience); from each pore, in every thought, emanate countless Buddhas, as numerous as dust motes, who have just attained perfect enlightenment, appearing in the world. At that time, Sudhana saw such inconceivable, self-mastering spiritual powers; having seen them, he was filled with immeasurable joy and elation. He again observed each part of Samantabhadra's body, each limb, and each pore, and saw within them all the three thousand great thousand worlds.
大千世界風輪、水輪、火輪、地輪，大海寶山、須彌山王、金剛圍山，一切舍宅，諸妙宮殿，眾生等類，一切地獄、餓鬼、畜生，閻羅王處，諸天梵王，乃至人、非人等，欲界、色界，及無色界，一切劫數，諸佛菩薩，教化眾生，如是等事，皆悉顯現；十方一切世界，亦復如是。如此娑婆世界，盧舍那如來、應供、等正覺，所現自在力；東方蓮華妙德世界，賢首佛所，顯現神力，亦復如是。如賢首佛所，如是東方一切世界，一切佛所，顯現神力，亦復如是；如東方，南、西、北方，四維，上、下，一切世界，一切佛所，顯現神力，亦復如是。於一切世界，一切微塵，一一微塵中，現自在力，亦復如是。
爾時，善財見普賢菩薩不可思議自在神力，即得十不可壞智慧法門；何等為十？所謂：于唸唸中，能以一身遍一切剎；于唸唸中，詣一切佛所；于唸唸中，恭敬供養一切諸佛；于唸唸中，一切佛所聞持正法，得一切佛法輪智波羅蜜門；得不思議佛自在智波羅蜜門；得無盡辯智慧法門；得般若波羅蜜觀諸法門；得一切法界海大方便波羅蜜門；得知一切眾生欲性智慧波羅蜜門；得普賢所行智慧波羅蜜門。
爾時，普賢菩薩即伸右手，摩善財頂；摩已，善財復得一切世界微塵等諸三昧門；一一三昧門，各有一切世
【現代漢語翻譯】 現代漢語譯本：大千世界中的風輪、水輪、火輪、地輪，大海寶山、須彌山王（佛教宇宙觀中的中心山）、金剛圍山（環繞須彌山的金剛山），一切住所，各種精妙的宮殿，眾生等各類，一切地獄、餓鬼、畜生，閻羅王（地獄之王）的處所，諸天梵王（色界天的統治者），乃至人、非人等，欲界（眾生有慾望的界域）、色界（眾生有物質形體的界域），及無色界（眾生無物質形體的界域），一切劫數（佛教的時間單位），諸佛菩薩，教化眾生，像這些事情，都全部顯現；十方一切世界，也都是這樣。如此娑婆世界（我們所處的世界），盧舍那如來（報身佛）、應供（值得供養的聖者）、等正覺（完全覺悟的佛陀），所展現的自在力量；東方蓮華妙德世界，賢首佛（佛名）所，顯現的神力，也都是這樣。如賢首佛所，像這樣東方一切世界，一切佛所，顯現的神力，也都是這樣；像東方，南、西、北方，四維，上、下，一切世界，一切佛所，顯現的神力，也都是這樣。在一切世界，一切微塵，每一個微塵中，展現自在的力量，也都是這樣。 當時，善財（求道者）見到普賢菩薩（象徵菩薩行愿的菩薩）不可思議的自在神力，就得到了十種不可破壞的智慧法門；是哪十種呢？就是：在每一個念頭中，能夠以一身遍佈一切佛剎（佛的國土）；在每一個念頭中，到達一切佛的處所；在每一個念頭中，恭敬供養一切諸佛；在每一個念頭中，在一切佛的處所聽聞並受持正法，得到一切佛法輪智波羅蜜門（佛法智慧的圓滿）；得到不可思議佛自在智波羅蜜門；得到無盡辯智慧法門；得到般若波羅蜜（智慧的圓滿）觀諸法門；得到一切法界海大方便波羅蜜門（善巧方便的圓滿）；得知一切眾生欲性智慧波羅蜜門；得到普賢所行智慧波羅蜜門。 當時，普賢菩薩就伸出右手，摩善財的頭頂；摩過後，善財又得到一切世界微塵數一樣的各種三昧門（禪定之門）；每一個三昧門，各自有一切世界
【English Translation】 English version: The wind wheels, water wheels, fire wheels, and earth wheels in the great chiliocosm, the great ocean treasure mountains, Mount Sumeru (the central mountain in Buddhist cosmology), the Vajra surrounding mountains (mountains surrounding Mount Sumeru), all dwellings, various exquisite palaces, all kinds of sentient beings, all hells, hungry ghosts, animals, the places of Yama (the king of hell), the Brahma kings of the heavens (rulers of the form realm), and even humans, non-humans, etc., the desire realm (the realm of beings with desires), the form realm (the realm of beings with material forms), and the formless realm (the realm of beings without material forms), all kalpas (Buddhist units of time), all Buddhas and Bodhisattvas, teaching sentient beings, all such matters are fully manifested; all the worlds in the ten directions are also like this. In this Saha world (the world we inhabit), the self-mastery power manifested by Vairocana Tathagata (the Sambhogakaya Buddha), the Arhat (worthy of offerings), the Samyaksambuddha (fully enlightened Buddha); in the Lotus Wondrous Virtue World of the East, the divine power manifested by Buddha Avatamsaka (Buddha's name), is also like this. Like Buddha Avatamsaka, in all the worlds of the East, the divine power manifested by all Buddhas is also like this; like the East, the South, West, North, the four intermediate directions, above, and below, in all the worlds, the divine power manifested by all Buddhas is also like this. In all the worlds, in every single dust mote, the self-mastery power manifested is also like this. At that time, Sudhana (a seeker of the path), seeing the inconceivable self-mastery divine power of Samantabhadra Bodhisattva (the Bodhisattva symbolizing the vows and practices of Bodhisattvas), immediately attained ten indestructible wisdom dharma gates; what are the ten? They are: in every single thought, being able to pervade all Buddha-lands with one body; in every single thought, reaching all the places of all Buddhas; in every single thought, respectfully making offerings to all Buddhas; in every single thought, hearing and upholding the true Dharma in all the places of all Buddhas, attaining the Dharma Wheel Wisdom Paramita Gate (the perfection of wisdom in the Dharma); attaining the Inconceivable Buddha Self-Mastery Wisdom Paramita Gate; attaining the Inexhaustible Eloquence Wisdom Dharma Gate; attaining the Prajna Paramita (perfection of wisdom) Contemplation Dharma Gates; attaining the Great Expedient Paramita Gate of the Ocean of All Dharma Realms (the perfection of skillful means); knowing the Wisdom Paramita Gate of the Desires and Natures of All Sentient Beings; attaining the Wisdom Paramita Gate of the Practices of Samantabhadra. At that time, Samantabhadra Bodhisattva extended his right hand and stroked Sudhana's head; after stroking, Sudhana again attained as many Samadhi gates (gates of meditation) as there are dust motes in all the worlds; each Samadhi gate has all the worlds
界微塵等三昧，以為眷屬；一一三昧中，見一切世界微塵等諸如來海，長養一切世界微塵等諸功德具，生薩婆若，滿大愿海，安住正道；究竟一切諸菩薩行，發薩婆若，勇猛精進，為一切佛光明所照。如此娑婆世界盧舍那佛所，普賢菩薩摩善財頂，令得具足一切世界微塵等三昧門，諸妙功德；普賢菩薩在於十方一切世界諸如來所，摩善財頂，所得功德，亦復如是。
爾時，普賢菩薩告善財言：「善男子！汝今見我自在神力奇特事不？」
答言：「唯然，已見。此不思議莫能測者，唯除如來。」
「善男子！我於過去不可說不可說世界海微塵等劫，修菩薩行，專求菩提；一一劫中，見不可說不可說世界海微塵等佛，修菩提心；一一劫中，於一切世界，設不可說不可說廣大施會，給施一切：或施妻子、城邑、聚落、頭目、髓腦、肢節、血肉，一切身份；不惜壽命，一向專求一切種智。於一一劫，恭敬供養不可說不可說世界海微塵等佛，于彼佛所，出家學道，受持正法，未曾生於貪恚癡心、我我所心、樂著生死虛妄之心、輕慢他心、諸障礙心，修不可壞佛菩提心，未曾忘失。善男子！我所修行菩薩諸行，凈佛世界，教化眾生，長養大悲，供養諸佛及善知識，護持正法，悉舍一切內外諸物，修習世間、出世
【現代漢語翻譯】 現代漢語譯本：以界微塵等三昧（samadhi，禪定）作為眷屬；在每一個三昧中，見到一切世界微塵等數量的諸如來（tathagata，佛）之海，增長一切世界微塵等數量的功德資具，生起薩婆若（sarvajna，一切智），圓滿大愿之海，安住于正道；究竟一切諸菩薩的修行，發起薩婆若，勇猛精進，為一切佛的光明所照耀。如此娑婆世界（saha world，我們所處的世界）的盧舍那佛（Vairocana Buddha，光明遍照佛）處，普賢菩薩（Samantabhadra Bodhisattva，普賢菩薩）摩善財（Sudhana，善財童子）的頭頂，令其獲得具足一切世界微塵等數量的三昧門，各種微妙功德；普賢菩薩在十方一切世界諸如來處，摩善財的頭頂，所獲得的功德，也是如此。 爾時，普賢菩薩告訴善財說：『善男子！你現在見到我自在的神力奇特之事了嗎？』 善財回答說：『是的，已經見到了。這不可思議、無法測度的力量，唯有如來才能擁有。』 『善男子！我在過去不可說不可說世界海微塵等劫（kalpa，劫波，極長的時間單位）中，修菩薩行，專心求取菩提（bodhi，覺悟）；在每一個劫中，見到不可說不可說世界海微塵等數量的佛，修菩提心；在每一個劫中，於一切世界，設立不可說不可說廣大的佈施法會，給予佈施一切：或者佈施妻子、城邑、聚落、頭目、髓腦、肢節、血肉，一切身體部分；不吝惜生命，一心專求一切種智（sarvajnata，一切智智）。在每一個劫中，恭敬供養不可說不可說世界海微塵等數量的佛，在那些佛的處所，出家學道，受持正法，未曾生起貪恚癡心、我我所心、樂著生死虛妄之心、輕慢他心、各種障礙之心，修不可壞的佛菩提心，未曾忘失。善男子！我所修行的菩薩各種修行，清凈佛世界，教化眾生，增長大悲，供養諸佛及善知識，護持正法，全部捨棄一切內外之物，修習世間、出世間
【English Translation】 English version: With samadhis (meditative absorptions) like the dust motes of realms as retinue; in each samadhi, seeing seas of tathagatas (Buddhas) as numerous as the dust motes of all worlds, nurturing all the implements of merit as numerous as the dust motes of all worlds, generating sarvajna (omniscience), fulfilling the great ocean of vows, abiding in the right path; perfecting all the practices of the bodhisattvas, generating sarvajna, being courageous and diligent, being illuminated by the light of all Buddhas. In this Saha world (the world we live in), at the place of Vairocana Buddha (the Buddha of radiant light), Samantabhadra Bodhisattva (the Bodhisattva of Universal Worthiness) rubs Sudhana's (the Youth Sudhana) crown, enabling him to obtain the samadhi gates as numerous as the dust motes of all worlds, and all kinds of wonderful merits; the merits obtained by Samantabhadra Bodhisattva rubbing Sudhana's crown at the places of all the tathagatas in all the ten directions are also like this. At that time, Samantabhadra Bodhisattva said to Sudhana, 'Good man! Do you now see my free and miraculous power and extraordinary events?' Sudhana replied, 'Yes, I have seen them. This inconceivable and immeasurable power can only be possessed by the tathagatas.' 'Good man! In the past, for kalpas (eons) as numerous as the dust motes of the seas of inexpressible and inexpressible worlds, I practiced the bodhisattva path, single-mindedly seeking bodhi (enlightenment); in each kalpa, I saw Buddhas as numerous as the dust motes of the seas of inexpressible and inexpressible worlds, and cultivated the bodhi mind; in each kalpa, in all worlds, I established inexpressible and inexpressible vast assemblies of giving, giving to all: or giving wives, cities, villages, heads, eyes, marrow, brains, limbs, flesh, all parts of the body; not begrudging life, single-mindedly seeking sarvajnata (omniscience). In each kalpa, I respectfully made offerings to Buddhas as numerous as the dust motes of the seas of inexpressible and inexpressible worlds, and at those Buddhas' places, I left home to study the path, received and upheld the true Dharma, never generating greed, hatred, or delusion, the mind of 'I' and 'mine', the mind of attachment to the illusory nature of birth and death, the mind of looking down on others, or any obstructing minds, cultivating the indestructible bodhi mind of the Buddha, never forgetting it. Good man! The various practices of the bodhisattva that I have cultivated, purifying the Buddha worlds, teaching and transforming sentient beings, nurturing great compassion, making offerings to all Buddhas and good teachers, protecting and upholding the true Dharma, completely giving up all internal and external things, cultivating worldly and supramundane
間智，令一切眾生背生死苦，讚歎一切諸佛功德；如是等事，于不可說不可說劫中演說，劫猶可盡，此諸功德不可窮盡。善男子！我得如是功德具力、諸善根力、樂勝法力、修功德力、觀察諸法寂滅性力、凈慧眼力、佛威神力、諸大願力、大慈悲力、凈通明力、善知識力，得是力故，逮得本性清凈法身，三世不壞；又得無上清凈色身，超出一切世間，隨應化者，莫不睹見；游一切剎，無處不至，現自在力，見者無厭。善男子！汝且觀我清凈法身，無量劫海行菩薩行之所成就；無量劫中，難聞、難見，種少善根。聲聞菩薩，猶尚不得聞我名字，況見我身。善男子！若有眾生聞我名者，于阿耨多羅三藐三菩提，不復退轉；若見，若觸，若迎送，若隨行，若見光明，若見震動諸佛世界；乃至夢中見聞我者，亦復如是。若思惟念我，若一日一夜，若七日七夜，若半月，若一月，若一歲，若百歲，若一劫，若百劫，乃至不可說不可說世界微塵等劫；若一生念我，若百生，乃至不可說不可說世界微塵等生念我，亦復如是。以如是等世界微塵等諸妙方便，令一切眾生，發阿耨多羅三藐三菩提心，住不退轉。善男子！若有眾生聞我修習凈佛剎者，必得往生清凈世界；若有眾生見聞我身，必得生我清凈身中。善男子！汝復觀我清凈法身。
【現代漢語翻譯】 現代漢語譯本：間智（指佛的智慧），使一切眾生背離生死之苦，讚歎一切諸佛的功德；像這樣的事情，在不可說不可說的劫數中演說，劫數尚且有窮盡的時候，這些功德卻不可窮盡。善男子！我獲得了這樣的功德具足之力、諸善根之力、樂於殊勝佛法之力、修習功德之力、觀察諸法寂滅本性之力、清凈慧眼之力、佛的威神之力、諸大願力、大慈悲之力、清凈通達明瞭之力、善知識之力，因為得到這些力量，所以證得了本性清凈的法身，三世不壞；又得到了無上清凈的色身，超出於一切世間，隨著所應化度的眾生，沒有不看見的；遊歷一切佛剎，沒有不到的地方，顯現自在之力，見到的人沒有厭倦。善男子！你且觀察我清凈的法身，是經過無量劫海修行菩薩行所成就的；在無量劫中，難以聽聞、難以見到，種下少許善根。聲聞（指聽聞佛法而修行的弟子）和菩薩，尚且不能聽到我的名字，更何況見到我的身形。善男子！如果有眾生聽到我的名字，對於阿耨多羅三藐三菩提（無上正等正覺），就不會再退轉；如果見到，如果觸碰，如果迎接送別，如果跟隨修行，如果見到光明，如果見到震動諸佛世界；乃至在夢中見到或聽到我，也是如此。如果思惟憶念我，如果一日一夜，如果七日七夜，如果半個月，如果一個月，如果一年，如果一百年，如果一劫，如果一百劫，乃至不可說不可說世界微塵數劫；如果一生憶念我，如果百生，乃至不可說不可說世界微塵數生憶念我，也是如此。用像這樣等同於世界微塵數的各種巧妙方便，使一切眾生，發起阿耨多羅三藐三菩提心，安住于不退轉。善男子！如果有眾生聽到我修習清凈佛剎的事情，必定能夠往生清凈世界；如果有眾生見到或聽到我的身形，必定能夠生於我的清凈身中。善男子！你再觀察我的清凈法身。 現代漢語譯本：間智，令一切眾生背離生死之苦，讚歎一切諸佛的功德；像這樣的事情，在不可說不可說的劫數中演說，劫數尚且有窮盡的時候，這些功德卻不可窮盡。善男子！我獲得了這樣的功德具足之力、諸善根之力、樂於殊勝佛法之力、修習功德之力、觀察諸法寂滅本性之力、清凈慧眼之力、佛的威神之力、諸大願力、大慈悲之力、清凈通達明瞭之力、善知識之力，因為得到這些力量，所以證得了本性清凈的法身，三世不壞；又得到了無上清凈的色身，超出於一切世間，隨著所應化度的眾生，沒有不看見的；遊歷一切佛剎，沒有不到的地方，顯現自在之力，見到的人沒有厭倦。善男子！你且觀察我清凈的法身，是經過無量劫海修行菩薩行所成就的；在無量劫中，難以聽聞、難以見到，種下少許善根。聲聞和菩薩，尚且不能聽到我的名字，更何況見到我的身形。善男子！如果有眾生聽到我的名字，對於阿耨多羅三藐三菩提，就不會再退轉；如果見到，如果觸碰，如果迎接送別，如果跟隨修行，如果見到光明，如果見到震動諸佛世界；乃至在夢中見到或聽到我，也是如此。如果思惟憶念我，如果一日一夜，如果七日七夜，如果半個月，如果一個月，如果一年，如果一百年，如果一劫，如果一百劫，乃至不可說不可說世界微塵數劫；如果一生憶念我，如果百生，乃至不可說不可說世界微塵數生憶念我，也是如此。用像這樣等同於世界微塵數的各種巧妙方便，使一切眾生，發起阿耨多羅三藐三菩提心，安住于不退轉。善男子！如果有眾生聽到我修習清凈佛剎的事情，必定能夠往生清凈世界；如果有眾生見到或聽到我的身形，必定能夠生於我的清凈身中。善男子！你再觀察我的清凈法身。
【English Translation】 English version: 'Interim wisdom' (referring to the wisdom of the Buddha), causes all sentient beings to turn away from the suffering of birth and death, and praises the merits of all Buddhas; such matters are expounded in inexpressible, inexpressible kalpas (eons), and though kalpas may come to an end, these merits are inexhaustible. Good man! I have attained such power of complete merit, the power of all good roots, the power of delight in the supreme Dharma, the power of cultivating merit, the power of observing the quiescent nature of all dharmas, the power of pure wisdom eyes, the power of the Buddha's majestic power, the power of all great vows, the power of great compassion, the power of pure and clear understanding, and the power of good teachers. Because of obtaining these powers, I have attained the pure Dharma body of original nature, which is indestructible in the three times; and I have also attained the supreme pure form body, which transcends all worlds, and all those who are to be transformed see it; I travel to all Buddha lands, reaching everywhere, manifesting the power of freedom, and those who see it are never weary. Good man! You should observe my pure Dharma body, which is accomplished through the practice of the Bodhisattva path in countless kalpa seas; in countless kalpas, it is difficult to hear of, difficult to see, and to plant a few good roots. Even Sravakas (disciples who hear the Dharma and practice) and Bodhisattvas cannot hear my name, let alone see my form. Good man! If there are sentient beings who hear my name, they will not regress from Anuttara-samyak-sambodhi (supreme perfect enlightenment); if they see, if they touch, if they welcome and send off, if they follow in practice, if they see the light, if they see the shaking of the Buddha worlds; even if they see or hear me in a dream, it is the same. If they contemplate and remember me, whether for one day and one night, or seven days and seven nights, or half a month, or one month, or one year, or one hundred years, or one kalpa, or one hundred kalpas, or even inexpressible, inexpressible world-dust-like kalpas; if they remember me for one lifetime, or for one hundred lifetimes, or even inexpressible, inexpressible world-dust-like lifetimes, it is the same. With such world-dust-like skillful means, I cause all sentient beings to generate the mind of Anuttara-samyak-sambodhi and abide in non-regression. Good man! If there are sentient beings who hear of my practice of purifying Buddha lands, they will surely be reborn in pure lands; if there are sentient beings who see or hear my form, they will surely be born in my pure body. Good man! You should observe my pure Dharma body again. English version: 'Interim wisdom', causes all sentient beings to turn away from the suffering of birth and death, and praises the merits of all Buddhas; such matters are expounded in inexpressible, inexpressible kalpas, and though kalpas may come to an end, these merits are inexhaustible. Good man! I have attained such power of complete merit, the power of all good roots, the power of delight in the supreme Dharma, the power of cultivating merit, the power of observing the quiescent nature of all dharmas, the power of pure wisdom eyes, the power of the Buddha's majestic power, the power of all great vows, the power of great compassion, the power of pure and clear understanding, and the power of good teachers. Because of obtaining these powers, I have attained the pure Dharma body of original nature, which is indestructible in the three times; and I have also attained the supreme pure form body, which transcends all worlds, and all those who are to be transformed see it; I travel to all Buddha lands, reaching everywhere, manifesting the power of freedom, and those who see it are never weary. Good man! You should observe my pure Dharma body, which is accomplished through the practice of the Bodhisattva path in countless kalpa seas; in countless kalpas, it is difficult to hear of, difficult to see, and to plant a few good roots. Even Sravakas and Bodhisattvas cannot hear my name, let alone see my form. Good man! If there are sentient beings who hear my name, they will not regress from Anuttara-samyak-sambodhi; if they see, if they touch, if they welcome and send off, if they follow in practice, if they see the light, if they see the shaking of the Buddha worlds; even if they see or hear me in a dream, it is the same. If they contemplate and remember me, whether for one day and one night, or seven days and seven nights, or half a month, or one month, or one year, or one hundred years, or one kalpa, or one hundred kalpas, or even inexpressible, inexpressible world-dust-like kalpas; if they remember me for one lifetime, or for one hundred lifetimes, or even inexpressible, inexpressible world-dust-like lifetimes, it is the same. With such world-dust-like skillful means, I cause all sentient beings to generate the mind of Anuttara-samyak-sambodhi and abide in non-regression. Good man! If there are sentient beings who hear of my practice of purifying Buddha lands, they will surely be reborn in pure lands; if there are sentient beings who see or hear my form, they will surely be born in my pure body. Good man! You should observe my pure Dharma body again.
」
爾時，善財于普賢菩薩相好肢節，諸毛孔中，見不可說不可說世界海，諸佛充滿；一一如來，以不可說不可說大菩薩眾，以為眷屬。見彼一一如來剎海，所依不同，形色各異；金剛圍山，大云彌覆，佛興世間，所轉法輪；如是等事，皆悉不同。又見普賢菩薩於十方剎，出一切世界微塵等如來化身，教化眾生，令發阿耨多羅三藐三菩提心。爾時，善財童子經由親近一佛世界微塵等諸善知識所得功德，于見普賢菩薩所得功德，百分不及一，百千萬分乃至算數譬諭所不能及；何以故？善財童子于唸唸中，入不可說不可說佛世界海，得不可說不可說微塵等諸功德藏；知諸佛海，次第興世；菩薩眾海，眷屬圍繞；了眾生根，現自在力而化度之。或一世界於一劫中，修菩薩行；乃至不可說不可說世界微塵等劫，修菩薩行。不此世界沒，不彼世界生，而能教化無量無邊世界眾生，令發阿耨多羅三藐三菩提心。
爾時，善財童子能自究竟普賢所行諸大愿海，不久當與一切佛等，一身充滿一切世界剎等、身等、行等、正覺等、自在力等、轉法輪等、諸辯才等、妙音聲等、方便等、無畏力等、佛所住等、大慈悲等、不思議法門自在力等。
爾時，普賢菩薩欲重明此義，以偈頌曰：
「汝等離煩惱， 清凈心諦聽
【現代漢語翻譯】 現代漢語譯本： 當時，善財童子在普賢菩薩的相好肢節，以及每一個毛孔中，看見了不可說不可說的世界海，其中充滿了諸佛；每一位如來，都有不可說不可說的大菩薩眾作為眷屬。他看見那些如來佛剎海，所依之處不同，形狀顏色各異；有的被金剛圍山環繞，有的被大云覆蓋，佛陀在世間出現，所轉的法輪也各不相同；諸如此類的事情，都各不相同。他又看見普賢菩薩在十方世界，顯現出如同一切世界微塵數一樣多的如來化身，教化眾生，使他們發起阿耨多羅三藐三菩提心（無上正等正覺之心）。當時，善財童子通過親近如同一個佛世界微塵數一樣多的善知識所獲得的功德，與他見到普賢菩薩所獲得的功德相比，百分之一都不到，甚至百千萬分，乃至用算數譬喻都無法比擬；這是為什麼呢？因為善財童子在每一個念頭中，都進入不可說不可說的佛世界海，獲得不可說不可說的微塵數一樣的功德寶藏；他知道諸佛之海，次第在世間出現；菩薩眾海，眷屬圍繞；他了解眾生的根性，展現自在的力量來教化他們。有的在一個世界中，用一個劫的時間修行菩薩行；乃至在不可說不可說的世界微塵數一樣多的劫中，修行菩薩行。他不在這個世界消失，也不在那個世界誕生，卻能夠教化無量無邊的世界眾生，使他們發起阿耨多羅三藐三菩提心。 當時，善財童子能夠自己究竟普賢菩薩所修行的諸大愿海，不久將與一切佛相等，一身充滿一切世界剎土，身相等，行相等，正覺相等，自在力相等，轉法輪相等，諸辯才相等，妙音聲相等，方便相等，無畏力相等，佛所住相等，大慈悲相等，不可思議法門自在力相等。 當時，普賢菩薩想要再次闡明這個道理，用偈頌說道： 『你們這些遠離煩惱的人，要以清凈的心諦聽。』
【English Translation】 English version: At that time, Sudhana saw in the marks and limbs of Samantabhadra Bodhisattva, and in each of his pores, immeasurable and inexpressible oceans of worlds, filled with Buddhas; each Tathagata (Buddha) had an immeasurable and inexpressible multitude of great Bodhisattvas as their retinue. He saw that the Buddha-lands of those Tathagatas had different foundations, and varied in form and color; some were surrounded by Vajra Mountains, some were covered by great clouds, the Buddhas appeared in the world, and the turning of the Dharma wheel was also different; such things were all different. He also saw Samantabhadra Bodhisattva manifesting as many Tathagata transformation bodies as there are dust particles in all the worlds in the ten directions, teaching sentient beings, causing them to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, the merit that Sudhana obtained through associating with as many good teachers as there are dust particles in a Buddha-world, compared to the merit he obtained from seeing Samantabhadra Bodhisattva, was less than one percent, even less than one in a hundred million, and could not be compared even with numerical analogies; why was this so? Because in every thought, Sudhana entered immeasurable and inexpressible oceans of Buddha-worlds, obtaining immeasurable and inexpressible treasures of merit like dust particles; he knew that the oceans of Buddhas appeared in the world in succession; the oceans of Bodhisattvas were surrounded by their retinues; he understood the roots of sentient beings, and manifested his power of freedom to teach them. Some practiced the Bodhisattva path in one world for one kalpa (eon); and even practiced the Bodhisattva path for as many kalpas as there are dust particles in immeasurable and inexpressible worlds. He did not disappear in this world, nor was he born in that world, yet he was able to teach countless sentient beings in immeasurable worlds, causing them to generate the mind of Anuttara-samyak-sambodhi. At that time, Sudhana was able to completely realize the great vows of Samantabhadra, and soon he would be equal to all Buddhas, his body filling all the Buddha-lands in all the worlds, his body equal, his practice equal, his perfect enlightenment equal, his power of freedom equal, his turning of the Dharma wheel equal, his eloquence equal, his wonderful voice equal, his skillful means equal, his fearlessness equal, his dwelling place equal to that of the Buddhas, his great compassion equal, and his power of freedom in inconceivable Dharma doors equal. At that time, Samantabhadra Bodhisattva, wishing to further clarify this meaning, spoke in verse: 'You who are free from afflictions, listen attentively with pure minds.'
， 說佛一切行， 真實波羅蜜。 超出諸世間， 無上調御士， 遠離煩惱垢， 清凈如虛空。 圓滿智慧日， 除滅煩惱闇， 普照一切法， 安樂諸群生。 如來無量劫， 時乃出興世， 譬如優曇華， 難見難值遇。 普為諸群萌， 苦行無量劫， 隨順諸世間， 其心無染著。 時諸菩薩眾， 既聞普賢教， 敬心聽如來， 自在真實義。 普賢真佛子， 究竟一切行， 常為佛所嘆， 言必不虛妄。 普賢功德華， 不染三界法， 勸發大眾聽， 無盡智慧海。 諸佛微妙智， 清凈如虛空， 明瞭一切行， 其心無所著。 一念悉了達， 三世一切法， 善知眾生根， 隨其所應化。 眾生心煩惱， 諸業善不善， 所樂皆悉知， 而為說正法。 或見如來坐， 充滿十方界， 眾生罪所障， 雖近而不見。 或見初發心， 遠離諸放逸， 無量無數劫， 修習菩薩行。 或聞諸最勝， 妙音演說法， 罪垢眾生等， 不聞佛名號。 或見大菩薩， 充滿三千界， 究竟普賢行， 如來為說法。 或見盧舍那， 無量無數劫， 嚴凈此世界， 得成最正覺。 或
【現代漢語翻譯】 現代漢語譯本 佛陀所行的一切，都是真實的波羅蜜（paramita，意為到達彼岸）， 超越所有世間，是無上的調御士（指佛陀，能調伏眾生心性的人）， 遠離煩惱的污垢，清凈如同虛空。 圓滿的智慧如同太陽，能消除煩惱的黑暗， 普遍照耀一切法，使所有眾生安樂。 如來（tathagata，佛的稱號之一）在無量劫的時間裡，才出現於世間， 就像優曇花（udumbara，傳說中三千年一開的稀有花）一樣，難以見到，難以值遇。 爲了所有眾生，苦行了無量劫， 隨順世間，內心卻沒有任何執著。 這時，菩薩們聽聞了普賢（Samantabhadra，象徵一切菩薩行愿的菩薩）的教誨， 以恭敬的心聽聞如來所說的自在真實的意義。 普賢是真正的佛子，究竟圓滿一切修行， 常被佛陀所讚歎，所說的話必定真實不虛。 普賢的功德如同花朵，不被三界（欲界、色界、無色界）的法則所污染， 勸勉大眾聽聞，這無盡的智慧之海。 諸佛的微妙智慧，清凈如同虛空， 明瞭一切修行，內心沒有任何執著。 一念之間就能完全瞭解，過去、現在、未來三世的一切法， 善於瞭解眾生的根性，隨其所應而教化。 眾生的心有煩惱，所造的業有善有不善， 他們所喜好的，佛陀都知道，併爲他們宣說正法。 有時看見如來端坐，充滿十方世界， 眾生因罪業所障，即使靠近也看不見。 有時看見初發菩提心的人，遠離各種放逸， 在無量無數劫的時間裡，修習菩薩的修行。 有時聽聞最殊勝的，美妙的聲音在演說佛法， 罪業深重的眾生，卻聽不到佛的名號。 有時看見大菩薩，充滿三千大千世界， 究竟圓滿普賢的修行，如來為他們說法。 有時看見盧舍那佛（Locana，報身佛），在無量無數劫的時間裡， 莊嚴清凈這個世界，最終成就最正覺（anuttara-samyak-sambodhi，無上正等正覺）。
【English Translation】 English version All the actions of the Buddha are the true paramita (perfection, reaching the other shore), Transcending all realms of existence, he is the unsurpassed tamer (referring to the Buddha, one who can tame the minds of beings), Free from the defilements of afflictions, pure like the void. His perfect wisdom is like the sun, eliminating the darkness of afflictions, Universally illuminating all dharmas, bringing peace and joy to all beings. The Tathagata (one of the titles of the Buddha) appears in the world after countless kalpas (eons), Like the udumbara flower (a rare flower said to bloom once every three thousand years), it is difficult to see and encounter. For the sake of all beings, he practiced austerities for countless kalpas, Conforming to the world, yet his heart is without any attachment. At this time, the Bodhisattvas, having heard the teachings of Samantabhadra (a Bodhisattva symbolizing the vows and practices of all Bodhisattvas), Listen with reverence to the true and unhindered meaning spoken by the Tathagata. Samantabhadra is a true son of the Buddha, who has perfected all practices, He is always praised by the Buddha, and his words are always true. Samantabhadra's merits are like flowers, unpolluted by the laws of the three realms (desire realm, form realm, formless realm), He encourages the assembly to listen to this endless ocean of wisdom. The subtle wisdom of all Buddhas is pure like the void, Clearly understanding all practices, their hearts are without any attachment. In a single thought, they fully comprehend all dharmas of the past, present, and future, They are skilled in understanding the roots of beings, and teach them according to their needs. The minds of beings are filled with afflictions, their actions are both good and bad, The Buddha knows what they like, and teaches them the true Dharma. Sometimes they see the Tathagata sitting, filling the ten directions, Beings, obstructed by their sins, cannot see him even when they are near. Sometimes they see those who have just awakened the Bodhi mind, far from all indulgence, Practicing the Bodhisattva path for countless kalpas. Sometimes they hear the most supreme, wonderful sounds expounding the Dharma, Beings burdened by sins, do not hear the name of the Buddha. Sometimes they see great Bodhisattvas, filling the three thousand great thousand worlds, Perfecting the practices of Samantabhadra, the Tathagata teaches them the Dharma. Sometimes they see Locana Buddha (the reward body Buddha), in countless kalpas, Adorning and purifying this world, finally attaining the most perfect enlightenment (anuttara-samyak-sambodhi).
見賢首佛， 普賢大菩薩， 斯等悉充滿， 蓮華妙德剎。 或見阿彌陀， 觀世音菩薩， 灌頂授記者， 充滿諸法界。 或見阿閦佛， 香象大菩薩， 斯等悉充滿， 妙樂嚴凈剎。 或見月慧佛， 金幢大菩薩， 斯等悉充滿， 明凈鏡妙剎。 或見日藏佛， 智灌大菩薩， 斯等悉充滿， 清凈光明剎。 或見十方界， 諸佛放光明， 為眾轉法輪， 除滅愚癡暗。 或見一毛孔， 不可說佛剎， 諸佛莊嚴身， 佛子眾圍繞， 為轉正法輪， 度脫諸群生。 或於一毛孔， 普見諸佛子， 無數億劫中， 修習菩薩行。 或於一一塵， 悉見無量剎， 或凈或垢穢， 諸行業所起， 或見盧舍那， 于彼轉法輪， 顯現自在力， 方便入涅槃。 觀察眾生類， 一切業煩惱， 顯現自在力， 化之令解脫。 如是諸法王， 十方世界中， 顯現自在力， 我今說少分。 或見釋迦文， 初成等正覺， 饒益諸群生， 一切莫能測。 或見為菩薩， 供養一切佛， 或住童子地， 顯現自在力， 或見行施戒， 忍辱勤精進， 深入諸禪定， 住慧方便地。 或見究竟住
【現代漢語翻譯】 現代漢語譯本 看見賢首佛（Buddha Vairochana），普賢大菩薩（Samantabhadra Bodhisattva）， 這些聖者都充滿在蓮花妙德的佛土中。 或者看見阿彌陀佛（Amitabha Buddha），觀世音菩薩（Avalokiteśvara Bodhisattva）， 那些正在接受灌頂和授記的聖者，充滿在各個法界。 或者看見阿閦佛（Akshobhya Buddha），香象大菩薩（Gandhahastin Bodhisattva）， 這些聖者都充滿在美妙快樂、莊嚴清凈的佛土中。 或者看見月慧佛（Chandraprabha Buddha），金幢大菩薩（Kanakadhvaja Bodhisattva）， 這些聖者都充滿在明亮清凈、如鏡子般美妙的佛土中。 或者看見日藏佛（Suryagarbha Buddha），智灌大菩薩（Jnanabhisheka Bodhisattva）， 這些聖者都充滿在清凈光明的佛土中。 或者看見十方世界，諸佛放出光明， 為眾生轉法輪，消除愚癡的黑暗。 或者看見一個毛孔中，有不可言說的佛土， 諸佛莊嚴其身，佛子們圍繞著， 爲了轉正法輪，度脫一切眾生。 或者在一個毛孔中，普遍看見諸佛子， 在無數億劫中，修習菩薩的行持。 或者在每一粒微塵中，都看見無量的佛土， 有的清凈，有的污穢，都是各種業力所產生的。 或者看見盧舍那佛（Vairocana Buddha），在那裡轉法輪， 顯現自在的力量，方便地進入涅槃。 觀察眾生的種類，一切的業力和煩惱， 顯現自在的力量，教化他們得到解脫。 像這樣的諸法王，在十方世界中， 顯現自在的力量，我今天只說其中的少部分。 或者看見釋迦牟尼佛（Shakyamuni Buddha），初成正等正覺， 饒益一切眾生，其功德一切都無法測度。 或者看見他作為菩薩，供養一切諸佛， 或者安住在童子地，顯現自在的力量。 或者看見他行佈施、持戒、忍辱、勤奮精進， 深入各種禪定，安住在智慧方便的境界。 或者看見他究竟安住。
【English Translation】 English version Seeing Vairochana Buddha (Buddha Vairochana), Samantabhadra Bodhisattva (Samantabhadra Bodhisattva), These holy beings are all filling the Buddha-land of lotus's wondrous virtue. Or seeing Amitabha Buddha (Amitabha Buddha), Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva), Those who are receiving the abhiseka and prediction, filling all the dharma realms. Or seeing Akshobhya Buddha (Akshobhya Buddha), Gandhahastin Bodhisattva (Gandhahastin Bodhisattva), These holy beings are all filling the Buddha-land of wonderful joy and pure adornment. Or seeing Chandraprabha Buddha (Chandraprabha Buddha), Kanakadhvaja Bodhisattva (Kanakadhvaja Bodhisattva), These holy beings are all filling the Buddha-land of bright purity, like a wondrous mirror. Or seeing Suryagarbha Buddha (Suryagarbha Buddha), Jnanabhisheka Bodhisattva (Jnanabhisheka Bodhisattva), These holy beings are all filling the Buddha-land of pure light. Or seeing the ten directions of the world, all Buddhas emitting light, Turning the Dharma wheel for sentient beings, eliminating the darkness of ignorance. Or seeing in one pore, countless Buddha-lands beyond description, All Buddhas adorning their bodies, with Buddha's disciples surrounding them, In order to turn the right Dharma wheel, liberating all sentient beings. Or in one pore, universally seeing all the Buddha's disciples, In countless eons, practicing the bodhisattva's conduct. Or in each and every dust mote, seeing immeasurable Buddha-lands, Some pure, some defiled, all arising from various karmic actions. Or seeing Vairocana Buddha (Vairocana Buddha), turning the Dharma wheel there, Manifesting the power of freedom, conveniently entering Nirvana. Observing the kinds of sentient beings, all their karma and afflictions, Manifesting the power of freedom, teaching them to attain liberation. Such Dharma Kings, in the ten directions of the world, Manifesting the power of freedom, I am now speaking of a small portion. Or seeing Shakyamuni Buddha (Shakyamuni Buddha), first attaining perfect enlightenment, Benefiting all sentient beings, whose merits are immeasurable. Or seeing him as a bodhisattva, making offerings to all Buddhas, Or abiding in the stage of a child, manifesting the power of freedom. Or seeing him practicing giving, keeping precepts, patience, and diligent effort, Deeply entering various samadhis, abiding in the realm of wisdom and skillful means. Or seeing him ultimately abiding.
， 一切種智地， 三昧陀羅尼， 出生諸通明。 或見無量劫， 修習菩薩行， 逮得不退轉， 甘露灌頂記。 或見為梵身， 帝釋四天王， 剎利婆羅門， 示現此等身。 或見從兜率， 命終降神生， 或見住宮殿， 舍欲而出家， 或見坐道場， 降魔成正覺， 轉凈妙法輪， 涅槃後起塔。 或見無量壽， 最勝天人尊， 為授灌頂記， 成無上導師。 或見十力尊， 教化已周訖， 般涅槃已來， 無量無數劫。 或見論師月， 現處梵王宮， 亦現大自在， 魔王宮殿中。 或見兜率宮， 諸天眾圍繞， 為彼說正法， 悉令大歡喜。 或見處夜摩， 帝釋四天王， 諸龍夜叉王， 八部宮殿中。 錠光如來所， 供養得授記， 如是等方便， 教化諸群生。 光明身壽命， 凈慧及眷屬， 教化威儀聲， 皆悉不可數。 見佛同眾生， 或身如須彌， 或現跏趺坐， 充滿於世界， 或見光一尋， 或百千由旬， 或見照法界， 或照一切剎。 或現壽百歲， 百千萬億歲， 無量那由他， 不可思議劫。 無礙清凈慧， 一念知三世， 悉從因緣起， 而
【現代漢語翻譯】 現代漢語譯本 到達一切種智（sarvajñāna，指佛陀的智慧）的境界， 通過三昧（samādhi，禪定）和陀羅尼（dhāraṇī，總持）的力量， 生出各種神通和智慧。 有時看見菩薩在無量劫中， 修習菩薩的種種行為， 最終獲得不退轉的境界， 接受甘露灌頂的授記。 有時看見佛陀化身為梵天（Brahmā）， 帝釋天（Indra）和四大天王， 或者剎帝利（kṣatriya，武士）和婆羅門（brāhmaṇa，祭司）， 以此等身份示現。 有時看見佛陀從兜率天（Tuṣita）命終， 降生人間， 有時看見佛陀住在宮殿中， 捨棄世俗慾望而出家修行， 有時看見佛陀坐在菩提道場， 降伏魔障成就正等正覺（samyaṁsambodhi，完全的覺悟）， 轉動清凈微妙的法輪（dharma-cakra，佛法）， 涅槃后建立佛塔。 有時看見無量壽佛（Amitāyus）， 最殊勝的天人尊者， 為菩薩授記灌頂， 使其成為無上的導師。 有時看見具有十力（daśabala，佛陀的十種力量）的佛陀， 教化眾生已經圓滿結束， 進入涅槃已經過去， 無量無數劫的時間。 有時看見論師（vādī，辯論者）如月亮般， 顯現在梵天王的宮殿中， 也顯現在大自在天（Maheśvara）和魔王的宮殿中。 有時看見佛陀在兜率天宮， 被諸天眾圍繞， 為他們宣說正法， 使他們都感到非常歡喜。 有時看見佛陀在夜摩天（Yāma）， 帝釋天和四大天王， 以及諸龍王、夜叉王（yakṣa）， 和天龍八部（aṣṭasenā）的宮殿中。 在錠光如來（Dīpaṁkara）那裡， 供養並得到授記， 像這樣用各種方便法門， 教化一切眾生。 佛陀的光明身、壽命， 清凈的智慧和眷屬， 教化的威儀和聲音， 都是不可計數的。 看見佛陀有時像眾生一樣， 有時身體像須彌山（Sumeru）， 有時顯現跏趺坐（padmāsana）的姿勢， 充滿整個世界， 有時看見佛光一尋（約八尺）， 有時百千由旬（yojana，古印度長度單位）， 有時看見佛光照耀法界（dharma-dhātu，宇宙）， 有時照耀一切佛剎（buddhakṣetra，佛的國土）。 有時顯現壽命百年， 有時百千萬億年， 乃至無量那由他（nayuta，數量單位）， 不可思議的劫數。 佛陀具有無礙清凈的智慧， 一念之間就能知曉過去、現在、未來三世， 一切都從因緣而生起，
【English Translation】 English version Reaching the state of all-knowing wisdom (sarvajñāna), Through the power of samadhi (meditation) and dharani (mantras), Giving rise to various spiritual powers and wisdom. Sometimes seeing Bodhisattvas in countless kalpas, Practicing the various deeds of a Bodhisattva, Finally attaining the state of non-retrogression, Receiving the prophecy of nectar-anointing. Sometimes seeing the Buddha transform into Brahma, Indra and the Four Heavenly Kings, Or into Kshatriyas (warriors) and Brahmins (priests), Manifesting in these forms. Sometimes seeing the Buddha passing away from Tushita Heaven (Tuṣita), And descending to be born in the human world, Sometimes seeing the Buddha residing in palaces, Renouncing worldly desires and leaving home to practice, Sometimes seeing the Buddha sitting at the Bodhi tree, Subduing demons and attaining complete enlightenment (samyaksaṃbodhi), Turning the pure and wonderful Dharma wheel (dharma-cakra), And building stupas after Nirvana. Sometimes seeing Amitayus Buddha, The most supreme celestial being, Bestowing prophecies and anointing on Bodhisattvas, Making them supreme teachers. Sometimes seeing the Buddha with the ten powers (daśabala), Having completed the teaching of sentient beings, Entering Nirvana and having passed, Countless and immeasurable kalpas. Sometimes seeing the debater (vādī) like the moon, Appearing in the palace of Brahma, Also appearing in the palaces of Maheśvara and the demon king. Sometimes seeing the Buddha in Tushita Heaven, Surrounded by celestial beings, Expounding the true Dharma to them, Making them all very joyful. Sometimes seeing the Buddha in Yama Heaven (Yāma), Indra and the Four Heavenly Kings, As well as the Dragon Kings, Yaksha Kings (yakṣa), And the palaces of the eight classes of gods and dragons (aṣṭasenā). At the place of Dīpaṁkara Buddha, Making offerings and receiving prophecies, Using various skillful means like this, To teach all sentient beings. The Buddha's luminous body, lifespan, Pure wisdom and retinue, The dignified manner and voice of teaching, Are all countless. Seeing the Buddha sometimes like sentient beings, Sometimes the body like Mount Sumeru, Sometimes manifesting the lotus posture (padmāsana), Filling the entire world, Sometimes seeing the Buddha's light one fathom (about eight feet), Sometimes hundreds of thousands of yojanas (ancient Indian unit of length), Sometimes seeing the Buddha's light illuminating the Dharma realm (dharma-dhātu), Sometimes illuminating all Buddha lands (buddhakṣetra). Sometimes manifesting a lifespan of a hundred years, Sometimes hundreds of millions of years, Even countless nayutas (unit of quantity), Inconceivable kalpas. The Buddha has unobstructed and pure wisdom, In a single thought, knowing the past, present, and future three times, Everything arises from causes and conditions,
實無自性。 一剎成正覺， 普現諸世界， 能現一世界， 而作無量剎。 示現無量剎， 而為一世界， 安住無上道， 具足無畏力。 無礙智慧轉， 十二行法輪， 知苦習盡道， 十二支緣起。 四辯無礙智， 演說一切法， 無我無我所， 亦無有自性， 無生亦無滅， 無來亦無去， 皆悉如虛空， 而不壞諸業。 如來為眾生， 方便分別說， 轉此法輪時， 震動一切剎， 大海金剛山， 無有恐怖者。 如來一音說， 各隨所應解， 滅諸煩惱垢， 令住薩婆若。 如來一音說， 或聞施戒忍， 精進禪智慧， 慈悲及喜舍， 四念四正勤， 如意諸根力， 覺道止觀念， 神通諸法門。 如來一音說， 八部人非人， 梵釋四天王， 隨類音聲解。 若多貪恚癡， 憍慢慳嫉結， 八萬四千垢， 各聞對治法。 未修凈業者， 聞說十善道， 已修施戒者， 聞說般涅槃。 染著于生死， 懈怠諸群生， 聞說解脫門， 除滅生死苦。 少欲知足者， 樂處於閑靜， 如是等眾生， 聞說二乘音。 或修廣大心， 具諸功德藏， 親近諸佛者， 聞說大乘聲
【現代漢語翻譯】 現代漢語譯本 實則一切法都沒有其獨立的自性。 在一剎那間成就正覺（anuttara-samyak-sambodhi，無上正等正覺），普遍顯現在各個世界。 能夠顯現一個世界，同時又能化作無量無數的世界。 示現無量無數的世界，而實際上又是一個世界。 安住于無上的菩提之道，具足無所畏懼的力量。 無礙的智慧運轉，轉動十二行法輪（dvadasakara-dharmacakra，佛教教義的十二種執行方式）， 了知苦（duhkha，痛苦）、集（samudaya，痛苦的根源）、滅（nirodha，痛苦的止息）、道（marga，通往止息的道路）四聖諦，以及十二支緣起（dvadasanga-pratityasamutpada，十二因緣）。 以四無礙辯才（catuh-pratisamvid，四種無礙的辯才）的智慧，演說一切佛法。 宣說無我（anatman，沒有永恒不變的自我）和無我所（niratmaniya，不屬於我的），也沒有所謂的自性（svabhava，獨立存在的本質）。 沒有生起，也沒有滅亡，沒有來處，也沒有去處。 一切都如同虛空一般，但卻不會破壞因果業報。 如來（tathagata，佛的稱號）爲了眾生，方便地分別解說。 當轉動法輪時，震動一切世界。 即使是大海和金剛山，也沒有任何恐怖。 如來以一音說法，眾生各自根據自己的根器理解。 滅除一切煩惱垢染，令眾生安住于薩婆若（sarvajna，一切智）。 如來以一音說法，或者聽到佈施（dana，給予）、持戒（sila，道德行為）、忍辱（ksanti，忍耐）， 精進（virya，努力）、禪定（dhyana，冥想）、智慧（prajna，洞察力），慈悲（maitri，愛心）、喜（mudita，喜悅）、舍（upeksa，平靜）， 四念處（catvari-smrtyupasthana，四種專注的修行）、四正勤（catvari-pradhanani，四種正確的努力）、如意足（rddhi-pada，神通的基礎）、諸根（indriya，六根）、諸力（bala，五力）， 覺支（bodhyanga，覺悟的因素）、道支（marga-anga，通往覺悟的因素）、止觀（samatha-vipasyana，止和觀）、神通（abhijna，超自然能力）等各種法門。 如來以一音說法，天龍八部（naga，龍族；yaksa，夜叉；gandharva，乾闥婆；asura，阿修羅；garuda，迦樓羅；kinnara，緊那羅；mahoraga，摩睺羅伽）等非人， 梵天（brahma，創造神）、帝釋天（sakra，眾神之王）、四大天王（caturmaharajika，守護世界的四位天神），都根據各自的類別和音聲理解佛法。 如果眾生有強烈的貪慾（raga，貪婪）、嗔恚（dvesa，憤怒）、愚癡（moha，無明），以及驕慢（mana，傲慢）、慳吝（matsarya，吝嗇）、嫉妒（irsya，嫉妒）等煩惱結縛， 八萬四千種煩惱垢染，各自都能聽到對治的法門。 尚未修習清凈業的人，聽到宣說十善道（dasa-kusala-karma-patha，十種善行）。 已經修習佈施和持戒的人，聽到宣說般涅槃（parinirvana，完全的涅槃）。 對於執著于生死輪迴，懈怠的眾生， 聽到宣說解脫之門，從而消除生死的痛苦。 對於少欲知足，喜歡處於閑靜的眾生， 這些眾生，聽到宣說二乘（sravaka-yana，聲聞乘；pratyekabuddha-yana，緣覺乘）的教法。 或者修習廣大心，具足各種功德寶藏， 親近諸佛的眾生，聽到宣說大乘（mahayana，大乘佛教）的教法。
【English Translation】 English version In reality, all dharmas have no self-nature. In a single moment, one attains perfect enlightenment (anuttara-samyak-sambodhi), universally appearing in all worlds. Able to manifest one world, and yet create countless worlds. Manifesting countless worlds, while actually being one world. Abiding in the supreme path of enlightenment, possessing fearless power. The unobstructed wisdom turns, turning the twelve-spoked wheel of Dharma (dvadasakara-dharmacakra), Knowing suffering (duhkha), the origin of suffering (samudaya), the cessation of suffering (nirodha), and the path to the cessation of suffering (marga), as well as the twelve links of dependent origination (dvadasanga-pratityasamutpada). With the wisdom of the four unobstructed eloquences (catuh-pratisamvid), expounding all the Dharma. Declaring no-self (anatman) and no-mine (niratmaniya), and also no inherent self-nature (svabhava). There is no arising, nor ceasing, no coming, nor going. All are like empty space, yet the karmic consequences are not destroyed. The Tathagata (tathagata), for the sake of sentient beings, expediently explains in various ways. When turning the wheel of Dharma, all worlds are shaken. Even the great ocean and the Vajra Mountain have no fear. The Tathagata speaks with one voice, and each understands according to their capacity. Eliminating all defilements of afflictions, enabling beings to abide in sarvajna (all-knowing wisdom). The Tathagata speaks with one voice, and some hear of giving (dana), morality (sila), and patience (ksanti), Diligence (virya), meditation (dhyana), wisdom (prajna), loving-kindness (maitri), joy (mudita), and equanimity (upeksa), The four foundations of mindfulness (catvari-smrtyupasthana), the four right efforts (catvari-pradhanani), the bases of psychic power (rddhi-pada), the faculties (indriya), the powers (bala), The factors of enlightenment (bodhyanga), the factors of the path (marga-anga), calm abiding and insight (samatha-vipasyana), supernormal powers (abhijna), and various other Dharma gates. The Tathagata speaks with one voice, and the eight classes of beings (naga, yaksa, gandharva, asura, garuda, kinnara, mahoraga), both human and non-human, Brahma (brahma), Sakra (sakra), and the Four Heavenly Kings (caturmaharajika), all understand the Dharma according to their respective categories and sounds. If beings have strong greed (raga), hatred (dvesa), delusion (moha), as well as pride (mana), stinginess (matsarya), and jealousy (irsya), The eighty-four thousand defilements, each can hear the Dharma that counteracts them. Those who have not yet cultivated pure karma, hear the teaching of the ten virtuous paths (dasa-kusala-karma-patha). Those who have already cultivated giving and morality, hear the teaching of parinirvana (complete nirvana). For those beings who are attached to the cycle of birth and death, and are lazy, They hear the teaching of the gate of liberation, thus eliminating the suffering of birth and death. For those who are content with few desires and enjoy solitude, These beings hear the teachings of the two vehicles (sravaka-yana, pratyekabuddha-yana). Or those who cultivate a vast mind, possessing a treasury of merits, Those who are close to the Buddhas, hear the teachings of the Mahayana (mahayana).
。 或有一世界， 聞說一乘音， 或二三四五， 乃至無量乘。 智慧行有異， 解脫無差別， 猶如虛空性， 無有若干相。 如來微妙音， 其性亦如是， 隨所應化者， 所聞各不同。 佛以過去行， 得一微妙音， 無心於彼此， 而能應一切。 佛口放妙光， 八萬四千數， 普照諸世界， 除滅眾煩惱。 具足智功德， 三種順眾生， 離世如虛空， 常現於世間。 雖復隨世現， 生老病死苦， 或復現住壽， 其性如虛空。 如來分別知， 一切眾生類， 諸根及性慾， 令住薩婆若。 諸佛尊導師， 示入于大眾， 隨其所應化， 善現威儀法。 為諸聲聞現， 出家威儀法， 常樂修寂滅， 無餘涅槃證。 婆羅門眾中， 示現羸老身， 縈發而苦行， 語論無窮盡。 服氣或斷食， 五熱以炙身， 如是現苦行， 降伏諸異學。 或持異道戒， 善算多方術， 星曆地動相， 種種眾生相。 深入諸禪定， 三昧及解脫， 種種現嬉戲， 令得薩婆若。 示現樂衣服， 種種莊嚴身， 勇健善兵法， 降伏剎利故。 現知治正法， 時節諸義利， 軟
【現代漢語翻譯】 現代漢語譯本 有的世界，聽聞的是一乘（Ekayana，唯一佛乘）之音；有的世界，聽聞的是二乘、三乘、四乘、五乘，乃至無量乘的教法。 智慧和修行各有不同，但解脫的境界並無差別，就像虛空的本性一樣，沒有若干不同的相狀。 如來所說的微妙之音，其本性也是如此，隨著所應教化的眾生不同，他們所聽聞的也各不相同。 佛陀以過去所修之行，成就了微妙的音聲，心中沒有彼此的分別，卻能應和一切眾生的需要。 佛口中放出微妙的光芒，共有八萬四千道，普遍照耀各個世界，消除眾生的煩惱。 佛陀具足智慧和功德，以三種方式順應眾生，雖然遠離世俗，如同虛空一般，卻常顯現在世間。 雖然隨著世俗顯現，經歷生老病死的痛苦，或者顯現住世的壽命，但其本性如同虛空一般。 如來分別知曉一切眾生的種類，他們的根器和慾望，使他們安住于薩婆若（Sarvajna，一切智）。 諸佛是尊貴的導師，示現進入大眾之中，隨著他們所應教化的對象，善巧地展現威儀和法則。 爲了聲聞（Sravaka，聽聞佛法而修行的人）示現出家修行的威儀，常樂於修習寂滅，證得無餘涅槃（Nirvana，滅盡煩惱的境界）。 在婆羅門（Brahmana，古印度祭司階層）眾中，示現衰老羸弱之身，纏著頭髮進行苦行，言談辯論無窮無盡。 或者服氣，或者斷食，用五熱來炙烤身體，如此示現苦行，是爲了降伏各種外道。 或者持守外道的戒律，擅長計算各種方術，包括星象、曆法、地震的徵兆，以及種種眾生的相貌。 深入各種禪定，三昧（Samadhi，禪定）和解脫，展現各種嬉戲神通，使眾生得以證得薩婆若。 示現穿著華麗的衣服，以各種裝飾莊嚴自身，勇猛健壯，精通兵法，是爲了降伏剎利（Kshatriya，古印度武士階層）。 示現知曉治理國家的正法，時節的宜忌和各種利益，以柔軟的言辭教化眾生。
【English Translation】 English version In some worlds, the sound of the One Vehicle (Ekayana) is heard; in others, the teachings of two, three, four, five, or even countless vehicles are heard. Wisdom and practice differ, but the state of liberation is the same, like the nature of space, which has no diverse forms. The subtle sound of the Tathagata (Buddha), its nature is also like this, according to the beings to be taught, what they hear is different. The Buddha, through past practices, attained a subtle sound, without any sense of self or other, yet able to respond to all. From the Buddha's mouth emanate subtle rays of light, eighty-four thousand in number, illuminating all worlds, removing the afflictions of beings. The Buddha is complete with wisdom and merit, in three ways conforming to beings, though detached from the world like space, yet always appearing in the world. Though appearing in accordance with the world, experiencing the suffering of birth, old age, sickness, and death, or appearing to live a long life, its nature is like space. The Tathagata knows and distinguishes all kinds of beings, their faculties and desires, enabling them to abide in Sarvajna (all-knowing wisdom). The Buddhas are venerable guides, appearing among the masses, skillfully displaying dignified conduct and laws according to those they are to teach. For the Sravakas (listeners), they show the dignified conduct of a renunciate, always delighting in the practice of tranquility, attaining the Nirvana (extinction of suffering) without remainder. Among the Brahmins (priestly class), they appear as frail and aged, with matted hair, practicing austerities, engaging in endless discussions. Or they practice breath control, or fasting, scorching their bodies with five fires, thus showing austerities to subdue various heretics. Or they uphold the precepts of other paths, skilled in calculating various arts, including astrology, calendars, signs of earthquakes, and the appearances of various beings. Deeply entering various meditations, Samadhi (concentration), and liberation, displaying various playful powers, enabling beings to attain Sarvajna. They appear wearing fine clothes, adorning themselves with various ornaments, brave and strong, skilled in military arts, to subdue the Kshatriyas (warrior class). They appear knowing the righteous laws of governance, the proper times and benefits, teaching beings with gentle words.
語攝眾生， 降伏大臣故。 或詣四天王， 八部鬼神所， 方便為說法， 皆令大歡喜。 或現為帝釋， 安住善法堂， 諸天眾圍繞， 為彼演說法。 夜摩或兜率， 化樂化自在， 梵王至凈居， 為彼演說法。 如是現無數， 種種威儀法， 無量方便力， 度脫諸群生。 譬如工幻師， 能現種種事， 佛為化眾生， 示現種種身。 如月游虛空， 睹者謂增損， 影現諸河池， 映蔽熒火光。 如來凈智月， 示現有增損， 處於直心水， 映蔽二乘光。 譬如深大海， 珍寶不可盡， 于中悉顯現， 眾生形類像。 甚深因緣海， 功德寶無盡， 清凈法身中， 無像而不現。 譬如明凈日， 照除世間闇， 如來凈智日， 悉除三世闇。 如龍興慶雲， 普雨於一切， 身心不降雨， 除熱得清涼。 如來亦如是， 興起大悲云， 普雨甘露法， 滅除三毒火。 此法亦不從， 如來身心出， 如來凈法身， 三界無倫匹。 超出諸世間， 非有亦非無， 其實無所依， 不去而遍至。 譬如夢所見， 亦如空中畫， 非色非無色， 非相非無相， 非有亦非無
【現代漢語翻譯】 現代漢語譯本 用語言來攝受眾生，從而降伏那些大臣。 有時前往四天王（佛教的護法神，居住在須彌山山腰）處，或者八部鬼神（佛教中守護佛法的八類神祇）的居所， 方便地為他們說法，使他們都感到非常歡喜。 有時顯現為帝釋（忉利天之主），安住在善法堂， 眾天神圍繞著他，為他們演說佛法。 有時在夜摩天（欲界第三天）或兜率天（欲界第四天），或者化樂天（欲界第五天）或他化自在天（欲界第六天）， 甚至到梵天（色界初禪天）直至凈居天（色界五凈居天），為他們演說佛法。 像這樣顯現無數種，各種不同的威儀和法則， 用無量的方便之力，度脫一切眾生。 譬如一個技藝高超的魔術師，能夠變現出各種各樣的事物， 佛爲了教化眾生，也示現出各種不同的身形。 如同月亮在虛空中執行，看到的人會覺得它有盈虧變化， 月亮的影子映現在各個河流池塘中，遮蔽了螢火蟲的光芒。 如來清凈智慧的月亮，示現出有盈虧的變化， 處於正直清凈的心水中，遮蔽了二乘（聲聞乘和緣覺乘）的光芒。 譬如深邃的大海，其中的珍寶是無窮無盡的， 在其中能夠顯現出各種眾生的形體和影像。 甚深的因緣之海，功德珍寶也是無窮無盡的， 在清凈的法身中，沒有哪種形象不能顯現。 譬如明亮的太陽，能夠照除世間的黑暗， 如來清凈智慧的太陽，能夠徹底消除過去、現在、未來三世的黑暗。 如同龍興起慶雲，普遍降雨於一切地方， 雖然身心沒有降雨，卻能消除熱惱，得到清涼。 如來也是這樣，興起大慈悲的云， 普遍降下甘露佛法，滅除貪、嗔、癡三毒之火。 這種佛法也不是從如來的身心產生出來的， 如來清凈的法身，在三界中是無與倫比的。 超越了世間的一切，既不是有也不是無， 實際上沒有任何所依，不去任何地方卻能遍及一切。 譬如夢中所見，也如同在空中繪畫， 既不是有色也不是無色，既不是有相也不是無相， 既不是有也不是無。
【English Translation】 English version Using language to gather all beings, thereby subduing those ministers. Sometimes going to the Four Heavenly Kings (Buddhist guardian deities residing on the waist of Mount Sumeru), or the abodes of the Eight Classes of Gods and Spirits (eight categories of deities protecting the Dharma in Buddhism), Skillfully teaching them the Dharma, making them all very joyful. Sometimes appearing as Indra (the lord of the Trayastrimsa Heaven), residing in the Hall of Good Dharma, Surrounded by the assembly of gods, expounding the Dharma for them. Sometimes in the Yama Heaven (the third heaven of the Desire Realm) or the Tusita Heaven (the fourth heaven of the Desire Realm), or the Nirmanarati Heaven (the fifth heaven of the Desire Realm) or the Paranirmitavasavartin Heaven (the sixth heaven of the Desire Realm), Even to the Brahma Heaven (the first Dhyana heaven of the Form Realm) up to the Suddhavasa Heavens (the five Pure Abodes of the Form Realm), expounding the Dharma for them. Appearing in countless such forms, with various kinds of dignified conduct and laws, Using immeasurable skillful means to liberate all sentient beings. Like a skilled magician, who can manifest all sorts of things, The Buddha, in order to teach sentient beings, also manifests various forms. Like the moon moving in the void, those who see it think it waxes and wanes, The moon's reflection appears in various rivers and ponds, obscuring the light of fireflies. The Tathagata's pure wisdom moon, appears to have waxing and waning, Being in the water of an upright and pure heart, it obscures the light of the Two Vehicles (Sravakayana and Pratyekabuddhayana). Like the deep ocean, whose treasures are inexhaustible, In it, the forms and images of all kinds of sentient beings can be manifested. The profound ocean of causes and conditions, whose treasures of merit are also inexhaustible, In the pure Dharmakaya, there is no form that cannot be manifested. Like the bright sun, which can dispel the darkness of the world, The Tathagata's pure wisdom sun, can completely dispel the darkness of the past, present, and future. Like a dragon raising auspicious clouds, raining down everywhere, Although the body and mind do not rain, it can eliminate heat and obtain coolness. The Tathagata is also like this, raising the clouds of great compassion, Universally raining down the nectar of the Dharma, extinguishing the fires of the three poisons of greed, hatred, and delusion. This Dharma also does not come from the Tathagata's body and mind, The Tathagata's pure Dharmakaya is unparalleled in the three realms. Transcending all of the world, it is neither existent nor non-existent, In reality, it has no reliance, and without going anywhere, it pervades everywhere. Like what is seen in a dream, also like a painting in the sky, It is neither form nor formless, neither with characteristics nor without characteristics, Neither existent nor non-existent.
， 其性如虛空。 如海摩尼寶， 能出種種寶， 眾生諸光明， 而光無所有。 導師亦如是， 雖有而非有， 不於一處中， 積集功德寶， 大仙現虛空， 如自性實際， 涅槃離欲滅， 皆悉是一性。 眾生心微塵， 海水渧可數， 虛空亦可量， 佛德說無盡。 聞此法歡喜， 信心無疑者， 速成無上道， 與諸如來等。」
大方廣佛華嚴經卷第六十
華嚴經梵本凡十萬偈，昔道人支法領，從於闐國得此三萬六千偈，以晉義熙十四年歲次鶉火三月十日，于揚州司空謝石所立道場寺，請天竺禪師佛度跋陀羅，手執梵文譯梵為晉，沙門釋法業親從筆受。時吳郡內史孟顗、右衛將軍褚叔度為檀越，至元熙二年六月十日出訖。
【現代漢語翻譯】 現代漢語譯本 其本性如同虛空一般。 如同大海中的摩尼寶（如意寶珠），能涌現出各種珍寶， 它能照亮眾生，但其光芒本身並無實體。 導師（佛陀）也是如此，雖然存在卻又非真實存在， 不在任何一處積聚功德寶藏， 大仙（佛陀）顯現於虛空之中，如同其自性實際， 涅槃（寂滅）的境界，遠離慾望和滅絕，都歸於同一本性。 眾生的心念如同微塵，海水中的水滴可以數清， 虛空也可以被測量，但佛陀的功德卻無法用言語窮盡。 聽聞此法而心生歡喜，並對此深信不疑的人， 將迅速成就無上菩提之道，與諸佛如來平等無二。
《大方廣佛華嚴經》卷第六十
《華嚴經》的梵文字共有十萬偈，過去道人支法領從於闐國（古代西域國名）獲得了其中的三萬六千偈。在晉朝義熙十四年（公元418年）歲次鶉火（星宿名）三月十日，于揚州司空謝石所建立的道場寺，請天竺（古代印度的別稱）禪師佛度跋陀羅，手持梵文經本翻譯成晉語（漢語）。沙門釋法業親自記錄筆受。當時吳郡內史孟顗、右衛將軍褚叔度作為施主，至元熙二年（公元420年）六月十日翻譯完成。
【English Translation】 English version Its nature is like the void. Like the Mani jewel (wish-fulfilling gem) in the ocean, it can produce various treasures, It illuminates all beings, yet its light has no substance of its own. The guide (Buddha) is also like this, existing yet not truly existing, Not accumulating treasures of merit in any one place, The great sage (Buddha) appears in the void, like his own true nature, Nirvana (extinction), free from desire and annihilation, all belong to the same nature. The thoughts of sentient beings are like dust, the drops of water in the ocean can be counted, The void can also be measured, but the virtues of the Buddha are inexhaustible in words. Those who hear this Dharma and rejoice, and have unwavering faith, Will quickly achieve the unsurpassed path of enlightenment, becoming equal to all Tathagatas (Buddhas).
The Great Extensive Buddha Flower Adornment Sutra, Volume 60
The Sanskrit version of the Flower Adornment Sutra has a total of 100,000 verses. In the past, the Daoist Zhi Faling obtained 36,000 of these verses from the Kingdom of Khotan (an ancient kingdom in the Western Regions). In the 14th year of the Yi Xi era of the Jin Dynasty (418 AD), on the tenth day of the third month of the year of Chunhuo (a constellation), at the Daochang Temple established by Xie Shi, the Sima of Yangzhou, the Indian (ancient India) Zen master Buddhabhadra was invited to translate the Sanskrit text into Jin (Chinese). The monk Shi Fayue personally recorded the translation. At that time, Meng Yi, the Prefect of Wu Commandery, and Chu Shudu, the General of the Right Guard, were the patrons. The translation was completed on the tenth day of June in the second year of the Yuanxi era (420 AD).